Gurbani With English Commentary (Volume 1)

It isthesamelight
theenlighteningwisdomof
Sri GuruGranthSahib
aninterpretationby
Daljit Singh Jawa
Volume1: SGGS (P 1-200)
Sri Guru Granth Sahib
It is the same light Page - 2 of 603
Dedicatedtothelovingmemoryof myparents
SARDARHARI SINGH JAWA
&
SARDARNI KARTARKAUR
whoprovidedanatmosphereinwhichtheir childrencouldgrowspiritually
Daljit Singh Jawa 2012
The author is extremely thankful to Dr. Kulbir Singh Thind, for letting him use the
Gurmukhi text and the transliteration as included in Gurbani-CD developed by him.
The author sincerely appreciates the services of Sikh Net, who have been tirelessly
working on developing the web site and making available Gurbani in all its different forms,
languages, and fonts to the Gurbani lovers throughout the world.
GLOSSARY
Of SomeNonEnglishTerms
Word Approx. Meaning
Amrit Nectar, holy water
Ashtpadi Stanzaswitheight phrases
Chautukaiy Stanzasof four phrases
Dutukaiy Coupletsof twophrases
Ghar Beat for themusical measure
Granth HolyScripture
Gurbani Gurusword(or composition)
Guru Spiritual Teacher, Sikhprophet
Maya Wealth, Illusory worldof senses
Mehla Termfollowedbyano. indicatingGuru-
authorsof hymns inSri GuruGranth
Sahib
Nanak Thefirst SikhGuru
Pachpada A stanzaof fivephrases
Paurri Step(s) of stairs, Progressivestanza
Rag, Raag Musical measure
Sahib Suffix for Respect
Salok Couplet or short stanza
Shabad Sound, word, hymn
Sikh Disciple, Follower of Sikhism
Sri Prefix for Respect, suchasSir
Sri GuruGranthSahib
(SGGS)
SikhHoly Scripture, andeternal Guru
Sri Rag Nameof amusical measure
Turya A highspiritual stateof mind
Waheguru Wonderouspreceptor, God
FOREWORD
I.J. Singh
Professor Emeritus
Anatomical Sciences
New York University
Sikhism comes to us from history and the lives of the Founder-Gurus along
with their writings; as also some selected compositions of sants and bards revered
in that time and culture.
Many of these poets and bards came from all castes and divisions of
Hinduism, others were from Islam. In the Indian culture of the day, these men
would never ever sit together to share their beliefs and practices, nor break bread
together, and absolutely would not be caught on the adjoining pages of the same
holy book.Yet include them in the same Holy Scripture is exactly what the Gurus did.
When Guru Arjan compiled the first recension of Sikh scripture in 1604, he included
the writings of Hindus both of low castes and high and also of Muslims. If Judeo-
Christian scriptural writings had been freely available at that time, I have little
doubt that some would have found inclusion and commentary in this tome the Adi
Granth.
Fully a century later, with minor modifications and the inclusion of the
writings of Guru Tegh Bahadur, the ninth Sikh Master, the living Word of the Adi
Granth was anointed as the Guru Granth (now respectfully referred as Sri Guru
Granth Sahib). Three centuries have now passed.
Even though the northwest part of the Indian subcontinent is where they
arose, historically Sikhs were never really limited to Punjab. The past century has
seen large and significant Sikh communities in the United States, Canada and Great
Britain, with impressive pockets in much of the European Union, and also in East
Africa and many parts of South East Asia.
There is now a sea change in reality. There are generations of Sikhs being
raised outside Punjabi ambience all across the world. Almost three million Sikhs
now live outside Punjab and India. Adding complexity to this narrative is the fact
that Sri Guru Granth Sahib was compiled in the language and the cultural context of
the times, yet its message speaks across the bounds of time, geography and culture.
Guru Nanak, the Founder of the faith, was born in 1469. His writings form a
large corpus of the Guru Granth that was finalized by the tenth Master, Guru Gobind
Singh in 1708. The script of Sri Guru Granth Sahib is the Guru-designed Gurmukhi;
the languages used are many the lexicon comes from most of the languages
extant in India at that time, including Arabic, Persian, the scholarly language of
Sanskrit, the language of poetry Braj Basha and, of course, Punjabi the native
language of Punjab, which itself is a fascinating mlange of the languages of the
many invaders who found their way into Punjab through the Khyber pass. These
include the Caucasians and Greeks, as well as people from Iran, and what we now
term the Middle East. There are many more.
Much of Sikh teaching, therefore, is cast in the metaphoric structure of Indic
mythology. Not that this mythology is integral to the Sikh message, but the
teaching has to be in the contextual framework of the language, vocabulary and
culture of the times. Only then can a student find meaning in it. The entire teaching
is in the form of inspired, divine poetry, and like all good poetry that is not
doggerel, the reader needs to pause a moment to make sense of the metaphoric
language along with its many possible meanings and applications. A literal rendering
just will not do.
Keep in mind that Sri Guru Granth Sahib deals with eternal themes that have
occupied mankind forever, matters that we are seemingly hard wired for in our DNA:
the sense of self, the nature of God and man and the relationship between them,
the Creator and Creation and mankinds fragile but crucial place in it (from which we
then find ways to interpret life and death and principles by which to live and die).
This is heavy-duty stuff though we sometimes dismiss it as merely the meaning
of life or the MOL moment that every life has. The meaning is in the
interpretation, and every generation has to explore it anew. This also means that
good people will fight over minutiae as well as differ over the broader context.
Obviously then, for a new generation of Sikhs growing up outside the cultural
and linguistic milieu of Punjab and Punjabi language, discovering and nurturing a
sense of intimacy with the Gurus message is not so simple a matter. I know of
what I speak, for Ive been there.
This is exactly what Daljit Singh Jawa has to contend with. It is no easy task.
Its the kind of work that no one can claim or hope to finish entirely. So Jawa has
tried a different tack. He provides the original text in one column and in the next
column he gives a transliteration of the original in Romanized script, so that the
novice can read the text reasonably competently. I have to add that his
transliteration is easy on the eyes; he skips most diacritical marks and the bells and
whistles that are so critical to a linguist. One could argue that it leaves the reader
without the ability to read or mine the words for their exact meaning, but it helps
the reader over the greatest of hurdles without the complexity of fine embroidery.
Jawas approach undoubtedly benefits the average reader and perhaps whets
his/her desire to delve more into the intricacies of the language and thats all to the
good.And then the icing on the cake: Jawa reserves sufficient space on every page
to provide not a literal translation of a hymn (shabad), but a conceptual statement of
its essential message in serviceable English, often minus the mythological baggage.
I find this an essential and most attractive feature of Daljit Singh Jawas painstaking
work.
Many complete translations of Siri Guru Granth Sahib in English are available;
I know of at least five, and many more translations of selected parts exist. There is
no official, approved version. Personally, I like this. I celebrate them all. We would
not always agree with any translation; I dont, and hope that nor will you. What the
many viewpoints do is to propel you, the reader, on a path for yourself. And what
can be better than that? This is a large canvas that Daljit Singh Jawa has painted. I
hope readers will enjoy it as I have done particularly the millions who now live
outside Punjab and Punjabi ambit and yet are intimately attached to or curious
about the Sikh message.
I.J. Singh
January, 2013
Preface
Author Daljit Singh Jawa
Dear Readers,
This brief explanation of Sri Guru Granth Sahib before you is the authors
humble submission to you after a continuous effort of more than seventeen years.
Right at the outset, let me confess that I am no scholar, and no literary figure who
could truly and accurately translate, interpret, or explain what is written in the great
scripture called Sri Guru Granth Sahib (SGGS). This is merely a modest attempt to
address the need of those readers who want to understand, enjoy, and appreciate
what is written in this holy book but, being born and raised outside Punjab, India,
are not familiar with the language, culture, history or context in which SGGS was
originally composed and written more than 500 years ago. The one message, which
is both implicit, and explicit in this holy scripture, and which the author particularly
wants to share with the rest of the world, that we have been all created by the
same one Creator, and It is The Same Light which pervades in us all. As such, we
are the chidren of the same parent. Therefore, we should all live like brothers and
sisters, always loving each other, and our Creator.
The author is indebted to Dr. Harbans Lal of Texas, who helped and guided
him starting with initial help in getting the manuscript transcribed and procuring for
him the permission to use the transliteration by S. Kulbir Sigh Thind, to its final
completion with gender neutral language. As for the English interpretation, the
author is very much grateful to the great Punjabi and English translators whose
works he consulted, and kept in front of him while completing this explanation.
These eminent scholars include Dr. Sahib Singh, Gyani Harbans Singh, Bhai (Bh.)
Vir Singh, Sardar (S.) Manmohan Singh, Dr. Gopal Singh, and S. Gurbachan Singh
Makin. In addition the author is very grateful to his wife Tajinder Arora, sons
Mandeep and Randeep, their wives Ivonne, and Lynn, his brother Manjit Singh,
sister-in-law Swaran Kaur, their daughter-in-law Gurmeet Kaur, his brother-in-law
Inder Jit Singh Walia, his niece Darshan Kaur Uppal, his friends, H.S Sahni, Prof. I.J
Singh, S. Sukhrdarshan Singh Dhaliwal, S. Ranbir Singh, his wife Daljit Kaur, Prof
Sukhmandar Singh, S. Harcharan Singh ex secy. Delhi Sikh Gurdwars Parbandhak
Committee, Prof. Azyz Sharafy of Washburn University, S. Gurmustuk Singh Khalsa
of Sikh Net, S. Tarunjit Singh Khanuja, and many other well wishers who helped
him in various ways in this effort.
The author wants to specially acknowledge and commend S. Gurbaksh Singh Saggu
of Patiala (India), who originally transcribed, typed, and formatted the entire
Manuscript. In addition he acknowledges S. Gurtejpal Singh Bhardwaj of California,
Miss Margaux DeRoux (M.A English) and Prof. Paul Mirecki of University of Kansas
for their excellent editing work.
I hope the readers would find this work to be helpful in better understanding the
divine message, which the Sikh Gurus, great Hindu devotees, Muslim mystics, and
other saints want to convey to us for the enrichment of our worldly life, and the
eternal peace of our soul.
Daljit Singh Jawa
Jawa222@gmail.com
January, 2013
CONTENTS
Volume 1
Composition Sub Group Page SGGS Page vol. 1
Pronunciation
Key
- 9
J AP 1 12
Sodar 8 34
So Purakh 10 40
Sohala 12 44
Sri Rag 14 49
Ashtpadian 53 163
Pahrey 74 222
Chhant 78 231
Vanj aara 81 238
Vaar of Sri Raag 83 241
Sri Raag of Kabir J i
( and other saints)
91 267
Raag Maaj h 94 274
Ashtpadian 109 318
Bara Maha 133 385
Din Raain 136 395
Vaar Maaj h 137 397
Raag Gaurri Guareri 151 444
Dakhani
Cheti
Bairaagan
Poorabi Deepaki
Guareri Chaupadey
Bairaagan
Guareri Chaupadey
Bairaagan
Poorabi
Maaj h
Guareri Chaupadey
Guareri Dupadey
152
154
156
157
157
162
163
165
168
172
175
185
446
454
460
462
463
476
481
487
496
508
514
543
Key to Pronunciation Symbols
Gurmukhi
Character
Symbols
used for
romanization
Examples of
Pronunciation
a,A,e A, A, E
(a)
abut, ago, abroad,
achieve, adopt, agree,
alone, banana
E Ao
(o)
oak, oath, oatmeal ,
s s
source, less, simple, some
h h
hat, head, hand, happy
k k
kin, cook, ache, kick, cat
K kh
German ich, Buch (deep
palatal sound of k) Khaki
(a yell owish color),
Khomeni (Ayatula)
g g
go, bi g, gift, gag, game
G gh
Deep palatal sound of g
something like in ghost
| ny
Must be learnt.
c ch
chin, nature, church
C chh
Similar to sh in shin, must
be learnt
j j
job, gem, edge, join, judge
J jh
Deep labial sound of j
\ nj
Must be learnt.
t t
tie, attack, tin, tap,
T th
thug,
f d
did, adder, deed, dam,
doubl e,
F dh
Deep palatal sound of d
x n
Must be learnt.
q t
Must be learnt.
Q th
thin, thick, three, ether,
d d
the, then, ei ther, this,
there
D Dh
Deep labial sound of 'the'
n n
no, own, sudden, nib,
p p
pepper, lip, pit, paper
P f
fifty, cuff, phase, rough,
fit, foot, fur
b b
baby, rib, bib, button,
B bh
Deep palatal sound of b
m m
mum, murmur, di m,
nymph
X y
yard, young, union
r r
red, car, rarity, rose
l l
li ly, pool , lid, needle, lamb
v v
vivid, gi ve, live
V rh
Deep pal atal sound of r
(must be learnt)
S sh
shy, mission, machine,
special
^ kh
Deep palatal sound of kh
Z g
Deep palatal sound of g
z z
zone, rai se, zebra, xyl em
& f
Deep labial sound of f
L l
Deep palatal sound of l
H H
Same as h but of short
durati on
@ H
Same as h but of short
durati on
ch
Same as ch but of short
durati on
t
Same as t but of short
durati on
t
Same as t but of short
durati on
n
Same as n but of short
durati on
y
Same as y but of short
durati on
R R
(r)
Same as r but of short
durati on
v
Same as v but of short
durati on
w aa
bother, cot, father, cart,
palm
W aaN
This adds nasal tone to
aa
i i
tip, banish, active, pit, it,
give
I ee
Nose bl eed, bee, feed,
beat,
u u
bull, pull, full, cure hood,
book
U oo
cool, pool, boot, tool, rule
y
ay
ray, say, day, hay, bay
Y
ai
mat, map, bad, lad, glad,
rat, bat,
o
o
bone, know, toe, note, go
O
ou
out, pound, now, loud
N
N
indicates that a precedi ng
vowel or diphthong is
pronounced with the nasal
passages open, as in
French un bon vln blanc
M
N or M
indicates that a precedi ng
vowel or diphthong is
pronounced with the nasal
passages open, as in
French un bon vln blanc
Sri Guru Granth Sahib < > Page - 1
It is the same light x Page - 12 of 603
pMnw1 SGGS P- 1
< >siqnwmukrqwpurKuinrBau ik-o
N
kaar sat naamkartaa purakh nirbha-o
inrvYruAkwl mUriqAj UnI sYBMgur pRswid] nirvair akaal moorat ajoonee saibha
N
gur parsaad.
Editors note: throughout this text, parenthesis indicate areas in which the author has added
descriptions or explanations that are not part of the literal translation, but provide important context
and clarity.
JAP
This is the prologue to theSikh Scripture, Sri Guru Granth Sahib (SGGS), and thefoundation of the
Sikh Faith. It is the Fundamental chant (the Mool Mantra) of Sikh Belief, signifying an
unambiguous belief inoneuniqueGod.
Toemphasizetheuniquenessof God, GuruNanak Dev Ji (thefounder of theSikhfaith) statesat thevery
outset that, Thereisbut oneandonlyoneGod, andHisexistenceiseternal. Healoneisthecreator of all
thereis. He is not afraid of anybody or anything, nor does He have enmity towards anybody. He never
dies. HisformistimelessandHeisself-existent: Heisunbornandfreefromincarnations. Onecanrealize
Himonlythroughthegraceof (aspiritual guide), theGuru.
The first and foremost message given to us by Guru Nanak Ji is that we should not believe in any
other god or goddess. We should believe only in one eternal God, who both transcends and manifests
within His entire creation. This notion is known as Guru Nanaks monotheism.
] j pu] JAP (nameof the composition)
Awidscuj ugwidscu] aad sach jugaad sach.
hYBI scunwnk hosI BI scu]1] hai bhee sach naanak hosee bhee sach. ||1||
MEDITATION (JAP)
Inthis couplet, GuruNanak Dev Ji emphasizes: (God) existedwhentherewas nobeginning; Heexisted
evenbeforethebeginningof time. Heexistsevennow. O Nanak, Hewill exist for ever!
socYsoic nhoveI j ysocI l Kvwr ] sochai soch na hova-ee jay sochee lakh vaar.
cupYcupnhoveI j yl wie rhwil v qwr ] chupai chup na hova-ee jay laa-ay rahaa liv taar.
BuiKAwBuKn auqrI j ybMnwpurIAwBwr ] bhukhi-aa bhukh na utree jay bannaa puree-aa
bhaar.
shs isAwxpwl Khoihqiek ncl Ynwil ] sahas si-aanpaa lakh hohi ta ik na chalai naal.
ikv sicAwrwhoeIAYikv kUVYqutYpwil ] kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.
hukimrj weI cl xwnwnk il iKAwnwil ||1|| hukamrajaa-ee chalnaa naanak likhi-aa naal. ||1||
STANZA-1
Theessenceof themessageof Jap Ji Sahib andof theentireGuru GranthSahibis contained withinthis
first stanza. In this stanza, Guru Ji poses aquestion: How can onebecometrue, or worthy of reuniting
withGod? Howcanthewall of falsehoodbetweenhumanbeingandGodbeshattered? GuruJi examines
previously tried methods and theories, which include thinking about God for long periods of time, or
sittinginsilent meditation, andexpresseshisopinionabout them.
Hesays: By pondering, onecannot haveaconceptionof God, eventhoughonemayponder over millions
of times. Eventhoughonemay remainsilent for avery longtime, yet onecannot control thewanderings
of themind.
Somefaiths advocatethat if all desires aresatisfied, astageis reached whereoneis freefromdesireand
closer to God. But Guru Ji states that, Even if you fulfill all your desires for worldly comforts and
luxuries, your hunger or desire will never be satiated. Millions of (similar) clever ideas shall be of no
avail.
Sri Guru Granth Sahib <> Page - 2
Therefore, GuruJi poses this question: How canwebecometrue, or worthy of unionwithGod? How
can(thedistancebetweenhumanbeingandGodbereconciledand) thewall of falsehood(whichseparates
us fromHim) be demolished? Theanswer is that we should liveaccording to His command, which, O
Nanak, hasbeenwritten(inour destiny) fromtheverybeginning.(1)
The message of this stanza is that if we want to become one with God, then instead of following
ritualistic methods, we should learn to live in obedience to the Will of God. This order has been
written in our destiny from the beginning, and must be understood and realized by us.
hukmI hovinAwkwr hukmun kihAwj weI ] hukmee hovan aakaar hukamna kahi-aa jaa-ee
hukmI hovinj IA hukimiml Yvif AweI ] hukmee hovan jee-a hukammilai vadi-aa-ee.
hukmI auqmunIcuhukimil iKduKsuKpweIAih] hukmee utamneech hukamlikh dukh sukh
paa- ee-ah.
ieknwhukmI bKsIs ieik hukmI sdwBvweIAih] iknaa hukmee bakhsees ik hukmee sadaa
bhavaa-ee-ah.
hukmYAMdir sBukobwhir hukmnkoie ] hukmai andar sabh ko baahar hukamna ko-ay
nwnk hukmYj ybuJ YqhaumYkhYnkoie ]2] naanak hukmai jay bujhai ta ha-umai kahai na
ko-ay. ||2||
STANZA-2
Now explaining the importance of (Gods Will or) Hukam, Guru Ji says: It is according to Gods
ordinance that all creation occurs, but this Order or Will cannot be described. All creatures are born in
obediencetoGodsOrder, andhonor isfoundonlybyobeyingthisOrder or Will.
It is inaccordancewithGods Will that somebecomegood andsomebad. It is Gods judgment (based
on their past deeds) that somesuffer pain whileothers enjoy bliss. By His command, some receive His
blessings, while others are made to go through perpetual cycles of birth and death. Everything and
everyoneis controlledby His inescapablecommand. If this Truthwererealized(that everythinghappens
accordingtoGodsWill anddesign), thennoonewouldutter anywordsout of Ego.(2)
The message of this stanza is that the entire cosmic system operates according to Gods Will; we
must perceive this from within, and determine our actions accordingly.
gwvYkoqwxuhovYiksYqwxu] gaavai ko taan hovai kisai taan.
gwvYkodwiqj wxYnIswxu] gaavai ko daat jaanai neesaan.
gwvYkogux vif AweIAwcwr ] gaavai ko gun vadi-aa-ee-aa chaar.
gwvYkoividAwivKmuvIcwru] gaavai ko vidi-aa vikhamveechaar.
gwvYkoswij kryqnuKyh] gaavai ko saaj karay tan khayh.
gwvYkoj iA l YiPir dyh] gaavai ko jee-a lai fir dayh.
gwvYkoj wpYidsYdUir ] gaavai ko jaapai disai door
pMnw2 SGGS P-2
gwvYkovyKYhwdrwhdUir ] gaavai ko vaykhai haadraa hadoor.
kQnwkQI n AwvYqoit ] kathnaa kathee na aavai tot
kiQkiQkQI kotI koit koit ] kath kath kathee kotee kot kot.
dydwdyl YdyQik pwih] daydaa day laiday thak paahi.
j ugwj ugMqir KwhI Kwih] jugaa jugantar khaahee khaahi
hukmI hukmucl weyrwhu] hukmee hukamchalaa-ay raahu.
nwnk ivgsYvyprvwhu]3] naanak vigsai vayparvaahu. ||3|
STANZA-3
In this stanza, Guru Ji describes the multiplicity of beings that sing praises of God, His numerous
blessings, andthevastnessof Hispowers.
He says, Whosoever has the ability to do so, sings of Gods powers. Some sing His praises by
recognizingthat all giftsof lifearesignsof Hisgrace. SomesingHispraisesbyreflectingonHisqualities
and glories. Some sing (Gods praises) by reflecting on the difficult (divine) knowledge they have
acquiredthroughtheir education. SomesingHis praises by acknowledgingthat it is Hewhobothcreates
anddestroys. Somesing(that He) takesawaylife, andthengivesit again(inanother form). Onesays(He)
appearsat adistance, (whileanother) praises Hiscloseness. ThoughmillionspraiseHim, therearealways
moremerits that might be described. TheGiver gives continuously, even when those who receive grow
tiredof receiving. Inthis way, creatures havebeen consumingfromHimfor eons. By His command, the
Commander isrunningtheuniverseonaspecific pathand, O Nanak, theCreator iscarefree, delightingin
Hiscreation.(2)
The message of this stanza is that the merits of God are limitless, as are His powers and blessings;
though we may find Him indescribable, we should never doubt His omnipotence or the extent of His
bounties.
swcwswihbuswcunwie BwiKAwBwauApwru] saachaa saahib saach naa-ay bhaakhi-aa bhaa-o
apaar
AwKihmMgihdyihdyihdwiqkrydwqwru] aakhahi mangahi dahi dahi daat karay daataar.
Pyir ik AgYrKIAYij quidsYdrbwru] fayr ke agai rakhee-ai J it disai darbaar
muhOik bol xubol IAYij qusuix DryipAwru] muhou ke bolan bolee-ai J it sun Dharay pi-aar.
AMimRqvyl wscunwauvif AweI vIcwru] amrit vaylaa sach naa-o vadi-aa-ee veechaar
krmI AwvYkpVwndrI moKuduAwru] karmee aavai kaprhaa nadree mokh du-aar.
nwnk eyvYj wxIAYsBuAwpysicAwru]4] naanak ayvai jaanee-ai sabh aapay sachiaar.
||4||
STANZA-4
Intheprevious stanza, welearnedthat themerits of God arelimitless (as areHis powers andblessings),
andweshouldhavefaithinHisomnipotenceandcapacityfor blessings. Our natural responseistowonder
how wemight gainthefavor of such an omnipotent being, win His love, and receivebounties fromHis
limitlesstreasure. GuruJi himself pondersover thisquestion, andshareshisanswer.
He says, (O my friends), theMaster and His Name areeternal. His languageis that of limitless love.
When we beg of Himfor anything, the benevolent God bestows those gifts upon us. (But thequestion
arises): what shouldweoffer inreturn for this glimpseinto His court? What words should weutter, that
Hemight loveus more? (Theanswer) is that in theambrosial hours of morning, weshould meditateon
HisNameandreflect on His greatness. (Weshouldremember that it isonly through) gooddeeds that we
areblessedwiththecloak of humanform, andonly throughHis gracedo weobtainsalvation. O Nanak,
thisishowwecometoknowthat theeternal Master iseverythingall byHimself. (4)
The message of this stanza is that by seeking the love and grace of God, we obtain happiness and
salvation. Therefore, we should rise early in the morning, meditate upon His Name, and lovingly
reflect on His glory.
QwipAwnj wie kIqwnhoie] thaapi-aa na jaa-ay keetaa na ho-ay
AwpyAwipinrMj nusoie ] aapay aap niranjan so-ay.
ij insyivAwiqinpwieAwmwnu] J in sayvi-aa tin paa-i-aa maan.
nwnk gwvIAYguxI inDwnu] naanak gaavee-ai gunee niDhaan.
gwvIAYsuxIAYminrKIAYBwau] gaavee-ai sunee-ai man rakhee-ai bhaa-o
duKuprhir suKuGir l Yj wie ] dukh parhar sukh ghar lai jaa-ay.
gurmuiKnwdMgurmuiKvydMgurmuiKrihAwsmweI] gurmukh naadaN gurmukh vaydaN gurmukh
rahi-aa samaa-ee.
gurueIsrugurugorKubrmwgurupwrbqI mweI ] gur eesar gur gorakh barmaa gur paarbatee
maa-ee.
j yhauj wxwAwKwnwhI khxwkQnun j weI ] jay ha-o jaanaa aakhaa naahee kahnaa kathan
na jaa-ee
gurwiek dyihbuJ weI ] guraa ik dahi bujhaa-ee.
sBnwj IAwkwiekudwqwsomYivsir
nj weI ]5]
sabhnaa jee-aa kaa ik daataa so mai visar
na jaa-ee. ||5||
QwipAwnj wie kIqwnhoie] thaapi-aa na jaa-ay keetaa na ho-ay
AwpyAwipinrMj nusoie ] aapay aap niranjan so-ay.
ij insyivAwiqinpwieAwmwnu] J in sayvi-aa tin paa-i-aa maan.
nwnk gwvIAYguxI inDwnu] naanak gaavee-ai gunee niDhaan.
gwvIAYsuxIAYminrKIAYBwau] gaavee-ai sunee-ai man rakhee-ai bhaa-o
duKuprhir suKuGir l Yj wie ] dukh parhar sukh ghar lai jaa-ay.
gurmuiKnwdMgurmuiKvydMgurmuiKrihAwsmweI] gurmukh naadaN gurmukh vaydaN gurmukh
rahi-aa samaa-ee.
gurueIsrugurugorKubrmwgurupwrbqI mweI ] gur eesar gur gorakh barmaa gur paarbatee
maa-ee.
j yhauj wxwAwKwnwhI khxwkQnun j weI ] jay ha-o jaanaa aakhaa naahee kahnaa kathan
na jaa-ee
sBnwj IAwkwiekudwqwsomYivsir
nj weI ]5]
sabhnaa jee-aa kaa ik daataa so mai visar
na jaa-ee. ||5||
STANZA-5
After tellingushowtowinGodsloveandpleasure, GuruJi tellsusanother secret about Hisnature. Guru
Ji says, Hecannot beestablished(likeanidol), nor canbecreated(likeathing). TheimmaculateGodhas
come into existence by Himself. Those who have served (and remembered) Him, they have obtained
honor. Therefore, O Nanak, weshouldsingpraisesof thatGodwhoistheTreasureof excellences.
GuruJi adds, Weshouldsingof Him, listen to His praise, andenshrineHis loveinour heart. Onewho
does this dispels his or her sorrow and finds pleasure. Through theGuru we understand that God is all
around: we hear His mystic tune, obtain divine knowledge, and realize that the Guru-God pervades
everywhere. We understand that the Guru is Shiva (the god of destruction), is Vishnu (the god of
sustenance), is Brahma (thegod of creation), and is Parbati (Shivas wife). TheGuru-God is limitless,
evenif I knewabout Him, I wouldnot say, (because) Hecannot bedescribed. (SoI praytoHimandsay),
O Guru, bless mewiththis understanding: that thereis only oneGiver for all beings, and may I never
forget Him.(5)
The message of this stanza is that we should seek all guidance and inspiration from our Guru. The
foremost lesson we must learn and never forget is that there is one and only one God, who is the
Benefactor of all beings.
qIriQnwvwj yiqsuBwvwivxuBwxyik nwie krI ] tirath naavaa jay tis bhaavaa vin bhaanay ke
naa-ay karee.
j yqI isriT aupweI vyKwivxukrmwik iml Yl eI ] jaytee sirath upaa-ee vaykhaa vin karmaa ke
milai la-ee.
miqivic rqnj vwhr mwixk j yiek gur kI isK
suxI ]
mat vich ratan javaahar maanik jay ik gur kee
sikh sunee.
sBnwj IAwkwiekudwqwsomYivsir n
j weI ]6]
sabhnaa jee-aa kaa ik daataa so mai visar na
jaa-ee. ||6||
STANZA-6
Inthis stanza, GuruJi comments on various contemporary religious practices. Onevery popular practice
amongHindusistoembark onpilgrimagesandbatheat sacredplaces situatedonriverbanksor seashores.
This act was considered vital. Among Muslims, one of thefive most important duties (or thepillars of
faith) istomakethepilgrimage(or Hajj) of MeccainSaudi Arabia.
Guru Ji differs fromall such beliefs. He says, I will bathe at pilgrimage sites only if it pleases God.
Without pleasingGod, what istheuseof suchritualistic bathing? I seethat intheentireworld, onecannot
receiveanythingwithout (it beinginones) destiny. Yet wecanfindspiritual jewelswithinour ownmind,
if welistentojust oneteachingof thetrueGuru. (Therefore, I onlypray: (O Guru, makemeunderstand
thisonething: that thereisoneandonlyoneProvider of all beings, andmayI never forget Him.(6)
The message of this stanza is that there is no use of ritualistic bathing or other such deeds deemed
religious or pious, unless these are pleasing to God. The only right thing to do is to try to win Gods
love and pleasure: for this we should listen to the advice of the Guru. The foremost lesson we should
learn from him is that there is one and only one Giver of all beings, and we must never forget Him.
j yj ug cwryAwrj whor dsUxI hoie] jay jug chaaray aarjaa hor dasoonee ho-ay.
nvwKMf wivic j wxIAYnwil cl YsBukoie ] navaa khanda vich jaanee-ai naal chalai sabh
ko-ay.
cMgwnwaurKwie kYj sukIriqj ig l yie] changa naa-o rakhaa-ay kai jas keerat jag lay-ay.
j yiqsundir n AwveI qvwqnpuCYky] jay tis nadar na aavee ta vaat na puchhai kay.
kItwAMdir kItukir dosI dosuDry] keetaa andar keet kar dosee dos Dharay.
nwnk inrguix guxukryguxvMiqAwguxudy] naanak nirgun gun karay gunvanti-aa gun day.
qyhwkoie nsuJ eI ij iqsuguxukoie kry
]7]
tayhaa ko-ay na sujh-ee je tis gun ko-ay karay.
||7||
STANZA-7
Intheprecedingstanza, GuruJi commentedontheritualsof bathingat holy places. Nowhecommentson
thepracticesof someyogis, whousetheir willpower toimpressordinarypeople(by performingsuchfeats
as sleeping on beds of nails, or living extraordinarily long lives). Guru Ji does not consider such
achievementsof anyspiritual significance.
He says: Even if one were to lengthen ones life by four yugas (eons), or ten times more, and were
known in thenineregions (of theuniverse) and followed by all, and his or praises aresung all over the
world, still no-onewouldcareabout that personwithout thegraceof God. Suchapersonwouldbetreated
like themost ignominious wormand the worst sinner. (It is God; we should try to please, because) O
Nanak, it is Hewho confers merits on themeritless, andbestows moremerit on thealready meritorious
ones. I cannot thinkof anyonewhocangrantanymerittothat (God).(7)
The message of this stanza is that rather than trying to lengthen our age or win fame in this world,
we should try to win Gods grace by meditating on His Name with love and devotion.
suixAYisDpIr suir nwQ] suni-ai siDh peer sur naath.
suixAYDriqDvl Awkws ] suni-ai Dharat Dhaval aakaas.
suixAYdIpl oA pwqwl ] suni-ai deep lo-a paataal.
suixAYpoihnskYkwl u] suni-ai pohi na sakai kaal.
nwnk Bgqwsdwivgwsu] naanak bhagtaa sadaa vigaas.
suixAYdUKpwpkwnwsu]8] suni-ai dookh paap kaa naas. ||8||
STANZA-8
In stanza 6, Guru Ji commented that one could find all the pearls and rubies of wisdom in ones
own mind, if one listens to just one piece of advice from the immaculate Guru. The most important
advice of the Guru is to perceive Gods love and enlightenment, through meditating on Gods
Naam (or essence). Guru Ji now describes the virtues one attains by listening to His Naam.
He says, By listening to (Gods) Naam, even ordinary persons obtain the status of Sidhas (yogis
with miraculous powers, Peers (Muslim religious guides), gods, and Naaths (the leaders of yogis).
By listening to Naam (one understands the mystery of) the earth, and the real bull (or force), which
supports earth and the sky. In fact, by listening to Naam, one attains knowledge about (all the),
continents, worlds, and nether regions. By listening to Naam, even the fear of death cannot scare a
person. Therefore, O Nanak, the devotees of God always remain in a state of bliss. In short,
understanding Gods Naam destroys all ones sorrows and sins.(8)
The message of this stanza is that if we want to obtain true divine knowledge and destroy all our
fears, sorrows and sins, we should listen to the Gurus message about Gods love and virtues, and
meditate on His Naam.
suixAYeIsrubrmwieMdu] suni-ai eesar barmaa ind.
suixAYmuiKswl whx mMdu] suni-ai mukh saalaahan mand.
suixAYj og j ugiqqinByd] suni-ai jog jugat tan bhayd.
suixAYswsqisimRiqvyd] suni-ai saasat simrit vayd.
pMnw3
suixAYdUKpwpkwnwsu]9]
SGGS P- 3
suni-ai dookh paap kaa naas. ||9||
STANZA-9
Intheprevious stanza, GuruJi toldus that by listeningtoGods Naam, even ordinary personsobtainthe
status of Sidhas (yogis with miraculous powers, Peers (Muslimreligious guides), gods, and Naaths (the
leaders of yogis). In this stanza, he goes one step further and says, By listening to Gods Naam, the
exaltedstatus of primal gods, suchas Shiva, Brahma andIndira is attained. By listeningto Gods Naam,
evenanevil personbeginspraisingGod. By listeningtoGodsNaam, onestartsunderstandingthesecrets
of unitingwithGod, andthesecretsof thehumanbody. Bylistening, oneunderstandsthemessageof holy
books, including Shastras, Simritis, and Vedas. Through such listening, O Nanak, thedevotees of God
alwaysremaininastateof bliss.(9)
The message of this stanza is that if we want to obtain the highest spiritual state (of ecstasy), we
should meditate on Gods Naam, and listen to the Gurus lesson regarding Gods love and virtues.
suixAYsqusMqoKuigAwnu] suni-ai sat santokh gi-aan.
suixAYATsiT kwiesnwnu] suni-ai athsath kaa isnaan.
suixAYpiVpiVpwvihmwnu] suni-ai parh parh paavahi maan.
suixAYl wgYshij iDAwnu] suni-ai laagai sahj Dhi-aan.
nwnk Bgqwsdwivgwsu] naanak bhagtaa sadaa vigaas
STANZA-10
In the previous stanza, Guru Ji told us that by listening to Gods Naam, one obtains a spiritual status
comparabletogods suchas Shiva andBrahma. Thequestion arises: howmight this occur? How might a
person acquirespecial powers andmerits by listening to His Naam? In this stanza, Guru Ji provides the
answer.
Hesays, By listeningattentively toHis (Naam), weacquirethevirtues of truthfulness, contentment, and
divineknowledge. By listeningto (Naam), weareso purified, as if wehavebathed at all thesixty-eight
(traditional holyplaces). Whenwelistentoandreadof Godspraise(or Naam), wereceivetruehonor. By
listeningtoHispraise(or Naam), our mindiseffortlesslyattunedtomeditation. O Nanak, thedevoteesof
Godalwaysenjoyastateof bliss. Bylisteningto(Naam), all their sinsandmaladiesaredestroyed.(10)
The message of this stanza is that if we wish to purify ourselves and gain virtues such as truth,
contentment and divine knowledge, we should listen to Naam (the Holy Word of God).
suixAYsrwguxwkygwh] suni-ai saraa gunaa kay gaah.
suixAYsyKpIr pwiqswh] suni-ai saykh peer paatisaah.
suixAYAMDypwvihrwhu] suni-ai anDhay paavahi raahu.
suixAYhwQhovYAsgwhu] suni-ai haath hovai asgaahu.
STANZA-11
Concluding his remarks about the merits of listening to Naam, Guru Ji says: By listening to (Naam),
ordinarypersonsacquiresuchhighmerits that they coulddivedeepintooceansof virtues. By listeningto
Naam, oneobtainsthestatusof Sheikhs andPeers (TheMuslimsaints), andkings. By listening(toNaam)
personsblindedbyignorancediscover thepathtoGod. Bylistening, weunderstandthemysteriesof the
unfathomable ocean (of worldliness). O Nanak, the devotees always enjoy a state of bliss, and by
listeningto(Naam), their sufferingsandsinsaredestroyed.(11)
The message of the above four stanzas is that if we want to achieve worldly and spiritual merits (and
bring an end to all our sufferings), we should listen to the Gurus Holy Word, which is synonymous
with Gods Naam.
mMnykI giqkhI nj wie ] mannay kee gat kahee na jaa-ay.
j ykokhYipCYpCuqwie ] jay ko kahai pichhai pachhutaa-ay.
kwgidkl mn il Kxhwru] kaagad kalamna likhanhaar.
mMnykwbihkrinvIcwru] mannay kaa bahi karan veechaar.
AYswnwmuinrMj nuhoie ] aisaa Naamniranjan ho-ay.
j ykomMinj wxYminkoie ]12] jay ko man jaanai man ko-ay. ||12||
STANZA-12
After describing themerits of listening to theGurus Word (or Naam), Guru Ji moves to thenext stage
anddescribes theblessingsandvirtues bestowed upon theperson who not only listens to Naam, but also
trulybelievesinit.
Hesays, It is impossibletodescribethehighstateof mindof a(true) believer (inGodsName). If some
oneweretotry to describethis state, that personwouldafterwards repent. (Evenwhen) somesit together
toreflect uponthe(merits) of atruebeliever, theyfindthat nopen, noamount of paper, andnowriter can
narratethemerits of atruebeliever. Yes, such arethequalities of theimmaculateNaam, realized by one
whotrulybelievesinit from(thecoreof his) heart.(12)
The message of the above stanza is that if we want to acquire high spiritual status, we must have
true, internal, and unflinching faith in Gods Naam.
mMnYsuriqhovYminbuiD] mannai surat hovai man buDh.
mMnYsgl Bvx kI suiD] mannai sagal bhavan kee suDh.
mMnYmuihcotwnwKwie ] mannai muhi chotaa naa khaa-ay.
mMnYj mkYswiQnj wie ] mannai jamkai saath na jaa-ay.
STANZA-13
NowGuruJi listsmorespecific benefitsof havingfaithinGodsName. Hesays, By believingin(Naam),
onesintellect ispurified, andoneacquiresdivineknowledgeandunderstanding. By believing(inNaam),
oneacquirestheknowledge(that Godpervades) inall places. By believing(inNaam), onedoesnot suffer
the pain or punishment that results frominvolvement in worldly evils. By having faith (in Naam), one
doesnt haveto accompany thedemon of death (to hell). This is howpowerful theimmaculateNaam of
Godis, if onetrulybelievesinit fromthecoreof onesheart.(13)
The message of this stanza is that if we want to obtain real knowledge and wisdom of this world
and beyond (and free ourselves from the fear of death), we should have true and firm faith in
Gods Naam.
mMnYmwrig Twk npwie ] mannai maarag thaak na paa-ay.
mMnYpiqisauprgtuj wie ] mannai pat si-o pargat jaa-ay.
mMnYmguncl YpMQu] mannai mag na chalai panth.
mMnYDrmsyqI snbMDu] mannai Dharamsaytee san-banDh.
STANZA-14
Elaboratingonthemeritsof apersontruly believinginNaam, GuruJi says, A (true) believer (inNaam)
never faces any obstacles inthepathof life. (Such aperson) departs fromtheworldafter earninghonor.
Suchapersonisnot misledintosectsor ritualisticreligiouspaths, (andissavedfromanypunishment
after death, becausesuchaperson) aligns with(Righteousness or) Dharma. Yes, sucharethequalities of
theimmaculateNaam, realizedbyapersonwhotrulybelievesinit fromthecoreof hisor her heart.(14)
The message of the above stanza is that if we do not want to be led down false spiritual paths, and
want to depart from this world with honor (and also obtain honor in the Gods court), then we must
have true and firm faith in Gods Naam.
mMnYpwvihmoKuduAwru] mannai paavahi mokh du-aar.
mMnYprvwrYswDwru] mannai parvaarai saaDhaar.
mMnYqrYqwryguruisK] mannai tarai taaray gur sikh.
mMnYnwnk BvihniBK] mannai naanak bhavahi na bhikh.
STANZA-15
Concludinghismessageabout theblessingsenjoyedby afirmbeliever inGodsNaam, GuruJi says, The
onewho truly believes (in Naam) not only attains salvation for oneself, but also for ones entirefamily.
Suchadiscipleof theGurusaves himor herself as well asothers. Suchaperson does not beg for favors
fromanyone. Yes, such are the merits of the pure immaculate Naam, acquired by the one who truly
believesinitfromthecoreof onesheart.(15)
In brief, Guru Ji gives the message that if we want to enjoy true and eternal peace ourselves and
share it with our friends, relatives and humanity at large, we must believe in and meditate upon
Gods Naam (the Gurus word), from the core of our heart.
pMc prvwx pMc prDwnu] panch parvaan panch parDhaan.
pMcypwvihdrgihmwnu] panchay paavahi dargahi maan.
pMcysohihdir rwj wnu] panchay sohahi dar raajaan.
pMcwkwgurueykuiDAwnu] panchaa kaa gur ayk Dhi-aan.
j ykokhYkrYvIcwru] jay ko kahai karai veechaar.
krqykYkrxYnwhI sumwru] kartay kai karnai naahee sumaar.
DOl uDrmudieAwkwpUqu] Dhoul Dharamda-i-aa kaa poot.
sMqoKuQwipriKAwij insUiq] santokh thaap rakhi-aa J in soot.
j ykobuJ YhovYsicAwru] jay ko bujhai hovai sachiaar.
Dvl Yaupir kyqwBwru] Dhavlai upar kaytaa bhaar.
DrqI horuprYhoruhoru] Dhartee hor parai hor hor.
iqs qyBwruql Ykvxuj oru] tis tay bhaar talai kavan jor.
j IA j wiqrMgwkynwv ] jee-a jaat rangaa kay naav.
sBnwil iKAwvuVI kl wm] sabhnaa likhi-aa vurhee kalaam.
eyhul yKwil iKj wxYkoie ] ayhu laykhaa likh jaanai ko-ay.
l yKwil iKAwkyqwhoie] laykhaa likhi-aa kaytaa ho-ay.
kyqwqwxusuAwil hurUpu] kaytaa taan su-aalihu roop.
kyqI dwiqj wxYkOxukUqu] kaytee daat jaanai koun koot.
kIqwpswaueykokvwau] keetaa pasaa-o ayko kavaa-o.
iqs qyhoeyl KdrIAwau] tis tay ho-ay lakh daree-aa-o.
kudriqkvx khwvIcwru] kudrat kavan kahaa veechaar.
vwirAwnj wvweyk vwr ] vaari-aa na jaavaa ayk vaar.
j oquDuBwvYsweI Bl I kwr ] jo tuDh bhaavai saa-ee bhalee kaar.
qUsdwsl wmiqinrMkwr ]16] too sadaa salaamat nirankaar. ||16||
STANZA-16
Continuingtodescribethemerits of listeningtoandbelievinginGods Naam, GuruJi says, (They who
listens to and obeys (Gods) Naam become Panch (the approved ones of God). These Panch (The
approvedones) arehonoredin(Gods) court. Infact, not only do they gracethecourt of that Kingof all
kings, but their mindsarealwaysattunedtotheeternal Guru(God).
GuruJi however observes, Nomatter howmuchonemay reflect andcontemplate, onecannot assess the
actsof theCreator. (For example), whilesomepeoplebelievethat abull isliterallysupportingtheearth, it
is actually Dharma (Gods Law) based on compassion, righteousness and patience, which supports this
earth. If some one understands this (concept), that person comes to know the real truth. (A literal bull
supportingtheearth isnt feasible; theconcept serves as ameans to symbolically understandtheLawof
God. Becauseif it weretrue, thenwehavetofindout), onwhat earththis bull isitself standing, andwhat
earthisunder that andsoon?
After discountingtheliteralityof amythical bull supportingtheearth, GuruJi turnstothevastness of life.
He says, There arecountless species of creatures in this universe. The ever-flowing pen (of God) has
writtentheaccount of themall. So numerous arethesecreatures andspecies that onecannot estimatethe
extent of their description. Whoknowstheextent of Godspower, or thevastnessof Hisbeautiful creation?
Who can estimate His benevolence? (Gods power is so limitless that) with just one word millions of
riversstartedflowing, (andmillionsof systemsrunningthisuniversebegantofunction).
SoGuruJi humbly says, (O God), whoamI toexpress mythoughtsabout theextent of Your Nature? I
amso powerless, that I amnot even worthy of sacrificing myself once for You. (O God), whatever
pleasesYou, that aloneisthebest deedor servicefor me. Youaretheeternal formlessOne.(16)
The message of the above stanza is that we should never feel proud of our knowledge about God or
His Universe. Instead, we should always remain humble and say, O God, whatever is Your will,
that alone is the best deed for me.
AsMKj pAsMKBwau] asa
N
kh jap asa
N
kh bhaa-o.
AsMKpUj wAsMKqpqwau] asa
N
kh poojaa asa
N
kh tap taa-o.
AsMKgrMQmuiKvydpwT] asa
N
kh garanth mukh vayd paath.
AsMKj og min rhihaudws ] asa
N
kh jog man rahahi udaas
pMnw4
SGGS P- 4
AsMKBgqgux igAwnvIcwr ] asa
N
kh bhagat gun gi-aan veechaar.
AsMKsqI AsMKdwqwr ] asa
N
kh satee asa
N
kh daataar.
AsMKsUr muhBKswr ] asa
N
kh soor muh bhakh saar.
AsMKmoinil v l wie qwr ] asa
N
kh mon liv laa-ay taar.
STANZA-17
After givingusaglimpseof thecountless universes andtheir species, GuruJi returnshisfocus tohuman
beings. Hedescribes howeven amonghumanbeingstherearesuchvast differences that hefinds himself
incapable of fully describing Gods creation. Yet in an effort to do so, he begins by addressing those
peoplewhomaybecategorizedasvirtuousandholy.
GuruJi says, O God, countless arethepersons who meditate(upon You), andcountless arethosewho
love You with veneration. Innumerable are those who worship You, and do penance sitting in front of
smoldering fires. Countless arethose who read and recite holy books. Limitless are those who practice
yoga, andintheir mindsremaindetached(fromtheworld). Countless arethosedevotees whoreflect upon
Your divineknowledge, countlessarethosewholeadpiouslives, andcountlessarethosewhogivecharity.
Countless arethebravewarriors whobear thebrunt of steel weaponsontheir bodies. Countlessarethose
who remainsilently attunedtoYou, insingle-mindeddevotion. (O God), who amI toassess (theextent
of) Your Nature? (I amso powerless) that I donot havetheworthtosacrificemyself even oncefor You.
(Therefore O God), whatever pleases You, that alone is the best deed or service for me. You are the
eternal formlessOne(17)
The message of this stanza is that we should not feel proud of our knowledge or our merit; there
may be countless persons who are more knowledgeable, pious, or virtuous than us.
AsMKmUrKAMDGor ] asa
N
kh moorakh anDh ghor.
AsMKcor hrwmKor ] asa
N
kh chor haraamkhor.
AsMKAmr kir j wihj or ] asa
N
kh amar kar jaahi jor.
AsMKgl vF hiqAwkmwih] asa
N
kh galvadh hati-aa kamaahi.
AsMKpwpI pwpukir j wih] asa
N
kh paapee paap kar jaahi.
AsMKkUiVAwr kUVyiPrwih] asa
N
kh koorhi-aar koorhay firaahi.
AsMKml yCml uBiKKwih] asa
N
kh malaychh mal bhakh khaahi.
AsMKinMdk isir krihBwru] asa
N
kh nindak sir karahi bhaar.
nwnkunIcukhYvIcwru] naanak neech kahai veechaar.
STANZA-18
Existenceof countless virtuouspersonsisonesideof thecoin. GuruJi proceedsfurther by addressingthe
other side, anddescribestheevil andignoble.
He says, (O God), countless arethe stark blind fools in this world, and countless are the thieves and
deceitful persons who liveon theearnings of others. Innumerablerulers depart fromhereafter rulingby
oppression. Countless arethosewhocommit murders, andcountlessarethesinnerswhodepart fromhere
after committing(innumerable) sins. Countless aretheliars, whokeep wanderinginthis worldspreading
their lies, andcountless arethedepraved(filthy) persons, whoengageinimmoral practices (andeat filth).
Innumerable are the ones who speak ill of others (and by doing so, carry the load of slander on their
heads).
GuruJi nowshows utter humility by countinghimself amongst this rank of people. Hesays, (O God),
who I amto talk about others? Lowly Nanak only expresses this thought: who amI to assess Your
Nature? (I amso powerless), I amnot even worthy to serveas a sacrifice to You. (Therefore O God),
whatever pleasesYou, that aloneisthebest deedfor me. Youaretheeternal formlessOne.(18)
The message of this stanza is that while there are wicked and evil people in this world; however, we
do not have the right to speak ill of others? Rather than pointing fingers, we must examine ourselves
to discern our own evil and sinful tendencies, and perceive our own afflictions.
AsMKnwv AsMKQwv ] asa
N
kh naav asa
N
kh thaav.
AgMmAgMmAsMKl oA ] agammagammasa
N
kh lo-a.
AsMKkhihisir Bwruhoie] asa
N
kh kehahi sir bhaar ho-ay.
AKrI nwmuAKrI swl wh] akhree Naamakhree saalaah.
AKrI igAwnugIqgux gwh] akhree gi-aan geet gun gaah.
AKrI il Kxubol xubwix ] akhree likhan bolan baan.
AKrwisir sMj oguvKwix ] akhraa sir sanjog vakhaan.
ij ineyihil Kyiqsuisir nwih] J in ayhi likhay tis sir naahi.
ij v Purmweyiqv iqv pwih] J iv furmaa-ay tiv tiv paahi.
j yqwkIqwqyqwnwau] jaytaa keetaa taytaa naa-o.
ivxunwvYnwhI koQwau] vin naavai naahee ko thaa-o.
qUsdwsl wmiqinrMkwr ]19] too sadaa salaamat nirankaar. ||19 ||
STANZA-19
After describing the classes of good and bad humans, Guru Ji once again turns his thoughts to the
countlessworlds, solar systems, realms, andspecieslivinginthiswonderful Creationof God.
Hesays, O God, myriadarethenames (of things andcreatures inthis universe), andcountless arethe
places (thesecreatures inhabit). Beyondtherealmof our senses aremyriadworlds. O God, even to say
that thesethingsarecountlessisablunder, (andworthyof blame. Therearenowordstodescribeor count
Your creation.
However, it isonlythrough) wordsthat onecanmeditate(onYour) Name, andpraiseYou. (It isthrough)
words that wecanobtaindivineknowledge, andsingsongs (inYour praise). It is throughwords that we
areabletowriteor talk. It isthroughthelanguage(or DNA) that Godhaswrittenthedestinyof us all on
our foreheads. (Yet thebeauty is that God) who wrote these destinies has no such thing written on His
forehead. Thedestiny of thepeopleis what Heordains. (He is under not asouls command. Moreover),
whatever God has createdis His manifestation (His Naam), andthereis no placewithout (Gods) Naam.
O God, how can I describe Your creation? I amnot fit to sacrifice myself even once for You. I (only
knowthat), whatever pleasesYouisthebest deed. Youaretheeternal formlessGod.(19)
The message of this stanza is that God pervades everywhere. There are no words to describe how
countless are the creatures, places, and universes He created. Yet it is only through language that
we can attempt to sing His praises, and meditate upon His Naam (His love and power), which
permeates all creation.
BrIAYhQupYruqnudyh] bharee-ai hath pair tan dayh.
pwxI DoqYauqrsuKyh] paanee Dhotai utras khayh.
mUqpl IqI kpVuhoie] moot paleetee kaparh ho-ay.
dyswbUxul eIAYEhuDoie ] day saaboon la-ee-ai oh Dho-ay.
BrIAYmiqpwpwkYsMig ] bharee-ai mat paapaa kai sang.
EhuDopYnwvYkYrMig] oh Dhopai naavai kai rang.
puMnI pwpI AwKxunwih] punnee paapee aakhan naahi.
kir kir krxwil iKl Yj whu] kar kar karnaa likh lai jaahu.
AwpybIij AwpyhI Kwhu] aapay beej aapay hee khaahu.
nwnk hukmI Awvhuj whu]20] naanak hukmee aavhu jaahu. ||20||
STANZA-20
In thefirst half of this hymn Jap Ji Sahib Guru Ji described thefundamental concepts of God and His
creation. Healsostatedthebasicprincipleby whichHisloveandgracecanbeobtained(by meditatingon
His Naam). Nowheproceeds toexplainhowdwellingon Naam is themost effectivetechnique, not only
for virtuouspeople, but alsofor sinnerswhowant towashoff their sins. Heillustrateswithanexample.
Guru Ji says, If our hands, feet and body aresoiled, we can cleanse themby washing with water. If a
clothispollutedwithurineor feces, wecancleanseit by washingit withsoap. (Similarly), if our intellect
isfilledwithsins, that ispurifiedwithlovefor (Gods) Naam.
GuruJi further clarifies, Thesesinsandvirtuesarenot just (words) for saying. Whatever deeds, youdoin
this world, you will take(their record) along with your soul, and your futurewill be determined on the
basis of your past deeds. As you sow, so shall you reap. O Nanak (this is howinGods command) you
comeandgocontinuously(inandout of thisworld).(20)
The message of this stanza is that if we wish to wash off the sins of our previous lives, and if we want
to end the cycle of birth and death, we should meditate upon Gods Naam.
qIrQuqpudieAwdqudwnu] tirath tap da-i-aa dat daan.
j ykopwvYiql kwmwnu] jay ko paavai til kaa maan.
suixAwmMinAwminkIqwBwau] suni-aa mani-aa man keetaa bhaa-o.
AMqrgiqqIriQmil nwau] antargat tirath mal naa-o.
siBgux qyrymYnwhI koie ] sabh gun tayray mai naahee ko-ay.
ivxugux kIqyBgiqn hoie] vin gun keetay bhagat na ho-ay
suAsiqAwiQbwxI brmwau] su-asat aath banee barmaa-o.
siqsuhwxusdwmincwau] sat suhaan sadaa man chaa-o.
kvxusuvyl wvKqukvxukvx iQiqkvxuvwru] kavan so vaylaa vakhat kavan kavan thit kavan
vaar.
kvix is ruqI mwhukvxuij quhoAwAwkwru] kavan se rutee maahu kavan jit ho-aa aakaar.
vyl npweIAwpMf qI ij hovYl yKupurwxu] vayl na paa-ee-aa pandtee je hovai laykh puraan.
vKqun pwieE kwdIAwij il Kinl yKukurwxu] vakhat na paa-i-o kaadee-aa je likhan laykh
kuraan.
iQiqvwrunwj ogI j wxYruiqmwhunwkoeI ] thit vaar naa jogee jaanai rut maahu naa ko-ee.
j wkrqwisrTI kauswj yAwpyj wxYsoeI ] jaa kartaa sirthee ka-o saajay aapay jaanai so-ee.
ikv kir AwKwikv swl whI ikauvrnI ikv
j wxw]
kiv kar aakhaa kiv saalaahee ki-o varnee kiv
jaanaa.
pMnw5 SGGS P- 5
nwnk AwKix sBu ko AwKYiek dUieku
isAwxw]
naanak aakhan sabh ko aakhai ik doo ik si-aanaa.
vf wswihbuvf I nweI kIqwj wkwhovY] vadaa saahib vadee naa-ee keetaa jaa kaa hovai.
nwnk j ykoAwpOj wxYAgYgieAwn
sohY]21]
naanak jay ko aapou jaanai agai ga-i-aa na
sohai. ||21||
STANZA-21
Intheprecedingstanza, GuruJi statedthat thebest way towashoff our sins (andendthecycleof births
anddeaths) isby sanctifyingour intellect withGodsNaam (meditationuponHisloveandenlightenment).
However, somebelievethat if webatheat holy places, do penances, or givecharities, our sins would be
washedoff andwewouldbesavedfromroundsof birthsanddeaths.
Commenting on all such beliefs, Guru Ji says, Even if oneobtains glory by visiting holy places, doing
penances, or performing acts of compassionand charity, it is as negligibleas asesameseed. Theperson
whohaslistenedandbelievedinGodsNaam, inthat persons mindhasdevelopedlove(for God. Sucha
person has sanctified himor herself) by bathing in theholy place of his or her inner self, and has truly
removedthesoil of sins.
GuruJi humblyacknowledgesthis, andsays, O God, all themerits(inme) areYour gifts. (Onmyown),
I havenovirtue; without Your bestowingthesequalities, I cannot worshipYou. (O God, I hail) victoryto
You. YouYourself areMaya, Yourself theWord, andYourself Brahma (God). Youareeternally
beauteous, andYour mindalwaysremainsinecstasy.
GuruJi is not only aphilosopher but alsoaspiritual poet of thehighest caliber. Whilecontemplatingthe
beautyof theCreator, hisattentionautomaticallyrestsuponthevastnessandgrandeur of Hiscreation.
Therefore, hewonders, What couldbethetimeandoccasion, what couldbethelunar or solar day, what
couldbetheseasonor themonthwhenthisuniversewascreated?
He observes, Even if they study the writings in their (holy books, the) Puranas, the Pundits (Hindu
scholars), do not know thetime(when theearth was created), nor Qazis (theMuslimclerics) know this
date, even if they writeessays inQuran (theMuslimholy book). Neither any yogi nor any other person
knowsthelunar or solar day, season, or month(inwhichthisuniversewascreated). OnlytheCreator who
formedthisworldknows thismystery. HowcanI describeHisgreatness, howcanI praiseHim? Howcan
I knowHim? Nanak says, all others say. Every onethinks himor her wiser than theothers. (Thefact is
that) HeisthesupremeGod, andsupremeisHisName. Whatever happensisinaccordancewithHisWill.
O Nanak, if any(egoist) claimstoknow(all about Godor HisCreation, that person) wouldnot findfavor
withHimintheworldhereafter, (andwouldbeput toshamefor makingsuchfalseclaims).(21)
The message of this stanza is that instead of wasting our time in rituals, or making egocentric claims
about our knowledge regarding God or His creation, we should simply meditate on His Naam and
remember Him at all times with love and devotion (under the guidance of the Guru).
pwqwl wpwqwl l KAwgwswAwgws ] paataalaa paataal lakh aagaasaa aagaas.
EVk EVk Bwil Qkyvydkhiniek vwq] orhak orhak bhaal thakay vayd kahan ik vaat.
shs ATwrhkhinkqybwAsul UiekuDwqu] sahas athaarah kahan kataybaa asuloo ik Dhaat.
l yKwhoie qil KIAYl yKYhoieivxwsu] laykhaa ho-ay ta likee-ai laykhai ho-ay vinaas.
nwnk vf wAwKIAYAwpyj wxYAwpu]22] naanak vadaa aakhee-ai aapay jaanai aap. ||22||
STANZA-22
Intheopeninglines of stanza19, GuruJi stated that myriadarethenames (of things andcreatures), and
countless are the places (these creatures inhabit). Beyond the realm of our senses are the limitless
universes. After touching on incidental topics, Guru Ji returns to the theme of the vastness of Gods
creation. Hestates several facts about theuniverse, which scientists arediscoveringnow after morethan
500years.
He says, There are millions and millions of nether regions, one below the other, and millions and
millions of skies, oneabovetheother. TheVedas say that scholars haveexhausted themselves trying to
find their final limits, but they wereunsuccessful. TheSemitic books (theQuran, Bible, Anjeel and the
Torah) all tell that thereareeighteen thousand universes, with a singular root in theOne(God. But the
truthis that thereis no endor limit to theseuniverses): their account could only bewritten, if therewas
any account, (because ultimately all) counts get destroyed (because there is no number which could be
attributedtotheseworlds). O Nanak, Hewhoiscalled(thegreatest of) thegreat, onlyHeHimself knows
(thecount of universesHecreated).(22)
The message of this stanza is that instead of wasting our time trying to describe the extent of Gods
creation, we should remember with love and admiration the supreme God who has created this vast
and wonderful universe.
swl whI swl wiheyqI suriqn pweIAw] saalaahee saalaahi aytee surat na paa-ee-aa.
ndIAwAqYvwhpvihsmuMidnj wxIAih] nadee-aa atai vaah pavahi samund na jaanee-ahi.
smuMdswhsul qwnigrhwsyqI mwl uDnu] samund saah sultaan girhaa saytee maal Dhan.
kIVI quil n hovnI j yiqsumnhun
vIsrih]23]
keerhee tul na hovnee jay tis manhu na veesrahi.
||23||
STANZA-23
NowelaboratingonGodsgreatness, GuruJi says, EventhepersonswhopraiseGoddonot knowhow
great Heis. Theyarelikethestreamsandriverswhichultimatelymergeintotheocean, but cannot know
theextent or thelimit of that ocean.
Discussingtheocean, GuruJi remindsusof another fact. Hesays, (Intheeyesof God), thekingswhose
dominionsmaybevast liketheocean, andwhomayhavemountainsof wealth, arenot equal toevena
small ant, if initsmind, that (ant) doesnot forget (God).(23).
The message of this stanza is that even a tiny ant that does not forget God has more merit than the
richest of kings. Therefore, instead of trying to estimate the extent of Gods greatness, we should
bow before Him in reverence, and remember to sing His praises.
AMqun isPqI khix nAMqu] ant na siftee kahan na ant.
AMqun krxYdyix nAMqu] ant na karnai dayn na ant.
AMqun vyKix suxix nAMqu] ant na vaykhan sunan na ant.
AMqun j wpYikAwminmMqu] ant na jaapai ki-aa man mant.
AMqun j wpYkIqwAwkwru] ant na jaapai keetaa aakaar.
AMqun j wpYpwrwvwru] ant na jaapai paaraavaar.
AMqkwrix kyqyibl l wih] ant kaaran kaytay billaahi.
qwkyAMqnpweyj wih] taa kay ant na paa-ay jaahi.
eyhuAMqunj wxYkoie ] ayhu ant na jaanai ko-ay.
bhuqwkhIAYbhuqwhoie ] bahutaa kahee-ai bahutaa ho-ay.
vf wswihbuaUcwQwau] vadaa saahib oochaa thaa-o.
aUcyaupir aUcwnwau] oochay upar oochaa naa-o.
eyvf uaUcwhovYkoie ] ayvad oochaa hovai ko-ay.
iqsuaUcykauj wxYsoie ] tis oochay ka-o jaanai so-ay.
j yvf uAwipj wxYAwipAwip] jayvad aap jaanai aap aap.
nwnk ndrI krmI dwiq]24]
naanak nadree karmee daat. ||24||
STANZA-24
GuruJi commentsfurther onthelimitlessnessof God. Hesays, Thereisnolimit toGodspraises, andno
limit tothepeoplepraisingHim. Limitlessarethedeedsandgiftsof God. Wecannot knowHislimitations
by looking (at His nature), or by listening to the language that describes Him. We cannot guess the
boundaries or themysteries of Gods mind. It is impossibleto guess theextent of His creation. Many try
their utmost to assess the limits (of God), but still they cannot find those limits. Though we speak
increasingly of Him, He appears more often than we are able to describe. (The truth is that) He is the
supreme Master, His abode is the highest: higher than the highest is His Naam. Only if one were
comparablyhigh(inrankandmerit) couldthat oneknowabout thesupremeGod. OnlyHeHimself knows
how great He is. O Nanak, it is only by His grace that one obtains the gift (of realizing His
limitlessness).(24)
The message of this stanza is that we should realize that there is no end or limit to the praises and
glories of God, and no one is so exalted that he could describe His greatness.
bhuqwkrmuil iKAwnwj wie ] bahutaa karamlikhi-aa naa jaa-ay.
vf wdwqwiql unqmwie ] vadaa daataa til na tamaa-ay.
kyqymMgihj oDApwr ] kaytay mangahi joDh apaar.
kyiqAwgxqnhI vIcwru] kayti-aa ganat nahee veechaar.
kyqyKipqutihvykwr ] kaytay khap tutahi vaykaar.
kyqyl Yl Ymukrupwih] kaytay lai lai mukar paahi.
kyqymUrKKwhI Kwih] kaytay moorakh khaahee khaahi.
kyiqAwdUKBUKsdmwr ] kayti-aa dookh bhookh sad maar.
eyihiBdwiqqyrI dwqwr ] ayhi bhe daat tayree daataar.
bMidKl wsI BwxYhoie] band khalaasee bhaanai ho-ay.
horuAwiKn skYkoie ] hor aakh na sakai ko-ay.
j ykoKwiekuAwKix pwie ] jay ko khaa-ik aakhan paa-ay.
Ehuj wxYj yqIAwmuihKwie ] oh jaanai jaytee-aa muhi khaa-ay.
Awpyj wxYAwpydyie ] aapay jaanai aapay day-ay.
AwKihis iBkyeI kyie ] aakhahi se bhe kay-ee kay-ay.
ij s nobKsyisPiqswl wh] J is no bakhsay sifat saalaah.
nwnk pwiqswhI pwiqswhu]25] naanak paatisaahee paatisaahu. ||25||
STANZA-25
Now commenting upon Gods grace and His gifts, Guru Ji says, God bestows so many gifts that we
cannot describethem. Further, inspiteof His many gifts, Godhasnogreedor expectationof return(But,
weashumanbeingsalwaysexpect somuchinreturn, evenfor thesmallest favorsdonetoothers).
GuruJi elaborates, (God is so great) that countless bravewarriors beg at His door. Therearemany who
after receivinggiftsfromHimindulgeinvices, andultimatelyperish. Manyarethosewhokeepreceiving
gifts, but deny havingreceivedthese(by never thankingGod). Thentherearethefools who simply keep
consumingGodsgifts(withnoacknowledgement of theGiver. However), therearesomewhoarealways
sufferingfromdiseaseandhunger, but perceiveeventhissufferingasGodsGrace(becausemanytimesit
is this sufferingwhich makes us remember God). But salvation fromour sufferings andreleasefromthe
cycle of births and deaths is obtained only in accordancewith (Gods) Will. If a foolish person tries to
suggest anyother wayof salvation, that personalonewill knowhowmuchpunishmentheor shesuffers.
GuruJi, therefore, concludes, GodHimself knowseverythingandHeHimself giveseverything. Yet only
afewacknowledgethis (fact). However, thepersonwhomGodgrantsthegift of utteringHis praiseisthe
kingof all kings.(25)
The message of this stanza is that under all circumstances we must remain grateful to God, keep
singing His praises, and beg only for His Grace.
Amul gux Amul vwpwr ] amul gun amul vaapaar.
Amul vwpwrIeyAmul BMf wr ] amul vaapaaree-ay amul bhandaar.
Amul AwvihAmul l Yj wih] amul aavahi amul lai jaahi.
Amul Bwie Amul wsmwih] amul bhaa-ay amulaa samaahi.
Amul uDrmuAmul udIbwxu] amul Dharamamul deebaan.
Amul uqul uAmul uprvwxu] amul tul amul parvaan.
Amul ubKsIs Amul unIswxu] amul bakhsees amul neesaan.
Amul ukrmuAmul uPurmwxu] amul karamamul furmaan.
Amul oAmul uAwiKAwn j wie ] amulo amul aakhi-aa na jaa-ay.
AwiKAwiKrhyil v l wie ] aakh aakh rahay liv laa-ay.
AwKihvydpwT purwx ] aakhahi vayd paath puraan.
AwKihpVykrihviKAwx ] aakhahi parhay karahi vakhi-aan.
AwKihbrmyAwKihieMd] aakhahi barmay aakhahi ind.
pMnw6
SGGS P- 6
AwKihgopI qYgoivMd] aakhahi gopee tai govind.
AwKiheIsr AwKihisD] aakhahi eesar aakhahi siDh.
AwKihkyqykIqybuD] aakhahi kaytay keetay buDh.
AwKihdwnv AwKihdyv ] aakhahi daanav aakhahi dayv.
AwKihsuir nr muinj nsyv ] aakhahi sur nar mun jan sayv.
kyqyAwKihAwKix pw] kaytay aakhahi aakhan paahi
kyqykihkihauiT auiT j wih] kaytay keh keh uth uth ja-ye.
eyqykIqyhoir kryih] aytay keetay hor karayhi.
qwAwiKn skihkyeI kyie ] taa aakh na sakahi kay-ee kay-ay.
j yvf uBwvYqyvf uhoie] jayvad bhaavai tayvad ho-ay.
nnk j wxYswcwsoie ] naanak jaanai saachaa so-ay.
j ykoAwKYbol uivgwVu] jay ko aakhai boluvigaarh.
qwil KIAYisir gwvwrwgwvwru]26] taa likee-ai sir gaavaaraa gaavaar. ||26||
STANZA-26
Intheprevious stanzaGuruJi concluded that theperson whomGod blesses withthegift of utteringHis
praisebecomesthekingof kings. Inthisstanza, hegivesthereasonbehindsuchastatement.
He says, Priceless arethemerits of God, and priceless is theexchange(of these virtues). Priceless are
thosewho meditateon His Naam, andpriceless arethestores (of Gods virtues). Priceless arethosewho
come to this world and depart (after gathering these virtues). Priceless are those who are imbued with
(Gods) love, andpriceless arethosewho aremergedwithHim(throughmeditation). Priceless isthelaw
andjustice(of God). Priceless arethescales andweights (his criteriafor judgment), andpriceless is His
Graceandthemark of His Grace. Yet beyondany concept of priceis His mercy andcommand. Though
Godisdescribedaspriceless, Heisbeyondvalueinthat Heisbeyonddescription.
Whiledescribingthemeritsof God, GuruJi pointsout, TherearethosewhoreadtheVedas andPuranas
(the Hindu Holy books), and after reading they deliver lectures and try to describe Gods merits. Even
many gods like Brahma, Indira, and Krishna try to assess Gods value. So also do gods such as Shiva,
manyadepts, enlightenedones, demons, gods, angels, andsilent devotees trytodescribeHim. Manyhave
triedtoassess Hisvalue, anddeparted(fromthisworldwithout completingthetask). Evenif Godwereto
sendas many morepersons as havealready tried, still they will not beabletodescribeHis merits or His
greatness.
Inconclusion, GuruJi says, O Nanak, it is only theeternal God Himself who knows (howgreat Heis,
because) He can become as great as He wishes. If somemortal claims theability to describe God, that
personsnameshouldbewrittenatthetopof thelist of greatest fools.(26)
The message of this stanza is that the merits and the greatness of God are not only invaluable, but
they are beyond description. The righteous action to take is to keep singing His praises with such
love and devotion that we ultimately merge in Him.
sodrukyhwsoGrukyhwij qubihsrbsmwl y] so dar kayhaa so ghar kayhaa J it bahi sarab
samaalay.
vwj ynwdAnyk AsMKwkyqyvwvxhwry] vaajay naad anayk asankhaa kaytay
vaavanhaaray.
kyqyrwg prI isaukhIAinkyqygwvxhwry] kaytay raag paree si-o kahee-an kaytay
gaavanhaaray.
gwvih quhnopauxupwxI bYsMqrugwvYrwj wDrmu
duAwry]
gaavahi tuhno pa-un paanee baisantar gaavai
raajaa Dharamdu-aaray.
gwvihicqugupquil iKj wxihil iKil iKDrmu
vIcwr]
gaavahi chit gupat likh jaaneh likh likh
Dharamveechaaray.
gwviheIsrubrmwdyvI sohinsdwsvwry] gaavahi eesar barmaa dayvee sohan sadaa
savaaray.
gwvihieMdiedwsix bYTydyviqAwdir nwl y] gaavahi ind idaasan baithay dayviti-aa dar
naalay.
gwvihisDsmwDI AMdir gwvinswDivcwry] gaavahi siDh samaaDhee andar gaavan saaDh
vichaaray.
gwvinj qI sqI sMqoKI gwvihvIr krwry] gaavan jatee satee santokhee gaavahi veer
karaaray.
gwvinpMif qpVinrKIsr j uguj uguvydwnwl y] gaavan pandit parhan rakheesar jug jug
vaydaa naalay.
gwvihmohxIAwmnumohinsurgwmCpieAwl y] gaavahi mohnee-aa man mohan surgaa
machh pa-i-aalay.
gwvinrqnaupweyqyryATsiT qIrQnwl y] gaavan ratan upaa-ay tayray athsath tirath
naalay.
gwvihj oDmhwbl sUrwgwvihKwxI cwry] gaavahi joDh mahaabal sooraa gaavahi
khaanee chaaray.
gwvihKMf mMf l vrBMf wkir kir rKyDwry] gaavahi khand mandal varbhandaa kar kar
rakhay Dhaaray.
syeI quDunogwvih j oquDuBwvin rqyqyryBgq
rswl y]
say-ee tuDhuno gaavahi jo tuDh bhaavan
ratay tayray bhagat rasaalay.
hoir kyqygwvin symYiciq n Awvin nwnkuikAw
vIcwry]
hor kaytay gaavan say mai chit na aavan
naanak ki-aa veechaaray.
soeI soeI sdwscuswihbuswcwswcI nweI ] so-ee so-ee sadaa sach saahib saachaa
saachee naa-ee.
hYBI hosI j wie nj wsI rcnwij inrcweI ] hai bhee hosee jaa-ay na jaasee rachnaa J in
rachaa-ee.
rMgI rMgI BwqI kir kir ij nsI mwieAwij in
aupweI ]
rangee rangee bhaatee kar kar J insee maa-i-
aa J in upaa-ee.
kir kir vyKYkIqwAwpxwij v iqs dI vif AweI ] kar kar vaykhai keetaa aapnaa J iv tis dee vadi-
aa-ee.
j oiqsuBwvYsoeI krsI hukmunkrxwj weI ] jo tis bhaavai so-ee karsee hukam na karnaa
jaa-ee.
so pwiqswhu swhw pwiqswihbu nwnk rhxu
rj weI ]27]
so paatisaahu saahaa paatisaahib naanak
rahan rajaa-ee. ||27||
STANZA-27
Intheprevious stanza, GuruJi advised us against tryingtoplaceany valueor priceon Gods merits. He
suggested that thebest thing for us to do is to keep singingHis praises with so much loveand devotion
that inthisprocess of singing, webecomeonewithHim. Inthisstanza, GuruJi himself tries. Whiledoing
so, he reaches such heights of poetry, ecstasy and devotion that this stanza has become a masterpiece.
Perhapsthat iswhythisstanza(withsomevariations) hasbeenrepeatedthriceinSri GuruGranthSahib.
AddressingGod, GuruJi says, O God, howwonderful must bethat place: themansioninwhichYousit,
caringfor all Your creation. Inthiswonderful creationof Yours, O God, (I wonder) howmyriadmight be
theinstruments andtheir tunes, thenumber of players of thoseinstruments and singers who aresinging
Your praises in myriadmusical measures! O God, (it appears to methat even) Air, Water, andFireare
singingYour praises. Thejudgeof Righteousnesswhodeliversjusticeonthebasisof our deeds(recorded
by angels) Chitra andGupta (our conscious and sub-conscious faculties) is also singing Your praises at
Your door.
(O God), Shiva, Brahma andParbati (whohavebeenembellishedby You), singYour praises. Alsowhile
sittingon their thrones withother gods andgoddesses many Indiras (thegods of rain) singYour praises.
(O God), sages intheir meditativetrance, saints during their reflections, men of discipline, charity, and
contentment, and brave warriors are all singing Your praises. The scholars and sages, who reflect on
Vedas (thedivinebooksof knowledge) for agesuponages, singYour praise. Theheart captivatingwomen,
themost handsomemen, andtheresidents of heaven, earth, andthenether worlds singYour praise. The
jewels created by You, along with thesixty eight (most sacred) places of pilgrimages aresinging Your
praises. ThebravewarriorsaresingingYour praise. (Thecreaturescreatedthroughall) thefour sourcesof
creationaresingingof You. (Infact, inaway, whilemovingandworkinginaccordancewithYour will),
all thecontinents, galaxies, andthesolar systems createdandsupportedby YouaresingingYour praises.
(However, only those) who arepleasingto You, andwho aretruly devoted andimbued with Your love,
singYour praise. Theremaybemyriadotherswhosingof You, whicharenot comingintomymind. How
can(poor) Nanakthinkabout (all thosewhosingYour praise)?
After acknowledginghis inability toenumerateall thosewho singpraises of God, inall humility GuruJi
concludes, Eternal isGodandeternal isHisName(at whosedoor somanysingHispraises). Hewhohas
createdthisuniverseispresent now; Hewill always bepresent, andHewill not depart evenwhentherest
of Hiscreationdeparts. HewhocreatedMaya (theworldlyillusion), inmanycolorsandkindsbeholdsHis
creationas suits His grandeur. Hedoes what pleases Him. (Inshort), HeistheKingof Kings. O' Nanak,
(thebest thingfor usisto) liveaccordingtoHisWill.(27)
This beautiful stanza inspires us to sing Gods praises and transports us to a state of divine ecstasy.
It gives us the understanding that just as all the objects of Nature seem to be singing His Praises
while carrying out the Will of God, so too should we learn to live in obedience to His Will, always
appreciate His gifts, and sing His praises.
muMdwsMqoKusrmupquJ ol I iDAwnkI krihibBUiq] munda santokh saram pat jholee Dhi-aan kee
karahi bibhoot.
iKMQwkwl ukuAwrI kwieAwj ugiqf Mf wprqIiq] khinthaa kaal ku-aaree kaa-i-aa jugat dandaa
parteet.
AweI pMQI sgl j mwqI minj IqYj guj Iqu] aa-ee panthee sagal jamaatee man jeetai jag
jeet.
AwdysuiqsYAwdysu] aadays tisai aadays.
AwidAnIl uAnwidAnwhiqj uguj ugueykovysu
]28]
aad aneel anaad anaahat jug jug ayko vays.
||28||
STANZA-28
In the previous stanza, Guru Ji guided our imagination into the vast realms of Gods glory, where His
praises aresungby countlesscreatures, gods, goddesses, andevenby all theelementsof natureaswell as
theuniverses andsolar systems. Finally, heimpressed upon us themainprincipleof livingaccording to
theWill of GodandsingingHispraises. GuruJi nowcommentsontheways of livingandthepracticesof
peopleof other contemporary faiths. Firstly, hecomments on thepractices of theYogic system, which
wasvery popular inGuruJistime. However, thebeauty of GuruJispoetryisthat whilehemayseemto
begivingadviceto themembersof aparticular faithor profession, his messagehas universal appeal and
validity.
Usingtheir ownterminologyandidiom(sothat theyogismight understand), hesays, (InawayI amalso
ayogi, but insteadof earringsof wood), I wear theearrings of contentment. I makemodesty my begging
bowl and wallet, andsmear myself with theashes of Gods meditation. Thefear of death is my patched
coat. Tokeep my body chastelikeavirgin(andthusfreefromall evils) is theway of my yoga. Tohave
faithandtrust inGod ismy staff. For me, tobelieveinthebrotherhoodof all mankindis theAaee Panth
(highest Yogic sect). I believe that if you can conquer your mind, you can conquer the entire world.
(Insteadof salutingany other humanbeingor alesser god), I salutethat Godwhois primal andpure. He
hasbeentheresincethebeginningisindestructible, andremainsthesamethroughall ages.(28)
In this stanza Guru Ji gives us the message that the best practice for yoga (or union with God) is to
seek truth, contentment, and chastity: to love Him and believe in the brotherhood of all mankind.
BugiqigAwnudieAwBMf wrix Git Git vwj ihnwd] bhugat gi-aan da-i-aa bhandaaran ghat ghat
vaajeh naad.
AwipnwQunwQI sBj wkI iriDisiDAvrwswd] aap naath naathee sabh jaa kee riDh siDh
avraa saad.
sMj oguivj oguduie kwr cl wvihl yKyAwvihBwg ] sanjog vijog du-ay kaar chalaaveh laykhay
aavahi bhaag.
pMnw7
SGGS P- 7
]29]
||29||
STANZA-29
Continuing his previous idiomand using theterminology of theyogis, Guru Ji says, (O yogi), I make
divine knowledge my food, and mercy my steward. The divine, flowing music of life ringing in every
heart is my horn. For me, God Himself is the Supreme Master, who has the entire universe under His
control. (I believe that performing) any supernatural feats or miracles are useless enjoyment for others
(who arenot interestedintrueyogaor unionwithGod). HeHimself regulates bothunionandseparation
(of individuals), whoreceivewhat iswrittenintheir destiny(basedonpast deeds). Therefore, I salutethat
Godwhoisprimal, colorless, present sincethebeginning, indestructible, andunchanging.(29)
The message of this stanza is that we should gather divine knowledge, and imbibe mercy in our
hearts rather than trying to boost our ego by performing unusual feats or miracles.
eykwmweI j ugiqivAweI iqincyl yprvwxu] aykaa maa-ee jugat vi-aa-ee tin chaylay
parvaan.
iekusMswrI iekuBMf wrI iekul weydIbwxu] ik sansaaree ik bhandaaree ik laa-ay deebaan.
ij v iqsuBwvYiqvYcl wvYij v hovYPurmwxu] J iv tis bhaavai tivai chalaavai J iv hovai
furmaan.
EhuvyKYEnwndir nAwvYbhuqweyhuivf wxu] oh vaykhai onaa nadar na aavai bahutaa ayhu
vidaan.
]30]
||30||
STANZA-30
Inthisstanza, GuruJi commentsupontheYogis belief systemregardingtheadministrationof thisworld.
Hesays, (Many believethat) first it was Maya, thePrimal Mother andtheCreativePrinciple), who was
establishedfirst, andfromMaya werecreatedthreedeities. OneisBrahma, (theCreator), theother Vishnu
(the Sustainer), and the third Shiva (the Destroyer. However, the fact is that it is God Himself) who
orchestrates theworld as it pleases Him(and theworld functions) according to the command issued by
Him. The great wonder is that while He can see all the creatures, they cannot see Him. (Therefore), I
salutethat God who is primal and pure. He has been present since the beginning, is indestructible, and
remainsthesamethroughall ages.(30)
The message of this stanza is that we should believe and meditate only on the one God, who alone is
the creator, sustainer and destroyer of the world, rather than any mythical gods and goddesses.
Awsxul oie l oie BMf wr ] aasan lo-ay lo-ay bhandaar.
j oikCupwieAwsueykwvwr ] jo kichh paa-i-aa so aykaa vaar.
kir kir vyKYisrj xhwru] kar kar vaykhai sirjanhaar.
nwnk scykI swcI kwr ] naanak sachay kee saachee kaar.
]31]
||31||
STANZA-31
After clarifyingour thoughts about thereal creator andadministrator of this universe, GuruJi onceagain
revertstothegreatnessof Godandthevastnessof Hisinfluence.
Hesays, God has His seat andstorehouseinall theworlds. Whatever is stored was put thereonly once
and will suffice forever. After creating all of creation (and providing it with a never-ending store of
provisions), Hehas not disappeared. Rather, Godwatches over andtakes careof His creation. O Nanak,
trueand just is thework of theoneGod. Therefore, I salutethat God who is primal and pure, has been
theresincethebeginning, isindestructible, andunchanging.(31)
The message of the above four stanzas (addressed to the yogis, but meant for all of us) is that instead
of adopting any garbs, beliefs, or practices of certain faiths or sects, we should love, worship and
reflect upon the one wondrous God.
iek dUj IBOl Khoihl Khovihl KvIs ] ik doo jeebhou lakh hohi lakh hoveh lakh vees.
l Kul KugyVwAwKIAiheykunwmuj gdIs ] lakh lakh gayrhaa aakhee-ahi ayk Naamjagdees.
eyqurwihpiqpvVIAwcVIAYhoie iekIs ] ayt raahi pat pavrhee-aa charhee-ai ho-ay ikees.
suix gl wAwkws kI kItwAweI rIs ] sun galaa aakaas kee keetaa aa-ee rees.
nwnk ndrI pweIAYkUVI kUVYTIs
]32]
naanak nadree paa-ee-ai koorhee koorhai thees.
||32||
STANZA-32
It is but natural that whilereflecting on thewonders of God and singing His praises, we would wish to
unite with Him(just as a child in its love wants to embrace its mother). We may feel like uttering His
Nameagainandagain. A stagemaycomewhenwefeel that thisonetongueisnot enoughtorepeat Gods
Name.
Then, we may say, Let this onetongueof minebecomea million tongues, or even twenty times more
than that, and with each tongue, may I utter Gods Name amillion times each moment. Perhaps in this
way I might climb the steps (to the mansion of God), and become one with Him. Yet we need to
remember that simplemechanical repetition, without trueloveanddevotion, is of no use. It is similar to
crawling insects, who upon hearing stories of thesky might try to copy thebirds. O Nanak, (thefact is
that) onlybyHisGracecanwereachGod. All elseisfalsebraggingof falsepeople. (32)
The message of this shabad is that we cannot reach God by simply uttering His Name (without true
love and devotion), or by performing other rituals. It is only through His Grace that we can meet
Him. For that we should sing His praises and remember Him with love and devotion.
AwKix j orucupYnhj oru] aakhan jor chupai nah jor
j orun mMgix dyix n j oru] jor na mangan dayn na jor.
j orun j Ivix mrix nhj oru] jor na jeevan maran nah jor.
j orun rwij mwil minsoru] jor na raaj maal man sor.
j orun surqI igAwinvIcwir ] jor na surtee gi-aan veechaar.
j orun j ugqI CutYsMswru] jor na jugtee chhutai sansaar.
ij suhiQj orukir vyKYsoie ] J is hath jor kar vaykhai so-ay.
nwnk auqmunIcun koie ]33] naanak utamneech na ko-ay. ||33||
STANZA-33
Intheprecedingstanza, GuruJi stated that it is only by Gods grace(andnot by mechanically repeating
GodsNameor byperformingother rituals) that wecanreachGod.
Regardingtheuseof our ownforceor strength, GuruJi states, (Inreality), wedonot haveany power to
speak or toremainsilent. Evenbeggingor givingisbeyondour power. Lifeanddeathtooarebeyondour
power. Acquiring kingdoms or wealth, which cause disturbances in our mind, is beyond human power.
Throughonesownpower, onecannot concentrateandmeditate, nor acquiredivineknowledge. Similarly,
onehasnopower tofindthewaytoachievesalvationononesown. It isGodwhohasall thepower. He
watches (His creation) after creating it. O Nanak, on ones own no one becomes good or bad. (One
becomesonlywhatGodmakeshimor her). (33)
The message of this stanza is that it is not in ones power to do either good or bad. It is only
according to Gods will that anyone has the capacity for action. Therefore, we should not feel proud
if we are performing some good deed: instead we should thank God for granting us a good role to
play on the stage of this world.
rwqI ruqI iQqI vwr ] raatee rutee thitee vaar.
pvx pwxI AgnI pwqwl ] pavan paanee agnee paataal.
iqsuivic DrqI QwiprKI Drmswl ] tis vich Dhartee thaap rakhee Dharamsaal.
iqsuivic j IA j ugiqkyrMg ] tis vich jee-a jugat kay rang.
iqnkynwmAnyk Anq] tin kay Naamanayk anant.
krmI krmI hoie vIcwru] karmee karmee ho-ay veechaar
scwAwipscwdrbwru] sachaa aap sachaa darbaar.
iqQYsohinpMc prvwxu] tithai sohan panch parvaan.
ndrI krimpvYnIswxu] nadree karampavai neesaan.
kc pkweI EQYpwie ] kach pakaa-ee othai paa-ay.
nwnk gieAwj wpYj wie ]34] naanak ga-i-aa jaapai jaa-ay. ||34||
STANZA-34
After describingtheglories of God (under whosecommandeverythingis happeninginthis world), Guru
Ji explains theprocess of gainingenlightenment andelevationof soul. Goingthroughenlightenment, our
soul can become one with the Prime Soul. He begins by explaining the scheme of this world, and our
placeandroleinit.
Hesays, Nights, seasons, lunar days, week days, air, water, fire, andnether regions wereall created by
God. Amidst these, Godcreatedtheearthlikeastage, toperformrighteousdeeds. Onthis(earthly stage),
there are creatures of various colors and kinds, whose names are countless. All of them are judged
accordingtotheir deeds (onthisearth). GodisTruth, andtrueisthejusticeof His Court. Panch Parvaan
(theapprovedones), gracethat court, andby Godsgracethey receivetheseal of Hisapproval. It is there
that one is judged as accomplished or un-accomplished (either trueor false). O Nanak, it is only upon
reaching(Godscourt) that onediscoverswhether or not heor shehasachievedperfection. (34)
The message of this stanza is that we are sent into this world to accomplish a specific purpose, and
we are judged in accordance with our performance. Those whose performance is approved are
honored in Gods court. Therefore, we should humbly seek Gods grace to help us perform our
assigned duty.
DrmKMf kweyhoDrmu] Dharamkhand kaa ayho Dharam.
igAwnKMf kwAwKhukrmu] gi-aan khand kaa aakhhu karam.
kyqypvx pwxI vYsMqr kyqykwnmhys ] kaytay pavan paanee vaisantar kaytay kaan mahays.
kyqybrmyGwViqGVIAihrUprMg kyvys ] kaytay barmay ghaarhat gharhee-ahi roop rang kay
vays.
kyqIAwkrmBUmI myr kyqykyqyDUaupdys ] kaytee-aa karambhoomee mayr kaytay kaytay Dhoo
updays.
kyqyieMdcMdsUr kyqykyqymMf l dys ] kaytay ind chand soor kaytay kaytay mandal days
kyqyisDbuDnwQkyqykyqydyvI vys ] kaytay siDh buDh naath kaytay kaytay dayvee vays.
kyqydyv dwnv muinkyqykyqyrqnsmuMd] kaytay dayv daanav mun kaytay kaytay ratan
samund.
kyqIAwKwxI kyqIAwbwxI kyqypwqnirMd] kaytee-aa khaanee kaytee-aa banee kaytay paat
narind.
kyqIAwsurqI syvk kyqy nwnk AMqu n
AMqu]35]
kaytee-aa surtee sayvak kaytay naanak ant na ant.
||35||
STANZA-35
After describingthestageof moral duty, GuruJi says, Thisisthesystemandarrangement of therealmof
moral duty. Nowlet usdiscusstherealmof divineknowledgeandenlightenment.
Hesays, (Duringitsrisetotheplaneof consciousness, thespirit acquirestheknowledgethat thereisnot
onlyoneuniverseor stellar system, but actually thereexist) countlessairs, waters, fires, andgods likethe
(mythical) Krishna andShiva. TherearecountlessBrahamas (whosupposedly) createdtheworldsintheir
myriadcolorsandforms. Countless aretheearths, (uponwhichcreatures) performtheir duties. Countless
are the mountains, and innumerable saints like Dhru who deliver sermons. There are countless Indras
(gods of rain), countless moons and suns, and countless galaxies. Countless are persons of power and
knowledgeandcountless arethegods andgoddesses intheir different garbs andforms. Beyondcount are
theangels, demons, andsages. Countless arethejewels of countless oceans. Countless arethesources of
creation and countless are their languages. Countless are the kings and emperors. There are countless
peoplewhoconcentrateon Godandcountless aretheservants servingHim. O Nanak, thereis no endto
thecreationsof God.(35)
In this stanza, Guru Ji visualized more than 500 years ago what scientists are discovering now. The
message of this stanza is that as the human soul rises to a higher realm of consciousness, it
understands (without scientific instruction) that there is no end or limit to the creations of God.
igAwnKMf mihigAwnuprcMf u] gi-aan khand meh gi-aan parchand.
iqQYnwdibnodkof Andu] tithai naad binod kod anand.
pMnw8
SGGS P- 8
srmKMf kI bwxI rUpu] saramkhand kee banee roop.
iqQYGwViqGVIAYbhuquAnUpu] tithai ghaarhat gharhee-ai bahut anoop.
qwkIAwgl wkQIAwnwj wih] taa kee-aa galaa kathee-aa naa jaahi.
j ykokhYipCYpCuqwie ] jay ko kahai pichhai pachhutaa-ay.
iqQYGVIAYsuriqmiqminbuiD] tithai gharhee-ai surat mat man buDh.
iqQYGVIAYsurwisDwkI suiD]36] tithai gharhee-ai suraa siDhaa kee suDh. ||36||
STANZA-36
Continuing his description of the realmof divine knowledge, Guru Ji says, Divine knowledge shines
brightlyinthissphere. Whileacquiringspiritual knowledge, theseeker feels as if heor sheis listeningto
themusicof millionsof melodiesfromwhichflowjoy, amusement, andblessings.
Guru Ji now encourages us to climb to the next realmor stage of our own spiritual journey. He says,
Beauteous is thesphereof spiritual endeavor. In this stage, themindis refashioned accordingto avery
beautiful mold. It is not possible to describe (theelevated thought processes) of such refashioned souls.
(Such persons, rather than thinking about their own self-interest and ego, think and act in terms of the
welfareof entirehumanity). Any onewhotries todescribe(thespiritual stageof suchpeople), repents in
theend. Inthissphere, knowledge, andmindarefashionedafresh, andoneacquirestheintellect of angels,
sagesandgods.(36)
In this stanza, Guru Ji gives us the message that we should not stop at the stage of performing
righteous deeds, but lift our souls further to the sphere of spiritual endeavors, where we consider
the welfare of all humanity.
krmKMf kI bwxI j oru] karamkhand kee banee jor.
iqQYhorunkoeI horu] tithai hor na ko-ee hor.
iqQYj oDmhwbl sUr ] tithai joDh mahaabal soor.
iqnmihrwmurihAwBrpUr ] tin mehraamrahi-aa bharpoor.
iqQYsIqosIqwmihmwmwih] tithai seeto seetaa mahimaa maahi.
qwkyrUpnkQnyj wih] taa kay roop na kathnay jaahi.
nwEihmrihnTwgyj wih] naa ohi mareh na thaagay jaahi.
ij nkYrwmuvsYmn mwih] J in kai raamvasai man maahi.
sc KMif vsYinrMkwru] sach khand vasai nirankaar.
kir kir vyKYndir inhwl ] kar kar vaykhai nadar nihaal.
iqQYKMf mMf l vrBMf ] tithai khand mandal varbhand.
j ykokQYqAMqn AMq] jay ko kathai ta ant na ant.
iqQYl oA l oA Awkwr ] tithai lo-a lo-a aakaar.
ij v ij v hukmuiqvYiqv kwr ] J iv J iv hukamtivai tiv kaar.
vyKYivgsYkir vIcwru] vaykhai vigsai kar veechaar.
nwnk kQnwkrVwswru]37] naanak kathnaa karrhaa saar. ||37||
STANZA-37
After thestageof spiritual endeavors, thesoul risestothestageof Godsgrace(whereonGodbestowsHis
graceuponthedevotee). Describingthis stage, hesays, Powerful isthelanguageof therealmof (Gods)
grace. (In this state of mind), one thinks of no one else except God. Those at this stage are the brave
warriors (who haveovercomeall temptation), andintheir mindonly God abides andpervades. They are
soabsorbedinGodsloveanddevotionthat they seemtobesewnintoHimlikeapieceof cloth. Thisisa
spiritual joining or mergingof theseekers soul withGods adoration. Their (spiritual) beauty cannot be
described. Such persons never diea spiritual death, and they arenot cheated or beguiled by any wrong
influences. Inthissphereof Godsgraceabidepeoplefrommultipleuniverses(not just theworldwesee).
Theyenjoyheavenlybliss, becausetheeternal (God) abidesintheir hearts.
(After therealmof Gods Grace, thesoul reaches therealmof Truth). In this domain, theFormless One
Himself resides, and upon reaching this sphere, theseekers areable to realizeGod. They perceive how
God is creating and watching with grace all of His creation. There, they know how all the continents,
worlds, andsolar systems arefashioned, thedescription of whichhas no end. Inthis spiritual stage, they
realizehowcreationafter creationanduniverseafter universeisbeingformedandfinished, andhoweach
one functions in obedience to Gods command. They now realize, how God continuously keeps watch
over His creations, reflectinguponthemandfeelinghappy about them. (But) O Nanak, (tofullydescribe
thisspiritual stageof Truth) isasdifficult asbitingthroughsteel.(37)
The message of the above four stanzas is that we should continuously try to raise our spiritual level
through good and virtuous deeds, divine knowledge, and spiritual endeavors. By meditating upon
His Name, and through achieving the realm of Gods grace, we are ultimately united with Him.
j qupwhwrwDIrj usuinAwru] jat paahaaraa Dheeraj suni-aar.
Ahrix miqvyduhQIAwru] ahran mat vayd hathee-aar.
BauKl wAginqpqwau] bha-o khalaa agan tap taa-o.
BWf wBwauAMimRquiqquFwil ] bhaa
N
daa bhaa-o amrit tit dhaal.
GVIAYsbduscI tkswl ] gharhee-ai sabad sachee taksaal.
ij nkaundir krmuiqnkwr ] J in ka-o nadar karamtin kaar.
nwnk ndrI ndir inhwl ]38] naanak nadree nadar nihaal. ||38||
STANZA-38
Inthelast but onestanza, GuruJi tellsusbriefly howonereaches thestagewhereinones wordbecomes
Shabad (thedivinewordof God).
GuruJi usestheexampleof agoldsmithtodescribehowGodshymnor divinewordisfashioned. Hesays,
(We should) make chastity the furnace, patience the goldsmith, understanding the anvil, and divine
knowledgethetool. WeshouldmakeGods fear thebellows andpenancethefire. Inthecrucibleof love
(for all Gods creation), we should pour theNectar (of Gods Name). It is in this way that Shabad (the
divineword) isfashionedinthistruemint (of God). But onlythosewhoareblessedwiththegraceof God
areassignedthisjob. O Nanak, bythegraceof God(suchpersons) achieveaneternal stateof bliss.(38)
The message of the above stanza is that only those people, who are pure and immaculate, have
divine knowledge, patience, Gods fear, and pure love for all humanity, are entrusted by Gods
Grace, with the task of saying and writing the divine word.
sl oku salok
pvxugurUpwxI ipqwmwqwDriqmhqu] pavan guroo paanee pitaa maataa Dharat mahat.
idvsurwiqduie dweI dwieAwKyl Ysgl j gqu] divas raat du-ay daa-ee daa-i-aa khaylai sagal
jagat.
cMigAweIAwbuirAweIAwvwcYDrmuhdUir ] chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam
hadoor.
krmI AwpoAwpxI kynyVYkydUir ] karmee aapo aapnee kay nayrhai kay door.
ij nI nwmuiDAwieAwgeymskiqGwil ] J inee NaamDhi-aa-i-aa ga-ay maskat ghaal.
nwnk qymuKauj l ykyqI CutI nwil ]1] naanak tay mukh ujlay kaytee chhutee naal. ||1||
SALOK
This last stanza(Salok) is theessenceof thesermon Jap Ji Sahib andperhaps theessenceof theentire
Sikhphilosophy. GuruJi summarizesthisphilosophyinabeautiful metaphor.
Hesays, (Thisworldislikeastage, onwhichisbeingenactedthedramaof lifefrombirthtodeath). On
thisstage, air isliketheGuru, water islikefather, andearthislikethegreat mother. Bothdaysandnights
arelike thenurses in whose lap thewholeworld plays. TheRighteous Judge, in thepresence(of God),
watcheshumanbeings goodandbaddeeds. (Everyonereapstherewardor sufferspunishmentsfor hisor
her deeds). Some become close to God, whereas others become alienated fromHim. They who have
meditated on Gods Name toil no more. O Nanak, such persons not only liberate themselves and are
welcomedwithhonor inGodsCourt, but intheir companymanyothersarealsoemancipated.(1)
Hence, the overall message of this first sermon (Jap Ji Sahib) is that in order to end our separation
from God, we must cheerfully obey His command and meditate on His Name with love and devotion.
We should remember Him, and feel His presence at all times: everywhere and in all His creation. In
this way, we would obtain salvation not only for ourselves, but would also aid many others in their
spiritual journey.
sodrurwguAwswmhl w1 so dar raagaasaa mehlaa 1.
< >siqgur pRswid] ik-oNkaar satgur parsaad.
sodruqyrwkyhwsoGrukyhwij qubihsrbsmwl y] so dar tayraa kayhaa so ghar kayhaa J it bahi
sarab samaalay.
vwj yqyrynwdAnyk AsMKwkyqyqyryvwvxhwry] vaajay tayray naad anayk asankhaa kaytay
tayray vaavanhaaray.
kyqyqyryrwgprI isaukhIAihkyqyqyrygwvxhwry] kaytay tayray raag paree si-o kahee-ahi
kaytay tayray gaavanhaaray.
gwvinquDnopvxupwxI bYsMqrugwvYrwj wDrmu
duAwr ]
gaavan tuDhno pavan paanee baisantar
gaavai raajaa Dharamdu-aaray.
gwvin quDnoicqugupquil iKj wxin il iKil iKDrmu
bIcwry]
gaavan tuDhno chit gupat likh jaanan likh likh
Dharambeechaaray.
gwvinquDnoeIsrubRhmwdyvI sohinqyrysdwsvwry] gaavan tuDhno eesar barahmaa dayvee sohan
tayray sadaa savaaray.
gwvinquDnoieMdRieMdRwsix bYTydyviqAwdir nwl y] gaavan tuDhno indar indaraasan baithay
dayviti-aa dar naalay.
gwvinquDnoisDsmwDI AMdir gwvinquDnoswD
bIcwry]
gaavan tuDhno siDh samaaDhee andar
gaavan tuDhno saaDh beechaaray.
pMnw9 SGGS P- 9
gwvinquDnoj qI sqI sMqoKI gwvinquDnovIr krwry] gaavan tuDhno jatee satee santokhee gaavan
tuDhno veer karaaray.
gwvinquDnopMif qpVinrKIsur j uguj uguvydwnwl y] gaavan tuDhno pandit parhan rakheesur jug
jug vaydaa naalay.
gwvinquDnomohxIAwmnumohinsurgumCupieAwl y] gaavan tuDhno mohnee-aa man mohan surag
machh pa-i-aalay.
gwvinquDnorqnaupweyqyryATsiT qIrQnwl y] gaavan tuDhno ratan upaa-ay tayray athsath
tirath naalay.
gwvinquDnoj oDmhwbl sUrwgwvinquDnoKwxI cwry] gaavan tuDhno joDh mahaabal sooraa gaavan
tuDhno khaanee chaaray.
gwvinquDnoKMf mMf l bRhmMfwkir kir rKyqyryDwry] gaavan tuDhno khand mandal barahmandaa
kar kar rakhay tayray Dhaaray.
syeI quDnogwvinj oquDuBwvinrqyqyryBgqrswl y] say-ee tuDhno gaavan jo tuDh bhaavan ratay
tayray bhagat rasaalay.
hoir kyqyquDnogwvin symYiciq n Awvin nwnkuikAw
bIcwry]
hor kaytay tuDhno gaavan say mai chit naa
aavan naanak ki-aa beechaaray.
soeI soeI sdwscuswihbuswcwswcI nweI ] so-ee so-ee sadaa sach saahib saachaa
saachee naa-ee.
hYBI hosI j wie nj wsI rcnwij inrcweI ] hai bhee hosee jaa-ay na jaasee rachnaa J in
rachaa-ee.
rMgI rMgI BwqI kir kir ij nsI mwieAwij inaupweI ] rangee rangee bhaatee kar kar J insee maa-i-
aa J in upaa-ee.
kir kir dyKYkIqwAwpxwij auiqs dI vif AweI ] kar kar daykhai keetaa aapnaa J i-o tis dee
vadi-aa-ee.
j oiqsuBwvYsoeI krsI iPir hukmunkrxwj weI ] jo tis bhaavai so-ee karsee fir hukam na
karnaa jaa-ee.
sopwiqswhuswhwpiqswihbunwnk rhxurj weI ]1] so paatisaahu saahaa patisaahib naanak rahan
rajaa-ee. ||1||
SODAR
RAAG AASA MEHLA 1 (PEHLA-FIRST)
In this first part of theGuru Granth Sahib, thereare 3 Banees (or compositions), Jap Ji Sahib, lengthy
Bani of 38paurrees (or stanzas) and2saloks (or couplets), followed by Rehras, theeveningprayer of 9
shabads named as Sodar (of 5shabads) andSo Purakh (of 4shabads). At theendof this part is Sohila,
thelast Bani of 5 shabads fromdifferent Ragas to be recited before going to bed. Sodar begins with a
beautiful song, whichhasalreadybeenincludedwithminor differencesasstanza27inJap Ji Sahib.
AddressingGod, Guru Ji says, O God, how beautiful andwonderful must bethedoor of that houseof
Yours must be, sitting where You keep watch over everyones interest, and look after us all. How
numerous must be the singers with their singing instruments, and in how many melodies and measures
might they besingingsongs inYour praise. Theair, thewater, thefire, andtheMinister of Justicesitting
in Your court, are all singing Your praises. Even the (mythological) scribes Chitra and Gupta (the
conscious andsubconscious minds), who continuously recordhumanbeings goodandbaddeeds, on the
basisof which, theMinister of Justicejudgeseachperson, aresingingyour praise.
OGod, Shiva (thegodof destruction), Brahma (thegodof creation) andother goddesses includingmany
Indras (thegods of rain) aresinging Your praise. Thesages in their meditation andthesaints reflecting
upon your Name are all singing Your adoration. Humans who are known for their restraint, piety, or
contentment, and brave warriors all are singing for You. The Pundits and great scholars, who for ages
havebeen recitingtheVedas (theHinduholy books), singYour praise. Eventhemost superbly attractive
menandwomenandtheinhabitantsof heaven, earthandunderworldssingabout You.
O God, so also sing thejewels created by You, along with all thesixty-eight holy places (of Hindus).
Thegreat bravewarriors andall thefour sources of creationaresingingYour praises. All thecontinents,
thesolar systems, andall thegalaxiesaresingingYour praise. However, O God, onlythose(truly) singin
Your praise, whoarepleasingtoYou, andwhoareimbuedwithYour devotion. Therearesomanyothers
whosingYour praise, but theydont cometomymind, howcanNanak deliberateover thismatter.
At the end of this stanza, Guru Ji says, God, who created this universe, is present now, and He shall
always remain present. That God is eternal, and His creation is also eternal. He, who has created this
universeof variousspecies, colorsandkinds, watchesover that what Hecreatesat HisPleasure. (Inshort),
He is the King of all Kings: He does what pleases Himand no one can bid Himto do any action.
ThereforeO Nanak, (thebest thingfor us) istosimplyabidebyHiswill.(1)
The message of this shabad is that God is the supreme Master of the entire universe. We are but a
miniscule part of His limitless creation. Therefore, we should not harbor any thoughts of ego or
conceit. Instead we should join His creation in singing His praise and happily abiding by His Will.
Awswmhl w1] aasaa mehlaa 1.
suix vf wAwKYsBukoie ] sun vadaa aakhai sabh ko-ay.
kyvf uvf wf ITwhoie] kayvad vadaa deethaa ho-ay.
kImiqpwie n kihAwj wie ] keemat paa-ay na kahi-aa jaa-ay.
khxYvwl yqyryrhysmwie ]1] kahnai vaalay tayray rahay samaa-ay. ||1||
vf ymyryswihbwgihr gMBIrwguxI ghIrw] vaday mayray saahibaa gahir gambheeraa
gunee gaheeraa.
koie nj wxYqyrwkyqwkyvf ucIrw
]1] rhwau]
ko-ay na jaanai tayraa kaytaa kayvad cheeraa.
||1|| rahaa-o.
siBsurqI imil suriqkmweI ] sabh surtee mil surat kamaa-ee.
sBkImiqimil kImiqpweI ] sabh keemat mil keemat paa-ee.
igAwnI iDAwnI gur gurhweI ] gi-aanee Dhi-aanee gur gurhaa-ee.
khxunj weI qyrI iql uvif AweI ]2]
kahan na jaa-ee tayree til vadi-aa-ee. ||2||
siBsqsiBqpsiBcMigAweIAw] sabh sat sabh tap sabh chang-aa-ee-aa.
isDwpurKwkIAwvif AweIAw] siDhaa purkhaa kee-aa vadi-aa-ee-aa.
quDuivxuisDI iknYnpweIAw] tuDh vin siDhee kinai na paa-ee-aa.
krimiml YnwhI Twik rhweIAw]3]
karammilai naahee thaak rahaa-ee-aa. ||3||
AwKx vwl wikAwvycwrw] aakhan vaalaa ki-aa vaychaaraa.
isPqI BryqyryBMf wrw] siftee bharay tayray bhandaaraa.
ij suqUdyihiqsYikAwcwrw] J is too deh tisai ki-aa chaaraa.
nwnk scusvwrxhwrw]4]2] naanak sach savaaranhaaraa. ||4||2||
AASA MEHLA 1
In the previous shabad, Guru Ji listed myriad creatures, universes and natural phenomena that are
operatingunder Gods command, andsingingHis Praises. But still heacknowledges andsays, O God,
howmany moremust besingingYour praise, I cannot eventhink of them. Essentially, heis admitsthat
wecannot articulatehowgreat Godtrulyis. Inthisshabad, heelaboratesuponthisthought.
Hesays, O God, uponlisteningfromothers, every onesays You aregreat. But howgreat You actually
are, onecanonlysayafter seeingYou. Youcannot beappraisedor described. Thosewhotriedtodescribe
(Your greatness, were so lost in their reflections that forgetting their own existence), they remained
absorbedinYou.(1)
Inshort, GuruJi submits, O mygreat Master of unfathomabledepthandoceanof virtues, nooneknows
howmuchandhowvast isYour expanse.(1-pause)
Guru Ji further comments, O God, in order to estimate Your greatness, all contemplative persons
contemplated upon You, and all appraisers tried to appraiseYour worth. All therenowned scholars and
mediators andtheir great teachers triedtheir utmost, but they couldnot describeeven alittlebit of Your
greatness.(2)
GuruJi nowelaborates. Heaskshowwemight speak of thegreatness of Godor His virtues, whenall the
merits or virtues held by someareonly that which God has bestowed upon them. Therefore, addressing
God, hesays, O God, all thecharities, all penance, all virtues, or thegreat meritsof theadeptsandsages
(havenot beenachievedby themindependently). Without Your Gracenoonehasever attainedperfection.
WhenbyYour Gracetheyobtainthesemerits, noonecanstopthemfromreceivingthese(merits).(3)
Thereforeinall humility, Guru Ji says, O God, what canthehumblenarrator say (about Your merits).
Your treasuresarebrimful withYour virtues. WhomYoubless withthese(virtues), they neednot look to
anyoneelse(for anything). Inshort, O Nanak, (God) iseternal, andembellisher (of all).(4)
The message of this shabad is that God is the greatest donor of all powers and merits: we should
depend only upon Him for all we ever desire, and not depend or seek any favor from anyone else.
Awswmhl w1] aasaa mehlaa 1.
AwKwj IvwivsrYmir j wau] aakhaa jeevaa visrai mar jaa-o.
AwKix AauKwswcwnwau] aakhan a-ukhaa saachaa naa-o.
swcynwmkI l wgYBUK] saachay Naamkee laagai bhookh.
auquBUKYKwie cl IAihdUK]1] ut bhookhai khaa-ay chalee-ahi dookh. ||1||
soikauivsrYmyrI mwie ] so ki-o visrai mayree maa-ay.
swcwswihbuswcYnwie ]1] rhwau] saachaa saahib saachai naa-ay. ||1|| rahaa-o.
swcynwmkI iql uvif AweI ] saachay Naamkee til vadi-aa-ee.
AwiKQkykImiqnhI pweI ] aakh thakay keemat nahee paa-ee.
j ysiBimil kYAwKx pwih] jay sabh mil kai aakhan paahi.
vf wnhovYGwit n j wie ]2] vadaa na hovai ghaat na jaa-ay. ||2||
nwEhumrYn hovYsogu] naa oh marai na hovai sog.
dydwrhYncUkYBogu] daydaa rahai na chookai bhog.
guxueyhohorunwhI koie ] gun ayho hor naahee ko-ay.
nwkohoAwnwkohoie]3] naa ko ho-aa naa ko ho-ay. ||3||
j yvf uAwipqyvf qyrI dwiq] jayvad aap tayvad tayree daat.
pMnw10 SGGS P- 10
ij inidnukir kYkIqI rwiq] J in din kar kai keetee raat.
Ksmuivswrihqykmj wiq] khasamvisaareh tay kamjaat.
nwnk nwvYbwJ usnwiq]4]3] naanak naavai baajh sanaat. ||4||3||
AASA MEHLA 1
Intheprevious shabads, GuruJi dwelt uponthemerits andpraises of God. Henowleadsus intoanother
aspect of Gods devotion. This aspect is called Naam Japna, Naam Simran, or Meditatingon theName.
Thiselusiveconcept istheessenceof Sikhphilosophy, andneedstobeunderstoodverycarefully.
AccordingtoDoctor (Dr.) Bhaee (Bh.) Vir SinghJi, this shabad wasutteredby GuruNanak Dev Ji asan
answer tohismother TriptaJisquestionregardinghispre-occupationwithGodsName.
Addressinghismother, GuruJi says, (O mymother), whenI utter (HisName), I feel alive(inmyspirit).
But if I forsake(thisSimran), I feel asif I amdead. It isverydifficult toutter thisTrueName(or doNaam
Simran). Whenonefeels hungry for thetrueName, thenby satisfyingthis hunger (withNaam), all ones
painsareended. (1)
After discussingthemerits of rememberingGod by dwellingon His Name, GuruJi forcefully says, O,
my mother, why should one forget that God, who Himself is eternal and whose Name is eternal?
(1-pause)
Guru Ji then comments, Many people have tried and tired, but could not describe even an iota of the
valueof theTrueEternal Name. (Thebeauty is) that even if all peoplestart praisingHim, God does not
becomeanygreater or anylesser. (Thepraiseof Godisfor our owngood, anddoes not bestowanyfavor
uponHim)(2)
Continuinghis praise, Guru Ji says, God never dies andnobody ever cries on account of His death. He
gives eternally, andHis gift never gets falls short. This is His singular merit: that thereis nonelikeHim
nor will thereever be.(3)
Inconclusion, GuruJi says, (O God), asgreat areYou, sogreat isYour Beneficence. It isYou, whohas
madethedaysandnights. Thereforethosewhoforsake(suchagreat) Master aremiserablewretches. Yes,
O Nanak, (persons) without GodsNamearetrulyunworthy(4-3)
The message of this shabad is that if we want to end all our sorrows, we should always remember
and praise God by dwelling upon His Name with a great sense of gratitude and love. Otherwise,
without His Name we will be counted among the most un respected and un worthy persons.
rwgugUj rI mhl w4 ] Raaggoojreemehlaa 4.
hir kyj nsiqgur sqpurKwibnaukraugur pwis ] har kay jan satgur satpurkhaa bina-o kara-o
gur paas.
hm kIryikrm siqgur srxweI kir dieAwnwmu
prgwis ]1]
ham keeray kiram satgur sarnaa-ee kar da-i-
aa Naampargaas. ||1||
myrymIqgurdyv mokaurwmnwmuprgwis ] mayray meet gurdayv mo ka-o raam Naam
pargaas.
gurmiq nwmumyrwpRwn sKweI hir kIriq hmrI
rhrwis ]1] rhwau]
gurmat Naam mayraa paraan sakhaa-ee har
keerat hamree rahraas. ||1|| rahaa-o.
hir j n kyvf Bwg vf yryij n hir hir srDwhir
ipAws ]
har jan kay vad bhaag vadayray J in harhar
sarDhaa har pi-aas.
hir hir nwmuiml YiqRpqwsihimil sMgiqgux
prgwis ]2]
har har Naam milai tariptaasahi mil sangat
gun pargaas. ||2||
ij n hir hir hir rsunwmun pwieAwqyBwghIx j m
pwis ]
J in har har har ras Naam na paa-i-aa tay
bhaagheen jampaas.
j osiqgur srix sMgiqnhI AweyiDRguj IvyiDRgu
j Ivwis ]3]
jo satgur saran sangat nahee aa-ay Dharig
jeevay Dharig jeevaas. ||3||
ij n hir j n siqgur sMgiq pweI iqn Duir msqik
il iKAwil Kwis ]
J in har jan satgur sangat paa-ee tin Dhur
mastak likhi-aa likhaas.
DnuDMnusqsMgiq ij quhir rsupwieAwimil j n nwnk
nwmuprgwis ]4]4]
Dhan Dhan satsangat J it har ras paa-i-aa mil
jan naanak Naampargaas. ||4||4||
RAAG GOOJRI MEHLA 4
In theprevious shabad, Guru Ji advised us to always remember andpraiseGod with loveanddevotion.
But as stated in Jap Ji Sahib, on our own we dont have thepower to say or do anything. Even to sing
Godspraise, weneedGodsblessing, andwemustbegGodfor thisability.
According to Dr. Bh. Vir Singh Ji, it is believed that Guru RaamDas Ji (then known as Bhai JethaJi)
utteredthisshabad whenhewasanointedasthe4thGuru, andpromptedtoask for somethingby thethird
GuruAmar DasJi.
Addressing, Guru Amar Daas Ji, hesays, O devotee of God! O truebeing! O my Guru! I make the
supplication beforeyou. (Like) small insects and worms, we (thehumbleand thelowly creatures) have
soughtyour refuge. Pleasetakepityupon(us) andilluminateour mindwithGodsName.(1)
Givingtheessenceof his prayer, GuruJi says, O, my friendandGuru-God, pleaseawaken thelight of
Naam inme. I beseechthat theNaam obtainedthroughmyGurusinstructionshouldremainmyfriendfor
life, andGodsPraiseshouldbemydailyprayer. (1-pause)
GuruJi nowtellsthereasonsfor thisprayer. Hesays, (O Guru), veryfortunatearethoseservantsof God
whoalwayshavealongingfor God. Suchpersonsfeel satisfiedonlyuponbeingblessedwithGodsName,
(andHislovingadoration). Their meritsshinewhentheyjointheholycongregation.(2)
Next Guru Ji shows us theother side, and thefateof those who do not meditate upon God's Name. He
says, They who have not tasted thesweet nectar of Gods Name areunfortunate, and they are handed
over to the Demon of Death. They suffer spiritual death and agony of mind, and their life is accursed.
Suchisthefateof thosewhohavenot sought therefugeof theTrueGuru.(3)
In conclusion Guru Ji says, Truly blessed with great destiny arethosewho received theopportunity to
jointhecompanyof theholy persons. O, Nanak, blessedagainandagainisthat truecongregation, where
thedevoteeshaveobtainedtherelishof GodandhavebeenilluminedwithGodsName.(4-4)
The message of this shabad is that we should always try to join the congregation of holy persons,
and sing praises of God in their company. Furthermore, instead of asking for worldly favors, we
should pray to Guru (Granth Sahib Ji) to enlighten Gods Name within us.
rwgugUj rI mhl w5 ] raaggoojreemehlaa 5
kwhyrymnicqvihaudmuj wAwhir hir j IaupirAw] kaahay ray man chitvahi udam jaa aahar har
jee-o pari-aa.
sYl pQr mih j Mq aupweyqwkwirj kuAwgYkir
DirAw]1]
sail pathar meh jant upaa-ay taa kaa rijak
aagai kar Dhari-aa. ||1||
myrymwDauj I sqsMgiqiml ysuqirAw] mayray maaDha-o jee satsangat milay so
tari-aa.
gur prswid prmpdupwieAwsUkykwst hirAw]1]
rhwau]
gur parsaad param pad paa-i-aa sookay
kaasat hari-aa. ||1|| rahaa-o.
j ninipqwl ok suqbinqwkoie niks kI DirAw] janan pitaa lok sut banitaa ko-ay na kis kee
Dhari-aa.
isir isir irj kusMbwhyTwkurukwhymnBaukirAw]2] sir sir rijak sambaahay thaakur kaahay man
bha-o kari-aa. ||2||
aUf yaUif AwvYsYkoswiqsupwCYbcryCirAw] ooday ood aavai sai kosaa tis paachhai
bachray chhari-aa.
iqnkvxuKl wvYkvxucugwvYmnmihismrnu
kirAw]3]
tin kavan khalaavai kavan chugaavai man meh
simran kari-aa. ||3||
siBinDwnds Ast isDwnTwkur kr ql DirAw] sabh niDhaan das asat sidhaan thaakur kar tal
Dhari-aa.
j n nwnk bil bil sd bil j weIAYqyrwAMqun
pwrwvirAw]4]5]
jan naanak bal bal sad bal jaa-ee-ai tayraa ant
na paraavari-aa. ||4||5||
RAAG GOOJRI MEHLA 5
Intheprevious shabad, GuruJi gaveus themessagethat insteadof askingfor worldly favors, weshould
pray to Guru (GranthSahibJi) to illuminateour mind with Gods Name. But sometimes individuals are
caught insuchadesperatesituationof poverty that they areconsumedwithworry (about howthey might
feedtheir children, andsurvive). GuruJi givesaconsolationtosuchpeople.
Puttinghimself intheir situation, GuruJi consoleshismindandsays, O mymind, whyareyousomuch
worryingyourself about themeanstocarefor your family, whenit isGodHimself whoisengagedinthis
care? (Even those creatures, which) He has created in mountains and stones, He has provided for their
sustenanceinadvance.(1)
However, suchconsolingwordsandfaithinGodonehearsonlyinthecongregationof theholy. Therefore,
addressingGod, GuruJi says, O myGod, thepersonwhojoinsthecompanyof theholypersonsissaved
(fromsuch worries). By Gurus Graceeven theperson who is so worried obtains asupremestatus, as if
fromdeadwood, hehasblossomedlikeagreentree. (1-pause)
Commenting on those who, instead of depending on God, depend too much upon their relatives and
friends(asif they weretheir onlyprotectorsandsustainers), GuruJi says, (O mymind), neither mother,
father, nor others (including) wife, son, nor daughter can provide any real support. It is only God who
provides sustenance to each and every creature. ThereforeO, my mind, why areyou so anxiety-ridden
andfearful about your future?(2)
Now Guru Ji gives avery famous andoften quoted exampleto makehis point. Hesays, (O my mind,
just think of thoseswallows) whichfly thousands of miles away fromtheir offspring. (Explainto me) in
the absence of their parents, who feeds them and suckles them? (All their parents do is to) simply
remember andpraytoGodintheir minds. (It isGodHimself whotakescareof thesebabyswallows).(3)
Somemay wonder with what kindof amiracleGod takes careof thesebabies andother such creatures.
Rather thangoingintosuchdetail, GuruJi simplysays, (O myfriends), all theninetreasuresandall the
eighteen supernatural miraculous powers arewithin very easy reach of God. Therefore, Nanak (says, O
God), that weareasacrificetoYou, ever andforever. Your expansehasnoendor limit.(4)
The message of this shabad is that we should perform our usual duties to provide for our children
and family, but beyond this we must have faith in God. We must not on any account neglect to
meditate upon His Name.
rwguAwswmhl w4 sopurKu raagaasaa mehlaa4 sopurakh
< >siqgur pRswid] ik-o
N
kaar satgur parsaad.
sopurKuinrMj nuhir purKuinrMj nuhir AgmwAgm
Apwrw]
so purakh niranjan har purakh niranjan har
agmaa agamapaaraa.
siBiDAwvihsiBiDAwvihquDuj I hir scy
isrj xhwrw]
sabhDhi-aavahi sabhDhi-aavahi tuDh jee har
sachay sirjanhaaraa.
siBj IA qumwryj I qUMj IAwkwdwqwrw] sabh jee-a tumaaray jee too
N
jee-aa kaa
daataaraa.
hir iDAwvhusMqhuj I siBdUKivswrxhwrw] har Dhi-aavahu santahu jee sabhdookh
visaaranhaaraa.
hir AwpyTwkuruhir Awpysyvkuj I ikAwnwnk j Mq
ivcwrw]1]
har aapay thaakur har aapay sayvak jee ki-aa
naanak jant vichaaraa. ||1||
pMnw11 SGGS P- 11
qUMGt Gt AMqir srb inrMqir j I hir eykopurKu
smwxw]
too
N
ghat ghat antar sarab nirantar jee har ayko
purakh samaanaa.
ieik dwqyieik ByKwrI j I siBqyrycoj ivf wxw] ik daatay ik bhaykhaaree jee sabhtayray choj
vidaanaa.
qUMAwpydwqwAwpyBugqwj I hauquDuibnuAvrun
j wxw]
too
N
aapay daataa aapay bhugtaa jee ha-o tuDh
bin avar na jaanaa.
qUMpwrbRhmubyAMqubyAMquj I qyryikAwgux AwiK
vKwxw]
too
N
paarbarahm bay-ant bay-ant jee tayray ki-
aa gun aakh vakhaanaa.
j o syvih j o syvih quDu j I j nu nwnku iqn
kurbwxw]2]
jo sayveh jo sayveh tuDh jee jan naanak tin
kurbaanaa. ||2||
hir iDAwvihhir iDAwvih quDuj I syj n j ug mih
suKvwsI ]
har Dhi-aavahi har Dhi-aavahi tuDh jee say jan
jug meh sukhvaasee.
symukqusymukquBeyij n hir iDAwieAwj I iqn
qUtI j mkI PwsI ]
say mukat say mukatbha-ay jin har Dhi-aa-i-aa
jee tin tootee jamkee faasee.
ij n inrBauij n hir inrBauiDAwieAwj I iqn kw
BausBugvwsI ]
jin nirbha-o jin har nirbha-o Dhi-aa-i-aa jee
tin kaa bha-o sabh gavaasee.
ij n syivAwij n syivAwmyrwhir j I qyhir hir
rUipsmwsI ]
jin sayvi-aa jin sayvi-aa mayraa har jee tay har
har roop samaasee.
syDMnusyDMnuij nhir iDAwieAwj I j nunwnkuiqn
bil j wsI ]3]
say Dhan say Dhan jin har Dhi-aa-i-aa jee jan
naanak tin bal jaasee. ||3||
qyrI BgiqqyrI BgiqBMf wr j I BryibAMqbyAMqw] tayree bhagat tayree bhagatbhandaar jee
bharay bi-ant bay-antaa.
qyryBgq qyryBgq sl whin quDuj I hir Aink
Anyk Anqw]
tayray bhagat tayray bhagat salaahan tuDh jee
har anik anayk anantaa.
qyrI Aink qyrI Aink krih hir pUj wj I qpu
qwpihj pihbyAMqw]
tayree anik tayree anik karahi har poojaa jee
tap taapeh jaapeh bay-antaa.
qyryAnyk qyryAnyk pVih bhuisimRiq swsq j I
kir ikirAwKtukrmkrMqw]
tayray anayk tayray anayk parheh baho simrit
saasat jee kar kiri-aa khat karamkarantaa.
syBgqsyBgqBl yj nnwnk j I j oBwvihmyryhir
BgvMqw]4]
say bhagat say bhagatbhalay jan naanak jee jo
bhaaveh mayray har bhagvantaa. ||4||
qUMAwid purKuAprMprukrqwj I quDuj yvf uAvrun
koeI ]
too
N
aad purakh aprampar kartaa jee tuDh
jayvad avar na ko-ee.
qUMj uguj ugueykosdwsdwqUMeykoj I qUMinhcl u
krqwsoeI ]
too
N
jug jug ayko sadaa sadaa too
N
ayko jee
too
N
nihchal kartaa so-ee.
quDuAwpyBwvYsoeI vrqYj I qUMAwpykrihsuhoeI ] tuDh aapay bhaavai so-ee vartai jee too
N
aapay
karahi so ho-ee.
quDuAwpyisRsit sBaupweI j I quDuAwpyisrij sB
goeI ]
tuDh aapay sarisat sabh upaa-ee jee tuDh
aapay siraj sabh go-ee.
j nunwnkugux gwvYkrqykyj I j osBsYkw
j wxoeI ]5]1]
jan naanak gun gaavai kartay kay jee jo sabhsai
kaa jaano-ee. ||5||1||
RAAG AASA MEHLA 4 - SO PURAKH
In the previous Baani (composition, called) Sodar, Guru Ji described Gods wondrous court, in which
myriadof humanbeings, gods, solar systems etc. aresingingHis praises all thetime. Inthis Baani, Guru
Ji admires So Purakh (theSupremeGod) Himself. Heis so impressed andswayedby theexcellenceand
greatnessof Godthat herepeatshiswordsmanytimes, whichaddsbeautytohispoeticstyleanddiction.
Guru Ji says, That immaculate Personage, that God free fromthe influence of worldly attachments, is
incomprehensible, inaccessible, andlimitless.
Then, addressingGodHimself, GuruJi says, O trueCreator, all remember andworshipYou. O God, all
thecreaturesareYoursandYouaretheir benefactor.
Hethereforesuggests, Omydear saints, meditateonthat Godwhoisthedestroyer of all pain.
GuruJi thenhumbly observes, (Actually), God Himself is theMaster, andHimself theservant. What is
theimportanceof anordinarycreaturelikeNanak?(1)
For thisreason, GuruJi againaddressesGodandsays, O God, Youalonepervadeinall hearts, andYou
manifest everywhere. It isall accordingtoyour wonderful dramathat somearedonorsandsomebeggars.
(Actually) O God, YouYourself aretheGiver andtheReceiver, I neither knownor seeanyonebut You
inthewholeuniverse. O You all pervading, infinite, and limitless supremeGod, which of Your merits,
mayI narrate? (I onlysaythat) NanakisasacrificetothosewhoserveYoudevotedly.(2)
Giving thereason, why heis asacrifice to thosewho remember God, Guru Ji says, O God, they who
meditateuponYou, will liveinpeaceinall ages. Yes, liberatedwill bethosewhomeditateonGod. They
will not besubjectedtothenoose(or fear) of Death. They whomeditateonthefearless Godwill haveall
their fears ended (forever). They, who have served my God, will ultimately merge in Him. Therefore,
thosewhohavemeditatedonGodaretrulyblessed, andYour servant Nanakisasacrificetothem.(3)
GuruJi however notes that thereisnoendor limit toGodsdevotionandHisdevotees. Hesays, O God,
infiniteand innumerablearethetreasures of Your meditation. Countless areYour devotees, who praise
You in countless ways. Innumerable are those who worship You. O my respected Sire, countless are
those, who do Your worship and practice penances. O my limitless God, countless arethose who read
many Simritis and Shastras (Hinduholy books), and performdifferent rituals and six forms of religious
rites(accordingtoHindufaith). But servant Nanak says, that only thosedevotees whoarepleasingtomy
God, thearchitect of our destiny, areof anyvalue.(4)
GuruJi nowmakeshisownhumblesubmissionandsays, OGod, Youaretheprimal Being, andlimitless
Creator. No one is as great as You are. Age after age, You are always one and the same. You are the
unchangeable, constant and imperishable Creator. Whatever pleases You comes to pass. Only that
happens whichYou desire. You yourself createdtheentireuniverse, andYou Yourself havedestroyed it
(countlesstimes). DevoteeNanaksingsthepraisesof that omniscientCreator.(5-1)
The message of this shabad is that we should never feel proud of worshipping God, or meditating on
Him. We should keep singing His praises with love, devotion and humility, and without any ego.
Awswmhl w4 ] aasaa mehlaa 4.
qUMkrqwsicAwrumYf wsWeI ] too
N
kartaa sachiaar maidaa saa
N
-ee.
j oqauBwvYsoeI QIsI j oqUMdyihsoeI haupweI ]1]
rhwau]
jo ta-o bhaavai so-ee theesee jo too
N
deh so-ee
ha-o paa-ee. ||1|| rahaa-o.
sBqyrI qUMsBnI iDAwieAw] sabh tayree too
N
sabhnee Dhi-aa-i-aa.
ij s noikpwkrihiqinnwmrqnupwieAw] jis no kirpaa karahi tin Naamratan paa-i-aa.
gurmuiKl wDwmnmuiKgvwieAw] gurmukh laaDhaa manmukh gavaa-i-aa.
quDuAwipivCoiVAwAwipiml wieAw]1] tuDh aap vichhorhi-aa aap milaa-i-aa. ||1||
qUMdrIAwausBquJ hI mwih] too
N
daree-aa-o sabh tujh hee maahi.
quJ ibnudUj wkoeI nwih] tujh bin doojaa ko-ee naahi.
j IA j MqsiBqyrwKyl u] jee-a jant sabh tayraa khayl.
ivj oig imil ivCuiVAwsMj ogI myl u]2] vijog mil vichhurhi-aa sanjogee mayl. ||2||
ij s noqUj wxwieihsoeI j nuj wxY] jis no too jaanaa-ihi so-ee jan jaanai.
hir gux sdhI AwiKvKwxY] har gun sad hee aakh vakhaanai.
ij inhir syivAwiqinsuKupwieAw] jin har sayvi-aa tin sukh paa-i-aa.
shj yhI hir nwimsmwieAw]3] sehjay hee har Naamsamaa-i-aa. ||3||
pMnw12 SGGS P- 12
qUAwpykrqwqyrwkIAwsBuhoie] too aapay kartaa tayraa kee-aa sabh ho-ay.
quDuibnudUj wAvrunkoie ] tuDh bin doojaa avar na ko-ay.
qUkir kir vyKihj wxihsoie ] too kar kar vaykheh jaaneh so-ay.
j nnwnk gurmuiKprgtuhoie ]4]2] jan naanak gurmukh pargat ho-ay. ||4||2||
AASA MEHLA 4
Intheprecedingshabad, GuruJi gaveusthemessagethat therearemyriadof devoteeswhoworshipGod
incountless ways. Therefore, without feeling any senseof ego, weshould keep singingHis praises with
love, devotionandhumility.
Continuingwithhis praiseof thewonderful God, GuruJi says, (O God), You arethetrueCreator, and
myMaster. Onlythat whichpleasesYouhappens, andI receivewhatYougrantme.(1-pause)
GuruJi observes further, andsays, O God, thewholeworldis Your creation, andall meditateon You.
But only theone upon whomYou shower Your grace obtains theJewel of your Name (Your love and
enlightenment). ThosewholiveaccordingtotheGurusinstructionsfindtheJewel of Your Name. Onthe
other hand, theywhoareself-willed(or followtheir ownminds) loseYour Name. (But O God, nothingis
inthecontrol of anymortal), becauseYouYourself separatesomeanduniteotherswithYou.(1)
GuruJi nowgivesabeautiful exampletoillustrateGodsgreatness. Hesays, O God, Youare(akindof)
river (of life) and all creatures are mere waves in that river. There is no one besides You. All these
creatures arepart of Your drama (of life). In Your script, whosoever has been destined to be separated
remainsseparated(fromYou), andothersareunitedaccordingtoYour will.(2)
But Guru Ji observes that God blesses only those people who understand these teachings. Therefore he
says, O God, only theonewhomYou maketo understand, understands (theright way of life). Such a
person always utters Gods praiseand describes His merits. Those who have served God with devotion
haveobtainedpeace, effortlesslymergeinGodsName, (andbecomeonewithHim).(3)
Inconclusion, GuruJi says, (O God), YouaretheCreator, andall that happensisby Your will. Thereis
no other second to You. You create the entireuniverse, watch over it and comprehend it. Slave Nanak
(says, It is) bytheGurusgracealone, that Youreveal Yourself tosomeone.(4-2)
The message of this shabad is that this world is a wonderful drama, written, directed and produced
by God. Different creatures play the roles assigned to them. We can only understand from the Guru
what role we should play, and what Gods instruction is for us. If we follow the Gurus instructions
(Gurbani) we will lead a happy life, but we will suffer if we are self-willed and follow our own minds.
Awswmhl w1] aasaa mehlaa 1
iqqusrvrVYBeIl yinvwswpwxI pwvkuiqnihkIAw] tit saravrarhai bha-eelay nivaasaa paanee
paavak tineh kee-aa.
pMkj umohpgunhI cwl YhmdyKwqhf UbIAl y]1] pankaj moh pag nahee chaalai ham daykhaa
tah doobee-alay. ||1||
mneykun cyqis mUVmnw] man ayk na chaytas moorh manaa.
hir ibsrqqyrygux gil Aw]1] rhwau] har bisrat tayray gun gali-aa. ||1|| rahaa-o.
nwhauj qI sqI nhI piVAwmUrKmugDwj nmuBieAw] naa ha-o jatee satee nahee parhi-aa moorakh
mugDhaa janambha-i-aa.
pRxviq nwnk iqn kI srxw ij n qU nwhI
vIsirAw]2]3]
paranvat naanak tin kee sarnaa jin too naahee
veesri-aa. ||2||3||
AASA MEHLA 1
In this shabad, Guru Ji warns his mind (in fact all of us) against becoming excessively preoccupied by
worldlydesires. Hedescribeshissituationthroughaveryvividandawe-inspiringmetaphor.
Addressing his mind (indirectly us), Guru Ji says, O my mind, you areabidinginaterribly dangerous
(worldly) pool in which, instead of water, (God) has put the fire(of desire). In addition, it appears that
your feet cannot moveinthismireof worldlyattachments. I haveseenmanydrowninthispool.(1)
GuruJi further warns his mind(andours) andsays, O my foolishmind, youdo not remember theOne
(God), andasyouforsakeHim, youloseall your merits.(1-pause)
Guru Ji now shows us the way (to escape this treacherous, fearful pool of worldly desires and
attachments). PrayingtoGod, hesays, O God, I amneither acelibate, nor aphilanthropist, nor alearned
scholar. I havebeen living my lifeas anignorant andfoolishperson. Therefore, Nanak humbly prays to
(You, to) pleasekeepmeintherefugeof those(Gur Sikhs) whohavenever forsakenYou.(2-3)
The message of this shabad is that if we want to save ourselves from drowning in the treacherous
pool of worldly desires and attachments, we should seek the society of those who always remember
God, so that, in their company we may also start remembering Him and meditating on His Name.
Awswmhl w5 ] aasaa mehlaa 5.
BeI prwpiqmwnuKdyhurIAw] bha-ee paraapat maanukh dayhuree-aa.
goibMdiml x kI iehqyrI brIAw]
gobind milan kee ih tayree baree-aa.
Avir kwj qyrYikqYnkwm] avar kaaj tayrai kitai na kaam.
iml uswDsMgiqBj ukyvl nwm]1] mil saaDhsangat bhaj kayval Naam. ||1||
srMj wiml wguBvj l qrnkY] saraNjaamlaag bhavjal taran kai.
j nmuibRQwj wqrMigmwieAwkY]1] rhwau] janambaritha jaat rang maa-i-aa kai. ||1|| rahaa-o.
j puqpusMj muDrmun kmwieAw] jap tap sanjamDharamna kamaa-i-aa.
syvwswDnj winAwhir rwieAw] sayvaa saaDh na jaani-aa har raa-i-aa.
khunwnk hmnIc krMmw] kaho naanak hamneech karammaa.
srix prykI rwKhusrmw]2]4] saran paray kee raakho sarmaa. ||2||4||
AASA MEHLA 15
Inthepreviousshabad, GuruJi advisedusthat if wewant toextricateourselvesfromthisburningpool of
worldly desires, we should seek the shelter of Gods devotees, so that in their company we may also
remember Him, andsingHispraises.
Inthis shabad, Guru Ji wants to caution andremindus that it is only duringthis humanlifethat wecan
seek thecompany of theholy, andrepeat GodsName. If weoncelosethisgoldenopportunity, thenwho
knows, for howmanyliveswemayhavetogothroughbeforeweobtainhumanbirthagain.
GuruJi thereforesays, (O humanbeing), youhavebeenblessedwithabeautiful humanbody(insteadof
that of ananimal, birdor insect). Thisisyour opportunitytomeet God. All other tasks(suchasacquiring
money or power) are of no use to you. You should simply join the company of the holy persons, and
meditateon His Namealone. (O my friend), engageyourself inthetask of swimmingacross theterrible
worldlyocean(obtainingsalvation). Your lifeisbeingwastedinthepursuit of illusoryworldlypleasures.
GuruJi next tellsushowtotakethefirst stepinthisdirection, andseek Godsblessings. Onour behalf, he
humbly addresses God and says, O God, I have not engaged in any worship, penance, or austerity. I
have not served holy saints. I, Nanak, confess that all my works and deeds have been undesirable and
sinful. But O God, I seek Your protection. Pleasesavemyhonor (asisYour traditionof savingthosewho
seekYour refuge). (2-4)
The message of this shabad is that human birth is a golden opportunity to remember God and unite
with Him. Therefore, we should join the congregation of the holy, meditate on Gods Name, and in
all humility ask God to save us according to His tradition (of saving those who seek His refuge).
soihl wrwgugauVI dIpkI mhl w1 sohilaa raagga-orheedeepkeemehlaa1
N
j YGir kIriqAwKIAYkrqykwhoiebIcwro] jai ghar keerat aakhee-ai kartay kaa ho-ay
beechaaro.
iqquGir gwvhusoihl wisvirhuisrj xhwro]1] tit ghar gaavhu sohilaa sivrihu sirjanhaaro. ||1||
qumgwvhumyryinrBaukwsoihl w] tumgaavhu mayray nirbha-o kaa sohilaa.
hauvwrI ij qusoihl YsdwsuKuhoie]1]
rhwau]
ha-o vaaree jit sohilai sadaa sukh ho-ay. ||1||
rahaa-o.
inqinqj IAVysmwl IAindyKYgwdyvxhwru] nit nit jee-arhay samaalee-an daykhaigaa
dayvanhaar.
qyrydwnYkImiqnwpvYiqsudwqykvxusumwru]2] tayray daanai keemat naa pavai tis daatay kavan
sumaar. ||2||
sMbiqswhwil iKAwimil kir pwvhuqyl u] sambat saahaa likhi-aa mil kar paavhu tayl.
dyhusj x AsIsVIAwij auhovYswihbisaumyl u]3] dayh sajan aseesrhee-aa ji-o hovai saahib si-o
mayl. ||3||
Gir Gir eyhopwhucwsdVyinqpvMin] ghar ghar ayho paahuchaa sad-rhay nit pavann.
sdxhwrwismrIAYnwnk syidhAwvMin]4]1] sadanhaaraa simree-ai naanak say dih aavann.
||4||1||
SOHILA RAAG GAURRI DEEPKI MEHLA 1
This hymn is titled Sohila, which means asong of praise. It is commonly referred to as Keertan Sohila.
Theprobablereason for this reference is that in ancient times, after Rehras this hymn was sung to the
accompaniment of music. This hymnis thelast Bani (or composition), which is read, recited, or sungby
theSikhsbeforegoingtosleep, after completingtheGurdwaraservice, andafter retiringtheGuruGranth
SahibJi. Thishymnisalsorecitedasthelast Bani at thefuneral of aperson.
Accordingto Dr. Bh. Vir SinghJi, it is believed that GuruJi utteredthis hymninresponseto aquestion
regardingthebest placetosingpraisesof God.
Inanswer tothisgeneral question, GuruJi says, Singthissongof Godspraise, andworshipthat Creator,
inthat house(or theplace) wheretheCreatorspraiseisuttered, andHisgreatnessreflectedupon.(1)
GuruJi reemphasizesthisandsays, (Yes, mydear friends), singthesongof praiseof that fearlessGodof
mine. I amasacrificetosuchasongof praise, whichbringsperennial joy.(1-pause)
Then perhaps a question was raised: If we keep singing thepraises of God, who will take care of our
families? Answering this question, he says, (O my friends, after doing your reasonable duty, do not
worry too muchabout your families. Havefaith, andtrust inGod also). Dont you seethat day after day
Godtakes careof somanycreatures? Therefore, theBenefactor will seetothewell beingof your families
aswell. Youcannot evaluatetheworthof Hisgifts, andthereisnolimittothepowersof theGiver.(2)
Yet, inspiteof thisandother adviceurgingustoremember GodandsingHispraises, most of uspostpone
Godsmeditationandpraisetoalatter periodof life. GuruJi cautionsusthat wedonot haveanunlimited
lifespan, anddeathcanovertakeusanyday. Thisisthesaddest moment for thedyingperson, hisfamily,
andhisfriends. But GuruJi tellsus theway wecanchangeeven this moment of sadness into oneof joy.
Yes, we can turn this moment of death and separation fromour relatives and friends into a moment of
marriageandunionwithour Eternal Spouse, God.
ThereforeregardinghisowndeathasamarriagewithGod, GuruJi says, O mydear (saintly) friends, the
year and auspicious moment of my marriage to God has been predetermined. Please join together and
performtheceremonyof pouringoil inmyhair (todress mefor mymarriage), andbless mesothat I may
beunitedwithmy(groom) God. (3)
Pointingtothedeathoccurringall aroundus, GuruJi says, Thesummon(of marriagewithGod) isbeing
delivered in onefamily after another, andthesecalls arebeingissued daily. Weshould meditateon that
God who is sendingthis summons. O Nanak, lets pray that suchaday shouldcomesoon, when weare
also invited into thehome of God. (In other words, rather than fearing themoment of death, lets look
forwardtoit asthemoment of marriagewith(God), our eternal Spouse.(4-1)
The message of this shabad is that we should remember that death could overtake us at any time,
which is the saddest moment both for our families and us. But we can turn this moment into an
occasion of happiness and rejoicing, if instead of wasting our time in false worldly pleasures, we
remember God and sing His praises with true love and devotion. Then, instead of fearing the
moment of death, we will look forward to it as our moment of union and marriage with God our
eternal Spouse.
rwguAwswmhl w1] raagaasaa mehlaa 1.
iCA Gr iCA gur iCA aupdys ] chhi-a ghar chhi-a gur chhi-a updays.
gurugurueykovys Anyk ]1] gur gur ayko vays anayk. ||1||
bwbwj YGir krqykIriqhoie] baabaa jai ghar kartay keerat ho-ay.
soGrurwKuvf weI qoie ]1] rhwau] so ghar raakh vadaa-ee to-ay. ||1|| rahaa-o.
ivsueycisAwGVIAwphrwiQqI vwrI mwhuhoAw] visu-ay chasi-aa gharhee-aa pahraa thitee
vaaree maahu ho-aa.
sUrj ueykoruiqAnyk ] sooraj ayko rut anayk.
pMnw13 SGGS P- 13
nwnk krqykykyqyvys ]2]2] naanak kartay kay kaytay vays. ||2||2||
RAAG AASA MEHLA 1
In theprevious shabad, Guru Ji told us that weshouldsing praises of God in that house or placewhere
Godspraisesarealreadyutteredandmeditatedupon. Thequestionmaybeasked: What about theplaces
wherethereisdiscussiononShastras andother suchscriptures?
In response, Guru Ji says, Therearesix main Shastras, andsix aretheir authors or gurus, andsix their
mainmessages. But thesupremeGuru(spiritual guide) of all isGodHimself, andHisformsarecountless.
Therefore(O myrespectedfriends), restrict yourself tothat placewhereGodspraises aresung, andonly
tothat scriptureinwhichpraisesof Godareenshrined. Inthisliesyour ownglorytoo.(1)
GuruJi explainsthedifferent formsof Godwiththehelpof asimplesimile. Hesays, A year ismadeup
of months, solar or lunar days, hours, minutes and seconds. But within that one Year there are many
seasons. Just as the Sun is only one, but many are the seasons, similarly there are countless forms (or
manifestations) of theCreator.(2)
The message of this shabad is that just as there is only one sun, but many seasons, similarly there is
only one Guru (or God) whose forms may be multiple. So, we should meditate only on God.
rwguDnwsrI mhl w1] raagDhanaasreemehlaa1.
ggn mYQwl uriv cMdudIpk bnyqwirkwmMf l j nk
moqI ]
gagan mai thaal rav chand deepak banay
taarikaa mandal janak motee.
DUpuml Awnl opvxucvrokrysgl bnrwie PUl q
j oqI ]1]
Dhoop mal-aanlo pavan chavro karay sagal
banraa-ay foolant jotee. ||1||
kYsI AwrqI hoie ] Bv KMf nwqyrI AwrqI ] kaisee aartee ho-ay. bhav khandnaa tayree
aartee.
Anhqwsbdvwj MqByrI ]1] rhwau] anhataa sabad vaajant bhayree. ||1|| rahaa-o.
shs qv nYn nn nYn hihqoih kaushs mUriq nnw
eyk quohI ]
sahas tav nain nan nain heh tohi ka-o sahas
moorat nanaa ayk tohee.
shs pdibml nneyk pdgMDibnushs
qv gMDiev cl qmohI ]2]
sahas pad bimal nan ayk pad ganDh bin sahas
tav ganDh iv chalat mohee. ||2||
sBmihj oiqj oiqhYsoie ] sabh meh jot jot hai so-ay.
iqs dYcwnix sBmihcwnxuhoie ] tis dai chaanan sabh meh chaanan ho-ay.
gur swKI j oiqprgtuhoie ] gur saakhee jot pargat ho-ay.
j oiqsuBwvYsuAwrqI hoie ]3] jo tis bhaavai so aartee ho-ay. ||3||
hir crx kvl mkrMdl oiBqmnoAnidnuomoihAwhI
ipAwsw]
har charan kaval makrand lobhit mano andino
mohi aahee pi-aasaa.
ikpwj l udyihnwnk swirMg kauhoie j wqyqyrYnwie
vwsw]4]3]
kirpaa jal deh naanak saaring ka-o ho-ay jaa tay
tayrai naa-ay vaasaa. ||4||3||
RAAG DHANAASARI MEHLA 1
AccordingtoDr. Bh. Vir SinghJi, GuruNanak Dev Ji utteredthisshabadwhenhevisitedtheHinduholy
placeof Jaganaath Puri, andsawpeopleperformingAarti (or worship) of thestatueof their deity (called
Jagan Naath) with lighted lamps. However, Guru Nanak Dev Ji did not participate in that ritual, and
insteadcameout, andsat lookingat thestar-lit sky. Uponbeingaskedthereasonfor hisnon-participation,
Guru Ji asked themto look at thestar-studded sky, andsee what atrueand beautiful worshipof God is
alreadybeingcontinuouslyperformed.
Whenaskedtoexplain, GuruJi said, Thesky islikeaplatter. Thesunandthemoonarethelamps, and
theclustersof starsarelikeembeddedjewels. Thefragrant air comingfromtheMalayan mountainsislike
incense. Thewindisthefan, andall vegetationistheofferingof flowersto(God, theeternal) light.(1)
Thenenteringinto aprayerful andappreciatory mode, GuruJi addresses God andsays, O Destroyer of
thefear (of birthanddeath), what awonderful worshipof Yoursisbeingperformed, inwhichtheflowing
melodyof divinemusicisbeingplayedlikethesoundingof templedrums!(1-pause)
It appearsthat at that moment thisquestionwas raised: WhenGodhasnoform, shapeor body, howcan
Hebeenjoyingthisbeautiful worship? GuruJi respondedby pointingtothewondrouswaysof God, and
said. O God, Youhavethousandsof eyes (becauseYoupervadeall thecreatures), yet Youhavenoeyes
(because You are formless). Similarly You have thousands of forms, yet You have no form. (You are
present in all the galaxies). You have thousands of immaculate feet, Yet you have no feet. You have
thousandsof noses (tosmell thescent of all theseflowers), yet Youhaveno nose. I havebeenastounded
(observing) Your wonderful ways.(2)
GuruJi nowaddresses thosePundits, andsays, Ineveryonepervades thelight (or power), andthat light
emanates fromthat same (God). Fromthelight of (that God), all hearts arelighted. (God dwells in all
creatures). But it is only throughtheGurus instruction that this divinelight becomes manifest, andwhat
pleasesGodisHistrueworship.(3)
As for himself, GuruJi prays, I amgreedy for thenectar of Gods lotus feet (His lovingdevotion). Day
andnight, I remainthirstyfor onething. (O myGod), kindlybestowuponSaarang (songbird) Nanak the
water of Your grace, bydrinkingwhichit maymergeintoYour Name(Your lovingbosom).(4-3)
The message of this shabad is that instead of worshipping idols or creatures, we should worship God,
the master of the universe. The best way to worship Him is to live in obedience to His Will, and
always remember Him with love and devotion.
rwgugauVI pUrbI mhl w4 ] raagga-orheepoorbeemehlaa 4.
kwimkroiDngrubhuBirAwimil swDUKMf l KMf why] kaam karoDh nagar baho bhari-aa mil
saaDhoo khandal khanda hay.
pUrib il Kq il KygurupwieAwmin hir il v mMf l mMf w
hy]1]
poorab likhat likhay gur paa-i-aa man har liv
mandal mandaa hay. ||1||
kir swDUAmj ul I punuvf why] kar saaDhoo anjulee pun vadaa hay.
kir f Mf auqpunuvf why]1] rhwau] kar dand-ut pun vadaa hay. ||1|| rahaa-o.
swkqhir rs swdunj wixAwiqnAMqir haumYkMf w
hy]
saakat har ras saad na jaani-aa tin antar ha-
umai kandaa hay.
ij auij aucl ihcuBYduKupwvihj mkwl ushihisir f Mf w
hy]2]
ji-o ji-o chaleh chubhai dukh paavahi jamkaal
saheh sir dandaa hay. ||2||
hir j nhir hir nwimsmwxyduKuj nmmrx Bv KMf w
hy]
har jan har har Naam samaanay dukh janam
maran bhav khanda hay.
AibnwsI purKupwieAwprmysrubhusoBKMf bRhmMfw
hy]3]
abhinaasee purakh paa-i-aa parmaysar baho
sobh khand barahmandaa hay. ||3||
hmgrIbmskInpRBqyryhir rwKurwKuvf vf why] hamgareeb maskeen parabh tayray har raakh
raakh vad vadaa hay.
j nnwnk nwmuADwrutyk hYhir nwmyhI suKumMf w
hy]4]4]
jan naanak NaamaDhaar tayk hai har Naamay
hee sukh mandaa hay. ||4||4||
RAAG GAURRI POORBI MEHLA 4
In theprevious shabad, Guru Ji advised us to worship God, themaster of all universes. Healso told us
that thebest way toworshipHimistoliveinobediencetoHisWill, andalways remember Himwithlove
anddevotion. Yet toprepareourselvesfor Godsworship, andtolearntoliveinaccordancewithHisWill,
wehavetoovercomemany faults, failings, andevil propensities plaguingus, out of whichlust andanger
aretheworst.
Inthisshabad, GuruJi tellsushowtheseafflictionsareovercome. Comparingthisbody toacity, hesays,
Thecity (of human body) is brimful with lust and wrath. By meeting thesaint Guru, andwith his help
andcounseling, theseafflictions areshattered into pieces (and totally dispelled). But it is only by divine
pre-ordainedwrit that theGuruismet, whoseguidancefillsthemindwithloveanddevotionfor God.
Therefore, GuruJi advisesus, (O myfriend), payobeisancetothesaint (Guru) withfoldedhands, for in
it lies great merit. Nay, go and prostrate reverentially before the saint Guru. (Because), seeking the
guidanceof thesaint(Guru) for onesbenefit ishighlyvirtuous.(1-pause)
But GuruJi knowsthat therearemanyworshippersof Maya (wealth), whodonot heedthesaints advice,
or remember God. Commentingon them, GuruJi says, Theworshippersof wealthdo not appreciatethe
delight of rememberingGod, becausewithinthemisthethorn(thecancer) of ego. Asthey advanceinlife
awayfromGod, theysuffer from(thiscancer), andultimatelybear thetortureof death. (2)
Of course, all peopledonot worshipmammon. Thereareafewhumbleandholy servantsof Godaswell.
Discussingthem, GuruJi says, Theservants of God remainimmersedintheName(lovingdevotion) of
God. They break awayfromthefear of birthsanddeaths(andobtainsalvation). Suchpersonsattaintothe
imperishableall pervadingGod, andtheir gloryspreadsinall theregionsof theuniverse.(3)
FinallyGuruJi shows ushowtopray toGod, andwhat toask fromHim. Hesays, O God, wearepoor
and humble persons, but we are Yours. O God, You are the greatest of the great, please save us. To
servant Nanak, Gods Nameis his truesupport andanchor, andit is only throughtheNamethat hefinds
joyandpeace.(4-4)
The message of this shabad is that if we want to liberate our minds from the vices of lust, anger and
other sinful passions (and obtain a blissful union with God), then we should most humbly seek the
guidance of the saint Guru (Granth Sahib Ji). Following Guru Jis guidance, we should pray to God
to bless us with the support and anchor of His Name, and His continuous loving remembrance.
rwgugauVI pUrbI mhl w5 ] raagga-orheepoorbeemehlaa 5.
kraubynqI suxhumyrymIqwsMqthl kI byl w] kara-o baynantee sunhu mayray meetaa sant
tahal kee baylaa.
eIhwKwit cl huhir l whwAwgYbsnusuhyl w]1] eehaa khaat chalhu har laahaa aagai basan
suhaylaa. ||1||
AauDGtYidnsurYxwry] mn gur imil kwj svwry]1]
rhwau]
a-oDh ghatai dinas rainaaray. man gur mil
kaaj savaaray. ||1|| rahaa-o.
iehusMswruibkwrusMsymihqirE bRhmigAwnI ] ih sansaar bikaar sansay meh tari-o barahm
gi-aanee.
ij sihj gwie pIAwvYiehursuAkQkQwiqin
j wnI ]2]
jisahi jagaa-ay pee-aavai ih ras akath kathaa
tin jaanee. ||2||
j wkauAweysoeI ibhwJ huhir gur qymnihbsyrw] jaa ka-o aa-ay so-ee bihaajhahu har gur tay
maneh basayraa.
inj Gir mhl upwvhusuK shj y bhuir n hoiego
Pyrw]3]
nij ghar mahal paavhu sukh sehjay bahur na
ho-igo fayraa. ||3||
AMqrj wmI purKibDwqysrDwmnkI pUry] antarjaamee purakh biDhaatay sarDhaa man
kee pooray.
nwnk dwsuiehYsuKumwgYmokaukir sMqn kI
DUry]4]5]
naanak daas ihai sukh maagai mo ka-o kar
santan kee Dhooray. ||4||5||
RAAG GAURRI POORBI MEHLA 5
In theprevious shabad, Guru Ji advised us that if wewant to liberateour minds fromthevices of lust,
anger, andother sinful passions(andobtainablissful unionwithGod), thenweshouldmost humblyseek
theguidanceof thesaint Guru(GranthSahibJi). FollowingtheGuruJisguidance, weshouldpraytoGod
toblessuswiththesupportandanchor of HisName, andHiscontinuouslovingremembrance.
In this shabad, in amost friendly andhumbleway, Guru Ji advises us to servethesaints andseek their
guidance. Healsoremindsusthat thishumanlifeof oursisthemost opportunetimetoremember Godand
reunitewithHim, andweshouldnot let it gowaste.
SoGuruJi says, O my dear friends, listen! I submit toyouthat this isthetimetoservethesaint (Guru,
andhumblyseek hisguidance). Pleaseearntheprofit of rememberingGodhereinthisworld, sothat your
stayinthenext worldmaybehappyandcomfortable.(1)
Giving thereasons for his urgent request, Guru Ji says, O my mind, every day and night ones life is
becomingshorter. Let usmeet theGuruandachieveour goal of reunitingwithGod. (1-pause)
Lookingat thegeneral stateof this world, Guru Ji observes, This worldis engulfed inall kinds of evils
anddoubts. It isonlythedivinelywisepersonwhoisabletoswimacross(thisworld-oceanandriseabove
worldly entanglements). Only theone, whomGod awakens (fromthis slumber of worldly involvements)
andhelpstosavor thejoyof HisNameunderstandsitsindescribablemystery."(2)
Therefore Guru Ji says, (O my friends), amass only that (wealth) for which you have come (into this
world, so that you may reunitewith Him. However, it is only) through the Guru that God can abidein
your heart. In this way, you will peacefully and spontaneously find themansion (of God) right in your
ownheart, andthentherewill benomoreround(of birthanddeathfor you).(3)
Finally Guru Ji prays to God even for himself, and says, O God of our destiny, who knows theinner
stateof our hearts please, fulfill thelonging of my mind. SlaveNanak asks for only this joy: that make
himthedust of Your saints feet (byblessinghimwiththehumblest serviceof thesaints).(4-5)
The message of this shabad is that this human life is our opportunity to reunite with God. Therefore,
instead of wasting our time in worldly pursuits, we should seek the guidance of the saint Guru
(Granth Sahib Ji), and under that guidance worship God. In this way we will reunite with God, and
be emancipated from the cycle of birth and death.
pMnw14 SGGS P- 14
N
rwguisrIrwgumhl wpihl w1Gru1] raagsireeraagmehlaapahilaa 1 ghar 1.
moqI qmMdr aUsrihrqnI qhoihj Vwau] motee ta mandar oosreh ratnee ta hohi jarhaa-o.
ksqUir kuMgUAgir cMdinl IipAwvYcwau] kastoor kungoo agar chandan leep aavai chaa-o.
mqudyiKBUl wvIsrYqyrwiciqn AwvYnwau]1] mat daykh bhoolaa veesrai tayraa chit na aavai
naa-o. ||1||
hir ibnuj Iauj il bil j wau] har bin jee-o jal bal jaa-o.
mYAwpxwgurupUiCdyiKAwAvrunwhI
Qwau]1] rhwau]
mai aapnaa gur poochh daykhi-aa avar naahee
thaa-o. ||1|| rahaa-o.
DrqI qhIryl wl j VqI pl iGl wl j Vwau] Dhartee ta heeray laal jarh-tee palagh laal jarhaa-o.
mohxI muiKmxI sohYkryrMigpswau] mohnee mukh manee sohai karay rang pasaa-o.
mqudyiKBUl wvIsrYqyrwiciqn AwvY
nwau]2]
mat daykh bhoolaa veesrai tayraa chit na aavai
naa-o. ||2||
isDuhovwisiDl weI iriDAwKwAwau] siDh hovaa siDh laa-ee riDh aakhaa aa-o.
gupquprgtuhoie bYswl okurwKYBwau] gupat pargat ho-ay baisaa lok raakhai bhaa-o.
mqudyiKBUl wvIsrYqyrwiciqn AwvYnwau]3] mat daykh bhoolaa veesrai tayraa chit na aavai
naa-o. ||3||
sul qwnuhovwmyil l skr qKiqrwKwpwau] sultaan hovaa mayl laskar takhat raakhaa paa-o.
hukmuhwsl ukrI bYTwnwnkwsBvwau] hukamhaasal karee baithaa naankaa sabh vaa-o.
mqu dyiK BUl wvIsrY qyrwiciq n AwvY
nwau]4]1]
mat daykh bhoolaa veesrai tayraa chit na aavai
naa-o. ||4||1||
RAAG SIRI RAAG MEHLA 1 GHAR 1
Fromhereonwards theremainder of theGuruGranthSahibJi is composedinvarious musical measures.
The first major Raag (musical measure) that Guru Ji has chosen is called Siri Raag (the chief of all
musical measures). But Guru Ji cautions us that this Raag (or melody) can only be supreme if, while
singinginthismeasure, oneisimbuedwiththeloveof theeternal God.
AccordingtoDr. Bh. Vir SinghJi, somepeoplebelievethat GuruJi recitedthis shabad whenthedemon
Kal Yug triedtotempt GuruNanak Dev Ji toforsakeGodinexchangefor all kindsof preciousjewelsand
miraculouspowers. Somebelievethat actuallyKal Yug wasthenameof akingof pundits of JaganNaath
Puri (avery holy Hindutown insouthIndia), andGuruJi recited this shabad duringaconversationwith
him. Whatever thefacts may be, inthis shabad GuruJi cautions his own mind (andours), against being
temptedbyanykindof wealthor power, lest wemayforget GodsName.
So Guru Ji says, (O God, grant me this understanding: that even) when I amliving in magnificent
palaces built withpearls, studdedwithjewels andrubies, andpleasantly plasteredwithmusk, saffronand
sandalwood, I shouldnot forget Youor Your Name.(1)
Stressingtheimportanceof Gods Nameaboveany other thing, GuruJi declares, Let my body andsoul
burn without God, because I have confirmed frommy Guru that except God, thereis no other place of
shelter (whereonecanfindjoyandpeace).(1-pause)
In the next stanza, Guru Ji takes another example to caution himself (and us) against succumbing to
worldly desires. Hesays, O God, even if I wereinaplacewherethefloor was studdedwithdiamonds
and rubies, thebed with jewels, and on that bed sat an extremely beautiful and captivating girl adorned
withshiningornaments, tryingtoenticeme, (still) seeingher, I shouldnot forget Youor Your Name.(2)
Nowtakingtheexampleof ayogi possessingmiraculousoccult powers, GuruJi prays, O God, evenif I
were an accomplished Yogi capable of performing miracles and holding people in awe, appearing and
disappearingat will, let menot forget YouandYour Name.(3)
Finally, GuruJi takes theexampleof agreat kingandsays, O God, even if I was akinghaving avast
army, sit onathrone, issuecommandsandcollect taxes, still let menot forget Youor Your Name. (4-1)
The message of this shabad is that even when we are affluent, powerful and surrounded by tempting
worldly pleasures, we should not forsake God and His Name.
isrIrwgumhl w1] sireeraagmehlaa 1.
koit kotI myrI Awrj wpvxupIAxuAipAwa] kot kotee mayree aarjaa pavan pee-an api-aa-o.
cMdusUrj uduieguPYndyKwsupnYsaux nQwa] chand sooraj du-ay gufai na daykhaa supnai sa-un na
thaa-o.
BI qyrI kImiqnwpvYhaukyvf uAwKwnwau]1] bhee tayree keemat naa pavai ha-o kayvad aakhaa
naa-o. ||1||
swcwinrMkwruinj Qwie ] saachaa nirankaar nij thaa-ay.
suix suix AwKxuAwKxwj yBwvYkryqmwie ]1]
rhwau]
sun sun aakhan aakh-naa jay bhaavai karay
tamaa-ay. ||1|| rahaa-o.
kuswktIAwvwr vwr pIsix pIswpwie ] kusaa katee-aa vaar vaar peesan peesaa paa-ay.
AgI syqI j wl IAwBsmsyqI ril j wau] agee saytee jaalee-aa bhasamsaytee ral jaa-o.
naa-o. ||2||
pMKI hoie kYj yBvwsYAsmwnI j wau] pankhee ho-ay kai jay bhavaa sai asmaanee jaa-o.
ndrI iksYn AwvaUnwikCupIAwn Kwau] nadree kisai na aav-oo naa kichh pee-aa na khaa-o.
naa-o. ||3||
pMnw15 SGGS P- 15
nwnk kwgdl KmxwpiVpiVkIcYBwau] naanak kaagad lakh manaa parh parh keechai
bhaa-o.
msUqoit nAwveI l yKix pauxucl wau] masoo tot na aavee laykhan pa-un chalaa-o.
BI qyrI kImiq nwpvY hau kyvf u AwKw
nwau]4]2]
bhee tayree keemat naa pavai ha-o kayvad aakhaa
naa-o. ||4||2||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi prayedtoGod tobless himwiththemoral andspiritual strengthtoresist
worldlytemptations, intermsof worldlywealth, pleasures, or power, sothat hemight never forsakeGods
Name fromhis mind. In this shabad, Guru Ji gives the reasons for this request, and why he considers
GodsNamebeyondevaluationandestimation.
He says: O God, were I to live for millions of years and depend only on air as my food and drink,
devotingmyself completelytoGodwithout wastingamoment, or if I weretoshut myself inacavewhere
I might never glimpsethesunor themoon, or if I werenever tohaveawink of sleepnor evenadream
eventhenYour worthandgreatnesswill bepriceless. HowcanI sayhowgreatYour Nameis?(1)
Next GuruJi responds to thepossiblequestion: If theworthof God andHis Nameis so invaluableor so
indescribable, thenwhydopeopletrytodescribeHim?
He says, Thetrueformless God is established in His own place. (He does not need any support). It is
onlyby listening(toothers) that wedescribeHispraises. Asandwhenit pleasesHim, Heinstillsinusthe
craving(toknowHimandsingHispraises).(1-pause)
Resuminghisaddress toGod, GuruJi says, O God, wereI toberepeatedly tortured, cut intopieces and
groundinamill (aspart of apenance), wereI tobeburnt infireandmingledwithashes eventhenYour
worthor greatnessisbeyondmetoestimate. HowcanI sayhowgreat Your Nameis? (3)
Next GuruJi takes theexampleof ahigh-flyingbirdandsays, O God, wereI tobecomeabirdandfly
across hundreds of skies, wereI tobecomeinvisible, andwereI (so austere), that I donot to eat or drink
anything, eventhenYour worthcannot beestimated. HowcanI sayhowgreat Your Nameis?(3)
Finally Guru Ji says, O God, were I to have tons of paper to write about You, and reading which
repeatedly, I may keeplovingYou. Weremypentomoveasfast asthewindandmyink never fall short,
eventhenYour worthor greatnesscouldnot beestimated. HowI cansayhowgreat Your Nameis?(4.2)
The message of this shabad is that God and His Name (power and light) are limitless and
indescribable, and we are His humble creatures. Therefore, instead of trying to find His limits, we
should always try to meditate on His Name, and endeavor only to reunite with Him.
l yKYbol xubol xwl yKYKwxwKwau] laykhai bolan bolnaa laykhai khaanaa khaa-o.
l yKYvwt cl weIAwl yKYsuix vyKwau] laykhai vaat chalaa-ee-aa laykhai sun vaykhaa-o.
l yKYswhl vweIAihpVyik puCx j wau]1] laykhai saah lavaa-ee-ahi parhay ke puchhan jaa-o.
||1||
bwbwmwieAwrcnwDohu] baabaa maa-i-aa rachnaa Dhohu.
AMDYnwmuivswirAwnwiqsueyhnEhu]1]
rhwau]
anDhai Naam visaari-aa naa tis ayh na oh. ||1||
rahaa-o.
j Ivx mrxwj wie kYeyQYKwj Ykwil ] jeevan marnaa jaa-ay kai aythai khaajai kaal.
ij QYbihsmJ weIAYiqQYkoie n cil E nwil ] jithai bahi samjaa-ee-ai tithai ko-ay na chali-o naal.
rovx vwl yj yqVysiBbMnihpMf prwil ]2] rovan vaalay jayt-rhay sabh baneh pand paraal.
||2||
sBukoAwKYbhuqubhuquGit nAwKYkoie ] sabh ko aakhai bahut bahut ghat na aakhai ko-ay.
kImiqiknYnpweIAwkhix nvf whoie] keemat kinai na paa-ee-aa kahan na vadaa ho-ay.
swcwswhbueykuqUhoir j IAwkyqyl oA ]3] saachaa saahab ayk too hor jee-aa kaytay lo-a.
||3||
nIcwAmdir nIc j wiqnIcI hUAiqnIcu] neechaa andar neech jaat neechee hoo at neech.
nwnkuiqnkYsMig swiQvif AwisauikAwrIs ] naanak tin kai sang saath vadi-aa si-o ki-aarees.
ij QY nIc smwl IAin iqQY ndir qyrI
bKsIs ]4]3]
jithai neech samaalee-an tithai nadar tayree
bakhsees. ||4||3||
SIRI RAAG MEHLA 1
In the previous shabad, Guru Ji gave us the message that God and His Name (power and light) are
limitless andindescribable, andweareHishumblecreatures. Soweshouldalways trytomeditateonHis
Name, endeavor onlytoreunitewithHim, andnot engageinvainattemptstofindHislimitsor assess His
worthandgreatness.
Inthisshabad, GuruJi advisesusandmakesusunderstandthat our sojourninthisworldislimited, sowe
shouldnot wasteit simply in eatinganddrinking, or amassingworldly riches. Instead, weshouldutilize
thistimeindwellingonHisName, andtryingtoreunitewithHim.
Guru Ji therefore says, (O human being), you will be accountable for whatever you speak or say.
Similarly, whatever youeat (or drink) goestoyour account. Howmuchyoutravel, andwhatever yousee
and hear, you shall haveto account for. Even thebreaths you takeareaccounted for, (because we have
beenallottedlimitedlifespan). Thereisnoneedtoaskanyscholar about this. (1)
SoGuruJi warnsus against spendingour allottedlifespaninthepursuit of Maya (theworldlyriches and
power). Hesays: O myrespectedSire, thisplayof Maya isnothingbut anillusion. Thespiritually blind
forsakeGodsName, andtheylosepeacebothinthisworldandthenext.(1-pause)
Elucidating the above statement, Guru Ji says, Frombirth till death, one spends ones time in eating,
drinking, andamassingwealthfor onesfamily. But after death, wheretheaccount (of onesgoodandbad
deedsisexplainedinthecourt of theJudgeof Righteousness), thereisnoonetohelp. Eventhosewhocry
at apersons deathdo nogood, andthey wastetheir time(because) all their tearsandcries areas useless
to(thedeadperson) asabundleof chaff.(2)
Next GuruJi says, Everybody says that God isgreat. But nobody knows howgreat Hetruly is. Besides,
by our saying He is great, He does not become greater (because His greatness is immeasurable.
Ultimately, onehas to say, O God), You aretheonly eternal Beingamongtheinnumerablecreatures in
all theworlds.(3)
Finally, GuruJi wants toexpress hislovefor theentirehumanity, regardless of their wealth, caste, color,
race, or even holiness. He says: (O God), even if a person belongs to thelowliest of the lowly (class
fromany consideration), Nanak prefers to remainin their society andcompany. Wherethehumbleones
arelookedafter, (O God), thereistheglanceof Your grace.(4-4)
The message of this shabad is that we have a very limited lifespan on this earth. We should use this
time to dwell on Gods Name and help the needy and poor irrespective of their caste or social status.
l bukuqwkUVucUhVwTig KwDwmurdwru] lab kutaa koorh choohrhaa thag khaaDhaa
murdaar.
pr inMdwpr ml umuKsuDI AginkoDucMf wl u] par nindaa par mal mukh suDhee agan kroDh
chandaal.
rs ks Awpusl whxweykrmmyrykrqwr ]1] ras kas aap salaahnaa ay karam mayray kartaar.
||1||
bwbwbol IAYpiqhoie ] baabaa bolee-ai pat ho-ay.
aUqm sy dir aUqm khIAih nIc krm bih
roie]1] rhwau]
ootam say dar ootam kahee-ahi neech karam
bahi ro-ay. ||1|| rahaa-o.
rsusuienwrsurupwkwmix rsuprml kI vwsu] ras su-inaa ras rupaa kaaman ras parmal kee
vaas.
rsuGoVyrsusyj wmMdr rsumITwrsumwsu] ras ghorhay ras sayjaa mandar ras meethaa ras
maas.
eyqyrs srIr kykYGit nwminvwsu]2] aytay ras sareer kay kai ghat Naamnivaas. ||2||
ij quboil AYpiqpweIAYsoboil Awprvwxu] jit boli-ai pat paa-ee-ai so boli-aa parvaan.
iPkwboil ivgucxwsuix mUrKmnAj wx ] fikaa bol viguchnaa sun moorakh man ajaan.
j oiqsuBwvihsyBl yhoir ik khx vKwx ]3] jo tis bhaaveh say bhalay hor ke kahan vakhaan.
||3||
iqn miq iqn piq iqn Dnupl Yij n ihrdYrihAw
smwie ]
tin mat tin pat tin Dhan palai jin hirdai rahi-aa
samaa-ay.
iqnkwikAwswl whxwAvr suAwil aukwie ] tin kaa ki-aa salaahnaa avar su-aali-o kaa-ay.
nwnk ndrI bwhryrwcihdwinn nwie ]4]4] naanak nadree baahray raacheh daan na naa-ay.
||4||4||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi advised us that wehaveavery limited lifespanon this earth; weshould
use this time to dwell on Gods Name and help needy and weak persons irrespective of their caste or
social status. Accordingto Dr. Bh. Vir SinghJi, on oneoccasion, somepundits of Kashi IndiatoldGuru
Nanak Dev Ji, that inspiteof their efforts, Gods Namedidnot seemtoabideintheir hearts. They asked
himwhatthereasonfor thismightbe? GuruJi providesananswer tothisquestioninthefollowinghymn.
Offering some worldly metaphors, and putting himself in their situation, Guru Ji explains, Within my
mind, greed acts like a dog; falsehood is like an (unclean) scavenger. By deceiving others, I am
consumingwhat rightfullybelongstoothers. Thisislikeeatingacorpse. My habit of slanderingothersis
simply filling my mouth with their filth. The fire of anger within me burns like a demon. My deepest
enjoymentcomesfromself- praise. Thesearemysinful deeds, O GodtheCreator. (1)
Therefore, Guru Ji advises us and says, O brother, speak only thosethings which bring you honor (in
Gods court. Do not consider yourself as a good person, because only those who) are truly good are
judged virtuous in Gods court. Thosewho do evil deeds shall wail. (As far as evil ones areconcerned,
theysimplycryhelplesslyabout their deeds).(1-pause)
Guru Ji then cautions us against becominglost in thepursuit of material possessions, andenjoying false
worldly comfortsandpleasures. Hesays, A humanbeingissurroundedby thepleasureof pursuinggold
andsilver, enjoyingthecompanyof beautiful women(or handsomemen), fragrancesof sandal, ownership
of horses (expensive cars), comfortable beds, magnificent mansions, sweet-tasting foods and meats.
Therefore, whensomanydelightsengrossthehumanbody, howcanGodsNameabideinit?
Next, remindinghimself (andus), GuruJi onceagainasserts, Listen, O myfoolishself, by utteringrude
words we ruin ourselves. Only that speech which brings us honor is acceptable (in Gods court). Only
thosepersonsare(truly) goodwhobecomepleasingtoGod. Whatelseistheretosayor describe?(3)
Guru Ji concludes theshabad by telling us moreabout thosepeoplewho arepleasing to God. He says,
They whoalways remember HisName, andinwhoseheart Godalways resides havetruewisdom, honor
andwealth. Their praiseis beyond description, becausenothingmorecanbesaidto praisethem. But O
Nanak, thepersonwhoisdevoidof Godsgraceisneither charitable, nor devotedtoGodsName.(4-4)
The message of this shabad is that we should not remain engrossed in enjoying worldly pleasures
and indulging in falsehood, slander, greed and other evil traits. Instead we should pray to God to
bestow on us the gift of His Name and virtues like truth, compassion, and sweet words.
Aml ugl ol wkUVkwidqwdyvxhwir ] amal galolaa koorh kaa ditaa dayvanhaar.
mqI mrxuivswirAwKusI kIqI idncwir ] matee maran visaari-aa khusee keetee din chaar.
scuimil AwiqnsoPIAwrwKx kaudrvwru]1] sach mili-aa tin sofee-aa raakhan ka-o darvaar.
||1||
nwnk swcykauscuj wxu] naanak saachay ka-o sach jaan.
ij qusyivAYsuKupweIAYqyrI drghcl Y
mwxu]1] rhwau]
jit sayvi-ai sukh paa-ee-ai tayree dargeh chalai
maan. ||1|| rahaa-o.
scusrwguVbwhrwij suivic scwnwau] sach saraa gurh baahraa jis vich sachaa naa-o.
pMnw16 SGGS P- 16
suxihvKwxihj yqVyhauiqnbil hwrYj wau] suneh vakaaneh jayt-rhay ha-o tin balihaarai jaa-o.
qwmnuKIvwj wxIAYj wmhl I pweyQwau]2] taa man kheevaa jaanee-ai jaa mahlee paa-ay
thaa-o. ||2||
nwaunIrucMigAweIAwsquprml uqinvwsu] naa-o neer chang-aa-ee-aa sat parmal tan vaas.
qwmuKuhovYauj l wl KdwqI iek dwiq] taa mukh hovai ujlaa lakh daatee ik daat.
dUKiqsYpihAwKIAihsUKij sYhI pwis ]3] dookh tisai peh aakhee-ahi sookh jisai hee paas.
||3||
soikaumnhuivswrIAYj wkyj IA prwx ] so ki-o manhu visaaree-ai jaa kay jee-a paraan.
iqsuivxusBuApivqRhYj yqwpYnxuKwxu] tis vin sabh apvitar hai jaytaa painan khaan.
hoir gl WsiBkUVIAwquDuBwvYprvwxu]4]5] hor galaa
N
sabh koorhee-aa tuDh bhaavai parvaan.
||4||5||
SIRI RAAG MEHLA 1
Inthelast stanzaof theprevious shabad, GuruJi contrasted thestateof thoseinwhoseheart theeternal
Godabides, withthosewhoaredevoidof Godsgrace, andthereforehaveneither piety, nor GodsName.
Inthis shabad, GuruJi beautifully explains what happensto thesetwo categories of humanbeings. First,
commentingon thosewho aredevoid of Gods grace, Guru Ji says, (To such people), it seems that the
Giver (God) hasadministeredatablet of opium(of falsehood). Beingintoxicatedwith(thisfalse) intellect,
theybecomeoblivioustoDeath, andindulgeinfalseworldly pleasures. Ontheother hand, thesober (who
haveenshrined God intheir heart) havebeen imbued with trueguidance, which enables themto stay in
(Gods) court. (1)
Thereforeadvising himself (and us), Guru Ji, says, O Nanak, know that thetrueGod aloneis eternal,
andinservingHimweobtainjoyandpeace, andgotoGod's court withhonor.(1-pause)
Tellingusabout thewine(whichwill alwayskeepustrulyhappy), GuruJi says, Truthisthewine, which
isdistillednot frommolasses, but fromGod's Name. I amasacrificetoall thosewhohear andpraisethe
TrueName. Weshoulddeemour mind(truly) intoxicatedif it findsaplacein(Gods) mansion. (2)
For this reason, Guru Ji advises us and says, (O' humans), bathe in thewater of virtues and apply the
perfumeof righteousness to thebody. Thenwill your facebecomebright, glowingwithspiritual beauty,
andthisonegift isgreater thanamilliongifts. Further, narrateyour woes onlytoHimwhohasthepower
to(removethemand) blessyouwithjoy. (3)
Therefore, Guru Ji concludes, Why should we becomeforgetful of Himin our mind to Whombelongs
our lifeandsoul? Without (remembering) God, all weeat or wear is impure. In short, O God, all other
thingsarefalse(or useless). OnlywhatpleasesYouisacceptable(inYour court). (4-5)
The message of this shabad is that instead of seeking joy and intoxication in false and transient
pleasures of the world, we should try to seek the wealth of Gods Name. This wealth alone is
pleasing and acceptable to God.
isrIrwgumhl u1] sireeraagmahal 1.
j wil mohuGis msukir miqkwgdukir swru] jaal moh ghas mas kar mat kaagad kar saar.
Bwaukl mkir icqul yKwrI gur puiCil KubIcwr] bhaa-o kalam kar chit laykhaaree gur puchh likh
beechaar.
il Kunwmuswl whil Kuil KuAMqunpwrwvwru]1] likh Naam saalaah likh likh ant na paaraavaar.
||1||
bwbweyhul yKwil iKj wxu] baabaa ayhu laykhaa likh jaan.
ij QYl yKwmMgIAYiqQYhoiescwnIswxu]1] rhwa] jithai laykhaa mangee-ai tithai ho-ay sachaa
neesaan. ||1|| rahaa-o.
ij QYiml ihvif AweIAwsdKusIAwsdcwau] jithai mileh vadi-aa-ee-aa sad khusee-aa sad
chaa-o.
iqnmuiKitkyinkl ihij nminscwnwau] tin mukh tikay niklahi jin man sachaa naa-o.
krimiml YqwpweIAYnwhI gl I vwauduAwau]2] karammilai taa paa-ee-ai naahee galee vaa-o du-
aa-o. ||2||
ieik Awvihieik j wihauiT rKIAihnwv sl wr] ik aavahi ik jaahi uth rakhee-ahi naav salaar.
ieik aupweymMgqyieknwvf ydrvwr ] ik upaa-ay mangtay iknaa vaday darvaar.
AgYgieAwj wxIAYivxunwvYvykwr ]3] agai ga-i-aa jaanee-ai vin naavai vaykaar. ||3||
BYqyrYf ruAgl wKipKipiCj Ydyh] bhai tayrai dar aglaa khap khap chhijai dayh.
nwv ij nwsul qwnKwnhodyif TyKyh] naav jinaa sultaan khaan hoday dithay khayh.
nwnk auTI cil AwsiBkUVyqutynyh]4]6] naanak uthee chali-aa sabh koorhay tutay nayh.
||4||6||
SIRI RAAG MEHLA 1
AccordingtoDr. Bh. Vir SinghJi, inPuraatan Janam Saakhi (OldAutobiography), thisshabad describes
GuruNanak Dev Jisresponsewhenhewasaskedby hisprimaryschool teacher topracticewritingonhis
woodenslate. Inthis shabad, (usingthevocabulary of abusiness school) GuruJi tells us howto conduct
andrecordthebusinessof our life, sothat after deathweareacceptedinGodsCourt.
Addressing his teacher, Guru Ji says, (O my respected teacher), please make ink by burning and
pounding your avarice, and make your intelligence pure like a superior paper to write on it. Make the
loving fear of God, your pen, and your mind thewriter. After consulting your Guru, writeabout Gods
immaculatethoughts. Yes, writedownpraisesof GodsName, whichhasnoendor limit.(1)
Emphasizingthepoint hewants to make, GuruJi says, O my respected sire, learnto writethis kindof
account sothat wheretheaccount (of our deeds) iscalledfor, it isstampedastrue(havingbeenapproved
bytheRighteousJudge).(1-pause)
GuruJi nowdescribes theblessingsobtainedby thosewhoenshrineGodsNameintheir minds. Hesays,
Thefaces of those, whocherishGodintheir mindsareanointedinthat placewhereonereceives honors,
andwherethereisalways happinessandbliss(thekingdomof heaven). But God'sNameisonlyobtained
throughHisgrace, andnot throughidletalk.(2)
Commenting on thefateof those, who do not careto dwell on Gods Name, Guru Ji says, Myriads of
individualscomeintothisworldanddepart. Somearecalledbyrenownednames. Somearebornbeggars,
and some hold big courts. But their true worth is known only when they pass away (and face the
RighteousJudge, andrealize) that without God'sName, theyhavewastedtheir life.(3)
Puttinghimself inthepositionof suchpeople, GuruJi says toGod, "O God, my body iswitheringaway
indreadof Your mighty fear. Withmy owneyes, I haveseenthoseknownas kings andlordsreducedto
dust. O Nanak, whenonedepartsfromtheworld, all onesfalseattachmentsarebroken.(4-6)
The message of this shabad is that instead of wasting our life in the pursuits of material gains, or
becoming drunk with power, we should devote our life to dwelling upon God's Name so that we may
not have to suffer the fear of judgment in Gods court.
siBrs imTymMinAYsuixAYswl oxy] sabh ras mithay mani-ai suni-ai saalonay.
Kt qursI muiKbol xwmwrx nwdkIey] khat tursee mukh bolnaa maaran naad kee-ay.
CqIhAMimRqBwaueykuj wkaundir kryie ]1] chhateeh amrit bhaa-o ayk jaa ka-o nadar
karay-i. ||1||
bwbwhoruKwxwKusI KuAwru] baabaa hor khaanaa khusee khu-aar.
ij quKwDYqnupIVIAYmn mihcl ihivkwr ]1]
rhwau]
jit khaaDhai tan peerhee-ai man meh chaleh
vikaar. ||1|| rahaa-o.
rqwpYnxumnurqwsupydI squdwnu] rataa painan man rataa supaydee sat daan.
nIl I isAwhI kdwkrxI pihrxupYr iDAwnu] neelee si-aahee kadaa karnee pahiran pair
Dhi-aan.
kmrbMdusMqoKkwDnuj obnuqyrwnwmu]2] karam-band santokh kaa Dhan joban tayraa
Naam. ||2||
bwbwhorupYnxuKusI KuAwru] baabaa hor painan khusee khu-aar.
ij qupYDYqnupIVIAYmnmihcl ihivkwr ]1]
rhwau]
jit paiDhai tan peerhee-ai man meh chaleh
GoVypwKr suienyswKiqbUJ xuqyrI vwt ] ghorhay paakhar su-inay saakhat boojhan
tayree vaat.
qrks qIr kmwx sWg qygbMdgux Dwqu] tarkas teer kamaan saa
N
g taygband gun
Dhaat.
vwj wnyj wpiqisauprgtukrmuqyrwmyrI j wiq]3] vaajaa nayjaa pat si-o pargat karam tayraa
mayree jaat.||3||
bwbwhorucVxwKusI KuAwru] baabaa hor charh-naa khusee khu-aar.
ij quciVAYqnupIVIAYmn mih cl ih ivkwr ]1]
rhwau]
jit charhi-ai tan peerhee-ai man meh chaleh
Gr mMdr KusI nwmkI ndir qyrI prvwru] ghar mandar khusee Naam kee nadar tayree
parvaar.
pMnw17 SGGS P- 17
hukmusoeI quDuBwvsI horuAwKxubhuquApwru] hukam so-ee tuDh bhaavsee hor aakhan
bahut apaar.
nwnk scwpwiqswhupUiCnkrybIcwru]4] naanak sachaa paatisaahu poochh na karay
beechaar. ||4||
bwbwhorusauxwKusI KuAwru] baabaa hor sa-unaa khusee khu-aar.
ij qusuqYqnupIVIAYmnmihcl ihivkwr ]1]
rhwau]4]7]
jit sutai tan peerhee-ai man meh chaleh
vikaar. ||1|| rahaa-o. ||4||7||
SIRI RAAG MEHLA 1
AccordingtoDr. Bh. Vir SinghJi andthePuraatan Janam Saakhi (TheAncient Biography), GuruNanak
Dev Ji utteredthis shabad when hereturnedfromhis first travel. Insteadof goinghome, hestopped two
milesaway. Thisshabad appearstobeinresponsetohisparents inquiry: Whylikeother youths, hedoes
not enjoyfood, clothing, or worldlypleasures?
Inresponse, GuruJi says, O myrespectedsire, tobelieveinGod'sNameistoenjoy sweets, tohear His
Nameis to tastesalty dishes, to utter God's Nameis to savor delicacies. By singingGods praiseI have
mademylifes spices. ToloveGodislikeenjoyingthirty-six deliciousdishes, but thisblessingisgranted
onlytothoseuponwhomGodcastsHismerciful glance. (1)
Thenasif statinghisbasicprincipleabout food, hesays, "O myrespectedsire, all thoseeatablesruinour
happiness andmakeus suffer (intheend), eatingwhichour body is indiscomfort, andevil thoughts run
throughour mind. (1-pause)
Now talkingabout thekinds of spiritual clothes weshouldwear, GuruJi says, O my respected sire, to
dye ones mind in God's Name is like wearing red clothes (the customary color of bridal dresses). To
practice charity and truthfulness is to be dressed in white (the customary color denoting purity). To
removesinfromthemindistowear blue, andtofocusonesattentiononGodsfeet (tomeditateonGod's
Name) islikewearingthewhiterobeof honor. Contentment shouldbeones waistband, andGod's Name
oneswealthandyouth.(2)
However, giving his guidelines regarding the kind of clothes we should wear, Guru Ji says, O my
respected sire, all thosedresses ruin our happiness and makes us suffer (in theend), wearing which our
bodyisindiscomfort andevil thoughtsrunthroughour mind. (1-pause)
ThenGuru Ji addresses God, saying, (O God), to knowandfollowYour way amounts to owninggold
accessoriesandhorsesdecoratedwithprotectiveironshields. ToimbibeYour virtuesamountstowielding
quiver, arrows, bow, spear andsword-belt. TobehonoredinYour court areonesdrumsandlances. Your
graceisthehighest caste(for me). (3)
However, stating his third guideline about possessing expensive transportation and other trappings of
power and high society, Guru Ji says: O my respected sire, all other rides which ultimately ruin our
pleasure and make us suffer are vain, which torment the body and fill the mind with evil thoughts.
(1-pause)
Finally, regarding magnificent mansions, big families, and other symbols of power and wealth, Guru Ji
says, (O God), thejoy oneobtains by dwelling on Your Name is like thejoy of living in a mansion.
Your graciousglanceislikethepleasureof havingabigfamily. For me, theonlycommandthat mattersis
what pleasesYou. Therearepowerful peoplewhomaybeissuingorders(but I dont careabout them). O
Nanak, GodisthetrueKing, and(He) doesnot askor consult anyone(tobestowHisgifts). (4)
Therefore, after givinghisguidelinesregardingthehomeswelivein, GuruJi says, (O myrespectedsire,
if weforsakeGod, then) sleeping(inany mansions) gives discomfort tothebody andfills themindwith
evil thoughts. It ruinsour happinessandbringssufferinguponus.(1-pause-4-7)
The message of this shabad is that if we want to enjoy true happiness, then for us meditating on
Gods Name should be our most favorite food, dress, and dwelling. But even for our worldly life, we
should avoid any foods, dresses, cars, and mansions, which cause discomfort to our body, and
produce evil thoughts in our mind. Because all such luxuries make us suffer and ultimately ruin us.
kuMgUkI kWieAwrqnwkI l il qwAgir vwsuqin
swsu]
kungoo kee kaa
N
-i-aa ratnaa kee lalitaa agar vaas
tan saas.
ATsiTqIrQkwmuiKitkwiqquGit miqivgws] athsath tirath kaa mukh tikaa tit ghat mat vigaas.
EqumqI swl whxwscunwmuguxqwsu]1] ot matee salaahnaa sach Naamguntaas. ||1||
bwbwhor miqhor hor ] baabaa hor mat hor hor.
j ysauvyr kmweIAYkUVYkUVwj oru]1] rhwau] jay sa-o vayr kamaa-ee-ai koorhai koorhaa jor.
||1|| rahaa-o.
pUj l gYpIruAwKIAYsBuiml YsMswru] pooj lagai peer aakhee-ai sabh milai sansaar.
nwausdweyAwpxwhovYisDusumwru] naa-o sadaa-ay aapnaa hovai siDh sumaar.
j wpiql yKYnwpvYsBwpUj KuAwru]2] jaa pat laykhai naa pavai sabhaa pooj khu-aar.
||2||
ij nkausiqguir QwipAwiqnmyit nskYkoie ] jin ka-o satgur thaapi-aa tin mayt na sakai ko-ay.
EnwAMdir nwmuinDwnuhYnwmoprgtuhoie onaa andar Naam niDhaan hai Naamo pargat
ho-ay.
nwaupUj IAYnwaumMnIAYAKMf usdwscusoie ]3] naa-o poojee-ai naa-o mannee-ai akhand sadaa
sach so-ay. ||3||
KyhUKyhrl weIAYqwj Iaukyhwhoie ] khayhoo khayh ralaa-ee-ai taa jee-o kayhaa
ho-ay.
j l IAwsiBisAwxpwauTI cil Awroie ] jalee-aa sabh si-aanpaa uthee chali-aa ro-ay.
nwnk nwim ivswirAY dir gieAw ikAw
hoie ]4]8]
naanak Naamvisaari-ai dar ga-i-aa ki-aa ho-ay.
||4||8||
SIRI RAAG MEHLA 1
In the earlier shabad, Guru Ji gave us the message that to indulge in comforts and luxuries beyond a
reasonabledegreeistoruinour happinessandinvitesuffering. Truehappiness isobtainedby dwellingon
GodsName.
In this shabad, which touches the heights of poetic beauty, immaculate expression and vividness of
metaphor, GuruJi compares theintellect of aperson steepedinGods Namewithonewho has somehow
acquiredgreat fameandrenown. AccordingtoDr. Bh. Vir SinghJi, somepeoplebelievethat thisshabad
wasaddressedtoSheikhBraham(afamousMuslimsaintof ancient times).
GuruJi says, Ones body shouldbepurelikesaffron, thetongueshouldutter sweet andprecious words
likejewels, andones breathshouldbefragrant likeeaglewood. Ones faceshouldbeanointedas if with
thesacredmark of (all the) sixty-eight (Hindu) holyplaces, andinthemindshouldbethelight of (divine)
intellect. Withthatintellect weshouldpraisethetrueName(of God), whoisthetreasureof merits. (1)
So Guru Ji says to us, "O my respected sire, any other kind of intellect is false, with this falseintellect
evenif wetryhundredsof times, weshall acquirenothingbut moreandmorefalsehood.(1-pause)
Givingexamplesfromwherewemayget suchfalseguidance, GuruJi says, A personmaybeworshipped
andcalledaPir (Muslimholy manwithoccult powers). Theworldmay cometoseehim, andhemay be
countedamongSidhas (thesaints, who canperformmiracles). But if hedoes not gainapproval inGods
reckoning, all thisworship(worldlyhonor) will makehimwretchedandmiserable.(2)
GuruJi contrasts thehonor of such menof occult powerswiththosewhomGod Himself has established
as thedonors of His true Name. He says, Nonecan efface thegreatness of those whomthetrueGuru
(God) hasestablished(asthebest donorsof His Name): withinthemisthetreasureof God's Name, andit
isbecauseof His Namethat they havebecomeknown. They always worshipGodsName, andhavefaith
inHimwhoisimperishable, andexistsforever. (3)
Describingthefateof apersonwhofollows thefalseguidancementionedinstanza(2), GuruJi says, (Do
you know) what happens to thesoul when ones body mingles withdust (after death? Theanswer is that
all ones cleverness is burned away, and (the soul) departs crying (fromthe world). O Nanak, if we
forsakeGods Name, thenonly upon reaching Gods court will weknow what (punishment awaits us).
(4-8)
The message of this shabad is that if we want to avoid a terrible unknown fate upon our death, then
instead of following false saints or men of occult powers, we should follow the advice of the eternal
Guru (Granth Sahib Ji) and meditate on Gods Name.
guxvMqI gux vIQrYAauguxvMqI J Uir ] gunvantee gun veethrai a-ugunvantee jhoor.
j yl oVihvrukwmxI nhiml IAYipr kUir ] jay lorheh var kaamnee nah milee-ai pir koor.
nwbyVI nwqul hVwnwpweIAYiprudUir ]1] naa bayrhee naa tulharhaa naa paa-ee-ai pir door.
||1||
myryTwkur pUrYqKiqAf ol u] mayray thaakur poorai takhat adol.
gurmuiKpUrwj ykrypweIAYswcuAqol u]1]
rhwau]
gurmukh pooraa jay karay paa-ee-ai saach atol.
||1|| rahaa-o.
pRBuhirmMdrusohxwiqsumihmwxk l wl ] parabh harmandar sohnaa tis meh maanak laal.
moqI hIrwinrml wkMcnkot rIswl ] motee heeraa nirmalaa kanchan kot reesaal.
ibnupauVI giV ikaucVaugur hir iDAwn
inhwl ]2]
bin pa-orhee garh ki-o charha-o gur har Dhi-aan
nihaal. ||2||
gurupauVI byVI gurUguruqul hwhir nwau] gur pa-orhee bayrhee guroo gur tulhaa har naa-o.
gurusruswgruboihQoguruqIrQudrIAwau] gur sar saagar bohitho gur tirath daree-aa-o.
j yiqsuBwvYaUj l I sqsir nwvx j wau]3] jay tis bhaavai oojlee sat sar naavan jaa-o. ||3||
pUropUroAwKIAYpUrYqKiqinvws ] pooro pooro aakhee-ai poorai takhat nivaas.
pUrYQwinsuhwvxYpUrYAws inrws ] poorai thaan suhaavnai poorai aas niraas.
nwnk pUrwj yiml YikauGwtYgux qws ]4]9] naanak pooraa jay milai ki-o ghaatai gun taas.
||4||9||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi advisedus that insteadof followingfalsesaintsor menof occult powers,
weshouldfollowtheadviceof thetrueGuru(GranthSahibJi) anddwell onGodsName.
AccordingtoDr. Bh. Vir SinghJi, inthisshabad GuruJi illustrateshismessagewithabeautiful metaphor,
which is as vivid as a painting. This painting shows an all-powerful king (God) sitting on His eternal
throne, inafort built onanisland, surroundedby anocean. Ontheshoreof theoceanisayounggirl (the
soul bride), whoislongingtomeet her spousetheKing. Shehasnoboat tocrossthat ocean, no
ladder to climbthat fort, andno real courageto facethat King. Yet sheis very anxious to meet God. In
that state, shefortunatelyfindsanother personwhohasalreadybeenacrossthat ocean, isacloseconfidant
of that King, andwho graciously gives her trueguidanceabout how shemight also cross theocean and
meet her belovedSpouse.
This expert (Guru) tells thehumansoul-bride, (First of all, understandthat) awomanof merit grows in
honor whiletheone with demerits burns with jealousy. (Secondly), O lady, if you aretruly anxious to
meet your Bridegroom, then understand clearly that you cannot meet Him through falsehood. Your
belovedGods abodeisfar off (across theworldly ocean). Alsorealizethat youhaveneither aboat nor a
raft to(crosstheoceanand) reachyour Spouse.(1)
Explainingthemainideabehindthis metaphor, GuruJi says, My Perfect God is seatedserenely on His
throne. If by the Gurus grace a person becomes perfect (full of merit), that person attains that true
immeasurableGod. (1-pause)
Revertingback tothemetaphor inaslightlymodifiedform, GuruJi says, Godis(like) abeautiful temple,
in which are studded (many) rubies and jewels. That pleasing temple of gold is filled with all kinds of
pearlsandpurediamonds. (So nowthequestionarises), howcanweclimbthat fort? (Theanswer isthat)
bymeditatingonGodthroughtheGurusguidance, wecanhavetheblissof beholdingGod.(2)
Next, explainingthesignificanceof theGuru, hesays, (O my dear friend), theGuruis (like) theladder
(to climb the fort of God). He provides the boat or the raft of Gods Name (to cross the world-ocean
betweenyouandyour God). TheGuruisalsothepool inaholyplacealongtheriver (whereyoumight be
cleansed) after crossingtheworld-ocean. But thebridesoul will washherself inthat truepool (of theholy
congregationof theGuru) onlyif itpleasesGod. (3)
In conclusion, Guru Ji says, That God is called perfect, and that perfect One is sitting on His perfect
throne. Perfect and pleasingareall His places. Hefulfills thehopes of those who have lost all hope. O
Nanak, if aperson meets that perfect Guru, how can thetreasureof his merits diminish? (Becauseupon
meetingtheGuru, apersonsmeritswill multiply, whichisthesignof ameritorioussoul bride).(4-9)
The message of this shabad is that if we want to meet our beloved spouse (God), then like the
meritorious soul bride, we must multiply our merits by joining the congregation of the Guru
(Granth Sahib Ji). Sitting in that congregation, we should sing Gods praise and dwell on His Name.
AwvhuBYxygil iml hAMik shyl VIAwh] aavhu bhainay gal milah ank sahaylrhee-aah.
imil kYkrhkhwxIAwsMmRQkMqkIAwh] mil kai karah kahaanee-aa samrath kant kee-aah.
swcyswihbsiBgux Aaugx siBAswh]1] saachay saahib sabh gun a-ugan sabh asaah. ||1||
krqwsBukoqyrYj oir ] kartaa sabh ko tayrai jor.
eykusbdubIcwrIAYj wqUqwikAwhoir ]1]
rhwau]
ayk sabad beechaaree-ai jaa too taa ki-aa hor. ||1||
rahaa-o.
j wie puChusohwgxI qusI rwivAwiknI guxI] jaa-ay puchhahu sohaaganee tusee raavi-aa kinee
gunee.
shij sMqoiKsIgwrIAwimTwbol xI ] sahj santokh seegaaree-aa mithaa bolnee.
iprurIswl Uqwiml Yj wgur kwsbdusuxI ]2] pir reesaaloo taa milai jaa gur kaa sabad sunee.
||2||
pMnw18 SGGS P- 18
kyqIAwqyrIAwkudrqI kyvf qyrI dwiq] kaytee-aa tayree-aa kudratee kayvad tayree daat
kyqyqyryj IA j MqisPiqkrihidnurwiq] kaytay tayray jee-a jant sifat karahi din raat.
kyqyqyryrUprMg kyqyj wiqAj wiq]3] kaytay tayray roop rang kaytay jaat ajaat. ||3||
scuiml YscuaUpj Ysc mihswic smwie ] sach milai sach oopjai sach meh saach samaa-ay.
suriqhovYpiqaUgvYgurbcnI BauKwie ] surat hovai pat oogvai gurbachnee bha-o khaa-ay.
nwnk scwpwiqswhuAwpyl eyiml wie
]4]10]
naanak sachaa paatisaahu aapay la-ay milaa-ay.
||4||10||
SIRI RAAG MEHLA 1
According to Dr. Bh. Vir Singh Ji, as per the Puraatan Janam Saakhi (The Ancient Biography), this
shabad was uttered by GuruNanak Dev Ji after meetingSheikh BrahamIbrahim(also known as Sheikh
FaridSalas), at thetimeof hisdeparture. Inthisshabad, GuruJi describes what shouldbetherelationship
andthetopic of discussionwhensomeGursikhfriendsmeet together. Heonceagainusesthemetaphor of
youngfemalebrideswhogather totalkabout their belovedspouse, andhowtowinhislove.
Assuminghimself asoneof thesebridesaddressingher mates, GuruJi says, ComeO dear sisters, let us
embraceoneanother, andafter meetingthus, let ustalkabout thestoriesof (God), our all powerful groom.
(Let us first of all acknowledgethat) our trueSpousehas all merits, but wearefilledwithall faults (and
becauseof thisweareseparatedfromHim).(1)
Guru Ji then enters into a prayer mode and says, "O my Creator, everything is within Your power
(including removing our defects). If wereflect just on this oneword, when You are(on our side, where
liestheneedfor anythingelse?"(1-pause)
After fully understanding theabove concept, thequestion arises: What should we do to attain that all-
powerful God, andhaveHimonour side?
Suggesting an answer to this question, Guru Ji says, We should go and ask the wedded wives (the
Gursikhs): Withwhat merits didyou obtainthecompany of theGroom-God? (They will answer): We
embellishedourselves withthe(merits) of equipoise, contentment andsweet words. (Thefact is) that the
joyousSpouseiswonover whenonelistens(andactsupon) theword(of advice) of theGuru.(2)
Sharingtheseimmaculatethoughts withhis friends, GuruJi onceagainimmerses himself indirect praise
of God andsays, O God, numerous areYour gifts. Countless areYour creatures, who praiseYou day
andnight. InnumerableareYour formsandcolors, andinnumerablearethoseof highandlowcastes."(3)
ResuminghisdialoguewithhisGursikh friends, GuruJi says, (ListenO myfriends), whenoneacquires
theTruth(about Godafter listeningtotheGuru), thendeepfaitharises (inones mind), andonebecomes
absorbedintheeternal (God). WhenthroughtheGuruswordweconquer (our worldly) fear, andcometo
possess (divine) wisdom, we gain respect (in thecourt of God). In that stage, O Nanak, that true King
wouldHimself uniteuswithHim.(4-10)
The message of this shabad is that if we want to reunite with our beloved God, then together with
our Gursikh friends we should sing His praises. Furthermore, we should listen to and act upon the
immaculate advice of the Guru (Granth Sahib), and embellish ourselves with the qualities of poise,
contentment and a sweet tongue. One day showing His Grace, God Himself will unite us with Him.
Bl I srI ij aubrI haumYmueI Grwhu] bhalee saree je ubree ha-umai mu-ee gharaahu.
dUql gyiPir cwkrI siqgur kwvyswhu] doot lagay fir chaakree satgur kaa vaysaahu.
kl piqAwgI bwidhYscwvyprvwhu]1] kalap ti-aagee baad hai sachaa vayparvaahu. ||1||
mnryscuiml YBauj wie ] man ray sach milai bha-o jaa-ay.
BYibnu inrBau ikau QIAYgurmuiK sbid
smwie ]1] rhwau]
bhai bin nirbha-o ki-o thee-ai gurmukh sabad
samaa-ay. ||1|| rahaa-o.
kyqwAwKxuAwKIAYAwKix qoit nhoie ] kaytaa aakhan aakhee-ai aakhan tot na ho-ay.
mMgx vwl ykyqVydwqweykosoie ] mangan vaalay kayt-rhay daataa ayko so-ay.
ij s kyj IA prwx hYminvisAYsuKuhoie]2] jis kay jee-a paraan hai man vasi-ai sukh ho-ay.
||2||
j gusupnwbwj I bnI iKnmihKyl uKyl wie ] jag supnaa baajee banee khin meh khayl khaylaa-ay.
sMj ogI imil eyksyivj ogI auiT j wie ] sanjogee mil ayksay vijogee uth jaa-ay.
j oiqsuBwxwsoQIAYAvrun krxwj wie
]3]
jo tis bhaanaa so thee-ai avar na karnaa jaa-ay.
||3||
gurmuiKvsquvyswhIAYscuvKruscurwis ] gurmukh vasat vaysaahee-ai sach vakhar sach raas.
ij nI scuvxMij Awgur pUryswbwis ] jinee sach vananji-aa gur pooray saabaas.
nwnk vsqu pCwxsI scu saudw ij su
pwis ]4]11]
naanak vasat pachhaansee sach sa-udaa jis paas.
||4||11||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi invitedus all to comeandjoinhiminsingingthepraises of our beloved
Spouse, God. In this shabad, he shares with us the kind of enlightenment (divine knowledge) he has
obtainedbysingingGodspraisesandmeditatingonHisName.
GuruJi says, What agoodthinghashappened: theego withinmymindhasbeenstilled. Now, by virtue
of my faithinthetrueGuru, insteadof botheringme, my impulses (such as lust, anger, andgreed) have
becomemy servants. (Inother words, instead of being swayed by such passions into evil or undesirable
acts, I control thesepassionsandusethemat appropriatetimes). By thegraceof theeternal carefreeGodI
havedispelledall anxiety(becauseI haverealizedthat) thisisuseless.(1)
So GuruJi tells hismind(andactually ours), O my mind, whenonemeets theeternal God, thefear (of
theworld) disappears. Without Gods fear (andrespect for Him), onecannot befreefromthefears of the
world. This(state) isachievedonlybymergingin(gettingattunedto) theGuru'swords.(1-pause)
Guru Ji further comments: However much one may try to describe God, His description is limitless.
Countless peoplebeg (for onethingor theother), but Heis theonly Giver. Further weenjoy truepeace
onlywhenthat Master (God), towhomour lifeandsoul belong, comestoabideinthemind.(2)
Giving thereason why fulfillment of worldly desires does not bring us lasting happiness, Guru Ji says,
Thisworldislikeadream, adramawhichisover inaninstant. It isthroughGod'swrit that somepersons
areunitedinthis (dream) world, whileothers depart fromtheworldinseparation. Whatever pleases God
that alonehappens, andnoonehasthepower toalter this.(3)
In conclusion, Guru Ji says, (We have been sent for a particular purpose, and that purpose is to attain
God'sName. Therefore), throughtheGurusguidanceweshouldaccumulatethecommodityof HisName,
thereal wealth and capital. Thetrue Guru honors those who gather the true commodity (of Name). O
Nanak, Godwill recognize(andhonor that person) whohasthistruecommodity(of Name).(4-11)
The message of this shabad is that we have a very short stay in this world. During this period our
emphasis should be on overcoming our evil tendencies under the guidance of our Guru, and
meditating on God's Name. Only then we will fulfill our real mission in life, for which we have been
sent into this world.
isrIrwgumhl u1] sireeraagmahal 1.
Dwquiml YPuinDwqukauisPqI isPiqsmwie ] Dhaat milai fun Dhaat ka-o siftee sifat samaa-ay.
l wl ugul wl ughbrwscwrMgucVwau] laal gulaal gahbaraa sachaa rang charhaa-o.
scuiml YsMqoKIAwhir j ipeykYBwie ]1] sach milai santokhee-aa har jap aykai bhaa-ay. ||1||
BweI rysMqj nwkI ryxu] bhaa-ee ray sant janaa kee rayn.
sMqsBwgurupweIAYmukiqpdwrQuDyxu]1]
rhwau]
sant sabhaa gur paa-ee-ai mukat padaarath Dhayn.
||1|| rahaa-o.
aUcauQwnusuhwvxwaUpir mhl umurwir ] oocha-o thaan suhaavanaa oopar mahal muraar.
scukrxI dypweIAYdruGrumhl uipAwir ] sach karnee day paa-ee-ai dar ghar mahal pi-aar.
gurmuiKmnusmJ weIAYAwqmrwmubIcwir ]2] gurmukh man samjaa-ee-ai aatam raam beechaar.
||2||
iqRibiDkrmkmweIAihAws AMdyswhoie] taribaDh karamkamaa-ee-ahi aas andaysaa ho-ay.
ikaugur ibnuiqRkutI CutsI shij imil AYsuKu
hoie ]
ki-o gur bin tarikutee chhutsee sahj mili-ai sukh
ho-ay.
inj Gir mhl u pCwxIAY ndir kry ml u
Doie]3]
nij ghar mahal pachhaanee-ai nadar karay mal
Dho-ay. ||3||
ibnugur mYl un auqrYibnuhir ikauGr vwsu] bin gur mail na utrai bin har ki-o ghar vaas.
eykosbduvIcwrIAYAvr iqAwgYAws ] ayko sabad veechaaree-ai avar ti-aagai aas.
nwnk dyiK idKweIAY hau sd bil hwrY
j wsu]4]12]
naanak daykh dikhaa-ee-ai ha-o sad balihaarai jaas.
||4||12||
SIRI RAAG MEHLA 1
According to Dr. Bh. Vir Singh Ji, it appears that after listening to the messageof the last shabad, the
question was asked: Why is it necessary to seek the Gurus guidance and meditate on Gods Name?
Couldnt oneget salvationbyperformingsuchdeedsascharity, or ritual worship?
Inthis shabad, GuruJi provides answers to thesequestions. Citinganexample, GuruJi says, Just asby
melting a piece of metal merges into metal, similarly by praising God, one merges into God Himself.
(When people start praising God), then by degrees they aredyed with thetruedeep red color of Gods
love. But only those contented (devotees) who meditate on Himwith single- minded love and devotion
attaintotheeternal (God). (1)
ThereforeGuruJi advises us, "O myfriend, becomethedust of thefeet of saintlypersons(humbly listen
andact ontheir instructions). It isonlyinthecompanyof saintlypersonsthat wecanfindtheGuru, who
likethewish-fulfillingcow(Kaam Dhain) leadsustosalvation(bysavingusfromevil ways).(1-pause)
Now discussing God Himself, Guru Ji says, Thereis a very beauteous high spot, on which stands the
mansion of God, thedestroyer of demons. (Inother words, toreach astateof divinewisdom, onehas to
riseabove thematerial motivations of power, vice, or virtues). It is through trueloving conduct that we
find the door to (His) mansion (thedivine state). It is through the Gurus guidance that we instruct the
mindtocontemplateontheSupremeSoul (andrealizeGodinour inner self).(2)
Guru Ji now tells us what happens if we continue doing deeds influenced by the three modes of Maya
(vice, virtue, or power). He says: When we do deeds motivated by (any of the) three modes, we are
always living under some hope and fear (which often manifests in three wavy lines on our forehead).
Without obtainingtheguidanceof theGuru, thisworrydoesnt goaway. It isonlywhenweimperceptibly
meet (GodthroughtheGuru) that thereispeace. It isonlywhenGodshows HisGracethat Hewashesoff
all thedirt(of our mind, throughGurusguidance), andwerecognizeour trueabode.(3)
GuruJi reemphasizes: Mindsimpuritycannot bewashedoff without theGurushelp, andwithout Gods
grace there is no Home coming. Therefore, we should concentrate upon the Gurus word alone, and
abandonhopeinanyoneelse. O Nanak, I amever asacrificetosuchaGuru, whohashimself seen(God),
andalsohelpsotherstoseeHim.(4-12)
The message of this shabad is that if we want to see the eternal God, and merge in Him, then rising
above the three modes of Maya (power, vice, or virtue), we should seek the advice of the Guru
(Granth Sahib) alone. Following that advice, we should imbue ourselves with Gods love and His
Name, so that we may merge in Him just as one melting piece of metal merges into another.
iDRguj IvxudohwgxI muTI dUj YBwie ] Dharig jeevan duhaaganee muthee doojai bhaa-ay.
kl r kyrI kMDij auAihinis ikir Fihpwie ] kalar kayree kanDh ji-o ahinis kir dheh paa-ay.
ibnusbdYsuKunwQIAYipr ibnudUKun j wie ]1] bin sabdai sukh naa thee-ai pir bin dookh na
jaa-ay. ||1||
muMDyipr ibnuikAwsIgwru] munDhay pir bin ki-aa seegaar.
pMnw19
SGGS P- 19
dir Gir FoeI nl hYdrghJ UTuKuAwru]1]
rhwau]
dar ghar dho-ee na lahai dargeh jhooth khu-aar.
||1|| rahaa-o.
Awipsuj wxunBul eI scwvf ikrswxu] aap sujaan na bhul-ee sachaa vad kirsaan.
pihl wDrqI swiDkYscunwmudydwxu] pahilaa Dhartee saaDh kai sach Naamday daan.
nauiniDaupj YnwmueykukrimpvYnIswxu]2] na-o niDh upjai Naam ayk karam pavai neesaan.
||2||
gur kauj wix n j wxeI ikAwiqsucj uAcwru] gur ka-o jaan na jaan-ee ki-aa tis chaj achaar.
AMDul YnwmuivswirAwmnmuiKAMDgubwr ] anDhulai Naamvisaari-aa manmukh anDh gubaar.
Awvxuj wxuncukeI mir j nmYhoie KuAwru]3] aavan jaan na chuk-ee mar janmai ho-ay khu-aar.
||3||
cMdnumoil AxwieAwkuMgUmWg sMDUru] chandan mol anaa-i-aa kungoo maa
N
g sanDhoor.
coAwcMdnubhuGxwpwnwnwil kpUru] cho-aa chandan baho ghanaa paanaa naal kapoor.
j yDn kMiqnBwveI qsiBAf Mbr kUVu]4] jay Dhan kant na bhaav-ee ta sabh adambar
koorh. ||4||
siBrs Bogx bwidhihsiBsIgwr ivkwr ] sabh ras bhogan baad heh sabh seegaar vikaar.
j bl gusbidnBydIAYikausohYgurduAwir ] jab lag sabad na bhaydee-ai ki-o sohai gurdu-aar.
nwnk DMnusuhwgxI ij nshnwil ipAwru
]5]13]
naanak Dhan suhaaganee jin sah naal pi-aar.
||5||13||
SIRI RAAG MEHLA 1
Inthepreviousshabad, GuruJi advisedusthat if wewant toseethesight of theeternal Godandmergein
Him, thenrisingabovethethreemodesof Maya (power, vice, or virtue), weshouldseek theadviceof the
Guru. Followingthat advice, weshouldtry to imbueourselves withtheloveof God andHis Name, and
ultimately mergein God Himself. But still many keep loving things other than God, or performing silly
rituals. In this beautiful hymn, GuruJi compares such self-willed peoplewith misguided and abandoned
brides, anddescribestheir fate.
Hesays: "Accursedisthelifeof anabandonedwifewhoinsteadof beinginlovewithher owngroom, is
deludedby loveof material objects(andworldlyriches). Sheislikeanalkalinewall, whichiserodingand
crumbling day after day. (She keeps making many efforts to find happiness, but) there can be no joy
without followingGurusword, andwithout meetingthespouse(God), her sufferingcannot goaway.(1)
Now Guru Ji comments on those, who without truelovefor God, keep adoptingdifferent holy garbs to
impressothers. Continuingthemetaphor of abride, hesays, O bride, without thegroom, thereisnouse
of your adornments. By (thesefalseembellishmentsor garbs), youarenot goingtoobtainany support in
or outsideyour home(inthis or thenext world). Becauseof your falsehood, you will suffer disgracein
Godscourt."(1-pause)
Next GuruJi compares thefateof thesemisguidedpeoplewiththosewho havebeen blessed withGods
Name, andrevealshowtheypreparefor receivingthegift of Godsgrace. Usingthemetaphor of afarmer,
hesays, Godislikeawisefarmer whonever makesmistakes. (Just asafarmer) first preparestheground
to make it suitable for sowing seeds (so that he gets a good crop), the infallible God similarly first
prepares theheart of aperson(by inculcatinginit divinevirtues). After this, Hegives thegift of Histrue
Name. Thentheregrowsthecropof HisName(whichisvaluable) likeall theninetreasures. (Thisblessed
personreachessuchalofty stateof mind) that heor shereceives themark of Godsgrace(or thepassport
toenter Godsmansion).(2)
Now regarding the foolish self-conceited people, Guru Ji says, The person who knowingly does not
understand(or try to follow) theGuru's advicehas no senseof proper conduct inlife. Such aself-willed
person has forsaken Gods Name (enlightenment). So such a person spends his or her life in complete
darkness of ignorance. So his or her comingandgoingdoes not end: heor shekeeps sufferinginrounds
of birthsanddeaths.(3)
GuruJi comments againon thosewho performall kinds of rituals andformal worships without real love
for God. Heuses themetaphor of abride, who adorns herself withall kindsof cosmetics, but hasno real
lovefor her groom. Hesays, A bridemay buy all kinds of cosmetics, suchas sandal wood andsaffron.
Shemayput vermilionbetweenthepartingsof her hair. Shemayapplyscent andperfumeandchewbetel-
leaf mixed with camphor (to redden her lips andmakeher breath fragrant). But if her husband does not
findher pleasing, thenall her decorationsareof noavail. (Similarly, apersonmayadornhimor her self in
religiousgarbsandperformrituals, but if Godisnot pleasedall that personseffortsareuseless). (4)
Inconclusion, GuruJi says, (For abridesoul), all suchdelightsaremeaningless, andall adornmentsare
useless, unless oneis imbuedwithGod's Name(loveandenlightenment), andishonoredinGods court.
O Nanak, blessedarethoseweddedbridesoulswhoaretrulyinlovewiththeir spouse(God).(5-13)
The message of this shabad is that if we want to enjoy Gods company, then instead of indulging in
false worldly loves or religious garbs, we should meditate on Gods Name with true love and
devotion.
isrIrwgumhl w1] Sireeraagmehlaa 1.
suM\ I dyhf rwvxI j wj Iauivchuj wie ] Sunjee dayh daraavanee jaa jee-o vichahu jaa-ay.
Bwihbl dI ivJ vI DUauninkisE kwie] Bhaahi balandee vijhvee Dhoo-o na niksi-o kaa-ay.
pMcyruMnyduiKBryibnsydUj YBwie ]1] Panchay runnay dukh bharay binsay doojai
bhaa-ay. ||1||
mUVyrwmuj phugux swir ] Moorhay raamjapahu gun saar.
haumYmmqwmohxI sBmuTI AhMkwir ]1] rhwau] ha-umai mamtaa mohnee sabh muthee aha
N
kaar.
||1|| rahaa-o.
ij nI nwmuivswirAwdUj I kwrYl ig ] jinee Naamvisaari-aa doojee kaarai lag.
duibDwl wgypic mueyAMqir iqRsnwAig ] DubiDhaa laagay pach mu-ay antar tarisnaa ag.
guir rwKysyaubryhoir muTI DMDYTig ]2] Gur raakhay say ubray hor muthee DhanDhai thag.
||2||
mueI prIiqipAwrugieAwmuAwvYruivroDu] Mu-ee pareet pi-aar ga-i-aa mu-aa vair viroDh.
DMDwQkwhaumueI mmqwmwieAwkoDu] DhanDhaa thakaa ha-o mu-ee mamtaa maa-i-aa
kroDh.
krimiml YscupweIAYgurmuiKsdwinroDu]3] Karammilai sach paa-ee-ai gurmukh sadaa niroDh.
||3||
scI kwrYscuiml Ygurmiqpl Ypwie ] Sachee kaarai sach milai gurmat palai paa-ay.
sonruj MmYnwmrYnwAwvYnwj wie ] so nar jammai naa marai naa aavai naa jaa-ay.
nwnk dir prDwnusodrgihpYDwj wie
] 4]14]
Naanak dar parDhaan so dargahi paiDhaa jaa-ay.
||4||14||
SIRI RAAG MEHLA 1
Inthepreviousshabad, GuruJi gaveusthemessagethat if wewant toenjoy Godscompany, theninstead
of indulginginfalseworldly loves or religious garbs, weshouldmeditateon Gods Namewithtruelove
and devotion. Still many of us remain engrossed in bodily pleasures, worldly attachments, and in love
withof things other than God. In this shabad, Guru Ji reminds us about thefateof our body, which we
loveandcherishso much that weforget God who gaveus this body. Healso tells us about theresult of
our lovefor our relatives, andour worldlywealthandpossessions.
GuruJi says: Whenthesoul departs, thebody looks desertedanddreadful. Theburningfireof lifegoes
out andnosmoke(or breath) emergesfromit. Thefivesenseorgans(powersof hearing, touching, seeing,
tasting, andsmelling) cryingrief for havingbeenbeguiledby duality(andlosingtheir victim).(1)
So Guru Ji advises us, "O fools, meditate on God's Name and His attributes. (Dont you see that)
engrossedinpride, egoismandattachment toworldlyriches, entireworldisgettingdeceived." (1-pause)
Guru Ji warns, They who become engrossed in worldly pursuits have forgotten His Name, they are
caught in duality and doubt, and becomeconsumed by thefireof their desires. Only theGuru-sheltered
aresaved, whileothersarecheatedandrobbedbyworldlyoccupations.(2)
Now illustratingtheimportanceof theGurus guidance, GuruJi says, (Theperson who follows Gurus
guidance, that persons) love of theworld dies along with all attachment, enmity and antagonism. That
persons worldly pursuitsareover, andgonearealsoegoism, pride, acquisitiveness andanger. (But), it is
onlyby (His) gracethat weattaintotheeternal (God), andby followingtheGurusadvice, weareableto
restrain(our evil worldlytendencies).(3)
In conclusion, Guru Ji says, By doing the truly right deed (of meditating on Gods Name), a person
obtains (God) thetruth, andimbibes theGurus instructions. Suchapersonis then neither bornnor dies,
neither comes, nor departs(fromtheworld). O Nanak, suchapersonisrecognizedasadignitaryinGods
mansion, andgoestoHiscourtinhonor.(4-14)
The message of this shabad is that instead of wasting our lives in transient physical pleasures,
worldly relationships and attachments, we should follow the Gurus instructions. Our true love
should be for God and His Name. Then God will shower His grace upon us and we shall go to His
court in honor.
isrIrwgumhl 1] sireeraagmahal 1.
qnuj il bil mwtI BieAwmnumwieAwmoihmnUru] tan jal bal maatee bha-i-aa man maa-i-aa mohi
manoor.
Aaugx iPir l wgUBeykUir vj wvYqUru] a-ugan fir laagoo bha-ay koor vajaavai toor.
ibnusbdYBrmweIAYduibDwf obypUru]1] bin sabdai bharmaa-ee-ai dubiDhaa dobay poor.
||1||
mnrysbidqrhuicqul wie ] man ray sabad tarahu chit laa-ay.
ij in gurmuiK nwmun bUiJ Awmir j nmYAwvY
j wie ]1] rhwau]
jin gurmukh Naamna boojhi-aa mar janmai aavai
jaa-ay. ||1|| rahaa-o.
qnusUcwsoAwKIAYij sumihswcwnwau] tan soochaa so aakhee-ai jis meh saachaa naa-o.
BYsic rwqI dyhurI ij hvwscusuAwau] bhai sach raatee dayhuree jihvaa sach su-aa-o.
scI ndir inhwl IAYbhuiVnpwvYqwau]2] sachee nadar nihaalee-ai bahurh na paavai taa-o.
||2||
swcyqypvnwBieAwpvnYqyj l uhoie ] saachay tay pavnaa bha-i-aa pavnai tay jal ho-ay.
j l qyiqRBvxuswij AwGit Git j oiqsmoie ] jal tay taribhavan saaji-aa ghat ghat jot samo-ay.
inrml umYl wnwQIAYsbidrqypiqhoie ]3] nirmal mailaa naa thee-ai sabad ratay pat ho-ay.
||3||
iehumnuswic sMqoiKAwndir kryiqsumwih] ih man saach santokhi-aa nadar karay tis maahi.
pMnw20 SGGS P- 20
pMc BUqsic BYrqyj oiqscI mnmwih] panch bhoot sach bhai ratay jot sachee man
maahi.
nwnk Aaugx vIsryguir rwKypiqqwih]4]15] naanak a-ugan veesray gur raakhay pat taahi.
||4||15||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi advisedusthat insteadof wastingour livesintransient physical pleasures
andfosteringworldly relationships weshouldfollowtheGurus instructions. Our trueloveshouldbefor
God andHis Name. Inthis shabad, hedescribes thestateof aself-conceitedpersonwhodoesnt carefor
theGurusadvice, andremainsengrossedinworldlyattachmentsthroughout hislife. Healsogives ustrue
guidancetorescueusfromsufferingasimilar fate, andhaveour honor savedinGodscourt.
Hesays: Thebody (of aself-conceited person) is burnt to ashes (ruined in thefireof worldly desires),
and the mind that is attached to worldly riches becomes (useless like) rust. In addition, the sins
(committed under theinfluenceof falsehood) haunt themindlikeenemies. Yet still such aperson keeps
blowingbugles of falsehood, andcontinues indulginginfalseandevil deeds. That persondoes not realize
that without following the (Gurus) word we are led astray, and duality (or the love of worldly things)
drownsboat-loadsof humanbeings.(1)
Therefore, GuruJi instructshismind(indirectlyours) andsays, O mysoul, followtheGuruswordwith
full concentration, sothat youmayswimacross(thisworldlyocean). They whounder Gurusshelter have
not realized(Gods) Namecontinuesufferinginroundsof birthanddeath.(1-pause)
Now Guru Ji tells us how to purify our body as well. He says: That body is said to be immaculate in
whichabides theTrueName. (Insuchastate) thebody is filledwiththefear of theeternal God, andthe
tongue delights only in singing praises of the eternal God. Such a person is blessed by Gods gracious
glance, andsuffersnomoreintheheat (of hismotherswomb, or thepainsof birthanddeath).(2)
Toexplaintheaboveconcept further, GuruJi gives avery brief descriptionof theprocess of creation. He
says, Theeternal Godfirst formedtheair. Fromtheair was formedwater. Fromthewater, Hefashioned
the three worlds (the earth, the sky, and nether region), and His light pervades through every being.
(Therefore, thepersonwho merges himself inthat Light remains) immaculate, andnever becomes soiled.
Beingimbuedwiththeloveof the(Gurus) word, suchapersonishonored(inGodscourt).(3)
Concludingthishymn, GuruJi says, Whenour mindbecomescontentedby meditatingontheTrueName,
God's gracefalls upon us. Thebody of fiveelements (ether, fire, air, water andearth) is then filled with
thefear (andrespect) of theeternal One, andHis light fillsour minds. (Insuchastate), O Nanak, all our
demeritsareforsaken, andtheGurusavesour honor. (4-15)
The message of this shabad is that if we want to find relief from the pains of birth and death, then
we should listen, and act upon the Gurus word (or advice) and meditate on Gods Name.
nwnk byVI sc kI qrIAYgur vIcwir ] naanak bayrhee sach kee taree-ai gur veechaar.
ieik Awvihieik j wvhI pUir BryAhMkwir ] ik aavahi ik jaavhee poor bharay aha
N
kaar.
mnhiTmqI bUf IAYgurmuiKscusuqwir ]1] manhath matee boodee-ai gurmukh sach so taar.
||1||
gur ibnuikauqrIAYsuKuhoie] gur bin ki-o taree-ai sukh ho-ay.
ij auBwvYiqaurwKuqUmYAvrun dUj wkoie ]1]
rhwau]
ji-o bhaavai ti-o raakh too mai avar na doojaa
ko-ay. ||1|| rahaa-o.
AwgYdyKauf auj l YpwCYhirE AMgUru] aagai daykh-a-u da-o jalai paachhai hari-o
angoor.
ij s qyaupj Yiqs qyibnsYGit Git scuBrpUir ] jis tay upjai tis tay binsai ghat ghat sach
bharpoor.
Awpymyil iml wvhI swcYmhil hdUir ]2] aapay mayl milaavahee saachai mahal hadoor.
||2||
swihswihquJ usMml wkdynivswryau] saahi saahi tujh sammlaa kaday na vaysaara-o.
ij auij auswhbumin vsYgurmuiKAMimRqupyau] ji-o ji-o saahab man vasai gurmukh amrit pay-o.
mnuqnuqyrwqUDxI grbuinvwir smyau
]3]
man tan tayraa too Dhanee garab nivaar
samay-o. ||3||
ij ineyhuj gquaupwieAwiqRBvxukir Awkwru] jin ayhu jagat upaa-i-aa taribhavan kar aakaar.
gurmuiKcwnxuj wxIAYmnmuiKmugDugubwru] gurmukh chaanan jaanee-ai manmukh mugaDh
gubaar.
Git Git j oiqinrMqrI bUJ Ygurmiqswru]4] ghat ghat jot nirantree boojhai gurmat saar. ||4||
gurmuiKij nI j wixAwiqnkIcYswbwis ] gurmukh jinee jaani-aa tin keechai saabaas.
scysyqI ril iml yscygux prgwis ] sachay saytee ral milay sachay gun pargaas.
nwnk nwimsMqoKIAwj IauipMf upRBpwis
] 5]16]
naanak Naam santokhee-aa jee-o pind parabh
paas. ||5||16||
SIRI RAAG MEHLA 1
Inthefirst stanzaof thepreviousshabad, GuruJi comparesthisworldtoanocean, andstatesthat without
following theGurus instructions, we arelost. Such duality has drowned boatloads of human beings (in
theworldlyocean).
GuruJi beginsthisshabad withthemetaphor of aboat andtheoceantodescribeour sojourninthisworld.
He says: O Nanak, we can swim across this (worldly ocean) if we ride the boat of truth (living
truthfully), andlet theGuru's instruction beour captain(or guide). Otherwise, wecan seethat load after
loadkeepcomingintothisworldlyocean, andtheykeepondrowningbecauseof (theburdenof) their ego.
Inshort, by followingthedictatesof themindwearedrowned, but thosewhofollowtheGurusguidance
(andleada) truthful life, theyswimacross.(1)
Thereforehumbly addressinghis own mind, GuruJi says, (O my mind), howcan weswim(across the
worldlyocean) without the(guidanceof the) Guru? (Therefore, praytoGodandsay, O God), savemein
whatever wayYouplease, becauseexcept You, thereisnobodyelsewhomI cancall mine. (1-pause)
Observingthephenomenonof birthanddeath, GuruJi comparesit toaforest, whichisburningat oneend
whileat theother end, newplantsareemerging. Hesays, I seethat whilelikeinaforest fire, theworldis
beingconsumedby death, yet, at thesametime, newgrowthistakingroot behind. (Whilesomepeopleare
dying, at thesametimenewchildrenarebeing born). He, who creates them, is also their destroyer. The
eternal God pervades every heart. He Himself brings about union with Him, and calls one into His
mansion.(2)
For this reason GuruJi prays: (O God, pleasebless methat) I may meditateon You withevery breath,
and may never forget You. (I know that) more the Master abides in my heart, more the nectar (of His
Name) I shall drink bytheGurusgrace. (O, God), myheart andbodybelongtoYou. Youaremymaster;
pleaseremovemyegoandmergemeinYourself."(3)
Giving theessenceof this sermon, Guru Ji says, Hewho has created this formof theuniverseof three
worlds (earth, sky, andnether region) canonly berealized withthelight of theGurus word. They who
areself-willedremainindarkness. Godslight pervadeseachandeveryheart, andonecanunderstandthis
essence(of reality) onlythroughtheGurusteachings. (4)
In conclusion, Guru Ji says, We should commend those who by theGurus grace haverealized (God).
Their truemeritsbecomemanifest, andtheymergeintheeternal (GodHimself). Because, O Nanak,
beingcontentedwithHis Namethey dedicatetheir body andsoul to God. (They areso imbuedwithlove
for Godthat their everydeedandthought isdedicatedtoGodsremembrance).(5-16)
The message of this shabad is that if we want to swim across this worldly ocean, and live in peace
and contentment in this world, then we should follow Gurus advice and meditate on Gods Name.
suix mn imqRipAwirAwiml uvyl whYeyh] sun man mitar pi-aari-aa mil vaylaa hai ayh.
j bl guj obinswsuhYqbl guiehuqnudyh] jab lag joban saas hai tab lag ih tan dayh.
ibnugux kwimnAwveI FihFyrI qnuKyh
]1]
bin gun kaam na aavee dheh dhayree tan khayh.
||1||
myrymnl Yl whwGir j wih] mayray man lai laahaa ghar jaahi.
gurmuiK nwmusl whIAYhaumYinvrI Bwih ]1]
rhwau]
gurmukh Naam salaahee-ai ha-umai nivree
bhaahi. ||1|| rahaa-o.
suix suix gMFxugMFIAYil iKpiVbuJ ihBwru] sun sun gandhan gandhee-ai likh parh bujheh
bhaar.
iqRsnwAihinis Agl I haumYroguivkwru] tarisnaa ahinis aglee ha-umai rog vikaar.
EhuvyprvwhuAqol vwgurmiqkImiqswru]2] oh vayparvaahu atolvaa gurmat keemat saar. ||2||
l KisAwxpj ykrI l KisaupRIiqiml wpu] lakh si-aanap jay karee lakh si-o pareet milaap.
ibnusMgiqswDnDRwpIAwibnunwvYdUKsMqwpu] bin sangat saaDh na Dharaapee-aa bin naavai
dookh santaap.
hir j ipj IAryCutIAYgurmuiKcInYAwpu]3] har jap jee-aray chhutee-ai gurmukh cheenai aap.
||3||
qnumnugur pihvyicAwmnudIAwisrunwil ] tan man gur peh vaychi-aa man dee-aa sir naal.
iqRBvxuKoij FMFoil AwgurmuiKKoij inhwil ] taribhavan khoj dhandholi-aa gurmukh khoj nihaal.
sqguir myil iml wieAw nwnk so pRBu
nwil ]4]17]
satgur mayl milaa-i-aa naanak so parabh naal.
||4||17||
SIRI RAAG MEHLA 1
In the previous two shabads, using the metaphors of a boat, an ocean, and a forest on fire, Guru Ji
explainedtoustheneedtofollowtheGurusadviceandmeditatingonGodsName.
Inthisshabad, hedirectlyaddresseshismind(andours) andsays, "ListenO mind, mydear friend: thisis
the time to meet (God). As long as we are in our youth and are breathing, our body is of some use.
Without acquiringvirtues, nothingwill avail us. (Intheend), thisbodywill fall likeaheapof ashes."(1)
For thisreason, GuruJi tellshisownmind(andours), O mysoul, gotoyour home(thenext world) after
earning theprofit (of His Name) in this world. Through theGurus guidance, praiseHis Name, so that
(your) fireof egoisextinguished(andyouenjoytheblissof unionwithGod).(1-pause)
Commentingupontheefficacy of listeningtoor readingthesermonsfromShastras (theHinduscriptures)
or other such philosophical writings, Guru Ji says, Wemay listen to all kinds of scriptures andconnect
these(Hindu) mythical stories withoneanother. Wemay read, write, andinterpret loads of such(stories
or essays) ourselves, yet still the fire of our desires keeps intensifying day and night, and we remain
plaguedby thediseaseof vanityandevil passions. ThecarefreeGodisbeyondanymeasure, andit isonly
throughtheGurusinstructionthat wecanunderstandHisreal worth.(2)
Guru Ji further elaborates, We may performmillions of clever feats, and may have loving associations
with many (worldly wise) individuals, but without the holy company of saints (such as the Guru), our
spiritual thirst is not quenched. Without Gods Name, we suffer miseries and woes. (Therefore), O my
soul, let usunderstandourselves throughtheGurusguidance, andsaveourselves(fromthecircleof birth
anddeath) bymeditatingonGod."(3)
GuruJi nowconcludes this shabad by tellingus what hehimself has doneto achievetheaforementioned
objectives. He says, I havededicated my body and mind, along with my head andheart to theGuru (I
have completely surrendered to the advice of the Guru. As a result), by the Gurus grace I have been
blessedwiththevisionof God, whomI hadbeensearchingtofindinthethreeworlds. O Nanak, God is
nowalwayswithme, andtheeternal Guruhasbroughtabout myunionwithHim.(4-17)
The message of this shabad is that instead of listening or talking about voluminous scriptures, or
trying our own clever ways, we should faithfully listen to and act upon the advice of the Guru
(Granth Sahib Ji). The Guru will himself lead us to a blissful union with the all-pervading God.
mrxYkI icMqwnhI j Ivx kI nhI Aws ] marnai kee chintaa nahee jeevan kee nahee aas.
qUsrbj IAwpRiqpwl hI l yKYsws igrws ] too sarab jee-aa partipaalahee laykhai saas
giraas.
AMqir gurmuiK qU vsih ij au BwvY iqau
inrj wis ]1]
antar gurmukh too vaseh ji-o bhaavai ti-o nirjaas.
||1||
j IAryrwmj pqmnumwnu] jee-aray raamjapat man maan.
AMqir l wgI j il buJ I pwieAwgurmuiKigAwnu]1]
rhwau]
antar laagee jal bujhee paa-i-aa gurmukh gi-aan.
||1|| rahaa-o.
pMnw21 SGGS P- 21
AMqr kI giqj wxIAYgur iml IAYsMk auqwir ] antar kee gat jaanee-ai gur milee-ai sank utaar.
muieAwij quGir j weIAYiqquj IvidAwmrumwir ] mu-i-aa jit ghar jaa-ee-ai tit jeevdi-aa mar maar.
AnhdsbidsuhwvxypweIAYgur vIcwir ]2] anhad sabad suhaavanay paa-ee-ai gur veechaar.
||2||
AnhdbwxI pweIAYqhhaumYhoie ibnwsu] anhad banee paa-ee-ai tah ha-umai ho-ay
binaas.
sqgurusyvyAwpxwhausdkurbwxYqwsu] satgur sayvay aapnaa ha-o sad kurbaanai taas.
KiVdrghpYnweIAYmuiKhir nwminvwsu]3]
kharh dargeh painaa-ee-ai mukh har Naam
nivaas. ||3||
j hdyKwqhriv rhyisv skqI kwmyl u] jah daykhaa tah rav rahay siv saktee kaa mayl.
iqRhugux bMDI dyhurI j oAwieAwj ig soKyl u]
tarihu gun banDhee dayhuree jo aa-i-aa jag so
khayl.
ivj ogI duiKivCuVymnmuiKl hihnmyl u]4] vijogee dukh vichhurhay manmukh laheh na
mayl. ||4||
mnubYrwgI Gir vsYsc BYrwqwhoie ] man bairaagee ghar vasai sach bhai raataa
ho-ay.
igAwnmhwrsuBogvYbwhuiVBUKnhoie ] gi-aan mahaaras bhogvai baahurh bhookh na
ho-ay.
nwnk iehumnumwir iml uBI iPir duKun
hoie ]5]18]
naanak ih man maar mil bhee fir dukh na ho-ay.
||5||18||
SIRI RAAG MEHLA 1
Manyof ussometimesworrytoomuchabout deathandtryour best, toensurethat wenever havetoface
it. But, wedon't succeed. Inthisshabad, GuruJi educatesusabout theright perspectiveinthismatter by
describingthestateof mindof aGurusfollower, whohasattaineddivineknowledge.
Speakingonbehalf of apersonwhohaslearnt toliveasper Godswill, GuruJi says: (O God), I amnot
worriedabout death, nor doI cravefor (along) life. Youprovidesustenancetoall thecreatures, andYou
knowtheaccount of eachbreathandmorsel of food(whichapersonis supposedtoenjoy inthis world).
YouYourself resideintheheart of aGurusfollower, (whorealizesthat) Youdecidethefateof aperson,
asit pleasesYou.(1)
Describinghow aGurus follower instructs his own soul, GuruJi says: O my dear soul, by meditating
on Gods Name my mind has obtained satisfaction. By Gurus grace, I have obtained such divine
knowledgethat thefireof desireburningwithinmehasbeenextinguished.(1-pause)
So Guru Ji advises us: By meeting theGuru (and understanding his advice), we should remove all our
doubts, and realizethestateof our inner self. Theplace or state(of salvation), which we want to reach
after death, weshouldtry to reach that statewhileliving, by killing(conquering) our mind. Yes, wecan
enjoytheunstuckmusicof pleasingdivinesongsbyfollowingtheGurusteachings.(2)
Now describing theblessings obtained by a person, who has reached thestage of enjoying the unstuck
celestial music in themind, Guru Ji says: When we are blessed (and start hearing) the unstuck divine
Word, our senseof ego is destroyed. I amasacrificeto suchaperson who serves (andtruly follows) the
Guru. TheNameof Godcomes toresideonthat persons tongue, andbeingtakentoGods Court such a
personisbestowedwitharobeof honor.(3)
Nowsharinghis own observations about theworld, GuruJi says: Wherever I see, I findGod pervading
everywhere, (and I see that this creation is) the union of spirit and energy. (Further I observe that)
everyonewhohascomeintotheworldisgovernedbythethreetraits(of power, vice, or virtue). Theself-
conceitedpeople, whoremainalienatedfromGodsuffer painanddonot obtainunion(withHim).(4)
Still, inhis mercy GuruJi tells us how even such persons can findpeaceandsalvation. Hesays, When
beingimbuedwithGods love, themindbecomes detached(fromtheworld), andabides inits ownhome
(whichisalsotheabodeof God), andremains imbued withtheloveof eternal (God), thensuchaperson
enjoys thesupremedelight of divineknowledge, andnolonger hashunger (for worldlythings). Therefore,
O Nanak, subdueyour egoandunitewithGod, sothatyoumaynot suffer inpainanymore.(5-18)
The message of this shabad is that if we want to end all our sufferings and enjoy the celestial music
of union with God, then we should destroy our ego and meditate upon Gods Name with true love.
isrIrwgumhl w1] Sireeraagmehlaa1.
eyhumnomUrKul oBIAwl oByl gwl uoBwnu] ayhu mano moorakh lobhee-aa lobhay lagaa
lobhaan.
sbidnBIj YswkqwdurmiqAwvnuj wnu] Sabad na bheejai saaktaa durmat aavan jaan.
swDUsqguruj yiml YqwpweIAYguxI inDwnu]1] SaaDhoo satgur jay milai taa paa-ee-ai gunee
niDhaan. ||1||
mnryhaumYCoif gumwnu] man ray ha-umai chhod gumaan.
hir gurusrvrusyiv qUpwvihdrghmwnu]1]
rhwau]
har gur sarvar sayv too paavahi dargeh maan.
||1|| rahaa-o.
rwmnwmuj ipidnsurwiqgurmuiKhir Dnuj wnu] raam Naam jap dinas raat gurmukh har Dhan
jaan.
siBsuKhir rs BogxysMqsBwimil igAwnu] sabh sukh har ras bhognay sant sabhaa mil
gi-aan.
iniqAihinis hir pRBusyivAwsqguir dIAw
nwmu]2]
nit ahinis har parabh sayvi-aa satgur dee-aa
Naam. ||2||
kUkr kUVukmweIAYgur inMdwpcYpcwnu] kookar koorh kamaa-ee-ai gur nindaa pachai
pachaan.
BrmyBUl wduKuGxoj mumwir krYKul hwnu] Bharmay bhoolaa dukh ghano jam maar karai
khulhaan.
mnmuiKsuKunpweIAYgurmuiKsuKusuBwnu]3] Manmukh sukh na paa-ee-ai gurmukh sukh
subhaan. ||3||
AYQYDMDuiptweIAYscuil Kquprvwnu] aithai DhanDh pitaa-ee-ai sach likhat parvaan.
hir sj xugurusyvdwgur krxI prDwnu] har sajan gur sayvdaa gur karnee parDhaan.
nwnk nwmunvIsrYkrimscYnIswxu
]4]19]
Naanak Naam na veesrai karam sachai
neesaan. ||4||19||
SIRI RAAG MEHLA 1
While describing the state of mind of a Gurus follower person, in the opening lines of the previous
shabad, GuruJi statedthat suchapersonisneither worriedabout death, nor craves for alonglife. Sucha
personleavesthequestionof thespanof hislifeentirelytoGodswill.
GuruJi beginsthisshabad by depictingthestateof mindof conceitedandpowerhungryindividuals, who
are always lured by their greed for worldly wealth rather than the wealth of Gods Name. Out of utter
humility, heplaceshimself amongsuchpersons, andthentriestoadvisehismind(andindirectlyours).
Addressinghismind(aswell asours), hesays, "O my foolishandgreedy mind, youareattachedtoand
engrossed ingreed. O worshipper of power, you arenot swayed by the(divine) Word, anddueto your
evil intellect, you comeinto andgo out fromthis worldagainandagain. (However, if by good fortune),
wemeet thesaintlytrueGuru(andreceivehisguidance), thenweobtain(God) thetreasureof merits.(1)
GuruJi, therefore, advises himself andus, O my mind, giveupprideandego. ServetheGuru-God, the
pool (of immortality), sothat youmayreceivehonor inGodscourt.(1-pause)
Continuinghis advice, hesays, O my mind, day andnight meditateupon God's Name, andthroughthe
Guru'sgracerealizeits value, andregardGodsNameas your wealth. Toenjoy theelixir of Gods Name
inholy company andtoacquiredivineknowledgeis likeenjoyingall kinds of comforts. They whomthe
trueGuruhasblessedwiththegift of HisNameserveGoddayandnight.(2)
Now describing the fate of those who (in contrast with the Gurus followers) are always running after
worldly riches, hesays, Ontheother hand, theonewhoearnshisor her wageby practicingfalsehoodis
likeadog that eats even inediblefood. Such aperson slanders even theGuru, andthereforesuffers utter
disgrace. Doubt leadshimastray, andsuchapersonsuffersingreat agony. Thedemonof deathdealsvery
painful blows on such a person. In this way, they who follow their own mind will never obtain peace,
whiletheGurusfollowersliveinpeaceandcomfort.(3)
Inclosing, GuruJi says, Hereintheworld(thegreedy) personremainsengrossedinfalsepursuits, but in
God's court only theaccounts of trueactions are accepted. (Therefore, aGurus follower) serves Gods
friend, theGuru(by followinghisadvice), andconsidersthework desiredby theGuruashisor her prime
duty. O Nanak, such a person never forgets Gods Name: by Gods grace such a person receives the
stampof approval of theeternal God(andisacceptedwithhonor intoGodscourt).(4-19)
The message of this shabad is that instead of remaining obsessed with greed for worldly riches, we
should follow the Guru's instruction: do good deeds and meditate upon Gods Name.
iekuiql uipAwrwvIsrYroguvf wmnmwih] ik til pi-aaraa veesrai rog vadaa man maahi.
ikaudrghpiqpweIAYj whir n vsYmnmwih] ki-o dargeh pat paa-ee-ai jaa har na vasai man
maahi.
guir imil AYsuKupweIAYAginmrYgux mwih]1] gur mili-ai sukh paa-ee-ai agan marai gun
maahi. ||1||
mnryAihinis hir gux swir ] man ray ahinis har gun saar.
ij n iKnupl unwmun vIsrYqyj n ivrl ysMswir ]1]
rhwau]
jin khin pal Naam na veesrai tay jan virlay
sansaar. ||1|| rahaa-o.
j oqI j oiqiml weIAYsurqI suriqsMj ogu] jotee jot milaa-ee-ai surtee surat sanjog.
ihMswhaumYgqugeynwhI shswsogu] hinsaa ha-umai gat ga-ay naahee sahsaa sog.
gurmuiKij suhir minvsYiqsumyl ygurusMj ogu]2] gurmukh jis har man vasai tis maylay gur
sanjog. ||2||
kwieAwkwmix j ykrI BogyBogxhwru] kaa-i-aa kaaman jay karee bhogay bhoganhaar.
iqsuisaunyhun kIj eI j odIsYcl xhwru] tis si-o nayhu na keej-ee jo deesai chalanhaar.
gurmuiKrvihsohwgxI sopRBusyj Bqwru]3] gurmukh raveh sohaaganee so parabh sayj
bhataar. ||3||
pMnw22 SGGS P- 22
cwryAgininvwir mrugurmuiKhir j l upwie ] chaaray agan nivaar mar gurmukh har jal
paa-ay.
AMqir kml upRgwisAwAMimRquBirAwAGwie] antar kamal pargaasi-aa amrit bhari-aa
aghaa-ay.
nwnk sqguru mIqu kir scu pwvih drgh
j wie ]4]20]
naanak satgur meet kar sach paavahi dargeh
jaa-ay. ||4||20||
SIRI RAAG MEHLA 1
In the previous shabad, Guru Ji advised us that instead of remaining obsessed with greed for worldly
riches, weshould follow theGuru's instructions: do good deeds andmeditateupon Gods Name. In this
shabad, he describes theattitude and state of mind of those persons who follow the above advice, and
remember Godat all times.
Placinghimself inthepositionof such aGurus follower, hesays, Even if I forsakemy Beloved (God)
for just onemoment, I feel asif my mindissufferingfromaserious malady. (I begintothink), howcanI
obtainhonor in Gods court, if Hedoes not abideinmy heart? (Therefore, I should remember that) it is
only by meeting the Guru (and following his advice) that we find peace, and the fire (of desire) is
extinguishedbysingingGodspraises.(1)
Thereforeadvisinghis mind (andours), Guru Ji says, O my mind, day and night sing praises of God.
Veryrareare(those) devoteesinthisworldwhodonot forsakeHisNameevenfor amoment.(1-pause)
Describingtheblessingsthat comefrommeditatinguponGodsNamewithsomuchlovethat onemerges
into God Himself, hesays, When mans soul merges with thesupremeSoul or light (of God), and his
mind becomes aligned with the Gurus higher mind, then violence and ego disappear, and doubt and
sorrowdonot torment. Whoever follows theGurus teachingandenshrinesGodinthemindisblessedby
unionwithHim.
GuruJi explainsaGurusfollowerslovefor Godby offeringtheexampleof ayoungbrideslovefor her
beloved groom. He says, Just as a young bride surrenders herself to her spouse, similarly if a Gurus
follower surrendershisor her self toGod, thenthat follower experiences theblissof unionwithGod. The
soul of such a bride does not fall in love with what is transient, but is guided by theGuru, and enjoys
Godscompanyandpleasure.(3)
Finally Guru Ji advises, Through the Gurus grace, one should put out all the four fires (of violence,
attachment, wrath, and greed) by pouring thewater of Gods Name. (Then such aperson would feel so
delighted, asif withinthat personsheart) hasblossomedforthalotus, andthat personswithinwouldfeel
satiatedandfulfilled. Therefore, O Nanak, makethetrueGuruyour friend, so that uponreachingGods
court, youmayobtainunionwiththeeternal God.(4-20)
The message of this shabad is that by following the advice of Guru (Granth Sahib Ji), we should
imbue ourselves with such true and unceasing love that we do not forget His Name even for an
instant. Such a continuous love will rid us of all our evil tendencies, and will lead us to an eternal
union with God.
isrIrwgumhl w1] Sireeraagmehlaa 1.
hir hir j phuipAwirAwgurmiql yhir boil ] Har har japahu pi-aari-aa gurmat lay har bol.
mnusc ksvtI l weIAYqul IAYpUrYqoil ] Man sach kasvatee laa-ee-ai tulee-ai poorai tol.
kImiqiknYnpweIAYirdmwxk moil Amoil ]1] Keemat kinai na paa-ee-ai rid maanak mol amol.
||1||
BweI ryhir hIrwgur mwih] Bhaa-ee ray har heeraa gur maahi.
sqsMgiq sqguru pweIAY Aihinis sbid
sl wih]1] rhwau]
satsangat satgur paa-ee-ai ahinis sabad salaahi.
||1|| rahaa-o.
scuvKruDnurwis l YpweIAYgur prgwis ] sach vakhar Dhan raas lai paa-ee-ai gur pargaas.
ij auAginmrYj il pwieAYiqauiqRsnwdwsin
dwis ]
ji-o agan marai jal paa-i-ai ti-o tarisnaa daasan
daas.
j mj Mdwrunl geI ieauBauj l uqrYqrwis ]2] jam jandaar na lag-ee i-o bha-ojal tarai taraas.
||2||
gurmuiKkUVunBwveI sic rqysc Bwie ] gurmukh koorh na bhaav-ee sach ratay sach
bhaa-ay.
swkqscunBwveI kUVYkUVI pWie ] saakat sach na bhaav-ee koorhai koorhee paa
N
-ay.
sic rqyguir myil AYscysic smwie ]3] sach ratay gur mayli-ai sachay sach samaa-ay.
||3||
mnmihmwxkul wl unwmurqnupdwrQuhIru] man meh maanak laal Naamratan padaarath heer.
scuvKruDnunwmuhYGit Git gihr gMBIru] sach vakhar Dhan Naam hai ghat ghat gahir
gambheer.
nwnk gurmuiK pweIAY dieAw kry hir
hIru]4]21]
naanak gurmukh paa-ee-ai da-i-aa karay har heer.
||4||21||
SIRI RAAG MEHLA 1
In the previous shabad, Guru Ji advised us that we should follow the advice of our Guru and imbue
ourselves withsuch trueandunceasinglovethat even for aninstant wedo not consider forgettingGods
Name. Inthisshabad, hetellsushowweshouldtest thesincerityof our meditationonGodsName.
Hesays, O my dear friend, follow theinstruction of theGuru and reciteGods Name. Weshouldtest
our mindon thetouchstoneof truth, andweigh it on thescales of reflection. (Weshouldseethat weare
meditating sincerely on Gods Name and reflecting on the Gurus words, and not just repeating the
shabads mechanically). Whenwemeditatewithtruedevotion, our mindbecomesapricelessjewel.(1)
Tellinganother invaluablesecret, hesays, O mybrother, thejewel of God(theinvaluableNameof God)
resides in theGurus (teaching). It is inthecompany of thesaintly persons that wemeet thetrueGuru.
ThenweobtainGodbypraisingHimdayandnightthroughthe(Gurus) word.(1-pause)
Usingthemetaphor of anordinarydoor-to-door salesman, GuruJi advises, (O my friend, it is withthe)
capital of Truth that we buy the wealth of (Gods Name). But we only understand this through the
enlightenment obtainedfromtheGuru. Then, just as fireis extinguished withwater, similarly thefireof
desireis extinguishedwhenweservetheservant of God (theGuru). Such aperson isnot touchedby the
demonof death. Suchapersoncrossestheworld-ocean, andisabletohelpothersdosoalso.(2)
NowGuruJi comparestheGurus followerswiththosewhofollowtheir ownwill. Hesays, TheGurus
followers do not like falsehood (or run after the false worldly wealth). They areimbued with truth and
attachedtotruth. Ontheother hand, theworshippersof Power (or Maya) donot liketruth. They standon
foundations of falsehood (andtheir entireliferevolves around falsehood). Only thosewho lovetruthare
abletomeet thetrueGuru, whounitesthemwiththeeternal God.(3)
Hefinally observes, Gods Nameis likeaprecious jewel, aruby or adiamondineveryone's mind. The
blessedGodsNameisthetruemerchandise, whichlies deepineachandevery heart. But O Nanak, this
isobtainedbytheGurusguidance, whenGod(theDivinejewel) showersHisgrace.(4-21)
The message of this shabad is that if we wish to obtain the priceless commodity of Gods Name, we
must find it within ourselves by singing praises of God through the words of Guru (Granth Sahib).
BrmyBwihnivJ vYj yBvYidsMqr dysu] bharmay bhaahi na vijhvai jay bhavai disantar
days.
AMqir mYl un auqrYiDRguj IvxuiDRguvysu] antar mail na utrai Dharig jeevan Dharig vays.
horuikqYBgiqnhoveI ibnusiqgur kyaupdys ]1] hor kitai bhagat na hova-ee bin satgur kay
updays. ||1||
mnrygurmuiKAgininvwir ] man ray gurmukh agan nivaar.
gur kwkihAwminvsYhaumYiqRsnwmwir ]1]
rhwau]
gur kaa kahi-aa man vasai ha-umai tarisnaa
maar. ||1|| rahaa-o.
mnumwxkuinrmol uhYrwmnwimpiqpwie ] man maanak nirmol hai raamNaampat paa-ay.
imil sqsMgiqhir pweIAYgurmuiKhir il v l wie ] mil satsangat har paa-ee-ai gurmukh har liv
laa-ay.
AwpugieAwsuKupwieAwimil sl l Ysl l
smwie ]2]
aap ga-i-aa sukh paa-i-aa mil sallai salal
samaa-ay.||2||
ij inhir hir nwmun cyiqE suAauguix AwvYj wie ] jin har har Naam na chayti-o so a-ogun aavai
jaa-ay.
ij susqgurupurKunByitE suBauj il pcYpcwie ] jis satgur purakh na bhayti-o so bha-ojal pachai
pachaa-ay.
iehumwxkuj Iauinrmol uhYieaukauf I bdl Y
j wie ]3]
ih maanak jee-o nirmol hai i-o ka-udee badlai
jaa-ay. ||3||
ij Mnwsqgururis iml YsypUrypurKsuj wx ] jinna satgur ras milai say pooray purakh sujaan.
gur imil Bauj l ul GIAYdrghpiqprvwxu] gur mil bha-ojal langhee-ai dargeh pat parvaan.
nwnk qymuKauj l yDuinaupj YsbdunIswxu]
4]22]
naanak tay mukh ujlay Dhun upjai sabad
neesaan. ||4||22||
SIRI RAAG MEHLA 1
In theprevious shabad, Guru Ji advised us that if we wish to obtain the priceless commodity of Gods
Name, then weshouldseek it withinourselves by singingGods praises through thewords of theGuru.
But we see that many peoplestill believe in visiting various pilgrimagesites, or bathing at holy river
sites. Theythinkthat byperformingsuchritualstheywill becomeimmaculate, andobtainunionwithGod.
Inthis shabad, GuruJi categorically declares that such rituals aresimply awasteof timeandeffort, and
onceagainemphasizes theright andonlyway of overcomingall evil tendencies inus, so that webecome
worthyof unionwithGod.
Hesays, Even if onewanders through (all holy places in) theworld, that persons fire(of desire) is not
extinguished. Nor doeswandering(andbathingat holy places) washawaythedirt (of ego) within. Cursed
is that life, and cursed is that garb if it does not wash off our inner impurity. The fact is that except
through the true Guru's instruction, there is no other way to perform Gods devotional service (and
without Godsworship, onecannot becomepureandworthyof Hisgrace).(1)
So instructing his own mind and ours, Guru Ji says, "O my mind, following Gurus advice extinguish
your fire(of desire). If theGuru's instruction is enshrinedinyour mind, your ego and(firelikeworldly)
desirewouldbestilled."(1-pause)
GuruJi nowshareswithussomespecial informationabout our mind. Hesays, Themindisaninvaluable
gem, like(theoriginal uncut) jewel. By meditatinguponGodsName, it obtainshonor (inthesamewaya
jewel becomes priceless after being properly cut and shaped. Theway to reshapethemind and makeit
priceless) is by associating with the truecongregation, and thus attaining union with God. Therefore, a
Gurus follower always remains absorbed inlovefor God. When ones egoismis goneoneobtains deep
peace, (andbecomesonewithGod, asif) awavehasmergedwithanother wave.(2)
GuruJi nowshows theother sideof thepictureby describingthefateof thoseself-conceitedpersonswho
do not meditate on Gods Name. He says, They who do not contemplate Gods Name will continue
comingand going (in this world), because of their demerits. Theperson who has not met thetrueGuru
(and followed his instruction) continues suffering and is consumed in the dreadful worldly ocean. This
(human) soul is (likeapriceless jewel, but without meditatingonGods Name, it is beingwasted, as if it
isbeing) soldfor amereshell.(3)
Concludinghisviews regardingtheblessings of meetingatrueGuruandobtaininghisguidance, hesays,
They who areblessed withthepleasure(of thecompany) of thetrueGuruareperfectly enlightenedand
sagaciouspersons. Bymeetingandbeingaidedby theGuruweareabletoswimacrossthefearful worldly
ocean, andget acceptedinGods court withhonor. O Nanak, thefacesof thosepersonsshinewithhonor
inwhosemindarisesthetuneandit keepsplayingthedrumof the(divine) word.(4-22)
The message of this shabad is that if we want to reach Gods court and be accepted with honor, then
instead of wasting our time in useless rituals (like bathing at holy places, or observing fasts), we
should concentrate on our Gurus teachings and meditate upon Gods Name.
vxj ukrhuvxj wirhovKrul yhusmwil ] vanaj karahu vanjaariho vakhar layho samaal.
qYsI vsquivswhIAYj YsI inbhYnwil ] taisee vasat visaahee-ai jaisee nibhai naal.
AgYswhusuj wxuhYl YsI vsqusmwil ]1] agai saahu sujaan hai laisee vasat samaal. ||1||
BweI ryrwmukhhuicqul wie ] bhaa-ee ray raamkahhu chit laa-ay.
hir j suvKrul Ycl hushudyKYpqIAwie ]1]
rhwau]
har jas vakhar lai chalhu saho daykhai patee-aa-ay.
||1|| rahaa-o.
pMnw23 SGGS P- 23
ij nwrwis nscuhYikauiqnwsuKuhoie ] jinaa raas na sach hai ki-o tinaa sukh ho-ay.
KotYvxij vxMij AYmnuqnuKotwhoie] khotai vanaj vananji-ai man tan khotaa ho-ay.
PwhI PwQyimrg ij audUKuGxoinqroie ]2] faahee faathay mirag ji-o dookh ghano nit ro-ay.
||2||
KotypoqYnwpvihiqnhir gur drsun hoie] khotay potai naa paveh tin har gur daras na
ho-ay.
Kotyj wiqnpiqhYKoit nsIJ is koie ] khotay jaat na pat hai khot na seejhas ko-ay.
KotyKotukmwvxwAwie gieAwpiqKoie ]3] khotay khot kamaavanaa aa-ay ga-i-aa pat
kho-ay. ||3||
nwnk mnusmJ weIAYgur kYsbidswl wh] naanak man samjaa-ee-ai gur kai sabad saalaah.
rwmnwmrMig riqAwBwrunBrmuiqnwh] raamNaamrang rati-aa bhaar na bharamtinaah.
hir j ip l whw Agl w inrBau hir mn
mwh]4]23]
har jap laahaa aglaa nirbha-o har man maah.
||4||23||
SIRI RAAG MEHLA 1
In theprevious shabad, Guru Ji advised us that if we want to reach Gods court and be accepted with
honor, theninsteadof wastingour timeon useless rituals (likebathingat holy places, or observingfasts),
wemust concentrateon our Gurus teachings andmeditateon Gods Name. Inother words, GuruJi told
us that if wewant topleaseGod, weshoulddo thosethings, whichpleaseHim, andnot thosethat please
usor impressothersabout our piety. Inthisshabad, GuruJi usestheexampleof apeddler (adoor-to-door
salesmen) toillustratethispoint.
Hesays, "O dear peddlers, deal inthetruemerchandise(of Gods Name). Buy thosegoods, whichwill
remainwithyou(even inthenext world). TheBanker (inthenext world) isall wise. Hewill thoroughly
test thecommodityyouwishtosell toHimandmakesurethat it istrulygenuine.(1)
Therefore, Guru Ji says, O dear brothers, utter Gods Name with a sincere heart. Take the capital of
Godspraise(HisName) fromthisworld. SothatwhentheMaster seesit, Heistrulypleased.(1-pause)
Commentingupon thefateof thosehumanbeings who insteadof Gods Nameamass falsehood, GuruJi
says, They who do not have the true capital (of Gods Name), how can they find joy and peace? By
dealing in false (worldly) wares, both our mind and body become false. Then like thedeer caught in a
noose, (we) dailycryinimmensepain.(2)
Commentingfurther onthefateof falsepersons, GuruJi usestheexampleof coins. Hesays, Just asfalse
coinsarenot acceptedinthetreasury, similarly falsepersonsdonot gainentry intoGods mansion. They
donot get toseethesight of theGuruGod. They haveno worth, recognition, or honor. Noonesucceeds
throughfalsehood. Thefalsepersonswho deal only infalsehoodlosetheir honor, andcontinuously come
andgo(fromthisworld).(3)
Therefore, advising himself and us, Guru Ji says, O Nanak, we should instruct our mind through the
Guru'sword(andGods) praise. They whoremainimbuedwiththelovefor GodsNamearenot afflicted
withsinor doubt of any kind. By meditatingon Gods Namethey gainimmensely, andthefearless God
comestoabideintheir mind.(4-23)
The message of this shabad is that like ordinary business matters, we become successful in the
spiritual field only when God accepts the quality of our goods (the deeds done in life), and the
sincerity of our love for Him.
isrIrwgumhl w1Gru2 ] sireeraagmehlaa 1 ghar 2.
Dnuj obnuAruPul VwnwTIAVyidncwir ] Dhan joban ar fulrhaa naathee-arhay din chaar.
pbix kyrypqij auFil Fuil j uMmxhwr ]1] paban kayray pat ji-o dhal dhul jummanhaar. ||1||
rMgumwix l YipAwirAwj wj obnunauhul w] rang maan lai pi-aari-aa jaa joban na-o hulaa.
idnQoVVyQkyBieAwpurwxwcol w]1] rhwau] din thorh-rhay thakay bha-i-aa puraanaa cholaa.
||1|| rahaa-o.
sj x myryrMgul yj wie suqyj Irwix ] sajan mayray rangulay jaa-ay sutay jaaraan.
hMBI vM\ wf umxI rovwJ IxI bwix ]2] ha
N
bhee vanjaa dumnee rovaa jheenee baan. ||2||
kI n suxyhI gorIeyAwpx kMnI soie ] kee na sunayhee goree-ay aapan kannee so-ay.
l gI AwvihswhurYinqnpyeIAwhoie]3] lagee aavahi saahurai nit na pay-ee-aa ho-ay. ||3||
nwnk suqI pyeIAYj wxuivrqI sMin] naanak sutee pay-ee-ai jaan virtee sann.
guxwgvweI gMTVI Avgx cl I bMin
]4]24]
gunaa gavaa-ee ganth-rhee avgan chalee bann.
||4||24||
SIRI RAAG MEHLA 1
AccordingtoDr. Bh. Vir SinghJi, GuruJi utteredthisshabad tooffer real consolationandguidancetoa
personwhowasfeelingdeeplygrievedatthedeathof anear anddear one.
Inavery sympathetic (but realistic manner), GuruJi says, (O my friend) just as water lilies wither and
dieasthewater level goesdown, similarlywealth, youth, andasmall flower last onlyfor afewdays.(1)
Guru Ji then addresses us and says, "O my friend, as long as you arein theprime of youth, enjoy the
pleasure(of Godslove), becauseonlyafewdaysareleft withyouonthisearth. (Likeanolddress), your
bodywill wear downanddecay, (andthenyouwill not beabletomeditateuponGod).(1-pause)
It appears that at this stage, thegrievingpersonstates therestless andpainful stateof her mindandsays,
(O GuruJi, I feel so depressedthat I oftenthink that since) my playful belovedhasgonetosleepinthe
graveyard, metheunfortunateoneshouldalsogothereandweepinafeeblevoice.(2)
Whilecounselingpatience, GuruJi instructsher andustorealizethat wealsomust depart fromthisworld.
Comparingthehumansoul toayoungbride, thisworldtoher parents house, andthenext worldtoher in-
laws, hesays, O mydear beautiful (soul) bride, havent youheardwithyour ownearsthat onedayyou
will alsodepart for your in-laws house(thenext world), andyoucannot stay inyour parents' house(this
world) for ever?(3)
Guru Ji concludes this shabad by giving awake-up call to all of us who remain asleep (unawareof our
approachingdeath). Hesays, O my dear slumberingsoul-bride, understandthat youarebeingrobbedin
daylight (by your inner enemies of lust, anger, greed, attachment, andego). Inthiswayyouwill loseyour
meritsandwill depart (fromthisworld) withtheloadof demerits(or sinsonyour head).(4-24)
The message of this shabad is that instead of crying at the death of our near and dear ones, we
should realize that soon our own youth and life will also pass away and we would also die. Therefore,
while we have youth and energy, we should fight our evil tendencies, so that when our time comes,
we depart with virtues rather than sins.
isrIrwgumhl w1GrudUj w2 ] sireeraagmehlaa 1 ghar doojaa 2.
AwpyrsIAwAwiprsuAwpyrwvxhwru] aapay rasee-aa aap ras aapay ravanhaar.
AwpyhovYcol VwAwpysyj Bqwru]1] aapay hovai cholrhaa aapay sayj bhataar. ||1||
rMig rqwmyrwswihburiv rihAwBrpUir ]1]
rhwau]
rang rataa mayraa saahib rav rahi-aa bharpoor. ||1||
rahaa-o.
AwpymwCI mCul I AwpypwxI j wl u] aapay maachhee machhulee aapay paanee jaal.
Awpyj wl mxkVwAwpyAMdir l wl u]2] aapay jaal mankarhaa aapay andar laal. ||2||
AwpybhuibiDrMgul wsKIeymyrwl wl u] aapay baho biDh rangulaa sakhee-ay mayraa laal.
inqrvYsohwgxI dyKuhmwrwhwl u]3] nit ravai sohaaganee daykh hamaaraa haal. ||3||
pRxvYnwnkubynqI qUsrvruqUhMsu] paranvai naanak bayntee too sarvar too hans.
kaul u qU hY kvIAw qU hY Awpy vyiK
ivgsu]4]25]
ka-ul too hai kavee-aa too hai aapay vaykh
vigas. ||4||25||
SIRI RAAG MEHLA 1
In the previous shabad, Guru Ji provided us the consolation and strength needed to face difficult
challenges, such as thedeath of our near and dear ones. In this shabad, heacquaints us with thereality
behindall thepainsandpleasuresof life.
First, taking the pleasing aspect of life (such us thejoy of love between a young brideand her playful
spouse), hesays, (O myfriends, God) Himself istheenjoyer, andHimself thejoy. HeHimself istheone
whoenjoys thepleasure(of love). HeHimself becomesthe(brideina) charmingdress, HeHimself isthe
couchandHimself thebridegroom.(1)
Feeling utterly amazed at the wonderful ways of God, Guru Ji says, Imbued with love (and His own
sport), myMaster ispervadingeverywhere.(1-pause)
Nowtakingtheexampleof afish, GuruJi comments upon thosemoments whenwesuffer someloss, or
areinphysical pain. Hesays, (Inreality) God Himself is thefisherman, Himself thefish. HeHimself is
thewater andHimself thenet. HeHimself isthemetal ball of thenet andHimself thebait within. (Inother
words, it isnot us, but GodHimself whoiscausingandsufferingthepainof our worldlyproblems).(2)
Nowplacinghimself inour situation, GuruJi says, "O friend, mybeloved(God) isplayful inmanyways
and enjoys thehappily united (soul) brides daily. But look at me(thealienated one), how (miserable) I
am! (3)
Intheend, GuruJi addresses God andsays, "O God, pleaselisten to my supplication, You arethepool
andYouaretheswan. Youarethelotus(whichbloomsintheday) andtheKamina flower (whichblooms
atnight). Youyourself enjoytheir sightandarepleased."(4-25)
The message of this shabad is that we should accept both pain and pleasure as episodes in some
wonderful drama being played by God, and learn to watch these episodes as spectators, and not as
heroes or victims.
iehuqnuDrqI bIj ukrmwkrosil l Awpwau
swirMgpwxI ]
ih tan Dhartee beej karmaa karo salil aapaa-o
saaringpaanee.
mnuikrswxuhir irdYj Mmwie l Yieaupwvis pdu
inrbwxI ]1]
man kirsaan har ridai jammaa-ay lai i-o paavas pad
nirbaanee. ||1||
kwhygrbis mUVymwieAw] kaahay garbas moorhay maa-i-aa.
ipq suqosgl kwl qRmwqwqyryhoih n AMiq
sKwieAw] rhwau]
pit suto sagal kaaltar maataa tayray hohi na ant
sakhaa-i-aa. rahaa-o.
ibKYibkwr dust ikrKwkryien qij AwqmY
hoie iDAweI ]
bikhai bikaar dusat kirkhaa karay in taj aatmai
ho-ay Dhi-aa-ee.
j puqpusMj muhoih j b rwKykml uibgsYmDu
AwsRmweI ]2]
jap tap sanjam hohi jab raakhay kamal bigsai
maDh aasarmaa-ee. ||2||
bIs spqwhrobwsrosMgRhYqIinKoVwinqkwl u
swrY]
bees saptaahro baasro sangrahai teen khorhaa nit
kaal saarai.
ds ATwr mYAprMprocInYkhYnwnkuiev eyku
qwrY]3]26]
das athaar mai aprampro cheenai kahai naanak iv
ayk taarai. ||3||26||
SIRI RAAG MEHLA 1 GHAR 3
According to Dr. Bh. Vir Singh Ji, this shabad seems to be addressed to a pundit (Hindu priest) who
ownedsomelandandhadabigfamily. Heappearedtobewell readinHinduscripturesandwasengaged
in performing all kinds of religious ceremonies and rituals for a living. In his typically effective style,
GuruJi giveshimtrueadviceinhisownlanguage.
Hesays, (O mydear friend), makethisbody of yoursthefarm, your gooddeedstheseed, andirrigateit
withthewater of (Gods) Name. Makeyour mindthefarmer andgrowthecropof Gods(Name) inyour
heart. Inthisway, youwouldachievethesupremestateof freedomfromall worldlydesires."(1)
Referringtohisprideinhiswealthandfamily, GuruJi saystothepundit, O fool, whydoyoutakepride
in worldly wealth? Your father, sons, wife, mother and all other relatives will not be of any help in the
end."(1-pause)
Thenreferringtohis indulgenceinall kindsof sinsandvices, GuruJi says, (O my friend), root out the
(weeds of) worldly sins andvices (fromthefield of your mind). Abandoningthesesins, remember God
withfull concentrationof your mind. WhenGodsmeditationandthepracticeof austerityandself-control
becometheguides andguardians of your heart, it will blossomlikealotus, (and you would enjoy such
divinerelish, asif) nectar isdripping.(2)
Finally, referring to theperformanceof charitabledeeds andritualistic worship, GuruJi says, (Theone
who) every day, inall thetwenty sevenphases of themoon, gathers thewealthof Gods Name, inones
studyof religiousbooks includingthefour Vedas, six Shastras andeighteenPuranas recognizesthesame
limitlessGod, Nanaksays, (God) helpsthat personcrossover thedreadful worldlyocean.(3-26)
The message of this shabad is that like a good farmer, we should sow the seed of Gods Name in our
hearts, and weed out all our evil passions. Further, like a true devotee we should remember God at
all times, and search for Him in the study of all holy books so that He might save us in the end.
pMnw24 SGGS P- 24
Aml ukir DrqI bIj usbdokir sc kI Awb inq
dyihpwxI ]
amal kar Dhartee beej sabdo kar sach kee aab nit
deh paanee.
hoie ikrswxueImwnuj Mmwie l YiBsqudoj kumUVyeyv
j wxI ]1]
ho-ay kirsaan eemaan jammaa-ay lai bhisat dojak
moorhay ayv jaanee. ||1||
mquj wx sihgl I pwieAw] mat jaan seh galee paa-i-aa.
mwl kY mwxY rUp kI soBwiequ ibDI j nmu
gvwieAw]1] rhwau]
maal kai maanai roop kee sobhaa it biDhee
janamgavaa-i-aa. ||1|| rahaa-o.
AYb qin ickVoiehumnumIf kokml kI swr nhI
mUil pweI ]
aib tan chikrho ih man meedko kamal kee saar
nahee mool paa-ee.
Bauruausqwduinq BwiKAwbol yikaubUJ Yj wnh
buJ weI ]2]
bha-ur ustaad nit bhaakhi-aa bolay ki-o boojhai
jaa nah bujhaa-ee. ||2||
AwKxusunxwpaux kI bwxI iehumnurqwmwieAw] aakhan sunnaa pa-un kee banee ih man rataa
maa-i-aa.
Ksm kI ndir idl ih pisMdy ij nI kir eyku
iDAwieAw]3]
khasam kee nadar dilahi pasinday jinee kar ayk
Dhi-aa-i-aa. ||3||
qIh kir rKypMj kir swQI nwausYqwnumqukit
j weI ]
teeh kar rakhay panj kar saathee naa-o saitaan
mat kat jaa-ee.
nwnkuAwKYrwih pYcl xwmwl uDnuikq kU
sMij AwhI ]4]27]
naanak aakhai raahi pai chalnaa maal Dhan kit
koo sanji-aahee. ||4||27||
In theprevious shabad, Guru Ji gave trueguidanceto arich pundit (Hindu priest) who was engaged in
farming, inadditiontoritualistic worshipandthestudy of Hinduholy books, but hewas alsoinvolved in
all kindsof worldlyaffairs.
In this shabad, Guru Ji delivers a similar sermon to a Maulvi (a Muslim cleric). Like his Hindu
counterpart, the cleric also owned land, had a big family, and was engaged in the prayers and worship
prescribedby hisfaith. InkeepingwithGuruJisstyleof talkingtoapersoninhisownlanguage, herehe
usesIslamictermsandconcepts.
First addressingthefarmer intheMaulvi, GuruJi says, (O my friend), makepious deeds your land. In
this land sow theseed of your Prophets word, and irrigateit daily with thewater of truth. Becominga
(truespiritual) farmer, grow(andstrengthenyour faith). O ignorant one, only inthis way will youknow
(thetruth) about heavenandhell."(1)
ReferringtohissermonsandlipservicetoShariat (theIslamic laws), GuruJi says, (O my friend) don't
you ever think that you canattain to God by your merewords. You havesimply wasted your lifeinthe
prideof wealthandsplendor of beauty."(1-pause)
Explaining why even pundits and maulvies (who are supposed to be more spiritually awakened than
ordinarypersons), arealsowithout truelovefor God, GuruJi citesanother example.
Hesays, Thisbodyislikeapool inwhichexistsapuddleof sins. Inthispuddleour mindliveslikeafrog
that cannot appreciate the presence of the lotus flower in the same pool. (Similarly, our mind cannot
appreciatethepresenceof God inour body becauseit istoo engrossed inthepursuit of sinful pleasures).
Likea bumblebee, theteacher Guru repeatedly recites his sermon, but how can themind understand, if
(God) doesnt allowittounderstand?(2)
Elaboratingontheaboveconcept, hesays, (Thefact isthat) aslongasthismindisdyedwiththeloveof
worldlywealth, all (thesermonsarewithout anyeffect, asif thesehavebeen) deliveredandheardlikethe
soundof wind. OnlythosewhoareblessedwithGodsgraceandwhoaredear toHisheart remember Him
withsingle-mindeddevotion.(3)
Finally, referring to the Maulvis formal prayers and fasts, Guru Ji says, (O my dear Maulvi), even
thoughyoufast for thirty days (duringtheMuslimmonthof Ramadan), andsay fiveprayers, bewarelest
thedevil nullifies themerits of all your ritualistic deeds. Nanak says, You have to walk along journey
(after death). For what purpose have you acquired (by immoral means the weight of) your wealth and
possessions?(4-27)
The message of this shabad is that instead of acquiring worldly riches, performing rituals, or
preaching formal and empty prayers, we should do good deeds and sincerely worship God.
isrIrwgumhl w1Gru4 ] Sireeraagmehlaa1 ghar 4.
soeI maul wij inj gumauil AwhirAwkIAwsMswro] so-ee ma-ulaa jin jag ma-oli-aa hari-aa kee-aa
sansaaro.
AwbKwkuij inbMiDrhweI DMnuisrj xhwro]1] aab khaak jin banDh rahaa-ee Dhan
sirjanhaaro. ||1||
mrxwmul wmrxw] marnaa mulaa marnaa.
BI krqwrhuf rxw]1] rhwau] bhee kartaarahu darnaa. ||1|| rahaa-o.
qwqUmul wqwqUkwj I j wxihnwmuKudweI ] taa too mulaa taa too kaajee jaaneh Naam
khudaa-ee.
j ybhuqyrwpiVAwhovihkorhYn BrIAYpweI ]2] jay bahutayraa parhi-aa hoveh ko rahai na
bharee-ai paa-ee. ||2||
soeI kwj I ij inAwpuqij AwiekunwmukIAwAwDwro] so-ee kaajee jin aap taji-aa ik Naam kee-aa
aaDhaaro.
hYBI hosI j wie nj wsI scwisrj xhwro]3] hai bhee hosee jaa-ay na jaasee sachaa
sirjanhaaro. ||3||
pMj vKqinvwj guj wrihpVihkqybkurwxw] panj vakhat nivaaj gujaareh parheh katayb
kuraanaa.
nwnkuAwKYgor sdyeI rihE pIxwKwxw]4]28] Naanak aakhai gor saday-ee rahi-o peenaa
khaanaa. ||4||28||
In the previous shabad, Guru Ji showed the true way of life to a Maulvi (a Muslim priest) who
owned land and had a big family. In this shabad, he advises a Mullah (Muslim scholar and teacher),
who also acts as Qazi (or a Muslim Judge).In addition to its divine message, this shabad is an
example of literary excellence of Guru Jis poetry. In this hymn, words from many different
languages, like Mullah and Moula (from Persian), Moulea (from Punjabi), and Qazi (from Arabic)
have been used for their poetic beauty, and intrinsic original meaning.
Addressing the Mullah, Guru Ji says, (O my friend), it is God Himself who is the real Moula (the
Master), who madetheuniverseblossom, andgrowbeautifully green. Yes, it is Hewho boundlandand
seatogether under Hiscosmiclaw, andkept themintheir proper limits: amazingisthat Creator!(1)
But GuruJi warnstheMullah (andus) that one-daythisuniversewoulddefinitelywither away, andweall
woulddie. Thereforehesays, Remember O Mullah, remember that oneday weall must die. Therefore,
weshouldalwaysbear the(loving) fear of God(inour mind).(1-pause)
Next GuruJi tellsthat Mullah howhecanjustifyhisrankandstatus. Hesays, "(O myfriend), youwill be
deemed the (true) Mullah and (true) Qazi if you know and realize Gods Name. Even if one is very
learned, still onehastoleavethisworldwhen(theallottedspanof oneslifeisover, and) thecupof ones
lifeisfull.(2)
Nowreferringtotheintrinsic andoriginal meaningof thewordQazi, GuruJi says, (O myfriend), only
that person is a(true) Qazi who has ended theego andmadeGods Name(thedivineenlightenment and
love) thelifesupport. (Furthermore, oneshouldfirmlybelievethat) thetrueCreator ispresent now, would
alwaysbethere, Heisneither born, nor dies, (nor perishes).(3)
Guru Ji warns the Mullah (and us) against feeling proud or conceited about superficial devoutness and
religiosity. Hesays, Yousayyour Nimaaz (prayer) fivetimesaday, readtheQuran andother holybooks,
(but still you arenot freefromthefear of death). Remember that your (deathis so imminent, as if your)
graveiscallingyou, andall your eatinganddrinkingwill sooncometoanend."(4-28)
The message of this shabad is that we should keep in mind that at any moment God could call us,
and ask us to give an account of our deeds in this life. Therefore, instead of feeling proud and
conceited that we recite the prescribed prayers daily and study the scriptures regularly, we should
concentrate more on remembering God with a sincere heart and performing virtuous deeds.
eykusuAwnuduie suAwnI nwil ] ayk su-aan du-ay su-aanee naal.
Bl kyBaukihsdwbieAwil ] bhalkay bha-ukahi sadaa ba-i-aal.
kUVuCurwmuTwmurdwru] koorh chhuraa muthaa murdaar.
Dwxk rUiprhwkrqwr ]1] Dhaanak roop rahaa kartaar. ||1||
mYpiqkI pMidnkrxI kI kwr ] mai pat kee pand na karnee kee kaar.
hauibgVYrUiprhwibkrwl ] ha-o bigrhai roop rahaa bikraal.
qyrweykunwmuqwrysMswru] tayraa ayk Naamtaaray sansaar.
mYeyhwAws eyhoAwDwru]1] rhwau] mai ayhaa aas ayho aaDhaar. ||1|| rahaa-o.
muiKinMdwAwKwidnurwiq] mukh nindaa aakhaa din raat.
pr Gruj ohI nIc snwiq] par ghar johee neech sanaat.
kwmukoDuqinvsihcMf wl ] kaamkroDh tan vaseh chandaal.
PwhI suriqml UkI vysu] faahee surat malookee vays.
hauTgvwVwTgI dysu] ha-o thagvaarhaa thagee days.
KrwisAwxwbhuqwBwru] kharaa si-aanaa bahutaa bhaar.
mYkIqwn j wqwhrwmKoru] mai keetaa na jaataa haraamkhor.
hauikAwmuhudyswdustucoru] ha-o ki-aa muhu daysaa dusat chor.
nwnkunIcukhYbIcwru] naanak neech kahai beechaar.
Dwxk rUiprhwkrqwr ]4]29] Dhaanak roop rahaa kartaar. ||4||29||
SIRI RAAG MEHLA 1
AccordingtoDr. Bh. Vir SinghJi therearethreerecognizedmethodsof givingadvice: inthethirdperson,
second person, or thefirst person. Inthethird person method, theadviser discusses aperson who may
not bepresent, or discusses peopleingeneral. Inthesecondperson style, theteacher addresses aperson
directly. He says, You should do this or that. In thefirst person style (which is considered themost
effective, particularlywhenthesubject concernshumanweaknesses, failings, evilstendencies, thespeaker
blames himself for all such shortcomings, and instructs himself and thus indirectly others to mend their
ways. GuruJi has used eachof thesethreestyles, wherever appropriate. Inthis shabad, heuses thefirst
person style. Showingextremehumility, heconfessesthat hesuffersfrommanyseriousvices.
Hesays, O God, I amalways accompaniedby onemaledog (greed) andtwo femaledogs (hunger and
desire), who beginbarkingat mefor food eachmorning. Inmy hand, aretheknifeof falsehood, andthe
dead body (of others wealth obtained by) deception. O God, I keep living like a low-caste nomad
huntsman(1)
Continuinghisconfession, onour behalf, GuruJi says, O God, I neither followYour advicefor livinga
lifeof honor, nor doanygooddeeds. Deformedandfearful ismyappearance. But (I knowthat) Your one
Namecansavetheentireworld. This(belief) isnowmyonlyhopeandmainstay.(1-pause)
GuruJi adds: O God, I indulgeinslander day andnight. Likealowandbaseperson, I spy on others
houses. Inmybodyresidethedemonsof lust andanger, andI livelikealowcastenomadhuntsman.(2)
Dwellingfurther on humanfailings, Guru Ji says, (O God) I haveadorned thedress of angels, but my
real intent istoentrapinnocent people. I amadeceiver, andI deceivetheentirecountry. I consider myself
very clever (but infact I amcarryingtheweight of sin) on my head. O God, thus I livelikealow-caste
nomadhuntsman.(3)
Finally, Guru Ji says, O God, I amanungrateful wretch, who has not appreciated what You havedone
(for me). Withwhat facewill I anevil thief standbeforeYou? This is what lowly Nanak says after deep
reflection. O Creator, I livelikealow-castenomadhuntsman.(4-29)
The message of this shabad is that instead of considering ourselves very holy and religious (and
expecting God to grant us a seat in heaven because of our outward piety), we should humbly confess
all our faults and sins before Him, and beseech Him to bless us with the support of His Name (His
true love), which alone can save us.
eykwsuriqj yqyhYj IA ] aykaa surat jaytay hai jee-a.
suriqivhUxwkoie nkIA ] surat vihoonaa ko-ay na kee-a.
pMnw25 SGGS P- 25
j yhI suriqqyhwiqnrwhu] jayhee surat tayhaa tin raahu.
l yKwiekoAwvhuj whu]1] laykhaa iko aavhu jaahu. ||1||
kwhyj IA krihcqurweI ] kaahay jee-a karahi chaturaa-ee.
l yvYdyvYiFl n pweI ]1] rhwau] layvai dayvai dhil na paa-ee. ||1|| rahaa-o.
qyryj IA j IAwkwqoih] tayray jee-a jee-aa kaa tohi.
ikqkauswihbAwvihroih] kit ka-o saahib aavahi rohi.
j yqUswihbAwvihroih] jay too saahib aavahi rohi.
qUEnwkwqyryEih]2] too onaa kaa tayray ohi. ||2||
AsI bol ivgwVivgwVhbol ] asee bolvigaarh vigaarhah bol.
qUndrI Amdir qol ihqol ] too nadree andar toleh tol.
j hkrxI qhpUrI miq] jah karnee tah pooree mat.
krxI bwJ huGtyGit ]3] karnee baajhahu ghatay ghat. ||3||
pRxviqnwnk igAwnI kYswhoie] paranvat naanak gi-aanee kaisaa ho-ay.
AwpupCwxYbUJ Ysoie ] aap pachhaanai boojhai so-ay.
gur prswidkrybIcwru] gur parsaad karay beechaar.
soigAwnI drghprvwxu]4]30] so gi-aanee dargeh parvaan. ||4||30||
Inthis shabad, GuruJi expresses his feelings of utmost pity for thesufferingof humanity. Ononehand,
he sees Gods hand behind human thoughts and actions. On the other, he sees mankinds own
responsibilityfor all suffering. SoheappealstoGodtotakepityontheerringhumanbeingsbecauseafter
all, theyareall Hischildren. At thesametime, hetellsushowtoremaininGodsgoodbooksby avoiding
certainmistakes.
He says, (O my friends), as many are thecreatures, they have been all endowed with the same inner
intellect. No onehas been created without intellect. As themortals usetheir intellect, that becomes their
way of life. All their deeds arejudged according to one universal law, (according to which) they keep
comingandgoing(inandout of thisworld).(1)
Therefore, GuruJi asks, O humanbeing, why do youtry to beclever (withGod? He) does not hesitate
ingivingor takingaway(anything).(1-pause)
Next inavery endearingandchildlikemanner, Guru Ji humbly addresses God (on our behalf) andsays:
"O God, all thecreatures areYours andYou aretheir (Master); why then do You get angry withthem?
O Master, evenif (observingtheir baddeeds) Youfeel angry, (still) they belongtoYouandYoubelong
tothem.(2)
Continuinghishumblechildlikeprayer onbehalf of all mortals, GuruJi says, O God, (undoubtedly) by
our foul languagewemakeour deeds worse. But still Youjudgeour actswithYour glanceof grace. (O
God, we know) that if ones conduct becomes good, ones intellect also becomes perfect. But without
goodconductsonesintellect remainsverydeficient.(3)
GuruJi thenwondersabout thequalitiesof apersonwithperfect intellect, or apersonof wisdom. Hesays:
Nanak beseechestoknow: whatkindof apersonisawiseperson?
Answering this question himself, Guru Ji says, (That person is a wise person), who (shedding ego)
recognizes thereal self andcomprehends (God). By Guru's grace, such aperson reflects upon (God and
His merits, and tries to mold his or her character accordingly). Such awiseperson is accepted in Gods
court.(4-30)
The message of this shabad is that we should never feel proud of our intellect, or look down upon
others who are less intelligent than us. We should remember that it is God who bestows wisdom
upon us all. So, we should always remain humble before God, and instead of trying to be clever with
Him, we should approach God like a child and ask for His fatherly forgiveness and mercy.
qUdrIAwaudwnwbInwmYmCul I kYsyAMqul hw] too daree-aa-o daanaa beenaa mai machhulee
kaisay ant lahaa.
j hj hdyKwqhqhqUhYquJ qyinksI PUit
mrw]1]
jah jah daykhaa tah tah too hai tujh tay niksee foot
maraa. ||1||
nj wxwmyaun j wxwj wl I ] na jaanaa may-o na jaanaa jaalee.
j wduKul wgYqwquJ Ysmwl I ]1] rhwau] jaa dukh laagai taa tujhai samaalee. ||1|| rahaa-o.
qUBrpUir j winAwmYdUir ]
too bharpoor jaani-aa mai door.
j okCukrI suqyrYhdUir ] jo kachh karee so tayrai hadoor.
qUdyKihhaumukir pwau] too daykheh ha-o mukar paa-o.
qyrYkMimnqyrYnwie ]2] tayrai kammna tayrai naa-ay. ||2||
j yqwdyihqyqwhauKwau] jaytaa deh taytaa ha-o khaa-o.
ibAwdrunwhI kYdir j wau] bi-aa dar naahee kai dar jaa-o.
nwnkueyk khYArdwis ] naanak ayk kahai ardaas.
j IauipMf usBuqyrYpwis ]3] jee-o pind sabh tayrai paas. ||3||
AwpynyVYdUir AwpyhI AwpymMiJ imAwnuo] aapay nayrhai door aapay hee aapay manjh
mi-aano.
AwpyvyKYsuxyAwpyhI kudriqkryj hwnuo] aapay vaykhai sunay aapay hee kudrat karay
jahaano.
j oiqsuBwvYnwnkwhukmusoeI prvwnuo
]4]31]
jo tis bhaavai naankaa hukam so-ee parvaano.
||4||31||
Intheprevious shabad, Guru Ji gaveus themessagethat weshould never feel proud of our intellect, or
look down upon others who areless intelligent than us. Weshould always remember that it is God who
bestows wisdomupon us all. So, we should always remain humblebefore God. Instead of being clever
with Himwe should approach God like achild, and ask for His fatherly forgiveness and mercy. In this
shabad, hedemonstrateshowtoapproachGod.
Hesays, "O God, Youarelikeavast river, all-knowingandall-seeing(wiseandsagacious). I amasmall
fish, howcanI understandYour limit? Wherever I look, I seeYou, andwhenI amtakenout of You (the
ocean), I diecryinginpain.(1)
But expressinghis faithinonly Godandnoneelse, hesays, O God, I knowneither thefisherman(who
separatesmefromYou), nor thenet, but whenever I aminpain, I simplycall onYou.(1-pause)
Next acknowledginghisutter ignorance, GuruJi says, O God, Youareall-pervading, yet I havedeemed
Youfar away. Infact, whatever I doisdoneinYour presence. (Though) Youseeall myactionsstill I (try
to) denyit. Neither haveI donedeedsordainedbyYou, nor doI meditateuponYour Name.(2)
Pleading for Gods grace, Guru Ji says, O God, I live by what You give me. I do not have any other
place(whereI can) go(andbeg). Therefore(I) Nanak, makebut onesupplication: that my body andsoul
mayalwaysremaindedicatedtoYou.(3)
GuruJi concludes thisshabad withanaddress tohismindandours. Hesays, (God) Himself isnear, and
Himself far off and in-between. He Himself hears and sees everything, and He creates this universe.
Therefore (Nanaksays), Whatever ispleasingtoHim, weshould(cheerfully) accept that."(4-31)
The message of this shabad is that we should realize that God pervades everywhere, and watches all
our actions. Instead of trying to find His end or extent, we should recognize that it is God who is the
creator and ruler of the universe, and whatever He does, we should accept that with pleasure.
kIqwkhwkryminmwnu] keetaa kahaa karay man maan.
dyvxhwrykYhiQdwnu] dayvanhaaray kai hath daan.
BwvYdyie ndyeI soie ] bhaavai day-ay na day-ee so-ay.
kIqykYkihAYikAwhoie]1] keetay kai kahi-ai ki-aa ho-ay. ||1||
AwpyscuBwvYiqsuscu] aapay sach bhaavai tis sach.
AMDwkcwkcuinkcu]1] rhwau] anDhaa kachaa kach nikach. ||1|| rahaa-o.
j wkyruKibrKAwrwau] jaa kay rukh birakh aaraa-o.
j yhI Dwquqyhwiqnnwau] jayhee Dhaat tayhaa tin naa-o.
Pul uBwauPl uil iKAwpwie ] ful bhaa-o fal likhi-aa paa-ay.
AwipbIij AwpyhI Kwie ]2] aap beej aapay hee khaa-ay. ||2||
kcI kMDkcwivic rwj u kachee kanDh kachaa vich raaj.
miqAl UxI iPkwswdu] mat aloonee fikaa saad.
nwnk AwxyAwvYrwis ] naanak aanay aavai raas.
ivxunwvYnwhI swbwis ]3]32] vin naavai naahee saabaas. ||3||32||
In theprevious shabad, Guru Ji gaveus themessagethat God pervades everywhereandwatches all our
actions. Insteadof tryingtoknowHis extent, weshouldrecognizethat Godisthecreator andruler of the
universe, and whatever He does, we should accept with pleasure. But quite often, whenever we help
someonewebeginfeelingproud, asif wewerethebenefactorsof humanity. Inthisshabad, GuruJi warns
us against feelingconceitedbecauseof our wealth, power, or philanthropy. Hesays, "All charity or gifts
areinthehandsof theGiver (God), thenhowcanthecreatedonetakeprideinhisor her mind? It isHis
pleasurewhether Hegivesor not. Nothingcanbedoneatthebiddingof thecreated(humanbeing)?(1)
Giving the essence of this shabad, Guru Ji says, God Himself is Truth, and Truth pleases Him.
Absolutely falseandshallowis theblind (ignorant) person, (who feels arrogant on account of his or her
wealthor charity).(1-pause)
NowGuruJi explainsthenatureof different humanbeingsandtheir fatewithanexample. Hesays, (The
Creator), towhombelongthetrees andplants, embellishes them. As istheir origin(or seed), so arethese
named, (and they bear flowers and fruit according to thecaregiven to themandtheorigin or theseed).
Similar isthefateof humanbeings. Asonesows, sodoesonereap. (Inother words, whatever actionsone
does, onesdestinyisdeterminedaccordingly).(2)
GuruJi explains humanbeings actions andtheir consequences withyet another example. Hesays, This
(body of ours) islikeahousewithweak walls. Themason(or themind, whoislikethelifesarchitect) is
also untrained. Because of this weakness, a human beings thinking is like a salt-less and insipid dish.
Nanak says, Only when God so wills, one is blessed with an intellect that enables him or her to
accomplish anything correctly. (But) without meditating on Gods Name, (Gods) approval is not
obtained.(3-32)
The message of this shabad is that we should never feel proud of our wealth, power or intellect, but
instead pray to God to help us to meditate on His Name and lead a righteous life.
ACl Cl weI nhCl YnhGwauktwrwkir skY] achhal chhalaa-ee nah chhalai nah ghaa-o
kataaraa kar sakai.
ij auswihburwKYiqaurhYiesul oBI kwj Iautl
pl Y]1]
ji-o saahib raakhai ti-o rahai is lobhee kaa jee-o tal
palai. ||1||
ibnuqyl dIvwikauj l Y]1] rhwau] bin tayl deevaa ki-o jalai. ||1|| rahaa-o.
poQI purwx kmweIAY] pothee puraan kamaa-ee-ai.
BauvtI iequqinpweIAY] bha-o vatee it tan paa-ee-ai.
scubUJ xuAwix j l weIAY]2] sach boojhan aan jalaa-ee-ai. ||2||
iehuqyl udIvwieauj l Y] ih tayl deevaa i-o jalai.
kir cwnxuswihbqauiml Y]1] rhwau] kar chaanan saahib ta-o milai. ||1|| rahaa-o.
iequqinl wgYbwxIAw] it tan laagai baanee-aa.
suKuhovYsyv kmwxIAw] sukh hovai sayv kamaanee-aa.
pMnw26 SGGS P- 26
sBdunIAwAwvx j wxIAw]3] sabh dunee-aa aavan jaanee-aa. ||3||
ivic dunIAwsyv kmweIAY] vich dunee-aa sayv kamaa-ee-ai.
qwdrghbYsxupweIAY] taa dargeh baisan paa-ee-ai.
khunwnk bwhl uf weIAY]4]33] kaho naanak baah ludaa-ee-ai. ||4||33||
In the previous shabad, Guru Ji advised us that we should never feel proud of our wealth, power or
intellect: weshouldnot let ourselves beinfluencedor misledby thepursuit of Maya (worldly wealthand
power). But thefact isthat Maya oftenmakespeoplestrayfromthepathof virtueandpietythroughgreed
or fear. Many rich andpowerful peoplemakeeven good peoplesin, by offeringmonetary rewards or by
using threats. In this shabad, Guru Ji answers this question: how can we escape frombeing misled or
deceivedby Maya (whichitself isun-deceivable)? Howcanapersonshedfear of any force, andhowcan
onestopthegreedymindfromwavering?
First commentingonthenatureof Maya andhowit influencesmansmind, GuruJi says, (O myfriends),
neither theunperceivable(Maya) canbedeceived, nor any dagger caninjure(or neutralizeits evil effect.
But on its own, it has no power), it acts as theMaster wishes. (Therefore), themind of agreedy person
startswavering(for itandultimatelycompromiseshisor her virtuesor principlesfor itssake).(1)
But the question is: how can one obtain such wisdomthat ones mind doesnt waver when faced with
worldly enticements or threats? In metaphorical terms, Guru Ji asks, How can the lamp (of divine
wisdom) belightedwithout theoil (of meditationonGodsName)?(1-pause)
GuruJi thenhimself answersthis question, andsays, Weshouldliveour lives accordingtothereligious
books. (This kindof practical life be theoil for thelamp of our life, in which weshould) put thewick,
whichhasbeenweavedwiththelovingfear (of God), andlight itwiththetrue(divine) understanding.(2)
Emphasizingtheaboveidea, GuruJi says, This ishowthislamp(of divinewisdom) islighted. It isonly
whenyouenlightenyour mind(withdivinewisdom), onlythenGodismet.(1-pause)
Now telling us the way to reach themansion of God, Guru Ji says, When the Gurus word shows its
effect onthisbody (soul of ours), thenweunderstandthat by (humbly) servingGod(by meditatingonHis
Name) we receive joy and peace. (We realize that) the entire world is subject to coming and going.
(Therefore, insteadof worrying about thetransient world, weshouldbedevoted to God andmeditateon
Him, whoiseternal).(3)
Inclosing, GuruJi says, (O myfriend), only whenweserve(God) whilelivinginthisworld, weobtain
aplaceinGodscourt. ThenO Nanak, wego(toGodscourt, worryfree), swingingour arms.(4-33)
The message of this shabad is that if we want to live a life free from greed and fear in this world and
go to Gods court without any worry, then we should act upon the teachings of holy books (the Guru
Granth Sahib), and meditate upon Gods Name.
isrIrwgumhl w1 sireeraagmehlaa 3 ghar 1
N
hausiqgurusyvI Awpxwiek miniek iciqBwie ] ha-o satgur sayvee aapnaa ik man ik chit
bhaa-ay.
siqgurumnkwmnwqIrQuhYij s nodyie buJ wie ] satgur man kaamnaa tirath hai jis no day-ay
bujhaa-ay.
mnicMidAwvrupwvxwj oieCYsoPl upwie ] man chindi-aa var paavnaa jo ichhai so fal
paa-ay.
nwauiDAweIAYnwaumMgIAYnwmyshij smwie ]1] naa-o Dhi-aa-ee-ai naa-o mangee-ai Naamay sahj
samaa-ay. ||1||
mnmyryhir rsucwKuiqKj wie ] man mayray har ras chaakh tikh jaa-ay.
ij nI gurmuiKcwiKAwshj yrhysmwie ]1] rhwau] jinee gurmukh chaakhi-aa sehjay rahay
ij nI siqgurusyivAwiqnI pwieAwnwmuinDwnu] jinee satgur sayvi-aa tinee paa-i-aa Naam
niDhaan.
AMqir hir rsuriv rihAwcUkwminAiBmwnu] antar har ras rav rahi-aa chookaa man abhimaan.
ihrdYkml upRgwisAwl wgwshij iDAwnu] hirdai kamal pargaasi-aa laagaa sahj Dhi-aan.
mnuinrml uhir riv rihAwpwieAwdrgih
mwnu]2]
man nirmal har rav rahi-aa paa-i-aa dargahi
maan. ||2||
siqgurusyvinAwpxwqyivrl ysMswir ] satgur sayvan aapnaa tay virlay sansaar.
haumYmmqwmwir kYhir rwiKAwaur Dwir ] ha-umai mamtaa maar kai har raakhi-aa ur
Dhaar.
hauiqnkYbil hwrxYij nwnwmyl gwipAwru] ha-o tin kai balihaarnai jinaa Naamay lagaa
pi-aar.
syeI suKIeychuj ugI ij nwnwmuAKutuApwru]3] say-ee sukhee-ay chahu jugee jinaa Naam akhut
apaar. ||3||
gur imil AYnwmupweIAYcUkYmohipAws ] gur mili-ai Naampaa-ee-ai chookai moh pi-aas.
hir syqI mnuriv rihAwGr hI mwihaudwsu] har saytee man rav rahi-aa ghar hee maahi
udaas.
ij nwhir kwswduAwieAwhauiqnbil hwrYj wsu] jinaa har kaa saad aa-i-aa ha-o tin balihaarai
jaas.
nwnk ndrI pweIAYscunwmuguxqwsu
]4]1]34]
naanak nadree paa-ee-ai sach Naamguntaas.
||4||1||34||
Inthepreviousshabad, thefirst Guru(NanakDevJi) advisedusthat if wewishtolivealifefreefromgreed
andfear inthisworld(andgotoGodscourtinhonor), thenweshouldliveaccordingtotheteachingsof holy
books and meditate upon Gods Name. In this shabad, the third Guru (Amar Das Ji) shares with us the
benefitsof servingtheGuru, byfollowinghisadviceandmeditatinguponGodsName(duetowhichhewas
blessedwiththehonor of Guruship).
Hesays, "I serve(andfollow) mytrueGuruwithsingle-mindeddevotionandrapt attention. ThetrueGuruis
likethewish-fulfillingplaceof pilgrimage, whichcanfulfill all thedesiresof our mind. (But onlythat person
believesthisthing)whomGodHimself makestounderstand(thisthing. BymeditatingonGod, one) obtains
theblessingonesminddesires, andobtainswhatever onewishes. Therefore, weshould) meditateon(Gods)
Name, andbegfor theName, (because) throughtheName, weremainmergedinastateof spiritual peace."(1)
Hethensaystohismind(andours), "O mymind, tastetheessenceof Gods(Name, bydoingso) your thirst
(for worldlyriches) wouldgoaway. By Gurusgrace, theywhohavetastedthiselixir, remainabsorbedina
stateof serenity."(1-pause)
Describing the benefits of serving the Guru, he says, They who have served theGuru (by following his
advice), haveobtained thetreasureof (Gods) Name. Their heart remains saturated with God's nectar, and
goneisthearroganceof their mind. Likealotus, their mindhasblossomed(withjoy), andtheir mindhasbeen
easilyattuned(toGod). ImmersedinGods(love), their mindbecomespure, andtheyreceivehonor inGods
court.(2)
However, Guru Ji observes, In this world, very rareare those who serve their trueGuru (and follow his
advice). After stillingtheir egoandavarice, they havekept Godenshrinedintheir heart. I amasacrificeto
thosewhoareimbuedwiththeloveof God'sName, becauseinall thefour ages, theyaloneareinpeace, who
havetheinexhaustible(wealthof) GodsName.(3)
Inconclusion, GuruJi says, (O myfriends), onlybymeetingtheGuru, weobtainGodsName(or love) and
our thirst and attachment (for worldly riches) is ended. Then our mind remains absorbed in God, and we
becomedetachedfromtheworld evenwhilelivinginour house. I amasacrificeto thosewho relishGod's
Name. (But) O Nanak, onlythroughGodsgraceweobtainthetreasureof theeternal Name.(4-1-34)
The message of this shabad is that if we wish to fulfill the desires of our heart, we should love and follow
the Guru's teachings. However, the greatest blessing to ask for from the Guru is Gods Name, (not
worldly riches or pleasures).
isrIrwgumhl w3 ] Sireeraagmehlaa3.
bhuByKkir BrmweIAYminihrdYkptukmwie ] Baho bhaykh kar bharmaa-ee-ai man hirdai kapat
kamaa-ay.
hir kwmhl un pwveI mir ivstwmwihsmwie ]1] har kaa mahal na paav-ee mar vistaa maahi
samaa-ay. ||1||
mnryigRhhI mwihaudwsu] manray garih heemaahi udaas.
scusMj mukrxI sokrygurmuiKhoieprgwsu]1]
rhwau]
Sach sanjam karnee so karay gurmukh ho-ay
pargaas. ||1|| rahaa-o.
gur kYsbidmnuj IiqAwgiqmukiqGrYmihpwie ] gur kai sabad man jeeti-aa gat mukat gharai meh
paa-ay.
hir kwnwmuiDAweIAYsqsMgiqmyil iml wie ]2] har kaa Naam Dhi-aa-ee-ai satsangat mayl
milaa-ay. ||2||
j yl KiesqrIAwBog krihnv KMf rwj ukmwih] jay lakh istaree-aa bhog karahi nav khand raaj
kamaahi.
ibnusiqgur suKun pwveI iPir iPir j onI pwih]3] bin satgur sukh na paav-ee fir fir jonee paahi.
||3||
hir hwrukMiT ij nI pihirAwgur crxI icqul wie ] har haar kanth jinee pahiri-aa gur charnee chit
laa-ay.
iqnwipCYiriDisiDiPrYEnwiql unqmwie ]4] Tinaapichhai riDhsiDh firai onaa til natamaa-ay.
||4||
j opRBBwvYsoQIAYAvrunkrxwj wie ] joparabhbhaavai so thee-ai avar nakarnaa
jaa-ay.
j nunwnkuj IvYnwmul Yhir dyvhushij
suBwie ]5]2]35]
jan naanak jeevai Naam lai har dayvhu sahj
subhaa-ay. ||5||2||35||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi gaveusthemessagethat if wewant tofulfill all thedesiresof our heart, we
shouldloveandfollowtheGuru'steachings. However, thegreatest blessingtoaskfor fromtheGuruisGods
Name(andnot worldlyrichesor pleasures). Still, therearemanypersonswholiveunder thefalsenotionthat
theycanpleaseGodbywearingholyrobes, visitingholyplaces, or bypracticingother faithrituals. Somefeel
thathappinessliesinenjoyingworldlyrichesandpower. Inthisshabad, GuruJi giveshisopinionaboutall on
practicesandbeliefs.
He says, By adorning many (holy) garbs, we wander (around in doubts. By doing so one starts)
practicingdeceit inonesheart andmind, anddoesnot reachGodsmansion. Upondeath, (suchaperson)
mergesback inthefilth(of thewombtobebornagain).(1)
Soaddressinghismind, GuruJi says, "O mymind, remaindetachedwhilelivinginthehouseholditself. (But
to acquire such state of mind, only that person) practices truth, continence and nobility, whose mind is
enlightenedbyGurusgrace.(1-pause)
Describingthebenefitsof followingGurusinstruction, hesays, He, whohasconqueredhismindthroughthe
Guru's instruction, obtains salvation and deliverance even while living at home. Therefore, joining the
companyof saintlypersons, weshouldmeditateonGodsName.(2)
Next, stressinguponthenecessityof obtainingandfollowingGurusguidance, hesays, "Evenif onecohabits
withmillionsof women, andrulesover all thenineregions(of theworld), still hecannotobtainpeacewithout
(followingtheadviceof) thetrueGuru. Hewill gothroughbirthanddeathagainandagain."(3)
Describing the blessings of sincerely following Gurus instruction and meditating on God, Guru Ji says,
Miraculous supernatural powersarerunningafter thosewhoby focusingtheir mindontheGurus feet (his
words), wear thenecklaceof Gods love(themeditationof His Name), but they dont haveevenaniotaof
desire(for suchpowers).(4)
Inconclusion, GuruJi says, Whatever pleases God, that comes to pass, andnothingelsecanbedone. (O
God), slaveNanaksurvives, bymeditatingon(Your) Name, (pleaseblesshim) asper Your nature.(5-2-35)
The message of this shabad is that for reaching Gods mansion, we do not have to forsake our
households and roam about wearing holy garbs. We can reach God by leading our life according to
Guru (Granth Sahibs instructions), and meditating on Gods Name.
pMnw27 SGGS P- 27
isrIrwgumhl w3 Gru1] sireeraagmehlaa 3 ghar 1.
ij s hI kI isrkwr hYiqs hI kwsBukoie ] jis hee kee sirkaar hai tis hee kaa sabh ko-ay.
gurmuiKkwr kmwvxI scuGit prgtuhoie ] gurmukh kaar kamaavnee sach ghat pargat ho-ay.
AMqir ij s kYscuvsYscyscI soie ] antar jis kai sach vasai sachay sachee so-ay.
sic iml ysyn ivCuVihiqninj Gir vwsw
hoie ]1]
sach milay say na vichhurheh tin nij ghar vaaaa
ho-ay. ||1||
myryrwmmYhir ibnuAvrun koie ] mayray raammai har bin avar na ko-ay.
sqguru scu pRBu inrml w sbid iml wvw
hoie ]1]rhwau]
satgur sach parabh nirmalaa sabad milaavaa
ho-ay.||1|| rahaa-o.
sbid iml Ysoimil rhYij s nauAwpyl ey
iml wie ]
sabad milai so mil rahai jis na-o aapay la-ay
milaa-ay.
dUj YBwie konwiml YiPir iPir AwvYj wie ] doojai bhaa-ay ko naa milai fir fir aavai jaa-ay.
sBmihiekuvrqdweykorihAwsmwie ] sabh meh ik varatdaa ayko rahi-aa samaa-ay.
ij s nauAwip dieAwl uhoie sogurmuiK nwim
smwie ]2]
jis na-o aap da-i-aal ho-ay so gurmukh Naam
samaa-ay. ||2||
miqbuiDBvI nbuJ eI AMqir l oBivkwru] mat buDh bhavee na bujh-ee antar lobh vikaar.
l KcaurwsIhBrmdyBrimBRimhoie KuAwru] lakh cha-oraaseeh bharamday bharambharamho-ay
khu-aar.
pUribil iKAwkmwvxwkoie n mytxhwru]3] poorab likhi-aa kamaavanaa ko-ay na maytanhaar.
||3||
sqgur kI syvwgwKVI isrudIj YAwpugvwie ] satgur kee sayvaa gaakh-rhee sir deejai aap
gavaa-ay.
sbidiml ihqwhir iml YsyvwpvYsBQwie ] sabad mileh taa har milai sayvaa pavai sabh
thaa-ay.
pwris prisAYpwrsuhoie j oqI j oiqsmwie ] paaras parsi-ai paaras ho-ay jotee jot samaa-ay.
ij nkaupUribil iKAwiqnsqguruimil Aw
Awie ]4]
jin ka-o poorab likhi-aa tin satgur mili-aa
aa-ay. ||4||
mnBuKwBuKwmqkrihmqqUkrihpUkwr ] man bhukhaa bhukhaa mat karahi mat too
karahi pookaar.
l KcaurwsIhij inisrI sBsYdyie ADwru] lakh cha-oraaseeh jin siree sabhsai day-ay
aDhaar.
inrBausdwdieAwl uhYsBnwkrdwswr ] nirbha-o sadaa da-i-aal hai sabhnaa kardaa saar.
nwnk gurmuiKbuJ IAYpweIAYmoK
duAwru]5]3]36]
naanak gurmukh bujhee-ai paa-ee-ai mokh du-aar.
||5||3||36||
SIRI RAAGMEHLA 3 GHAR1
Inthepreviousshabad, GuruJi advisedusthatweshouldnot forsakeour householdsandroamaboutwearing
religious garbs. Insteadweshouldseek therefugeof theGuru, andleadour lifeas per his instructions and
meditateuponGodsName.
Explainingtheabovepointwithanexample, hesays, That(God), whosekingdomisthis(world), everyoneis
(obedienttoHim). BydoingdeedsinaccordancewiththeGurusadvice, thateternal (God) becomesmanifest
intheheart. Inwhosemindabidestheeternal (God) earnseverlastingbecomesthatpersonsglory. Theywho
meettheeternal (God) donotseparatefromHimagain, andtheyresideintheir ownhome(intheheart, which
isalsotheabodeof God).(1)
ThereforeaddressingGod, GuruJi says, "O myGod, I donothaveanyoneelseexceptYou. ThetrueGuru(is
theembodimentof the) eternal God, andthroughhiswordunionwithGodisobtained.(1-pause)
Elaboratingtheabovepoint, GuruJi says, Theonewhoremainsattunedtothe(Gurus) wordremainsunited
(withGod, but only that person remains united) whomGodHimself unites. No person canunitewithGod
whilebeingattachedtotheloveof other (worldlythings), thereforekeepscomingandgoing(inandoutof this
world) againandagain. Theone(God) residesinall hearts, andpervadeseverywhere. Thepersonuponwhom
Godismerciful, byGurusgracethatpersonremainsabsorbedin(Gods) Name.(2)
GuruJi next commentsuponthelearnedpeople, whoinsteadof trulymeditatingonGodsNametrytoshow
off their scholarshipbyenteringintocontroversies. Hesays, Thepundits(scholars) andastrologersreadmore
and morebooks, and then enter into (useless) discussions. But owing to their corrupted understandingand
intellect, and theviceof greed residing in them, they fail to realize thetruth. So they continueto wander
throughmillions(of existences), andareruinedinwandering. (But it isnot under their control, because) they
havetoactaccordingtotheir pre-ordaineddestiny, whichnoonecanerase.(3)
Now Guru Ji frankly acknowledges that it is very difficult to serve the Guru and follow his teachings.
Therefore, hesays, Theservice(followingtheadvice) of thetrueGuruisverydifficult, becausesheddingour
self-conceit, we have to surrender our head (our very life. It is only after such service that a person truly
understandstheGurusword.) It isonlywhenoneis unitedwiththe(Gurus) wordthat oneattainsGodand
ones (devotion) becomes fruitful. (It is believed that by touching the philosophers stone a piece of iron
becomesgold, but theGuruissucha) philosophersstone: by becomingattunedtohim, thepersonbecomes
thephilosophersstone(or theGuruhimself), andhislightmergesinthe(supreme) Light(of God. However),
onlythosepersonsinwhosefateissowrittenareblessedwiththecompany(orguidance) of thetrueGuru.(4)
But insteadof tryingtofollowtheGurus adviceandmeditatingonGods Name, most of usmakeexcuses:
suchas, wecannotdevotetimetodoGodsdevotionbecausewemustspendour timeearningour livelihood,
otherwiseour familywill starvetodeath. Commentingonsuchfalsepretensesof themind, GuruJi says, O
mymind, dont keepclamoringthat youarehungry, andunabletofulfill your (worldly) needs. (Rest assured
that) God, who has createdtheworldof millions of species, sustainsthemalso. Thefearless Godis always
merciful andtakescareof all. But, O Nanak, it isonlyby followingtheGurusguidancethat weunderstand
(thisthing), andobtainthedoor tosalvation.(5-3-36)
The message of this shabad is that we should have faith in God, that He is merciful and takes care of
all. Our aim in life should be to reunite with Him, and attain salvation from repeated births and
deaths. The best way to unite with God is to follow the holy word or the teachings of the Guru
(Granth Sahib Ji) and meditate on Gods Name.
isrIrwgumhl w3 ] Sireeraagmehlaa 3.
ij nI suix kYmMinAwiqnwinj Gir vwsu] jinee sun kai mani-aa tinaa nij ghar vaas.
gurmqI swl wihscuhir pwieAwguxqwsu] Gurmatee saalaahi sach har paa-i-aa guntaas.
sbidrqysyinrml yhausdbil hwrYj wsu] sabad ratay say nirmalay ha-o sad balihaarai
jaas.
ihrdYij nkYhir vsYiqquGit hYprgwsu]1] hirdai jin kai har vasai tit ghat hai pargaas. ||1||
mnmyryhir hir inrml uiDAwie ] man mayray har har nirmal Dhi-aa-ay.
Duir msqik ij nkauil iKAwsygurmuiKrhyil v
l wie ]1] rhwau]
Dhur mastak jin ka-o likhi-aa say gurmukh rahay
liv laa-ay. ||1|| rahaa-o.
hir sMqhudyKhundir kir inkit vsYBrpUir ] har santahu daykhhu nadar kar nikat vasai
bharpoor.
gurmiqij nI pCwixAwsydyKihsdwhdUir ] Gurmat jinee pachhaani-aa say daykheh sadaa
hadoor.
ij ngux iqn sdminvsYAauguxvMiqAwdUir ] jin gun tin sad man vasai a-ugunvanti-aa door.
mnmuKgux qYbwhryibnunwvYmrdy
J Uir ]2]
Manmukh gun tai baahray bin naavai marday
jhoor. ||2||
ij nsbidgurUsuix mMinAwiqnminiDAwieAw
hir soie ]
jin sabad guroo sun mani-aa tin man Dhi-aa-I-aa
har so-ay.
AnidnuBgqI riqAwmnuqnuinrml uhoie ] an-din bhagtee rati-aa man tan nirmal ho-ay.
kUVwrMguksuMBkwibnis j wie duKuroie ] koorhaa rang kasumbh kaa binas jaa-ay dukh
ro-ay.
ij suAMdir nwmpRgwsuhYEhusdwsdwiQru
hoie ]3]
jis andar naampargaas hai oh sadaa sadaa thir
ho-ay. ||3||
iehuj nmupdwrQupwie kYhir nwmuncyqYil v
l wie ]
ih janampadaarath paa-ay kai har naamna
chaytai liv laa-ay.
pMnw28 SGGS P-28
pig iKisAYrhxwnhI AwgYTaurunpwie ] pag khisi-ai rahnaa nahee aagai tha-ur na paa-
ay.
Ehvyl whiQn AwveI AMiqgieAwpCuqwie ] oh vaylaa hath na aavee ant ga-i-aa pachhutaa-
ay.
ij sundir krysoaubrYhir syqI il v l wie ]4] jis nadar karay so ubrai har saytee liv laa-ay.
||4||
dyKwdyKI sBkrymnmuiKbUJ npwie ] daykhaa daykhee sabh karay manmukh boojh na
paa-ay.
ij ngurmuiKihrdwsuDuhYsyv peI iqnQwie ] jin gurmukh hirdaa suDh hai sayv pa-ee tin
thaa-ay.
hir gux gwvihhir inqpVihhir gux gwie
smwie ]
har gun gaavahi har nit parheh har gun gaa-ay
samaa-ay.
nwnk iqnkI bwxI sdwscuhYij nwimrhyil v
l wie ]5]4]37]
naanak tin kee banee sadaa sach hai je naam
rahay liv laa-ay. ||5||4||37||
SIRI RAAG MEHLA3
Intheprevious shabad, GuruJi toldusthat thebest waytounitewithGodistofollowtheholywordor the
teachings of the Guru (Granth Sahib Ji) and meditate on Gods Name. In this shabad, he describes the
blessingsobtainedbythosepersonswholistentotheGuruswordandbelieveinit (byconvincingtheir minds
tomeditateonGodsName).
Hesays, Uponlisteningto theGurus word, they who haveobeyed(theadvicegiveninit), haveobtained
abodeintheir ownhome(of theheart, inwhichGodalsoresides). By followingtheGurusinstruction, they
praisetheeternal (God), andinthiswayhaveattainedGod, thetreasureof virtues. Theywhoareimbuedwith
the(Gurus) wordareimmaculate; I amalwaysasacrificetothem. TheyinwhoseheartsresidesGod, intheir
heartsisthe(divine) enlightenment. (1)
For thisreason, GuruJi saystohismind(andours): "O mymind, meditateontheimmaculateGod. Butonly
thoseGurus followersaretruly attachedto Godinwhosedestiny it is so writtenfromthevery beginning.
(1-pause)
Next addressingusinamost respectful andfriendlymanner, GuruJi says, "O devoteesof God, look witha
searchingglance, that Godabides close-by andpervades everywhere. They who recognizeGodthroughthe
Guru'steachingsseeHimalways present beforethem. Godalways abidesintheheartsof thosewhopossess
virtues. However, He remains far fromthevicious. Those conceited persons bereft of virtues, who do not
meditateuponGod'sName, dierepenting.(2)
Elaboratingon theabovethoughts, hesays, Therearethosewho, after listeningto theGurus word, have
acteduponit andhaverememberedGodintheir hearts. (Theyhaverealizedthat) becomingimbuednightand
daywithdevotiontoGod, mindandbodybecomepure. Likethefalseandtransient color of safflower, (false
isthedelight of worldly pleasures). Oneweepsmiserablywhensuchdelight disappears. But thepersonwho
hasthelightof GodsName(divineknowledge, intheheart) alwaysremainssteadfast(andstable).(3)
GuruJi thereforecautions us andsays: Uponreceivingthis invaluablelife, many peopledo not remember
Gods Namewithdedication. (They do not realizethat) whentheir foot slips (whendeathcomes), they will
not beableto stay in this world andwill findno placeto rest in thenext. Further, they will not beableto
regainthislost opportunity, andthereforeintheendtheywill leavethisworldinastateof repentance. But the
personuponwhomGodcastsHisgraciousglanceremainsimbuedwithlovefor God, andwill besaved.(4)
GuruJi finallycommentsonthosewhomakeashowof beingdevotedtoGod, but donot havereal lovefor
Him. Regardingsuchpersons, hesays, All performGodsworshipinimitationof others, but theself-willed
do not obtain trueunderstanding(of howto reflect upon Gods Name). But, theserviceor devotion of the
Gurus followers blessedwithpurehearts shall findacceptancewith God. They singGods praises, andby
readingandsingingdailyabout Hisglories, theyremainabsorbedinHim. O Nanak, ever trueisthewordof
thosewhoremaindevotedtoGodsName.(5-4-37)
The message of this shabad is that if we wish to be united with God, then we must listen to the Gurus
word, have faith in it, and act upon it. We should always remain imbued with true love for Gods Name
and sing His praise.
isrIrwgumhl w3 ] sireeraagmehlaa3.
ij nI iek minnwmuiDAwieAwgurmqI vIcwir ] jinee ik man NaamDhi-aa-i-aagurmatee
veechaar.
iqnkymuKsdauj l yiqquscYdrbwir ] tinkaymukh sadujlay tit sachai darbaar.
Eie AMimRqupIvihsdwsdwscYnwimipAwir ]1] o-ay amrit peeveh sadaa sadaa sachai Naam pi-
aar. ||1||
BweI rygurmuiKsdwpiqhoie] bhaa-eeraygurmukh sadaapat ho-ay.
hir hir sdwiDAweIAYml uhaumYkFYDoie ]1]
rhwau]
har har sadaa Dhi-aa-ee-ai mal ha-umai kadhai
Dho-ay. ||1|| rahaa-o.
mnmuKnwmunj wxnI ivxunwvYpiqj wie ] manmukh Naamnajaanneevin naavai pat jaa-ay.
sbdYswdunAwieE l wgydUj YBwie ] sabdai saad naaa-i-o laagaydoojai bhaa-ay.
ivstwkykIVypvihivic ivstwsyivstwmwih
smwie ]2]
vistaa kay keerhay paveh vich vistaa say vistaa
maahi samaa-ay. ||2||
iqnkwj nmusPl uhYj ocl ihsqgur Bwie ] tinkaajanamsafal hai jo chalehsatgur bhaa-ay.
kul uauDwrihAwpxwDMnuj xydI mwie ] kul uDhaarehaapnaaDhanjanaydeemaa-ay.
hir hir nwmuiDAweIAYij s nauikrpwkry
rj wie ]3]
har har NaamDhi-aa-ee-ai jis na-okirpaakaray
rajaa-ay. ||3||
ij nI gurmuiKnwmuiDAwieAwivchuAwpugvwie ] jinee gurmukh Naam Dhi-aa-i-aa vichahu aap
gavaa-ay.
Eie AMdrhubwhrhuinrml yscysic smwie ] o-ay andrahu baahrahu nirmalay sachay sach
samaa-ay.
nwnk Aweysyprvwxuhihij ngurmqI hir
iDAwie ]4]5]38]
naanak aa-ay say parvaan heh jin gurmatee har
Dhi-aa-ay. ||4||5||38||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi advisedusthat if wewishtobeunitedwithGod, thenwemust listentothe
Gurus word, havefaith in it, and act upon it. Weshould always remain imbued with truelovefor Gods
NameandsingHispraise. Inthisshabad, heelaboratesontheblessingsof meditatingonGodsName.
Hesays, ReflectingontheGurusinstruction, theywhohavemeditatedonGodsNamewithasinglemind,
arealways honored inthecourt of that eternal (God). Becauseof their lovefor (Gods) eternal Name, they
alwaysdrinktheimmortalizingnectar.(1)
Therefore, GuruJi saystous, "O brothers, oneisalwayshonoredbyfollowingGurusadvice. (Followinghis
instruction), weshouldalwayscontemplateonGod, sothatthefilthof ouregomaybewashedoff.(1-pause)
But therearemany self-conceited persons who do not care about the Gurus instructions. Regarding such
people, GuruJi says, Theself-willeddonot contemplateonGods Name, andwithout His Namethey lose
their honor. They do not relishGod's Name; they areattachedto theloveof theother (worldly wealth and
power). Theyarelikewormsof filth, sotheyfall infilth, andareconsumedinthefilth(of sins) itself.(2)
However, therearesomewholistentotheGuru, andactuponhisadvice. Describingtheblessingsobtainedby
suchGurusfollowers, hesays, Approvedisthelifeof thosewholiveaccordingtothetrueGuru'steachings.
Theysavetheir lineage, andblessedisthemother whogavebirthtothem. Therefore, weshouldall meditate
uponGodsName. However onlythatpersondoessouponwhomGodshowersHisgraceinHiswill.(3)
Inconclusion, GuruJi says, TheGurusfollowers, whoeffacingtheir egohavemeditateduponGodsName
arepurewithinandwithout. Beingpurethey remainmergedintheeternal God. O Nanak, approvedis the
adventof those, whofollowingtheGuru'sinstruction, contemplateonGod.(4-5-38)
The message of this shabad is that we should listen to the Guru, and act upon his advice. We should
meditate on Gods Name with single-minded devotion. By doing so we will save not only ourselves, but
also our entire lineage.
isrIrwgumhl w3 ] Sireeraagmehlaa3.
hir Bgqwhir Dnurwis hYgur pUiCkrihvwpwru] Har bhagtaa har Dhan raas hai gur poochh karahi
vaapaar.
hir nwmusl whinsdwsdwvKruhir nwmuADwru] Har Naam salaahan sadaa sadaa vakhar har Naam
aDhaar.
guir pUrYhir nwmuidRVwieAwhir BgqwAqutu
BMf wru]1]
Gur poorai har Naam drirh-aa-i-aa har bhagtaa
atut bhandaar. ||1||
BweI ryiesumnkausmJ wie ] Bhaa-eerayis man ka-o samjhaa-ay.
eymnAwl suikAwkrihgurmuiKnwmuiDAwie ]1]
rhwau]
Ay man aalas ki-aa karahi gurmukh Naam
Dhi-aa-ay. ||1|| rahaa-o.
hir Bgiqhir kwipAwruhYj ygurmuiKkry
bIcwru]
Har bhagat har kaa pi-aar hai jay gurmukh karay
beechaar.
pwKMif BgiqnhoveI duibDwbol uKuAwru] Pakhandbhagat nahova-ee dubiDhaabol
khu-aar.
sosyvkuhir AwKIAYj ohir rwKYauir Dwir ] So sayvak har aakhee-ai jo har raakhai ur Dhaar.
mnuqnusaupyAwgYDryhaumYivchumwir ] Man tan sa-upayaagai Dharayha-umai vichahu
maar.
DnugurmuiKsoprvwxuhYij kdynAwvYhwir ]3] Dhan gurmukh so parvaan hai je kaday na aavai
haar. |3||
krimiml YqwpweIAYivxukrmYpwieAwn j wie ] Karammilai taa paa-ee-ai vin karmai paa-i-aana
jaa-ay.
pMnw29 SGGS P- 29
l KcaurwsIhqrsdyij sumyl ysoiml Yhir Awie ] Lakh cha-oraaseeh tarasday jis maylay so milai har
aa-ay.
nwnk gurmuiKhir pwieAwsdwhir nwim
smwie ]4]6]39]
Naanak gurmukh har paa-i-aa sadaa har Naam
samaa-ay. ||4||6||39||
SIRI RAAG MEHLA3
Intheprevious shabad, GuruJi gaveus themessagethat weshouldlistentotheGuru, act uponhisadvice,
andmeditateuponGods Namewithsingle-mindeddevotion. By doingsowewill savenot only ourselves,
butalsoour entirelineage. Inthisshabad, heelaboratesontheimportanceof meditatinguponGodsName.
Hesays, For Godsdevotees, thewealthof GodsNameisthecommodityinwhichtheydeal, andunder the
adviceof theGuru, theytrade(inthiscommodity). Theyalways praiseGodsName, andGodsNameisthe
support of their life. Theperfect Guruhas implanted Gods Namein their hearts, thereforeGods Nameis
theirinexhaustibletreasure.(1)
Thereforeheadvisesus, O brother, counsel your mind, (andsay), O mymind: whyareyoulazy? Seeking
Gurusguidance, meditateuponGodsName."(1-pause)
NextGuruJi explainswhatdevotiontoGodmeans. Hesays, If followingGurusguidance, apersonreflects,
(thatpersonwouldrealize) that devotiontoGodisGodslove. Throughhypocrisy, Godsworshipcannot be
done. Anywordsspokeninduality(or lovefor thingsother thanGod) bringnothingbutharm. But, theperson
whohastrueenlightenmentanddivineknowledgestandsouteveninacrowdof hypocrites."(2)
Elaboratingonthequalitiesof atrueservant(or devotee) of God, GuruJi says, Onlythatpersoniscalledthe
trueservant of Godwhoalways keepsGodenshrinedintheheart. Suchapersoneffacesego, andsurrenders
both body and mind to God. Blessed and approved is that Gurus follower, who never comes (home)
defeated.(3)
ButGuruJi cautions, Onlywhen(God) bestowsHisgrace, weobtain(Him); without Hisgrace, Hecannotbe
attained. Millions craveunionwithHim, but only thoseareunitedwithHim, whomHeHimself unites. O
Nanak, onlythoseGurusfollowersobtainGodwhoalwaysremainabsorbedinGodsName.(4-6-39)
The message of this shabad is that if we want to unite with God, we should seek the Gurus refuge and
guidance. Through the Guru's teachings, we should develop true devotion and love for God. So that,
someday God may shower His mercy upon us also, and unite us with Him.
suKswgruhir nwmuhYgurmuiKpwieAwj wie ] sukh saagar har Naamhai gurmukhpaa-i-aajaa-ay.
AnidnunwmuiDAweIAYshj ynwimsmwie ] an-din Naam Dhi-aa-ee-ai sehjayNaamsamaa-ay.
AMdrurcYhir sc isaursnwhir gux gwie ]1] andar rachai har sach si-o rasnaa har gun gaa-ay.
||1||
BweI ryj guduKIAwdUj YBwie ] bhaa-eerayjagdukhee-aadoojai bhaa-ay.
gur srxweI suKul hihAnidnunwmuiDAwie ]1]
rhwau]
gur sarnaa-ee sukh laheh an-din Naam Dhi-aa-ay.
||1|| rahaa-o.
swcymYl un l wgeI mnuinrml uhir iDAwie ] saachaymail nalaag-ee mannirmal har Dhi-aa-ay.
gurmuiKsbdupCwxIAYhir AMimRqnwimsmwie ] gurmukhsabad pachhaanee-ai har amrit Naam
samaa-ay.
gur igAwnupRcMf ubl wieAwAigAwnuAMDyrw
j wie ]2]
gur gi-aan parchandbalaa-i-aaagi-aan
anDhayraa jaa-ay. ||2||
mnmuKmYl yml uBryhaumYiqRsnwivkwru] manmukhmailay mal bharay ha-umai tarisnaa
vikaar.
ibnusbdYmYl un auqrYmir j Mmihhoie KuAwru] binsabdai mail nautrai mar jamehho-aykhu-aar.
Dwqur bwj I pl ic rhynwaurvwrunpwru]3] Dhaatur baajee palach rahay naa urvaar na paar.
||3|
gurmuiKj pqpsMj mI hir kYnwimipAwru] gurmukhjap tapsanjmeehar kai Naampi-aar.
gurmuiKsdwiDAweIAYeykunwmukrqwru] gurmukhsadaaDhi-aa-ee-ai ayk Naamkartaar.
nwnk nwmu iDAweIAY sBnw j IAw kw
AwDwru]4]7]40]
naanak Naam Dhi-aa-ee-ai sabhnaa jee-aa kaa
aaDhaar. ||4||7||40||
SIRI RAAG MEHLA3
It is afact of lifethat weall try toachievehappinessinone-way or another. Most of usbelievethat wecan
achievehappinessbyacquiringworldlywealthandpower. Someof ustrytofindit throughobservingrituals,
ceremonies or disciplines prescribed by our respective faiths. Yet, happiness eludes us all. In this shabad,
GuruJi explainsthereasonsfor unhappiness, thereal sourceof happiness, andhowtoobtainit.
Hesays, GodsNameis(like) theoceanof joys, andit isobtainedthroughtheGurusgrace. (What weneed
todoisthat) followingGuru'steachings, weshould) meditateonGodsNamedayandnight. (Inthisway, one)
easily merges in His Name. Thus does our heart become imbued with the eternal God, and our tongue
(automatically) singsGodspraises.(1)
Giving themain cause of theworlds unhappiness and its cure, Guru Ji says, O brother, theworld is in
miserybecauseof duality (thelovefor worldly riches andpower, rather thanGod). It isonly by seekingthe
GurusrefugeandbymeditatingonGodsNamedayandnight, thatonecanobtainhappiness.(1-pause)
Elaboratingontheaboveremedy, GuruJi says, (Whenoneis immersedintheloveof theeternal God, the
mindbecomespure). WhenapersonwithapurifiedmindmeditatesonGod, thennodirt(of evil thought) can
stick to that person. Through the Gurus word we realizeGod, and mergein the nectar of His Name. By
illuminating our inner self with the light of the Guru's divineknowledge, all thedarkness of ignorance is
dispelled.(2)
Commenting on the conceited persons who do not follow the Gurus advice, but try to find happiness in
worldly wealth and power, he says, The self-willed persons are impure, and filled with the dirt of ego,
(worldly) desire, andsins. This filth is not washed off without meditatingon Gods Name. Therefore, they
(whodonot meditateonGods Name) areruined(intheprocess) of dyingandbeingbornagainandagain.
Theyremaininvolvedintheillusoryplayof theworld, andreachneither thisnor thatshore.(3)
But regardingthemeritsof aGurus follower, hesays, Becauseof their lovefor Gods Name, theGurus
followers havethemerits of worship, penance, andrestraint. (They firmly believethat) through theGurus
guidance, weshouldalways meditateupontheNameof theoneCreator. (Therefore), O Nanak, weshould
meditateontheNameof thatGodwhoisthesupportof all beings.(4-7-40)
The message of this shabad is that we should follow the teachings of the Guru (Granth Sahib Ji), act
upon them, and always meditate upon Gods Name from the core of our heart. Then we will not only
find happiness, but also achieve the very fount of all bliss.
Detail of shabads M: 1=33, M: 3=7, Total=40
sRIrwgumhl w3 ] sareeraagmehlaa 3.
mnmuKumoihivAwipAwbYrwguaudwsI n hoie] manmukh mohi vi-aapi-aa bairaag udaasee na
ho-ay.
sbduncInYsdwduKuhir drgihpiqKoie ] sabad na cheenai sadaa dukh har dargahi pat
kho-ay.
haumYgurmuiKKoeIAYnwimrqysuKuhoie ]1] ha-umai gurmukh kho-ee-ai Naamratay sukh
ho-ay. ||1||
myrymnAihinis pUir rhI inqAwsw] mayray man ahinis poor rahee nit aasaa.
sqgurusyiv mohuprj l YGr hI mwihaudwsw]1]
rhwau]
satgur sayv moh parjalai ghar hee maahi udaasaa.
||1|| rahaa-o.
gurmuiKkrmkmwvYibgsYhir bYrwguAndu] gurmukh karamkamaavai bigsai har bairaag
anand.
Aihinis BgiqkryidnurwqI haumYmwir incMdu] ahinis bhagat karay din raatee ha-umai maar
nichand.
vf YBwig sqsMgiqpweI hir pwieAwshij
Andu]2]
vadai bhaag satsangat paa-ee har paa-i-aa sahj
anand. ||2||
soswDUbYrwgI soeI ihrdYnwmuvswey] so saaDhoo bairaagee so-ee hirdai Naam
vasaa-ay.
AMqir l wig nqwmsumUl yivchuAwpugvwey] antar laag na taamas moolay vichahu aap
gavaa-ay.
nwmuinDwnusqgurUidKwil Awhir rsupIAw
AGwey]3]
NaamniDhaan satguroo dikhaali-aa har ras pee-aa
aghaa-ay. ||3||
ij iniknYpwieAwswDsMgqI pUrYBwig bYrwig ] jin kinai paa-i-aa saaDhsangtee poorai bhaag
bairaag.
mnmuKiPrihnj wxihsqguruhaumYAMdir
l wig ]
manmukh fireh na jaaneh satgur ha-umai andar
laag.
nwnk sbidrqyhir nwimrMgweyibnuBYkyhI
l wig ]4]8]41]
naanak sabad ratay har Naamrangaa-ay bin
bhai kayhee laag. ||4||8||41||
SIRI RAAG MEHLA 3
In the previous shabad, Guru Ji described the best way to find happiness. He squarely rejected the
commonnotionof findinghappinessthroughacquisitionof material wealthandpower. Yet thisraises the
question: what shouldapersondo? Shouldoneabandonall worldlywealthandconnections, andbecomea
recluse (as advocated by many faiths)? Or is there a better way? In this shabad, Guru Ji provides the
answer tothisandmanyother suchquestions.
Pointing to the basic reason for human un-happiness, he says, The self-conceited (human being) is so
entangledinmaterial attachment, that suchapersoncanneither beinlovewithGod, nor canget detached
fromworldlywealth. Suchapersondoesnot reflect onthe(Guru's) word, therefore, alwayssuffersinpain
and loses honor in Gods court. (We should realize that) we shed our ego by following the Guru's
instruction, andobtainhappinessbybeingimbuedwiththeName.(1)
Inhishumility, insteadof pointingfingerstowardsothers, GuruJi adviseshisownmindandsays, O my
mind, day and night remain filled with (worldly) desire. By serving the true Guru (and following his
instructions), theattachment withworldlyrichesisburnt away, andevenwhilestill livinginthehouse, we
becomedetached(fromtheworld).(1-pause)
GuruJi now comments on thelifeof aGurus follower. Hesays, TheGurus follower always does the
deedsordainedby theGuruandremainsdelightedfromwithin, becausewithinthat personislovefor God
and (spiritual) peace. (A Gurus follower) day and night meditates upon God, and dispelling ego from
within, remainscarefree. By great goodfortune(suchaperson) hasfoundcompanyof saintlypersonsand
hasattainedtoGodwhoisembodimentof peaceandbliss.(2)
Givingthedefinitionof atruesaint andarenouncer, hesays, Thereal saint andrenouncer istheonewho
enshrines Gods Nameintheheart. Within(suchaperson) thereisnot theslightest touchof evil thought,
and that person dispels self- (conceit) fromwithin. The true Guru has revealed the treasure of (Gods)
Name, andthat personissatiatedbydrinkingthedivineelixir.(3)
GuruJi thereforeconcludes theshabad by unequivocally declaring, Whosoever has attainedtoGod, has
doneso by perfect goodfortune, by engagingintheadoration of God inthecompany of saintly persons.
But beingafflictedwithego, theself-willeddonot understandwhat thetrueGurusays, sotheycontinueto
wander (in useless places). O Nanak, only they are imbued with the love for Gods Name, who are
imbued with the word (or advice of the Guru. But) without the fear-in-love (of God), one cannot be
imbuedwith(theloveor) attachment(for God).(4-8-41)
The message of this shabad is that to find true happiness and bliss, we need not renounce our family
or the world. All we need to do is to rise above our worldly desires and evil impulses (particularly
ego) while living in this world itself. This we can do by carefully listening to and acting upon the
word and advice of our Guru (Granth Sahib Ji), and by meditating on Gods Name with true love,
respect and devotion in the company of saintly persons.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
Gr hI saudwpweIAYAMqir sBvQuhoie ] ghar hee sa-udaa paa-ee-ai antar sabh vath ho-ay.
iKnuiKnunwmusmwl IAYgurmuiKpwvYkoie ] khin khin Naamsamaalee-ai gurmukh paavai ko-ay.
nwmuinDwnuAKutuhYvf Bwig prwpiq
hoie ]1]
Naam niDhaan akhut hai vadbhaag paraapat
ho-ay. ||1||
myrymnqij inMdwhaumYAhMkwru] mayray man taj nindaa ha-umai ahaNkaar.
pMnw30 SGGS P- 30
hir j IausdwiDAwie qUgurmuiKeykMkwru]1]
rhwau]
har jee-o sadaa Dhi-aa-ay too gurmukh aykankaar.
||1|| rahaa-o.
gurmuKwkymuKauj l ygur sbdI bIcwir ] gurmukhaa kay mukh ujlay gur sabdee beechaar.
hl iqpl iqsuKupwiedyj ipj ipirdYmurwir ] halat palat sukh paa-iday jap jap ridai muraar.
Gr hI ivic mhl upwieAwgur sbdI
vIcwir ]2]
ghar hee vich mahal paa-i-aa gur sabdee
veechaar. ||2||
sqgur qyj omuhPyrihmQyiqnkwl y] satgur tay jo muh fayreh mathay tin kaalay.
AnidnuduKkmwvdyinqj ohyj mj wl y] an-din dukh kamaavday nit johay jamjaalay.
supnYsuKundyKnI bhuicMqwprj wl y]3] supnai sukh na daykhnee baho chintaa parjaalay.
||3||
sBnwkwdwqweykuhYAwpybKs kryie ] sabhnaa kaa daataa ayk hai aapay bakhas karay-i.
khxwikCUnj wveI ij suBwvYiqsudyie ] kahnaa kichhoo na jaav-ee jis bhaavai tis day-ay.
nwnk gurmuiKpweIAYAwpyj wxY
soie ]4]9]42]
naanak gurmukh paa-ee-ai aapay jaanai so-ay.
||4||9||42||
SIRI RAAG MEHLA 3
In the previous shabad Guru Ji told us that we need not renounce our family and go to jungles or
mountainstofindGod(thetreasureof happiness). WecanattaintoGodwhilelivinginour homeitself. In
thisshabad hegoesastepfurther.
Hesays, (O myfriends), wecanobtainthecommodity (of GodsName) withinour heart itself, because
every commodity iscontainedwithin(our ownbody. Wecanobtainthiscommodity) by meditatingupon
Gods Name each and every moment. The treasure of Gods Name is inexhaustible, and it is obtained
throughgreat goodfortune, but onlya(rare) Gurusfollower obtains(thisunderstanding).(1)
Therefore advising himself (and indirectly us), he says, O my mind, abandon slander, conceit and
arrogance. Instead, seekingtheguidanceof theGuru, alwaysmeditateupontheoneGod.(1-pause)
Describing the blessings obtained by those who follow the Gurus advice and try to find God in their
heart, Guru Ji says, By reflecting upon the word of the Guru, the Gurus followers obtain honor. By
regularly meditating upon God in their heart, they enjoy peace both in this world and the next. By
reflectingupontheGurusword, theyhavefoundthemansion(of God) withinthemselves.(2)
But, regardingthosewhodonot listentotheGuru, hesays, Theywhoturntheir facesawayfromthetrue
Guru (and dont listen to him), aredisgraced. Day and night, they keep sufferings in pain, as if they are
beingstalkedby thedemonof deathfor castinghis nooseover them. They dont findpeaceeven intheir
dreamsandareconsumedbyworry.(3)
However, GuruJi shows compassionevenfor suchself- conceitedones, andshows themtheway out. He
says, (O my brothers), thebenefactor of all istheoneGod, andHeHimself showersHisgifts. Hegives
Hisgiftstowhomsoever Hepleases, andnothingcanbesaidabout it. (Thereforedont giveupevenif you
havemademistakesinthepast. Evennowif youprayfor Hismercyinasincereandhumbleway, Hemay
still forgiveyouandbless youwithhappiness. However), Nanak says that only throughtheGurusgrace,
weattaintoHim, andHeHimself knows(everything).(4-9-42)
The message of this shabad is that regardless of our past conduct, we can still achieve real peace and
happiness while living in this world. For this we must follow the Gurus guidance, and we must
humbly and sincerely pray to God to bless us in the matter. Then following Gurus advice, we must
rid our mind of the evils of avarice, ego and anger, and sincerely meditate upon Gods Name.
scwswihbusyvIAYscuvif AweI dyie ] sachaa saahib sayvee-ai sach vadi-aa-ee day-ay.
gur prswdI minvsYhaumYdUir kryie ] gur parsaadee man vasai ha-umai door karay-i.
iehu mnu Dwvqu qw rhY j w Awpy ndir
kryie ]1]
ih man Dhaavat taa rahai jaa aapay nadar karay-i.
||1||
BweI rygurmuiKhir nwmuiDAwie] bhaa-ee ray gurmukh har NaamDhi-aa-ay.
nwmuinDwnusdminvsYmhl I pwvYQwau]1]
rhwau]
Naam niDhaan sad man vasai mahlee paavai
thaa-o. ||1|| rahaa-o.
mnmuKmnuqnuAMDuhYiqs nauTaur n Twau] manmukh man tan anDh hai tis na-o tha-ur na
thaa-o.
bhuj onI BaudwiPrYij ausuM\ YNGir kwau] baho jonee bha-udaa firai ji-o sunjaiN ghar kaa-o.
gurmqI Git cwnxwsbidiml Yhir nwau]2] gurmatee ghat chaannaa sabad milai har naa-o.
||2||
qRYgux ibiKAwAMDuhYmwieAwmohgubwr ] tarai gun bikhi-aa anDh hai maa-i-aa moh gubaar.
l oBI AnkausyvdypiVvydwkrYpUkwr ] lobhee an ka-o sayvday parh vaydaa karai
pookaar.
ibiKAwAMdir pic mueynwaurvwrunpwru]3] bikhi-aa andar pach mu-ay naa urvaar na paar.
||3||
mwieAwmoihivswirAwj gqipqwpRiqpwil ] maa-i-aa mohi visaari-aa jagat pitaa partipaal.
bwJ hugurUAcyquhYsBbDI j mkwil ] baajhahu guroo achayt hai sabh baDhee jamkaal.
nwnk gurmiq aubry scw nwmu
smwil ]4]10]43]
naanak gurmat ubray sachaa Naamsamaal.
||4||10||43||
SIRI RAAG MEHLA 3
In theprevious shabad, Guru Ji told us that regardless of our past conduct, we could still achieve real
peace and happiness while living in this world. For this we must follow the Gurus guidance, and we
should humbly and sincerely pray to God to bless us in the matter. Then following Gurus advice, we
shouldridour mindof theevilsof avarice, egoandanger, andmeditateuponGodsName.
Inthisshabad, heelaboratesupontheblessingsof meditatingonGodsName, whichissynonymouswith
servingHim. Hesays, Weshouldservetheeternal Master, becauseHeblesses uswitheverlastingglory.
By theGurusgrace, Hecomes toabideinour heart anddispelsour ego. Thismindceasesitswanderings
(inpursuit of Maya) onlywhenHeHimself castsHisglanceof grace.(1)
Therefore, he advises, O brother, following Gurus guidance, meditate upon Gods Name. When the
treasureof HisNameisenshrinedintheheart, youwill findaplacein(Gods) mansion.(1-pause)
Guru Ji then observes, Themind and body of a self-conceited becomes blind (for thesakeof Maya or
worldly attachment). Therefore, such a person doesnt find shelter or a place of rest anywhere, and
continues wanderingthrough many existences, likeacrowscouringdeserted houses. It is only by acting
upontheGuru'steachingsthat onereceives thelight of divineknowledge(understandingof theright way
of life), andthroughthe(Guru's) wordoneobtainsGodsName.(2)
Next, GuruJi comments on thepundits (thereligious scholars) who readtheir faithbooks liketheVedas
and the Simritis, and deliver discourses. He says, The world is getting blinded (misled) by the three
modes of Maya, (the worldly riches and power). These are tamas (sloth or the darker urges), rajas
(passion, or urge for action), and Sativa (or the desire for good deeds). These create a kind of fog of
illusioninmansmind.
Greedy persons may appear to be serving others through their study of Vedas (Hindu holy books) and
giving lectures, but for the sake of earning money only. Such people are consumed by the poison (of
Maya) andtheyachievenothinginthisworldnor inthenext.(3)
In conclusion, Guru Ji says, Owing to their attachment to worldly wealth, the world has forgotten the
universal Father, theworld-cherisher. Without theGurus guidance, (theentireworld) is ignorant (of the
right path), and is thereforecaught in deaths noose. O Nanak, only by following Gurus teachings and
meditatingontheeternal Name, canonebesaved.(4-10-43)
The message of this shabad is that if we want to find salvation from the continuous pains of births
and deaths, we must follow the teachings of the Guru (Granth Sahib Ji), and meditate upon Gods
eternal Name. Only then will we obtain everlasting happiness both in this world and the next.
qRYgux mwieAwmohuhYgurmuiKcauQwpdupwie ] tarai gun maa-i-aa moh hai gurmukh cha-uthaa
pad paa-ay.
kir ikrpwmyl wieAnuhir nwmuvisAwminAwie ] kar kirpaa maylaa-i-an har Naam vasi-aa man
aa-ay.
poqYij nkYpuMnuhYiqnsqsMgiqmyl wie ]1] potai jin kai punn hai tin satsangat maylaa-ay.
||1||
BweI rygurmiqswic rhwau] bhaa-ee ray gurmat saach rahaa-o.
swcoswcukmwvxwswcYsbidiml wau]1]
rhwau]
saacho saach kamaavanaa saachai sabad
milaa-o. ||1|| rahaa-o.
ij nI nwmupCwixAwiqnivthubil j wau] jinee Naampachhaani-aa tin vitahu bal jaa- o.
AwpuCoif crxI l gwcl wiqnkYBwie ] aap chhod charnee lagaa chalaa tin kai bhaa-ay.
l whwhir hir nwmuiml Yshj ynwimsmwie ]2] laahaa har har Naam milai sehjay Naam
samaa-ay. ||2||
ibnugur mhl unpweIAYnwmunprwpiqhoie ] bin gur mahal na paa-ee-ai Naamna paraapat
ho-ay.
AYswsqgurul oiVl huij dUpweIAYscusoie ] aisaa satgur lorh lahu jidoo paa-ee-ai sach so-ay.
Asur sMGwrYsuiKvsYj oiqsuBwvYsuhoie ]3] asur sanghaarai sukh vasai jo tis bhaavai so
ho-ay. ||3||
j yhwsqgurukir j wixAwqyhoj yhwsuKuhoie] jayhaa satgur kar jaani-aa tayho jayhaa sukh
ho-ay.
eyhushswmUl ynwhI Bwaul weyj nukoie ] ayhu sahsaa moolay naahee bhaa-o laa-ay jan
ko-ay.
nwnk eyk j oiqduie mUrqI sbidiml wvw
hoie ]4]11]44]
naanak ayk jot du-ay moortee sabad milaavaa
ho-ay. ||4||11||44||
SIRI RAAG MEHLA 3
GuruJi concludedtheprevious shabad withtheremark that owingtotheir attachment toworldly wealth,
many peopleforget (God) theuniversal Father andtheworld-cherisher. Without theGurus guidance, all
human beings are ignorant (of the right path). In this shabad, he enlightens us more about worldly
attachmentsandtellsustheright waytoattainGod.
Hesays, (O myfriends, inthisworldispervading) theattachment for Maya (worldlyriches andpower),
due to which man has three kinds of inclinations or urges (for vice, virtue, or power. But a Gurus
follower (who follows theGurus guidance) attains to thefourth state(of Turya or spiritual exaltation).
GodsNamecomes toabideinthemindof suchaperson, andshowingHisgrace, Godunites that person
withHimself. They inwhosedestiny is themerit of virtues areledto thecompany of thesaintly persons
(wheretheylearntoriseabovethethreestatesof Maya, andmeditateuponGodsName).(1)
Therefore, Guru Ji lovingly advises, O brother, following theGurus teachings, remain merged in the
loveof theeternal (God). Inyour dailylifealsopracticenothingbut truthandearntruthful (honest) living,
andinthiswaythroughHiseternal word(or Name) uniteyourself with(God).(1-pause)
Describing how much he respects such persons, and the benefits of doing that Guru Ji says, I ama
sacrificeto thosewho haverealizedthevalueof (Gods) Name. Sheddingmy ego, I fall at their feet and
liveaccordingtotheir wishes(or command. Thepersonwhodoesthat) isblessedwiththeprofit of Gods
Name, andeasilymergesin(Gods) Nameitself.(2)
GuruJi nowcautionsusandsays, (O myfriends), without theguidanceof theGuru, Godsmansionis
not found, andHisNameisnot obtained. Therefore, youshouldfindsuchatrueGuru, throughwhomyou
canattainthat eternal (God). Suchapersonsubduestheinner demons(of lust, anger, greed, etc. and
believesthat) whatever pleasesGodshall cometopass.(3)
GuruJi concludes theshabad by statinganother beautiful thought. Hesays, As is theintensity of one's
belief (intheGuru), so is ones happiness. Thereis no shredof doubt inthis statement; let anyonetry to
lovetheGuru. O Nanak, (theGuruandGod) areoneLight intwo forms, andit is throughtheword(of
theGuru) that oneobtainsunion(withthisLight).(4-11-44)
The message of this shabad is that we must follow the Gurus word with the utmost love and respect,
and instead of performing deeds motivated by Maya (worldly riches and power); we should try to
lead an honest life motivated by love for God and the advice of the Guru. In this way, we will rise
above the three attributes of Maya, and reach the fourth stage or Turya, which is the stage of eternal
peace and bliss of union with God.
pMnw31 SGGS P- 31
AMimRquCoif ibiKAwl oBwxysyvwkrihivf wxI ] amrit chhod bikhi-aa lobhaanay sayvaa karahi
vidaanee.
AwpxwDrmugvwvihbUJ ihnwhI AnidnuduiK
ivhwxI ]
aapnaa Dharam gavaaveh boojheh naahee an-
din dukh vihaanee.
mnmuKAMDn cyqhI f UibmueyibnupwxI ]1] manmukh anDh na chaythee doob mu-ay bin
paanee.||1||
mnrysdwBj huhir srxweI ] man ray sadaa bhajahu har sarnaa-ee.
gur kwsbduAMqir vsYqwhir ivsir nj weI ]1]
rhwau]
gur kaa sabad antar vasai taa har visar na
jaa-ee. ||1|| rahaa-o.
iehusrIrumwieAwkwpuql wivic haumYdustI pweI ] ih sareer maa-i-aa kaa putlaa vich ha-umai
dustee paa-ee.
Awvxuj wxwj MmxumrxwmnmuiKpiqgvweI ] aavan jaanaa jaman marnaa manmukh pat
gavaaee.
sqgurusyiv sdwsuKupwieAwj oqI j oiqiml weI ]2] satgur sayv sadaa sukh paa-i-aa jotee jot
milaa-ee. ||2||
sqgur kI syvwAiqsuKwl I j oieCysoPl upwey] satgur kee sayvaa at sukhaalee jo ichhay so fal
paa-ay.
j qusquqpupivqusrIrwhir hir mMinvswey] jat sat tap pavit sareeraa har har man vasaa-ay.
sdwAn idrhYidnurwqI imil pRIqmsuKupwey]3] sadaa anand rahai din raatee mil pareetam
sukh paa-ay. ||3||
j osqgur kI srxwgqI hauiqn kYbil j wau] jo satgur kee sarnaagatee ha-o tin kai bal jaa-o.
dir scYscI vif AweI shj ysic smwau] dar sachai sachee vadi-aa-ee sehjay sach
samaa-o.
nwnk ndrI pweIAYgurmuiKmyil
iml wau]4]12]45]
naanak nadree paa-ee-ai gurmukh mayl
milaa-o.||4||12||45||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi advisedusthatinsteadof performingdeedsmotivatedbyMaya, weshouldtry
toleadanhonestlifemotivatedbylovefor Godandtheadviceof theGuru. Inthisway, wewill riseabovethe
threeattributes of Maya andattainTurya thefourthstageof eternal peaceandbliss of unionwithGod. But
still many self-willed people continue pursuing Maya (the worldly riches and power), and forsake the
opportunitytodelightinGodsName.
Commentingonthestateof suchself-willedor egocentricpeople, GuruJi says, Forsakingthespiritual life-
givingnectar of GodsName, conceitedpeopleclingtothepoison(of worldlyrichesandillusions) andserve
others(insteadof God). Inthisway, theyforgetthepurposeof humanlife. Theydonotrealize(their folly) and
their entirelifepassesinmisery. Thusblindedwithgreedfor Maya, self-willedpeopledonot remember God
(anddieaspiritual death, asif they) havedrownedwithoutwater.(1)
For thisreason, GuruJi addresseshismind(andours) andsays, "O mymind, always meditateontheName
andseekGod'srefuge. If theGuru'swordisenshrinedinyourmind, youwill never forgetGod.(1-pause)
Explainingthereason why peopleareso influenced by Maya, Guru Ji says, This body is likea robot of
Maya, inwhichhas beeninstalledthedemonof ego. (Becauseof this evil instinct), egocentric peoplekeep
goingthroughthecycleof birthanddeath, andtheylosetheir honor. However, thepersonwhoservesthetrue
Guru(andfollowshisadvice) attainseternal peace, andhislightmergeswiththe(supreme) Light.(2)
Manypeoplethinkthat servingtheGuru(or actingupontheadviceof theGuru) isverydifficult anduseless.
Removingthis misconception, GuruJi says, Serviceof thetrueGuruis extremely blissful; (by doingthis),
oneobtainstheblessingsonedesires. Theserviceof theGurubringsthemeritsof celibacy, charity, penance
andpurity of thebody, andenshrines Godinones mind. Suchapersonremains inastateof bliss day and
night, andenjoysthepeaceof unionwiththebelovedGod.(3)
GuruJi thereforeconcludes, I amasacrificetothosewhoseek therefugeof thetrueGuru. Theyobtaintrue
honor atthedoor of theeternal Being, andimperceptiblymergeintotheeternal God(Himself). ButO Nanak,
itisonlybyGodsgracethatoneisblessedwiththeopportunityof meetingsuchGurusfollowers.(4-12-45)
The message of this shabad is that instead of wasting our time in pursuing worldly wealth, we should
serve the true Guru by following his instructions and meditating on Gods Name.
mnmuKkrmkmwvxyij audohwgix qinsIgwru] manmukh karamkamaavnay ji-o dohaagantan
seegaar.
syj YkMqunAwveI inqinqhoieKuAwru] sayjai kant na aavee nit nit ho-ay khu-aar.
ipr kwmhl un pwveI nwdIsYGrubwru]1] pir kaa mahal na paav-ee naa deesai ghar
baar. ||1||
BweI ryiek minnwmuiDAwie] bhaa-ee ray ik man NaamDhi-aa-ay.
sMqwsMgiqimil rhYj iprwmnwmusuKupwie ]1]
rhwau]
santaa sangat mil rahai jap raam Naam sukh
paa-ay. ||1|| rahaa-o.
gurmuiKsdwsohwgxI iprurwiKAwaur Dwir ] gurmukh sadaa sohaaganee pir raakhi-aa ur
Dhaar.
imTwbol ihiniv cl ihsyj YrvYBqwru] mithaa boleh niv chaleh sayjai ravai bhataar.
soBwvMqI sohwgxI ij ngur kwhyquApwru]2] sobhaavantee sohaaganee jin gur kaa hayt
apaar. ||2||
pUrYBwig sqguruiml Yj wBwgYkwaudauhoie] poorai bhaag satgur milai jaa bhaagai kaa ud-
u ho-ay.
AMqrhuduKuBRmuktIAYsuKuprwpiqhoie] antrahu dukhbharam katee-ai sukh paraapat
ho-ay.
gur kYBwxYj ocl YduKun pwvYkoie ]3] gur kai bhaanai jo chalai dukh na paavai
ko-ay. ||3||
gur kyBwxyivic AMimRquhYshj ypwvYkoie ] gur kay bhaanay vich amrit hai sehjay paavai
ko-ay.
ij nwprwpiqiqnpIAwhaumYivchuKoie ] jinaa paraapattin pee-aa ha-umai vichahu
kho-ay.
nwnk gurmuiK nwmu iDAweIAY sic iml wvw
hoie ]4]13]46]
naanak gurmukhNaam Dhi-aa-ee-ai sach
milaavaa ho-ay. ||4||13||46||
SIRI RAAG MEHLA 3
Inthepreviousshabad, GuruJi commentedonthoseconceitedpeoplewhoareengrossedinamassingworldly
wealth and power (rather than trying to win Gods love). In this shabad, hecomments on the conduct of
another typeof selfconceitedpeople, whotrytowinGodslovebyperformingritualsor wearingholygarbs
insteadof followingtheadviceof theGuru. Hecomparessuchpeopletothosebrideswhoadornthemselves
withcostlyclothesandcosmetics, butdonttrulylovetheir spouses, andarethereforedesertedbythem.
GuruJi says, Performingof ritualsbyaconceitedpersonislikeadesertedwifesembellishmentof her body.
Her spousenever comestoher bed, everydayshefeelsmiserable. Shedoesnt reach(her) Spousesmansion,
norcansheseeHisdoor or knowHiswhereabouts.(1)
For thisreason, GuruJi advisesusandsays, "O brother, remember Godwithasinglemind. Thepersonwho
remainsunitedwiththecompanyof saintlypersonsobtainspeacebymeditatingonGodsName."(1-pause)
Nowcommentingontheconduct of theGurusdiscipleswhofollowtheGurusadvice, hesays, TheGurus
followers areliketheeternally weddedbrides who always keep their spouses enshrinedintheir heart. They
speak sweetly with all and behavevery humbly (and therefore) their Groom(always remains pleased with
themand) enjoys their company. Thepersonwho has unboundedlovefor theGuruis likeawell-respected
womanenjoyingmarital bliss.(2)
However, GuruJi comments, It isonlybygreat goodfortunethat aperson'sdestinyawakens, andmeetsthe
true Guru. (On meeting the Guru, that persons) suffering and illusion are removed fromwithin, and that
personattainspeace. Therefore, thepersonwhofollowstheGuruswill (or advice) neversuffersanypain.(3)
Inconclusion, GuruJi says: IntheGuru'swill is containedthenectar of GodsName; however, only arare
person obtains it by slowly and steadily following the Gurus advice. Only they who have obtained (this
nectar) havepartaken (it) by dispellingtheir ego fromwithin. (Therefore), O Nanak, following theGuru's
instructionweshouldmeditateuponGodsName, sothatwecanunitewiththeeternal (God).(4-13-46)
The message of this shabad is that instead of following the dictates of our own mind, we should follow
the advice of the Guru (Granth Sahib), and with true love and devotion sing praises of God in the
company of saintly persons.
j wipruj wxYAwpxwqnumnuAgYDryie ] jaapir jaanai aapnaa tanman agai Dharay-ay.
sohwgxI krmkmwvdIAwsyeI krmkryie ] sohaaganee karam kamaavdee-aa say-ee
karamkaray-i.
shj yswic iml wvVwswcuvf weI dyie ]1] sehjay saach milaavrhaa saach vadaa-ee
day-ay. ||1||
BweI rygur ibnuBgiqnhoie ] bhaa-eeraygur bin bhagat naho-ay.
ibnugur Bgiqn pweIAYj yl ocYsBukoie ]1] rhwau] bin gur bhagat na paa-ee-ai jay lochai sabh
l KcaurwsIhPyrupieAwkwmix dUj YBwie ] lakh cha-oraaseeh fayr pa-i-aa kaaman doojai
bhaa-ay.
ibnugur nIdn AwveI duKI rYix ivhwie ] bin gur need naaaveedukheerain vihaa-ay.
ibnusbdYiprun pweIAYibrQwj nmugvwie ]2] bin sabdai pir na paa-ee-ai birthaa janam
gavaa-ay. ||2||
pMnw32 SGGS P- 32
hauhaukrqI j guiPrI nwDnusMpYnwil ] ha-o ha-o kartee jag firee naa Dhan sampai
naal.
AMDI nwmun cyqeI sBbwDI j mkwil ] anDhee Naam na chayt-ee sabh baaDhee
jamkaal.
sqguir imil AYDnupwieAwhir nwmwirdYsmwil ]3] satgur mili-ai Dhan paa-i-aa har Naamaa ridai
samaal. ||3||
nwimrqysyinrml ygur kYshij suBwie ] Naam ratay say nirmalay gur kai sahj
subhaa-ay.
mnuqnurwqwrMg isaursnwrsnrswie ] man tanraataa rang si-o rasnaarasan rasaa-ay.
nwnk rMgu n auqrY j o hir Duir Coif Aw
l wie ]4]14]47]
naanak rangnautrai johar Dhur chhodi-aa
laa-ay. ||4||14||47||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi advisedusthat insteadof followingthedictatesof our ownmind, weshould
followtheadviceof our Guru, andinthecompanyof saintlypersonssingthepraisesof Godwithtruelove
anddevotion. In this shabad again GuruJi uses theexampleof abridewho tries to pleaseher groom. He
compareshumansoul withthebride, andGodwiththebelovedgroomwithwhomthesoul wishestounite.
GuruJi says, (O my friends), whenasoul (bride) recognizes (God) asher spouse, shesurrendersher body
andmindtoHim. (Inother words), shedoesthesamekindsof deedsasdoesatrulyweddedandunitedbride.
Bydoingso, sheimperceptiblyobtainsunionwiththeeternal (God), whoblessesherwithtruehonor.(1)
However, GuruJi cautionsusandtells, O brother, wecannot worshipGodwithout theGurus (guidance).
Evenif everyonemaylongfor it, still withouttheGuru'sguidance, Godsworshipcannotbedone.(1-pause)
Describing the fate of those who remain attached to worldly wealth, and try to attain to God without the
Gurus guidance, GuruJi says, Thebride(soul), whoremainscaught induality(theloveof worldlyriches)
wandersthroughmillionsof existences. Without theGurusguidance, shefindsnosleep(or rest), andspends
thenight (of her life) in agony. Without the(guidanceof theGurus) word, wecannot attainGod, andone
wastesoneslifeinvain.(2)
NowGuruJi commentsonthestateof theworldingeneral. Hesays, (Theentire) worldiswanderingaround
engrossed in selfishness, but (it doesnt realize that) accumulated wealth doesnt accompany anyone (after
death). Theblind(world) doesnotmeditateonGodsName, andisthereforeboundbythedemonof death(to
theperpetual painof birthsanddeaths). ItisonlybymeetingthetrueGuru, andenshriningGodsNameinthe
heart, that(true) wealthisobtained.(3)
Finally, describing the merits of imbuing oneself with the love of Gods Name, he says, They who are
imbuedwiththeloveof Gods Name, followingGurus instructiontheir lifebecomes naturallyimmaculate.
Their tongueremains delighted with therelish of Gods Name, and their mind and body areimbued with
(Gods) love. O Nanak, theywhomGodhasimbued(withHislove) fromtheverybeginning, their love(for
God) never fades.(4-14-47)
The message of the shabad is that if we want to enjoy eternal union with God, then we should serve (and
worship) Him like a loving wedded bride. But to understand the way to serve or please our Spouse, we
must seek and follow the guidance of our Guru (Granth Sahib Ji).
gurmuiKikpwkryBgiqkIj Yibnugur Bgiqn hoeI ] gurmukhkirpaakaraybhagat keejai bingur
bhagat na ho-ee.
AwpYAwpuiml weybUJ Yqwinrml uhovYsoeI ] aapai aap milaa-ayboojhai taanirmal hovai
so-ee.
hir j IauswcwswcI bwxI sbidiml wvwhoeI ]1] har jee-o saachaa saachee banee sabad milaavaa
ho-ee. ||1||
BweI ryBgiqhIxukwhyj ig AwieAw] bhaa-eeraybhagtiheenkaahayjagaa-i-aa.
pUrygur kI syv nkInI ibrQwj nmugvwieAw]1]
rhwau]
pooraygur keesayvna keeneebirthaajanam
gavaa-i-aa. ||1|| rahaa-o.
Awpyj gj IvnusuKdwqwAwpybKis iml wey] aapayjagjeevansukh-daata aapaybakhas
milaa-ay.
j IA j MqeyikAwvycwryikAwkoAwiKsuxwey] jee-a jant ay ki-aa vaychaaray ki-aa ko aakh
sunaa-ay.
gurmuiKAwpydyie vf weI Awpysyv krwey]2] gurmukh aapay day-ay vadaa-ee aapay sayv
karaa-ay. ||2||
dyiKkutMbumoihl oBwxwcl idAwnwil nj weI ] daykh kutamb mohi lobhaanaa chaldi-aa naal na
jaa-ee.
sqgurusyiv gux inDwnupwieAwiqs dI kImn
pweI ]
satgur sayv gun niDhaan paa-i-aa tis dee keem
napaa-ee.
hir pRBusKwmIqupRBumyrwAMqyhoie sKweI ]3] har parabh sakhaa meet parabh mayraa antay
ho-aysakhaa-ee. ||3||
AwpxYminiciqkhYkhweyibnugur Awpunj weI ] aapnai man chit kahai kahaa-aybingur aap
najaa-ee.
hir j IaudwqwBgiqvCl uhYkir ikrpwmMin
vsweI ]
har jee-o daataabhagat vachhal hai kar kirpaa
manvasaa-ee.
nwnk soBwsuriqdyie pRBuAwpygurmuiKdy
vif AweI ]4]15]48]
naanak sobhaa surat day-ay parabh aapay
gurmukhdayvadi-aa-ee. ||4||15||48||
SIRI RAAG MEHLA3
Inthesecondstanzaof thepreviousshabad, GuruJi statedthatwecouldnt serveor worshipGodwithout the
Gurus(guidance). Inthisshabad, heonceagainstressesthispointandgivesthereasonfor sayingso.
Hesays, OnlywhenGodshowsHiskindnessthroughtheGuru, weworshipGod; without theGurusgrace,
theworship (of God) is not possible. It is only when (God) unites onewith Himself that one understands
(reality), andbecomesimmaculate(intheheart. Theessenceof theGurus guidanceisthat) Godistrue, and
trueisHisBani (or utterance). ItisonlythroughtheGuruswordthatunionwithGodisobtained.(1)
Inorder toimpressuponusthegreat importanceof worshippingGod, GuruJi directlyaddressesusandsays,
O brother, why didyoucometothisworld(at all) if youarenot goingtoworshipGod? (If youhave) not
servedtheperfectGuru(byfollowinghisinstructions), youhavewastedyour lifeinvain."(1-pause)
However, regardingthekindness of God, GuruJi says, God, thelifeof theworld, is Himself thegiver of
peace, andafter kindly forgivingus unites us (withHim. Otherwise), what arethesehelpless creatures, and
what cananyonesay or do? ThroughtheGuru, (God) Himself bestows honor (onsome) andyokesthemto
Hisservice(anddevotion).(2)
Commentingontheattachment of humanbeingstotheir families, GuruJi says, Seeingonesfamily, one
becomes engrossed in its love. (However, this family) does not accompany aperson when (that person)
departs(fromthis world). Ontheother hand, it isimpossibletoappraisetheworthof thepersonwho, by
serving the true Guru, has attained (to God) the treasure of virtues. (Such a person realizes and says):
Godismyfriendandcompanion, andwill bemyhelper intheend(at thetimeof mydeath).(3)
GuruJi concludesthisshabad bystressingtheimportanceof theGurufor another reason. Hesays, Onemay
say or make others say about oneself (that onehe has dispelled ego. However), without the Gurus help,
egoismdoesnt go away. Thebountiful God loves His devotees, and by showingmercy Heenshrines (His
loving devotion) in the hearts (of His devotees). O Nanak, God Himself blesses a Gurus follower with
spiritual awakening, (toworship) HimandsingHispraises, andHimself confersglory.(4-15-48)
The message of the shabad is that it is only through the Guru that we can dispel egoism and truly
worship God. Therefore, we should always pray to God to bless us with the good sense to act
according to the Gurus teachings (enshrined in the holy Sri Guru Granth Sahib Ji).
Dnuj nnI ij inj wieAwDMnuipqwprDwnu] Dhanjannee jinjaa-i-aaDhan pitaaparDhaan.
sqgurusyiv suKupwieAwivchugieAwgumwnu] satgur sayvsukh paa-i-aa vichahu ga-i-aa
gumaan.
dir syvinsMqj nKVypwieinguxI inDwnu]1] dar sayvan sant jan kharhay paa-in gunee niDhaan.
||1||
myrymngur muiKiDAwie hir soie ] mayraymangur mukhDhi-aa-ayhar so-ay.
gur kwsbduminvsYmnuqnuinrml uhoie]1]
rhwau]
gur kaasabadman vasai mantannirmal ho-ay.
||1|| rahaa-o.
kir ikrpwGir AwieAwAwpyimil AwAwie ] kar kirpaaghar aa-i-aaaapaymili-aaaa-ay.
gur sbdI swl whIAYrMgyshij suBwie ] gur sabdee salaahee-ai rangaysahj subhaa-ay.
scYsic smwieAwimil rhYnivCuiVj wie ]2] sachai sach samaa-i-aa mil rahai na vichhurh jaa-ay.
||2||
j oikCukrxwsukir rihAwAvrunkrxwj wie ] jokichh karnaaso kar rahi-aa avar na karnaajaa-ay.
icrI ivCuMnymyil Anusqgur pMnYpwie ] chireevichhunaymayli-an satgur pannai paa-ay.
Awpykwr krwiesI Avrunkrxwj wie ]3] aapaykaar karaa-isee avar nakarnaajaa-ay. ||3||
mnuqnurqwrMg isauhaumYqij ivkwr ] mantan rataarangsi-o ha-umai taj vikaar.
Aihinis ihrdYriv rhYinrBaunwmuinrMkwr ] ahinis hirdai rav rahai nirbha-o Naamnirankaar.
nwnk Awip iml wieAnu pUrY sbid
Apwr ]4]16]49]
naanak aap milaa-i-anpoorai sabad apaar.
||4||16||49||
SIRI RAAG MEHLA3
Inthepreviousshabad, thethirdGuruAmardasJi statedthat it isonlywhen(throughtheGuru), Godshows
Hiskindnessthat weworshipGod, andwithout theGurusgracetheworship(of God) isnot possible. Inthis
shabad, Guru Amardas Ji praises his Guru (Angad Dev Ji) and his parents. He tells us, how through his
GurusgraceheobtainedtheguidanceandinspirationtoworshipGodandenjoyall kindsof blessings.
Hesays, Blessed is themother who gavebirthto theGuru(Angad Dev Ji), andblessed also is his noble
father. Byserving(anddevotedlyactingupontheadviceof) suchatrueGuru, manyhaveobtainedpeaceand
shedtheir egoismfromwithin. Thesaintlypeoplewhostandat thedoor (of theGuru) andservehimobtain
(God), thetreasureof virtues.(1)
Therefore, instructinghis mind(andours), hesays, "O my mind, followingtheGurus guidance, meditate
uponGod. If theGuru'sword(of advice) abidesintheheart, thenbothmindandbodybecomepure.(1-pause)
Rather thenclaiminganycredit for himself, GuruJi shareswithushowhehasbeenbestowedwithall the
blessingsheenjoys. Hesays, Showingmercy, God Himself cametoabideinmy heart, andonHisown,
He came and met me. (Therefore, I say that) through the Gurus word (the Gurbani), we should sing
Gods praises; (by doing so), He imperceptibly imbues us with His love. (Whom the) True one has
mergedin(His) true(Name) alwaysremainsunitedwith(Him), andisnever separatedfromHim.(2)
CommentingonGods omnipotenceandhowHeblesses apersonwithHis union, GuruJi says, Whatever
(God) wantstodoHeisdoing, nothingelsecanbedone. Byputtingthelongseparatedunder thechargeof the
trueGuru(Hehas) unitedthemwithHim. (Inthefuturealso) HewouldHimself doandget(everything) done:
nothingelsecanbedone(byanyone).(3)
Finally, describingthestateof thosewhomGodhasyoked totheserviceof theGuru, hesays, Shedding
ego and evil thoughts, thebody and mind (of such Gurus followers) is imbued with (Gods) love. Day
and night, they meditate in their heart on the fear-dispelling Name of the formless God. (In short), O
Nanak, throughtheperfect word(of adviceof theperfect Guru), thelimitless God hasunited (themwith
Him).(4-16-49)
The message of the shabad is that we should pray to God to bless us with true devotion to the Guru
(Granth Sahib). In doing so, we should devotedly listen to and act upon the Guru's word (of advice).
Further we should try to make ourselves so pure and full of love for God that, showing mercy, He may
come to abide in our heart and unite us with Him.
goivduguxI inDwnuhYAMqunpwieAwj wie ] govid guneeniDhaanhai ant napaa-i-aajaa-ay.
kQnI bdnI npweIAYhaumYivchuj wie ] kathneebadnee napaa-ee-ai ha-umai vichahu
jaa-ay.
pMnw33 SGGS P- 33
sqguir imil AYsdBYrcYAwipvsYminAwie ]1] satgur mili-ai sad bhai rachai aap vasai man aa-ay.
||1||
BweI rygurmuiKbUJ Ykoie ] bhaa-eeraygurmukh boojhai ko-ay.
ibnubUJ ykrmkmwvxyj nmupdwrQuKoie ]1]
rhwau]
bin boojhay karam kamaavnay janam padaarath
kho-ay.||1|| rahaa-o.
ij nI cwiKAwiqnI swdupwieAwibnucwKyBrim
Bul wie ]
jinee chaakhi-aa tinee saad paa-i-aa bin chaakhay
bharambhulaa-ay.
AMimRquswcwnwmuhYkhxwkCUnj wie ] amrit saachaa Naam hai kahnaa kachhoo na
jaa-ay.
pIvqhUprvwxuBieAwpUrYsbidsmwie ]2] peevat hoo parvaan bha-i-aa poorai sabad
samaa-ay. ||2||
Awpydyie qpweIAYhorukrxwikCUnj wie ] aapay day-ay ta paa-ee-ai hor karnaa kichhoo na
jaa-ay.
dyvx vwl ykYhiQdwiqhYgurUduAwrYpwie ] dayvan vaalay kai hath daat hai guroo du-aarai
paa-ay.
j yhwkIqonuqyhwhoAwj yhykrmkmwie ]3] jayhaa keeton tayhaa ho-aa jayhay karam
kamaa-ay. ||3||
j qusqusMj munwmuhYivxunwvYinrml unhoie ] jat sat sanjam Naam hai vin naavai nirmal na
ho-ay.
pUrYBwig nwmuminvsYsbidiml wvwhoie ] poorai bhaag Naam man vasai sabad milaavaa
ho-ay.
nwnk shj yhI rMig vrqdwhir gux pwvYsoie ]
4]17]50]
naanak sehjayheerangvaratdaahar gun paavai
so-ay. ||4||17||50||
SIRI RAAG MEHLA3
Inthepreviousfewshabads, GuruJi explainedfromdifferentanglestheimportanceof meditatinguponGods
Name, andwhyit isessential for ustoseektheGurusguidanceandrefuge. Inthisshabad, hesummarizeshis
thoughtsandlovinglygivesussimpleandstraightforwardadvice.
GuruJi says, Godisthetreasureof virtues, andHislimitscannot beknown. Wecannot attainHimby mere
talk or prattle. Onlyby dispellingegoismfromwithinus canHebeattained. MeetingthetrueGuru, weare
permeatedwithreverentfear of God, andHeHimself comestoabideinourheart.(1)
GuruJi comments, "Obrothers, onlyrarepersonsrealizeGodthroughtheGuru. Performingall other kindsof
deedsandritualswithoutrealizationiswastingvaluablehumanlife.(1-pause)
Statingthemerits of meditating on Gods Name, GuruJi says, Only thosewho havetasted thenectar of
(Gods Name) haveexperiencedits relish. But thosewho havenot tasted(thisnectar) arelost indoubt. The
eternal (Gods) Nameistheimmortalizingnectar; itsworthcannotbedescribed. Immediatelyupondrinkingit,
oneisabsorbedintheperfectword(of theGuru), andaccepted(inGodscourt).(2)
GuruJi nowexplainshowwecanobtaintheimmortalizingnectar of GodsName. Hesays, Wereceivethe
giftof thenectar (of GodsName) onlyif HeHimself bestowsit uponus. Nothingelsecanbedone(toobtain
it). Thisgift isintheGivershand, andonereceivesit at theGuru'sdoor (bybecomingGurusfollower). But
onebecomes(asGod) madehim. (However, weshouldunderstand) thatasonehasdonethedeedsinthepast,
onebecomessimilar(innextlife).(3)
Inclosing, GuruJi says, Chastity, truthfulness, andausterityareall containedin(Gods) Name, andwithout
theName, onedoesnot becomepure. Onlythroughperfect goodfortuneis(Gods) Nameenshrinedinmans
heart, andthroughtheGuruswordunionwithGodis obtained. O Nanak, onewhonaturallylivesinGods
lovedevelopsHisattributes.(4-17-50)
The message of this shabad is that if we want to achieve the true objective of human life (of
reuniting with God), we should faithfully act on the Gurus guidance, and meditate upon Gods
Name in a state of peace and poise.
kWieAwswDYaurDqpukrYivchuhaumYnj wie] kaaN-i-aa saaDhai uraDh tap karai vichahu ha-umai
najaa-ay.
AiDAwqmkrmj ykrynwmunkbhI pwie] aDhi-aatam karam jay karay Naam na kab hee
paa-ay.
gur kYsbid j IvqumrYhir nwmuvsYmin
Awie]1]
gur kai sabad jeevat marai har Naam vasai man
aa-ay. ||1||
suix mnmyryBj usqgur srxw] sun man mayraybhaj satgur sarnaa.
gur prswdI CutIAY ibKu Bvj l u sbid gur
qrxw]1] rhwau]
gur parsaadee chhutee-ai bikh bhavjal sabad gur
tarnaa. ||1|| rahaa-o.
qRYgux sBwDwquhYdUj wBwauivkwru] tarai gun sabhaaDhaat hai doojaabhaa-o vikaar.
pMifqupVYbMDnmohbwDwnhbUJ YibiKAwipAwir ] pandit parhai banDhan moh baaDhaa nah boojhai
bikhi-aapi-aar.
sqguir imil AYiqRkutI CUtYcauQYpidmukiq
duAwru]2]
satgur mili-ai tarikutee chhootai cha-uthai pad mukat
du-aar. ||2||
gur qymwrgupweIAYcUkYmohugubwru] gur taymaaragpaa-ee-ai chookai mohgubaar.
sbidmrYqwauDrYpweymoKduAwru] sabad marai taauDhrai paa-aymokh du-aar.
gur prswdI imil rhYscunwmukrqwru]3] gur parsaadeemil rahai sach Naamkartaar. ||3||
iehumnUAwAiqsbl hYCf ynikqYaupwie] ih manoo-aaat sabal hai chhaday nakitai upaa-ay.
dUj YBwieduKul wiedwbhuqI dyiesj wie] doojai bhaa-ay dukh laa-idaa bahutee day-ay
sajaa-ay.
nwnk nwim l gy sy aubry haumY sbid
gvwie]4]18]51]
naanak Naam lagay say ubray ha-umai sabad
gavaa-ay. ||4||18||51||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi advisedusthat if wewant toachievethetrueobjectiveof humanlife, we
should faithfully act upon theGurus guidance and meditate upon Gods Name in a state of peace and
poise. Naturally, questions arise regarding other methods advocated by various faiths, particularly the
bodily disciplineprescribedinHatha Yoga (penances andritual worships whichinthosedays werequite
popular inIndia). Healsocommentsontheconduct of pundits (Hindureligious scholars), whostudy and
expounduponVedas, andother holyscriptures.
Guru Ji says, Onemay torment ones body, and performpenanceby hanging upsidedown, but still ego
doesntgofromwithin. If oneperformsvariousspiritual deeds(dictatedbythemind), still thatpersonwould
never attainGodsName. FollowingtheGurusword(or instruction, whenonecompletelyeffacesonesego,
as if one) has diedwhilealive, thenGods Namecomes to abideintheheart.(1)Therefore, GuruJi says to
himself (andus), "ListenO mymind: hastentothesanctuaryof thetrueGuru. It isthroughtheGuru'sgrace
thatwearesaved, andcrossthepoisonousworldlyocean(full of evils).(1-pause)
NowGuruJi commentsontheconduct of pundits, whothinkthat theyareperforminghighlyvirtuousdeeds
by readingandexpoundinguponVedas (andother holybooks). Hesays, All deedsmotivatedby anyof the
threeimpulsesof Maya (greed, power or piety) areperishable. Theduality(or loveof worldlyriches, instead
of lovefor God) leadstoEvil. Thepundit (Hindupriest or scholar) readstheVedas motivatedby attachment
(for material gain). Engrossedinloveof thepoison(of Maya), hefails torealizeGod. Only by meetingthe
trueGurudoesonefindreleasefromthethreeattributesof Maya, andreachthefourthstateof salvation.(2)
Explaininghowwearereleasedfromthebondageof Maya, andfindsalvationthroughtheGurusguidance,
he says, Fromthe Guru, we understand the (right) way (to meet God), and the darkness of our worldly
attachment isremoved. Following(theGurusword) of advice, whenone(soerasestheself-conceit asif one
has) died, only thenoneis emancipated, andreaches thedoor of salvation. Inthis way, throughtheGurus
graceapersonremainsunitedwiththeeternal Nameof theCreator.(3)
Summarizinghiscomments, GuruJi says, Thismindisvery obstinateanddominating. It doesnot releasea
person(fromits gripandwrongpath) by any means. By becomingentangledin lovefor worldly lusts and
evils (thedemonof death) punishes us severely. However, O Nanak, they who shedtheir ego through the
Gurusword, andareattunedtotheName(of God), aresaved.(4-18-51)
The message of this shabad is that our mind is very deceitful and obstinate. It can get us into a lot of
trouble by tempting us with various lusts and passions. Any amount of ritualistic austerities and
restraints to control our mind are of no use. The only way is to listen to the Guru's advice, act upon
it, and meditate upon Gods Name.
ikrpwkrygurupweIAYhir nwmodyieidRVwie] kirpaa karay gur paa-ee-ai har Naamo day-ay
drirh-aa-ay.
ibnugur iknYnpwieE ibrQwj nmugvwie] bingur kinai napaa-i-o birthaajanamgavaa-ay.
mnmuKkrmkmwvxydrghiml Ysj wie]1] manmukh karam kamaavnay dargeh milai sajaa-ay.
||1||
mnrydUj wBwaucukwie] manray doojaabhaa-ochukaa-ay.
AMqir qyrYhir vsYgur syvwsuKupwie] rhwau] antar tayrai har vasai gur sayvaa sukh paa-ay.
rahaa-o.
scubwxI scusbduhYj wsic DryipAwru] sach baneesach sabad hai jaa sach Dharaypi-aar.
hir kwnwmuminvsYhaumYkoDuinvwir ] har kaa Naamman vasai ha-umai kroDhnivaar.
mininrml nwmuiDAweIAYqwpweymoKduAwru]2] man nirmal Naam Dhi-aa-ee-ai taa paa-ay mokh
du-aar. ||2||
haumYivic j guibnsdwmir j MmYAwvYj wie] ha-umai vichjag binasdaamar jammai aavai jaa-ay.
mnmuKsbdunj wxnI j wsinpiqgvwie] manmukhsabad najaannee jaasan pat gavaa-ay.
gur syvwnwaupweIAYscyrhYsmwie]3] gur sayvaa naa-o paa-ee-ai sachay rahai samaa-ay.
||3||
pMnw34 SGGS P- 34
sbidmMinAYgurupweIAYivchuAwpugvwie] sabad mani-ai gur paa-ee-ai vichahu aapgavaa-ay.
AnidnuBgiqkrysdwswcykI il vl wie] an-din bhagat karaysadaasaachay keelivlaa-ay.
nwmu pdwrQu min visAw nwnk shij
smwie]4]19]52]
Naampadaarath man vasi-aa naanak sahj samaa-ay.
||4||19||52||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi toldusthat our mindisverydeceitful andobstinate. It canget usintoalot of
trouble by tempting us with various lusts and passions. Any amount of ritualistic austerities and restraints
cannot control our mind. Thebest way to control our mindis to listentotheGuru'sadvice, act uponit, and
meditateuponGodsName. Inthisshabad, GuruJi tellsushowwecanfindtheGuru, andhowhisguidance
helpsusinattainingtoGod.
Hesays, (It is only whenGod) showsmercy that wefindtheGuru, who firmlyestablishesGods Namein
our heart. Without (theguidanceof) theGuru, no onehas ever obtained(Gods Name, without which) one
personhaswastedoneslife. Byperforming(ritualistic) deedsaccordingtothedictatesof our mind, wesuffer
punishmentinGodscourt.(1)
GuruJi thereforesaystohimself (andus), "O mymind, forsaketheloveof theother (worldlyriches). Within
you resides God: by serving (and following theadvice of) theGuru (you can recognizeHim, and) obtain
peace.(1-pause)
NowGuruJi explainshowtheGurus wordor advicehelps us inattainingthebliss of unionwithGod. He
says, Whenapersoncultivateslovefor theeternal God(thenthat personrealizesthat Gurbani) theGurus
utteranceisthetrueword(of God). Thendispellingego, andanger fromoneswithin, GodsNamecomesto
reside in the mind. (In short, if) we meditate on Gods Name with a pure mind, we attain the door to
salvation.(2)
However, GuruJi notes, Theworldperishesinego(andtherefore) keepsdyingtobebornagain, comingand
going(inandoutof theworld). Theself-willeddonotrealizethevalueof theGuru'sword(of advice), sothey
would depart (from this world) losing their honor. Only by serving the true Guru (and following his
instructions), GodsName(andenlightenment) isobtained, andoneremainsmergedintheeternal (God).(3)
Inconclusion, GuruJi says, Onlywhenweremoveour self conceit(fromwithin), andobey(andactuponthe
Gurus) word will weobtain(God, theultimate) Guru. (Such aperson) day andnight worships theeternal
(God), withmindattunedtoHim. O Nanak, thecommodityof (Gods) Nameresidesinthat personsmind,
andsuchapersoneasilymerges(intheeternal God).(4-19-52)
The message of this shabad is that if we want to unite with God and live in eternal bliss, we should
seek the Guru's refuge and follow the word (of his advice, or the Gurbani as enshrined in Guru
Granth Sahib Ji).
ij nI purKI sqgurunsyivE syduKIeyj ugcwir ] jinee purkhee satgur na sayvi-o say dukhee-ay jug
chaar.
Gir hodwpurKunpCwixAwAiBmwinmuTyAhMkwir ] ghar hodaa purakh na pachhaani-aa abhimaan
muthay aha
N
kaar.
sqgurUikAwiPtikAwmMigQkysMswir ] satguroo ki-aa fitki-aa mang thakay sansaar.
scwsbdunsyivE siBkwj svwrxhwru]1] sachaa sabad na sayvi-o sabh kaaj savaaranhaar.
||1||
mnmyrysdwhir vyKuhdUir ] man mayray sadaa har vaykh hadoor.
j nmmrn duKuprhrYsbid rihAwBrpUir ]1]
rhwau]
janam maran dukh parharai sabad rahi-aa
bharpoor. ||1|| rahaa-o.
scusl whinsyscyscwnwmuADwru] sach salaahan say sachay sachaa NaamaDhaar.
scI kwr kmwvxI scynwil ipAwru] sachee kaar kamaavnee sachay naal pi-aar.
scwswhuvrqdwkoienmytxhwru] sachaa saahu varatdaa ko-ay na maytanhaar.
mnmuKmhl unpwienI kUiVmuTykUiVAwr ]2] manmukh mahal na paa-inee koorh muthay
koorhi-aar. ||2||
haumYkrqwj gumuAwgur ibnuGor AMDwru] ha-umai kartaa jag mu-aa gur bin ghor anDhaar.
mwieAwmoihivswirAwsuKdwqwdwqwru] maa-i-aa mohi visaari-aa sukh-daata daataar.
sqgurusyvihqwaubrihscurKihaur Dwir ] satgur sayveh taa ubreh sach rakheh ur Dhaar.
ikrpwqyhir pweIAYsic sbidvIcwir ]3] kirpaa tay har paa-ee-ai sach sabad veechaar.
||3||
sqgurusyivmnuinrml whaumYqij ivkwr ] satgur sayv man nirmalaa ha-umai taj vikaar.
AwpuCoif j IvqmrYgur kYsbidvIcwr ] aap chhod jeevat marai gur kai sabad veechaar.
DMDwDwvqrihgeyl wgwswic ipAwru] DhanDhaa Dhaavat reh ga-ay laagaa saach pi-aar.
sic rqymuKauj l yiqquswcYdrbwir ]4] sach ratay mukh ujlay tit saachai darbaar. ||4||
sqgurupurKunmMinE sbidnl goipAwru] satgur purakh na mani-o sabad na lago pi-aar.
iesnwnudwnuj yqwkrihdUj YBwieKuAwru] isnaan daan jaytaa karahi doojai bhaa-ay khu-aar.
hir j IauAwpxI ikpwkryqwl wgYnwmipAwru] har jee-o aapnee kirpaa karay taa laagai Naam
pi-aar.
nwnk nwmusmwil qUgur kYhyiq
Apwir ]5]20]53]
naanak Naamsamaal too gur kai hayt apaar.
||5||20||53||
SIRI RAAG MEHLA3
Inthefirst stanzaof thepreviousshabad, GuruJi toldusthat without (theguidanceof) theGuru, noonehas
ever obtained Gods Name, without which one has wasted ones life. By performing (ritualistic) deeds
accordingto thedictates of our mind, wesuffer punishment in Gods court. GuruJi begins this shabad by
describingthestateandfateof thoseself-conceitedpeoplewhodonotservetheGuru, (followhisadvice).
Hesays, Theywhohavenotserved(followedtheadviceof) thetrueGurualwaysremainmiserable. Theydo
not recognize God residing in their own hearts, because they are deceived by their self-conceit and ego.
RejectedbythetrueGuru, theyget exhaustedbeggingthroughouttheworld(inthepursuit of riches). Theydo
notmeditateuponthetrueword(of theGuru, which) canaccomplishall tasks.(1)
For thisreason, GuruJi tellshimself (andus), "O mymind, alwayssee(andfeel) thepresenceof Godrightin
front of you. Hedestroys thepangsof birthanddeath, andisfullypervadingeverywhereintheformof (the
Gurus) word.(1-pause)
Describingthemeritsof praisingGod, hesays, They who praisetheeternal (God) alsobecomeeternal and
(Gods) eternal Namebecomestheir solesupport. Beingimbuedwiththeeternal God, theyliveatruthful life.
(They seeGod) pervadingeverywherelikeatrueking, whosewrit noonecanerase. Ontheother hand, the
self-conceitedpeople(whodonot followGurusadvice) never attaintoGods mansion, andthesefalseones
aredeceivedbyfalsehood.(2)
Next, Guru Ji comments upon the world in general and says, "Absorbed in egoism, the entire world is
perishing(spiritually). Without (theguidanceof) theGuru, thereis only thepitch darkness (of ignorance).
Driven by attachment for Maya, theworld has forgotten (God) theGiver of joy. However, they who serve
(andfollow) thetrueGuru, andkeeptheeternal (God) enshrinedintheir hearts, aresaved. But onlyby (His)
gracecanweobtainGod, andreflectonthe(Gurus) eternal word.(3)
Describingthemeritsof servingtheGuru(byfollowinghisadvice), hesays, WhenwefollowGurusadvice,
our mindshedsitsegoandlustandbecomespure. ByreflectingontheGurusword, oneshedsself-conceit, as
if onehasdiedwhilestill alive. Thenall onesdeeds(inpursuit of Maya) areended, andoneisimbuedwith
lovefor theTrueOne. Thosewhoaredyedintruthcarryradiantfacesinthetruecourt(of God).(4)
Finally, revertingtohisstatementinthebeginningof theshabad, GuruJi says, All theablutionsandcharities
made in duality (motivated by love for worldly wealth) by those who are not imbued with love for (the
Gurus) word and havenot accepted thetrueGuru(as their guide) arewasted, and bringonly dishonor or
suffering. If GodshowsHisgracetheyareimbuedwiththelovefor (Gods) Name. O Nanak, throughinfinite
loveanddevotionfor theGuru, meditateupon(Gods) Nameandpreserveitinyour heart.(5-20-53).
The message of the shabad is that if we do not realize God who is residing right in our own hearts, it
would be a tragedy. Therefore, instead of following the dictates of our own mind and running after
worldly riches, we should truly reflect and act upon the word of the Guru (Granth Sahib Ji), and
shedding our ego, we should meditate upon Gods Name with true love and devotion.
iksuhausyvI ikAwj pukrI sqgur pUCau
j wie ]
kis ha-o sayvee ki-aa jap karee satgur poochha-o
jaa-ay.
sqgur kwBwxwmMinl eI ivchuAwpugvwie ] satgur kaa bhaanaa man la-ee vichahu aap
gavaa-ay.
eyhwsyvwcwkrI nwmuvsYminAwie ] ayhaa sayvaa chaakree Naamvasai man aa-ay.
nwmYhI qysuKupweIAYscYsbidsuhwie ]1] Naamai hee tay sukh paa-ee-ai sachai sabad
suhaa-ay. ||1||
mnmyryAnidnuj wguhir cyiq] man mayray an-din jaag har chayt.
AwpxI KyqI riKl YkUMj pVYgI Kyiq]1]
rhwau]
aapnee khaytee rakh lai koo
N
j parhaigee khayt. ||1||
rahaa-o.
mnkIAwieCwpUrIAwsbidrihAwBrpUir ] man kee-aa ichhaa pooree-aa sabad rahi-aa
bharpoor.
BYBwie Bgiq krih idnurwqI hir j IauvyKY
sdwhdUir ]
bhai bhaa-ay bhagat karahi din raatee har jee-o
vaykhai sadaa hadoor.
scYsbidsdwmnurwqwBRmugieAwsrIrhu
dUir ]
sachai sabad sadaa man raataa bharamga-i-aa
sareerahu door.
inrml uswihbupwieAwswcwguxI ghIru]2] nirmal saahib paa-i-aa saachaa gunee gaheer. ||2||
j oj wgysyaubrysUqygeymuhwie ] jo jaagay say ubray sootay ga-ay muhaa-ay.
scwsbdunpCwixE supnwgieAwivhwie ] sachaa sabad na pachhaani-o supnaa ga-i-aa
vihaa-ay.
suM\ yGr kwpwhuxwij auAwieAwiqauj wie ] sunjay ghar kaa paahunaa ji-o aa-i-aa ti-o jaa-ay.
pMnw35 SGGS P- 35
mnmuK j nmuibrQwgieAwikAwmuhudysI
j wie ]3]
manmukh janam birthaa ga-i-aa ki-aa muhu daysee
jaa-ay. ||3||
sB ikCuAwpyAwip hYhaumYivic khnun
j wie ]
sabh kichh aapay aap hai ha-umai vich kahan na
jaa-ay.
gur kYsbidpCwxIAYduKuhaumYivchugvwie ] gur kai sabad pachhaanee-ai dukh ha-umai vichahu
gavaa-ay.
sqgurusyvinAwpxwhauiqnkYl wgaupwie ] satgur sayvan aapnaa ha-o tin kai laaga-o paa-ay.
nwnk dir scYsicAwr hih hauiqn bil hwrY
j wau]4]21]54]
naanak dar sachai sachiaar heh ha-o tin
balihaarai jaa-o. ||4||21||54||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi commentedthattheentireworldisdying(andsufferinggrievously) becauseit
is afflictedwithego. Naturallythequestionarises: What shouldonedo, if onewantsto saveoneself from
thissuffering?
Inthis shabad, GuruJi answers thisquestionby saying, (WhenI ask my Guru) whomI shouldserve, and
what I shouldmeditateupon(I receivetheanswer that) dispellingmyegofromwithin, I shouldsubmit tothe
trueGurus will. This is thereal service anddevotion, through which Gods Namecomes to reside in the
heart. Fromtheeternal (Gods) Nameitself doweobtainpeace, andthroughtheeternal word(of theGuru),
webecome(spiritually) embellished.(1)
Now citing the example of flamingoes, who many times suddenly ruin a crop if its owner is not always
watchful, Gurusays, O my mind, always remainwakeful (fromtheattacks of evil impulses), andmeditate
uponGodsName. Inthisway, protectthecrop(of your spiritual life), lesttheflamingoes(of death) suddenly
invadethefield(of your bodyandnullifyall your spiritual endeavors).(1-pause)
Statingthebenefits of meditatingupon Gods Name, hesays, They whoseheart remains filled with the
word (of theGuru), all their desires arefulfilled. Day andnight, they worship(God) inastateof divine
aweandlove, andalwaysseeGodmanifest beforethem. Their mindisalwaysdyedwiththetrueword(of
theGuru), andall doubt goesout of their body. Theyhaveobtainedtheeternal Treasureof merits.(2)
GuruJi thereforestates, Theywhoremainwatchful (about theonslaughtsof Maya, theworldlytemptations)
aresaved, but they who remain asleep (unawareof thesetemptations) arerobbed. They do not realizethe
eternal word (of adviceof theGuru), and their life passes in vain likeadream. Likeaguest in adeserted
house, they leavetheworld as empty-handed as they cameinto it. In this way, thelifeof theseself-willed
peopleiswasted. Withwhatfacewill theygotoGodscourt?(3)
Finally, enunciatingtheunderlyingprinciple, GuruJi says, (Godby) Himself isall inall, but inour egowe
cannot say this. However, if through the Guru's word (of advice) we recognizeHim, we can remove the
maladyof egofromwithinus. Therefore, I fall at thefeet of thosewhoservetheir trueGuru(andfollowhis
advice). O Nanak, suchpeoplearejudgedtobetrue(andworthyof honor) at thedoor of theeternal (God),
andI amasacrificeuntothem.(4-21-54)
The message of the shabad is that before we are afflicted with old age, or struck by death, we should
humbly study and follow the word of the Guru (Granth Sahib). Shedding our ego, we should always
meditate upon Gods Name with love and devotion. So that in His mercy, God may bestow His grace
upon us and unite us with Him.
j yvyl wvKquvIcwrIAYqwikquvyl wBgiq
hoie ]
jay vaylaa vakhat veechaaree-ai taa kit vaylaa bhagat
ho-ay.
AnidnunwmyriqAwscyscI soie ] an-din Naamayrati-aasachaysachee so-ay.
iekuiql uipAwrwivsrYBgiqiknyhI hoie ] ik til pi-aaraa visrai bhagat kinayhee ho-ay.
mnuqnusIql uswc isauswsun ibrQw
koie ]1]
man tanseetal saach si-o saas na birthaako-ay. ||1||
myrymnhir kwnwmuiDAwie] mayrayman har kaaNaamDhi-aa-ay.
swcI BgiqqwQIAYj whir vsYminAwie ]1]
rhwau]
saachee bhagattaa thee-ai jaa har vasai man aa-ay.
||1|| rahaa-o.
shj yKyqI rwhIAYscunwmubIj upwie ] sehjaykhaytee raahee-ai sachNaambeej paa-ay.
KyqI j MmI Agl I mnUAwrj wshij suBwie ] khaytee jammee aglee manoo-aa rajaa sahj
subhaa-ay.
gur kwsbduAMimRquhYij qupIqYiqKj wie ] gur kaasabad amrit hai jit peetai tikh jaa-ay.
iehumnuswcwsic rqwscyrihAwsmwie ]2] ih man saachaa sach rataa sachay rahi-aa samaa-ay.
||2||
AwKxuvyKxubol xwsbdyrihAwsmwie ] aakhan vaykhan bolnaasabdayrahi-aasamaa-ay.
bwxI vj I chuj ugI scoscusuxwie ] banee vajeechahujugeesacho sach sunaa-ay.
haumYmyrwrihgieAwscYl ieAwiml wie ] ha-umai mayraareh ga-i-aasachai la-i-aamilaa-ay.
iqnkaumhl uhdUir hYj osic rhyil v
l wie ]3]
tin ka-o mahal hadoor hai jo sach rahay liv laa-ay.
||3||
ndrI nwmuiDAweIAYivxukrmwpwieAwn
j wie ]
nadree NaamDhi-aa-ee-ai vin karmaa paa-i-aa na
jaa-ay.
pUrYBwig sqsMgiql hYsqguruBytYij suAwie ] poorai bhaagsatsangat lahai satgur bhaytai jis aa-ay.
AnidnunwmyriqAwduKuibiKAwivchuj wie ] an-din Naamayrati-aadukhbikhi-aavichahu jaa-ay.
nwnk sbidiml wvVwnwmynwim
smwie ]4]22]55]
naanak sabad milaavrhaa Naamay Naam samaa-ay.
||4||22||55||
SIRI RAAG MEHLA3
AccordingtoBh. Vir SinghJi, it appearsthat GuruJi utteredthisshabad inresponsetoaquestionregarding
themost appropriatetimefor meditatinguponGods Name. Inthis shabad, GuruJi first clarifies thewhole
conceptof GodsName, andthenanswersthequestionregardingthemostappropriatetime.
Hesays, If weponder (andtrytofindout, if thereisanyparticular timefor worshippingGod), thenwewont
findany timeinwhich(Gods) worshipcanbedone. (Thefact is that wecannot fix any particular timefor
Godsworship). BybeingalwaysimbuedwithGodslove, webecomeliketheeternal God, andobtaineternal
glory. That isno(true) devotion, inwhichoneforsakesthebeloved(God) evenfor amoment. (Trueworship
isthat) whennot evenasinglebreathgoestowaste(without rememberingGod). Beingattunedtotheeternal
(God), bothmindandbodybecomesereneandcalm.(1)
For thisreason, GuruJi says tohimself (andus), "O mymind, meditateuponGodsName. Trueworshipis
performedonlyif Godcomestoabideintheheart."(1-pause)
GuruJi illustrates his point withtheexampleof afarmer. He says, If in astateof mental composure, we
cultivatethefarm(of our body) andsowtheseedof (Gods) Name, thenwereapanabundant cropandthe
mindis imperceptibly satiated. TheGurusword(of advice) islikenectar, by drinkingwhichall ones thirst
(for Maya) goesaway. Thenthemind(of suchaperson) imbuedwithlovefor theeternal God, becomesever
stableandremainsmergedintheeternal (God).(2)
After describingthemental stateof Gods truelovers, GuruJi commentsontheir conduct andbehavior. He
says, Such peoplesee, speak, and utter everything as testified by theword (of theGuru). Their utterance
becomes famous inall thefour ages, andthey preachnothingbut truth. Their ego andsenseof mine-ness
goes away, andtheeternal (God) unites themwith Him. (Inshort), they who remainattunedto theeternal
(God) alwaysseethemansion(of God) infrontof them.(3)
Finally, lest weforget God or beovertakenby egoistic thoughts, GuruJi says, It is only by Gods grace
that wemeditateupon(Gods) Name. Without good fortune(Gods) Namecannot beobtained. It is only
throughperfect goodfortunethat apersonmeetsthetrueGuruandobtainsthecompanyof saintlypersons.
Then day and night he remains imbued with Gods Name, and all the malady of evil is removed from
withinhim. O Nanak, it isonlytheGurus word(Gurbani) whichunitesuswiththeName, andit isonly
throughtheNamethat wemerge(inGod).(4-22-55)
The message of the shabad is that instead of worrying about the most appropriate times for God's
worship, we should always remain imbued with His Name. Secondly, in all our actions, we should be
guided by the Guru's word (Gurbani). Only then will we merge in the True Name (God).
AwpxwBauiqnpwieEnuij ngur kwsbdu
bIcwir ]
aapnaa bha-o tin paa-i-on jin gur kaa sabad
beechaar.
sqsMgqI sdwimil rhyscykygux swir ] satsangteesadaamil rahaysachay kaygun saar.
duibDwmYl ucukweIAnuhir rwiKAwaur Dwir ] dubiDhaa mail chukaa-ee-an har raakhi-aa ur
Dhaar.
scI bwxI scuminscynwil ipAwru]1] sachee baneesach mansachay naal pi-aar. ||1||
mnmyryhaumYmYl uBr nwil ] man mayrayha-umai mail bhar naal.
hir inrml usdwsohxwsbidsvwrxhwru]1]
rhwau]
har nirmal sadaasohnaasabad savaaranhaar.
||1|| rahaa-o.
scYsbidmnumoihAwpRiBAwpyl eyiml wie ] sachai sabad man mohi-aa parabh aapay la-ay
milaa-ay.
AnidnunwmyriqAwj oqI j oiqsmwie ] an-din Naamayrati-aajoteejot samaa-ay.
j oqI hUpRBuj wpdwibnusqgur bUJ npwie ] jotee hoo parabh jaapdaa bin satgur boojh na
paa-ay.
ij nkaupUribil iKAwsqguruByitAwiqn
Awie ]2]
jin ka-o poorab likhi-aa satgur bhayti-aa tin aa-ay.
||2||
ivxunwvYsBf umxI dUj YBwie KuAwie] vin naavai sabh dumnee doojai bhaa-aykhu-aa-ay.
iqsuibnuGVI nj IvdI duKI rYix ivhwie ] tis bingharheena jeevdeedukhee rain vihaa-ay.
BrimBul wxwAMDul wiPir iPir AwvYj wie ] bharambhulaanaaanDhulaafir fir aavai jaa-ay.
ndir krypRBuAwpxI Awpyl eyiml wie ]3] nadar karay parabh aapnee aapay la-ay milaa-ay.
||3||
pMnw36 SGGS P- 36
sBuikCusuxdwvyKdwikaumukir pieAw
j wie ]
sabh kichh sundaa vaykh-daa ki-o mukar pa-i-aa
jaa-ay.
pwpopwpukmwvdypwpypcihpcwie ] paapo paap kamaavdaypaapaypachehpachaa-ay.
sopRBundir nAwveI mnmuiKbUJ npwie ] so parabh nadar na aavee manmukh boojh na
paa-ay.
ij suvyKwl ysoeI vyKYnwnk gurmuiK
pwie ]4]23]56]
jis vaykhaalay so-ee vaykhai naanak gurmukh
paa-ay.||4||23||56||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi advisedusthatinsteadof worryingaboutthemostappropriatetimesfor God's
worship, weshouldalwaysremainimbuedwithHisName. Secondly, inall our actionsweshouldbeguided
by theGuru'sword(or Gurbani). But beforewearemotivatedtomeditateuponGodsName, it isnecessary
thatinourmindthereshouldbefear (respect) andlovefor God.
GuruJi beginsthisshabad bytellingushowwereachthisfirst stage, andwhat happensafterwards. Hesays,
GodinstillsHisfear (andrespect) inthosewhoreflectontheGurusword. Byreflectingonthemeritsof the
eternal (God), theyalwaysremainunitedwiththecompanyof saintlypersons. TheyhavekeptGodenshrined
intheir hearts(whohave) dispelledthedirtof double-mindedness. They utter truewords(fromtheir tongue),
thetrue(God) residesintheir mind, andtheyareinlovewiththeeternal (God).(1)
CommentingonGodspower, GuruJi says, O mymind, theworldisfilledwiththedirtof ego. But Godis
immaculate, andisthereforealwaysbeautiful. Throughtheword(of theGuru, He) iscapableof embellishing
themortals.(1-pause)
Nowdescribing what happens when apersons mindis attracted to theholy word, hesays, God Himself
unites thosepeoplewith Him, whoseminds havebeen charmed by thetrueword (of theGuru). By being
absorbeddayandnight inGodsName, their light mergesin(Gods) light. It isonly throughinner light that
Godisrevealed. Wecannot recognizethis(inner) light without thetrueGurus(guidance). But thetrueGuru
comestomeetonlythosewhoaresopre-destined.(2)
GuruJi further observes, Without theName, theentireworldisengrossedindouble-mindedness, andbeing
inlovewithworldly riches (insteadof God) getsruined. Without that (Name), it cannot enjoy evenasingle
moment of (peaceful) life, andall itstimepassesinmisery. Therefore, theblind(person) lost in(thedarkness
of) doubt continuescomingandgoing(fromthisworld) againandagain. However, if GodshowsHismercy,
thenonHisownHeunitespeoplewithHim.(3)
Inclosing, GuruJi says: Godsees andhears everything(wedoor say), so howcanwedeny (our deeds
and thoughts). They who continue committing sin after sin are ultimately consumed by these sins.
(Because of their sins), they dont see (or realize the presence of) God, and the self-conceited person
cannot understand(this thing). O Nanak, that personalonesees HimtowhomGod reveals Himself, and
throughtheGurusuchapersonobtains(God).(4-23-56)
The message of the shabad is that we should seek and join the congregation of saintly persons. In this
way, we should wash off the dirt of our ego by reflecting on the immaculate word of the Guru. By
meditating upon God, we should make ourselves pure both in our deeds and our thoughts, so that we
may become worthy of union with Him.
sRIrwgumhl w3 ] sareeraagmehlaa 3.
ibnugur rogunquteI haumYpIVnj wie ] bin gur rog na tut-ee ha-umai peerh na jaa-ay.
gur prswdI minvsYnwmyrhYsmwie ] gur parsaadee man vasai Naamay rahai samaa-ay.
gur sbdI hir pweIAY ibnu sbdY Brim
Bul wie ]1]
gur sabdee har paa-ee-ai bin sabdai bharam
bhulaa-ay. ||1||
mnryinj Gir vwswhoie] man ray nij ghar vaasaa ho-ay.
rwmnwmuswl wihqUiPir Awvx j wxunhoie ]1]
rhwau]
raam Naam saalaahi too fir aavan jaan na ho-ay.
||1|| rahaa-o.
hir iekodwqwvrqdwdUj wAvrun koie ] har iko daataa varatdaa doojaa avar na ko-ay.
sbidswl whI minvsYshj yhI suKuhoie ] sabad saalaahee man vasai sehjay hee sukh ho-ay.
sBndrI AMdir vyKdwj YBwvYqYdyie ]2] sabh nadree andar vaykh-daa jai bhaavai tai
day-ay. ||2||
haumYsBwgxqhYgxqYnausuKunwih] ha-umai sabhaa ganat hai gantai na-o sukh naahi.
ibKukI kwr kmwvxI ibKuhI mwihsmwih] bikh kee kaar kamaavnee bikh hee maahi samaahi.
ibnunwvYTaurunpwienI j mpuir dUKshwih]3] bin naavai tha-ur na paa-inee jam pur dookh
sahaahi. ||3||
j IauipMf usBuiqs dwiqsYdwAwDwru] jee-o pind sabh tis daa tisai daa aaDhaar.
gur prswdI buJ IAYqwpweymoKduAwru] gur parsaadee bujhee-ai taa paa-ay mokh du-aar.
nwnk nwmu sl wih qUM AMqu n
pwrwvwru]4]24]57]
naanak Naamsalaahi tooN ant na paaraavaar.
||4||24||57||
SIRI RAAG MEHLA 3
In the previous shabad, Guru Ji advised us that we should seek and join the congregation of saintly
persons. Inthis way, weshouldwash off thedirt of our ego by reflectingon theimmaculatewordof the
Guru. By meditating upon God, we should makeourselves pureboth in our deeds and our thoughts, so
that we may become worthy of union with Him. In this shabad, he describes in greater detail how the
maladyof egocanbecured, andtellsushowthiscureleadstosalvation.
Guru Ji says, Without (theguidanceof) theGuru, thepainful affliction of ego does not dissipate. It is
through the Gurus grace that Gods Name is enshrined in our mind, and one remains absorbed in His
Name. It is through theGuru's Word (Gurbani) that oneobtains God, and without the(guidanceof the)
Guru'sword, oneislost indoubtsandillusions.(1)
Thereforeaddressinghis mind, GuruJi says, "O my mind, keep praisingGods Name, so that you may
not haveto go through(theprocess of) comingandgoing(inandout of this world) again, andyou may
haveyour abodeinyour ownhome(inGodspalace)."(1-pause)
Describingthedivineknowledgewhichoneobtainsuponreachingtheabovestage, GuruJi says: (Inthis
stage, one realizes that) God alone is the one Giver, who pervades everywhere, and there is no second
(Giver likeHim). By praisingHimthroughtheGuru'sword(Gurbani), Hecomestoabideinour heart and
we effortlessly attain peace. God oversees all this with His gracious glance, and gives (the gift of His
Name) tothepersonwhomHelikes.(2)
GuruJi nowcautionsusagainst countingor measuringour charities, prayers, or other ritualistic deeds. He
says, All countsareinfact manifestationsof ego, andby counting(our gooddeeds), wecannever attain
peace. (Becausedoingdeeds inego is like) doingdeeds (filled with) poison, (andby doingsuch deeds),
weareconsumed in poison itself. Without meditating upon (Gods) Name, peopledont obtainany rest,
andsuffer paininthecityof death.(3)
Summarizing the way to salvation, he says, (O my friends, realizethat) our body and soul belong to
(God), and He is the mainstay of all. If through the Guru's grace one understands this (fact), then one
attainsthedoor tosalvation. ThereforeO Nanak alwayspraiseGodsName, whohasnoendor limit.(4-
24-57)
The message of the shabad is that if we want to cure ourselves of the evil of ego, and have a blissful
union with God, we should follow the Guru's advice (the Gurbani as contained in the Guru Granth
Sahib) and praise God.
iqnwAndusdwsuKuhYij nwscunwmuAwDwru] tinaa anand sadaa sukh hai jinaa sach Naam
aaDhaar.
gur sbdI scupwieAwdUKinvwrxhwru] gur sabdee sach paa-i-aa dookh nivaaranhaar.
sdwsdwswcygux gwvihswcYnwie ipAwru] sadaa sadaa saachay gun gaavahi saachai naa-
ay pi-aar.
ikrpwkir kYAwpxI idqonuBgiqBMf wru]1] kirpaa kar kai aapnee diton bhagat bhandaar.
||1||
mnrysdwAndugux gwie ] man ray sadaa anand gun gaa-ay.
scI bwxI hir pweIAYhir isaurhYsmwie ]1]
rhwau]
sachee banee har paa-ee-ai har si-o rahai
samaa-ay.||1|| rahaa-o.
scI BgqI mnul wl uQIAwrqwshij suBwie ] sachee bhagtee man laal thee-aa rataa sahj
subhaa-ay.
gur sbdI mnumoihAwkhxwkCUnj wie ] gur sabdee man mohi-aa kahnaa kachhoo na
jaa-ay.
ij hvwrqI sbidscYAMimRqupIvYris gux gwie ] jihvaa ratee sabad sachai amrit peevai ras gun
gaa-ay.
gurmuiK eyhu rMgu pweIAY ij s no ikrpw kry
rj wie ]2]
gurmukh ayhu rang paa-ee-ai jis no kirpaa
karay rajaa-ay. ||2||
sMswiehusMswruhYsuiqAwrYix ivhwie ] sansaa ih sansaar hai suti-aa rain vihaa-ay.
ieik AwpxYBwxYkiF l ieAnuAwpyl ieEnuiml wie ] ik aapnai bhaanai kadh la-i-an aapay la-i-on
milaa-ay.
AwpyhI AwipminvisAwmwieAwmohucukwie ] aapay hee aap man vasi-aa maa-i-aa moh
chukaa-ay.
Awipvf weI idqIAnugurmuiKdyie buJ wie ]3] aap vadaa-ee ditee-an gurmukh day-ay
bujhaa-ay. ||3||
sBnwkwdwqweykuhYBuil Awl eysmJ wie ] sabhnaa kaa daataa ayk hai bhuli-aa la-ay
samjhaa-ay.
ieik AwpyAwipKuAwieAnudUj YCif Anul wie ] ik aapay aap khu-aa-i-an doojai chhadi-an
laa-ay.
gurmqI hir pweIAYj oqI j oiqiml wie ] gurmatee har paa-ee-ai jotee jot milaa-ay.
AnidnunwmyriqAwnwnk nwimsmwie ]4]25]58] an-din Naamay rati-aa naanak Naamsamaa-ay.
||4||25||58||
SIRI RAAG MEHLA 3
Intheconcludinglinesof thepreviousshabad, GuruJi advisedustorealizethat our body andsoul belong
to (God), andHeis themainstay of all. If through theGuru's graceoneunderstands this (fact), then one
canattainsalvation. Inthisshabad, hedescribesindetail theblessingsenjoyedbythosewhomake(Gods)
eternal Nametheir onlysupport.
Hesays, They whosemainsupport is (God's) eternal Name, arealways inpeaceandbliss. Through the
Guru's word, they have attained the eternal (God), the destroyer of all sorrows. (In gratitude), they
constantly singpraises of theeternal (God), andremainimbuedwiththelovefor His eternal Name. (God
hasbecomepleasedwiththem, and) inHismercyHehasgiventhemthestorehouseof Hisdevotion.(1)
Therefore, Guru Ji says to himself, "O my mind, always remain in a state of bliss by singing (Gods)
praises. Throughthetrueword(of theGuru) weobtainGod, andremainabsorbedinHim.(1-pause)
Elaborating on themerits of Gods trueworshipand devotion, Guru Ji says, Throughtrueworship and
devotion (of God), ones mind(becomes imbued withHis love, as if it has been) imperceptibly dyed red
(inHis love). ThroughtheGurus word, ones mindis so captivated that nothingcanbesaidabout it. In
this state(of bliss), ones tongueremains imbued withtheloveof theeternal word(of God). By singing
Gods praises with relish, one keeps drinking the nectar (of Gods Name). But only by following the
Gurus guidancecan we obtain such alove (and only that person obtains this guidance) on whomGod
bestowsHismercy, asper Hiswill.(2)
Guru Ji however, observes, This world remains in illusion and wastes away its night (of life) in sleep
(consumedby thepursuit of worldly temptations). Accordingto His will, God wakes andpulls someout
of thisillusion(or sleep), andunitesthemwithHimself. HeHimself comestoabideintheir mind, andrids
themof their attachment toMaya (theworldly riches). HeHimself grantsthemglory by conferring(true)
realizationuponthemthroughtheGuru.(3)
GuruJi concludes, GodaloneistheGiver of all. Hecorrectsthosewhogoastray. But it isGodHimself
whomakes somegoastray, by attachingthemtoduality (theloveof material thingsinsteadof God). It is
through the Gurus instruction that we attain God, and unite our light with (Gods) Light. In short, O
Nanak, byremainingimbuedwithloveof (Gods) Nameonemergesinthat Nameitself.(4-25-58)
The message of the shabad is that if we want to enjoy an everlasting state of bliss and peace, we
should make the eternal Name of God our only support, and continuously sing His praises with true
love and devotion.
guxvMqI scupwieAwiqRsnwqij ivkwr ] gunvantee sach paa-i-aa tarisnaa taj vikaar.
gur sbdI mnurMigAwrsnwpRymipAwir ] gur sabdee man rangi-aa rasnaa paraympi-aar.
pMnw37 SGGS P- 37
ibnusiqgur iknYn pwieE kir vyKhumin
vIcwir ]
bin satgur kinai na paa-i-o kar vaykhhu man
veechaar.
mnmuKmYl unauqrYij crugur sbidnkry
ipAwru]1]
manmukh mail na utrai jichar gur sabad na karay
pi-aar. ||1||
mnmyrysiqgur kYBwxYcl u] man mayray satgur kai bhaanai chal.
inj Gir vsih AMimRqupIvih qwsuK l hih
mhl u]1] rhwau]
nij ghar vaseh amrit peeveh taa sukh laheh mahal.
||1|| rahaa-o.
AauguxvMqI guxukonhI bhix niml YhdUir ] a-ugunvantee gun ko nahee bahan na milai
hadoor.
mnmuiKsbdunj wxeI Avgix sopRBudUir ] manmukh sabad na jaan-ee avgan so parabh door.
ij nI scupCwixAwsic rqyBrpUir ] jinee sach pachhaani-aa sach ratay bharpoor.
gur sbdI mnubyiDAwpRBuimil AwAwip
hdUir ]2]
gur sabdee man bayDhi-aa parabh mili-aa aap
hadoor. ||2||
AwpyrMgix rMigEnusbdyl ieEnuiml wie ] aapay rangan rangi-on sabday la-i-on milaa-ay.
scwrMgun auqrYj osic rqyil v l wie ] sachaa rang na utrai jo sach ratay liv laa-ay.
cwrykuMf wBiv QkymnmuKbUJ npwie ] chaaray kundaa bhav thakay manmukh boojh na
paa-ay.
ij susiqgurumyl ysoiml YscYsbidsmwie ]3] jis satgur maylay so milai sachai sabad samaa-ay.
||3||
imqRGxyrykir QkI myrwduKukwtYkoie ] mitar ghanayray kar thakee mayraa dukh kaatai
ko-ay.
imil pRIqmduKukitAwsbidiml wvwhoie ] mil pareetamdukh kati-aa sabad milaavaa ho-ay.
scuKtxwscurwis hYscyscI soie ] sach khatnaa sach raas hai sachay sachee so-ay.
sic iml y sy n ivCuVih nwnk gurmuiK
hoie ]4]26]59]
sach milay say na vichhurheh naanak gurmukh
ho-ay. ||4||26||59||
SIRI RAAG MEHLA 3
In many earlier shabads, Guru Ji described theconduct of Gurus followers, and the kinds of blessings
received by them. In contrast, he also commented on the conduct of self-conceited people, and the
sufferings endured by them. In this shabad, he again describes thestate and fate of these two types of
personsby comparingtheGurusfollowerswithmeritoriousweddedwives, andtheself-willedwithmerit
lessdesertedwomen.
Hesays, Themeritorious(soul bridewhofollowstheGuru) hasattainedtotheeternal (God) by shedding
her (worldly) desireand(other such) vices. Her mindisimbuedwiththeloveof theGurusword, andher
tongueisimbuedwiththeloveandaffection(for God. However), youmay reflect (inyour mind, andsee
for yourself that) without the(guidance) of thetrueGuru, no onehas(ever) attainedtoGod. Thefilth(of
theevil thoughts) of aself-willedpersonisnt removeduntil thatpersonlovestheGurusword."(1)
Therefore, GuruJi says, O my mind, act accordingtothetrueGurus will. Only thenwill you cometo
abideinyour real home. Youwill drink thenectar (of GodsName), andfind(Gods) mansion, theabode
of peace.(1-pause)
NowGuruJi commentsontheconduct of amerit less(conceited) woman. Hesays, Theself-willed(wife)
hasno merit. She(cannot realizeGod, andistherefore) not allowedtosit inthepresence(of thebeloved
Spouse). Suchapostates donot realizethevalueof theGuru'sword, andbeingfull of faults, they remain
distanced fromGod. (On theother hand), they who haverecognized theeternal God, remain filled with
theloveof theeternal (God). Through theGurus word, their heart is pierced withlovefor God andHe
Himself comestomeet them.(2)
However, Guru Ji notes that, God Himself has imbued (some) withHis loveby immersingtheminthe
vessel of His love, and has united them(with Him) through the (Gurus) word. Thetrue love of those
never fades who remain imbued with theloveof theeternal God by keepingtheir mind attunedto Him.
But in spite of growing exhausted after wandering in all the four corners of the world, the self-willed
peoplecannot understand (the right way of life. Because) only whomGod unites with thetrue Guru is
united(withHim), andremainsmergedinthetrueWord(of theGuru).(3)
GuruJi concludes theshabad by puttinghimself intheplaceof aperson whohas triedto befriendmany
people, but hasfoundnoreal friendexcept thetrueGuru. Hesays, I haveexhaustedmyself makingmany
friends (so that) someone may remove my pain (of separation fromGod). It is only after meeting the
beloved (Guru) that my malady has been cured, andthrough (his) wordI havebeen united with God. (I
haverealizedthat) toearnthecapital of theeternal (Gods) Nameis(to earn) thetruewealth, andtrueis
thereputation of such atruthful person. O Nanak, by becoming Gurus followers, they who areunited
withtheeternal (God) arenot separated(fromHimagain).(4-26-59)
The message of the shabad is that we should always live according to the will of the Guru (and
follow his advice). We should remain absorbed in singing Gods praises and meditating upon His
Name, so that one day God may bestow His grace upon us, and unite us with Himself forever.
AwpykwrxukrqwkryisRsit dyKYAwip
aupwie ]
aapay kaaran kartaa karay sarisat daykhai aap
upaa-ay.
sBeykoiekuvrqdwAl Kunl iKAwj wie ] sabh ayko ik varatdaa alakh na lakhi-aa jaa-ay.
AwpypRBUdieAwl uhYAwpydyie buJ wie ] aapay parabhoo da-i-aal hai aapay day-ay
bujhaa-ay.
gurmqI sdminvisAwsic rhyil v l wie ]1] gurmatee sad man vasi-aa sach rahay liv laa-ay.||1||
mnmyrygur kI mMinl Yrj wie ] man mayray gur kee man lai rajaa-ay.
mnu qnu sIql u sBu QIAY nwmu vsY min
Awie ]1] rhwau]
man tan seetal sabh thee-ai Naam vasai man
aa-ay. ||1|| rahaa-o.
ij inkir kwrxuDwirAwsoeI swr kryie ] jin kar kaaran Dhaari-aa so-ee saar karay-i.
gur kYsbidpCwxIAYj wAwpyndir kryie ] gur kai sabad pachhaanee-ai jaa aapay nadar
karay-i.
syj nsbdysohxyiqquscYdrbwir ] say jan sabday sohnay tit sachai darbaar.
gurmuiKscYsbidrqyAwipmyl ykrqwir ]2] gurmukh sachai sabad ratay aap maylay kartaar.
||2||
gurmqI scusl whxwij s dwAMqun pwrwvwru] gurmatee sach salaahnaa jis daa ant na paaraavaar.
Git Git AwpyhukimvsYhukmykrybIcwru] ghat ghat aapay hukam vasai hukmay karay
beechaar.
gur sbdI swl whIAYhaumYivchuKoie] gur sabdee salaahee-ai ha-umai vichahu kho-ay.
swDnnwvYbwhrI AvgxvMqI roie ]3] saa Dhan naavai baahree avganvantee ro-ay. ||3||
scusl whI sic l gwscYnwie iqRpiqhoie ] sach salaahee sach lagaa sachai naa-ay taripat
ho-ay.
gux vIcwrI gux sMgRhwAvgux kFwDoie ] gun veechaaree gun sangrahaa avgun kadhaa
Dho-ay.
Awpymyil iml wiedwiPir vyCoVwnhoie ] aapay mayl milaa-idaa fir vaychhorhaa na ho-ay.
nwnk guru swl whI Awpxwij dUpweI pRBu
soie ]4]27]60]
naanak gur saalaahee aapnaa jidoo paa-ee parabh
so-ay. ||4||27||60||
SIRI RAAG MEHLA 3
Many theories exist about thecreation, evolution, andoriginof theuniverse. Themost popular istheBig
Bang theory, according to which, first an explosion of some kind occurred. Then planets including the
earth emerged, and life evolved subsequently. But even about this most popular theory thequestion is:
whator whocausedthisbigbang? Inthisshabad GuruJi providestheanswer toall suchquestions.
Hesays, TheCreator Himself creates thecause, andlooks after theuniverse, whichHeHimself creates.
(It is the same) one (God) alone, who pervades everywhere, but that indescribable (God), cannot be
described. (However), whenGod Himself becomes gracious, thenon His own, Hemakes us comprehend
(Him). Following Gurus instruction, they in whose heart God always resides, remain attuned to that
eternal (God).(1)
Therefore, advisinghimself (andus), GuruJi says, "O my mind, obey thewill of theGuru. Thisway the
bodyandsoul will besoothed, and(God's) Namewill cometoabideinthemind."(1-pause)
Guru Ji reiterates, He who initiated the cause to create the universe takes care of it also. When He
Himself showsHisgrace, werealize(thistruth) throughtheGuru'sword. By followingtheGurusadvice,
such people look beauteous in that eternal (Gods) court. The Creator Himself unites such Gurus
followerswhoareimbuedwiththeloveof theeternal word(inpraiseof) God.(2)
GuruJi thereforeadvises us, FollowingGuru'sinstruction, weshouldpraisethat Godwhohasnoendor
limit. According to His will, God abides in all hearts, and as per His will ponders over (thecareof His
creatures). Sheddingour egofromwithin, weshouldpraiseHimthroughtheGuru'sword. Thesoul (bride)
whoremainswithout GodsNamebecomesfull of vices, andshesuffersandcries(inpain).(3)
Finally, Guru Ji prays for himself (and indirectly advising us) says, "I wish that I may always keep
praising the eternal (God), and remain attached to that eternal (God). Because only through the eternal
(Gods) Namethemindissatiated. I wishthat I may gather virtues by reflectingonHis merits, anddrive
out all myfaults. WhenHeunites apersonwithHim, after that noseparationhappens. (Finally, I) Nanak
(pray) that I maykeeppraisingmyGuru, throughwhomI mayattainunionwiththat God.(4-27-60)
The message of the shabad is that if we want to know the secrets of the universe and the best way to
lead our lives, we should follow the advice of Guru (Granth Sahib Ji), and meditate on Gods Name.
suix suix kwmghyl IeyikAwcl ihbwhl uf wie ] sun sun kaam gahaylee-ay ki-aa chaleh baah
ludaa-ay.
AwpxwiprunpCwxhI ikAwmuhudysihj wie ] aapnaa pir na pachhaanhee ki-aa muhu dayseh
jaa-ay.
ij nI sKIkMqupCwixAwhauiqnkYl wgau
pwie ]
jinee sakhee
N
kant pachhaani-aa ha-o tin kai
laaga-o paa-ay.
iqnhI j YsI QI rhwsqsMgiqmyil iml wie ]1] tin hee jaisee thee rahaa satsangat mayl milaa-ay.
||1||
pMnw38 SGGS P- 38
muMDykUiVmuTI kUiVAwir ] munDhay koorh muthee koorhi-aar.
iprupRBuswcwsohxwpweIAYgur bIcwir ]1]
rhwau]
pir parabh saachaa sohnaa paa-ee-ai gur beechaar.
||1|| rahaa-o.
mnmuiKkMqun pCwxeI iqnikaurYix ivhwie ] manmukh kant na pachhaan-ee tin ki-o rain
vihaa-ay.
gribAtIAwiqRsnwj l ihduKupwvihdUj YBwie ] garab atee-aa tarisnaa jaleh dukh paavahi doojai
bhaa-ay.
sbidrqIAwsohwgxI iqnivchuhaumYj wie ] sabad ratee-aa sohaaganee tin vichahu ha-umai
jaa-ay.
sdwiprurwvihAwpxwiqnwsuKysuiK
ivhwie ]2]
sadaa pir raaveh aapnaa tinaa sukhay sukh
vihaa-ay. ||2||
igAwnivhUxI ipr muqIAwiprmunpwieAw
j wie ]
gi-aan vihoonee pir mutee-aa piram na paa-i-aa
jaa-ay.
AigAwnmqI AMDyruhYibnuipr dyKyBuKn
j wie ]
agi-aan matee anDhayr hai bin pir daykhay bhukh
na jaa-ay.
Awvhuiml hushyl IhomYiprudyhuiml wie ] aavhu milhu sahayleeho mai pir dayh milaa-ay.
pUrYBwig siqguruiml YiprupwieAwsic
smwie ]3]
poorai bhaag satgur milai pir paa-i-aa sach
samaa-ay. ||3||
syshIAwsohwgxI ij nkaundir kryie ] say sahee-aa sohaaganee jin ka-o nadar karay-i.
KsmupCwxihAwpxwqnumnuAwgYdyie ] khasam pachhaaneh aapnaa tan man aagai
day-ay.
Gir vrupwieAwAwpxwhaumYdUir kryie ] ghar var paa-i-aa aapnaa ha-umai door karay-i.
nwnk soBwvMqIAwsohwgxI AnidnuBgiq
kryie ]4]28]61]
naanak sobhaavantee-aa sohaaganee an-din
bhagat karay-i. ||4||28||61||
SIRI RAAG MEHLA 3
Fivehundredyears ago, thewomen of Indiaweresocially andeconomically very much dependent upon
men. A womans mainobjectiveused to beto win her husbands loveandfavor. Faithful wives used to
win their spouses favor through genuinelove and service, whiletheunfaithful ones used to fulfill their
sexual desireby enchantingmenother thantheir husbands. Inthisshabad, GuruJi comparesour soul toa
womangoneastray, andtriestobringusback totheright path. Heevenassumestheroleof amoremature
womanof thetimewhoistryingtooffer goodadvicetoher misguidedyounger friends.
He says, "Listen, O women, driven by lust, why areyou wandering about swinging your arms in joy?
Youhavenot realizedyour ownGroom; howwouldyoufaceHim, whenyougo(toHiscourt after death)?
I touch thefeet of those(Gurus followers) who have realized their Groom. I wish that by joining their
saintlycompany, I toomaybecome(virtuous) likethem.(1)
Continuingthismetaphor, GuruJi says, "O falsewoman, youhavebeencheatedby illusion. (Youcannot
meet God, your Groomin this way). We obtain that eternal handsome Groomby reflecting upon the
Guru'sword.(1-pause)
Guru Ji further comments, Theself-willed (soul) brides do not recognizetheir spouse (God). How can
theypassthenight (of their life) incomfort? Beingfilledwithego, theseconceited(souls) burnin(thefire
of) desire and suffer pain because of duality (love of worldly riches). But those bride (souls), who are
imbued with theword (of theGuru) arefreefromego, and areunited with (their Groom). They always
enjoythecompanyof their Spouse, andpasstheir entirenight(of life) incomfortandhappiness.(2)
Commenting further on the fate of those soul-brides who are bereft of proper guidance, Guru Ji says,
Those(humanbridesouls) whoarewithout thedivineknowledge(of theGuru'sword) cannot unitewith
their belovedSpouse. Beingintoxicatedwithignorance, theyremainindarkness. Without seeingtheir
Groom, their (worldly) desires donot goaway. Therefore, O my (saintly) friends, pleasecomeandunite
me with my Spouse. (I do realize that it is only by) perfect destiny that one meets the true Guru, and
throughhimonemergeswiththeeternal (God).(3)
Inconclusion, GuruJi says, Thosefriendlybride(souls) aretheunitedweddedbrides, uponwhom(God)
castsHisgraciousglance. They realizetheir Spouse, andsurrender their body andsoul toHim. Dispelling
their ego, they findtheir Groomin their own heart. In short, O Nanak, such bride(souls) who day and
nightremaindevotedtotheir Spousearetrulyweddedandhonorable.(4-28-61)
The message of the shabad is that we should listen to the advice of our true friend and guide (Guru
Granth Sahib), and act upon his advice. We should remain devoted to our Spouse (God) day and
night. In this way, we will not only win Gods favor, but also obtain eternal union with Him.
ieik iprurwvihAwpxwhaukYdir pUCauj wie ] ik pir raaveh aapnaa ha-o kai dar poochha-o
jaa-ay.
siqgurusyvI Bwaukir mYiprudyhuiml wie ] satgur sayvee bhaa-o kar mai pir dayh milaa-ay.
sBuaupweyAwpyvyKYiksunyVYiksudUir ] sabh upaa-ay aapay vaykhai kis nayrhai kis door.
ij iniprusMgyj wixAwiprurwvysdwhdUir ]1] jin pir sangay jaani-aa pir raavay sadaa hadoor.
||1||
muMDyqUcl ugur kYBwie ] munDhay too chal gur kai bhaa-ay.
AnidnurwvihipruAwpxwshj ysic smwie ]1]
rhwau]
an-din raaveh pir aapnaa sehjay sach samaa-ay.
||1|| rahaa-o.
sbidrqIAwsohwgxI scYsbidsIgwir ] sabad ratee-aa sohaaganee sachai sabad
seegaar.
hir vrupwieinGir AwpxYgur kYhyiqipAwir ] har var paa-in ghar aapnai gur kai hayt pi-aar.
syj suhwvI hir rMigrvYBgiqBryBMf wr ] sayj suhaavee har rang ravai bhagat bharay
bhandaar.
sopRBupRIqmuminvsYij sBsYdyie ADwru]2] so parabh pareetamman vasai je sabhsai day-ay
aDhaar. ||2||
ipruswl whin Awpxwiqn kYhausd bil hwrY
j wau]
pir saalaahan aapnaa tin kai ha-o sad balihaarai
jaa-o.
mnuqnuArpI isrudyeI iqnkYl wgwpwie ] man tan arpe sir day-ee tin kai laagaa paa-ay.
ij nI iekupCwixAwdUj wBwaucukwie] jinee ik pachhaani-aa doojaa bhaa-o chukaa-ay.
gurmuiKnwmupCwxIAYnwnk sic
smwie ]3]29]62]
gurmukhNaam pachhaanee-ai naanak sach
samaa-ay. ||3||29||62||
SIRI RAAG MEHLA 3
In this beautiful shabad, Guru Ji compares himself to a lonely bride (of God). Seeing her other friends
enjoying thecompany of their spouses, shewonders whomsheshould ask to help her attain union with
her spouse(God). Indirectly, GuruJi is telling us what kindof loveandlongingweshould havefor our
spouse(God), andwhoour truefriendandguideis, whocanshowustheright pathinthisendeavor?
Guru Ji says, (I see) many (bridesouls) who areenjoying thecompany of their Groom. (I wonder), to
whose door may I go to ask (for guidanceto meet my Love? I think) I should servemy trueGuru with
devotion, andrequest himtounitemewithmy Spouse. (But my Gurutells methat God) has created all,
and He takes careof themall. To someHe appears near, to others He seems far. They who realizethe
Groomintheir companyalwaysenjoyHispresence.(1)
Upon hearingthis advice, GuruJi says tohis soul (andindirectly us), "O youngbride(soul), liveas per
the Gurus will. Then you would enjoy the company of your Groom day and night, and you would
imperceptiblymergeinHim."(1-pause)
GuruJi thencomments, Thebridesouls who arehappily united (withtheir Spouse) remainimbued and
adornedwiththetrueword(of theGuru). Throughlovefor theGuru, theyfindtheir spouse(God) intheir
heart (itself). Their Spouselovinglyenjoys thebeauteous bed(of their heart), whosestorehouses arefilled
withdevotion. Intheir mindresidesthat belovedSpousewhoprovidessustenancetoall.(2)
For thisreason, GuruJi says, I amalways asacrificetosuchbride(souls) whopraisetheir Groom. I offer
themmy body, soul, andhead, andtouchtheir feet (inreverence, becauseforsakingthelovefor theother
(worldlyrichesandpower, they) haverealizedtheone(God). Inshort, O Nanak, byfollowingtheGurus
word(of advice) wecanrealize(Gods) Nameandmergeintheeternal (God).(3-29-62)
The message of this shabad is that instead of grieving like abandoned brides, we should follow the
Guru's advice, love God, and meditate upon His Name with true love and devotion. One day God
may come to reside in our heart also, and we may also enjoy the ecstasy of blissful union with Him.
hir j I scwscuqUsBuikCuqyrYcIrY] har jee sachaa sach too sabh kichh tayrai cheerai.
l KcaurwsIhqrsdyiPryibnugur BytypIrY] lakh cha-oraaseeh tarasday firay bin gur bhaytay
peerai.
hir j IaubKsybKis l eysUKsdwsrIrY] har jee-o bakhsay bakhas la-ay sookh sadaa
sareerai.
gur prswdI syv krI scugihr gMBIrY]1] gur parsaadee sayv karee sach gahir gambheerai.
||1||
mnmyrynwimrqysuKuhoie ] man mayray Naamratay sukh ho-ay.
gurmqI nwmusl whIAYdUj wAvrunkoie ]1]
rhwau]
gurmatee Naamsalaahee-ai doojaa avar na ko-ay.
||1|| rahaa-o.
Drmrwie nohukmuhYbihscwDrmubIcwir ] Dharam raa-ay no hukam hai bahi sachaa Dharam
beechaar.
dUj YBwie dustuAwqmwEhuqyrI srkwr ] doojai bhaa-ay dusat aatmaa oh tayree sarkaar.
AiDAwqmI hir gux qwsumin j piheykumurwir ] aDhi-aatmee har gun taas man jaapeh ayk muraar.
pMnw39 SGGS P- 39
iqnkI syvwDrmrwie krYDMnusvwrxhwru]2] tin kee sayvaa Dharam raa-ay karai Dhan
savaaranhaar. ||2||
mnkyibkwr mnihqj YmincUkYmohuAiBmwnu] man kay bikaar maneh tajai man chookai moh
abhimaan.
AwqmrwmupCwixAwshj ynwimsmwnu] aatamraampachhaani-aa sehjay Naamsamaan.
ibnusiqgur mukiqnpweIAYmnmuiKiPrY
idvwnu]
bin satgur mukat na paa-ee-ai manmukh firai
divaan.
sbduncInYkQnI bdnI kryibiKAwmwih
smwnu]3]
sabad na cheenai kathnee badnee karay bikhi-aa
maahi samaan. ||3||
sBuikCuAwpyAwiphYdUj wAvrunkoie ] sabh kichh aapay aap hai doojaa avar na ko-ay.
ij aubol weyiqaubol IAYj wAwipbul weysoie ] ji-o bolaa-ay ti-o bolee-ai jaa aap bulaa-ay so-ay.
gurmuiKbwxI bRhmuhYsbidiml wvwhoie ] gurmukh banee barahmhai sabad milaavaa ho-ay.
nwnk nwmusmwil qUij qusyivAYsuKu
hoie ]4]30]63]
naanak Naam samaal too jit sayvi-ai sukh ho-ay.
||4||30||63||
SIRI RAAG MEHLA 3
AccordingtoDr. Bh. Vir SinghJi, GuruJi utteredthisshabad inresponsetoaquestionregardingtherole
andauthorityof Dharam Raj (theRighteousJudge, whoisbelievedtodecideapersonsfateafter death).
Guru Ji begins his answer with ahumble prayer to God, and says, O God, You aretruly eternal, and
everythingisunder Your control. (YouareonlyobtainedthroughtheGuru). Without meeting(and
obtainingtheguidanceof Guru) thespiritual guide, thecreatures of millions of species keep longing(for
Your union). But by His grace, whom(God) has forgiven, their bodies are always in comfort. By the
Gurusgrace, theyservetheeternal profound(God) (1)
Therefore Guru Ji says to himself, "O my mind, by being imbued with Gods love, peace is obtained.
Therefore, throughtheGuru'sinstructionweshouldpraiseGodsName, becausethereisnoother (way to
obtainGodsName).(1-pause)
Now referring to the role and authority of Dharam Raja (the Righteous Judge), Guru Ji says, The
Righteous Judgeisunder theorders(of God), that sitting(on his chair), heshouldadminister truejustice.
Those evil souls, which are in love with duality (the love of worldly riches and power), are under his
jurisdiction. (Hecanawardthemappropriatepunishment). But thespirituallyinclinedpeople, whointheir
mindsmeditateuponGod(thetreasureof merits, andslayer of demons), theRighteousjudgeserves them,
andsays, Blessedis(that God) whohasembellishedthem(withsuchspiritual merits).(2)
Next, Guru Ji tells us how one can become spiritually inclined, and obtain divine wisdom. He says,
Whenonedispelstheevil thoughtsfromones mind, worldly attachment andarroganceare(also) driven
out of the mind. Such a person recognizes the all-pervading God within, and quite naturally merges in
(God's) Name. However, without thetrueGuru's guidanceonecannot get rid (of those evil tendencies);
thereforetheself-willed peoplecontinuewanderinglikefools. They do not reflect on the(Gurus) word,
makeuselessprattle, andareconsumedinthepoison(of Maya).(3)
Finallydescribingtheviewpoint of aGurusfollower. GuruJi says, Godisall inall, andthereisnoother
like Him. When He makes us speak, we speak and say whatever He wants us to say. The word of the
Gurus followersisthewordof God, andit isthroughtheir wordthat oneisunited(withGod). Therefore
O Nanak, youshouldremember theNameof God, by servingwhomweobtainbliss. (4-30-63)
The message of the shabad is that deeming the word of the Guru as the word of God, we should
sincerely act upon it. Following the Gurus advice, we should give up all our evil tendencies and
meditate upon Gods Name. By doing so, we shall stand redeemed before the Righteous Judge and
enjoy the bliss of eternal union with God.
j ig haumYmYl uduKupwieAwml ul wgI dUj YBwie ] jag ha-umai mail dukh paa-i-aa mal laagee
doojai bhaa-ay.
ml uhaumYDoqI ikvYnauqrYj ysauqIrQnwie ] mal ha-umai Dhotee kivai na utrai jay sa-o
tirath naa-ay.
bhuibiDkrmkmwvdydUxI ml ul wgI Awie] baho biDh karam kamaavday doonee mal
laagee aa-ay.
piVAYmYl unauqrYpUChuigAwnIAwj wie ]1] parhi-ai mail na utrai poochhahu gi-aanee-aa
jaa-ay. ||1||
mnmyrygur srix AwvYqwinrml uhoie ] man mayray gur saran aavai taa nirmal ho-ay.
mnmuKhir hir kir QkymYl unskI Doie]1]
rhwau]
manmukh har har kar thakay mail na sakee
Dho-ay. ||1|| rahaa-o.
minmYl YBgiqn hoveI nwmun pwieAwj wie ] man mailai bhagat na hova-ee Naamna paa-i-
aa jaa-ay.
mnmuKmYl ymYl ymueyj wsinpiqgvwie ] manmukh mailay mailay mu-ay jaasan pat
gavaa-ay.
gur prswdI minvsYml uhaumYj wie smwie ] gur parsaadee man vasai mal ha-umai jaa-ay
samaa-ay.
ij auAMDyrYdIpkubwl IAYiqaugur igAwinAigAwnu
qj wie ]2]
ji-o anDhayrai deepak baalee-ai ti-o gur gi-aan
agi-aan tajaa-ay. ||2||
hmkIAwhmkrhgyhmmUrKgwvwr ] ham kee-aa ham karhagay ham moorakh
gaavaar.
krxYvwl wivsirAwdUj YBwie ipAwru] karnai vaalaa visri-aa doojai bhaa-ay pi-aar.
mwieAwj yvf uduKunhI siBBiv QkysMswru] maa-i-aa jayvad dukh nahee sabh bhav thakay
sansaar.
gurmqI suKupweIAYscunwmuaur Dwir ]3] gurmatee sukh paa-ee-ai sach Naam ur
Dhaar. ||3||
ij s nomyl ysoiml Yhauiqsubil hwrYj wau] jis no maylay so milai ha-o tis balihaarai jaa-o.
eymnBgqI riqAwscubwxI inj Qwau] ay man bhagtee rati-aa sach banee nij thaa-o.
minrqyij hvwrqI hir gux scygwau] man ratay jihvaa ratee har gun sachay gaa-o.
nwnk nwmunvIsrYscymwihsmwau]4]31]64] naanak Naam na veesrai sachay maahi
samaa-o. ||4||31||64||
SIRI RAAG MEHLA 3
Intheprevious shabad, GuruJi advised us that weshouldact upontheGurus word, anddeemit as the
wordof God. FollowingtheGurus advice, weshouldgiveupall our evil tendencies, andmeditateupon
Gods Name. Oneof theworst, andinfact theroot causeof all evil tendencies isour ego or self-conceit.
Inthisshabad, GuruJi explainstheproblemscausedbyegoandhowcanoneget ridof it.
Hesays, Dueto thelovefor theother (worldly riches, rather than God), theworld is smeared with the
filth(of ego). Becauseof thisfilth, theworldissufferinginpain. Evenbathingat hundredsof holy places
cannot washoff this filthof ego. Peopleperformmany rituals to removethis filthbut (insteadof getting
washedoff) theyareafflictedwithmuchmorefilth. Evenby reading(holybooks), thisdirt isnot removed:
youmaygoandaskthelearned.(1)
Next telling himself (and others) theway to get rid of this filth, Guru Ji says, "O my mind, when one
seeks therefugeof theGuru, then onebecomes immaculate. Theself-conceited peoplehavegrown tired
of repeatingGodsName(without theGurusguidance), but theycouldnot washoff thisdirt.(1-pause)
Explainingwhyit isso, GuruJi says, (Thisisanacceptedprinciple: that) God'sdevotioncannot bedone
and Gods Name cannot be obtained when the mind is impure (and full of ego). So the self-conceited
persons (who do not care for the guidance of the Guru) remain polluted, die polluted, and they would
depart (fromtheworld), losingtheir honor. (When) throughtheGuru'sgraceGodsNamecomes toabide
inones heart, thefilthof ego is dispelledandonemerges (inGod). Just as, whenwelight alampinthe
dark (thedarkness goes away), similarly the(light of) Gurus (divine) knowledgedispels thedarkness of
(spiritual) ignorance.(2)
GuruJi further comments, Theywhokeeponclaimingthat theyhavedonethis(thing), or they woulddo
that, they areignorant fools. Beinginlovewiththeother (worldly riches andpower), they forget thereal
Doer. There is no greater malady than (the attachment) to Maya. All have exhausted themselves in
running after (worldly wealth). It is only by following theGurus instruction, and enshriningtheeternal
(Gods) Nameintheheart, that weobtainpeace.(3)
However, Guru Ji concludes the shabad by reminding us, (There is nothing in the control of mortals,
because) whomGod wants to unite(with Him, that person alone) meets Him: I amasacrifice(to sucha
person).
Next, addressing his own mind, (and indirectly us), Guru Ji says: O my mind! Only by being imbued
with thelove of Gods devotion (can we hear Gods) eternal word, and attain to our own place (Gods
mansion). Inthisstate, boththemindandthetongueareimbuedwithGodsloveandsingHisPraises. O
Nanak, (insuchastate), theynever forsaketheName, andmergeintheeternal (God).(4-33-31-64)
The message of the shabad is that the world is suffering due to ego, and pursuit of Maya. This
suffering can only be ended by seeking the Gurus refuge, following his advice, and not by
performing any rituals.
mYminqinibrhuAiqAgl wikaupRIqmuiml Y
Gir Awie ]
mai man tan birahu at aglaa ki-o pareetam milai
ghar aa-ay.
j wdyKwpRBuAwpxwpRiBdyiKAYduKuj wie ] jaa daykhaa parabh aapnaa parabhdaykhi-ai dukh
jaa-ay.
j wie puCwiqn sj xwpRBuikquibiD iml Y
iml wie ]1]
jaa-ay puchhaa tin sajnaa parabh kit biDh milai
milaa-ay. ||1||
myrysiqgurwmYquJ ibnuAvrunkoie ] mayray satiguraa mai tujh bin avar na ko-ay.
hmmUrK mugDsrxwgqI kir ikrpwmyl yhir
soie ]1] rhwau]
ham moorakh mugaDh sarnaagatee kar kirpaa
maylay har so-ay. ||1|| rahaa-o.
siqgurudwqwhir nwmkwpRBuAwip iml wvY
soie ]
satgur daataa har Naam kaa parabh aap milaavai
so-ay.
siqguir hir pRBubuiJ Awgur j yvf uAvrun
koie ]
satgur har parabh bujhi-aa gur jayvad avar na
ko-ay.
haugur srxweI Fih pvwkir dieAwmyl ypRBu
soie ]2]
ha-o gur sarnaa-ee dheh pavaa kar da-i-aa maylay
parabh so-ay. ||2||
mnhiT iknYn pwieAwkir aupwv QkysBu
koie ]
manhath kinai na paa-i-aa kar upaav thakay sabh
ko-ay.
pMnw40 SGGS P- 40
shs isAwxpkir rhyminkorYrMgun hoie] sahas si-aanap kar rahay man korai rang na ho-ay.
kUiVkpit iknYn pwieE j obIj YKwvYsoie ]3] koorh kapat kinai na paa-i-o jo beejai khaavai
so-ay. ||3||
sBnwqyrI Aws pRBusBj IA qyryqUMrwis ] sabhnaa tayree aas parabh sabh jee-a tayray too
N
raas.
pRBquDhuKwl I konhI dir gurmuKwnoswbwis ] parabh tuDhhu khaalee ko nahee dar gurmukhaa
no saabaas.
ibKuBauj l f ubdy kiF l Yj n nwnk kI
Ardwis ]4]1]65]
bikh bha-ojal dubday kadh lai jan naanak kee
ardaas. ||4||1||65||
Intheprevious shabad (3-29-62), GuruJi comparedhimself toalonelysoul-bride(of God), whoseesher
friends enjoying thecompany of their spouses andwonders whomsheshouldask theway to gain union
with her spouse (God). He uses the same beautiful metaphor in this shabad to express the pain of
separationfromhis belovedGod, andshares his innermost thoughts regardingways toreunitewithHim.
Actually, hetellsushowwecanalsoreunitewithGod.
Usingtheanalogy of alovingandlonely bridewho has beenseparatedfromher belovedspouse, GuruJi
says, "Inmymindandbodyisanextremelysharppainof separation(frommybelovedGod. I worry) how
andwhen my darlingwould comeinto thehouse(of my heart), andmeet me. (I knowthat) as soon as I
wouldseemyGod, all mypainwoulddepart. I (think, I should) goandask myfriend(theGuru) howcan
Godbemet, or canheunite(mewithHim).(1)
Next sharingwithus what heis thinkingof sayingto his Guru, hesays, O my trueGuru, except you I
dont haveanyoneas my own. We thefoolish and ignorant ones have sought your refuge. Please show
mercy, andunitemewiththat God.(1-pause)
Explainingwhy theGurus helpisessential inthis regard, hesays, ThetrueGuruistheGiver of Gods
Name, andGod Himself causes us to meet such atrueGuru. ThetrueGuruhas understood God; no one
equalstheGuru(inmerit). Therefore, I think that I shouldfall at thefeet of theGuru, so that showinghis
mercyhemayunitemewiththat God."(2)
Givingmorereasons for seekingtheGurus shelter, hesays, No body has foundGod throughobstinacy
of mind (by doing penances, or practicing austerities). Many have grown tired of making such efforts.
Somehavetriedhundredsof clever techniques(toobtainGod), but their mindsremainedblank, anddidnt
embraceany (divine) love. No onehasever met (God) throughfalsehoodanddeceit. (Rather, they suffer
inpain, because) onereapswhat onesows.(3)
After findingjoy andpeaceupon meetinghis beloved God, GuruJis heart goes out insympathy for the
rest of sufferinghumanity. Therefore, makingasincereandhumbleprayer toGod, hesays, "O God, You
arethehopeof all. All beingsareYours, andYouaretheir spiritual capital. O God, nobodyreturns
empty-handed fromYour door. The Gurus followers receive (special) honor at Your door. But slave
Nanakprays: Please(save) themalsowhoaredrowningintheoceanof (worldly) poison."(4-1-65)
The message of the shabad is that only by seeking the Gurus shelter and following his advice we can
save ourselves from the endless worldly sufferings, and enjoy blissful union with our beloved God.
nwmuiml YmnuiqRpqIAYibnunwmYiDRguj Ivwsu] Naam milai man taripat-ee-ai bin Naamai
Dharig jeevaas.
koeI gurmuiKsj xuj yiml YmYdsypRBuguxqwsu] ko-ee gurmukh sajan jay milai mai dasay
parabh guntaas.
hauiqsuivthucauKMnIAYmYnwmkryprgwsu]1] ha-o tis vitahu cha-o khannee-ai mai Naam
karay pargaas. ||1||
myrypRIqmwhauj IvwnwmuiDAwie ] mayray pareetamaa ha-o jeevaa Naam
Dhi-aa-ay.
ibnunwvYj IvxunwQIAYmyrysiqgur nwmuidRVwie ]1]
rhwau]
bin naavai jeevan naa thee-ai mayray satgur
Naamdrirh-aa-ay. ||1|| rahaa-o.
nwmuAmol kurqnuhYpUrysiqgur pwis ] Naamamolak ratan hai pooray satgur paas.
siqgur syvYl igAwkiF rqnudyvYprgwis ] satgur sayvai lagi-aa kadh ratan dayvai
pargaas.
DMnuvf BwgI vf BwgIAwj oAwie iml ygur pwis ]2] Dhan vadbhaagee vad bhaagee-aa jo aa-ay
milay gur paas. ||2||
ij nwsiqgurupurKunByitE syBwghIx vis kwl ] jinaa satgur purakh na bhayti-o say
bhaagheen vas kaal.
Eie iPir iPir j oinBvweIAihivic ivstwkir
ivkrwl ]
o-ay fir fir jon bhavaa-ee-ah vich vistaa kar
vikraal.
Enwpwis duAwis niBtIAYij nAMqir koDucMf wl ]3] onaa paas du-aas na bhitee-ai jin antar kroDh
chandaal. ||3||
siqgurupurKuAMimRqsruvf BwgI nwvihAwie ] satgur purakh amrit sar vadbhaagee naaveh
aa-ay.
aunj nmj nmkI mYl uauqrYinrml nwmuidRVwie ] un janamjanamkee mail utrai nirmal Naam
drirh-aa-ay.
j nnwnk auqmpdupwieAwsiqgur kI il v
l wie ]4]2]66]
jan naanak utampad paa-i-aa satgur kee liv
laa-ay. ||4||2||66||
SIRI RAAG MEHLA 4
Intheprevious shabad, GuruJi toldus that thetrueGuruisthegiver of Gods Name. Inthis shabad, he
describestheimportanceof GodsName(thedivineenlightenment) andhowkeenlyhelongsfor it.
So addressingGod, hesays, (O my Beloved), if I amblessedwithName, my mindgets satiated(all its
worldlydesiresarefulfilled). But without GodsName, one'slifeisaccursed(becauseinthat stateworldly
desiresremainunfulfilled, andoneremainsunhappy). If I findaGurufollowingfriendwhocanguideme
toGodthetreasureof virtues, andenlightenGodsNameinme, I will sacrificemylifefor him.(1)
Therefore, next addressing his Guru in themost reverential and entreating terms, Guru Ji says, "O my
beloved, (bless methat) I may livemeditatingon (Gods) Name. Therecan beno (real) lifewithout the
Name. O mytrueGuru, pleaseinstill GodsNameinme."(1-pause)
Describingingreater detail thesignificanceof theGuruinobtainingtheinvaluablecommodity of Gods
Name, Guru Ji says, Gods Name is (like) an invaluable jewel, but it is with the perfect Guru. Upon
dedicating ourselves to the service of the true Guru, he enlightens our mind with the light of divine
knowledge, and bestows (this jewel upon us). Therefore, blessed are those most fortunate people who
comeandmeet theGuru.(2)
Now commenting upon the state and fate of those who do not care for the Gurus guidance, he says,
Thoseunfortunatepeoplewho havenot met thetrueGuruarein thegripof thedemon of death. Again
and again, they are made to wander around in existences, and are kept as abhorrent filthy worms. We
shouldnot touchor goanywherenear suchpeoplewithinwhosemindabidesthedemonof anger (because
of theabsenceof GodsName).(3)
In conclusion, Guru Ji says, True Guru, the supreme being is like a pool of nectar (of divine Name).
Fortunatearethey who cometo batheinthis pool. By (followingtheGuru's advice, andthus) bathingin
this pool, their filth (of evil) of myriad of births is cleansed, (because theGuru) instills His immaculate
Nameinthem. Inshort, O Nanak, by beingimbuedwiththetrueGuru, thedevotees obtainthesupreme
stateof bliss(of unionwithGod).(4-2-66)
The message of the shabad is that we should pray to the Guru for blessing us with Gods Name, so
that our worldly desires are quenched, and instead of suffering repeated cycles of birth and death,
we may attain the supreme state of union with God.
gux gwvwgux ivQrwgux bol I myrI mwie ] gun gaavaa gun vithraa gun bolee mayree
maa-ay.
gurmuiKsj xuguxkwrIAwimil sj x hir gux gwie ] gurmukh sajan gunkaaree-aa mil sajan har gun
gaa-ay.
hIrYhIruimil byiDAwrMig cl Ul Ynwie ]1] heerai heer mil bayDhi-aa rang chaloolai
naa-ay. ||1||
myrygoivMdwgux gwvwiqRpiqmin hoie] mayray govindaa gun gaavaa taripat man
ho-ay.
AMqir ipAws hir nwmkI guruquis iml wvYsoie ]1]
rhwau]
antar pi-aas har Naam kee gur tus milaavai
so-ay.||1|| rahaa-o.
mnurMghuvf BwgIhoguruquTwkrypswau] man rangahu vadbhaageeho gur tuthaa karay
pasaa-o.
gurunwmuidRVweyrMg isauhausiqgur kYbil j wau] gur Naam drirh-aa-ay rang si-o ha-o satgur kai
bal jaa-o.
ibnusiqgur hir nwmunl BeI l KkotI krm
kmwau]2]
bin satgur har Naam na labh-ee lakh kotee
karamkamaa-o. ||2||
ibnuBwgwsiqgurunwiml YGir bYiTAwinkit inq
pwis ]
bin bhaagaa satgur naa milai ghar baithi-aa
nikat nit paas.
AMqir AigAwn duKu BrmuhYivic pVdwdUir
peIAwis ]
antar agi-aan dukh bharam hai vich parh-daa
door pa-ee-aas.
ibnusiqgur BytykMcnunwQIAYmnmuKul ohubUf wbyVI
pwis ]3]
bin satgur bhaytay kanchan naa thee-ai
manmukh lohu boodaa bayrhee paas. ||3||
siqguruboihQuhir nwv hYikquibiDciVAwj wie ] satgur bohith har naav hai kit biDh charhi-aa
jaa-ay.
siqgur kYBwxYj ocl Yivic boihQbYTwAwie ] satgur kai bhaanai jo chalai vich bohith
baithaa aa-ay.
DMnu DMnu vf BwgI nwnkw ij nw siqguru l ey
iml wie ]4]3]67]
Dhan Dhan vadbhaagee naankaa jinaa satgur
la-ay milaa-ay. ||4||3||67||
SIRI RAAG MEHLA 4
In previous shabad (4-1-65), Guru Ji described the importance of the Guru. In the previous shabad
(4-3-67), hetoldus about theimportanceof Gods Name. Inthis shabad, by describinghis own conduct
heexplainsthedutyof aGurusfollower.
He says, O my mother (my mind craves that) I may sing, describe, and utter the merits (of God).
(I realizethat) uponmeetingwithabenevolent Gurus follower, onesings thepraises (of God). Just as a
diamond pierces another diamond, (similarly upon meeting theGuru) ones mind becomes imbued with
deeplovefor GodsName.(1)
Therefore Guru Ji prays, O my God (bless me, that) I may sing Your praises, and my mind may be
satiated. Withinmeisthirst for GodsName, andI pray that inhiskindnesstheGurumay uniteme(with
You).(1-pause)
NowGuruJi adviseshissaintlyfriends(indirectlyus) andsays, O fortunateones, imbueyour mindwith
love, so that theGurumay be pleasedandshower his blessings (upon you as well). Withgreat love, the
Guru implants (Gods) Name (in the mind of the devotee), and I ama sacrifice to such a true Guru.
Without (theguidanceof) thetrueGuru, Gods Nameis not obtained, even if onemay performmillions
(of ritualistic) deeds.(2)
Next, GuruJi tellsuswhy, inspiteof beingnear God, westill areunabletomeet Him. Hesays, Without
a(pre-ordained) destiny, thetrueGuru(God) isnot realized, eventhoughHealways residesnear usinthe
house(of our heart. Because) withinour hearts is thedarkness of ignoranceanddoubt, which acts likea
curtain (between God) and us. Without meeting (and following theguidanceof) thetrueGuru, theiron
(like) conceitedpersoncannot become(immaculatelike) gold, thereforeinspiteof beingnear theboat (in
theformof thetrueGuru), suchapersonisdrowned(intheworldlyocean).(3)
Finally, GuruJi explainshowwecanobtaintheguidanceof thetrueGuru. Hesays, ThetrueGuruislike
theship of Gods Name. (If you ask), how to board this ship? (The answer is, that) the one who leads
ones lifeaccordingtothetrueGurus instructionor guidancefeels, asif already sittingaboardthat ship.
Therefore, O Nanak, extremelyblessedarethosewhomthetrueGuruuniteswithhimself.(4-3-67)
The message of the shabad is that if we wish to enjoy the bliss of Gods union, then we should
devotedly listen to and follow the advice of our Guru (Granth Sahib Ji). So that the Guru may unite
us with him, and by yoking us to Gods Name, may unite us with God also.
pMnw41 SGGS P- 41
haupMQudsweI inqKVI koeI pRBudsyiqinj wau] ha-o panth dasaa-ee nit kharhee ko-ee parabh
dasay tin jaa-o.
ij nI myrwipAwrwrwivAwiqnpICYl wigiPrwau] jinee mayraa pi-aaraa raavi-aa tin peechhai
laag firaa-o.
kir imMniqkir j odVI mYpRBuiml xYkwcwau]1] kar minat kar jod-rhee mai parabh milnai kaa
chaa-o. ||1||
myryBweI j nwkoeI mokauhir pRBumyil iml wie ] mayray bhaa-ee janaa ko-ee mo ka-o har
parabh mayl milaa-ay.
hausiqgur ivthuvwirAwij inhir pRBudIAw
idKwie ]1] rhwau]
ha-o satgur vitahu vaari-aa jin har parabh
dee-aa dikhaa-ay. ||1|| rahaa-o.
hoie inmwxI FihpvwpUrysiqgur pwis ] ho-ay nimaanee dheh pavaa pooray satgur
paas.
inmwixAwgurumwxuhYgurusiqgurukryswbwis ] nimaani-aa gur maan hai gur satgur karay
saabaas.
hauguruswl wihn rj aUmYmyl yhir pRBupwis ]2] ha-o gur saalaahi na raj-oo mai maylay har
parabh paas. ||2||
siqgur nosBkol ocdwj yqwj gqusBukoie ] satgur no sabh ko lochdaa jaytaa jagat sabh
ko-ay.
ibnuBwgwdrsnunwQIAYBwghIx bihroie] bin bhaagaa darsan naa thee-ai bhaagheen
bahi ro-ay.
j ohir pRBBwxwsoQIAwDuir il iKAwnmytYkoie ]3] jo har parabh bhaanaa so thee-aa Dhur likhi-
aa na maytai ko-ay. ||3||
AwpysiqguruAwiphir Awpymyil iml wie ] aapay satgur aap har aapay mayl milaa-ay.
AwipdieAwkir myl sI gur siqgur pICYpwie ] aap da-i-aa kar maylsee gur satgur peechhai
paa-ay.
sBuj gj Ivnuj ig AwiphYnwnk j l uj l ih
smwie ]4]4]68]
sabh jagjeevan jag aap hai naanak jal jaleh
samaa-ay. ||4||4||68||
SIRI RAAG MEHLA 4
Inthis shabad, GuruJi takes theexampleof alonely separatedbridelongingtomeet her belovedgroom,
toshowushowandwithwhatintensityof sincereloveweshouldseek tomeet our belovedGod.
Hesays, "I standonthewaysideevery day, searchingfor someonewhocantell meabout theguide, who
may leadmetoGod. I will followthosewhohaveenjoyedthecompany of my beloved(God), andI will
humblybegthemtounitemewithHim.(1)
Summarizinghislongingfor afulfillingunionwithGod, GuruJi says, O mydear brothers, let someone
unitemewithGod. I amasacrificetothetrueGuru, whohasshownmeGodAlmighty."(1-pause)
Expressing gratitudeto his Guru, he says, "The Guru is the honor of the honor less, and thetrueGuru
encouragesthediscouraged. I feel that inutter humilityI shouldbowtotheperfect trueGuru. I donot tire
of praisingthetrueGuruwhounites mewithGod, whoisclose(tome, but I cannot seeHimwithout the
Gurusguidance)."(2)
GuruJi observes, Everybody longsfor thetrueGuru. But without goodfortune, hissight isnot obtained.
Therefore, unfortunateonessit andcry. Whatever isGod's will, that happens, andnoonecaneraseGods
preordainedwrit.(3)
GuruJi concludesby statingthebasicprincipleabout therelationshipbetweenGod, thetrueGuru, andthe
world. Hesays, GodHimself isthetrueGuru. HeHimself unitesapersonwithHim. ThroughHisgrace,
He would unite us by making us follow the true Guru. O Nanak, He Himself is the life of the entire
universe, andultimatelyall mergeinHimjust aswater mergesinwater.(4-4-68)
The message of the shabad is that we should have such an intense longing to unite with God that we
should pray daily to Guru (Grant Sahib), to guide and help us meet Him. So that, showing mercy,
the Guru may enlighten us with divine wisdom and reveal to us our Beloved, residing in our heart.
rsuAMimRqunwmursuAiq Bl wikquibiDiml Yrsu
Kwie ]
ras amrit Naam ras at bhalaa kit biDh milai ras
khaa-ay.
j wie puChusohwgxI quswikaukir imil AwpRBu
Awie ]
jaa-ay puchhahu sohaaganee tusaa ki-o kar mili-
aa parabh aa-ay.
Eie vyprvwhnbol nI haumil mil Dovwiqn
pwie ]1]
o-ay vayparvaah na bolnee ha-o mal mal Dhovaa
tin paa-ay. ||1||
BweI ryimil sj x hir gux swir ] bhaa-ee ray mil sajan har gun saar.
sj xusiqgurupurKuhYduKukFYhaumYmwir ]1]
rhwau]
sajan satgur purakh hai dukh kadhai ha-umai
maar. ||1|| rahaa-o.
gurmuKIAwsohwgxI iqndieAwpeI minAwie ] gurmukhee-aa sohaaganee tin da-i-aa pa-ee man
aa-ay.
siqgur vcnurqMnuhYj omMnysuhir rsuKwie ] satgur vachan ratann hai jo mannay so har ras
khaa-ay.
syvf BwgI vf j wxIAih ij n hir rsuKwDwgur
Bwie ]2]
say vadbhaagee vad jaanee-ahi jin har ras
khaaDhaa gur bhaa-ay. ||2||
iehuhir rsuvix iqix sBquhYBwghIx nhI
Kwie ]
ih har ras van tin sabhat hai bhaagheen nahee
khaa-ay.
ibnusiqgur pl YnwpvYmnmuKrhyibl l wie ] bin satgur palai naa pavai manmukh hay
billaa-ay.
Eie siqgur AwgYnwinvihEnwAMqir koDu
bl wie ]3]
o-ay satgur aagai naa niveh onaa antar kroDh
balaa-ay. ||3||
hir hir hir rsuAwiphYAwpyhir rsuhoie] har har har ras aap hai aapay har ras ho-ay.
AwipdieAwkir dyvsI gurmuiKAMimRqucoie ] aap da-i-aa kar dayvsee gurmukh amrit cho-ay.
sBuqnumnuhirAwhoieAwnwnk hir visAwmin
soie ]4]5]69]
sabh tan man hari-aa ho-i-aa naanak har vasi-aa
man so-ay. ||4||5||69
SIRI RAAG MEHLA 4
Inthepreviousshabad, takingtheexampleof alonelyseparatedbridelongingtomeet her belovedgroom,
GuruJi showedus howandwithwhat intensity of sincereloveweshouldlongtomeet our belovedGod.
Whenweareblessed withloveandlongingfor God, weenjoy auniquekindof delight, which is called
thedelightof (Gods) Name.
In this shabad, he tells us the merits of this unique ecstasy. Posing himself as a seeker of this joy, he
shares with us his personal experiences. He says, Delight in the immortalizing nectar of His Name is
exquisite. But howcanoneobtainit andenjoy it? WhenI askedthoseunitedweddedbrides of God, (His
blessed devotees) who haveobtainedunion withHim, What was thetechniqueyou used that God came
to meet you (and you are enjoying the bliss of His love), the carefree (saints) would not answer, even
thoughI wouldwashtheir feet repeatedly.(1)
But then on their own, they felt pity and said to me, O dear brother, go and see your truefriend (the
Guru), andmeditateontheattributesof God. It isthetrueGuruwhoisthereal friend, whodispelsall pain
byfirst drivingout ego(fromyour heart)."(1-pause)
GuruJi humbly says, It was theresult of compassionintheheartsof thoseGurus followersunitedwith
God, whofavoredme(withsuchanimmaculateadvice). Theytoldmethat that theword(of advice) of the
trueGuru is thejewel. He who has full faith in it tastes thedelight of (union with) God. So weshould
consider asfortunatethosewhohaveenjoyedthisdelightbylivingaccordingtotheGuruswill. (2)
Regardingtheavailability of thedelight of Gods Name, GuruJi clarifies andsays, Theelixir (of Gods
Name) iscontainedineverybladeandstrawof theuniverse. But theunfortunatepersonscannot enjoyit.
Without the guidance of the true Guru, one cannot obtain this elixir, and the self-willed keep wailing.
Theydonot bowbeforethetrueGuru, becausethedemonof anger isintheir hearts.(3)
Finally, explaining how Gods bliss pervades everywhere, Guru Ji says, God Himself is bliss, and He
pervades everywhereas this bliss. Showing mercy on His own, He blesses us with this nectar. But only
throughtheGuru, does Hebless somewiththenectar of His Name. O Nanak, whenHecomes to reside
insomeonesheart, that onesbodyandmindbloom.(4-5-69)
The message of the shabad is that if we want to taste the elixir of Gods Name, we should seek the
guidance of the Guru. Under his guidance we should cast off our ego, and meditate on God's Name.
idnsucVYiPir AwQvYrYix sbweI j wie ] dinas charhai fir aathvai rain sabaa-ee jaa-ay.
Awv GtYnrunwbuJ YiniqmUswl wj utukwie] aav ghatai nar naa bujhai nit moosaa laaj
tukaa-ay.
guVuimTwmwieAwpsirAwmnmuKul ig mwKI pcY
pcwie ]1]
gurh mithaa maa-i-aa pasri-aa manmukh lag
maakhee pachai pachaa-ay. ||1||
BweI rymYmIqusKwpRBusoie ] bhaa-ee ray mai meet sakhaa parabh so-ay.
puqukl qumohuibKuhYAMiqbyl I koie n hoie]1]
rhwau]
put kalat moh bikh hai ant baylee ko-ay na
ho-ay. ||1|| rahaa-o.
gurmiqhir il v aubryAil pqurhysrxwie ] gurmat har liv ubray alipat rahay sarnaa-ay.
pMnw42 SGGS P- 42
EnI cl xusdwinhwil Awhir Krcul IAwpiqpwie ] onee chalan sadaa nihaali-aa har kharach lee-
aa pat paa-ay.
gurmuiKdrghmMnIAihhir Awipl eygil l wie ]2] gurmukh dargeh manee-ah har aap la-ay gal
laa-ay. ||2||
gurmuKwnopMQuprgtwdir Twk n koeI pwie ] gurmukhaa no panth pargataa dar thaak na
ko-ee paa-ay.
hir nwmusl whinnwmuminnwimrhinil v l wie ] har Naamsalaahan Naamman Naamrahan liv
laa-ay.
AnhdDunI dir vj dydir scYsoBwpwie ]3] anhad Dhunee dar vajday dar sachai sobhaa
paa-ay. ||3||
ij nI gurmuiKnwmusl wihAwiqnwsBkokhYswbwis ] jinee gurmukh Naam sahaali-aa tinaa sabh ko
kahai saabaas.
iqnkI sMgiqdyihpRBmYj wick kI Ardwis ] tin kee sangat deh parabh mai jaachik kee
ardaas.
nwnk Bwg vf yiqnwgurmuKwij nAMqir nwmu
prgwis ]4]33]31]6]70]
naanak bhaag vaday tinaa gurmukhaa jin
antar Naampargaas. ||4||33||31||6||70||
SIRI RAAG MEHLA 4
Inthepreviousshabad, GuruJi advisedusthat if wewant totastetheexquisiteelixir of GodsName, we
should seek theguidanceof the Guru. Under his guidance, we should remove our ego and meditate on
God'sName. But theproblemisthat weremainsomuchinvolvedinworldlyaffairsandinfalsepleasures,
weforget that our lifeisgettingshorter everyday. Weoftendepart fromtheworldwithout tastingthebliss
of Godsloveor HisName.
Inthis shabad, GuruJi portrays our lifeandcautionsus against neglectingGodsName. Hesays, A day
rises, turnsinto evening, andthentheentirenight passes away. Inthis way lifedecreases day by day, but
one does not realize this. Timeis eating away ones life like a rat slowly nibbling at a rope. Like flies
clingingtomolasses (andgettingcaught), thosewho areconceited clingto worldly riches (or Maya) and
areconsumedbyit.(1)
GuruJi thereforeadvisesus, "O mydear brothers, (andsistersremember that) Godisour onlytruefriend.
Attachment tosons(children) andwives (spouses) isfalse, becauseintheendnooneisgoingtohelpthe
mortal.(1-pause)
NowGuruJi describes theway of lifeof thosewho followtheGurus teachings, andwhilestill livingin
the world, remain detached from its temptations. He says, Following the Guru's advice, they who
embracelovefor Godandremaindetachedfromtheworld(eventhoughphysicallylivinginit), aresaved.
Theyalways keepdeathintheir mind, andamassthewealthof Gods Name, (theonlycurrency) whichis
honoredontheir journey (tothenext world). TheseGurus followersarerecognizedat theentrancetothe
divinemansion, andGodHimself takestheminHisembrace."(2)
Reflecting on the comforts and facilities enjoyed by theGurus followers, he says, The divine path is
revealed to theGurus followers, andno hurdles areput intheir way: they praiseGods Nameand keep
attunedtoHis Nameat all times. Intheir heartsringstheflowingmelody of His Name. Whenthey reach
the(divine) gate, theyarereceivedwithhonor. (3)
Inconclusion, GuruJi says, Everybodypraisesthosewhounder theGuru'sinstructionmeditateuponHis
Name. O God, pleasegrant mealsothecompanyof such(holy) persons. Thisisthesupplicationof mine,
a beggar (at Your door). Nanak (says), supremely fortunate are those, whose heart is illumined by the
Light of (Gods) Name.(4-33-31-6-70)
The message of the shabad is that we should remember that our life is getting shorter every day.
Therefore, without wasting any more time, we should seek the Gurus refuge. Under his instruction
we should meditate on God's Name, which will be our only helper on our journey to the next world.
ikAwqUrqwdyiKkYpuqRkl qRsIgwr ] ki-aa too rataa daykh kai putar kaltar seegaar.
rs BogihKusIAwkrihmwxihrMg Apwr ] ras bhogeh khusee-aa karahi maaneh rang apaar.
bhuqukrihPurmwiesI vrqihhoieAPwr ] bahut karahi furmaa-isee varteh ho-ay afaar.
krqwiciqnAwveI mnmuKAMDgvwr ]1] kartaa chit na aavee manmukh anDh gavaar.
||1||
myrymnsuKdwqwhir soie ] mayray man sukh-daata har so-ay.
gur prswdI pweIAYkrim prwpiq hoie ]1]
rhwau]
gur parsaadee paa-ee-ai karam paraapat ho-ay.
||1|| rahaa-o.
kpiVBoigl ptwieAwsuienwrupwKwku] kaparh bhog laptaa-i-aa su-inaa rupaa khaak.
hYvr gYvr bhurMgykIeyrQAQwk ] haivar gaivar baho rangay kee-ay rath athaak.
iks hI iciqnpwvhI ibsirAwsBswk ] kis hee chit na paavhee bisri-aa sabh saak.
isrj xhwir Bul wieAwivxunwvYnwpwk ]2] sirjanhaar bhulaa-i-aa vin naavai naapaak. ||2||
l YdwbdduAwie qUMmwieAwkrihiekq] laidaa bad du-aa-ay tooNmaa-i-aa karahi ikat.
ij s noqUMpqIAwiedwsosxuquJ YAinq] jis no tooNpatee-aa-idaa so san tujhai anit.
AhMkwrukrihAhMkwrIAwivAwipAwmnkI
miq]
ahaNkaar karahi ahaNkaaree-aa vi-aapi-aa man
kee mat.
iqinpRiBAwipBul wieAwnwiqsuj wiqn
piq]3]
tin parabh aap bhulaa-i-aa naa tis jaat na pat.
||3||
siqguir puriKiml wieAwiekosj xusoie ] satgur purakh milaa-i-aa iko sajan so-ay.
hir j nkwrwKweykuhYikAwmwxs haumYroie ] har jan kaa raakhaa ayk hai ki-aa maanas
ha-umai ro-ay.
j ohir j nBwvYsokrydir Pyrun pwvYkoie ] jo har jan bhaavai so karay dar fayr na paavai
ko-ay.
nwnk rqw rMig hir sB j g mih cwnxu
hoie ]4]1]71]
naanak rataa rang har sabh jag meh chaanan
ho-ay. ||4||1||71||
Intheprevious shabad, GuruJi cautionedusagainst beingignorant about thedailyshorteningspanof our
life. Healsotoldus how, likeflies becomingcaught inmolasses, wearecaught inthepursuit of worldly
richesandpower.
This shabad appears to be addressed to a rich person who was intoxicated with pridein his big family,
wealth, andpower. Here, GuruJi warnsusagainstsuchegoisticthings, whicharefalseandtransitory.
Hesays: (O man), why areyouintoxicateduponseeingyour son, andyour wifeinher ornaments. You
enjoy delicacies, makemerry, andindulgeininfinitepleasures. O youself-conceited, blind, ignorant fool,
yougivemanycommandsandact haughtily, but youdonot remember theCreator."(1)
But before saying anything more, Guru Ji addresses himself, and says, O my mind, God alone is the
giver of joyandpeace. But it isthroughtheGurusgraceandgoodfortunethat Heisattained." (1-pause)
Now addressing that rich man in particular (and others in general), Guru Ji says, (O man), you are
engrossed in wearing fineclothes and amassing gold and silver, which will oneday be reduced to dust.
Youhavegatheredhorses, elephants, andmulti-coloredswift chariots. Youaresoabsorbedinthesethings
that you haveforgotten even your near and dear ones. Without Gods Name, you areso impurethat the
Creator hasforsakenyoufrom(Hismind). (2)
Guru Ji next reminds us that when we collect wealth or power through dishonest means, we earn the
curses of theinnocent andthepoor, andloseour honor. Hesays, "(O man), you amass wealth (by foul
means), and incur thecurses (of theinnocent). But you don't realizethat the family whomyou want to
pleasewith your (ill-gotten) wealth will perish along with you. O you proud man, engrossed in (false)
intellect you indulgeinpride(of your wealth. But remember that persons likeyou areforsakenby God),
andtheywhomGodforsakesloseboththeir casteandhonor."(3)
Guru Ji concludes this shabad by describing how God loves and protects those who follow the Gurus
advice, and riseabove false worldly temptations. He says, They whomthenoble trueGuru has united
with God, for those devotees, God is their only truefriend and protector. No egoistic persons can harm
them. Such persons cry (andrepent) trying to harmthedevotees. God loves His devotees so much that)
whatever thedevoteeswishfor, Hegrantswithout anydelay. Inshort, O Nanak, theonewhoisdyedwith
Godsloveshowslight totheentireworld(andbecomesarole-model for others). (4-1-71)
The message of this shabad is that instead of being engrossed in false worldly enjoyments, we should
follow the Gurus guidance, and imbue ourselves with God's love. This way we would not only
embellish our life, but would also provide guidance to others and become a role model for them.
minibl wsubhurMguGxwidRsit BUil KusIAw] man bilaas baho rang ghanaa darisat bhool
khusee-aa.
CqRDwr bwidswhIAwivic shsyprIAw]1] chhatarDhaar baadisaahee-aa vich sahsay
paree-aa. ||1||
BweI rysuKuswDsMig pwieAw] bhaa-ee ray sukh saaDhsang paa-i-aa.
il iKAwl yKuiqinpuriKibDwqYduKushswimit
gieAw]1] rhwau]
likhi-aa laykh tin purakh biDhaatai dukh
sahsaa mit ga-i-aa. ||1|| rahaa-o.
j yqyQwnQn qrwqyqyBiv AwieAw] jaytay thaan banantaraa taytay bhav aa-i-aa.
DnpwqI vf BUmIAwmyrI myrI kir pirAw]2] Dhan paatee vad bhoomee-aa mayree mayree
kar pari-aa. ||2||
hukmucl weyinsMg hoievrqYAPirAw] hukamchalaa-ay nisang ho-ay vartai afri-aa.
sBukovsgiqkir l ieEnuibnunwvYKwkuril Aw]3] sabh ko vasgat kar la-i-on bin naavai khaak
rali-aa. ||3||
koit qyqIs syvkwisDswiDk dir KirAw] kot taytees sayvkaa siDh saaDhik dar khari-aa.
igrMbwrI vf swhbI sBunwnk supnuQIAw]4]2]72] girambaaree vad saahbee sabh naanak supan
thee-aa. ||4||2||72||
SIRI RAAG MEHLA 5
In theprevious shabad, Guru Ji advised us that insteadof being engrossed in falseworldly enjoyments,,
weshouldseek andfollowtheGurusguidanceandimbueourselveswithGod'slove.
In this shabad, he tells us why worldly pleasures are really no good. He says, Although worldly
recreationsandrevelriesseemtoprovidegreat pleasuretothemind, theyaredeceivingoneseye(because
theseareshort-lived). Evenanemperor witharoyal canopyover hisor her headremainscaught inanxiety
(duetothefear of losingthat kingdom). (1)
ThereforeGuruJi says, O brother, thoseinwhosedestinyGodhaswrittenthecompanyof theholyhave
foundpeace, andall their anxietyandsufferinghasbeenerased. (1-pause)
On thebasis of his experience and observation, he further states, (Even if a person) has visited all the
beautiful places and spots (of theworld), is very wealthy, and a big landlord, (still such a person) dies
crying, thisismine, thatismine (2)
Elaborating on the above concept, Guru Ji says, (Casting aside all morality and fear), one may be
unhesitatingly issuingcommands andactinghaughtily. Onemight havesubdued all, (yet) without Gods
Nameoneminglesindust. (3)
Finally Guru Ji says, (I have concluded that) even if aperson has at his (or her) command and service
millions of gods, men of miracles, and holds dominion over mountains, oceans, and vast empires, (still
without GodsName), all disappearslikeadream. (4-2-72)
The message of the shabad is that real happiness does not lie in worldly riches, or pleasures. All
these are illusory, and any one engrossed in them always remains worried about losing them. True
happiness is obtained by meditating on Gods Name, for which one should always pray to God.
pMnw43 SGGS P- 43
Bl kyauiT ppol IAYivxubuJ ymugDAj wix ] bhalkay uth papolee-ai vin bujhay mugaDh
ajaan.
sopRBuiciqnAwieE CutYgI bybwix ] so parabh chit na aa-i-o chhutaigee baybaan.
siqgur syqI icqul wie sdwsdwrMgumwix ]1] satgur saytee chit laa-ay sadaa sadaa rang
maan. ||1||
pRwxI qUMAwieAwl whwl Yix ] paraanee tooNaa-i-aa laahaa lain.
l gwikqukuPkVysBmukdI cl I rYix ]1] rhwau] lagaa kit khufkarhay sabh mukdee chalee rain.
||1|| rahaa-o.
kudmkrypsupMKIAwidsYnwhI kwl u] kudam karay pas pankhee-aa disai naahee
kaal.
EqYswiQmnuKuhYPwQwmwieAwj wil ] otai saath manukh hai faathaa maa-i-aa jaal.
mukqysyeI Bwl IAihij scwnwmusmwil ]2] muktay say-ee bhaalee-ah je sachaa Naam
samaal. ||2||
j oGruCif gvwvxwsol gwmnmwih] jo ghar chhad gavaavnaa so lagaa man maahi.
ij QYj wie quDuvrqxwiqs kI icMqwnwih] jithai jaa-ay tuDh vartanaa tis kee chintaa
naahi.
PwQysyeI inkl yij gur kI pYrI pwih]3] faathay say-ee niklay je gur kee pairee paahi.
||3||
koeI riKnskeI dUj wkonidKwie ] ko-ee rakh na sak-ee doojaa ko na dikhaa-ay.
cwrykuMf wBwil kYAwie pieAwsrxwie ] chaaray kundaa bhaal kai aa-ay pa-i-aa
sarnaa-ay.
nwnk scYpwiqswihf ubdwl ieAwkFwie ]4]3]73] naanak sachai paatisaah dubdaa la-i-aa
kadhaa-ay. ||4||3||73||
SIRI RAAG MEHLA 5
Inoneof thepreviousshabads (4-33-31-6-70), GuruJi cautionedusagainst forgettingthefact that our life
isdecreasingdayby day. Healsotoldusthat just asfliesbecomecaught inmolasses, wearecaught inthe
pursuitof worldlywealthandpower. Inthisshabad, GuruJi onceagainremindsusof thesefacts.
He says, (O human being), getting up each morning, you begin pampering your body. But without
understanding the purpose of life you remain thoughtless and ignorant. (However, if you) do not
remember God (your body) would be abandoned in wilderness. (Therefore, instead of the body) attune
your mindwiththetrueGuru, andenjoyeternal bliss.(1)
Remindingusof lifesreal purpose, GuruJi says, "O humanbeing, youcame(intothisworld) toearnthe
profit (of Gods Name). But what useless tasks areyou engaged in? Thenight of your life (span in the
world) isabout toend!"(1-pause)
Comparinghumanbeingswithbirds andanimals, GuruJi says, (O humanbeings), yousport about like
birds and animals, but you are unaware of death (hovering over you). You are caught in the snares of
Maya (worldly entanglements). Only thosepersonswhomeditateonthetrueName(of God) areliberated
(fromthisweb).(2)
Commentingfurther onour foolishness, GuruJi says, (O my friends), youareattachedtothat home(in
this world), which you haveto leaveoneday. But you do not worry about thehome(in thenext world)
where you must go and live (permanently). Caught (in worldly entanglements), only those persons are
liberatedwhofall at thefeet of theGuru. (3)
Inconclusion, GuruJi says, (O my friends), I cannot think of anyother (except God) whocansaveyou
(fromgetting caught in worldly entanglements). After searching all the four corners (of the world, the
person who has) ultimately cometo therefugeof theGuru, O Nanak, thetrueSovereignhas savedthat
drowningperson.(4- 3-73)
The message of the shabad is that instead of wasting our time in embellishing and pampering our
body, or indulging in false worldly pleasures, we should remember God under the Gurus guidance.
GVI muhqkwpwhuxwkwj svwrxhwru] gharhee muhat kaa paahunaa kaaj
savaaranhaar.
mwieAwkwimivAwipAwsmJ YnwhI gwvwru] maa-i-aa kaam vi-aapi-aa samjhai naahee
gaavaar.
auiT cil AwpCuqwieAwpirAwvis j Mdwr ]1] uth chali-aa pachhutaa-i-aa pari-aa vas
jandaar. ||1||
AMDyqUMbYTwkMDI pwih] anDhay tooN baithaa kanDhee paahi.
j yhovI pUribil iKAwqwgur kwbcnukmwih]1]
rhwau]
jay hovee poorab likhi-aa taa gur kaa bachan
kamaahi. ||1|| rahaa-o
hrI nwhI nhf f urI pkI vFxhwr ] haree naahee nah daduree pakee vadhanhaar.
l Yl YdwqphuiqAwl wvykir qeIAwru] lai lai daat pahuti-aa laavay kar ta-ee-aar.
j whoAwhukmuikrswx dwqwl uix imixAwKyqwru]2] jaa ho-aa hukam kirsaan daa taa lun mini-aa
khaytaar. ||2||
pihl wphruDMDYgieAwdUj YBir soieAw] pahilaa pahar DhanDhai ga-i-aa doojai bhar
so-i-aa.
qIj YJ wKJ KwieAwcauQYBoruBieAw] teejai jhaakh jhakhaa-i-aa cha-uthai bhor
bha-i-aa.
kdhI iciqnAwieE ij inj IauipMf udIAw]3] kad hee chit na aa-i-o jin jee-o pind dee-aa.
||3||
swDsMgiqkauvwirAwj IaukIAwkurbwxu] saaDhsangat ka-o vaari-aa jee-o kee-aa
kurbaan.
ij s qysoJ I minpeI imil AwpurKusuj wxu] J is tay sojhee man pa-ee mili-aa purakh
sujaan.
nwnk if Twsdwnwil hir AMqrj wmI j wxu]4]4]74] naanak dithaa sadaa naal har antarjaamee
jaan. ||4||4||74||
SIRI RAAG MEHLA 5
Inthesecondstanzaof thepreviousshabad, GuruJi warnedusandsaid, O humanbeing, youcamehere
(into this world) to earntheprofit (of Gods Name). But what useless tasks areyou engagedinwhen the
night of your life (span in the world) is about to end! In this beautiful shabad studded with so many
metaphors, Guru Ji once again gives us a wake-up call, and warns us against being complacent about
realizingandfulfillingour real purposeinlife.
Hebeginsby comparingahumanbeinginthisworldtoaguest inahouse, andsays, (One) comestothis
(worldly) houselikeaguest for avery short period. But, (deeminghimself to beits owner, oneassumes
theroleof) theaccomplisher of its tasks. Engrossedintheaffairs of theworld, thefoolishpersondoesnt
understand(thepurposeof human) life. So when thetimeof death comes, andonesees oneself) in the
gripof themessengersof death, (then) onerepents, whilerisinguptodepart fromhere.(1)
Reminding us that death can overtake us any moment, Guru Ji says, O blind fool, your state in this
world is like that of a treeon thebank of ariver (which can be uprooted any moment). If such is pre-
writteninyour destiny, act upontheGurusutterance(andmeditateonGodsName).(1-pause)
Most of us remain indifferent to our spiritual goals, thinking that wecan do thesethings inour old age,
(but wedont realize, that wecoulddieearlier). Therefore, toremovethesefalseassumptionsfromour
minds, GuruJi takestheexampleof afarmer andhiscrop. Hesays, (Just asinthecaseof afarm, neither
the crop which is) green, nor the half ripe, nor the ripe (crop has any guarantee that it may not be
harvested before its time. Whenever the owner deems fit, preparing his croppers with sickles in their
hands, he arrives at thefarm. When so ordered by (theowner), they harvest theentirefarm. (Similarly,
whenorderedbyGod, thedemonsof deatharriveandtakeawaymortalswithout anyconsideration). (2)
Nowcommentingontheways, welet our lifego waste; hecompares humanlifewiththefour periods of
thenight. Hesays, Thefirst part of (human) lifeis wasted intheaffairs of theworld; thesecondpart is
wastedinsleep(attachment toworldly richesandpower). Thethirdpart (of life) ahumanbeingwastesin
useless fights and struggles, and in the fourth part, the day dawns (and thehuman being dies. Theend
result isthat) ahumanbeingnever remembersGod, whogavethehumanbodyandsoul. (3)
GuruJi concludes thisshabad by sharingwithushisown personal experience. Hesays, I amasacrifice
to thecompany of thesaintly persons, throughwhomI realized(theself) andmet thewiseGod. Thus, I
Nanak, haveseentheever manifest God, whoknowstheessenceof all things. (4-4-74)
The message of the shabad is that our stay in this world is limited. Any moment death may overtake
us. Therefore, we should act on the advice of the true Guru, and meditate on Gods Name without
postponing it for a later period.
sBygl wivsrnuiekoivsir nj wau] sabhay galaa visran iko visar na jaa-o.
DMDwsBuj l wie kYguir nwmudIAwscusuAwau] DhanDhaa sabh jalaa-ay kai gur Naam dee-aa
sach su-aa-o.
AwswsByl wihkYiekwAws kmwau] aasaa sabhay laahi kai ikaa aas kamaa-o.
ij nI siqgurusyivAwiqnAgYimil AwQwau]1] jinee satgur sayvi-aa tin agai mili-aa thaa-o. ||1||
mnmyrykrqynoswl wih] man mayray kartay no saalaahi.
sByCif isAwxpwgur kI pYrI pwih]1] rhwau] sabhay chhad si-aanpaa gur kee pairee paahi.
||1|| rahaa-o.
duKBuKnhivAwpeI j ysuKdwqwminhoie ] dukh bhukh nah vi-aapa-ee jay sukh-daata man
ho-ay.
ikqhI kMimniCj IAYj wihrdYscwsoie ] kit hee kamm na chhijee-ai jaa hirdai sachaa
so-ay.
ij suqUMrKihhQdyiqsumwir nskYkoie ] jis tooNrakheh hath day tis maar na sakai ko-ay.
suKdwqwgurusyvIAYsiBAvgx kFYDoie ]2] sukh-daata gur sayvee-ai sabh avgan kadhai
Dho-ay. ||2||
syvwmMgYsyvkol weIAWApunI syv ] sayvaa mangai sayvko laa-ee-aaNapunee sayv.
pMnw44 SGGS P- 44
swDUsMgumskqyqUTYpwvwdyv ] saaDhoo sang maskatay toothai paavaa dayv.
sBuikCuvsgiqswihbYAwpykrx kryv ] sabh kichh vasgat saahibai aapay karan karayv.
siqgur kYbil hwrxYmnswsBpUryv ]3] satgur kai balihaarnai mansaa sabh poorayv.
||3||
iekoidsYsj xoiekoBweI mIqu] iko disai sajno iko bhaa-ee meet.
ieksYdI swmgrI ieksYdI hYrIiq] iksai dee saamagree iksai dee hai reet.
ieks isaumnumwinAwqwhoAwinhcl ucIqu] ikas si-o man maani-aa taa ho-aa nihchal cheet.
scuKwxwscupYnxwtyk nwnk scu
kIqu]4]5]75]
sach khaanaa sach painnaa tayk naanak sach
keet. ||4||5||75||
SIRI RAAG MEHLA 5
In the last stanzaof theprevious shabad, Guru Ji said, I ama sacrifice to the company of the saintly
persons, throughwhomI haverealized(theself) andhavemet thewiseGod. Thus, I Nanak haveseenthe
ever manifest God, who knows theessenceof all things. Inthis shabad, GuruJi prays for himself (and
advisesusaccordingly).
Hesays, It does not matter if I forget everythingelse, but I should never forget theone(God). Having
deliveredmefromall entanglements, theGuruhasbestoweduponmeHisName, thetrueobjectiveof life.
(Hehas instructed meto) giveup all other hopes, andhaveonly onehope(of meetingGod. Therefore),
whosoever servesthetrueGurufindsaplace(of honor) intheworldhereafter.(1)
Advising himself, Guru Ji says, "O my mind, forsaking all your cleverness, humbly seek the Gurus
guidanceandpraisetheCreator."(1-pause)
Describingthebenefits of followingtheaboveadvice, GuruJi says, No painor hunger afflicts us if we
have(God), theGiver of comfortsinour mind. Whentheeternal Godabidesinour heart, wedonot fail in
any undertaking(andwesay: O God), no onecanharmtheperson whomYou protect. Therefore, we
shouldalwaysmeditateuponthepeace-givingGuru, whodrivesout all our demerits.(2)
Describing theconduct and attitudeof atrueservant of God, Guru Ji says, A servant (of God) always
asksGodfor theserviceof servethoseservantswhomHehas yokedinHis service. (Heprays), O God,
if You show Your kindness, then please bless me with the of association and service of saints. But
everything is in thepower of God, and He Himself is thedoer. We should always be asacrifice to the
eternal Guru, whofulfillsall our desires. (3)
Describingthestateof mindof such aservant, GuruJi says, (Such aperson says): I seetheone(God)
aloneasmyfriend, brother, andmate. All thewealthandcapital of theworldbelongstotheoneGod, and
Hislawaloneprevails. Whenmymindreposedtrust intheoneGod, it becameimmovable. O Nanak, for
(suchaperson, Gods) trueNameisthe(spiritual) food, clothing, andsupport.(4-5-75)
The message of the shabad is that following the advice of the Guru; we should repose full faith in
God, and pray to Him to always keep us yoked in His service. In this way, we would get rid of all
our worldly pains and desires, remain contented in His will, and would always consider Gods Name
as our true support.
sByQok prwpqyj yAwvYiekuhiQ] sabhay thok paraapatay jay aavai ik hath.
j nmupdwrQusPl uhYj yscwsbdukiQ] janampadaarath safal hai jay sachaa sabad kath.
gur qymhl uprwpqyij suil iKAwhovYmiQ]1] gur tay mahal paraapatay jis likhi-aa hovai math.
||1||
myrymneyks isauicqul wie ] mayray man aykas si-o chit laa-ay.
eyks ibnusBDMDuhYsBimiQAwmohumwie ]1]
rhwau]
aykas bin sabh DhanDh hai sabh mithi-aa moh
maa-ay. ||1|| rahaa-o.
l KKusIAwpwiqswhIAwj ysiqgurundir kryie ] lakh khusee-aa paatisaahee-aa jay satgur nadar
karay-i.
inmKeyk hir nwmudyie myrwmnuqnusIql uhoie ] nimakh ayk har Naam day-ay mayraa man tan
seetal ho-ay.
ij s kaupUribil iKAwiqinsiqgur crnghy]2] jis ka-o poorab likhi-aa tin satgur charan gahay.
||2||
sPl mUrqusPl wGVI ij quscynwil ipAwru] safal moorat saflaa gharhee jit sachay naal
pi-aar.
dUKusMqwpun l geI ij suhir kwnwmuADwru] dookh santaap na lag-ee jis har kaa Naam
aDhaar.
bwhpkiVguir kwiFAwsoeI auqirAwpwir ]3] baah pakarh gur kaadhi-aa so-ee utri-aa paar.
||3||
QwnusuhwvwpivquhYij QYsMqsBw] thaan suhaavaa pavit hai jithai sant sabhaa.
FoeI iqs hI noiml Yij inpUrwgurUl Bw] dho-ee tis hee no milai jin pooraa guroo labhaa.
nwnk bDwGruqhWij QYimrqunj nmu
j rw]4]6]76]
naanak baDhaa ghar tahaaN jithai mirat na
janamjaraa. ||4||6||76||
SIRI RAAG MEHLA 5
Instanza(2) of theprevious shabad, GuruJi toldus No painor hunger afflictsus if wehave(God), the
Giver of comforts in our mind. When the eternal God abides in our heart, we do not fail in any
undertaking. (Wesay: O God), no onecan harmtheperson whomYou protect. Therefore, weshould
always meditate upon the peace-giving Guru, who drives out all our demerits. In this famous shabad,
GuruJi tells us that if wemeditateon Gods Name(withtrueloveinour mind), thenwewould haveso
muchhappinessof mind, asif wehavethepleasuresof millionsof kingdoms.
He begins this shabad by saying, If some how we can get hold of that one (God), all our desires are
fulfilled. Our precious lifebecomes fruitful withtheutteranceof His eternal Name. If it is so ordainedin
our destiny, thenthroughtheGuru, weattainthemansion(of God).(1)
Therefore, advising himself (and us), Guru Ji says, "O my mind, fix your attention on the one (God).
Without the(loveof) one(God), all elseis useless strife. All attachment to Maya (theworldly affairs) is
false."(1-pause)
ThenGuruJi declares: (O myfriends), if thetrueGurucastshismerciful glanceof grace, (onefeelsasif
onehasobtained) millions of joys andkingdoms. If (theGuru) blesses mewithevenafragment of Gods
Name, both my mind and body aresoothed. (But only that person in whose destiny it has been so) pre-
writtenholdsfast totheGurusfeet. (2)
Elaboratingonthemeritsof beingtruly devotedtotheeternal God, GuruJi says, Fruitful isthemoment,
andfruitful thehour, whichispassedinloveanddevotiontotheeternal God. Nopainor torment afflictsa
personwho has thesupport of Gods Name. Infact, only that person is truly savedwhomtheGurupulls
out (of theworldlyoceanof Maya). (3)
In conclusion, Guru Ji says, Holy, beauteous, and immaculate is the place where saints assemble.
However, onlythat personobtainssupport (inthisassembly), whohasfoundtheperfect Guru. O Nanak,
suchaperson(lives inastateof completepeace, andhasnoworry. It is asif that personhas) built hisor
her homewherethereisneither death, nor birth, nor oldage.(4-6-76)
The message of the shabad is that if we wish to live in such a state of mind, as if we are enjoying the
pleasures of millions of kingdoms, and have no fear of, birth, death, or old age, then we should take
the shelter of the Guru (Granth Sahib Ji) and meditate on Gods Name with true love and devotion.
sRIrwgumhl w5 ] sareeraagmehlaa5.
soeI iDAweIAYj IAVyisir swhWpwiqswhu] so-ee Dhi-aa-ee-ai jee-arhay sir saahaaN
paatisaahu.
iqs hI kI kir Aws mnij s kwsBsuvyswhu] tis hee kee kar aas man jis kaa sabhas
vaysaahu.
siBisAwxpwCif kYgur kI crxI pwhu]1] sabh si-aanpaa chhad kai gur kee charnee
paahu. ||1||
mnmyrysuKshj syqI j ipnwau] man mayray sukh sahj saytee jap naa-o.
AwT phr pRBuiDAwie qUMgux goibMdinqgwau]1]
rhwau]
aath pahar parabh Dhi-aa-ay tooN gun go-ind
nit gaa-o. ||1|| rahaa-o.
iqs kI srnI prumnwij suj yvf uAvrunkoie ] tis kee sarnee par manaa jis jayvad avar na
ko-ay.
ij suismrqsuKuhoie GxwduKudrdun mUl yhoie] jis simrat sukh ho-ay ghanaa dukh darad na
moolay ho-ay.
sdwsdwkir cwkrI pRBuswihbuscwsoie ]2] sadaa sadaa kar chaakree parabh saahib
sachaa so-ay. ||2||
swDsMgiqhoie inrml wktIAYj mkI Pws ] saaDhsangat ho-ay nirmalaa katee-ai jam kee
faas.
suKdwqwBYBMj noiqsuAwgYkir Ardwis ] sukh-daata bhai bhanjno tis aagai kar ardaas.
imhr kryij suimhrvwnuqWkwrj uAwvYrwis ]3] mihar karay jis miharvaan taaN kaaraj aavai
raas. ||3||
bhuqobhuquvKwxIAYaUcoaUcwQwau] bahuto bahut vakhaanee-ai oocho oochaa
thaa-o.
vrnwichnwbwhrwkImiqkihnskwau] varnaa chihnaa baahraa keemat kahi na
sakaa-o.
nwnk kaupRBmieAwkir scudyvhuApuxw
nwau]4]7]77]
naanak ka-o parabh ma-i-aa kar sach dayvhu
apunaa naa-o. ||4||7||77||
SIRI RAAG MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toobtainall thejoysandblessingsof theworld,
weshouldtaketheshelter of theGuru, andmeditateonGodsNamewithtrueloveanddevotion.
Hebeginsthisshabad by advisinghimself, andsaying, "O mymind, worshiponlythat (God) whoisthe
King of all kings. O my mind, pin your hope only in (that) God in whomall have faith. Forsaking all
cleverness, goandseektherefugeof theGuru(becauseonlytheGurucanuniteyouwithGod)."(1)
But Guru Ji wants to caution us that we dont have to put ourselves into any hardship or penance to
meditateon Gods Name. Wemust do it inanatural way. Hesays, "O my mind, with peaceandpoise
meditateontheNameof God. At all timesremember GodsName, anddailysingHispraises. (1-pause)
Clarifyingfurther, hetells us that wedont needto seek theshelter of any humanbeing, godor goddess;
weonly havetoseek thesupport of theoneSupremeGod. Hesays, "O my mind, seek theprotection of
that (God), whomno one equals in greatness, and by worshipping whomimmense peace prevails, and
thereisnopainor afflictionat all. Ever andforever, servethat Godwhoisour eternal Master.(2)
Now explaining how to serve that God, Guru Ji says, It is in the society of saints that one becomes
immaculate, and the noose of death is cut off (one is liberated from the cycle of birth and death).
Therefore, pray beforethat (God) whoisthegiver of peaceanddestroyer of fear. Thepersonuponwhom
themerciful Godbecomeskindthetask(or objectiveof that personslife) isaccomplished.(3)
GuruJi concludes thisshabad by commentingon Gods greatness. Hesays, (That) Godissaidtobethe
greatest and His abode is believed to be the highest. He is without color or form, and His inestimable
worthis beyondmetodescribe. (ThereforeI pray): "O God, pleaseshowmercy on Nanak, andbestow
Your eternal Name(onhim). (4-7-77)
The message of the shabad is that we need not go through any austerities or penances to meditate on
Gods Name. All we have to do is to keep remembering God and singing His praises at all times, with
true love, ease, and poise.
sRIrwgumhl w5 ] sareeraagmehlaa5.
nwmuiDAweysosuKI iqsumuKuaUj l uhoie] NaamDhi-aa-ay so sukhee tis mukh oojal ho-ay.
pUrygur qypweIAYprgtusBnI l oie ] pooray gur tay paa-ee-ai pargat sabhnee lo-ay.
swDsMgiqkYGir vsYeykoscwsoie ]1] saaDhsangat kai ghar vasai ayko sachaa so-ay. ||1||
pMnw45 SGGS P- 45
myrymnhir hir nwmuiDAwie ] mayray man har har NaamDhi-aa-ay.
nwmushweI sdwsMig AwgYl eyCf wie ]1]
rhwau]
Naam sahaa-ee sadaa sang aagai la-ay chhadaa-ay.
||1|| rahaa-o.
dunIAwkIAwvif AweIAwkvnYAwvihkwim] dunee-aa kee-aa vadi-aa-ee-aa kavnai aavahi kaam.
mwieAwkwrMgusBuiPkwj wqoibnis indwin] maa-i-aa kaa rang sabh fikaa jaato binas nidaan.
j wkYihrdYhir vsYsopUrwprDwnu]2] jaa kai hirdai har vasai so pooraa parDhaan. ||2||
swDUkI hohuryxukwApxwAwpuiqAwig ] saaDhoo kee hohu raynukaa apnaa aap ti-aag.
aupwv isAwxpsgl Cif gur kI crxI l wgu] upaav si-aanap sagal chhad gur kee charnee laag.
iqsihprwpiqrqnuhoieij sumsqik hovY
Bwgu]3]
tiseh paraapat ratan ho-ay jis mastak hovai bhaag.
||3||
iqsYprwpiqBweIhoij sudyvYpRBuAwip] tisai paraapat bhaa-eeho jis dayvai parabh aap.
siqgur kI syvwsokryij suibnsYhaumYqwpu] satgur kee sayvaa so karay jis binsai ha-umai taap.
nwnk kauguruByitAwibnsysgl
sMqwp]4]8]78]
naanak ka-o gur bhayti-aa binsay sagal santaap.
||4||8||78||
SIRI RAAG MEHLA 5
In many previous shabads, Guru Ji stressed upon theway of Gods Name or Naam Maarag. It is very
difficult to exactly defineor describe what is truly meant by Naam. Theclosest definition is that it is a
stateof constant awareness, remembrance, andlovefor God. It isliketheloveof amother for her child, or
of afaithful bridefor her groom. In this shabad, Guru Ji summarizes theblessings received by aperson
whomeditatesonGodsName, andtellshow, where, andfromwhomonecanobtainthisinvaluablegift.
Briefly describingthemerits of meditatingon Gods Name, GuruJi says, Theperson who meditates on
(Gods) Name always remains happy, and his face becomes radiant (glowing with love and happiness).
But Gods Name(or thestateof lovefor God) can only be obtained throughtheGuru, andtheonewho
receives this gift becomes famous inall theworlds. Further, that oneeternal God resides inthehome(or
congregation) of saintlypersons. (1)
Therefore, advising himself (and us), Guru Ji says, "O my mind, contemplateon God's Name, because
God'sNamewill alwaysbewithyouandwill saveyou(even) inthenext world.(1-pause)
Cautioningus against becomingentangled in theshort-lived glories of theworld, Guru Ji says, (O my
mind), of what usearethegloriesof theworld? Thetemporarycolor (of pleasureor honor) resultingfrom
theacquisition of Maya (worldly riches) would fadeaway intheend. On theother hand, onewho keeps
Godintheheart obtainstruegreatness, andisrecognizedeverywhereasaveryimportantperson.(2)
Nowdescribinghowandfromwhereonecanobtainthis gift, GuruJi says, (O my friend) forsakeyour
egoandbecomeahumbleservant of thesaint (Guru). Abandonall other efforts, andseek therefugeof the
Guru. Theoneinwhosedestinyitissopreordainedobtainsthejewel of GodsName(fromtheGuru).(3)
Finally, GuruJi says, O brothers(andsisters), onlytheyreceivethegift (of HisName), uponwhomGod
Himself bestows it. Only that person serves theGuruwhosemalady of ego has vanished. Nanak has met
theGuru(God), andall hissufferingshaveended.(4-8-78)
The message of the shabad is that instead of running after short-lived worldly pleasures, we should
try to obtain the eternal bliss of Gods Name. For this, we must abandon our ego, humbly seek the
refuge and guidance of the Guru, and try to love and remember God in our heart at all times.
iekupCwxUj IA kwiekorKxhwru] ik pachhaanoo jee-a kaa iko rakhanhaar.
ieks kwminAwsrwiekopRwx ADwru] ikas kaa man aasraa iko paraan aDhaar.
iqsusrxweI sdwsuKupwrbRhmukrqwru]1] tis sarnaa-ee sadaa sukh paarbarahmkartaar. ||1||
mnmyrysgl aupwv iqAwgu] man mayray sagal upaav ti-aag.
gurupUrwAwrwiDinqieksukI il v l wgu]1]
rhwau]
gur pooraa aaraaDh nit ikas kee liv laag. ||1||
rahaa-o.
iekoBweI imquiekuiekomwqipqw] iko bhaa-ee mit ik iko maat pitaa.
ieks kI mintyk hYij inj IauipMf uidqw] ikas kee man tayk hai jin jee-o pind ditaa.
sopRBumnhun ivsrYij insBuikCuvis
kIqw]2]
so parabh manhu na visrai jin sabh kichh vas
keetaa. ||2||
Gir iekobwhir iekoQwnQnqir Awip] ghar iko baahar iko thaan thanantar aap.
j IA j MqsiBij inkIeyAwT phr iqsuj wip] jee-a jant sabh jin kee-ay aath pahar tis jaap.
ieksusyqI riqAwnhovI sog sMqwpu]3] ikas saytee rati-aa na hovee sog santaap. ||3||
pwrbRhmupRBueykuhYdUj wnwhI koie ] paarbarahmparabh ayk hai doojaa naahee ko-ay.
j IauipMf usBuiqs kwj oiqsuBwvYsuhoie ] jee-o pind sabh tis kaa jo tis bhaavai so ho-ay.
guir pUrYpUrwBieAwj ipnwnk scw
soie ]4]9]79]
gur poorai pooraa bha-i-aa jap naanak sachaa
so-ay. ||4||9||79||
SIRI RAAG MEHLA 5
In times of difficulty, we often run to our friends and relatives for help and protection. Sometimes they
help us, if their involvement is not too much and it does not put them to any personal risk or
inconvenience. But when their help may meanany real sacrificeon their part, then they generally try to
avoidus, andsometimesevenrefusetorecognizeus. Inthisshabad, GuruJi tellsuswhoour real friendor
relativeis, onwhosehelpwecanalwaysdepend, andwhowouldnever refuseor desert us.
He says, (O my friends), only one (God) is the knower of the soul, and there is only one savior.
Therefore, my mind depends only on the support of the one (God), believes that only one God is the
sustainer of our life, andthat thereiseverlastingpeaceintherefugeof that GodandCreator. (1)
So Guru Ji advises himself (and us), "O my mind, forsake all other efforts. Every day remember the
perfect Guru, andkeepattunedtotheoneGod(alone).(1-pause)
Elaborating further, Guru Ji says, The one (God) alone is my brother, friend, mother, and father. My
mind depends upon thesupport of that one(God), who has given mebody andsoul. (Therefore, I wish
that) frommymindI maynever forsakethat one(God), whohaskept everythingunder Hiscontrol. (2)
Now tellingus wherewecanfindthat truefriendandprotector, Guru Ji says, Both withinandwithout
our heartsandinevery placeandspaceistheoneGod. (O mortal), day andnight worshipHim, whohas
createdall humanbeingsandcreatures. Bybeingimbuedwiththat One, nogrief or sorrowremains.(3)
Finally, cautioning us against seeking the help of any lesser gods, goddesses, or other powers, Guru Ji
says, Thereisonly onesupremeGod andthereis noother (equal toHim). Our body andsoul belongto
Him, andwhatever Hewills, that happens. (Theperson who meditates onGod) throughtheperfect Guru
himself becomesperfect (by merginginGod). ThereforeO Nanak, worshipthat eternal God.(4-9-79)
The message of the shabad is that instead of depending upon our relatives or friends, or worshipping
other gods and goddesses, we should depend upon one God alone for help in all matters.
ij nwsiqgur isauicqul wieAwsypUryprDwn] jinaa satgur si-o chit laa-i-aa say pooray parDhaan.
ij n kauAwip dieAwl uhoie iqn aupj Ymin
igAwnu]
jin ka-o aap da-i-aal ho-ay tin upjai man gi-aan.
ij nkaumsqik il iKAwiqnpwieAwhir
nwmu]1]
jin ka-o mastak likhi-aa tin paa-i-aa har Naam.||1||
mnmyryeykonwmuiDAwie] man mayray ayko NaamDhi-aa-ay.
srb suKwsuK aUpj ih drgh pYDwj wie ]1]
rhwau]
sarab sukhaa sukh oopjahi dargeh paiDhaa
j nmmrx kwBaugieAwBwauBgiqgopwl ] janammaran kaa bha-o ga-i-aa bhaa-o bhagat
gopaal.
swDUsMgiqinrml wAwipkrypRiqpwl ] saaDhoo sangat nirmalaa aap karay partipaal.
j nmmrx kI ml uktIAYgur drsnudyiK
inhwl ]2]
janammaran kee mal katee-ai gur darsan daykh
nihaal. ||2||
QwnQnqir riv rihAwpwrbRhmupRBusoie ] thaan thanantar rav rahi-aa paarbarahmparabh
so-ay.
sBnwdwqweykuhYdUj wnwhI koie ] sabhnaa daataa ayk hai doojaa naahee ko-ay.
iqsusrxweI CutIAYkIqwl oVysuhoie]3] tis sarnaa-ee chhutee-ai keetaa lorhay so ho-ay.
||3||
ij nminvisAwpwrbRhmusypUryprDwn] jin man vasi-aa paarbarahmsay pooray parDhaan.
iqnkI soBwinrml I prgtuBeI j hwn] tin kee sobhaa nirmalee pargat bha-ee jahaan.
ij nI myrw pRBu iDAwieAw nwnk iqn
kurbwn]4]10]80]
jinee mayraa parabh Dhi-aa-i-aa naanak tin
kurbaan. ||4||10||80||
SIRI RAAG MEHLA 5
Guru Ji concluded the last shabad with the remark that the person who meditates on God through the
perfect Guruhimself becomesperfect (bymerginginGod). Inthisshabad heelaboratesonthisconcept.
Hesays, They whohaveattunedtheir mindtothetrueGuruareperfect andsupreme. (But onlythey) on
whom God is merciful are blessed with divine knowledge. (In short), they in whose destiny it is so
ordainedobtainthegift of GodsName(andremaininastateof loveanddevotionfor God). (1)
Advisinghisown mind(andindirectly us), GuruJi says, O my mind, meditateon theNameof theone
(God) alone. (By doing so), all kinds of pleasures and comforts arise in that persons life, (and such a
person) goestothecourtof Godwithhonor.(1-pause)
Elaboratingon theblessings received by thosewho meditateon Gods Name, GuruJi says, Theperson
whoisimbuedwiththeloveandfear of God, that personsfear of lifeanddeathgoesaway. By remaining
inthecompanyof thesaintlypersons, suchapersonbecomespure, andGodHimself nurturesthat person.
By seeingthesight of theGuru, (listeningtoandactingontheGurus advice), thepersonisblessed. The
dirtof (thesins, whichsubject that persontothepains) of birthanddeathisremoved. (2)
Next, elaboratingonthenatureof GodandHisabode, GuruJi says, (O myfriends), Godpervadesinall
places andspaces. HeHimself istheGiver of all, andthereisno second. It is only by seekingHis refuge
that wecanbesaved(fromour sins). EverythinghappensasGodwishesandwills. (3)
GuruJi concludes theshabad by stressinguponhisopeningremarks, andsays, Perfect andsupremeare
they inwhoseheart resides theexaltedGod. Pureistheir glory, whichisknownthroughout theworld. (I)
Nanakamasacrificetothosewhohavemeditatedonmy(beloved) God. (4-10-80)
The message of the shabad is that if we want to enjoy perfect happiness, attain honor, and go to Gods
court with honor, then we should listen to and act upon the advice of the Guru (Granth Sahib Ji), and
meditate on Gods Name with true love and devotion.
pMnw46 SGGS P- 46
imil siqgur sBuduKugieAwhir suKuvisAwmin
Awie ]
mil satgur sabh dukh ga-i-aa har sukh vasi-aa
man aa-ay.
AMqir j oiqpRgwsIAweyksuisauil v l wie ] antar jot pargaasee-aa aykas si-o liv laa-ay.
imil swDUmuKuaUj l wpUribil iKAwpwie ] mil saaDhoo mukh oojlaa poorab likhi-aa paa-ay.
gux goivMdinqgwvxyinrml swcYnwie ]1] gun govind nit gaavnay nirmal saachai naa-ay.
||1||
myrymngur sbdI suKuhoie ] mayray man gur sabdee sukh ho-ay.
gur pUrykI cwkrI ibrQwj wie nkoie ]1] rhwau] gur pooray kee chaakree birthaa jaa-ay na ko-ay.
||1|| rahaa-o.
mnkIAwieCWpUrIAwpwieAwnwmuinDwnu] man kee-aa ichhaaN pooree-aa paa-i-aa Naam
niDhaan.
AMqrj wmI sdwsMig krxYhwrupCwnu] antarjaamee sadaa sang karnaihaar pachhaan.
gur prswdI muKuaUj l wj ipnwmudwnuiesnwnu] gur parsaadee mukh oojlaa jap Naam daan
isnaan.
kwmukoDul oBuibnisAwqij AwsBuAiBmwnu]2] kaamkroDh lobh binsi-aa taji-aa sabh abhimaan.
||2||
pwieAwl whwl wBunwmupUrnhoeykwm] paa-i-aa laahaa laabh Naampooran ho-ay kaam.
kir ikrpwpRiBmyil AwdIAwApxwnwmu] kar kirpaa parabh mayli-aa dee-aa apnaa Naam.
Awvx j wxwrihgieAwAwiphoAwimhrvwnu] aavan jaanaa reh ga-i-aa aap ho-aa miharvaan.
scumhl uGrupwieAwgur kwsbdupCwnu]3] sach mahal ghar paa-i-aa gur kaa sabad
pachhaan. ||3||
Bgqj nwkaurwKdwAwpxI ikrpwDwir ] bhagat janaa ka-o raakh-daa aapnee kirpaa
Dhaar.
hl iqpl iqmuKaUj l yswcykygux swir ] halat palat mukh oojlay saachay kay gun saar.
AwT phr gux swrdyrqyrMig Apwr ] aath pahar gun saarday ratay rang apaar.
pwrbRhmu suK swgro nwnk sd
bil hwr ]4]11]81]
paarbarahmsukh saagro naanak sad balihaar.
||4||11||81||
SIRI RAAG MEHLA 5
Inmany previousshabads, GuruJi urgedustoseek andact upontheadviceof our Guru, andmeditateon
Gods Name with love and devotion. In this shabad, he tells us the benefits of meeting the Guru and
followinghisadvice.
GuruJi says, They who havemet theGuru(andactedupon his advice, they) haveridthemselves of all
pain, andtheir mindhasbeenfilledwiththejoy of Gods(Name). By attuningthemselvestotheoneGod,
their mindhasbeen illuminatedwith(divine) light. Inshort, by meetingthesaint (Guru, andactingupon
hisadvice), they haveobtainedglory. (It is, asif theyhave) realizedtheir pre-ordaineddestiny. (But still),
singingthepraises of God remainstheir daily routine, andthey becomeimmaculateby meditatingonthe
immaculateNameof theeternal (God).(1)
Therefore advising himself (and us), Guru Ji says, "O my mind, (by following) the Gurus word (of
advice) peaceisobtained. Theserviceof theGuru(followinghisadvice) never goeswaste.(1-pause)
Elaboratingontheblessingsreceivedby thosewhofollowtheGurusadvice, hesays, (Theperson) who
has obtained the treasure (of Gods) Name, all the wishes of (that person)s heart are fulfilled. (Such a
person) seestheknower of all hearts, whoisalwayswithhimor her, andthat person, recognizes(thatGod,
whois) theDoer (of all things). By meditatingonHisName, developingcompassion(inthemind), andby
purifying oneself (fromboth insideand out), by Gurus graceone has obtained honor (in Gods court).
Suchapersonslust, anger, andgreedhasbeendestroyed, andthat personhasshedego.(2)
But that is not theend of theblessings received by Gurus followers. Guru Ji says, (In addition to the
benefits mentioned above, one who has followed the Gurus advice) has obtained the profit of Gods
Name, and all ones (worldly and spiritual) tasks have been accomplished. Showing mercy, God has
bestowed His Nameand has united that person (with Himself). God Himself has become kind,and that
persons coming and going (the rounds of birth and death) has ended. In short, by recognizing (truly
understanding and following) theGurus word, (such a person) has obtained the mansion of theeternal
(God, rightintheheart). (3)
GuruJi concludes this shabad by summarizingtheinnaterelationshipbetweenGodandHis devotees. He
says, ShowingHis grace, God protects His devotees. (Ontheother hand), by reflectingon themerits of
theeternal God(thedevotees) obtainhonor inthisworldandthenext. Imbuedwiththeloveof the
limitless God, they keep reflecting upon His merits. Nanak, the all-pervading God is like an ocean of
peace, and(Hisdevoteesare) alwaysasacrificeuntoHim. (4-11-81)
The message of the shabad is that we should follow the advice of the Guru, meditate on Gods Name,
develop compassion for others, and purify ourselves both inside and out. By doing so, God would
bless us with peace and pleasure in this world, and honor and glory in the next.
pUrwsiqguruj yiml YpweIAYsbduinDwnu] pooraa satgur jay milai paa-ee-ai sabad niDhaan.
kir ikrpwpRBAwpxI j pIAYAMimRqnwmu] kar kirpaa parabh aapnee japee-ai amrit Naam.
j nmmrx duKukwtIAYl wgYshij iDAwnu]1] janam maran dukh kaatee-ai laagai sahj Dhi-aan.
||1||
myrymnpRBsrxweI pwie ] mayray man parabh sarnaa-ee paa-ay.
hir ibnudUj wkonhI eykonwmuiDAwie ]1]
rhwau]
har bin doojaa ko nahee ayko NaamDhi-aa-ay. ||1||
rahaa-o.
kImiqkhxunj weIAYswgruguxI AQwhu] keemat kahan na jaa-ee-ai saagar gunee athaahu.
vf BwgI iml usMgqI scwsbduivswhu] vadbhaagee mil sangtee sachaa sabad visaahu.
kir syvwsuKswgrYisir swhwpwiqswhu]2] kar sayvaa sukh saagrai sir saahaa paatisaahu. ||2||
crx kml kwAwsrwdUj wnwhI Twau] charan kamal kaa aasraa doojaa naahee thaa-o.
mYDr qyrI pwrbRhmqyrYqwix rhwau] mai Dhar tayree paarbarahmtayrai taan rahaa-o.
inmwixAwpRBumwxuqUMqyrYsMig smwau]3] nimaani-aa parabh maan tooN tayrai sang
samaa-o.||2||
hir j pIAYAwrwDIAYAwT phr goivMdu] har japee-ai aaraaDhee-ai aath pahar govind.
j IA pRwx qnuDnurKykir ikrpwrwKI ij Mdu] jee-a paraan tan Dhan rakhay kar kirpaa raakhee
jind.
nwnk sgl ydoKauqwirAnupRBupwrbRhm
bKisMdu]4]12]82]
naanak saglay dokh utaari-an parabh paarbarahm
bakhsind. ||4||12||82||
SIRI RAAG MEHLA 5
Intheprevious several shabads, GuruJi advisedustomeditateonGodsName. But thegift of His Name
can only be obtained from the Guru, and one meets a true Guru only if God is kind and gracious.
Thereforeinthisshabad, GuruJi showsushowtopraytoGodtouniteuswiththeGuru, andtellsuswhat
kindsof blessingswecanobtainthroughhim.
GuruJi beginsthisshabad by prayingtoGodandsays, "If wemeet theperfect Guru, wecanget fromhim
thetreasureof theword(or divineknowledge). Therefore, O God, pleaseshowYour mercy, andmakeus
meet theGuruso that wemay meditateon Your nectar (like) Name. (By meditatingon Your Name), we
maycureour maladyof birthanddeath, andour mindmayimperceptiblyget attuned(toYou)."(1)
Therefore, instructing his own mind (and indirectly us), Guru Ji says, O my mind, seek theshelter of
God, becauseexcept God, thereisnooneelse(whocanhelpus). Therefore, meditateontheNameof the
one(God) alone.(1-pause)
Guru Ji then comments, (O my mind), the worth of God cannot be described. He is (like) an
unfathomableocean of virtues. O my fortunatemind, go andsit inthecompany of saintly persons, and
acquire(fromthemthecommodity) of His trueName. (Thenthroughthat Name) serve(God, whois) the
oceanof blissandtheKingof kings."(2)
Next, enteringinto prayer mode, GuruJi addresses God andsays, "O God, I leanonly on You. You are
my only support, and I liveonly by depending upon You. O God, You arethehonor of thosewho are
humble. Pleaseshowmercytome, sothat I mayalwaysremainmergedinYour company."(3)
In closing, Guru Ji says, (O my mind), day andnight weshouldmeditateon God, thecherisher of the
world. Hepreserves (our ) soul, body andwealth, andmercifully protects (our) life. In short, O Nanak,
themerciful Godisever-forgiving, andHewashesawayall thesins(of Hisdevotees). (4-12-82)
The message of the shabad is that we should pray to God to unite us with the true Guru, so that we
may be able to obtain the gift of Gods Name, which is the treasure of all peace, poise and bliss.
pRIiql gI iqsusc isaumrYn AwvYj wie ] pareet lagee tis sach si-o marai na aavai jaa-ay.
nwvyCoiVAwivCuVYsBmihrihAwsmwie ] naa vaychhorhi-aa vichhurhai sabh meh rahi-aa
samaa-ay.
dIndrdduKBMj nwsyvk kYsqBwie ] deen darad dukh bhanjnaa sayvak kai sat bhaa-ay.
Acrj rUpuinrMj noguir myl wieAwmwie ]1] achraj roop niranjano gur maylaa-i-aa maa-ay.
||1||
BweI rymIqukrhupRBusoie ] bhaa-ee ray meet karahu parabh so-ay.
pMnw47 SGGS P- 47
mwieAwmohprIiqiDRgusuKI ndIsYkoie ]1]
rhwau]
maa-i-aa moh pareet Dharig sukhee na deesai
dwnwdwqwsIl vMquinrml urUpuApwru] daanaa daataa seelvant nirmal roop apaar.
sKwshweI Aiqvf waUcwvf wApwru] sakhaa sahaa-ee at vadaa oochaa vadaa apaar.
bwl kuibriDn j wxIAYinhcl uiqsudrvwru] baalak biraDh na jaanee-ai nihchal tis darvaar.
j omMgIAYsoeI pweIAYinDwrwAwDwru]2] jo mangee-ai so-ee paa-ee-ai niDhaaraa aaDhaar.
||2||
ij supyKqikl ivKihrihminqinhovYsWiq] jis paykhat kilvikh hireh man tan hovai saaNt.
iek mineykuiDAweIAYmnkI l wihBrWiq] ik man ayk Dhi-aa-ee-ai man kee laahi bharaaNt.
gux inDwnunvqnusdwpUrnj wkI dwiq] gun niDhaan navtan sadaa pooran jaa kee daat.
sdwsdwAwrwDIAYidnuivsrhunhI rwiq]3] sadaa sadaa aaraaDhee-ai din visrahu nahee raat.
||3||
ij nkaupUribil iKAwiqnkwsKwgoivMdu] jin ka-o poorab likhi-aa tin kaa sakhaa govind.
qnumnuDnuArpI sBosgl vwrIAYiehij Mdu] tan man Dhan arpee sabho sagal vaaree-ai ih jind.
dyKYsuxYhdUir sdGit Git bRhmurivMdu] daykhai sunai hadoor sad ghat ghat barahm
ravind.
AikrqGxwnopwl dwpRBnwnk sd
bKisMdu]4]13]83]
akirat-ghanaa no paaldaa parabh naanak sad
bakhsind. ||4||12||83||
SIRI RAAG MEHLA 5
Inthisworld, itseemsthateverybodyisinlovewithsomeoneor something. But manytimesitsohappens
that our belovedbetraysusat averycritical moment andthenwefeel utterlydevastated. Inthisshabad,
GuruJi tellsusabout that loveandthat Beloved(whonever betrays), sothat wemayalsoenjoysucha
pain-freeloveof that faithful Beloved.
Hesays, (Now) I amimbuedwiththeloveof that eternal (God), who neither dies, nor comes andgoes.
(Heisalways present. Heissuchasincerefriendthat) evenif onetries toseparatefromHim, Hedoesnt
get separated, becauseHe pervades in all. He is thedestroyer of pains and woes of themeek, anddeals
withHis devotees with good will. Wondrous is theformof that immaculate(God. Yes), O my mother,
theGuruhasunitedmewith(suchawonderful God).(1)
Therefore, GuruJi lovingly advises us andsays, O my brother, makethat Godyour friend. Accursedis
attachmentandloveof wealth, for nopersoninlovewith(wealth) isseenhappy."(1-pause)
Elaboratingonthemeritsof hisbelovedGod, GuruJi says, (O myfriends, mycompanionGod) iswise,
beneficent, tender-hearted, immaculate, and infinitely handsome. He is an extremely great friend and
companion, andhighest of thehigh. Weshouldnever think of Himasoldor young, andeverlastingisHis
court. Whatever weaskfromHimwereceive; Heisthesupport of thesupport less.(2)
So advisingus, GuruJi says, (O my friends), sheddingall our doubts, weshouldmeditateon that God.
UponseeingHim, all our sins aredestroyed, andour mindandbody becomecalm. Ever andforever, we
shouldremember that God, who is thetreasureof virtues, is ever young, andwhosegifts areperfect. We
shouldnot forsakeHim, neither duringthedaynor at night.(3)
Guru Ji concludes this shabad by saying, (Only those fortunatepersons), who areso predestined, have
God as their friend. We should dedicate our body, soul, wealth and even our very life to Him. God
pervadeseverywherehearseverythingsees every action(andknows evenour secret thoughts). O Nanak,
(Heissokind, andforgivingthat) Hesustainseventheungrateful humanbeings.(4-13-84)
The message of the shabad is that even if we have been ungrateful to God, and have depended on
our worldly friends, we should still seek His love and friendship. He may still forgive our sins, bless
us with true and everlasting happiness, and end our painful rounds of births and deaths.
isrIrwgumhl w5 ] sireeraag mehlaa 5.
mnuqnuDnuij inpRiBdIAwriKAwshij svwir ] man tan Dhan jin parabh dee-aa rakhi-aa sahj
savaar.
srbkl wkir QwipAwAMqir j oiqApwr ] sarab kalaa kar thaapi-aa antar jot apaar.
sdwsdwpRBuismrIAYAMqir rKuaur Dwir ]1] sadaa sadaa parabh simree-ai antar rakh ur
Dhaar. ||1||
myrymnhir ibnuAvrunkoie ] mayray man har bin avar na ko-ay.
pRBsrxweI sdwrhudUKunivAwpYkoie ]1]
rhwau]
parabh sarnaa-ee sadaa rahu dookh na vi-aapai
rqnpdwrQmwxkwsuienwrupwKwku] ratan padaarath maankaa su-inaa rupaa khaak.
mwqipqwsuqbMDpwkUVysByswk ] maat pitaa sut banDhpaa koorhay sabhay saak.
ij inkIqwiqsihnj wxeI mnmuKpsunwpwk ]2] jin keetaa tiseh na jaan-ee manmukh pas
naapaak. ||2||
AMqir bwhir riv rihAwiqs noj wxYdUir ] antar baahar rav rahi-aa tis no jaanai door.
iqRsnwl wgI ric rihAwAMqir haumYkUir ] tarisnaa laagee rach rahi-aa antar ha-umai koor.
BgqI nwmivhUixAwAwvihvM\ ihpUr ]3] bhagtee Naam vihooni-aa aavahi vanjahi poor.
||3||
rwiKl yhupRBukrxhwr j IA j Mqkir dieAw] raakh layho parabh karanhaar jee-a jant kar
da-i-aa.
ibnupRBkoie nrKnhwrumhwibkt j mBieAw] bin parabh ko-ay na rakhanhaar mahaa bikat jam
bha-i-aa.
nwnk nwmu n vIsrau kir ApunI hir
mieAw]4]14]84]
naanak Naam na veesra-o kar apunee har
ma-i-aa. ||4||14||84||
SIRI RAAG MEHLA 5
Inthethirdstanzaof thepreviousshabad, GuruJi advisedustoshedall our doubtsandmeditateonGod,
who destroys all our sins and calms our mind and body. We should always remember God, who is the
treasureof virtues, whose gift is perfect, andwho is ever young. We should neither forsakeHimduring
thedaynor at night. GuruJi beginsthisshabad by listingstill morereasonswhy weshouldbegrateful to
GodandmeditateonHim.
Hesays, (O myfriends, it is) Godwhohasgivenusour mind, body andwealth, andhassustainedusin
suchabeautiful andperfect way. Hehasequippedour body withpower, andplaced withinit His infinite
light. Forevermore, weshouldmeditateonthat GodbyalwayskeepingHimenshrinedinour heart.(1)
Remindinghimself (andus), GuruJi says, O my mind, except God, thereis no oneelse(who canhelp
us). Youshouldalwaysabideintheshelter of God, sothat nosorrowever afflictsyou."(1-pause)
Regarding our worldly riches and relationships, Guru Ji cautions us: (O my friend), these precious
stones, commodities, andall thegold and silver will ultimately belikedust (for you at thetimeof your
death. Similarly, all relationships likethat of) mother, father, son andother relatives arefalse(andshort-
lived). Theconceitedperson, whodoesnot recognizeHisCreator, islikeanunholyanimal.(2)
Commenting on thefateof theconceited persons, Guru Ji says, Though God pervades both insideand
out, theegocentric person deems Himfar. Suchapersonis afflictedwiththecraving(for wealth), andin
that persons heart are ego and falsehood. Devoid of devotion and without the (enlightenment of) His
Name, crowdsof suchpeoplecontinuecomingandgoing.(3)
But GuruJi cannot bear thepitiableplight of evensuchpeople. Inhiscompassion, hepraysontheir behalf
and says, O God, the Creator, please show mercy to Your creatures and save them(fromthe fire of
desire). Thereis noneother than You who cansavethemfromtheterribleanddreadful demon of death.
O Nanak, (praytoGodandsay, O God), showmercythat I maynever forget Your Name."(4-14-84)
The message of the shabad is that we should be grateful to God, who has given us everything,
including our body, mind, and life. Instead of being engrossed in worldly wealth, or being overly
attached to our family and friends, we should imbue ourselves with love and devotion for God.
myrwqnuAruDnumyrwrwj rUpmYdysu] mayraa tan ar Dhan mayraa raaj roop mai days.
suqdwrwbinqwAnyk bhuqurMgAruvys ] sut daaraa banitaa anayk bahut rang ar vays.
hir nwmuirdYn vseI kwrij ikqYnl yiK]1] har Naam ridai na vas-ee kaaraj kitai na laykh.
||1||
myrymnhir hir nwmuiDAwie ] mayray man har har NaamDhi-aa-ay.
kir sMgiqinqswDkI gur crxI icqul wie ]1]
rhwau]
kar sangat nit saaDh kee gur charnee chit laa-ay.
||1|| rahaa-o.
nwmuinDwnuiDAweIAYmsqik hovYBwgu] NaamniDhaan Dhi-aa-ee-ai mastak hovai bhaag.
kwrj siBsvwrIAihgur kI crxI l wgu] kaaraj sabh savaaree-ah gur kee charnee laag.
haumYroguBRmuktIAYnwAwvYnwj wgu]2] ha-umai rog bharam katee-ai naa aavai naa jaag.
||2||
kir sMgiqqUswDkI ATsiTqIrQnwau] kar sangat too saaDh kee athsath tirath naa-o.
j IaupRwx mnuqnuhryswcweyhusuAwau] jee-o paraan man tan haray saachaa ayhu su-aa-o.
pMnw48 SGGS P- 48
AYQYiml ihvf weIAwdrgihpwvihQwau]3] aithai mileh vadaa-ee-aa dargahi paavahi thaa-o.
||3||
krykrweyAwippRBusBuikCuiqs hI hwiQ] karay karaa-ay aap parabh sabh kichh tis hee
haath.
mwir Awpyj Ivwl dwAMqir bwhir swiQ] maar aapay jeevaaldaa antar baahar saath.
nwnk pRBsrxwgqI srbGtwkynwQ]
4]15]85]
naanak parabh sarnaagatee sarab ghataa kay
naath. ||4||15||85||
SIRI RAAG MEHLA 5
In the second stanza of the previous shabad, Guru Ji told us that all our wealth, relatives and friends
wouldultimately belikedust (for us, after wedie). Yet still most of us continuetakingfalseprideinour
possessionsandour relatives.
Guru Ji begins this shabad with thecomment, (O my friend, you may think and say): I have such a
handsomebody, I haveso much wealth, I ruleover such avast territory. I haveso many sons andwives
and I enjoy so many revelries and clothes. But all these things are of no use if Gods Name does not
resideinyour heart.(1)
For this reason, Guru Ji says to himself (and us), "O my mind, contemplateon God's Name. Associate
withthecompanyof saints, fixyour mindontheGuru'sfeet (andfollowtheGurusadvice).(1-pause)
However, GuruJi notes, Wemeditateonthevaluabletreasureof (Gods) Nameonlyif it isso writtenin
our destiny. By following theadvice of theGuru, all our tasks areaccomplished and all our desires are
fulfilled. Theperson who does this, (that persons malady of) ego is cured, andas aresult such aperson
neither comes(againtotheworld) nor goes.(2)
Therefore, GuruJi advises usandsays, (O myfriend), jointhecompanyof thesaint (Guru). Thisislike
bathing at all the sixty-eight holy places. (By doing so), your body, soul, and life would bloom(with
spiritual enlightenment), which is thereal purposeof human life. (In this way), you would obtainhonor
here(inthisworld), andobtainaplacetherein(God'scourt).(3)
Inclosing, GuruJi says, (O myfriends), GodHimself doesandgetsdoneall things. Everythingisunder
Hiscontrol. HeHimself gives lifeandHimself gives death, andiswithusbothinsideandout. Therefore,
Nanakalwaysseekstheshelter of that GodwhoistheMaster of all beings.(4-15-85)
The message of the shabad is that we should never feel proud of our wealth, power or relatives.
Instead, following Gurus advice, we should always meditate on God, (the cause behind all causes).
srix peypRBAwpxyguruhoAwikrpwl u] saran pa-ay parabh aapnay gur ho-aa kirpaal.
sqgur kYaupdyisAYibnsysrbj Mj wl ] satgur kai updaysi-ai binsay sarab janjaal.
AMdrul gwrwmnwimAMimRqndir inhwl u]1] andar lagaa raamNaamamrit nadar nihaal. ||1||
mnmyrysiqgur syvwswru] man mayray satgur sayvaa saar.
krydieAwpRBuAwpxI iek inmKnmnhuivswru]
rhwau]
karay da-i-aa parabh aapnee ik nimakh na manhu
visaar. rahaa-o.
gux goivMdinqgwvIAihAvgux ktxhwr ] gun govind nit gavee-ah avgun katanhaar.
ibnuhir nwmnsuKuhoiekir if TyibsQwr ] bin har Naamna sukh ho-ay kar dithay bisthaar.
shj yisPqI riqAwBvj l uauqrypwir ]2] sehjay siftee rati-aa bhavjal utray paar. ||2||
qIrQvrql KsMj mwpweIAYswDUDUir ] tirath varat lakh sanjmaa paa-ee-ai saaDhoo
Dhoor.
l Uik kmwvYiks qyj wvyKYsdwhdUir ] look kamaavai kis tay jaa vaykhai sadaa hadoor.
QwnQnqir riv rihAwpRBumyrwBrpUir ]3] thaan thanantar rav rahi-aa parabh mayraa
bharpoor. ||3||
scupwiqswhI AmruscuscyscwQwnu] sach paatisaahee amar sach sachay sachaa
thaan.
scI kudriqDwrIAnusic isrij Enuj hwnu] sachee kudrat Dhaaree-an sach sirji-on jahaan.
nwnk j pIAYscunwmuhausdwsdw
kurbwnu]4]16]86]
naanak japee-ai sach Naam ha-o sadaa sadaa
kurbaan. ||4||16||86||
SIRI RAAG MEHLA 5
Guru Ji concluded theprevious shabad with thecomment that he always seeks theshelter of God, (the
Master of all beings). Inthis shabad heshares withus theblessings hereceived uponseekingtheshelter
of God.
He says, (When) I sought the shelter of my God, the Guru became kind to me. By following the
instructionsof thetrueGuru, all my(worldly) entanglementsweredestroyed. By thenectar-likeglanceof
(theGuru), myinner self wasattunedto(Gods) Name.(1)
Therefore, remindinghisownmind(andours), GuruJi says, O mymind, always remember toservethe
trueGuru(by followinghisadvice. WhenyouservetheGuru), GodshowsHismercyonyou. (Therefore),
youshouldnot forsake(theGurusservice) fromyour mind, evenfor amoment.(1-pause)
Describingthebenefitsof singingGods praisesandmeditatingonGods Name, GuruJi says, Whenwe
dailysingpraisesof God, all our faultsareremoved. I havetriedall theostentationsof Maya (worldly
riches and power, and have concluded) that without meditating on Gods Name, peace (of mind) is not
attained. By remaining imperceptibly imbued (in singing Gods) praises, (peoplehave) crossed over the
worldlyocean.(2)
Some people still believe in performing rituals, such as going on pilgrimages, observing fasts, or
practicingausterities. However, GuruJi says, (O myfriends), inthedust of thefeet (thehumbleservice)
of thesaints, we obtain all themerits of going on pilgrimages, keeping fasts, and practicing millions of
austerities. (Godisnot impressedwithany suchouter shows of righteousdeeds, because) Heisalways in
thecompanyof Hiscreatures(andseeseventheir secret deeds). Sofromwhomcan(one) trytohideones
evil deeds, becausemyGodispervadinginall nooksandcorners(of theworld)? (3)
Guru Ji concludes this shabad by commenting on theeternal natureof God and His kingdom. He says:
"(O myfriends), eternal isGod'skingdom, andeternal isHiscommandandHisseat. Eternal isthenature,
whichthat eternal (God) hascreated. O Nanak, weshouldmeditateontheeternal Name, towhichI ama
sacrificeforever. (4-16-86)
The message of the shabad is that instead of practicing ritualistic deeds (such as visiting holy places
or observing fasts), we should humbly listen to and act upon the advice of the Guru (Granth Sahib),
and meditate on Gods Name. Then God Himself would shower His mercy on us, and bless us with
His union. He would give us the true understanding to refrain from any wrong doings.
audmukir hir j wpxwvf BwgI DnuKwit ] udamkar har jaapnaa vadbhaagee Dhan
khaat.
sMqsMighir ismrxwml uj nmj nmkI kwit ]1] satsang har simranaa mal janamjanamkee
kaat. ||1||
mnmyryrwmnwmuj ipj wpu] man mayray raamNaamjap jaap.
mnieCyPl BuMic qUsBucUkYsogusMqwpu] rhwau] man ichhay fal bhunch too sabh chookai sog
santaap. rahaa-o.
ij sukwrix qnuDwirAwsopRBuif Twnwil ] jis kaaran tan Dhaari-aa so parabh dithaa
naal.
j il Qil mhIAil pUirAwpRBuAwpxI ndir
inhwil ]2]
jal thal mahee-al poori-aa parabh aapnee
nadar nihaal. ||2||
mnuqnuinrml uhoieAwl wgI swcuprIiq] man tan nirmal ho-i-aa laagee saach pareet.
crx Bj ypwrbRhmkysiBj pqpiqnhI kIiq]3] charan bhajay paarbarahmkay sabh jap tap
tin hee keet. ||3||
rqnj vyhr mwixkwAMimRquhir kwnwau] ratan javayhar maanikaa amrit har kaa naa-o.
sUKshj Awndrs j nnwnk hir gux gwau]
4]17]87]
sookh sahj aanand ras jan naanak har gun
gaa-o. ||4||17||87||
SIRI RAAG MEHLA 5
In theprevious many shabads, Guru Ji advised us to meditateon Gods Name. In this shabad, heagain
stressesonthispoint.
Advisingusinveryfriendlyway, GuruJi says, O fortunate(person), makeaneffort andearnthewealth
of meditating(onGods Name). By meditatingonGodinthecompany of saints, washoff thedirt (of the
sins) of myriadbirths.(1)
Next, advisinghimself (andindirectlyus), hesays, O mymind, dotheworshipof repeatingGod'sName.
By doing so, you will obtain the fruits of your heart's desire, and all your woes and worries will be
over."(1-pause)
Describing the blessings obtained by those who have followed the above advice, he says, (They who
havemeditatedonHis Name) haveachievedthepurposefor whichthey hadassumedahumanbody, and
seenGod intheir company. (They haverealizedthat Godpervades) inall water andlands, andis looking
uponall withHisgraciousglance. (2)
But that is not the end of their blessings. Guru Ji says, The mind and body of such persons becomes
immaculate, andtheyareimbuedwithlovefor theeternal God. (Intruth), by meditatingat thefeet of God
(by meditating on His Name with true love and devotion), they have earned the merits of having
performedall worshipsandpenances. (3)
Inconclusion, GuruJi says, Invaluablelikejewels, diamonds andpearls istheimmortalizingnectar like
Nameof God. Therefore, O Nanak, youshouldalsoenjoy thepeace, poiseandbliss of singingpraises of
God.(4-17-87)
The message of the shabad is that if we want to wash off the sins of millions of our births, and enjoy
everlasting peace, poise and bliss, we should meditate on Gods Name and sing His praises.
soeI swsqusauxusoie ij quj pIAYhir nwau] so-ee saasat sa-un so-ay jit japee-ai har naa-o.
crx kml guir DnudIAwimil AwinQwvyQwau] charan kamal gur Dhan dee-aa mili-aa nithaavay
thaa-o.
swcI pUMj I scusMj moAwT phr gux gwau] saachee poonjee sach sanjamo aath pahar gun
gaa-o.
kir ikrpwpRBuByitAwmrxunAwvxuj wau]1] kar kirpaa parabh bhayti-aa maran na aavan
jaa-o. ||1||
myrymnhir Bj usdwiek rMig ] mayray man har bhaj sadaa ik rang.
Gt Gt AMqir riv rihAwsdwshweI sMig ]1]
rhwau]
ghat ghat antar rav rahi-aa sadaa sahaa-ee
sang. ||1|| rahaa-o.
suKwkI imiqikAwgxI j wismrI goivMdu] sukhaa kee mit ki-aa ganee jaa simree govind.
ij ncwiKAwsyiqRpqwisAwauhrsuj wxYij Mdu] jin chaakhi-aa say tariptaasi-aa uh ras jaanai
jind.
pMnw49 SGGS P- 49
sMqwsMgiqminvsYpRBupRIqmubKisMdu] santaa sangat man vasai parabh pareetam
bakhsind.
ij insyivAwpRBuAwpxwsoeI rwj nirMdu]2] jin sayvi-aa parabh aapnaa so-ee raaj narind.
||2||
Aausir hir j sugux rmx ij qukoit mj niesnwnu] a-osar har jas gun raman jit kot majan isnaan.
rsnwaucrYguxvqI koie npuj Ydwnu] rasnaa uchrai gunvatee ko-ay na pujai daan.
idRsit Dwir minqinvsYdieAwl purKuimhrvwnu] darisat Dhaar man tan vasai da-i-aal purakh
miharvaan.
j IauipMf uDnuiqs dwhausdwsdwkurbwnu]3] jee-o pind Dhan tis daa ha-o sadaa sadaa
kurbaan. ||3||
imil Awkdyn ivCuVYj omyil Awkrqwir ] mili-aa kaday na vichhurhai jo mayli-aa kartaar.
dwswkybMDnkitAwswcYisrj xhwir ] daasaa kay banDhan kati-aa saachai sirjanhaar.
BUl wmwrig pwieEnugux Avgux n bIcwir ] bhoolaa maarag paa-i-on gun avgun na
beechaar.
nwnk iqsu srxwgqI ij sgl Gtw
AwDwru]4]18]88]
naanak tis sarnaagatee je sagal ghataa aaDhaar.
||4||18||88||
SIRI RAAG MEHLA 5
It is a common practice among Hindus to arrange special readings of Zodiac charts, and consult
astrologerstofindout themost auspiciousmoment for startinganewbusiness, solemnizingamarriage, or
undertakinganyother important task. Inthisshabad, GuruJi tellsuswhat isthebest thingtodo, andwhat
isthemost auspiciousmoment for performingimportant tasks.
Hesays, (For me) that aloneistheShastra (theholybook), andthat aloneistheauspiciousomen, which
inspires me to meditate on Gods Name. The Guru has given me the wealth of his lotus feet (his
immaculateword, andwiththat wealth, I feel as if) ashelter less person has foundashelter. (TheGuru
has blessed mewith) truewealth, and trueausterity of singing Gods praises at all times. (As a result),
showingHismercy GodhasrevealedHimself (tome), andI amnownolonger subject todeath, or cycles
of comingandgoing(fromthisworld). (1)
Therefore, Guru Ji says to himself (and us), "O my mind, always meditateon God with single-minded
(devotionandlove). Hepervadeseveryheart, andisalwayswithusasour helper.(1-pause)
Elaboratingontheblessingsof meditatingonGod, GuruJi says, I cannot describetheworthof happiness
whichensueswhenI meditateonGod. Onlythat soul knowsthedelight(of thispleasure), whichhas
tastedandbeen satiated(by thenectar of Gods Name). Throughthecompany of saintly persons, theall-
merciful God comes to abide in our heart. The person who has served (and meditated on God, has
obtainedsuchpleasure, asif) that personwasakingandanemperor. (2)
Next, comparingthemeritsof meditatingonGodsNamewithother faithrituals, GuruJi says, Whenwe
singpraisesof God, wegainthemerit of bathingat millionsof holyplaces. Nocharityequalsthemerit of
our meritorious tongue singing Gods praises. Then casting His gracious glance, the kind and merciful
Godcomestoabideinour mindandbody. (Asfor myself, I feel that) all mybody, mind, andlifeareHis,
andI amasacrificetoHimforevermore.(3)
GuruJi concludes this shabad by saying: Theperson whomGod unites withHimself is never separated
from Him. The eternal Creator has snapped the bonds of His devotees (and has liberated themfrom
worldly entanglements). Without takingintoaccount hismeritsor demerits, Hehasput that persononthe
right (spiritual) pathwhohadlost his(or her) way. Therefore, I Nanak, seek theshelter of that (God) who
isthesupport of all beings.(4-18-88)
The message of the shabad is that instead of consulting zodiac charts or astrologers to find
auspicious moments, we should engage ourselves in earning the wealth of Gods Name, and singing
Gods praises at all times with true love and devotion. This will bring supreme pleasure and bliss,
beyond any description.
isrIrwgumhl w5 ] siree raagmehlaa 5.
rsnwscwismrIAYmnuqnuinrml uhoie] rasnaa sachaa simree-ai man tan nirmal ho-ay.
mwqipqwswk Agl yiqsuibnuAvrunkoie ] maat pitaa saak aglay tis bin avar na ko-ay.
imhr kryj yAwpxI cswn ivsrYsoie ]1] mihar karay jay aapnee chasaa na visrai so-ay.
||1||
mnmyryswcwsyiv ij cruswsu] man mayray saachaa sayv jichar saas.
ibnuscysBkUVuhYAMqyhoie ibnwsu]1] rhwau] bin sachay sabh koorh hai antay ho-ay binaas.
||1|| rahaa-o.
swihbumyrwinrml wiqsuibnurhxunj wie ] saahib mayraa nirmalaa tis bin rahan na jaa-ay.
myrYminqinBuKAiqAgl I koeI Awix iml wvY
mwie ]
mayrai man tan bhukh at aglee ko-ee aan milaavai
maa-ay.
cwrykuMf wBwl IAwshibnuAvrunj wie ]2] chaaray kundaa bhaalee-aa sah bin avar na jaa-ay.
||2||
iqsuAwgYArdwis kir j omyl ykrqwru] tis aagai ardaas kar jo maylay kartaar.
siqgurudwqwnwmkwpUrwij suBMf wru] satgur daataa Naamkaa pooraa jis bhandaar.
sdwsdwswl whIAYAMqunpwrwvwru]3] sadaa sadaa salaahee-ai ant na paaraavaar. ||3||
prvdgwruswl whIAYij s dycl qAnyk ] parvardagaar salaahee-ai jis day chalat anayk.
sdwsdwAwrwDIAYeyhwmiqivsyK] sadaa sadaa aaraaDhee-ai ayhaa mat visaykh.
minqinimTwiqsul gYij sumsqik nwnk
l yK]4]19]89]
man tan mithaa tis lagai jis mastak naanak laykh.
||4||19||89||
SIRI RAAG MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat weshouldengageourselvesinearningthewealthof Gods
Name, andsingGods praises at all times withtrueloveanddevotion. This will bringsupremepleasure
and bliss beyond any description. In this shabad, he again stresses upon this advice by listing more
benefits, andofferingadditional reasonsfor meditatingonGodsName.
Guru Ji says: By uttering Gods Name with our tongue, both our mind and body become immaculate.
(Wemayhave) our mother, father, andnumerousother relations, but noneother thanGodwill standbyus
(till theend. Therefore), if GodshowsHismercy, thenonedoesnt forsakeHimevenfor aninstant.(1)
Thereforeinstructinghisownmind, GuruJi says, O my mind, serve(andremember) theeternal Godas
long as there is breath or life in you; except the eternal (God), all else is false (and short-lived), and
perishesintheend."(1-pause)
Next, describinghisstateof mind, hesays, "My Master isimmaculate; I cannot livewithout Him. Within
mybody andmindistheintensedesirethat may somebody comeandunitemewithHim. I havesearched
all thefour cornersof theworld, andhaveconcludedthat without God, I havenoplaceof rest."(2)
Thinkingof apersonwhomight helphiminhissearch, GuruJi advises himself (andus): "(O my mind),
supplicate before that person who can unite you with the Creator. (That person is) the true Guru; the
dispenser of God's Name, whosetreasureis full (of that wealth. Therefore, seekingtheGuru'srefuge) we
shouldforever singpraisesof God, whoselimit or extentcannot beascertained."(3)
Summarizinghismessage, GuruJi says, Weshouldsingthepraisesof that Sustainer, whosewondersare
innumerable. The wisest thing is to meditate on Him constantly. (However, nothing is under human
control, because) O Nanak, (Gods Name) appears sweet only to the mind and body of that person in
whosedestinyitissowritten. (4-19-89)
The message of the shabad is that we should always repeat Gods Name with our tongue, because
God alone is our real and everlasting support. All others, including our parents and relatives are
transitory. We should seek the help and guidance of the Guru, who can unite us with our God.
sMqj nhuimil BweIhoscwnwmusmwil ] sant janhu mil bhaa-eeho sachaa Naamsamaal.
qoswbMDhuj IA kwAYQYEQYnwil ] tosaa banDhhu jee-a kaa aithai othai naal.
gur pUryqypweIAYApxI ndir inhwil ] gur pooray tay paa-ee-ai apnee nadar nihaal.
krimprwpiqiqsuhovYij s nohOiedieAwl u]1] karam paraapat tis hovai jis no hou-ay da-i-aal.
||1||
myrymngur j yvf uAvrun koie ] mayray man gur jayvad avar na ko-ay.
dUj wQwaunkosuJ Ygur myl yscusoie
]1] rhwau]
doojaa thaa-o na ko sujhai gur maylay sach
so-ay. ||1|| rahaa-o.
sgl pdwrQiqsuiml yij inguruif Twj wie ] sagal padaarath tis milay jin gur dithaa jaa-ay.
gur crxI ij nmnul gwsyvf BwgI mwie ] gur charnee jin man lagaa say vadbhaagee
maa-ay.
gurudwqwsmrQugurugurusBmihrihAwsmwie ] gur daataa samrath gur gur sabh meh rahi-aa
samaa-ay.
guruprmysrupwrbRhmuguruf ubdwl eyqrwie ]2] gur parmaysar paarbarahm gur dubdaa la-ay
taraa-ay. ||2||
ikqumuiKguruswl whIAYkrx kwrx smrQu] kit mukh gur salaahee-ai karan kaaran samrath.
symQyinhcl rhyij nguir DwirAwhQu] say mathay nihchal rahay jin gur Dhaari-aa hath.
guir AMimRqnwmupIAwil Awj nmmrnkwpQu] gur amrit Naam pee-aali-aa janam maran kaa
path.
guruprmysrusyivAwBYBMj nuduKl Qu]3] gur parmaysar sayvi-aa bhai bhanjan dukh lath.
||3||
pMnw50 SGGS P- 50
siqgurugihr gBIruhYsuKswgruAGKMf u] satgur gahir gabheer hai sukh saagar agh-khand.
ij ingurusyivAwAwpxwj mdUqnl wgYf Mf u] jin gur sayvi-aa aapnaa jamdoot na laagai dand.
gur nwil quil nl geI Koij if TwbRhmMf u] gur naal tul na lag-ee khoj dithaa barahmand.
nwmuinDwnusiqguir dIAwsuKunwnk mn mih
mMf u]4]20]90]
Naam niDhaan satgur dee-aa sukh naanak man
meh mand.||4||20||90||
SIRI RAAG MEHLA 5
In stanza(3) of theprevious shabad, Guru Ji said, "O my mind, supplicatebeforethat person who can
unite you with the Creator. (That person is) the true Guru, who is the dispenser of God's Name; his
treasure is full (of that wealth). But that is not all; the whole Sikh philosophy lays stress upon the
importanceof theGurufor givingtrueworldly andspiritual guidancetohumanbeings, inspiringthemto
loveGodsName, andultimatelyunitewithGod.
Guru Ji begins this shabad by very affectionately addressing us all. He says, O my saintly brothers,
gather together and remember (Gods) true Name. Acquire the capital (of Gods Name) for your soul,
whichwouldaccompany youbothinthisworldandthenext. (But remember), youcanget (thecapital of
Gods Name) only throughtheperfect Guru, when God casts His glanceof grace. By Gods grace, only
that personreceives(thiscapital) onwhomHebecomesmerciful.(1)
Againstressingtheimportanceof theGuru, headvises himself (andus), O my mind, thereis nooneas
great as theGuru. Except theGuru, I canthink of no other shelter. Only theGuru canuniteus withthat
eternal (God)." (1-pause)
Describing theblessings obtained by those who have sought theshelter of theGuru and acted upon his
advice, Guru Ji says, They who went to theGuruandhadaglimpseof him(listenedto andacted upon
his advice) obtained all his blessings. Therefore, O my mother, (I say) that those persons are very
fortunatewhosemindis attunedtotheGurus feet (his advice). Thebenefactor Guruis all-powerful, and
pervades in all beings. TheGuru is themanifestation of thesupremeGod, and thetranscendent Master,
andtheGurucansavethe(one) drowning(inthisworldlyocean). (2)
Thepraises of theGuruareso limitless that GuruJi wonders andsays, (I wonder), withwhat words we
shouldpraisetheGuru, whoiscapableof doingandgetting(everything) done. They (whomtheGuruhas
blessedby placinghishandontheir brows) havebecomecalmandstable. TheGuruhasadministeredthe
immortalizing nectar of (Gods) Name, which is thecure for themalady of birth and death. They have
servedtheGuru-God, whoisthedestroyer of dreadanddispeller of sorrows. (3)
Inorder toremoveour doubtsabout theGurubeingpraisedsomuchthat heisequatedwithGodHimself,
Guru Ji clarifies: The true Guru (being completely merged in love for God, is a fathomless ocean of
peace and destroyer of sins. Just as a river falling into the sea acquires all its qualities, similarly by
merging with God, acquires His merits). Therefore whosoever have served their Guru, they are not
punishedby thedemonof death. I havesearchedtheentireuniverse, but nooneseemsequal totheGuru.
O Nanak, whomthetrueGuruhas blessed with thetreasureof (Gods) Name, that person has gathered
blissinthemind.(4-20-90)
The message of the shabad is that if we wish to rid ourselves of all our sufferings and live in a
permanent state of peace and bliss, we should humbly follow the advice of the Guru (Granth Sahib
Ji), and meditate on Gods Name at all times.
imTwkir kYKwieAwkauVwaupij Awswdu] mithaa kar kai khaa-i-aa ka-urhaa upji-aa saad.
BweI mIqsuirdkIeyibiKAwricAwbwdu] bhaa-ee meet surid kee-ay bikhi-aa rachi-aa
baad.
j Wdyibl mn hoveI ivxunwvYibsmwdu]1] jaaNday bilamna hova-ee vin naavai
bismaad. ||1||
myrymnsqgur kI syvwl wgu] mayray man satgur kee sayvaa laag.
j odIsYsoivxsxwmnkI miqiqAwgu]1] rhwau] jo deesai so vinsanaa man kee mat ti-aag. ||1||
rahaa-o.
ij aukUkruhrkwieAwDwvYdhids j wie ] ji-o kookar harkaa-i-aa Dhaavai dah dis jaa-ay.
l oBI j Mqun j wxeI BKuABKusBKwie ] lobhee jant na jaan-ee bhakh abhakh sabh
khaa-ay.
kwmkoDmidibAwipAwiPir iPir j onI pwie ]2] kaamkroDh mad bi-aapi-aa fir fir jonee paa-ay.
||2||
mwieAwj wl upswirAwBIqir cog bxwie ] maa-i-aa jaal pasaari-aa bheetar chog
banaa-ay.
iqRsnwpMKI PwisAwinksun pweymwie ] tarisnaa pankhee faasi-aa nikas na paa-ay
maa-ay.
ij inkIqwiqsihnj wxeI iPir iPir AwvYj wie ]3] jin keetaa tiseh na jaan-ee fir fir aavai jaa-ay.
||3||
Aink pRkwrI moihAwbhuibiDiehusMswru] anik parkaaree mohi-aa baho biDh ih sansaar.
ij s norKYsorhYsMimRQupurKuApwru] jis no rakhai so rahai samrith purakh apaar.
hir j n hir il v auDry nwnk sd
bil hwru]4]21]91]
har jan har liv uDhray naanak sad balihaar.
||4||21||91||
SIRI RAAG MEHLA 5
Inmany previous shabads, GuruJi advised us not to get entangled inthepursuit of May (worldly riches
andpower). All thesethings seemvery pleasingand enticing, but ultimately lead to disappointment and
pain. Inthisshabad, heagainwarnsusagainst falseworldlyallurements, andtellsusthesecret of real and
everlastinghappiness.
He says, (Just as sometimes one may eat food thinking it to be sweet, but later find that it is actually
bitter or harmful, similarly) consideringworldly pleasures sweet, onemay indulgein thembut later find
themtobepainful. Onemight havedevelopedlovefor onesbrothersandfriends, but intheenddiscovers
that heor shehadbuilt nothingbut anetwork of poison(or painandsuffering). It does not takeany time
for thisnetworktodisappear. Without GodsName, oneisleft bewilderedandindistress. (1)
For this reason, GuruJi says tohimself andus, "O my mind, engageintheserviceof thetrueGuru(and
follow his advice). Give up thehabit of following your own mind (and abandon attachment to worldly
attractions), becausewhatever youseeisperishable."(1-pause)
Commenting further on human nature, Guru Ji says, Just as arabid dog runs and wanders about in all
directions, similarly the greedy person heeds nothing and eats everything, be it edible or inedible (and
indulgesinall kindsof pursuitswithout concernfor their evil consequences). Therefore, engrossedinlust,
anger andego, that personfallsintoexistencesagainandagain. (2)
Explainingthereasonwhy ahumanbeingissoeasily misled, GuruJi says, Just likeahunter, (God) has
spreadthenet of Maya, andinit Hehas placedthebait (of worldly riches andpower). Likeabirddriven
by thefireof desire, ahuman being is caught in this net (of Maya), and cannot get out of it. (One can
escapethisnet if onefollowstheGurusadvice, andrealizesonesCreator). But ordinarilyahumanbeing
does not realize the Creator. Therefore, a human being cannot escape (the rounds of existences), and
thereforedies(totakebirthagain), andkeepscomingandgoing(inandout of thisworld) repeatedly. (3)
Inconclusion, GuruJi comments, Thisworldhasbeenenticedandmisledinvariouswaysandonvarious
accounts. Only that person is saved whomthe limitless and all-powerful God Himself saves. Nanak is
alwaysasacrificetothedevoteesof God, whoaresavedbytheir attachmenttoHim.(4-21-91)
The message of the shabad is that if we want to save ourselves from the net of worldly Maya (which
appears very pleasing, but ultimately brings pain), we should follow the Gurus advice and have
true love for God.
isrIrwgumhl w5 Gru2 ] sireeraagmehlaa 5 ghar 2.
goieil AwieAwgoiel I ikAwiqsuf MPupswru] go-il aa-i-aa go-ilee ki-aa tis damf pasaar.
muhl iqpuMnI cl xwqUMsMml uGr bwru]1] muhlat punnee chalnaa tooN sammal ghar
baar. ||1||
hir gux gwaumnwsiqgurusyiv ipAwir ] har gun gaa-o manaa satgur sayv pi-aar.
ikAwQoVVI bwqgumwnu]1] rhwau] ki-aa thorh-rhee baat gumaan. ||1|| rahaa-o.
j YsyrYix prwhuxyauiT cl sihprBwiq] jaisay rain paraahunay uth chalsahi parbhaat
ikAwqUMrqwigrsqisausBPul wkI bwgwiq]2] ki-aa tooN rataa girsat si-o sabh fulaa kee
baagaat. ||2||
myrI myrI ikAwkrihij indIAwsopRBul oiV] mayree mayree ki-aa karahi jin dee-aa so
parabh lorh.
srpr auTI cl xwCif j wsI l KkroiV]3] sarpar uthee chalnaa chhad jaasee lakh
karorh. ||3||
l KcaurwsIhBRmiqAwdul Bj nmupwieEie ] lakh cha-oraaseeh bharmati-aa dulabh janam
paa-i-o-ay.
nwnk nwmu smwil qUM so idnu nyVw
AwieEie ]4]22]92]
naanak Naamsamaal tooN so din nayrhaa aa-
i-o-ay. ||4||22||92|
SIRI RAAG MEHLA 5
In the previous shabad, Guru Ji advised us that if we want to save ourselves fromthe net of worldly
entanglements (which appear very pleasing, but ultimately bring nothing but pain and suffering), we
shouldfollowtheGurusadviceandhavetrueloveanddevotionfor God. Inthisshabad, heremindsusof
our very short stay in this world, and therefore stresses upon theneed to do those things, which would
giveuspermanent bliss(rather thanshort livedworldlypleasures).
He first gives us the example of a cowherd and pasture. In ancient times in Punjab, India, there were
certainopen grounds, whichused to bevery green duringtherainy season. Many peoplesent their cattle
tothesegreenpasturesunder thechargeof acowherd, whowouldstayinthepasturefor therainy season
(roughly 3months), then would return along with thecattleto his regular placefor theremainder of the
year. Heusedtobuildatemporary shedinthepasture, but didnot wastehistimeinbuildingapermanent
abodeor furnishingitwithtoomanyamenities.
Comparinghumanbeingtoacowherd, andthisworldtoagreenpasture, GuruJi comments, The(human
beingislikea) cowherdwhohascomeinto thegreenpasture(of theworld) for averyshort period. Why
should one make a show of ones false (short lived) possessions? (O mortal), as soon as your allotted
timeis over, youwill haveto leave(this world). You shouldtakecareof your real abode(andnot waste
your allottedtimeinacquiringmaterial possessions).(1)
In order to safeguard our real home(in thenext world), Guru Ji says to himself (and us), O my mind,
singpraisesof GodandservethetrueGuruwithlove. What istheuseof feelingproudof your short-lived
(worldlythings)?(1-pause)
Citinganother example, hesays, "(O mortal), just asaguest, who comes tostay for thenight, departsin
themorning(similarly you would depart fromherewhen your lifecomes to anend). Why areyou inso
much love with your household? It is all like a garden of flowers (which withers away after a short
while).(2)
Therefore, GuruJi advises, (O mortal), why do you keep saying this is mine, andthat is mine? Seek
Himwhohasgivenyoueverything. It iscertainthat (oneday) you must depart fromhere. (What may be
saidof that personwhohas) great wealth, but must leaveitall behindupondepartingfromhere?(3)
In conclusion, Guru Ji reminds and says: (O mortal), you obtained this invaluable human birth after
wanderingthroughmillions(of species. Youmaynot havethisopportunityagain). Therefore, Nanaksays,
spendthetimeat your disposal tomeditateonGod. Your hour of deathhascomenear."(4-22-92)
The message of the shabad is that our stay in this world is very limited. Any time we may be asked
to depart. Therefore, instead of wasting our time in collecting worldly riches for short-lived
happiness, we should try to earn the wealth of Gods Name, which would buy us everlasting bliss.
iqcruvsihsuhyl VI ij cruswQI nwil ] tichar vaseh suhaylrhee jichar saathee naal.
j wswQI auTI cil AwqwDnKwkUrwil ]1] jaa saathee uthee chali-aa taa Dhan khaakoo
raal. ||1||
minbYrwguBieAwdrsnudyKxYkwcwau] man bairaag bha-i-aa darsan daykh-nai kaa
chaa-o.
DMnusuqyrwQwnu]1] rhwau] Dhan so tayraa thaan. ||1|| rahaa-o.
ij cruvisAwkMquGir j Iauj IausiBkhwiq] jichar vasi-aa kant ghar jee-o jee-o sabh
kahaat.
j wauTI cl sI kMqVwqwkoie npuCYqyrI bwq]2] jaa uthee chalsee kant-rhaa taa ko-ay na
puchhai tayree baat. ||2||
pyeIAVYshusyiv qUMswhurVYsuiKvsu] pay-ee-arhai saho sayv tooN saahurrhai sukh
vas.
gur imil cj uAcwruisKuquDukdynl gYduKu]3] gur mil chaj achaar sikh tuDh kaday na lagai
dukh. ||3||
sBnwswhurYvM\ xwsiBmukl wvxhwr ] sabhnaa saahurai vanj-naa sabh
muklaavanhaar.
pMnw51 SGGS P- 51
nwnk DMnusohwgxI ij nshnwil ipAwru]4]23]93] naanak Dhan sohaaganee jin sah naal pi-aar.
||4||23||93||
SIRI RAAG MEHLA 5
In theprevious shabad, Guru Ji told us that our stay in this world is very limited. Any timewemay be
asked to depart. Therefore, instead of wasting our time in collecting worldly riches for short-lived
happiness, we should try to earn the wealth of Gods Name, which would buy us everlasting bliss.
Therefore, inthisshabad hestressesuponthenecessityof meditatingonGodsNamewhilewearealive.
He compares the soul to the husband, and the body to the wife of olden days (when she was utterly
dependent on her husband for her economic survival, and her social status becameas worthless as dust
upondeathof her husband). Addressingthebody asabride, GuruJi says, O body (bride), youwouldbe
happyaslongasyour groom(soul) iswithyou. But, whenyour companion(soul) departsfromthisworld,
youwouldroll indust(youwouldbetreatedlikeabeggar).(1)
Observing such a humiliating condition of the body (bride), Guru Ji feels a sense of remorse, and
longingly prays, (O God), inmy mindhasarisenpainof separation. Init haswelledupakeendesireto
seeYou. O God, blessedistheplacewhereYouabide."(1-pause)
Commentingfurther on thestateof thebody after thesoul departs, Guru Ji says, As longas thegroom
(soul) is in thehouse (of thebody), everyonerespects thebride(body). But as soon as thesoul departs,
nobodycaresfor it. (1)
NowGuruJi comparesthesoul tothebrideof ancient days, andGodasher groom. Addressingthesoul in
that metaphor, hesays, O (soul) bride, aslongasyou areinthehouseof your father (this world), keep
servingyour spouse(God, by meditatingonHisName. Sothat youmaybeableto) livepeacefullyinyour
father in laws house (Gods place). Meeting theGuru, learn proper etiquetteand manners, so that you
maynever suffer pain. (3)
Finally, reminding us all about death, he says, All (bride souls) must go to the in-laws house (Gods
place), but O Nanak, blessedarethosebride(souls) whohavetruelovefor (God) theGroom. (4-23-93)
The message of the shabad is that this world is only our temporary home. If we want to live
peacefully in our permanent home with God, we should develop true love for Him, and learn and
practice the ways, which He likes (by following the Gurus advice and meditating on His Name).
krx kwrx eykuEhI ij inkIAwAwkwru] karan kaaran ayk ohee jin kee-aa aakaar.
iqsihiDAwvhumn myrysrbkoAwDwru]1] tiseh Dhi-aavahu man mayray sarab ko
aaDhaar. ||1||
gur kycrnmnmihiDAwie] gur kay charan man meh Dhi-aa-ay.
Coif sgl isAwxpwswic sbidil v l wie ]1]
rhwau]
chhod sagal si-aanpaa saach sabad liv laa-ay.
||1|| rahaa-o.
duKukl ysun BauibAwpYgur mMqRihrdYhoie ] dukh kalays na bha-o bi-aapai gur mantar
hirdai ho-ay.
koit j qnwkir rhygur ibnuqirE nkoie ]2] kot jatnaa kar rahay gur bin tari-o na ko-ay.
||2||
dyiKdrsnumnuswDwrYpwpsgl yj wih] daykh darsan man saDhaarai paap saglay
jaahi.
hauiqnkYbil hwrxYij gur kI pYrI pwih]3] ha-o tin kai balihaarnai je gur kee pairee
paahi. ||3||
swDsMgiqminvsYswcuhir kwnwau] saaDhsangat man vasai saach har kaa naa-o.
syvf BwgI nwnkwij nwminiehuBwau]4]24]94] say vadbhaagee naankaa jinaa man ih bhaa-o.
||4||24||94||
Sincetimeimmemorial, many havewondered: who createdthis universe? What arethecauses of various
eventsinthisworld? What arethecauses behindthosecauses? What shouldapersondotoavoidthepain
andsufferingof theworld, etc.? Manyscientific theoriesanddifferent religiousfaithshavetriedtoanswer
suchquestions. Inthisshabad, GuruJi providesaveryconciseandpractical answer toall thesequestions.
Hesays: (O myfriends), theone(God) aloneistheCauseandDoer (of everything), andHehascreated
this(visible) form(of theuniverse). O mymind, meditateonthat (God), whoisthesupportof all.(1)
However, for meditatingonGod, herecommends: (A person) shouldcontemplateinthemindtheGurus
holyfeet andsheddingall clever ideas, oneshouldattunethemindtothe(Gurus) trueword.(1-pause)
Stressingupontheimportanceof theGuru, hesays: Nopainor sorrowafflictsthepersoninwhosemind
abides theGurus shabad (his advice. Peoplehave) tried myriad ways, but without the(guidanceof the)
Gurunoonehasever beensaved(fromthepainsandproblemsof theworld).(2)
Describing further the blessings of seeking and following the guidance of the Guru, he says: Upon
beholdingthesight of theGuru(listeningtoGurbani), themindcomestorealizetheright conduct, andall
our sinful tendencies aredispelled. (Therefore), I amasacrificetothosewho seek therefugeof theGuru
(andact uponhisadvice).(3)
In short, Guru Ji says: By associating with saintly persons (and following their guidance), the eternal
Nameof God comes to abidein our mind. Nanak considers those(people) very fortunate, within whose
mindisthislove(of theeternal Name, andwholovinglylistenandact upontheGurusadvice).(4-24-94)
The message of this shabad is that we should listen to and act upon the eternal word (of the Guru, as
enshrined in the Guru Granth Sahib Ji), and meditate on the one God, who is the Creator of this
universe and the Cause and Doer of everything.
sMic hir DnupUij siqguruCoif sgl ivkwr ] sanch har Dhan pooj satgur chhod sagal
vikaar.
ij inqUMswij svwirAwhir ismir hoie auDwru]1] jin too
N
saaj savaari-aa har simar ho-ay
uDhaar. ||1||
j ipmnnwmueykuApwru] jap man Naamayk apaar.
pRwnmnuqnuij nihdIAwirdykwAwDwru]1] rhwau] paraan man tan jineh dee-aa riday kaa
aaDhaar. ||1|| rahaa-o.
kwimkoiDAhMkwir mwqyivAwipAwsMswru] kaamkroDh aha
N
kaar maatay vi-aapi-aa
sansaar.
pausMqsrxI l wgucrxI imtYdUKuAMDwru]2] pa-o sant sarnee laag charnee mitai dookh
anDhaar. ||2||
squsMqoKudieAwkmwvYeyhkrxI swr ] sat santokhda-i-aa kamaavai ayh karnee saar.
AwpuCoif sBhoieryxwij sudyie pRBuinrMkwru]3] aap chhod sabh ho-ay raynaa jis day-ay
parabh nirankaar. ||3||
j odIsYsosgl qUMhYpsirAwpwswru] jo deesai so sagal too
N
hai pasri-aa paasaar.
khunwnk guir BrmukwitAwsgl bRhm
bIcwru]4]25]95]
kaho naanak gur bharamkaati-aa sagal
barahmbeechaar.||4||25||95||
SIRI RAAG MEHLA 5
Intheprevious shabad, GuruJi advised us that weshouldlistento andact upontheeternal word(of the
Guruas enshrined intheGuruGranthSahibJi). Further weshould meditateon theoneGod, who is the
Creator of this universe, andtheCauseandDoer of everything. Inthis shabad, inavery concisemanner
helists thesteps weneed totakeso that wemay obtainsalvation, or liberationfromtheendless cycleof
birthanddeath(andremaineternallyunitedwithGod).
GuruJi says: (O brother), gather thewealthof God'sName, worshipthetrueGuru, andabandonall your
lusts. BymeditatingonGod, whocreatedandembellishedyou, youwill obtainsalvation." (1)
Addressing his own mind (and ours), Guru Ji says: "O my mind, utter theName of that one limitless
(God) whohasgivenyoulife, soul, andbody, andisthesupport of your heart."(1-pause)
Nowlistingthenext stepfor our salvation, hesays: (O mymind), intoxicatedwithlust, wrathandego, you
havebeenafflictedwiththe(enticementsof the) world. (Inorder tosaveyourself fromtheseevils), seek the
refugeof thesaint (Guru), so thepain(arisingfromthelusts) andthedarkness of (ignoranceinyour) mind
mayberemoved.(2)
Movingontothenext step, GuruJi says: Oneshouldpracticecharity, contentment andcompassion. This
is theworthiest conduct of all. Theonewhomtheformless God Himself blesses, sheds self-conceit, and
becomes(sohumblethat oneconsidersoneself) thedust of thefeet of others.(3)
Guru Ji concludes the shabad by describing the view with which the person blessed with the above
qualities sees the world, and its Creator. Such a person says: O God, whatever is visible, is all You.
Nanak says that thepersonwhosedoubt theGuruhasremoved, deemthat You pervadeeverywhere." (4-
25-95)
The message of the shabad is that we should seek the refuge of the Guru, and gather the wealth of
God's Name. We should shed our impulses (such as lust, anger, and greed), and instead practice
virtues like charity, contentment, compassion and humility. By doing so we will obtain permanent
salvation from worldly sorrows and sufferings, and will be eternally united with God.
duikqsuikqmMDysMswrusgl wxw] dukarit sukarit manDhay sansaar saglaanaa.
duhhUMqyrhqBgquhYkoeI ivrl wj wxw]1] duhhooN tay rahat bhagat hai ko-ee virlaa
jaanaa. ||1||
Twkurusrbysmwxw] thaakur sarbay samaanaa.
ikAwkhausuxausuAwmI qUMvf purKusuj wxw]1]
rhwau]
ki-aa kaha-o suna-o su-aamee tooNvad
purakh sujaanaa. ||1|| rahaa-o.
mwnAiBmwnmMDysosyvkunwhI ] maan abhimaan manDhay so sayvak naahee.
qqsmdrsI sMqhukoeI koit mMDwhI ]2] tat samadrasee santahu ko-ee kot
manDhaahee. ||2||
khnkhwvniehukIriqkrl w] kahan kahaavan ih keerat karlaa.
kQnkhnqymukqwgurmuiKkoeI ivrl w]3] kathan kahan tay muktaa gurmukh ko-ee
virlaa. ||3||
giqAivgiqkCundir nAwieAw] gat avigat kachh nadar na aa-i-aa.
sMqnkI ryxunwnk dwnupwieAw]4]26]96] santan kee rayn naanak daan paa-i-aa.
||4||26||96||
SIRI RAAG MEHLA5
In thefirst stanzaof theprevious shabad, Guru Ji said to us: (O brother), gather thewealth of God's
Name, worship thetrueGuru, and abandon all your lusts. By meditating on God who created you, you
will obtainsalvation."
Hebeginsthisshabad by commentinguponthegeneral attitudeof thepeople, andsays: Theentireworld
is engrossed in therut of good and bad deeds. It is only avery raredevoteewho rises above both (and
meditatesonGodalone). (1)
As for himself, humbly addressing God, Guru Ji says: O God, You pervade everywhere. What more
shouldI sayor hear about You, but that Youarethegreatest andthewisest?"(1-pause)
Describing the qualities of a true servant of God, Guru Ji says: The person who cares about worldly
honor or dishonor intheworld(whileservingGod) is not atrueservant. O saints, only oneinamillion
trulyrealizestheessence(thatGodpervadeseverywhere), andtreatseveryonewiththesamerespect. (2)
NowGuruJi comments on thestateof thosepeoplewho consider themselves very learned, andhear and
deliver manyscholarly lectures. Hesays: Deliveringlectures or listeningtothemisalsoaway (for many
persons) togather self-praise. It isonlyarareGurusfollower whoisfreefromdeliveringsuchdiscourses
(without selfishmotives).(3)
Finally, commenting on thenatureof atrueGurus follower, Guru Ji says: No consideration regarding
high or low status, (salvation or bondage) enters the mind (of a Gurus follower). Nanak has obtained
(this) gift fromthedust of thesaint (Gurusfeet, byhumblyactingonhisadvice). (4-26-96)
The message of the shabad is that if we want to obtain salvation and unite with God, then without
concerning ourselves with good or bad deeds we should serve the Guru, (by following his advice
enshrined in the Guru Granth Sahib Ji), and meditating on Gods Name.
qyrYBrosYipAwrymYl wf l f wieAw] tayrai bharosai pi-aaray mai laad ladaa-i-aa.
BUl ihcUkihbwirk qUMhir ipqwmwieAw]1] bhooleh chookeh baarik tooN har pitaa maa-i-aa. ||1||
suhyl wkhnukhwvnu] suhaylaa kahan kahaavan.
qyrwibKmuBwvnu]1] rhwau] tayraa bikhambhaavan. ||1|| rahaa-o.
haumwxuqwxukrauqyrwhauj wnauAwpw] ha-o maan taan kara-o tayraa ha-o jaan-o aapaa.
sBhI miDsBihqybwhir bymuhqwj
bwpw]2]
sabh hee maDh sabheh tay baahar baymuhtaaj
baapaa. ||2||
ipqwhauj wnaunwhI qyrI kvnj ugqw] pitaa ha-o jaan-o naahee tayree kavan jugtaa.
pMnw52 SGGS P- 52
bMDnmukqusMqhumyrI rwKYmmqw]3] banDhan mukat santahu mayree raakhai mamtaa.
||3||
Beyikrpwl Twkur rihE Awvx j wxw] bha-ay kirpaal thaakur rahi-o aavan jaanaa.
gur imil nwnk pwrbRhmu
pCwxw]4]27]97]
gur mil naanak paarbarahmpachhaanaa.
||4||27||97||
SIRI RAAG MEHLA5
In the previous shabad, Guru Ji advised us that if we want to obtain salvation and unite with God, then
without concerningourselveswithgoodor baddeeds, (andsalvationor bondage), weshouldservetheGuru
(byfollowinghisadviceenshrinedintheGuruGranthSahibJi), andmeditatingonGodsName.
Inthisshabad, heshows uswithwhat kindof attitudeandpureloveweshouldapproachGod, so that He
mayignoreour shortcomingsandtakeusintoHisembrace.
With childlike simplicity, Guru Ji addresses God and says: (O my) Beloved, it is on the assurance of
Your affection that I haveplayed my child-likeantics. (I know that even if) as achild I makemistakes,
(Youwill ignorethem) likeamother or father.(1)
At thesametime, GuruJi acknowledgesthat eventhoughachildmaysometimesmakeinnocent mistakes,
yet it obeys theparents command, whichis verydifficult for adultstodo. SoGuruJi says: (O God), it
iseasytotalkabout You(asour father), but it isverydifficult toaccept Your Will (or order).(1-pause)
Continuingtoexpresshisloveanddevotionfor God, GuruJi says: (O God), I takeprideinYoubecause
You aremy strength, and(You are) my own. O Father of all, You arewithinandwithout everyone, yet
independentof all.(2)
Disclaiminganyspecial knowledgeabout God, GuruJi humbly confesses: O dear Father, I donot know
whichistheway topleaseYou. But O saints, (I knowthismuch: that) out of His(fatherly) affection, He
will liberatemefrom(worldly) bonds. (3)
Finally, summarizinghisrelationshipwithGod, hesays: MeetingtheGuru, Nanak hasrealizedthat God
hasbecomemerciful tohim, andhiscomingandgoing(inandout of thisworld) hasended. (4-27-97)
The message of the shabad is that if we want to obtain salvation and unite with God, then like an
innocent child we should approach Him with pure and sincere love, ask Him to forgive all our
mistakes like a father or a mother, and take us in His embrace.
sMqj nwimil BweIAwkitAVwj mkwl u] sant janaa mil bhaa-ee-aa kati-arhaa jamkaal.
scwswihbuminvuTwhoAwKsmudieAwl u] sachaa saahib man vuthaa ho-aa khasamda-i-aal.
pUrwsiqguruByitAwibnisAwsBuj Mj wl u]1] pooraa satgur bhayti-aa binsi-aa sabh janjaal. ||1||
myrysiqgurwhauquDuivthukurbwxu] mayray satiguraa ha-o tuDh vitahu kurbaan.
qyrydrsnkaubil hwrxYquis idqwAMimRq
nwmu]1] rhwau]
tayray darsan ka-o balihaarnai tus ditaa amrit
Naam. ||1|| rahaa-o.
ij nqUMsyivAwBwaukir syeI purKsuj wn] jin tooN sayvi-aa bhaa-o kar say-ee purakh sujaan.
iqnwipCYCutIAYij nAMdir nwmuinDwnu] tinaa pichhai chhutee-ai jin andar NaamniDhaan.
gur j yvf udwqwkonhI ij inidqwAwqmdwnu]2] gur jayvad daataa ko nahee jin ditaa aatamdaan.
||2||
Aweysyprvwxuhihij nguruimil AwsuBwie ] aa-ay say parvaan heh jin gur mili-aa subhaa-ay.
scysyqI riqAwdrghbYsxuj wie ] sachay saytee rati-aa dargeh baisan jaa-ay.
krqyhiQvif AweIAwpUribil iKAwpwie ]3] kartay hath vadi-aa-ee-aa poorab likhi-aa paa-ay.
||3||
scukrqwscukrxhwruscuswihbuscutyk ] sach kartaa sach karanhaar sach saahib sach tayk.
scoscuvKwxIAYscobuiDibbyk ] sacho sach vakhaanee-ai sacho buDh bibayk.
srbinrMqir riv rihAwj ipnwnk j IvY
eyk ]4]28]98]
sarab nirantar rav rahi-aa jap naanak jeevai ayk.
||4||28||98||
SIRI RAAG MEHLA 5
Inso many of theprevious shabads, GuruJi advisedus toseek andact upontheadviceof theGuru, and
meditateonGodsName. Inthisshabad, onthebasisof hispersonal experiencehetellsustheadvantages
of joiningsaintlycongregations, andassociatingwithother devotees(whomhecallshissaintlybrothers).
Hesays: By associatingwithsaintlypeople, I havesnappedthenooseof death. (Intheir company) I have
beenblessedwiththesight (andguidance) of thetrueGuru, and(by followinghis advice) all my worldly
entanglements have ended. (God the) Master has become merciful, and has come to reside in my
heart.(1)
ExpressinghisgratitudetotheGuru, hesays: "O mytrueGuru, I amasacrificetoyou. Yes, toyour sight
I am a sacrifice, because by becoming gracious you have bestowed upon me the nectar (of Gods)
Name."(1-pause)
Next addressing God, Guru Ji says: (O God), most wise are those people who have served (and
meditated on You) with (true) love. We are liberated (fromthe bondage of worldly entanglements) by
following those within whomis the treasure of (Gods) Name. There is no greater benefactor than the
Guru, whohasgiventhisgift of self (awakening). (2)
Elaboratingonthemeritsof meetingtheGuru, hesays: Approvedistheadvent of thosewhomtheGuru
has cometo meet in anatural way. On meeting theGuru, they start lovingGod. Being imbued withthe
loveof theeternal God, they obtainaseat inHis court. However, all thegloryis inGod's hands, andone
isimbuedwithHisloveonlyif itissopreordained.(3)
GuruJi concludestheshabad inabeautiful poetic style, usingthewordTrue repeatedly. Hesays: True
is theCreator, truetheDoer, truetheMaster, andtrueis His support. Weshouldrepeat anddescribethe
Nameof thetruest of thetrue, fromwhichcomes truerealization. Nanak lives by rememberingthat One
whoispervadinginall.(4-28-98)
The message of the shabad is that we should always serve the true Guru by following his advice. He
will help us develop true love for God, by praising whom we shall obtain a seat in His court.
guruprmysurupUj IAYminqinl wie ipAwru] gur parmaysur poojee-ai man tan laa-ay pi-aar.
siqgurudwqwj IA kwsBsYdyie ADwru] satgur daataa jee-a kaa sabhsai day-ay aDhaar.
siqgur bcnkmwvxyscweyhuvIcwru] satgur bachan kamaavnay sachaa ayhu veechaar.
ibnuswDUsMgiqriqAwmwieAwmohusBuCwru]1] bin saaDhoo sangat rati-aa maa-i-aa moh sabh
chhaar. ||1||
myryswj nhir hir nwmusmwil ] mayray saajan har har Naamsamaal.
swDUsMgiqminvsYpUrnhovYGwl ]1] rhwau] saaDhoo sangat man vasai pooran hovai ghaal.
||1|| rahaa-o
gurusmrQuApwruguruvf BwgI drsnuhoie ] gur samrath apaar gur vadbhaagee darsan ho-ay.
guruAgocruinrml wgur j yvf uAvrunkoie ] gur agochar nirmalaa gur jayvad avar na ko-ay.
gurukrqwgurukrxhwrugurmuiKscI soie ] gur kartaa gur karanhaar gurmukh sachee so-ay.
gur qybwhir ikCunhI gurukIqwl oVysuhoie ]2] gur tay baahar kichh nahee gur keetaa lorhay so
ho-ay.||2||
guruqIrQugurupwrj wqugurumnswpUrxhwru] gur tirath gur paarjaat gur mansaa pooranhaar.
gurudwqwhir nwmudyie auDrYsBusMswru] gur daataa har Naam day-ay uDhrai sabh
sansaar.
gurusmrQuguruinrMkwruguruaUcwAgmApwru] gur samrath gur nirankaar gur oochaa agam
apaar.
gur kI mihmwAgmhYikAwkQykQnhwru]3] gur kee mahimaa agam hai ki-aa kathay
kathanhaar. ||3||
ij qVyPl minbwCIAihiqqVysiqgur pwis ] jit-rhay fal man baachhee-ah tit-rhay satgur paas.
pUrbil Kypwvxyswcunwmudyrwis ] poorab likhay paavnay saach Naamday raas.
siqgur srxI AwieAWbwhuiVnhI ibnwsu] satgur sarnee aa-i-aa
N
baahurh nahee binaas.
hir nwnk kdynivsraueyhuj IauipMf uqyrw
swsu]4]29]99]
har naanak kaday na visra-o ayhu jee-o pind
tayraa saas.||4||29||99||
SIRI RAAG MEHLA 5
Inthepreviousshabad, GuruJi toldusthat weshouldalwaysservethetrueGuruby followinghisadvice.
He will help us develop true love for the eternal God, by praising whomwe shall obtain a seat in His
court.
In this shabad, hedescribes in detail theadvantages of loving andworshipping theGuru. Hesays: "We
should worship our Guru-God with love in our body and mind, because the true Guru is the giver of
(spiritual) life,, and provides support to all. To act on the words (of advice) of the Guru is the wisest
philosophy: without being dyed with (the love of) the holy company (of the Guru), all attachment to
wealthisasuselessasashes.(1)
Therefore, GuruJi affectionatelyadvises us: O my friend, enshrinetheNameof Godinyour heart (and
keepservingyour Guru). Byremaininginthecompanyof thesaint (Guru), GodsNamecomestoabidein
themind, andyour servicebecomesfruitful."(1-pause)
Nowlistingthemerits of theGuru, hesays: TheGuruis all powerful andinfinite. It is only by supreme
goodfortunethat hissight (andguidance) isobtained. TheGuruisincomprehensibleandimmaculate, and
no onecan equal theGuru. TheGuru is themanifestation of theCreator and theDoer. It is through the
Guruthat trueglory is obtained. Nothingis beyond (thepower of) theGuru. Whatever theGurudesires,
(that) comestopass.(2)
Describingthebenefitsof goingtotheGuru, servinghim, andseekinghisguidance, hesays: TheGuruis
(likeatrue) pilgrimageplace. Heis likethe(mythological) Paarjaat tree, thefulfiller of our desires. It is
theGuru who is thegiver of God's Name, whose blessingcan redeemtheentireworld. TheGuru is the
manifestation of that God, who is the possessor of all powers, is formless, lofty, unfathomable and
limitless. (Inshort), ineffableisthepraiseof theGuru. Whatcananywriter write(about theGuru)?(3)
Inconclusion, GuruJi says: Whatever rewardsour mindcanseek, theGuruhasthemall. But onlythose
whoaresopredestinedobtainthese(gifts. TheGuru) givesthecapital of GodstrueName. Onceaperson
comes into theserviceof theGuru, that person never dies aspiritual death. Therefore, I Nanak pray: O
God, all thisbodyandsoul of mineareYour gifts. Pleaseblessmethat I maynever forget You."(4-29-99)
The message of this shabad is that the Guru is all-powerful to grant all our wishes. Therefore, we
should seek his refuge to free us from the bondage of the world, and unite us with God.
sMqj nhusuix BweIhoCUtnuswcYnwie ] sant janhu sunbhaa-eeho chhootan saachai naa-ay.
gur kycrx sryvxyqIrQhir kwnwau] gur kay charan sarayvnay tirath har kaa naa-o.
AwgYdrgihmMnIAihiml YinQwvyQwau]1] aagai dargahi manee-ah milai nithaavay thaa-o.
||1||
pMnw53 SGGS P- 53
BweI ryswcI siqgur syv ] bhaa-ee ray saachee satgur sayv.
siqgur quTYpweIAYpUrnAl KAByv ]1]
rhwau]
satgur tuthai paa-ee-ai pooran alakh abhayv. ||1||
rahaa-o.
siqgur ivthuvwirAwij inidqwscunwau] satgur vitahu vaari-aa jin ditaa sach naa-o.
Anidnuscusl whxwscykygux gwau] an-din sach salaahnaa sachay kay gun gaa-o.
scuKwxwscupYnxwscyscwnwau]2] sach khaanaa sach painnaa sachay sachaa naa-o.
||2||
swis igrwis n ivsrYsPl umUriqguruAwip] saas giraas na visrai safal moorat gur aap.
gur j yvf uAvrunidseI AwTphr iqsuj wip] gur jayvad avar na dis-ee aath pahar tis jaap.
ndir kryqwpweIAYscunwmuguxqwis ]3] nadar karay taa paa-ee-ai sach Naamguntaas. ||3||
guruprmysrueykuhYsBmihrihAwsmwie ] gur parmaysar ayk hai sabh meh rahi-aa samaa-ay.
ij nkaupUribil iKAwsyeI nwmuiDAwie ] jin ka-o poorab likhi-aa say-ee NaamDhi-aa-ay.
nwnk gur srxwgqI mrYn AwvYj wie
]4]30]100]
naanak gur sarnaagatee marai na aavai jaa-ay.
||4||30||100||
SIRI RAAG MEHLA 5
In so many of the previous shabads, Guru Ji told us about the merits of the Guru, and what kind of
blessingsweobtainwhenweservehim(andfollowhisadvice). Inthisshabad hegoes astepfurther, and
tellsuswhyservingtheGuruisnot just agoodideabut isabsolutelyessential.
Heexplains: O mydear saintslisten! Our release(fromevil pursuits) happensonlyby meditatingonthe
(Gods) Name. Worshippingthefeet of theGuru, (by faithfully followinghis advice), andmeditatingon
Gods Nameis likegoing to apilgrimageplace. (They who followthis advice), obtainthegift of Gods
Name, arethereforerecognizedinGod'scourtfor that, andthuseventheshelter-lessfindshelter."(1)
For this reason, Guru Ji advises: "O brothers, true (and most fruitful) is the service of the true Guru,
becauseif thetrueGuruispleasedweattaintheindescribableandunknowableGod.(1-pause)
Expressinghisown gratitudetohis Guru, hesays: I amasacrificetothetrueGuruwho hasblessed me
withtheeternal Name. Becauseof him, I praisetheeternal (God) dayandnight, andsingHispraises. For
menowtheeternal Nameof Godhasbecomemydaily(spiritual) foodandwear, andI keepmeditatingon
thetrueNameof theeternal (God).(2)
Continuinghispraiseof theGuru, hesays: (O myfriends), theGuruhimself ispowerful enoughtogrant
usall kindsof blessings. (I wishthat) I maynever forget theGuru, evenfor asinglebreathor morsel (for
any amount of time). To me, no other person or power seems to beequal to theGuru, whomweshould
always worship. It is only when theGuru casts his merciful glancethat wefindtheNameof theeternal
God, thetreasureof merits. (3)
Therefore, Guru Ji concludes the shabad by saying: (O my friends), theGuru and God are one, who
abidesinall. But onlythosepeoplemeditateonHisNamewhoarepredestined. Inshort, Nanak (says), the
personwhohascometotheshelter of theGuru, (andwhohascompletely moldedaccordingtheadviceof
theGuru), that person does not suffer any (spiritual) death, nor suffers any morerounds of coming and
going(toandfromthisworld). (4-30-100)
The message of this shabad is that the only way we can be released from the bondage of worldly
pains and sufferings of the rounds of births and deaths is by seeking the guidance of the Guru
(Granth Sahib), following his advice, and meditating on the Name of God day and night.
Detail of shabads M: 1=33, M: 3=31 M: 4= 6 M: 5=30 Total=100
N
isrIrwgumhl w1Gru1AstpdIAw] sireeraagmehlaa 1 ghar 1 asatpadee-aa.
AwiKAwiKmnuvwvxwij auij auj wpYvwie ] aakh aakh man vaavnaa ji-o ji-o jaapai vaa-ay.
ij s novwie suxweIAYsokyvf uikquQwie ] jis no vaa-ay sunaa-ee-ai so kayvad kit thaa-ay.
AwKx vwl yj yqVysiBAwiKrhyil v l wie ]1] aakhan vaalay jayt-rhay sabh aakh rahay liv laa-ay.
||1||
bwbwAl huAgmApwru] baabaa alhu agamapaar.
pwkI nweI pwk Qwie scwprvidgwru]1]
rhwau]
paakee naa-ee paak thaa-ay sachaa paravdigaar.
||1|| rahaa-o.
qyrwhukmunj wpI kyqVwil iKnj wxYkoie ] tayraa hukam na jaapee kayt-rhaa likh na jaanai
ko-ay.
j ysauswier myl IAihiql un puj wvihroie ] jay sa-o saa-ir maylee-ah til na pujaaveh ro-ay.
kImiqiknYnpweIAwsiBsuix suix AwKih
soie ]2]
keemat kinai na paa-ee-aa sabh sun sun aakhahi
so-ay. ||2||
pIr pYkwmr swl k swdk suhdyAaurushId] peer paikaamar saalak saadak suhday a-or
saheed.
syKmswiek kwj I mul wdir drvys rsId] saykh masaa-ik kaajee mulaa dar darvays raseed.
brkiqiqnkauAgl I pVdyrhindrUd]3] barkattin ka-o aglee parh-day rahan darood. ||3||
puiCn swj ypuiCnFwhypuiCndyvYl yie ] puchh na saajay puchh na dhaahay puchh na
dayvai lay-ay.
AwpxI kudriqAwpyj wxYAwpykrxukryie ] aapnee kudrat aapay jaanai aapay karan karay-i.
sBnwvyKYndir kir j YBwvYqYdyie ]4] sabhnaa vaykhai nadar kar jai bhaavai tai day-ay.
||4||
Qwvwnwv n j wxIAihnwvwkyvf unwau] thaavaa naav na jaanee-ahi naavaa kayvad naa-o.
ij QYvsYmyrwpwiqswhusokyvf uhYQwau] jithai vasai mayraa paatisaahu so kayvad hai
thaa-o.
AMbiVkoie n skeI hauiks nopuCix j wau]5] ambarh ko-ay na sak-ee ha-o kis no puchhan
jaa-o. ||5||
vrnwvrnnBwvnI j yiksYvf wkryie ] varnaa varan na bhaavnee jay kisai vadaa karay-i.
vf yhiQvif AweIAwj YBwvYqYdyie ] vaday hath vadi-aa-ee-aa jai bhaavai tai day-ay.
hukimsvwryAwpxYcswniFl kryie ]6] Hukam savaaray aapnai chasaa na dhil karay-i.
||6||
sBukoAwKYbhuqubhuqul YxYkYvIcwir ] sabh ko aakhai bahut bahut lainai kai veechaar.
kyvf udwqwAwKIAYdykYrihAwsumwir ] kayvad daataa aakhee-ai day kai rahi-aa sumaar.
nwnk qoit n AwveI qyryj ughj ughBMf wr ]7]1] naanak tot na aavee tayray jugah jugah bhandaar.
||7||1||
ASHTAPADIAN
According to Dr. Bh. Vir Singh Ji, this shabad seems to have been uttered by Guru Ji during a
conversation with a Muslimsaint, who thought that only by singing praises of God in theMuslimway
couldoneattainHim.
Inhis response, GuruJi says: Wemay utter andsingpraises of God accordingto thedifferent thoughts
arising inour mind. But wedo not know how great Heis to whomwe address our praise, or whereHe
resides. (This isinspiteof thefact that) innumerablearetheeulogizerswhosingGods praises withtheir
mindsattunedtoHim.(1)
Giving the essence of his own concept of God, Guru Ji respectfully says to that Muslimsaint: O my
respected sire, Allah (God) is limitless, andbeyond thegrasp of our mental faculties. Pureis His Name,
immaculateisHisabode, andHeisthetruesustainer (of theuniverse).(1-pause)
Next, goinginto aprayer mode, GuruJi addresses God Himself andsays: (O God, what canI speak of
Youasaperson)? It isbeyondonespower toknowor comprehendtheextent of Your command. Evenif
Your praises (writtenby hundredsof poets) weretobeaddedup, they wouldnot reach(or describe) even
aniotaof Your gloryandgreatness. Nobody hasbeenabletoassessYour worth. Everybody speaksabout
Youfromhearsay."(2)
Addressingonceagainthat Muslimsaint, GuruJi says: Therearemany saints, prophets, spiritual guides,
menof faith, martyrs, Muslimmystics, religious judges, teachers, andholy beggars (who havebeen able
to) reachHisdoor, but onlytheyhavebeentrulyblessedwhokeeputteringHispraises. (3)
DescribingGodsindependence, hesays: Godseeksnoone'scounsel whenHecreates, nor whenHedestroys
(theworld). Heneither seeksanybody'spermissionwhilegiving, nor whiletakingback. HealoneknowsHis
creation, anddoeswhatHewantstodo. Helooksatall withHisglanceof grace, andgiveswhatever Hewants
togivetoanybody.(4)
Next, commentingupontheviews of theMuslimsaint regardingGodsabodeandHistrueName, GuruJi
says: (O my friend, so great isGods creation, andso many places areinit). Wecannot knowall those
places andtheir names, nor wecanknow howgreat is His Name. Wealso dont knowhow great is that
placewhereresides my (God), theKing. No onehasthepower toreachhisabode. Towhommay I goto
askabout it? (5)
Commenting upon the belief of those who regard themselves as better than others, Guru Ji says:
Whenever Godwantstoelevateaperson, Hedoesnot bother about whether that personbelongstoahigh
or lowcaste. All thehonors areinthehands of thegreat God, andHebestows theseon whomsoever He
pleases. HeexaltsHissaintsbyHiscommand, anddoesnot delayitevenfor amoment.(6)
Inconclusion, GuruJi comments: Inorder to receive(His blessings), everybody calls out to Himfor more
and more gifts. But how great should we call God, whose gifts (even after so much giving) are beyond
reckoning? ThereforeI Nanak, say: (O God), sovast areYour storehousesthatthereisnoshortageof Your
blessings, evenafter thepassageof ages.(7-1)
The message of the shabad is that merits of God are indescribable, but we should still try to sing His
praises. However, we should never feel a sense of ego, that we are better than others, or that our
method of worshipping God is better than that of others.
mhl w1] mehlaa 1.
sBykMqmhyl IAwsgl IAwkrihsIgwru] sabhay kant mahaylee-aa saglee-aa karahi
seegaar.
pMnw54 SGGS P- 54
gxqgxwvix AweIAwsUhwvysuivkwru] ganat ganaavan aa-ee-aa soohaa vays vikaar.
pwKMif pRymun pweIAYKotwpwj uKuAwru]1] pakhand paraymna paa-ee-ai khotaa paaj khu-
aar. ||1||
hir j IauieauiprurwvYnwir ] har jee-o i-o pir raavai naar.
quDuBwvin sohwgxI ApxI ikrpwl Yih svwir ]1]
rhwau]
tuDh bhaavan sohaaganee apnee kirpaa laihi
savaar.||1|| rahaa-o.
gur sbdI sIgwrIAwqnumnuipr kYpwis ] gur sabdee seegaaree-aa tan man pir kai paas.
duie kr j oiVKVI qkYscukhYArdwis ] du-ay kar jorhkharhee takai sach kahai ardaas.
l wil rqI sc BYvsI Bwie rqI rMigrwis ]2] laal ratee sach bhai vasee bhaa-ay ratee rang
raas. ||2||
ipRA kI cyrI kWFIAYl wl I mwnYnwau] pari-a kee chayree kaa
N
dhee-ai laalee maanai
naa-o.
swcI pRIiqnquteI swcymyil iml wau] saachee pareet na tut-ee saachay mayl milaa-o.
sbidrqI mnuvyiDAwhausdbil hwrYj wau]3] sabad ratee man vayDhi-aa ha-o sad balihaarai
jaa-o. ||3||
swDnrMf nbYseI j ysiqgur mwihsmwie ] saa Dhan rand na bais-ee jay satgur maahi
samaa-ay.
iprurIswl UnauqnoswcaumrYnj wie ] pir reesaaloo na-otano saacha-o marai na
jaa-ay.
inqrvYsohwgxI swcI ndir rj wie ]4] nit ravai sohaaganee saachee nadar rajaa-ay.
||4||
swcuDVI Dnmwf IAYkwpVupRymsIgwru] saach Dharhee Dhan maadee-ai kaaparh paraym
seegaar.
cMdnucIiqvswieAwmMdrudsvwduAwru] chandan cheet vasaa-i-aa mandar dasvaa du-aar.
dIpkusbidivgwisAwrwmnwmuaur hwru]5] deepak sabad vigaasi-aa raam Naam ur haar.
||5||
nwrI AMdir sohxI msqik mxI ipAwru] naaree andar sohnee mastak manee pi-aar.
soBwsuriqsuhwvxI swcYpRyimApwr ] sobhaa surat suhaavanee saachai paraymapaar.
ibnuipr purKunj wxeI swcygur kYhyiq
ipAwir ]6]
bin pir purakh na jaan-ee saachay gur kai hayt
pi-aar. ||6||
inis AMiDAwrI suqIeyikauipr ibnurYix ivhwie ] nis anDhi-aaree sutee-ay ki-o pir bin rain
vihaa-ay.
AMkuj l auqnuj wl IAaumnuDnuj il bil j wie ] ank jala-o tan jaalee-a-o man Dhan jal bal jaa-ay.
j wDnkMiqnrwvIAwqwibrQwj obnuj wie ]7] jaa Dhan kant na raavee-aa taa birthaa joban
jaa-ay. ||7||
syj YkMqmhyl VI sUqI bUJ npwie ] sayjai kant mahaylrhee sootee boojh na paa-ay.
hausuqI ipruj wgxwiks kaupUCauj wie ] ha-o sutee pir jaagnaa kis ka-o poochha-o jaa-ay.
siqguir myl I BYvsI nwnk pRymusKwie ]8]2] satgur maylee bhai vasee naanak paraym
sakhaa-ay. ||8||2||
MEHLA 1
Oneof themost favoriteexamples usedby GuruJi isthat of comparinghumanstobrides andGod tothe
husbandandmaster (whomeverybridewantstopleaseandpossess). GuruJi dividesthesehuman(brides)
into three categories. First arethose who are hypocrites: they bedeck themselves with attractive clothes
not out of truelove, but for thesakeof money. (They wear holygarbsnot out of truelovefor God, but for
thesakeof winningover anddeceivinginnocent people). Thesecondcategoryisthat of faithful brides, or
thetruedevotees: thosewhohavetruelovefor their Spouse. Thethirdcategory isthat of ignorant brides,
or people who do not know or realize the significance of the company of their Spouse. They let their
valuablehumanlifepassawaywithout enjoyingthedelightof theloveof their Spouse.
Guru Ji first comments on thehypocrites (who adorn themselves with holy garbs, and want to be called
saintsor devotees of God, but inreality arenot). Comparingthemtothosewomen whotry towedaman
not for truelove, but for thesakeof money, GuruJi says: All arethefiancesof thegroom(God), andall
of themadorn themselves. They have all come to be counted (as His truebeloveds), but their red dress
(holy lookinggarb) isuseless. They cannot winthelove(of theGroom) by hypocrisy, andultimately the
falseshowruinsthem.(1)
Explaining how a human bridecan truly win thelove of (God) thegroomof all human brides, Guru Ji
says: "O God, abridecan enjoy Your company (if shelooks pleasingto You). But only those(human)
bridesseempleasingtoYouwhomYouembellishbyYour grace, (withtruedevotion).(1-pause)
Now Guru Ji describes the qualities of a truly faithful bride, (the true devotee) of God. He says: The
(trulyfaithful bride) isbedeckedwiththe(ornaments) of theGurusword. Shededicatesher bodyand
mind to the (service of her) Spouse (God). With folded hands (in utter humility), she awaits God's
command. (If sheherself needs any thing), shemakes atrueandsinceresupplication (to Him). Thetrue
(bride) is theonewhoremains dyed deepred, (totally immersed) intheloveof God, andalways remains
absorbedintruthandfear (of God).(2)
But thetruebride(devotee) of Goddoes not stoplovingHimonceshehaswonHis favor, or thepleasure
of unionwithHim. GuruJi says: Thebeloved(devotee) whoisdevotedtoGodsNameisknownasHis
hand-maid. Her truelovenever ends; becauseof her truelove, shealways remainsunitedwiththeeternal
(Spouse). Theheart of thebridewho is thus dyed in theGurus word is pierced with love for God (her
Spouse). TosuchaoneI amalwaysasacrifice. (3)
Next describing theblessings received by thetruly wedded and united soul brideof God, Guru Ji says:
(Suchabridesoul), whofullymergesinthetrueGuru(andfaithfullyfollows hisadvice), never becomes
awidow(or forsakenby God). Thesportingever-youthful God is immortal. Heis neither born, nor dies.
Suchaweddedbride(theuniteddevotee), whohasbeenbestowedwithGodstrueglanceof grace, always
enjoysHisblissful company.(4)
Continuingwiththesamemetaphor, GuruJi describes howafaithful bridecontinuestoadornherself even
whenshehas won her Masters favor (or howatruedevotee, even after havingbeen blessed withGods
grace, keeps leadingatrue, honest andhumblelife). Hesays: (Thetruly weddedsoul bride) bedecks her
tresses with the plaits of truth. She wears the ornaments and clothes of Gods love. She applies the
perfume of enshrining (God) in the mind, and her temple is the inner conscious mind (where she
experiences theglimpseof her God). Thereshelightsthelampof theGurus word(by makingtheadvice
of theGuruher guide), andwearsthenecklaceof GodsName. (5)
Describing the beauty and glory of such a loving united bride (or true devotee) of God, Guru Ji says:
Such a bride bedecks her forehead with the jewel of Gods love and looks the most beautiful among
women. Her glory is that shecherishes inher mind truelovefor theinfiniteGod. Beingguided by love
and theguidance of theGuru, sheknows noneother than her beloved Spouse, (except theonesupreme
God, shedoesnot worshipanyother lesser god). (6)
Nowaddressingspirituallyunawareandoblivioushumanbeings, GuruJi says: O bridesoul, sleepingin
dark night (of ignorance), how can you pass your night (of life) without (thecompany of) your spouse
(God)? Maythat bodyburnlimbby limb, mayalsoburnthemindandwealth, becauseif abride(soul) has
not enjoyedtheblissof her Groomscompany, her youthgoeswaste.(7)
Guru Ji concludes theshabad by including himself in thecategory of such ignorant (human) brides and
says: (Inwhat anunfortunatestatewehumanslive)! Theignorant brideislyingonthebedof her spouse
(God), but being asleep, shedoesnt realizethis thing, (that God is always withus inour hearts, but we
dont recognize Him. Later when she realizes this fact then she wonders and says to herself, Me the
bride) amsleepingwhilethegroom(God) isawake. TowhommayI goandask for guidance? O Nanak,
only when the true Guru unites a bride soul with (God), does she learn to live in His fear and loving
companionship.(8-2)
The message of the shabad is that instead of showing ourselves off with beautiful clothes and
makeup (holy garbs, false rituals, and ceremonies), we should seek the guidance of the true Guru
and sincerely surrender ourselves to God's will and command. Only then can we learn to live in
loving respect of our beloved groom (God) and enjoy the bliss of His eternal union.
Awpygux AwpykQYAwpysuix vIcwru] aapay gun aapay kathai aapay sun veechaar.
AwpyrqnupriKqUMAwpymol uApwru] aapay ratan parakh too
N
aapay mol apaar.
swcaumwnumhquqUMAwpydyvxhwru]1] saacha-o maan mahat too
N
aapay dayvanhaar. ||1||
hir j IauqUMkrqwkrqwru] har jee-o too
N
kartaa kartaar.
ij au BwvY iqau rwKu qUMhir nwmu iml Y
Awcwru]1] rhwau]
ji-o bhaavai ti-o raakh too
N
har Naam milai
aachaar.||1|| rahaa-o.
AwpyhIrwinrml wAwpyrMgumj IT ] aapay heeraa nirmalaa aapay rang majeeth.
AwpymoqI aUj l oAwpyBgqbsITu] aapay motee oojlo aapay bhagat baseeth.
gur kYsbidsl whxwGit Git f ITuAf ITu]2] gur kai sabad salaahnaa ghat ghat deeth adeeth.
||2||
AwpyswgruboihQwAwpypwruApwru] aapay saagar bohithaa aapay paar apaar.
swcI vwt suj wxuqUMsbidl Gwvxhwru] saachee vaat sujaantoo
N
sabad laghaavanhaar.
nf irAwf ruj wxIAYbwJ ugurUgubwru]3] nidri-aa dar jaanee-ai baajh guroo gubaar. ||3||
AsiQrukrqwdyKIAYhorukyqI AwvYj wie ] asthir kartaa daykhee-ai hor kaytee aavai jaa-ay.
Awpyinrml ueykuqUMhor bMDI DMDYpwie ] aapay nirmal ayk too
N
hor banDhee DhanDhai
paa-ay.
guir rwKysyaubryswcyisauil v l wie ]4] gur raakhay say ubray saachay si-o liv laa-ay. ||4||
pMnw55
SGGS P- 55
hir j IausbidpCwxIAYswic rqygur vwik ] har jee-o sabad pachhaanee-ai saach ratay gur
vaak.
iqquqinmYl un l geI sc Gir ij suEqwku] tit tan mail na lag-ee sach ghar jis otaak.
ndir kryscupweIAYibnunwvYikAwswku]5] nadar karay sach paa-ee-ai bin naavai ki-aa saak.
||5||
ij nI scupCwixAwsysuKIeyj ug cwir ] jinee sach pachhaani-aa say sukhee-ay jug chaar.
haumYiqRsnwmwir kYscuriKAwaur Dwir ] ha-umai tarisnaa maar kai sach rakhi-aa ur Dhaar.
j g mihl whweykunwmupweIAYgur vIcwir ]6] jag meh laahaa ayk Naam paa-ee-ai gur veechaar.
||6||
swcauvKrul wdIAYl wBusdwscurwis ] saacha-o vakhar laadee-ai laabh sadaa sach raas.
swcI drghbYseI BgiqscI Ardwis ] saachee dargeh bais-ee bhagat sachee ardaas.
piqisaul yKwinbVYrwmnwmuprgwis ]7] pat si-o laykhaa nibrhai raamNaampargaas. ||7||
aUcwaUcauAwKIAYkhaun dyiKAwj wie ] oochaa oocha-o aakhee-ai kaha-o na daykhi-aa
jaa-ay.
j hdyKwqheykuqUMsiqguir dIAwidKwie ]
jah daykhaa tah ayk too
N
satgur dee-aa dikhaa-ay.
j oiq inrMqir j wxIAY nwnk shij
suBwie ]8]3]
jot nirantar jaanee-ai naanak sahj subhaa-ay.
||8||3||
SIRI RAAG MEHLA1
AccordingtoDr. Bh. Vir SinghJi, thisshabad seemstohavebeenutteredby GuruJi duringadiscussion
withsomescholar. Hispoint was: If Godiseverything, andif Heisthecauseandthedoer of everything,
thenwhat istheneedfor mantodoanythingat all?Inthisshabad, GuruJi explainsthisriddle.
GuruJi first uses themetaphor of diamonds andpearlsto describethegreatness of God. Hesays: (O my
friend, God), Himself hasall themerits, andHeHimself describesthosemerits, andhearing(thesemerits), He
Himself ponders over them. O God, YouYourself aretheJewel (of Your Name); Yourself its assayer, and
YouYourself areits infinitevalue. YouYourself aretheeverlastingglory andhonor, andYouYourself are
thegiver (of honortoYour creatures)."(1)
Therefore, GuruJi praystoGodandsays: "O God, Youarethecreator andmaker of everything. Savemeas
itpleasesYou. (Myprayer isthat) I maybeblessedwiththelifestyleof devotiontoYour Name."(1-pause)
Addressingthosewhoareinterestedinobtainingtheinvaluablejewel of Gods Name, GuruJi says: (O
my friends, God) Himself is the purediamond, and Himself the embodiment of (long lasting love, like
the) fast madder dye. HeHimself is theshiningpearl, andHimself themediator between thedevoteeand
Himself. Through the Gurus word, we should praise such a God who is pervading both visibly and
invisiblyinall hearts. (2)
Nowusinganother metaphor, GuruJi says: (O God), YouYourself aretheoceanandYourself theship;
YouYourself arethisandtheyonder shore. YouYourself arethetruepath, andYouarethewiseguideto
ferry us across throughthe(Gurus) world. Weshouldknowthat fear (of this worldly ocean) is for those
who arenot afraid of God, (and do not follow theadvice of theGuru). Without (theGurus guidance),
theyliveinthepitchdarkness(of ignorance).(3)
Guru Ji then comments: (O my friends), in this universe we see only the Creator, who is eternal.
Countless otherscomeandgo. O God, YouYourself aretheonly onewho isimmaculate(andfreefrom
worldly entanglements or attachments). You have bound the rest of the universe by yoking them to
worldly tasks. They whomtheGuruhas saved (fromtheseaffairs) havebeen emancipated by cherishing
lovefor theeternal (God). (4)
NowexplaininghowwecanrecognizeandrealizeGod, GuruJi says: It isby followingtheGurusword,
andby beingimbuedwithtruththroughtheGurussermon, that Godisrealized. Thepersonwhosemind
isalways attunedtotheserviceof Godisnever soiledwithfilth(of worldly attachments). It isonly when
God casts His merciful glance that one obtains His eternal Name, and worldly relationships are of no
valuewithout theName.(5)
Nowdescribingtheblessingsenjoyedby thosewhohaverealizedGod, hesays: They whohaverealized
theeternal God enjoy spiritual bliss. Havingstilledtheir ego anddesire, they havekept theeternal (God)
enshrinedintheir hearts. Becauseinthisworld, theone(true) profit is(Gods) Name, whichweobtainby
reflectingontheGuru'sword. (6)
Now directly answering that scholars question, Guru Ji indicates what we need to do. He says: We
shouldacquirethecommodity of theTrueName. This true(commodity) always yields profit. They who
areimbued withtruedevotion andmakeasincereprayer (to God) aregrantedaseat inGod's court (and
arehonored there). Being enlightened with Gods Name, their account (of good or bad deeds) is settled
with honor. (Because of their divine enlightenment, all their past sins or mistakes areforgiven by God,
andtheyarenot subjectedtoanyfurther roundsof birthor death). (7)
Inconclusion, GuruJi says: (O God), everybody says that Youarehigher thanthehighest. I toosay so;
but simply by saying (so), You cannot be seen. However, (sincethetime), thetrueGuru helped mesee
You, wherever I look, I seeYouthere. NowI NanakeffortlesslyseeYour divinelight withinall. (8-3)
The message of the shabad is that if we want to enjoy Gods divine presence everywhere and
ultimately merge in Him, then we should follow the Gurus advice and meditate on His Name with
true love and devotion.
mCul I j wl unj wixAwsruKwrwAsgwhu] machhulee jaal na jaani-aa sar khaaraa asgaahu.
AiqisAwxI sohxI ikaukIqovyswhu] at si-aanee sohnee ki-o keeto vaysaahu.
kIqykwrix pwkVI kwl untl Yisrwhu]1] keetay kaaran paakrhee kaal na talai siraahu. ||1||
BweI ryieauisir j wxhukwl u] bhaa-ee ray i-o sir jaanhu kaal.
ij aumCI iqaumwxswpvYAicMqwj wl u]1]
rhwau]
ji-o machhee ti-o maansaa pavai achintaa jaal.
||1||rahaa-o.
sBuj gubwDokwl koibnugur kwl uAPwru] sabh jag baaDho kaal ko bin gur kaal afaar.
sic rqysyaubryduibDwCoif ivkwr ] sach ratay say ubray dubiDhaa chhod vikaar.
hauiqnkYbil hwrxYdir scYsicAwr ]2] ha-o tin kai balihaarnai dar sachai sachiaar. ||2||
sIcwnyij aupMKIAwj wl I biDk hwiQ] seechaanay ji-o pankhee-aa jaalee baDhik haath.
guir rwKysyaubryhoir PwQycogYswiQ] gur raakhay say ubray hor faathay chogai saath.
ibnunwvYcuix sutIAihkoie nsMgI swiQ]3] bin naavai chun sutee-ah ko-ay na sangee saath.
||3||
scoscwAwKIAYscyscwQwnu] sacho sachaa aakhee-ai sachay sachaa thaan.
ij nI scwmMinAwiqnminscuiDAwnu] jinee sachaa mani-aa tin man sach Dhi-aan.
minmuiKsUcyj wxIAihgurmuiKij nwigAwnu]4] man mukh soochay jaanee-ahi gurmukh jinaa
gi-aan. ||4||
siqgur AgYArdwis kir swj nudyie iml wie ] satgur agai ardaas kar saajan day-ay milaa-ay.
swj in imil AYsuKupwieAwj mdUq muey ibKu
Kwie ]
saajan mili-ai sukh paa-i-aa jamdoot mu-ay
bikhkhaa-ay.
nwvYAMdir hauvsWnwauvsYminAwie]5] naavai andar ha-o vasaa
N
naa-o vasai man aa-ay.
||5||
bwJ ugurUgubwruhYibnusbdYbUJ npwie ] baajh guroo gubaar hai bin sabdai boojh na
paa-ay.
gurmqI prgwsuhoie sic rhYil v l wie ] gurmatee pargaas ho-ay sach rahai liv laa-ay.
iqQYkwl unsMcrYj oqI j oiqsmwie ]6] tithai kaal na sanchrai jotee jot samaa-ay. ||6||
qUMhYswj nuqUMsuj wxuqUMAwpymyl xhwru] too
N
hai saajan too
N
sujaan too
N
aapay maylanhaar.
gur sbdI swl whIAYAMqunpwrwvwru] gur sabdee salaahee-ai ant na paaraavaar.
iqQYkwl unApVYij QYgur kwsbduApwru]7] tithai kaal na aprhai jithai gur kaa sabad apaar.
||7||
hukmI sByaUpj ihhukmI kwr kmwih] hukmee sabhay oopjahi hukmee kaar kamaahi.
hukmI kwl Yvis hYhukmI swic smwih] hukmee kaalai vas hai hukmee saach samaahi.
nwnk j oiqsuBwvYsoQIAYienwj Mqwvis ikCu
nwih]8]4]
naanak jo tis bhaavai so thee-ai inaa jantaa vas
kichh naahi. ||8||4||
SIRI RAAG MEHLA1
Inmany previous shabads, GuruJi advisedus toseek theGurus guidanceandmeditateonGods Name.
But still we keep postponing it to somemoreconvenient distant time, likeold age. However, we do not
knowhowlongwearegoingtolive. Wemay dieeventomorrowinasuddenaccident, andthenlosethis
rareopportunity (of humanbirth) toreunitewithGod(fromwhomwehavebeenseparatedfor solong. In
this shabad, Guru Ji warns us against the false notion that we will die only in old age. Because, any
moment unannouncedandwithout warningdeathcancomeandceaseus. Heillustratesthistruthby citing
manyexamplesfromthelivesof other creatures.
First, givingtheexampleof afish, hesays: Whilelivinginthefathomless briny ocean, thefish didnot
pay attention to the net (which fishermen were casting in the ocean). She was extremely wise and
beautiful, but why didshetrust (thebait)? Onaccount of (her owndoing), shewascaught, andnowdeath
cannot beavoided.(1)
Giving theessenceof this shabad, Guru Ji warns us and says: O brothers (andsisters), remember that
death is hovering over your head. Just likefish, without their knowing, thenoose of death can fall over
(thehumansanymoment)."(1-pause)
Next, GuruJi observesthat theentireworldissubject todeath(not once, but countlesstimes. After death,
all livingbeingsarebornagainintosomeother formor species, andthendieagain). Statingwhat kindof
peoplearesavedfromtheperpetual pains of birthanddeath, hesays: Theentireworldisboundby (the
circle of birth and) death. Without seeking therefuge of theGuru, the fear of death is inevitable. They
whoforsakedualityandsinareimbuedwiththeloveof theeternal God, andaresaved. I amasacrificeto
suchdevotees, becausetheyarerecognizedastrueandhonest inthecourtof theeternal (God). (2)
GuruJi explainstheabovepoint withanother beautiful metaphor. Hesays: Just asdeathishoveringover
theheadsof birdsintheformof afalconinthesky, andonthegroundintheformof ahunter withanet in
his hand, (similarly death is lurking in various forms to pounce upon humans). Only they who are
protected by the Guru are saved. All others die like those birds (along with their feed of worldly
allurements). Without God's Name, such (worshippers of Maya) are picked up and thrown (into hell).
Nobodybecomestheir friendor helper (whomaysavethemfromthispunishment).(3)
Explaininghowtheonesprotectedby theGuruaresaved, hesays: (Toavoidthefear of death, weshould
alwaysmeditateonthat God) whoissaidtobethetruest of thetrue, andwhoseseat iseternal. They, who
accept Himas true, attune their minds to truth. Pure are deemed the minds and tongues of those who,
throughtheGuru, haveobtaineddivineknowledge(andavoidworldlyallurements). (4)
Therefore, inorder tosaveus fromall worldly problems, GuruJi advises: "(O brothers), pray tothetrue
Gurutouniteyouwith(God) thetruefriend). Uponmeetingthisdivinefriend, youwouldobtainsomuch
peace(asif) thedemonof deathhasdiedby eatingpoison. (Inother words, after thislifeyouwill befree
fromtheperpetual pain of birth and death. Then you will feel and say): I wish that I may abidein the
NameandtheNamemaykeepabidinginme."(5)
But Guru Ji observes that this concept is beyond the comprehension of a person bereft of the Gurus
guidance. Explaining the reason, he says: Without the Guru, there is pitch darkness (of ignorance).
Without theword (of guidanceof theGuru) we cannot find our way out of this darkness. Through the
Gurus instruction thedivineLight shines (in themind), and themortal remains absorbed in theeternal
(Gods) love. In that state of mind, oneis beyond the reach of death: because then ones light remains
mergedinthedivineLight (whichisimmortal). (6)
GuruJi nowgoesintotheprayer modeandsays: "(O God!) Youaremytruefriend, Youarethewiseone
andYouYourself aretheonewhounites (thecreatures withYourself. WepraiseYouthroughtheGurus
word, even though there is no end or limit to Your praise. Death reaches not where abides the infinite
wordof theGuru.(7)
Finally, Guru Ji comments: It is by God's will that all arecreated, and all performtheir assigned tasks
accordingto His command. As per His commandthey aresubjectedto death, andinHis will they merge
intheeternal (God). Inshort, O Nanak, whatever pleasesGodthat happens: thereisnothinginthehands
of thesemortals.(8-4)
The message of the shabad is that at any time death can overtake us. Therefore, without wasting any
more time in false worldly pleasures, we should start living our lives according to the Gurus
instruction, in a state of perpetual love and devotion to God. So that showing His mercy, God may
unite us also with His divine self, and we may never have to suffer the pain of birth and death again.
minj UTYqinj UiT hYij hvwj UTI hoie ] man joothai tan jooth hai jihvaa joothee ho-ay.
pMnw56 SGGS P- 56
muiKJ UTYJ UTubol xwikaukir sUcwhoie ] mukh jhoothai jhooth bolnaa ki-o kar soochaa
ho-ay.
ibnuABsbdn mWj IAYswcyqyscuhoie ]1] bin abh sabad na maaNjee-ai saachay tay sach
ho-ay. ||1||
muMDyguxhIxI suKukyih] munDhay gunheenee sukh kayhi.
iprurl IAwris mwxsI swic sbidsuKunyih]1]
rhwau]
pir ralee-aa ras maansee saach sabad sukh nayhi.
||1|| rahaa-o.
ipruprdysI j yQIAYDnvWFI J Uryie ] pir pardaysee jay thee-ai Dhan vaaNdhee
jooray-ay.
ij auj il QoVYmCul I krx pl wv kryie ] ji-o jal thorhai machhulee karan palaav karay-i.
ipr BwvYsuKupweIAYj wAwpyndir kryie ]2] pir bhaavai sukh paa-ee-ai jaa aapay nadar karay-i.
||2||
ipruswl whI AwpxwsKI shyl I nwil ] pir saalaahee aapnaa sakhee sahaylee naal.
qinsohYmnumoihAwrqI rMig inhwil ] tan sohai man mohi-aa ratee rang nihaal.
sbidsvwrI sohxI iprurwvygux nwil ]3] sabad savaaree sohnee pir raavay gun naal. ||3||
kwmix kwimnAwveI KotI AvgixAwir ] kaaman kaamna aavee khotee avgani-aar.
nwsuKupyeIAYswhurYJ UiT j l I vykwir ] naa sukh pay-ee-ai saahurai jhooth jalee vaykaar.
AwvxuvM\ xuf wKVoCof I kMiqivswir ]4] aavan vanjan daakh-rho chhodee kant visaar. ||4||
ipr kI nwir suhwvxI muqI soikquswid] pir kee naar suhaavanee mutee so kit saad.
ipr kYkwimnAwveI bol yPwidl ubwid] pir kai kaamna aavee bolay faadil baad.
dir Gir FoeI nwl hYCUtI dUj Yswid]5] dar ghar dho-ee naa lahai chhootee doojai saad.
||5||
pMif qvwcihpoQIAwnwbUJ ihvIcwru] pandit vaacheh pothee-aa naa boojheh veechaar.
AnkaumqI dycl ihmwieAwkwvwpwru] an ka-o matee day chaleh maa-i-aa kaa vaapaar.
kQnI J UTI j guBvYrhxI sbdususwru]6] kathnee jhoothee jag bhavai rahnee sabad so saar.
||6||
kyqypMif qj oqkI bydwkrihbIcwru] kaytay pandit jotkee baydaa karahi beechaar.
vwidivroiDsl whxyvwdyAwvxuj wxu] vaad viroDh salaahnay vaaday aavan jaan.
ibnugur krmn CutsI kihsuix AwiK
vKwxu]7]
bin gur karamna chhutsee kahi sun aakh
vakhaan. ||7||
siBguxvMqI AwKIAihmYguxunwhI koie ] sabh gunvantee aakhee-ahi mai gun naahee ko-ay.
hir vrunwir suhwvxI mYBwvYpRBusoie ] har var naar suhaavanee mai bhaavai parabh
so-ay.
nwnk sbidiml wvVwnwvyCoVwhoie]8]5
naanak sabad milaavrhaa naa vaychhorhaa ho-ay.
||8||5||
SIRI RAAG MEHLA 1
In theprevious shabad Guru Ji advised us that at any timedeath could overtake us. Therefore, without
wastinganymoretimeinfalseworldlypleasures, weshouldseek andtrytoliveour livesaccordingtothe
Gurusinstruction, inastateof perpetual loveanddevotionfor God. But manypeople, whilelivingalife,
asper Gurus advice, becomealluredby thefalseshowof Maya, andstart slidingtowardsillusion. Then,
in order to amass moreand morewealth, they do not hesitatefromtelling lies, andtheir minds become
completelyimpure. Inthisshabad, GuruJi warnsusagainstslidingintosuchastateof falsehood.
Hesays: Whenthereisfalsehoodinthemind, thebody alsobecomesimpure, andfromour tongue(also)
wespeak falsehood. Howcanapersonbecomepurewho fromhis mouthutters(nothingbut) falsehood?
Without the water of (Gurus) word, we cannot cleanse our mind. Only through the true (word of the
Guru), truthispracticed(inlife). (1)
ComparinghumanbeingtoabrideandGodtoher groom, GuruJi says: O (human) bride, howcanthere
behappiness without virtues? Only that bride-soul will enjoy thepleasureof thegroom(Gods) company
whobybeinginlove(withGod) throughtheword(of theGuru) hasobtainedtruepeace."(1-pause)
Continuingthemetaphor of abrideandgroom, GuruJi comments: If thegroomgoes away toaforeign
land(if Goddoesnot abideinthebridesheart), theseparatedbride(soul) grieves. Thenlikeafishinvery
shallowwater, shewailsinpain. Thenonlyif it sopleasesthegroom(God), andwhenHecastsHisglance
of grace, sheobtainspeace."(2)
Therefore, Guru Ji advises us: "O bride (soul), joining the company of your good friends (the saintly
persons), praiseyour Groom. Thenyour body will becomebeautiful, your mindwill beattachedto(God),
andbeing imbued with His loveyou would behold Him. Yes, thebride(soul) who bedecks herself with
theGurusword, (whomoldsher conduct accordingtotheGurus advice) looks beauteous (holy), andby
her virtuesenjoysthecompanyof her spouse(God).(3)
Continuingthesamemetaphor, GuruJi addressesthosemerit-lesshumanbeingswhoindulgeinmisdeeds,
andsays: Themerit-lessevil bride, whoisfalse, isof nousetoher groom(God). Sheneither getsanyjoy
nor peaceinher fathershouse(this world), nor inher in-laws home(thenext world), andkeeps burning
infalsehood andsinful ways. Beingdeserted andforgotten by her groom, shecontinues suffering in the
torturouscircleof birthsanddeaths.(4)
But, it sohappensthat sometimes evengoodpersons whoareinlovewithGodgoastray, andstart living
their lives likeevil persons. Commentingonsuchpeople, GuruJi asks: (But, I wonder), duetowhat bad
habit, (that womanwho) usedtobeabeautiful (loving) bride(of God), wasdeserted(byher groom-God)?
Thereasonisthat sheindulgesinworthless prattle, andisthereforeof nousetoher spouse(God). Sucha
bride(soul) who is attractedtoother (worldly) pleasures is deserted(by God), andfinds no shelter at the
door (of Gods) mansion.(5)
After discussing thegood humanbeings who sometimes go astray andsuffer, Guru Ji comments on the
fateof thosescholarsandpreacherswhodeliver high-soundingsermonstoothers, but donot practicewhat
they preach. He says: ThePundits read religious books, but they do not understand their real essence.
After preachingto others they depart fromtheworld, becausefor them(preaching) is abusiness to earn
wealth. (In this way, theentire) world keeps wandering, and indulgingin falsetalk. That living aloneis
sublimewhichisinaccordancewiththeword(of theGuru).(6)
Commenting further on thestate of these shallow scholars and preachers, Guru Ji says: Many Pundits
andastrologers deliberateover theVedas (andother Hinduscriptures). But they actually remaininvolved
in (useless) discussions and clashes of arguments (over interpretations of texts, instead of practicing the
lessons therein). Therefore, they keep on coming and going (in and out of this world. They need to
remember that) without followingtheGurus advicethey cannot be absolved (fromtheconsequences of
their) deeds, nomatter howmuchtheysay, hear, andexpound. (7)
Finally, GuruJi showsushow, without consideringourselvesbetter thanothers, weshouldapproachGod.
Hesays: "O God, all other (human) brides arecalledmeritorious, but I donot haveany merit inme, (by
virtueof which I may beableto meet my Groom. I know that) only that brideis beauteous (or virtuous)
whois pleasingtoGod. If I alsostart feelinglovefor that God, I (too) shall becomeHisbeauteous bride.
O Nanak, it istheword(of theGuru) whichcanbringabout our unionwithGod, andafter that thereisno
separation(fromHim).(8-5)
The message of the shabad is that only by leading our lives in accordance with the guidance of the
Guru can we become worthy of eternal union with God, and not by any false shows, or sermons.
j puqpusMj muswDIAYqIriQkIcYvwsu] jap tap sanjamsaaDhee-ai tirath keechai vaas.
puMndwncMigAweIAwibnuswcyikAwqwsu] punn daan chang-aa-ee-aa bin saachay ki-aa taas.
j yhwrwDyqyhwl uxYibnugux j nmuivxwsu]1] jayhaa raaDhay tayhaa lunai bin gun janam vinaas.
||1||
muMDygux dwsI suKuhoie] munDhay gun daasee sukh ho-ay.
Avgx iqAwig smweIAYgurmiqpUrwsoie
]1] rhwau]
avgan ti-aag samaa-ee-ai gurmat pooraa so-ay. ||1||
rahaa-o.
ivxurwsI vwpwrIAwqkykuMf wcwir ] vin raasee vapaaree-aa takay kundaa chaar.
mUl unbuJ YAwpxwvsqurhI Gr bwir ] mool na bujhai aapnaa vasat rahee ghar baar.
ivxuvKr duKuAgl wkUiVmuTI kUiVAwir ]2] vin vakhar dukh aglaa koorh muthee koorhi-aar.
||2||
l whwAihinis nauqnwprKyrqnuvIcwir ] laahaa ahinis na-otanaa parkhay ratan veechaar.
vsqul hYGir AwpxYcl Ykwrj uswir ] vasat lahai ghar aapnai chalai kaaraj saar.
vxj wirAw isau vxj u kir gurmuiK bRhmu
bIcwir ]3]
vanjaari-aa si-o vanaj kar gurmukh barahm
beechaar. ||3||
sMqWsMgiqpweIAYj ymyl ymyl xhwru] santaaN sangat paa-ee-ai jay maylay maylanhaar.
imil Awhoie nivCuVYij suAMqir j oiqApwr ] mili-aa ho-ay na vichhurhai jis antar jot apaar.
scYAwsix sic rhYscYpRymipAwr ]4] sachai aasan sach rahai sachai paraympi-aar. ||4||
ij nI AwpupCwixAwGr mihmhl usuQwie ] jinee aap pachhaani-aa ghar meh mahal suthaa-ay.
scysyqI riqAwscopl Ypwie ] sachay saytee rati-aa sacho palai paa-ay.
pMnw57 SGGS P- 57
iqRBvix sopRBuj wxIAYswcoswcYnwie ]5] taribhavan so parabh jaanee-ai saacho saachai
naa-ay. ||5||
swDnKrI suhwvxI ij inipruj wqwsMig ] saa Dhan kharee suhaavanee jin pir jaataa sang.
mhl I mhil bul weIAYsoiprurwvyrMig ] mahlee mahal bulaa-ee-ai so pir raavay rang.
sic suhwgix swBl I ipir mohI gux sMig ]6] sach suhaagan saa bhalee pir mohee gun sang. ||6||
BUl I BUl I Qil cVwQil ciVf Ugir j wau] bhoolee bhoolee thal charhaa thal charh doogar
jaa-o.
bnmihBUl I j yiPrwibnugur bUJ npwau] ban meh bhoolee jay firaa bin gur boojh na paa-o.
nwvhuBUl I j yiPrwiPir iPir Awvauj wau]7] naavhu bhoolee jay firaa fir fir aava-o jaa-o. ||7||
puChuj wie pDwaUAwcl ycwkr hoie] puchhahu jaa-ay paDhaa-oo-aa chalay chaakar
ho-ay.
rwj nuj wxihAwpxwdir Gir Twk nhoie ] raajan jaaneh aapnaa dar ghar thaak na ho-ay.
nwnk eyko riv rihAw dUj w Avru n
koie ]8]6]
naanak ayko rav rahi-aa doojaa avar na ko-ay.
||8||6||
SIRI RAAG MEHLA 1
Intheprevious shabad, GuruJi advisedusthat onlyby leadingour lives inaccordancewiththeguidance
of theGuru can we become worthy of eternal union with God, and not by any kind of false shows, or
sermons. The question arises: what is the use of ritualistic deeds and practicing austerities, such as
observingfasts, goingonpilgrimages, givingcharitiesetc.?
Inthis shabad, GuruJi explains hisviews about suchthings. Hesays: Evenif weperformrecitations of
holy texts, practiceausteritiesandself-restraint, meditateat places of pilgrimage, givedonationsandalms
and do other good deeds, still thereis no spiritual benefit without contemplation of theeternal God. As
onesowssodoesonereap, andwithout (spiritual) meritslifeisawaste.(1)
Addressingthehumansoul asabride, GuruJi says: "O dear bride, peaceis obtainedby beingaslaveto
spiritual values (by acquiring and steadfastly upholding divine qualities like truth, compassion and
contentment). Only by forsaking one's vices andfollowing theGurus instruction does onemergein the
perfect (God).(1-pause)
Now citingtheexampleof atrader who goes to themarket without any money, GuruJi says: (Just as,
without capital, a trader looks vacantly in all the four directions (and doesnt reap any profit, similarly
without thecapital of meditation) onedoesnt realizeones own real essence, anddoes not knowthat the
capital (of Gods Name) is lying in the house (of ones own heart). Without the commodity (of Gods
Name), thefalsebrideisdeceivedbyfalsehood.(2)
Next, commenting on thebenefit aperson obtains, who thoughtfully reflects on themerits of meditating
onGodsName(asif heor sheisevaluatingajewel), GuruJi says: Theonewho thoughtfullymeditates
on the jewel of (Gods) Name day and night, that one reaps new profit every day. Then one finds the
commodity (for whichonecameinto this world), inones homeitself, andinthis way onedeparts (from
this world) after accomplishing the purpose (of ones life. Therefore O my friend), trade with saintly
persons(whotradeinGodsName) andthroughtheGuru, reflect ontheall pervadingGod. (3)
Explaining the merits of acting on the above advice, he says: If God Himself unites us with saintly
persons, we obtain (thecapital of Gods Name) in their company. Theperson who is thus united (with
God), andinwhomisthelight of theInfinite(God), isnever separated(fromHim). Throughtrueloveand
devotionsuchapersonremainsattunedtotheeternal (God).(4)
Next, describing the blessings received by those who have realized their own true self, Guru Ji says:
They who have realized their true self, see thebeautiful palace of the(God) in their own heart. Being
imbued with the eternal (God), they realize the pure truth (about God and this world). In this way, by
meditatingon theeternal Namethey alsorealizethat God is knowninall thethreeworlds(theearth, the
skies, andthenether regions).(5)
Revertingtothemetaphor of abride(for thehumansoul), GuruJi describes themeritsandblessingsof a
lovingandfaithful bride. Hesays: That brideistruly beauteous andpraiseworthy whoalways deems the
spouse (God) in her company. Such a soul bride is invited to the(Gods) mansion, and sheenjoys His
company. Suchabride(soul) istrulyvirtuouswhoisenticedbyher belovedGroomsmerits. (6).
Now, Guru Ji comments upon the fate of those people who because of wrong guidance have taken the
wrongpathto reachGod (such as observingfasts, practicingausterities andgoingon pilgrimages). Guru
Ji regards himself as oneof such lost women and says: Lost again andagain, I keep on climbing sand
dunes, andother tortuous paths. If I havelost theway andamwanderinginaforest, without atrueguide
(theGuru) I will never beabletofind(mydestination). Similarly, if I havestrayedfromthe(pathof) His
Name (and remain involved in ritualistic deeds instead of meditating on God), I will keep coming and
going(inandout of thisworld) againandagain.(7)
In conclusion, Guru Ji says: (O my friends), go and ask those (Gurus followers) wayfarers who have
traveled(andlived) liketheservants(of God). They recognizeGod astheir king, andfacenoobstruction
whileentering His gateor mansion. O Nanak, (they realizethat) it is theoneGod alonewho pervades
everywhere, andthereisnoneother LikeHim). (8-6)
The message of the shabad is that trying to attain God through ritualistic deeds (such as observing
fasts, practicing austerities, or going on pilgrimages) is like getting lost in desert sand dunes and
dense jungles. If we want to reach God, who is the fountain of eternal peace and happiness, then we
should follow the advice of the Guru (Granth Sahib) and meditate on God with love and devotion.
gur qyinrml uj wxIAYinrml dyhsrIru] gur tay nirmal jaanee-ai nirmal dayh sareer.
inrml uswcominvsYsoj wxYABpIr ] nirmal saacho man vasai so jaanai abh peer.
shj YqysuKuAgl onwl wgYj mqIru]1] sahjai tay sukh aglo naa laagai jamteer. ||1||
BweI rymYl unwhI inrml j il nwie ] bhaa-ee ray mail naahee nirmal jal naa-ay.
inrml uswcweykuqUhorumYl uBrI sBj wie ]
1]rhwau]
nirmal saachaa ayk too hor mail bharee sabh
hir kwmMdrusohxwkIAwkrxYhwir ] har kaa mandar sohnaa kee-aa karnaihaar.
riv sis dIpAnUpj oiqiqRBvix j oiqApwr ] rav sas deep anoop jot taribhavan jot apaar.
hwt ptx gVkoTVI scusaudwvwpwr ]2] haat patan garh koth-rhee sach sa-udaa vaapaar.
||2||
igAwnAMj nuBYBMj nwdyKuinrMj nBwie ] gi-aan anjan bhai bhanjnaa daykh niranjan
bhaa-ay.
gupqupRgtusBj wxIAYj ymnurwKYTwie ] gupat pargat sabh jaanee-ai jay man raakhai
thaa-ay.
AYswsiqguruj yiml Yqwshj yl eyiml wie ]3] aisaa satgur jay milai taa sehjay la-ay milaa-ay.
||3||
kis ksvtI l weIAYprKyihquicqul wie ] kas kasvatee laa-ee-ai parkhay hit chit laa-ay.
KotyTaur npwienI KryKj wnYpwie ] khotay tha-ur na paa-inee kharay khajaanai
paa-ay.
Aws AMdyswdUir kir ieauml uj wie smwie ]4] aas andaysaa door kar i-o mal jaa-ay samaa-ay.
||4||
suKkaumwgYsBukoduKunmwgYkoie ] sukh ka-o maagai sabh ko dukh na maagai ko-ay.
suKYkauduKuAgl wmnmuiKbUJ nhoie ] sukhai ka-o dukh aglaa manmukh boojh na ho-ay.
suKduKsmkir j wxIAihsbidByidsuKu
hoie ]5]
sukh dukh samkar jaanee-ahi sabad bhayd sukh
ho-ay. ||5||
bydupukwryvwcIAYbwxI bRhmibAwsu] bayd pukaaray vaachee-ai banee barahmbi-aas.
muinj nsyvk swiDkwnwimrqyguxqwsu] mun jan sayvak saaDhikaa Naamratay guntaas.
sic rqysyij ix geyhausdbil hwrYj wsu]6] sach ratay say jin ga-ay ha-o sad balihaarai jaas.
||6||
chuj uig mYl yml uBryij nmuiKnwmun hoie] chahu jug mailay mal bharay jin mukh Naamna
ho-ay.
BgqI Bwie ivhUixAwmuhukwl wpiqKoie ] bhagtee bhaa-ay vihooni-aa muhu kaalaa pat
kho-ay.
ij nI nwmuivswirAwAvgx muTI roie ]7] jinee Naamvisaari-aa avgan muthee ro-ay. ||7||
Koj qKoj qpwieAwf rukir iml Yiml wie ] khojat khojat paa-i-aa dar kar milai milaa-ay.
AwpupCwxYGir vsYhaumYiqRsnwj wie ] aap pachhaanai ghar vasai ha-umai tarisnaa
jaa-ay.
nwnk inrml aUj l yj orwqyhir nwie ]8]7] naanak nirmal oojlay jo raatay har naa-ay. ||8||7||
SIRI RAAG MEHLA 1
Inthepreviousshabad, GuruJi advisedusthat if wewant toreachGod, thefountainof eternal peaceand
happiness, thenweshouldfollowtheadviceof theGuruandmeditateonGodwithtrueloveanddevotion.
In this shabad, heexplains why it is necessary to follow theadviceof theGuru, andtakeother steps to
enjoyeternal peaceandhappiness.
Hesays: (O my friends), it is through theGuru that weknow theimmaculateGod, and our body and
soul becomepure. ThentheimmaculateGod, whoknows the(true) cravingof thehumanheart comes to
resideinour mind. Thisleadstoastateof equipoiseandimmensejoy, andtheneventhearrow(or fear) of
deathdoesnt hurtus.(1)
Explainingthebenefits of meditating on Gods Name, theessenceof Guru Jis advice, hesays: O my
brothers (and sisters), no dirt (of evils) remains (in the mind), when one bathes in the pure water of
(Gods) Name. Therefore, youshouldpraytoGodandsay: O God, Youalonearetheonetrueandpure
Being. All other placesarefilledwiththedirt(of Maya).(1-pause)
Naturally the question arises: If only God is pure, then does it mean that the entire world is impure?
Explaining the original purpose of the world, Guru Ji says: (O my friends, this human body) is a
beautiful temple which the Creator has created Himself. In this temple are lighted the incomparably
beautiful lamps of thesunandthemoon, andHis infiniteLight pervades inall thethreeworlds. (Hehas
embellishedthis worldwith) shops, cities, fortsandhouses toconduct truebusiness(totradeintheName
of God, andtolearnandteachlovefor GodandHiscreation).(2)
But this worldbecameenvelopedinthedarknessof Maya (lovefor worldlyriches andpower, rather than
God), whichhascausedgreat fear andconfusioninhumanbeings. Inorder toseeandreachGodinsucha
situation, GuruJi says: (O myfriend, tryto) seeGod(thedestroyer of fear), by applyingtheointment of
(divine) wisdomand lovefor theImmaculate(God). If wehold our mind fixed at oneplace(andstop it
fromwandering), then we can recognize God in all His visible and invisible forms. If we meet such a
poise-bestowingtrueGuru, heeasilyunitesus(withGod).(3)
But beforeunitinguswithHimself, Godmakes surethat wehavebecomeworthyof unionwithHim. For
this, Hetests us, just as agoldsmithexamines anornament of gold. GuruJi explains: (God) tests us on
thetouchstone(of purity) andexaminesuswithfull attentionandlove. Thenlikethecoins, thecounterfeit
(impurehearted humans) do not findany place, whilethetrueones areput into thetreasury (and united
withGod. ThereforeO my friend), youshouldalsoremove(all) hopes andworries (fromyour mind). In
thisway(bymeetingtheGuru), thedirtof your mindwill beremovedandyouwill merge(inGod).(4)
Next, answering the question, how to get rid of hopes and worries, Guru Ji says: Everybody asks for
happiness, nooneasksfor sorrow. But theself-willedhumandoesnot knowthat worldlyhappiness(now)
wouldbringimmensesufferinglater, (just asmanytimeswealthbecomesthecauseof apersonsmurder).
Therefore, we should deemboth pain and pleasurealike, and mold our mind according to theword (of
advice) of theGurutoobtainreal happiness.(5)
Referringtotheteachings of other holy scriptures inthis regard, GuruJi says: ThesageVyas proclaims
that weshouldstudytheVedas utteredby (god) Brahma. But thetruesages, devoteesandadeptsarethose
whoremainimbuedwithGodsName. (Inthisway, they) whoaredyedwiththeeternal (Name) havewon
thegameof life, andtosuchpersonsI amalwaysasacrifice.(6)
Stressing thesignificanceof Gods Name, Guru Ji says: They who do not utter Gods Namewith their
tongueremainfull of filth(of sin) all throughthefour ages (forever). Yes, they whoarewithout loveand
devotion (for God) lose their honor and are disgraced in public. In short, they who have forgotten the
Name(of God), beingrobbedbytheir evil qualities, wail andcry.(7)
Inconclusion, GuruJi says: After agreat searchI havefoundthat by having(loving) fear for (God), we
meet Him. By (meetingthetrueGuruandfollowinghisadvice, theonewho) realizesones self abides in
onesownhome, (theGodsabode), andall onesegoand(worldly) desiregoesaway. Inshort, O Nanak,
pureandshiningaretheywhoareimbuedwiththeNameof God. (8-7)
The message of the shabad is that if we want to unite with the eternal God, then we must become
pure and immaculate like Him. For that, we have to seek the guidance of our Guru. By following
this advice, the filth of ego and other sins will be removed from our heart, and we will be able to
meditate on the Name of God with love and devotion (which is like a passport to union with God).
suix mn BUl ybwvrygur kI crxI l wgu] sun man bhoolay baavray gur kee charnee laag.
hir j ipnwmuiDAwieqUj muf rpYduKBwgu] har jap Naam Dhi-aa-ay too jam darpai dukh
bhaag.
dUKuGxodohwgxI ikauiQrurhYsuhwgu]1] dookh ghano duhaaganee ki-o thir rahai suhaag.
||1||
pMnw58 SGGS P- 58
BweI ryAvrunwhI mYQwau] bhaa-ee ray avar naahee mai thaa-o.
mYDnunwmuinDwnuhYguir dIAwbil j wau]1]
rhwau]
mai Dhan naam niDhaan hai gur dee-aa bal
jaa-o. ||1|| rahaa-o.
gurmiqpiqswbwis iqsuiqs kYsMig iml wau] gurmat pat saabaas tis tis kai sang milaa-o.
iqsuibnuGVI nj IvaUibnunwvYmir j wau] tis bin gharhee na jeev-oo bin naavai mar jaa-o.
mYAMDul ynwmunvIsrYtyk itkI Gir j wau]2] mai anDhulay naam na veesrai tayk tikee ghar
jaa-o. ||2||
gurUij nwkwAMDul wcyl ynwhI Twau] guroo jinaa kaa anDhulaa chaylay naahee thaa-o.
ibnusiqgur nwaun pweIAYibnunwvYikAw
suAwau]
bin satgur naa-o na paa-ee-ai bin naavai ki-aa
su-aa-o.
Awie gieAwpCuqwvxwij ausuM\ YGir kwau]3] aa-ay ga-i-aa pachhutaavnaa ji-o sunjai ghar
kaa-o. ||3||
ibnunwvYduKudyhurI ij aukl r kI BIiq] bin naavai dukh dayhuree ji-o kalar kee bheet.
qbl gumhl unpweIAYj bl guswcun cIiq] tab lag mahal na paa-ee-ai jab lag saach na
cheet.
sbidrpYGrupweIAYinrbwxI pdunIiq]4] sabad rapai ghar paa-ee-ai nirbaanee pad neet.
||4||
haugur pUCauAwpxygur puiCkwr kmwau] ha-o gur poochha-o aapnay gur puchh kaar
kamaa-o.
sbidsl whI min vsYhaumYduKuj il j wau] sabad salaahee man vasai ha-umai dukh jal
jaa-o.
shj yhoie iml wvVwswcyswic iml wau]5] sehjay ho-ay milaavrhaa saachay saach milaa-o.
||5||
sbidrqysyinrml yqij kwmkoDuAhMkwru] sabad ratay say nirmalay taj kaam kroDh
ahaNkaar.
nwmusl whinsdsdwhir rwKihaur Dwir ] naamsalaahan sad sadaa har raakhahi ur Dhaar.
soikaumnhuivswrIAYsBj IAwkwAwDwru]6] so ki-o manhu visaaree-ai sabh jee-aa kaa
aaDhaar. ||6||
sbidmrYsomir rhYiPir mrYndUj I vwr ] sabad marai so mar rahai fir marai na doojee vaar.
sbdYhI qypweIAYhir nwmyl gYipAwru] sabdai hee tay paa-ee-ai har naamay lagai pi-aar.
ibnusbdYj guBUl wiPrYmir j nmYvwrovwr ]7] bin sabdai jag bhoolaa firai mar janmai vaaro
vaar. ||7||
sBswl whYAwpkauvf huvf yrI hoie] sabh salaahai aap ka-o vadahu vadayree ho-ay.
nwnk sbidpCwxIAYhaumYkrYnkoie ]8]8] naanak sabad pachhaanee-ai ha-umai karai na
ko-ay. ||8||8||
SIRI RAAG MEHLA 1
Intheprevious shabad GuruJi advised us that if wewant to unitewiththeeternal God, thenwehaveto
becomepureandimmaculatelikeHim. For this wemust seek andact upon theguidanceof theGuru. In
this shabad, GuruJi tells his mind(andindirectly us), why it is necessary toseek theshelter of theGuru
andmeditateonGod'sName. Healsotellsus, whatshouldbethequalitiesof theGuru.
Hesays: "Listen, O my foolish andmisguided mind! Go andhumbly seek theshelter (andguidance) of
the Guru. (Under his guidance) meditate on God's Name. (By doing so), Yama (the demon of death)
becomes afraidof you, andthesorrow flees away. (On theother hand), theunfortunatebride(soul who
doesnt meditate on Gods Name) suffers immense pain, and her wedded life (with God her spouse)
doesnt remainsecure.(1)
Stressingthispoint again, hesays: O (my) brothers(andsisters), for meGod'sNameismytreasure. It is
theGuruwhohasgivenme(thistreasure, therefore) I amasacrificetohim. (Except theGuru, there) isno
other placefor metogo.(1-pause)
Nowhetellsuswhat kindof Guruweneed. PrayingtoGod, hesays: (O God), unitemewiththat Guru,
by adopting whose teaching one gains respect and honor. I cannot live without such a Guru even for a
moment. Without God's Name, I die(spiritually. Therefore, I wishthat suchaspiritually) blindpersonas
myself may never forget (Gods) Name. Leaningon thesupport (of His Name), I may (safely) reach my
home(theabodeof God). (2)
Next, cautioningus against falseandignorant holy guides or gurus, hesays: (Thedisciples) whos Guru
isblind(ignorant), theycannot findanyplace(wheretheir soul canrest). Without thetrueGuruwecannot
obtainGod'sName, andwithout theName, thereisnopurposeof life. (Without GodsName), our coming
anddepartingfrom(thisworld) makesusrepent likeacrowvisitingadesertedhouse. (3)
Stressingfurther ontheimportanceof Gods Name, GuruJi says: Without theName, thebody crumbles
likeawall of sandandsufferspain. Wecannot attainGod's palaceuntil webear theeternal (God) inour
heart. It is only by becoming dyed in the (Gurus) word, that we obtain self-realization, and reach the
desire-freeeternal state.(4)
Recounting thesteps in reaching theabove state of Nirvana, Guru Ji says to himself (and actually us):
(Toobtainthedesire-freestate, I think) I shouldask for theadviceof myGuru, andafter askingI should
act upon it. (Then accordingto his advice), I would praise(God) through theword (of theGuru. In this
way), God may cometo reside in my heart, and thepain caused by my ego may be burnt down. Then,
quiteimperceptibly theblissful union(withGod) maytakeplace, andthroughHiseternal NameI may get
unitedwiththeeternal (GodHimself).(5)
DescribinghowtheGuruswordhelpsustounitewithGod, GuruJi says: Theywhoareimbuedwiththe
(Gurus) word become pure by renouncing their lust, anger and pride. Forever they sing the praises of
(Gods) Name, and always keep God enshrined in their heart. Why should we forget that God who
providesnourishment toall beings?"(6)
Elaboratingon thebenefits of followingtheGurus wordor advice, hesays: (O my friends, theperson
whoby followingtheGurus) word(becomessodetached, asif heor shehas) died(for theworld) doesnt
dieasecondtime, (doesnt gothroughthecycleof birthanddeathagain). It isfromtheGurus wordthat
lovefor Gods Nameis acquired, andGod is attained. Without the(Gurus) wordtheworldgoes astray,
andkeepsdyingandtakingbirthagainandagain. (7)
Guru Ji concludes this shabad with a general comment on the way of this world. He says: Every one
praisesoneself anddeemsoneself tobethegreatest of thegreat. But without theGuruwecannot knowor
realize ourselves, and by simply saying and listening, nothing can be attained. O Nanak, if we realize
(andexamine) ourselvesthroughtheGurusword, thennoonewouldindulgeinego.(8-8)
The message of the shabad is that we should humbly seek the service of the Guru and obtain his
guidance. (Under his guidance) we should meditate on God's Name, so that all the dirt of ego, anger
and lust is completely washed from our mind. In this way after becoming pure and immaculate, we
shall become worthy of everlasting union with the pure and immaculate God.
ibnuipr DnsIgwrIAYj obnubwidKuAwru] bin pir Dhan seegaaree-ai joban baad khu-aar.
nwmwxysuiKsyj VI ibnuipr bwidsIgwru] naa maanay sukh sayjrhee bin pir baad seegaar.
dUKuGxodohwgxI nwGir syj Bqwru]1] dookh ghano duhaaganee naa ghar sayj bhataar.
||1||
mnryrwmj phusuKuhoie] man ray raamjapahu sukh ho-ay.
ibnugur pRymunpweIAYsbidiml YrMguhoie ]1]
rhwau]
bingur paraymna paa-ee-ai sabad milai rang ho-ay.
||1|| rahaa-o.
gur syvwsuKupweIAYhir vrushij sIgwru] gur sayvaa sukh paa-ee-ai har var sahj seegaar.
sic mwxyipr syj VI gUVwhyquipAwru] sach maanay pir sayjrhee goorhaa hayt pi-aar.
gurmuiKj wix is\ wxIAYguir myl I gux cwru]2] gurmukh jaan sinjaanee-ai gur maylee gun chaar.
||2||
sic iml huvr kwmxI ipir mohI rMgul wie ] sach milhu var kaamnee pir mohee rang laa-ay.
mnuqnuswic ivgisAwkImiqkhxun j wie ] man tan saach vigsi-aa keemat kahan na jaa-ay.
hir vruGir sohwgxI inrml swcYnwie ]3] har var ghar sohaaganee nirmal saachai naa-ay.
||3||
mnmihmnUAwj ymrYqwiprurwvYnwir ] man meh manoo-aa jay marai taa pir raavai naar.
iekquqwgYril iml Ygil moqIAnkwhwru] ikat taagai ral milai gal motee-an kaa haar.
sMqsBwsuKuaUpj YgurmuiKnwmADwru]4] sant sabhaa sukh oopjai gurmukh naamaDhaar.
||4||
iKnmihaupj YiKinKpYiKnuAwvYiKnuj wie ] khin meh upjai khin khapai khin aavai khin jaa-ay.
sbdupCwxYriv rhYnwiqsukwl usMqwie ]
sabad pachhaanai rav rahai naa tis kaal santaa-ay.
pMnw59 SGGS P- 59
swihbuAqul unqol IAYkQinn pwieAw
j wie ]5]
saahib atul na tolee-ai kathan na paa-i-aa jaa-ay.
||5||
vwpwrI vxj wirAwAweyvj huil Kwie] vaapaaree vanjaari-aa aa-ay vajahu likhaa-ay.
kwr kmwvihsc kI l whwiml Yrj wie ] kaar kamaaveh sach kee laahaa milai rajaa-ay.
pUMj I swcI guruiml Ynwiqsuiql unqmwie ]6] poonjee saachee gur milai naa tis til na tamaa-ay.
||6||
gurmuiKqoil quol wiesI scuqrwj I qol u] gurmukh tol tolaa-isee sach taraajee tol.
AwswmnswmohxI guir TwkI scubol u] aasaa mansaa mohnee gur thaakee sach bol.
Awipqul weyqol sI pUrypUrwqol u]7] aap tulaa-ay tolsee pooray pooraa tol. ||7||
kQnYkhix n CutIAYnwpiVpusqk Bwr ] kathnai kahan na chhutee-ai naa parh pustak bhaar.
kwieAwsoc npweIAYibnuhir BgiqipAwr ] kaa-i-aa soch na paa-ee-ai bin har bhagat pi-aar.
nwnk nwmunvIsrYmyl ygurukrqwr ]8]9] naanak naamna veesrai maylay gur kartaar. ||8||9||
SIRI RAAG MEHLA 1
People performvarious rituals (such as observing fasts, going on pilgrimages, or wearing holy garbs in
order toimpress others or for their own satisfaction), but without truelovefor God. Inthis shabad, Guru
Ji tellsushowall theseouter showsof holinessareuselessandexplainstheright waytowinGodslove.
First givingtheexampleof abridewho is separated fromher groom, hesays: Tobedeck abrideinher
husbands absenceis simply wasting her youth, andsubjecting her to distress and suffering. Shecannot
enjoy thepleasureof her husbandsbed. Without thegroom, all her ornamentationgoes towaste. Sheisa
desertedbridewhosuffersgreat misery, becauseher spousedoesnt cometothecouchinher home.(1)
Thereforetellinghisownmindthewaytowintheloveof (God), our eternal Spouse, GuruJi says: O my
mind, meditate on God, by doing so, you would obtain peace. (But remember that) without the Gurus
(guidance), wecannot becomeimbued withGods love: it isonly throughtheGurus wordthat love(for
God) wellsup(inour mind).(1-pause)
Explainingthemeritsof servingtheGuru, hesays: By servingtheGuru(followinghisadvice) weobtain
peaceandby decoratingourselveswiththeornamentationof spiritual poise, weobtainGodasour Groom.
Thenthebride(soul) whohasdeeploveandaffection(for Him) enjoys theblissful companyof theeternal
God. Such abridesoul is deemed as Gurus follower, becauseby blessing her with endearingmerits the
Guruhasunitedher withGod.(2)
Nowaddressingusdirectly, GuruJi says: (O dear beautiful bride), meet your groom(God) throughtrue
(love) andenticeyour spouse(God) by imbuingyourself withHislove. Thenyour body andmindwill be
so delightedthat its valuecannot bedescribed. ThroughGod's Name, youwill becomepureandyouwill
realizeGodinyour ownheart."(3)
Explainingfurther, GuruJi says: It is only when theminddies withintheminditself, (whenall theevil
thoughts of duality and jealousy in it are ended) that the bride soul enjoys the company of her groom
(God). Inthat state, likepearls inanecklacearoundtheneck, the(bridesoul andgroomGod) areunited
into one. However, such aspiritual bliss is obtained only in thecompany of saints, when by theGurus
graceoneleansonthesupport of (Gods) Name.(4)
Now describingthegeneral tendencies of themind andhowto control it, GuruJi says: Inamoment, a
thought arises inthemind, andinamoment it goes away. Inthisway, different thoughtskeeparisingand
then dying in the mind. (In other words, the mind keeps jumping fromone thought to another every
moment). But if onerealizes the(trueessenceof theGurus) wordandremains attunedtoGod, then(the
mind becomes stable, and then) even the fear of death doesnt bother a person. (Then that person also
realizesthat) theimmeasurableGodcannot bemeasured, nor canHebeattainedbymeretalk.(5)
Guru Ji explains theabove ideaby giving theexampleof adoor-to-door salesman. Hesays: (Just as a
travelingsalesmancomesintoatownwiththepre-authorizedcapital or lineof credit, similarlyall) human
beings comeinto this worldwith apre-ordainedallowance(of afixed number of breaths). They who do
the deeds of truth (and live a truthful life) earn the profit (of Gods Name) according to God's will.
However, thetrueCapital (of His Name) is obtainedonly by thosewho areblessed withtheguidanceof
theGuru, whohasnot evenaniotaof (personal) desireor greed.(6)
Next GuruJi describeshowapersonblessedwiththeGurusguidanceconductshimor her self, andkeeps
benefittingfromit. Hesays: A Gurusfollower would(always keepexamininghisor her conduct onthe
touchstoneof truthandtheGurus teachings, andthus) that persons wares areweighedinthebalanceof
truth. TheGuru, whose utteranceis true, restrains (theGurus followers) hope and desire, which allure
(themind. In thenext world), God Himself would weigh (and examinethat persons conduct), then He
wouldfindthat personof perfect weight (completelyworthyof unionwithHim).(7)
Summarizingtheaboveideas, GuruJi says: (O my friends), weareneither liberatedby empty talk, nor
by readingloadsof books. Wecannot obtain(God) by mereablutionof thebody, without (true) devotion
andlovefor Him. ThereforeNanaksays, thepersonwhomtheCreator uniteswiththeGurunever forsakes
(meditationonGods) Name. (8-9)
The message of the shabad is that only by following the guidance of Guru (Granth Sahib), we can
learn to control our mind, purify ourselves, and meditate on Gods Name. It is only in this way that
we can become worthy of union with God, and not by any rituals, readings, or ablutions.
siqgurupUrwj yiml YpweIAYrqnubIcwru] satgur pooraa jay milai paa-ee-ai ratan beechaar.
mnudIj Ygur AwpxypweIAYsrbipAwru] man deejai gur aapnay paa-ee-ai sarab pi-aar.
mukiqpdwrQupweIAYAvgx mytxhwru]1] mukat padaarath paa-ee-ai avgan maytanhaar. ||1||
BweI rygur ibnuigAwnunhoie ] bhaa-ee ray gur bin gi-aan na ho-ay.
pUChubRhmynwrdYbydibAwsYkoie ]1]
rhwau]
poochhahu barahmay naardai bayd bi-aasai ko-ay.
||1|| rahaa-o.
igAwnuiDAwnu Duin j wxIAYAkQu khwvY
soie ]
gi-aan Dhi-aan Dhun jaanee-ai akath kahaavai so-ay.
sPil E ibrKuhrIAwvl wCwv GxyrI hoie ] safli-o birakh haree-aavlaa chhaav ghanayree ho-ay.
l wl j vyhr mwxkI gur BMf wrYsoie ]2] laal javayhar maankee gur bhandaarai so-ay. ||2||
gur BMf wrYpweIAYinrml nwmipAwru] gur bhandaarai paa-ee-ai nirmal naampi-aar.
swcovKrusMcIAYpUrYkrimApwru] saacho vakhar sanchee-ai poorai karamapaar.
suKdwqwduKmytxosiqguruAsur sMGwru]3] sukh-daata dukh maytno satgur asur sanghaar. ||3||
Bvj l uibKmuf rwvxonwkMDI nwpwru] bhavjal bikhamdaraavno naa kanDhee naa paar.
nwbyVI nwqul hVwnwiqsuvMJ uml wru] naa bayrhee naa tulharhaa naa tis vanjh malaar.
siqguruBYkwboihQwndrI pwir auqwru]4] satgur bhai kaa bohithaa nadree paar utaar. ||4||
iekuiql uipAwrwivsrYduKul wgYsuKuj wie ] ik til pi-aaraa visrai dukh laagai sukh jaa-ay.
ij hvwj l auj l wvxI nwmunj pYrswie ] jihvaa jala-o jalaavanee naamna japai rasaa-ay.
GtuibnsYduKuAgl oj mupkVYpCuqwie ]5] ghat binsai dukh aglo jampakrhai pachhutaa-ay. ||5||
myrI myrI kir geyqnuDnukl qun swiQ] mayree mayree kar ga-ay tan Dhan kalat na saath.
ibnunwvYDnubwidhYBUl omwrig AwiQ] bin naavai Dhan baad hai bhoolo maarag aath.
swcauswihbusyvIAYgurmuiKAkQokwiQ]6] saacha-o saahib sayvee-ai gurmukh aktho kaath. ||6||
AwvYj wie BvweIAYpieAYikriqkmwie ] aavai jaa-ay bhavaa-ee-ai pa-i-ai kirat kamaa-ay.
pUrib il iKAwikaumytIAYil iKAwl yKu
rj wie ]
poorab likhi-aa ki-o maytee-ai likhi-aa laykh
rajaa-ay.
ibnuhir nwm n CutIAYgurmiq iml Y
iml wie ]7]
bin har naam na chhutee-ai gurmat milai milaa-ay.
||7||
iqsuibnumyrwkonhI ij s kwj Iauprwnu] tis bin mayraa ko nahee jis kaa jee-o paraan.
haumYmmqwj il bl aul oBuj l auAiBmwnu] ha-umai mamtaa jal bala-o lobh jala-o abhimaan.
nwnk sbdu vIcwrIAY pweIAY guxI
inDwnu]8]10]
naanak sabad veechaaree-ai paa-ee-ai gunee
niDhaan. ||8||10||
SIRI RAAG MEHLA 1
In theprevious shabad, Guru Ji told us that it is only by obtaining theguidanceof theGuru and living
accordingtoit that wecanlearntocontrol our mind, purify ourselves, andmeditateonGodsName. Only
inthiswaywecanbecomeworthyof unionwithGod, andnot byanyrituals, readings, or ablutions.
In this shabad, he explains how the Guru helps us in achieving union with God. He says: If we are
blessed with the guidance of the perfect true Guru, we obtain the jewel-like thoughtful advice. (That
advice is that) when we surrender our mind to the Guru (completely follow his guidance, and not the
dictates of our own mind); we obtain (thegift of) loving all. Then we obtain thecommodity (of Gods
Name), whichbringsussalvationanddestroysour demerits.(1)
So stating his fundamental doctrine, Guru Ji says: "O dear brothers (and sisters), without the Guru,
(divine) knowledgeisnot gained. Ask (god) Brahma, Naarad, or thesageVyas (theauthor of Vedas. They
wouldsaythesamething). (1-pause)
Elaborating on the merits of the Guru, he says: (O my friends, it is only through the technique of)
concentrationtaught by theGuruthat weobtaindivineknowledge, andmeditation on that (God), who is
called indescribable. Like a green fruit-bearing tree with abundant shade, the Guru is (the provider of
peace, comfort and guidance, whenever we need them). Yes, all thegems, rubies, and pearls (of divine
wisdom) arepresentintheGurusstorehouse.(2)
Describingmoreexplicitlywhat kindsof blessingsweobtainfromtheholyGuru, hesays: It isonlyfrom
thestorehouse of theGuru that we obtain love and devotion for theimmaculateName of God. By the
graceof theinfiniteGod, weacquirethetruecapital of HisName. Inshort, theGuruisthegiver of peace,
theobliterator of pain, andslayer of demons(likelust, anger, andgreed, whichareobstaclesinour pathof
happinessandsalvation).(3)
Now explaining why there is no other way to obtain salvation except through theGuru, he says: This
worldis(like) avast dreadful ocean, whichhasneither this, nor theyonder shore. Thereisnoboat, noraft,
nopole, andnoboatmantohelpuscrossthisocean. It isonlythetrueGuru, whowithhisgraceful glance,
like a boat can take us across this dreadful ocean. (Because this world is full of sinful and treacherous
pitfallsandtemptations, andonlybyfollowingthetrueGuru'sadvicewecansaveourselves). (4)
Naturallythequestionarises, what isthat uniqueadvicewhichsavesapersonfromthetemptationsof this
worldly ocean. Guru Ji tells us that the person who follows theGurus advice is imbued with so much
loving devotion for God that heor shedoes not forget God even for a moment. Describing thestate of
mindof such adevotee, hesays: (Thetruedevoteefeels andsays): If I forget my beloved (God), even
for amoment, peaceandcomfort depart, andpain sets in. Therefore, may that tongueburn down which
does not lovingly utter Gods Name, becausewhen thebody-pitcher (of aperson without Name) breaks,
that personsuffersgreat pain, iscaught byDeathscourier, andthenrepentsinvain.(5)
Abovewas thecommentary onthosewho usually contemplateon God, but may occasionally neglect this
duty. Now Guru Ji talks about those who do not care to remember God at all. He says: Many have
departed fromtheworld crying this is mine, that is mine, yet neither their body, nor wealth, nor their
wife accompanied them(after death). They didnt realize that without Gods Name, worldly wealth is
useless, andtheonewho (runs after it) strays fromtheright path. Therefore, weshouldservetheeternal
Master, (but only) throughtheGuruwecandescribe(andpraise) theindescribableGod. (6)
But then thenext question arises: Why do human beings keep committing thesamemistakes (such as
runningafter worldlywealth), evenwhentheyknowfullywell that thiswealthisnot goingtoaccompany
themtotheworldhereafter, andtheywill suffer andrepent grievouslyat that time? Providingtheanswer,
GuruJi says: A humanbeingcomes to andgoes fromthis worlddueto hisor her deeds intheprevious
birth (and continues to do thesamewrong acts in every birth). Therefore that person keeps whirling in
transmigration. SohowcanthisGod-writ destiny, basedononesactionsintheprevious birth, beerased?
(Theanswer isthat) without meditatingonGod'sNamewecannot besaved(fromtheroundsof birthand
death). OnlybyfollowingtheGurusinstructiononeobtainsGodsName, and unitedwithGod.(7)
GuruJi concludestheshabad by describingwhat does that personsay tohimor her self, whofollows the
Gurusadvice, andstartslovingGod. Hesays: Without God, I don't haveanyonetocall myown: toHim
belong my body and soul. Let this ego, attachment, greed, and pride be burnt to ashes (which have
separatedmefrommyGod). Inshort, O Nanak, it isonlyby reflectingontheGuru'sadviceandactingon
it thatwecanattainGod, whoisthetreasureof all merits. (8-10)
The message of the shabad is that if we want to get out of the vicious circle of births and deaths, then
we should reflect and act upon the teachings of the Guru (Granth Sahib Ji), and meditate on the
Name of that God who is the treasure of all merits and joys.
rymnAYsI hir isaupRIiqkir j YsI j l kml yih] ray man aisee har si-o pareet kar jaisee jal
kamlayhi.
l hrI nwil pCwVIAYBI ivgsYAsnyih] lahree naal pachhaarhee-ai bhee vigsai asnayhi.
j l mihj IA aupwie kYibnuj l mrxuiqnyih]1] jal meh jee-a upaa-ay kai bin jal maran tinayhi.
||1||
pMnw60 SGGS P- 60
mnryikauCUtihibnuipAwr ] man ray ki-o chhooteh bin pi-aar.
gurmuiK AMqir riv rihAwbKsyBgiq BMf wr ]1]
rhwau]
gurmukh antar rav rahi-aa bakhsay bhagat
bhandaar. ||1|| rahaa-o.
rymnAYsI hir isaupRIiqkir j YsI mCul I nIr ] ray man aisee har si-o pareet kar jaisee
machhulee neer.
ij auAiDkauiqausuKuGxominqinsWiqsrIr ] ji-o aDhika-o ti-o sukh ghano man tan saaNt
sareer.
ibnuj l GVI n j IveI pRBuj wxYABpIr ]2] bin jal gharhee na jeev-ee parabh jaanai abh
peer. ||2||
rymnAYsI hir isaupRIiqkir j YsI cwiqRk myh] ray man aisee har si-o pareet kar jaisee chaatrik
mayh.
sr Bir Ql hrIAwvl yiek bUMdnpveI kyh] sar bhar thal haree-aavlay ik boond na pav-ee
kayh.
krimiml YsopweIAYikrqupieAwisir dyh]3] karam milai so paa-ee-ai kirat pa-i-aa sir dayh.
||3||
rymnAYsI hir isaupRIiqkir j YsI j l duD
hoie ]
ray man aisee har si-o pareet kar jaisee jal duDh
ho-ay.
AwvtxuAwpyKvYduDkauKpix ndyie ] aavtan aapay khavai duDh ka-o khapan na
day-ay.
Awpymyil ivCuMinAwsic vif AweI dyie ]4] aapay mayl vichhunni-aa sach vadi-aa-ee day-ay.
||4||
rymnAYsI hir isaupRIiqkir j YsI ckvI sUr ] ray man aisee har si-o pareet kar jaisee chakvee
soor.
iKnupl unIdn soveI j wxYdUir hj Uir ] khin pal need na sov-ee jaanai door hajoor.
mnmuiKsoJ I nwpvYgurmuiKsdwhj Uir ]5] manmukh sojhee naa pavai gurmukh sadaa
hajoor. ||5||
mnmuiKgxqgxwvxI krqwkrysuhoie ] manmukh ganat ganaavanee kartaa karay so
ho-ay.
qwkI kImiqnwpvYj yl ocYsBukoie ] taa kee keemat naa pavai jay lochai sabh ko-ay.
gurmiqhoieqpweIAYsic iml YsuKuhoie ]6] gurmat ho-ay ta paa-ee-ai sach milai sukh ho-ay.
||6||
scwnyhunquteI j ysiqguruBytYsoie ] sachaa nayhu na tut-ee jay satgur bhaytai so-ay.
igAwnpdwrQupweIAYiqRBvx soJ I hoie ] gi-aan padaarath paa-ee-ai taribhavan sojhee
ho-ay.
inrml unwmun vIsrYj ygux kwgwhkuhoie]7] nirmal naam na veesrai jay gun kaa gaahak
ho-ay. ||7||
Kyil geysypMKxUMj ocugdysr qil ] khayl ga-ay say paNkh-nooN jo chugday sar tal.
GVI ik muhiqik cl xwKyl xuAj uik kil ] gharhee ke muhat ke chalnaa khaylan aj ke kal.
ij suqUMmyl ihsoiml Yj wie scwipVumil ]8] jis tooN mayleh so milai jaa-ay sachaa pirh mal.
||8||
ibnugur pRIiqn aUpj YhaumYmYl unj wie ] bin gur pareet na oopjai ha-umai mail na jaa-ay.
sohMAwpupCwxIAYsbidByidpqIAwie ] sohaN aap pachhaanee-ai sabad bhayd
patee-aa-ay.
gurmuiKAwpupCwxIAYAvr ik krykrwie ]9] gurmukh aap pachhaanee-ai avar ke karay
karaa-ay. ||9||
imil AwkwikAwmyl IAYsbidiml ypqIAwie ] mili-aa kaa ki-aa maylee-ai sabad milay
patee-aa-ay.
mnmuiKsoJ I nwpvYvICuiVcotwKwie ] manmukh sojhee naa pavai veechhurh chotaa
khaa-ay.
nwnk druGrueykuhYAvrun dUj I j wie ]10]11] naanak dar ghar ayk hai avar na doojee jaa-ay.
||10||11||
SIRI RAAG MEHLA 1
Inoneof hishymns, thetenthGuruGobindSinghJi unequivocallydeclares: Listen, O theentireworld,
I amtellingtheTruth, that only thosewho haveloved HimhaveobtainedGod. But thequestionarises:
What kindof loveshouldthat be? Inthis shabad, GuruJi gives many beautiful examples toillustratethe
sincerityanddepthof truelove.
Hefirst takes theexampleof lotus plants, andsays: O my mind, havethat kindof lovefor God which
thelotushasfor water. (It ismany times) smashedby water waves, but it still bloomsforthwithlove(for
water. Likelotuses), God has created some creatures in water (and has so arranged, that) without water
theydie."(1)
GuruJi tellshis mind(andus): "O my mind, you cannot besavedwithout lovefor God. Seehow Heis
abidingintheheartsof Gurusfollowers, andisblessingthemwiththetreasureof devotion.(1-pause)
Next citingtheexampleof afish, GuruJi says to himself (andus): "O my mind, havesuch a(true) love
for Godasafishhasfor water. Themorethewater, thehappier shefeels, andgreater isthecomfort of her
body andpeaceof mind. (But) without thewater, shecannot liveevenfor amoment andonly Godknows
thepaininher heart.(2)
Next, GuruJi gives theexampleof chaatrik (abird, inIndia, which, many Indianpoets believe, keeps on
cryingfor aspecial dropof rain, without whichit cannot survive). GuruJi says: O mymind, havesucha
lovefor God, as thechaatrik has for rain. Even if all thetanks arebrimful withwater, andthelands are
blossomingin green, they areof no useto it if that (special) raindrop does not fall in its mouth. If God
shows His grace, it receives (that rain drop), otherwise, it has to lose its life as per its pre-ordained
destiny.(3)
GuruJi nowgives anexamplefromour daily life. Hesays: "O my mind, bear lovefor your God, just as
water has for milk. (When heated), thewater (in themilk) bears thebrunt of heat (and gets evaporated,
but) it doesnot let themilk toburn. GodHimself unitessuchseparated(trueloverswithHim), andgrants
themtrueglory. (4)
Lastly, Guru Ji gives the example of a chakwi (The female of a bird species in India, which on being
separated fromits malepartner in thenight, keeps waiting for thesun to rise, so that it can be reunited
withits partner. Therefore, it has intenselovefor thesun as well). So Guru Ji says: "O my mind, have
such alovefor your God as thechakwi has for thesun. It does not sleep even for amoment duringthe
entirenight, becauseit deemsthesunasnear (evenwhenactually) far away (intheother hemisphere). But
the self-conceited person never understands (this kind of love), while a Gurus follower always deems
Himinhisor her presence(just asthechakwi, deemsthesunsonear it).(5)
Commenting further on self-willed people, Guru Ji says: The self willed person tries to show off
countinghis (so calledgreat) deeds, but hedoes not knowthat it is only what theCreator does, only that
happens. (Hedoes not understandthat), even if all peopledesireandmakeefforts, Gods worth(power)
cannot be ascertained. It is only through Gurbani (theGuru's word) that we find Him, and it is only by
merginginthetrueGod, that wefind(true) peace.(6)
Enumeratingthevirtues of seekingthetrueGurus guidance, hesays: If wemeet thetrueGuru, hewill
helpus to develop such atruelovefor God that it will never break. ThroughGuru's guidanceweobtain
divineknowledgeandgaininsight into all thethreeworlds (earth, sky andwater). If aperson becomes a
seeker after merits(of God), heor shewill never forget thepure, immaculateName.(7)
GuruJi nowcommentsonthestateof ordinaryhumanbeings, who, remainignorant of divineknowledge,
simply indulge in the affairs and revelries of the world and depart fromhere as ignorant as before. He
says: (Just as) birdswhocometopeck near thepool of water andthenflyaway, similarly, humansinthis
worldareguestsfor ashort hour. After enjoyingtheir play for aday or so, they will alsodepart fromthis
world(without fulfillingthepurposeof their life, meetingGod. O God) only that person is united (with
You), whomYouYourself unite, andthenthat person, findsaseat inthetruearena(Your truecourt). (8)
Nowonceagainstressinguponthebasic principle, GuruJi says: (O my friends), without (theguidance
of) theGuru, truelovefor Goddoesnot arise, andthedirt of apersonsegodoesnt goaway. Whenoneis
truly pierced (and fully impressed) with theGurus word, themind is fully satiated and realizes its true
self. Thus, it is only throughtheguidanceof theGuruthat weobtainself-realization. Except for this, no
other effort isof anyavail. (9)
In conclusion, Guru Ji says: Those (Gurus followers), who have been satiated by (the Gurus) word,
thereis no further need to unitethem(withGod, because) they arealready united (withHim). However,
theself- conceitedpersondoes not understandthis; havingbeenseparatedfromGod, suchapersonkeeps
on suffering. In short, O Nanak, for a human being, there is but one door to seek, and no other place
(whereonecango). (10-11)
The message of this shabad is that the true state of peace and bliss lies in eternal union with God.
That union can only be obtained when under the Gurus guidance; we develop true love for God.
mnmuiKBul YBul weIAYBUl I Taur nkwie ] manmukh bhulai bhulaa-ee-ai bhoolee tha-ur na
kaa-ay.
gur ibnukonidKwveI AMDI AwvYj wie ] gur bin ko na dikhaava-ee anDhee aavai jaa-ay.
igAwnpdwrQuKoieAwTigAwmuTwj wie ]1] gi-aan padaarath kho-i-aa thagi-aa muthaa
jaa-ay. ||1||
bwbwmwieAwBrimBul wie ] baabaa maa-i-aa bharambhulaa-ay.
BrimBul I f ohwgxI nwipr AMik smwie ]1]
rhwau]
bharam bhulee dohaaganee naa pir ank
BUl I iPrYidsMqrI BUl I igRhuqij j wie ] bhoolee firai disantree bhoolee garihu taj jaa-ay.
BUl I f UMgir Qil cVYBrmYmnuf ol wie ] bhoolee doongar thal charhai bharmai man
dolaa-ay.
DurhuivCuMnI ikauiml YgribmuTI ibl l wie ]2] Dharahu vichhunnee ki-o milai garab muthee
billaa-ay. ||2||
ivCuiVAwgurumyl sI hir ris nwmipAwir ] vichhurhi-aa gur maylsee har ras Naampi-aar.
pMnw61 SGGS P- 61
swic shij soBwGxI hir gux nwmADwir ] saach sahj sobhaa ghanee har gun NaamaDhaar.
ij auBwvYiqaurKuqUMmYquJ ibnukvnuBqwru]3] ji-o bhaavai ti-o rakh too
N
mai tujh bin kavan
bhataar. ||3|
AKr piVpiVBul IAYByKI bhuquAiBmwnu] akhar parh parh bhulee-ai bhaykhee bahut
abhimaan.
qIrQnwqwikAwkrymnmihmYl ugumwnu] tirath naataa ki-aa karay man meh mail gumaan.
gur ibnuikinsmJ weIAYmnurwj wsul qwnu]4] gur bin kin samjaa-ee-ai man raajaa sultaan.
||4||
pRympdwrQupweIAYgurmuiKqquvIcwru] paraym padaarath paa-ee-ai gurmukh tat
veechaar.
swDnAwpugvwieAwgur kYsbidsIgwru] saa Dhan aap gavaa-i-aa gur kai sabad seegaar.
Gr hI soiprupwieAwgur kYhyiqApwru]5] ghar hee so pir paa-i-aa gur kai hayt apaar. ||5||
gur kI syvwcwkrI mnuinrml usuKuhoie ] gur kee sayvaa chaakree man nirmal sukh ho-ay.
gur kwsbduminvisAwhaumYivchuKoie ] gur kaa sabad man vasi-aa ha-umai vichahu
kho-ay.
nwmupdwrQupwieAwl wBusdwminhoie ]6]
Naam padaarath paa-i-aa laabh sadaa man
ho-ay. ||6||
krimiml YqwpweIAYAwipnl ieAwj wie ] karammilai taa paa-ee-ai aap na la-i-aa jaa-ay.
gur kI crxI l ig rhuivchuAwpugvwie ] gur kee charnee lag rahu vichahu aap gavaa-ay.
scysyqI riqAwscopl Ypwie ]7] sachay saytee rati-aa sacho palai paa-ay. ||7||
Bul x AMdir sBukoABul ugurUkrqwru] bhulan andar sabh ko abhul guroo kartaar.
gurmiqmnusmJ wieAwl wgwiqsYipAwru] gurmat man samjhaa-i-aa laagaa tisai pi-aar.
nwnk swcunvIsrYmyl ysbduApwru]8]12] naanak saach na veesrai maylay sabad apaar.
||8||12||
SIRI RAAG MEHLA 1
Inthepreviousshabad, GuruJi advisedusabout thekindof trueloveweshoulddevelopfor God. Healso
commented on the attitude of self- conceited people, who do not care for the Gurus guidance and
following the dictates of their own minds, waste their energies in fruitless pursuits. In this shabad, he
commentsfurther onthefateof self-conceitedpeople, andtellsthebest wayfor their redemption.
Comparing the self-conceited person with a woman deserted by her husband, Guru Ji says: The self-
willedsoul bridestrays fromtheright pathandfindsno placeof rest. Except theGuru, no onecanshow
her theright path. So blinded by Maya (theworldly riches and power), shekeeps coming andgoing(in
andout of thisworld. Inthis way, whosoever) haslost thesenseof (divine) comprehensionisrobbedand
deceived(byworldlyenticements).(1)
Giving the basic reason why humans go astray, Guru Ji says: O my friends, it is Maya (the worldly
temptation), which deceives us with illusion. The unfortunate bride(soul) who gets lost in this illusion
cannot unitewith(God) her Spouse.(1-pause)
Elaborating on the fate of a deluded conceited person, Guru Ji says: The conceited soul-bride,
abandoning her own home(her inner-self), wanders (in all kinds of risky rituals, and cults, as if) lost in
foreignlands. Havingstrayedfromtheright path, she(performsdifficult pilgrimagesandother austerities,
as if) climbing mountains and sand dunes. Being in doubt, her mind wavers. Separated fromthePrimal
BeingbyHiscommand, shecannot unitewithHim. Therefore, deludedbyher self-conceit, shewails.(2)
But inhis compassion, Guru Ji gives hopeeven to thehopeless, andtells how they can find relief from
their misery. Hesays: TheGuruwill unitetheseparated ones by imbuingthemwithloveandrelishfor
Gods Name. By teachingthemhowto makeGods Nametheir mainstay, they will beenabled to obtain
truth, tranquility, and great glory (in Gods court. They will humbly pray and say: O God), save us in
whatever waypleasesYou, (because) without You, I havenoother Master.(3)
Once again removing any doubts about theuselessness of religious studies and pilgrimages without the
guidanceof theGuru, hesays: By continually readingbooks, humanbeingscommit mistakes or arelost
infalsebelief. They takegreat prideinwearingdiversereligious garbs. Yet what is theuseof bathingin
holy waters whenone's mindis filledwiththedirt of ego? How, without (theguidanceof) theGuru, can
trueunderstandingbeimpartedtothemind(whichinitsego) thinksitself asakingandanemperor, (and
regardsitself asthewisest of all people)?(4)
Now describingtheblessings obtainedby aGuru followingbride(soul), GuruJi says: By reflectingon
theessenceof theGurus advice, oneobtains thecommodity of love(for theCreator). Suchabride-soul
sheds her self-conceit by decking herself with theGurus word (andfollowing his advice). Through the
unlimited(divine) lovebestowedbytheGuru, shefindsher groom(theCreator) inher ownheart. (5)
Describing how the Gurus advice leads us to these blessings, he says: By serving (and following the
adviceof) theGuru, themindbecomes pure, andoneattainspeace. WhentheGuruswordisenshrinedin
the mind (and it is fully convinced of the Gurus advice), it sheds its ego fromwithin. Then a person
acquiresthewealthof HisName, andinthiswaythemindalwaysearnstheprofit (of spiritual bliss). (6)
GuruJi, however, cautionsusandsays: It isonlyby Godsgracethat GodsNameisobtained: it cannot
beobtainedby onesownefforts. (Therefore, O my friend), sheddingself-conceit, remainattachedtothe
Gurusfeet (keepfollowinghisadvice. Becauseby remainingimbuedwiththeloveof thetrue(God) awe
obtaintothetrue(GodHimself).(7)
Explainingtheaboveideafurther, GuruJi says: (O my friends), everyoneispronetomakingmistakes;
only the Guru God is infallible. Whosoever instructs the mind through the Gurus teachings is imbued
withloveanddevotion for God. O Nanak, whomtheGuruunites withtheinfiniteWordnever forsakes
theeternal (God).(8-12)
The message of the shabad is that the delusion of Maya (or attachment with worldly wealth and
power) is the root cause of human troubles, and of continuous alienation from God. The only way to
reunite with our eternal Creator is to cultivate true love for Him (and not to worry about
performing rituals and undertaking pilgrimages). This can be acquired only by shedding ones ego
and sincerely following the Gurus advice.
iqRsnwmwieAwmohxI suqbMDpGr nwir ] tarisnaa maa-i-aa mohnee sut banDhap ghar naar.
Dinj obinj guTigAwl ibl oiBAhMkwir ] Dhan joban jag thagi-aa lab lobh aha
N
kaar
mohTgaul I haumueI swvrqYsMswir ]1] moh thag-ulee ha-o mu-ee saa vartai sansaar. ||1||
myrypRIqmwmYquJ ibnuAvrunkoie ] mayray pareetamaa mai tujh bin avar na ko-ay.
mYquJ ibnuAvrun BwveI qUMBwvih suKu
hoie ]1] rhwau]
mai tujh bin avar na bhaav-ee too
N
bhaaveh sukh
ho-ay. ||1|| rahaa-o.
nwmuswl whI rMg isaugur kYsbidsMqoKu] Naamsaalaahee rang si-o gur kai sabad santokh.
j odIsYsocl sI kUVwmohunvyKu] jo deesai so chalsee koorhaa moh na vaykh.
vwt vtwaUAwieAwinqcl dwswQudyKu]2] vaat vataa-oo aa-i-aa nit chaldaa saath daykh. ||2||
AwKix AwKihkyqVygur ibnubUJ nhoie ] aakhan aakhahi kayt-rhay gur bin boojh na ho-ay.
nwmuvf weI j yiml Ysic rpYpiqhoie ] Naamvadaa-ee jay milai sach rapai pat ho-ay.
j oquDuBwvihsyBl yKotwKrwnkoie ]3] jo tuDh bhaaveh say bhalay khotaa kharaa na ko-ay.
||3||
gur srxweI CutIAYmnmuKKotI rwis ] gur sarnaa-ee chhutee-ai manmukh khotee raas.
Ast DwqupwiqswhkI GVIAYsbidivgwis ] asat Dhaat paatisaah kee gharhee-ai sabad vigaas.
AwpyprKypwrKUpvYKj wnYrwis ]4] aapay parkhay paarkhoo pavai khajaanai raas. ||4||
qyrI kImiqnwpvYsBif TI Toik vj wie ] tayree keemat naa pavai sabh dithee thok vajaa-ay.
khxYhwQnl BeI sic itkYpiqpwie ] kahnai haath na labh-ee sach tikai pat paa-ay.
gurmiq qUM swl whxw horu kImiq khxu
nj wie ]5]
gurmat too
N
salaahnaa hor keemat kahan na jaa-ay.
||5||
ij quqinnwmunBwveI iqquqinhaumYvwdu] jit tan Naamna bhaav-ee tit tan ha-umai vaad.
gur ibnuigAwnunpweIAYibiKAwdUj wswdu] gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad.
ibnugux kwimnAwveI mwieAwPIkwswdu]6] bin gun kaamna aavee maa-i-aa feekaa saad. ||6||
AwswAMdir j MimAwAwswrs ks Kwie ] aasaa andar jammi-aa aasaa ras kas khaa-ay.
AwswbMiDcl weIAYmuhymuihcotwKwie ] aasaa banDh chalaa-ee-ai muhay muhi chotaa
khaa-ay.
Avgix bDwmwrIAYCUtYgurmiqnwie ]7] avgan baDhaa maaree-ai chhootai gurmat naa-ay.
||7||
pMnw62 SGGS P- 62
srbyQweI eykuqUMij auBwvYiqaurwKu] sarbay thaa-ee ayk too
N
ji-o bhaavai ti-o raakh.
gurmiqswcwminvsYnwmuBl opiqswKu] gurmat saachaa man vasai Naambhalo pat saakh.
haumYrogugvweIAYsbidscYscuBwKu]8] ha-umai rog gavaa-ee-ai sabad sachai sach bhaakh.
||8||
AwkwsI pwqwil qUMiqRBvix rihAwsmwie ] aakaasee paataal too
N
taribhavan rahi-aa samaa-ay.
AwpyBgqI BwauqUMAwpyiml ihiml wie ] aapay bhagtee bhaa-o too
N
aapay mileh milaa-ay.
nwnk nwmu n vIsrY ij au BwvY iqvY
rj wie ]9]13]
naanak Naam na veesrai ji-o bhaavai tivai rajaa-ay.
||9||13||
SIRI RAAG MEHLA 1
Inthepreviousshabad, GuruJi statedthat Maya (theworldlytemptation) deludestheentireworldwithits
illusion. Thisiswhytheunfortunatehumansoul, lost inillusion, cannot unitewithher Spouse(God).
Inthisshabad, heelaboratesontheattributes of Maya, andexplainshowindifferent guisesit entanglesa
humanbeinginitswebandmakeshimor her suffer. Hesays: Thedesirefor Maya isverytempting. In
theguiseof sons, relatives, houses, wives, (andhusbands) it has entrapped us all. Thedesirefor wealth,
youth(beauty), lust, greedandpridehascheatedtheentireworld. Thispoisonousweedof attachmentshas
spreadover theentireworld, anditisduetoMaya that theworldisdyinginthesenseof mine-ness.(1)
So GuruJi prays onour behalf, andsays: "O my Beloved(God), except You, I don't haveanybody else
(who can savemefromthepoison of Maya). Without You, nothingelseis pleasingto me. Only when I
loveYou, amI at peace."(1-pause)
SoGuruJi instructshismind(andus), andsays: "(O mymind, obtain) peaceandcontentment by praising
Gods NamethroughtheGurus word. All that is visiblewill depart; do not look at thefalseshow. You
havecomelikeawayfarer (inthis world). You can see for yourself that your company is passingaway
eachday(andthat youwill alsodepart oneday)."(2)
Guru Ji further comments: Many explain religious texts, but without the Masters instruction true
realization cannot be found. But if onereceives the blessing of Gods Name(through theGuru), oneis
imbuedwithtruthandobtainstruehonor.
However, GuruJi wantstoacknowledgeonebasic truth. AddressingGod, hesays: (O God), they alone
aregoodwhoarepleasingtoYou. (Onhisor her own), nobodyisgoodor bad. (3)
Now Guru Ji wants to explain one more fundamental concept. Citing the example of currency in a
country, hesays: It isonlythroughtheGurusrefugethat oneissaved(fromtheentanglementsof Maya.
No matter how many efforts) a selfconceited person makes, his or her achievement remains
unacceptable. It is similar to theway inwhich, although all the(eight) metals inacountry belongto the
king, yet it isonlythemetal that bearsthestampof theKing, whichistheacceptablecurrency. Similarly,
(inthekingdomof God) it isonlythecoinof theholy word(utteredby theGuruwhichisconsideredtrue
wealth, and) brings pleasure(to thehuman soul). Furthermore, God Himself examines thehuman souls
andlikegoodcoins, Hedeposits(onlythegoodsouls) inHistreasury(andunitesthemwithHimself) (4)
As stated above, God knows the value or worth of each and every one of us. However, regarding the
worthof theCreator Himself, GuruJi says: O God, I haveseenandtriedtheentireearth, but Your value
cannot beassayed: no onehas found Your limit. However, those who havereposed faith in Your Truth
haveobtainedhonor. (Sofor humanbeings), theGurusinstructionisthat they shouldsimply praiseYou,
andacknowledgethat Your worthor limitcannot bedescribed. (5)
Listingother basic instructions of theGuru, hesays: Theself that does not praiseHis Nameis infested
withegoandstrife. Without theGuru, divinecomprehensionisnot obtained, andthemindbeginscraving
thepoison of Maya. Lastly, without spiritual merits nothingelseis of any use, andeven thepleasures of
Maya (worldlywealthandpower) will tasteinsipid(worthless) intheend.(6)
Nowcommentingonthestateandfateof anordinaryhumanbeing, GuruJi says: A humanbeingisborn
becauseof thedesires (of previous birth), andinthisbirthalsoexperiencesthegoodandbadresultsof the
desires. It is by thesedesires that oneis bounddown, and driven away (into thenext world, where) one
undergoesseverepunishment. It isonlybyfollowingtheGurusteachingsthat onefindsrelease.(7)
In order to saveourselves fromsuch punishment, Guru Ji tells us to humbly pray to God andsay: (O
God), everywhereit is You alone(who is theSupremeMaster). Pleasesaveus, according to Your will.
(Please bless us), so that through the Gurus instruction, the eternal (God) will come and abide in our
heart. It is in the company of Your good Name that one is received into Your court with honor. By
utteringthetrueWord(Your Name), weareridof themaladyof ego.(8)
Concludingthisshabad withahumbleprayer, GuruJi says: (O God), Youarepervadinginall theskies,
nether regions, andall thethreeworlds. On Your own, You imbuesomewith(Your) devotion andlove,
andonYour own, Youunite(themwithYou). I, Nanak, pray: "Youmaykeepmeinanycondition(of joy
or sorrow), asitpleasesYou, but blessmethat Your Namemaynever leavemymind (9-13)
The message of the shabad is that we should remember that attachment to Maya (or entanglement in
worldly pleasures and desires) is the real cause of our continuous suffering, and repeated births and
deaths. In order to get rid of this vicious circle, we should pray to the Timeless One to unite us with
the true Guru, and favor us with the blessing of His eternal Name (His true love and devotion).
rwmnwimmnubyiDAwAvruik krI vIcwru] raamNaamman bayDhi-aa avar ke karee veechaar.
sbdsuriqsuKuaUpj YpRBrwqausuKswru] sabad surat sukh oopjai parabh raata-o sukh saar.
ij auBwvYiqaurwKuqUMmYhir nwmuADwru]1] ji-o bhaavai ti-o raakh too
N
mai har Naam aDhaar.
||1|
mnryswcI Ksmrj wie ] man ray saachee khasamrajaa-ay.
ij in qnumnuswij sIgwirAwiqsusyqI il v
l wie ]1] rhwau]
jin tan man saaj seegaari-aa tis saytee liv laa-ay.
||1|| rahaa-o.
qnubYsMqir homIAYiek rqI qoil ktwie ] tan baisantar homee-ai ik ratee tol kataa-ay.
qnumnusmDwj ykrI AnidnuAginj l wie ] tan man samDhaa jay karee an-din agan jalaa-ay.
hir nwmYquil n puj eI j yl K kotI krm
kmwie ]2]
har Naamai tul na puj-ee jay lakh kotee karam
kamaa-ay. ||2||
ArDsrIruktweIAYisir krvquDrwie ] araDh sareer kataa-ee-ai sir karvat Dharaa-ay.
qnuhYmMcil gwl IAYBI mnqyrogunj wie ] tan haimanchal gaalee-ai bhee man tay rog na
jaa-ay.
hir nwmYquil npuj eI sBif TI Toik
vj wie ]3]
har Naamai tul na puj-ee sabh dithee thok vajaa-ay.
||3||
kMcnkykot dqukrI bhuhYvr gYvr dwnu] kanchan kay kot dat karee baho haivar gaivar daan.
BUimdwnugaUAwGxI BI AMqir grbugumwnu] bhoom daan ga-oo-aa ghanee bhee antar garab
gumaan.
rwmnwimmnubyiDAwguir dIAwscudwnu]4]
raam Naam man bayDhi-aa gur dee-aa sach daan.
||4||
mnhTbuDI kyqIAwkyqybydbIcwr ] manhath buDhee kaytee-aa kaytay bayd beechaar.
kyqybMDnj IA kygurmuiKmoKduAwr ] kaytay banDhan jee-a kay gurmukh mokh du-aar.
schuErYsBukoaupir scuAwcwru]5] sachahu orai sabh ko upar sach aachaar. ||5||
sBukoaUcwAwKIAYnIcun dIsYkoie ] sabh ko oochaa aakhee-ai neech na deesai ko-ay.
ieknYBWf yswij AYiekucwnxuiqhul oie ] iknai bhaa
N
day saaji-ai ik chaanan tihu lo-ay.
krimiml YscupweIAYDuir bKs nmytY
koie ]6]
karam milai sach paa-ee-ai Dhur bakhas na maytai
ko-ay. ||6||
swDuiml YswDUj nYsMqoKuvsYgur Bwie ] saaDh milai saaDhoo janai santokh vasai gur
bhaa-ay.
AkQkQwvIcwrIAYj ysiqgur mwihsmwie ] akath kathaa veechaaree-ai jay satgur maahi
samaa-ay.
pI AMimRqusMqoiKAwdrgihpYDwj wie ]7] pee amrit santokhi-aa dargahi paiDhaa jaa-ay. ||7||
Git Git vwj YikMgurI AnidnusbidsuBwie ] ghat ghat vaajai kinguree an-din sabad subhaa-ay.
ivrl ykausoJ I peI gurmuiKmnusmJ wie ] virlay ka-o sojhee pa-ee gurmukh man samjhaa-ay.
nwnk nwmunvIsrYCUtYsbdukmwie ]8]14] naanak Naam na veesrai chhootai sabad kamaa-ay.
||8||14||
SIRI RAAG MEHLA1
GuruJi concludedthepreviousshabad withaprayer toAkal Purakh (theTimelessOne), saying: (O God),
Youmay keepmeinanycondition(of joy or sorrow) as it pleases You, but blessmethat Your Namemay
nevergooutof mymind.
In this shabad he stresses upon the supremacy and efficacy of meditating on Gods Name over all other
methods of trying to attain Him. On the basis of his personal experience, he says: My heart is pierced
(completely imbuedwiththeloveof) Gods Name; what moredo I needto reflect upon? Whenthe(inner)
consciousnessisattunedtotheword(GodsName), astateof blissarises. Imbuedwiththeloveof God, one
enjoystheessenceof all pleasures. (Therefore, O God, Youmay) keepmeinanystateYoulike, but let Your
Nameremainmysolesupport.(1)
Advisinghismind(andall mortals), GuruJi says: "Omymind, true(andjust) isthewill of our Master. You
shouldattuneyourself toHimwhohascreatedandembellishedour mindandbody.(1-pause)
NowGuruJi comparesthebenefitsof meditatingonGodsNamewithother verydifficult ritualisticmethods,
which used to be practiced in thepast. He says: Onemay cut ones body into (tiny pieces) of miniscule
weight andoffer theminasacrificial fire. Onemay makeones mindandbody asritual firewood, anddaily
burn it in fire; still these (sacrifices) do not equal the merit of (meditating on Gods) Name, even if one
performsmillionsof suchritual acts.(2)
Continuingtheabovecomparison, hesays: Onemayhaveasawononesheadandhaveonesbodycut into
two pieces. Or onemay let ones body befrozen to deathin the(snows of the) Himalayas. Even then, the
malady of egowill not goout of themind. It hasbeenconfirmedthat (noneof theseritualistic deeds) equal
devotiontoGodsName.(3)
After commentingontheineffectivenessof practicingausteritiesandperformingpenances, GuruJi comments
onthemeritsof givingcharities. Hesays: Onemaygiveawayincharitycastlesof gold, splendidhorsesand
elephants, or may donateland, andmany cows, but prideandegostill remaininones mind. My Guruhas
givenmethetrue(andmost effective) gift, andmy mindhasbeenpierced(andcompletely imbuedwiththe
loveof Gods) Name.(4)
Insummary, GuruJi says: Theremay bemany theories advocatingrigiddisciplineof themind, or reading
holybooks(suchastheVedas) andreflectingonthem. Therearemanyother methodsthat provetobebalms
for the soul, but salvation is obtained only by following the Guru's instructions. (Every other method) is
unequal to therealization of Truth, but higher still is truthful living(or earningones livelihood by honest
means, andlivinginaccordancewiththetrueGurusadvice, andmeditatingonthetrueGodsName).(5)
However, GuruJi wants to caution us that we should never let self-conceit enter our mind. Weshould not
consider thoseinferior whofollowspiritual pathsdifferentfromours. Rather, heteachesustobehumbleand
says: Weshouldconsider all otherssuperior tous: nobodyshouldbedeemedinferior. (Weshouldremember
thatit is) theCreator whohasfashionedall the(human) pots, andoneLightispervading(inall) threeworlds.
ItisthroughGod'sgracealonethatwerealizethisTruth, andnobodycanerasethatpre-ordainedgift.(6)
Nowdescribingthemanner inwhichapersonisblessedwiththetruewayof salvation, GuruJi says: Whena
saint meetsasaint, thenlovefor theMaster bringscontentment tothemind. Whenoneis fullyimmersedin
the(teachings of the) trueGuru, onereflects on theOne indescribable(God). Then drinkingthenectar (of
lovefor theCreator andHiscreation), oneisfullysatiatedandgoeswithhonor toGodscourt.(7)
GuruJi concludesthisshabad withtheobservationthatGodsgraceisshoweredonall andnotjust aselected
few. But hesays: Thisfluteof thesweet Word(of GodsName) isplayingdayandnight ineachandevery
heart. But onlyaveryrareperson, whocounsels hismindby followingtheGurusadvice, becomes aware
of this. Therefore, Nanak prays that hemay never forsake(Gods) Name, becauseaperson is emancipated
onlybyactingontheword(of adviceof theGuru).(8-14)
The message of the shabad is that if we want to obtain salvation from the perpetual pain of birth
and death, then instead of subjecting ourselves to various kinds of austerities (such as living in caves
or jungles, or torturing our body), we should listen to the advice of the true Guru, recognize the
spiritual music of Gods love within our heart, and merge in the bliss of Gods Name.
icqyidsihDaul hr bgybMk duAwr ] chitay diseh Dha-ulhar bagay bank du-aar.
kir mnKusI auswirAwdUj YhyiqipAwir ] kar man khusee usaari-aa doojai hayt pi-aar.
AMdruKwl I pRymibnuFihFyrI qnuCwru]1] andar khaalee paraymbin dheh dhayree tan chhaar.
||1||
BweI ryqnuDnuswiQn hoie] bhaa-ee ray tan Dhan saath na ho-ay.
rwm nwmuDnuinrml ogurudwiq kry pRBu
soie ]1] rhwau]
raam Naam Dhan nirmalo gur daat karay parabh
rwmnwmuDnuinrml oj ydyvYdyvxhwru] raamNaamDhan nirmalo jay dayvai dayvanhaar.
AwgYpUCnhoveI ij subyl I gurukrqwru] aagai poochh na hova-ee jis baylee gur kartaar.
AwipCf weyCutIAYAwpybKsxhwru]2] aap chhadaa-ay chhutee-ai aapay bakhsanhaar.
||2||
pMnw63 SGGS P- 63
mnmuKuj wxYAwpxyDIAwpUqsMj ogu] manmukh jaanai aapnay Dhee-aa poot sanjog.
nwrI dyiKivgwsIAihnwl yhrKususogu] naaree daykh vigaasee-ah naalay harakh so sog.
gurmuiK sbid rMgwvl y Aihinis hir rsu
Bogu]3]
gurmukh sabad rangaavlay ahinis har ras bhog.
||3||
icqucl Yivquj wvxoswkqf oil f ol wie ] chit chalai vit jaavno saakat dol dolaa-ay.
bwhir FUMiF ivgucIAYGr mihvsqusuQwie ] baahar dhoondh viguchee-ai ghar meh vasat
suthaa-ay.
mnmuiKhaumYkir musI gurmuiKpl Ypwie ]4] manmukh ha-umai kar musee gurmukh palai paa-ay.
||4||
swkqinrguixAwirAwAwpxwmUl upCwxu] saakat nirguni-aari-aa aapnaa mool pachhaan.
rkquibMdukwiehuqnoAgnI pwis iprwxu] rakat bind kaa ih tano agnee paas piraan.
pvxYkYvis dyhurI msqik scunIswxu]5] pavnai kai vas dayhuree mastak sach neesaan. ||5||
bhuqwj IvxumMgIAYmuAwnl oVYkoie ] bahutaa jeevan mangee-ai mu-aa na lorhai ko-ay.
suKj IvxuiqsuAwKIAYij sugurmuiKvisAw
soie ]
sukh jeevan tis aakhee-ai jis gurmukh vasi-aa
so-ay.
nwmivhUxyikAwgxI ij suhir gur drsun
hoie ]6]
Naamvihoonay ki-aa ganee jis har gur daras na
ho-ay. ||6||
ij ausupnYinis Bul IAYj bl ig indRwhoie] ji-o supnai nis bhulee-ai jab lag nidraa ho-ay.
ieausrpinkYvis j IAVwAMqir haumYdoie ] i-o sarpan kai vas jee-arhaa antar ha-umai do-ay.
gurmiqhoievIcwrIAYsupnwiehuj gul oie]7] gurmat ho-ay veechaaree-ai supnaa ih jag lo-ay.
||7||
AginmrYj l upweIAYij aubwirk dUDYmwie ] agan marai jal paa-ee-ai ji-o baarik dooDhai maa-ay.
ibnuj l kml sunwQIAYibnuj l mInumrwie ] bin jal kamal so naa thee-ai bin jal meen maraa-ay.
nwnk gurmuiK hir ris iml Yj Ivwhir gux
gwie ]8]15]
naanak gurmukh har ras milai jeevaa har gun
gaa-ay. ||8||15||
SIRI RAAG MEHLA1
Intheprevious shabad (8-12), GuruJi toldusthat thedelusionof Maya(attachment toworldly wealthand
power) istheroot causeof onestroubles, andonescontinuousseparationfromGod. Themajorityof people
arestill obsessedwithamassingmoreandmorewealth, buildinglargemansions, andindulginginall kindsof
sinful pleasures. Inthis shabad, GuruJi comments on such tendencies andtells us what is thebest way to
obtaineternal happiness.
He says: (O human being), you may be seeing thesewhitemarblemansions, decorated with murals and
whitebeautiful doors, whichyou havebuilt for pleasingyour mindandout of lovefor theother (worldly
pleasures rather than love for God. But, remember that) without love (for God) in your heart, all these
mansionsareof nouse: onedayyour body(andall thesemansions) will crumbledownintoheapsof dust.(1)
Advising us lovingly, Guru Ji says: O brother, (O sister), this body and wealth (of yours) will not
accompanyyou(onyour journeytothenext world). God'sNameisthepurest wealth(whichwill accompany
youafter death, andthiswealth) isobtainedonlyif GodbestowsthisgiftonyouthroughtheGuru.(1-pause)
Further describingtheattributes of thewealthof Gods Name, GuruJi says: (O my friend), thewealthof
God'sNameisimmaculate, but onereceivesit onlyif theGiver Himself bestows. Thepersonwhoisblessed
with thewealth of His Name(Gods love), and whose friend is God theCreator; that person is asked no
questionsinthehereafter. But onlyif (God) Himself savesus(fromour attachmenttoworldlywealth) weare
saved, because(God) Himself istheonlyonewhocanforgive(all oursins).(2)
Next, comparingthestateof mindof aGurusfollower withthatof aself-willedpersonor anapostate, hesays:
Theself-willedpersonthinksof his(or her) daughters, sonsandrelativesashis(or her) own. Suchapersonis
elateduponseeinghis(or her) spouse(andother relatives. Butdoesnt realizethateventhoughtheserelatives)
bringushappiness; (manytimestheybringus) sorrowaswell. Therefore, theGurusfollowersremaindyedin
theecstasyof the(Gurus) holyWord, andenjoytheelixir of GodsNamedayandnight.(3)
Continuingtheabovecomparison, GuruJi says: Whentheself-conceitedworshipper of power loseswealth,
his(or her) mindis shaken. Suchapersondoes not realizethat real wealth(thetruesourceof happiness) is
presentinonesownhouse(theheart). Whenonetriestofindit outside, onesuffers. Byindulginginego, the
self-conceited(person) isrobbed(of thiswealth), buttheGurusfollower easilygathersit.(4)
Guru Ji now draws the attention of the selfconceited worshippers of power to reality. Addressing them
directly, hesays: O merit-lessworshipper of power, recognizeyour trueessence. (Remember that) thisbody,
madeof mother'sbloodandfather'ssemen, shall intheendbeconsignedtoflames. Thisbody (of yours) is
dependentupon(apredestinednumberof breaths), anditiscertainthatyouhavetodieoneday.(5)
Therefore, advisingusall, howwecanleadthislimitedlifespaninpeaceandhappiness, hesays: (Weall)
ask for alonglife; nobody wishes to die(sooner). However, happy is thelifeof only that personinwhose
heart abides Godby theGuru'sgrace. Why count those(unfortunate) ones as livingwho arewithout Gods
Name, andwhonevergettoseetheirGuruandGod?"(6)
Next, giving theexampleof dreams, Guru Ji tells us why a human being is always running after worldly
wealth. He says: Just as each night as long as weareasleep, we forget (our reality) in adream, similarly
under theinfluenceof theserpent (of Maya), theself remainsinthegripof egoandduality. However, when
wereflectthroughtheGurusinstruction, (werealize) thatthisworldis(like) adream.(7)
GuruJi concludesthisshabad byexplaininghowtheGurusinstructionhelpsmortalstounderstandthereality
of theworld, restrainworldly desires, and yet live avery peaceful and happy life. He gives very beautiful
examples todrivehomethispoint. Hesays: Just as afireis put out whenwater is pouredover it, just as a
childs hunger is satisfiedwiththemothers milk, or just as without water thelotuscannot blossom, nor the
fishsurvive, similarly, it is only throughtheGuruthat thelife-givingelixir of Godis obtained. ThereforeI,
Nanak, livehappilybysingingthepraisesof God.(8-15)
The message of this shabad is that worldly wealth or long life cannot bring us true happiness. True
happiness lies in enjoying the bliss of Gods loving union; that bliss can only be obtained by becoming
enlightened, by following the Gurus instruction, and meditating on Gods Name.
f UMgrudyiKf rwvxopyeIAVYf rIAwsu] doongar daykh daraavno pay-ee-arhai daree-aas.
aUcauprbqugwKVonwpauVI iqquqwsu] oocha-o parbat gaakh-rho naa pa-orhee tit taas.
gurmuiKAMqir j wixAwguir myl I qrIAwsu]1] gurmukh antar jaani-aa gur maylee taree-aas. ||1||
BweI ryBvj l uibKmuf rWau] bhaa-ee ray bhavjal bikhamdaraa
N
-o.
pUrwsiqgururis iml Yguruqwryhir nwau]1]
rhwau]
pooraa satgur ras milai gur taaray har naa-o. ||1||
rahaa-o.
cl wcl wj ykrI j wxwcl xhwru] chalaa chalaa jay karee jaanaa chalanhaar.
j oAwieAwsocl sI Amrusugurukrqwru] jo aa-i-aa so chalsee amar so gur kartaar.
BI scwswl whxwscYQwinipAwru]2] bhee sachaa salaahnaa sachai thaan pi-aar. ||2||
dr Gr mhl wsohxypkykot hj wr ] dar ghar mehlaa sohnay pakay kot hajaar.
hsqI GoVypwKryl skr l KApwr ] hastee ghorhay paakhray laskar lakh apaar.
iks hI nwil n cil Aw Kip Kip muey
Aswr ]3]
kis hee naal na chali-aa khap khap mu-ay asaar.
||3||
suienwrupwsMcIAYmwl uj wl uj Mj wl u] su-inaa rupaa sanchee-ai maal jaal janjaal.
sBj g mihdohI PyrIAYibnunwvYisir kwl u] sabh jag meh dohee fayree-ai bin naavai sir kaal.
ipMf upVYj IauKyl sI bdPYl I ikAwhwl u]4] pind parhai jee-o khaylsee badfailee ki-aa haal. ||4||
puqwdyiKivgsIAYnwrI syj Bqwr ] putaa daykh vigsee-ai naaree sayj bhataar.
coAwcMdnul weIAYkwpVurUpusIgwru] cho-aa chandan laa-ee-ai kaaparh roop seegaar.
KyhUKyhrl weIAYCoif cl YGr bwru]5] khayhoo khayh ralaa-ee-ai chhod chalai ghar baar.
||5||
mhr ml Uk khweIAYrwj wrwauik Kwnu] mahar malook kahaa-ee-ai raajaa raa-o ke khaan.
cauDrI rwausdweIAYj il bl IAYAiBmwn] cha-uDhree raa-o sadaa-ee-ai jal balee-ai abhimaan.
mnmuiKnwmuivswirAwij auf iv dDwkwnu]6] manmukh Naam visaari-aa ji-o dav daDhaa kaan.
||6||
haumYkir kir j wiesI j oAwieAwj g mwih] ha-umai kar kar jaa-isee jo aa-i-aa jag maahi.
pMnw64 SGGS P- 64
sBuj gukwj l koTVI qnumnudyhsuAwih] sabh jag kaajal koth-rhee tan man dayh su-aahi.
guir rwKysyinrml ysbidinvwrI Bwih]7] gur raakhay say nirmalay sabad nivaaree bhaahi.
||7||
nwnk qrIAYsic nwimisir swhwpwiqswhu] naanak taree-ai sach Naamsir saahaa paatisaahu.
mYhir nwmun vIsrYhir nwmurqnuvyswhu] mai har Naamna veesrai har Naamratan vaysaahu.
mnmuKBauj il pic mueygurmuiKqry
AQwhu]8]16]
manmukh bha-ojal pach mu-ay gurmukh taray
athaahu. ||8||16||
SIRI RAAG MEHLA 1
In theprevious shabad Guru Ji toldus that worldly wealth or longlifecouldnt bring us truehappiness.
Truehappiness lies in enjoying thebliss of Gods loving union, and that bliss can only be obtained by
becoming enlightened with the Gurus instruction and meditating on Gods Name. Theproblemis that
manyfaithssaythat it isextremelydifficult toreachGod, andthat tomeet Himwehavetoundergosevere
penances, austerities and sacrifices. But Guru Ji assures us that if we follow theadvice of a true guide,
then it is not at all difficult. Hebegins this shabad by comparing theseeker of God with ayoungbride,
who is told that her beloved spouse lives in ahigh mansion on ahill, surrounded by ocean on all sides.
Sheisterrifiedatfirst, but thenshefindsatrueguidewhohelpsher tojoinher spousequiteeasily.
Usingtheabovemetaphor todescribeahumanbeingsspiritual journeytoGod, GuruJi says: Lookingat
thedreadful mountainfrommy parents house(this world), I was completely terrified. I hadno ladder to
reach that highandtortuous mountain (whereI was told, lived my Spouse). But then I was blessed with
theguidance of theGuru. I realized that (God) resides right in my heart, and theGuru united me with
(Him. Inthisway, I easily) crossedtheworldlyocean.(1)
So GuruJi lovingly says to us: O my (dear) brothers (andsisters), this worldis (like) adreadful ocean,
(whichis very difficult for apersonto cross). But if aperfect Gurumeets (andguides that person), then
byblessingthepersonwithGodsName, theGuruferrieshim(or her) across(thisocean).(1-pause)
GuruJi nowwantstoeducatethemortal further about therealityof lifeandinevitabilityof death. It isnot
enough only to admit and realizethat one-day everyone must depart fromhere. He says: If I keep on
repeating that I have to depart fromhere, (there is nothing new in this saying. This is a hard fact that)
whosoever has come(into this world) has to go (oneday). Only theGuru-God is eternal. (In addition to
remembering the inevitability of death, one must praise God) with true love (and devotion in the
congregationof saintlypersons, whichislike) theabodeof theeternal (God). (2)
Remindingus about theuselessness of our possessions, if we haveno love for God, hesays: Beautiful
gate-ways, houses, palaces, thousands of solidly built forts, elephants, horses with their saddles, and
limitlessarmiesinmillionswill not accompanyanyone. Manyignorant peoplehaveexhaustedthemselves
intheir pursuit anddied.(3)
Continuinghis comments on worldly possessions, Guru Ji says: Wemay amass gold andsilver, but all
these possessions are like entanglements (for our soul). We may proclaimour greatness by the beat of
drumintheentireworld, but without GodsName, thefear of deathhoversover our heads. Whenthelife's
playisover, thebodyfallsdowndead. (Onlythenwerealize), what kindof fateawaitstheevil-doers (4)
GuruJi adds: Wearepleased upon seeing our sons, (similarly) awoman (is delighted upon seeing) her
groomon the couch. We apply scent and sandalwood paste, and deck ourselves with beautiful clothes,
(but ultimatelyour body) ismingledwithdust, andleavingour homeandhearthbehind, (wedepart).(5)
Next, commenting on human egoistic nature, Guru Ji says: We may be called a chief, a prince, a
(Muslim) noble, andaheadman, but all thisisburningoneself inego. Inthisway, theegocentric whohas
forgottentheDivineNamebecomeslikeareedburnt injunglefire.(6)
Summing up the above, Guru Ji says: Whosoever comes in this world, (without meditation on Gods
Name) will depart fromhere obsessed with self-conceit. This entire world is like a storehouse of black
soot, andpassingthroughthisstore, thebodyandmindbecomestainedwithashes(or thedarknessof sins
andevil). Only thosepeoplecomeout pureor unpolluted(fromthis black-soot-chamber) whomtheGuru
saves, andthroughtheGuru'sword, whoquenchtheir fire(of lustsandevil temptations).(7)
Guru Ji concludes theshabad by saying: O Nanak, a person swims across (theworld-ocean) only by
meditating on theTrueNameof God, who is theKing of all kings. (Therefore, I only pray that) I may
never forget thedivineName, whichisthejewel I havebought andismy real wealth, andonwhichI can
depend. (O my friends, remember that) the self-willed areconsumed in thedreadful and unfathomable
(world) ocean, but theGurusfollowersswimacrossit.(8-16)
The message of this shabad is that this world is like a storehouse of black soot; whosoever comes in
this world becomes polluted with ego and the darkness of sins. But those who follow the Gurus
advice and meditate on Gods Name, even while living amidst the worldly Maya, they come out
unpolluted and pure, and easily swim across this worldly ocean. They reunite with God, and enjoy
eternal bliss.
mukwmukir Gir bYsxwinqcl xYkI DoK] mukaamkar ghar baisnaa nit chalnai kee Dhokh.
mukwmuqwpruj wxIAYj wrhYinhcl ul ok ]1] mukaamtaa par jaanee-ai jaa rahai nihchal lok. ||1||
dunIAwkYis mukwmy] dunee-aa kais mukaamay.
kir isdku krxI Krcu bwDhu l wig rhu
nwmy]1] rhwau]
kar sidak karnee kharach baaDhhu laag rahu
Naamay. ||1|| rahaa-o.
j ogI qAwsxukir bhYmul wbhYmukwim] jogee ta aasan kar bahai mulaa bahai mukaam.
pMif qvKwxihpoQIAwisDbhihdyv
sQwin]2]
pandit vakaaneh pothee-aa siDh baheh dayv
sathaan. ||2||
sur isDgx gMDrbmuinj nsyKpIr sl wr ] sur siDh gan ganDharab mun jan saykh peer salaar.
dir kUc kUcwkir geyAvryiBcl xhwr ]3] dar kooch koochaa kar ga-ay avray bhe chalanhaar.
||3||
sul qwnKwnml Uk aumrygeykir kir kUcu] sultaan khaan malook umray ga-ay kar kar kooch.
GVI muhiqik cl xwidl smJ uqUMiB
phUcu]4]
gharhee muhat ke chalnaa dil samajh too
N
bhe
pahooch. ||4||
sbdwhmwihvKwxIAYivrl wqbUJ Ykoie ] sabdaah maahi vakhaanee-ai virlaa ta boojhai ko-ay.
nwnkuvKwxYbynqI j il Qil mhIAil soie ]5] naanak vakhaanai bayntee jal thal mahee-al so-ay.
||5||
Al whuAl KuAgMmukwdrukrxhwrukrImu] alaahu alakh agammkaadar karanhaar kareem.
sBdunI Awvx j wvxI mukwmueykurhImu]6] sabh dunee aavan jaavnee mukaam ayk raheem.
||6||
mukwmuiqs noAwKIAYij suisis nhovI l yKu] mukaamtis no aakhee-ai jis sis na hovee laykh.
AsmwnuDrqI cl sI mukwmuEhI eyku]7]
asmaan Dhartee chalsee mukaamohee ayk. ||7||
idnriv cl Yinis sis cl Yqwirkwl Kpl oie] din rav chalai nis sas chalai taarikaa lakh palo-ay.
mukwmuEhI eykuhYnwnkwscubugoie]8]17] mukaam ohee ayk hai naankaa sach bugo-ay.
||8||17||
mhl ypihl ysqwrhAstpdIAw] mahlay pahilay sataarah asatpadee-aa.
AccordingtoDr. Bh. Vir SinghJi, thisshabad seemstobeaddressedtoaMuslim. Perhapsthisiswhythe
vocabulary and idiom used is mostly Muslim-oriented. But the message conveyed here regarding the
transienceor impermanenceof theworld, andthepermanenceof Godisof universal importance.
Addressingthat Muslimfriendwhois under thefalsenotionthat heisgoingtostay hereforever, GuruJi
says: (O my friend), howcanapersonliveinthisworldthinkingthat it ishis(or her) permanent home,
whenthefear of departingfromhereisalways naggingthat person? This worldcouldonly bedeemedas
ones(permanent) abodeif it weregoingtolast forever.(1)
Therefore Guru Ji asks: (O brother), this (transitory) world cannot be a human beings (permanent)
home? Therefore, withfull faith(inGod, you should) amass thecapital of (good) deeds as your expense
for thejourney, andremainattunedtoGodsName.(1-pause)
GuruJi observes that inspiteof knowingthisfundamental truth(about our short-livedstayinthis world),
westill behaveandact asif wearegoingtolivehereforever. Hesays, A yogi squatsinhisposture, and
Mullah (theMuslimscholar) sits on his seat, resting on apillow. Inasimilar manner aBrahman recites
books, andamiracle-mansitsinthetempleof agod(suchasShiva, asif itwill bethereforever).(2)
Guru Ji reminds us: (O my friends, what to speak of ordinary human beings, even) gods (living in
heaven), adepts, worshippers of god Shiva, heavenly musicians, silent sages, spiritual guides, and
commandersof armieshaveall departed, andtheotherstooareunder orderstomarchon(anddepart from
thisworld)?(3)
Continuing his sermon, Guru Ji says: (Even) kings, chiefs, lords, and nobles, all have departed in
succession. Therefore, O mymind, realizethat youshall alsodepart (fromhere) inanhour or two(sooner
or later) anddeemthat youtoowouldreach(theother world, thatothershavereachedbeforeyou). (4)
Next commenting on our knowledge about eternal entities, Guru Ji says: Through words it is often
explained(that wehaveall togofromhere). But it is only avery rarepersonwho truly realizes this fact.
Nanak submits that inthis world theonly everlastingentity is God, and that God pervades all theearth,
thewater, andthespaceinbetween.(5)
DescribingGods attributes, hesays: Allahis incomprehensible, inaccessible, omnipotent, merciful, and
thecreator of all thecreation. Theentireworldcomesandgoes: theonlyeverlastingentityisthat merciful
God(Himself).(6)
Stressing his point, Guru Ji says: God alonecan becalled everlastingwho is not subject to any writ of
destiny (to perishor disappear). But even this sky andthis earthwill oneday vanish, andit is God alone
whowill last forever.(7)
GuruJi concludes this shabad withthestatement: Nanak speaks thetruth, that thesunandmoon, night
and millions of stars will (all) vanish one day, but it is God alone, who is eternal.(8-17 Seventeen
Ashtpadisbyfirst GuruJi)
The message of this shabad is that we should realize that everything and everyone in this universe is
transitory. God alone is immortal. We all must depart from here sooner or later. Therefore, we
should try to gather the capital of good deeds and God's Name, so that our journey to the next world
may be stress free and we may not have to come back to this world again.
isrIrwgumhl w3 Gru1AstpdIAw sireeraagmehlaa 3 ghar 1 asatpadee-aa
N
gurmuiKikpwkryBgiq kIj Yibnugur Bgiq n
hoie ]
gurmukh kirpaa karay bhagat keejai bin gur bhagat
na ho-ay.
AwpYAwpuiml weybUJ Yqwinrml uhovYkoie ] aapai aap milaa-ay boojhai taa nirmal hovai ko-ay.
hir j IauscwscI bwxI sbidiml wvwhoie]1] har jee-o sachaa sachee banee sabad milaavaa
ho-ay. ||1||
BweI ryBgiqhIxukwhyj ig AwieAw] bhaa-ee ray bhagtiheen kaahay jag aa-i-aa.
pUry gur kI syv n kInI ibrQw j nmu
gvwieAw]1] rhwau]
pooray gur kee sayv na keenee birthaa janam
gavaa-i-aa. ||1|| rahaa-o.
Awpyhir j gj IvnudwqwAwpybKis iml wey] aapay har jagjeevan daataa aapay bakhas milaa-ay.
j IA j MqeyikAwvycwryikAwkoAwiKsuxwey] jee-a jant ay ki-aa vaychaaray ki-aa ko aakh
sunaa-ay.
gurmuiKAwpydyvif AweI Awpysyv krwey]2] gurmukh aapay day vadi-aa-ee aapay sayv karaa-ay.
||2||
dyiKkutMbumoihl oBwxwcl idAwnwil nj weI ] daykh kutamb mohi lobhaanaa chaldi-aa naal na
jaa-ee.
pMnw65 SGGS P- 65
siqgurusyiv gux inDwnupwieAwiqs kI kImn
pweI ]
satgur sayv gun niDhaan paa-i-aa tis kee keem na
paa-ee.
pRBusKwhir j IaumyrwAMqyhoiesKweI ]3] parabh sakhaa har jee-o mayraa antay ho-ay
sakhaa-ee. ||3||
pyeIAVYj gj IvnudwqwmnmuiKpiqgvweI ] pay-ee-arhai jagjeevan daataa manmukh pat
gavaa-ee.
ibnusiqgur komgun j wxYAMDyTaur nkweI ] bin satgur ko mag na jaanai anDhay tha-ur na
kaa-ee.
hir suKdwqwmin nhI visAwAMiq gieAw
pCuqweI ]4]
har sukh-daata man nahee vasi-aa ant ga-i-aa
pachhutaa-ee. ||4||
pyeIAVYj gj IvnudwqwgurmiqmMinvswieAw] pay-ee-arhai jagjeevan daataa gurmat man
vasaa-i-aa.
AnidnuBgiq krih idnurwqI haumYmohu
cukwieAw]
an-din bhagat karahi din raatee ha-umai moh
chukaa-i-aa.
ij suisaurwqwqYsohovYscysic smwieAw]5] jis si-o raataa taiso hovai sachay sach samaa-i-aa.
||5||
Awpyndir kryBwaul weygur sbdI bIcwir ] aapay nadar karay bhaa-o laa-ay gur sabdee
beechaar.
siqgurusyivAYshj uaUpj YhaumYiqRsnwmwir ] satgur sayvi-ai sahj oopjai ha-umai tarisnaa maar.
hir guxdwqwsdminvsYscuriKAwaur
Dwir ]6]
har gundaataa sad man vasai sach rakhi-aa ur
Dhaar. ||6||
pRBumyrwsdwinrml wmin inrmil pwieAw
j wie]
parabh mayraa sadaa nirmalaa man nirmal paa-i-aa
jaa-ay.
nwmuinDwnuhir minvsYhaumYduKusBuj wie ] Naam niDhaan har man vasai ha-umai dukh sabh
jaa-ay.
siqguir sbdusuxwieAwhausdbil hwrY
j wau]7]
satgur sabad sunaa-i-aa ha-o sad balihaarai
jaa-o. ||7||
AwpxYmin iciq khYkhweyibnugur Awpun
j weI ]
aapnai man chit kahai kahaa-ay bin gur aap na
jaa-ee.
hir j IauBgiqvCl usuKdwqwkir ikrpwmMin
vsweI ]
har jee-o bhagat vachhal sukh-daata kar kirpaa man
vasaa-ee.
nwnk soBwsuriq dyie pRBu Awpy gurmuiK
dyvif AweI ]8]1]18]
naanak sobhaa surat day-ay parabh aapay gurmukh
day vadi-aa-ee. ||8||1||18||
SIRI RAAG MEHLA3
In the previous shabad, the first Guru (Nanak Dev Ji) gave us the message that we should realize that
everythingandeveryoneinthisuniverseis transitory. Godaloneis immortal. Weall must depart fromhere
sooner or later. Therefore, we should try to gather thecapital of good deeds and God's Name, so that our
journeytothenextworldmaybestressfreeandwemaynothavetocometothisworldagain.
Startingwiththisshabad, thirdGuru(Amar DasJi) tellsusabout theabsoluteneedfor theGurusguidance.
According to Dr. Bh. Vir Singh Ji, the following and many other shabads in Gurbani may seemto be
reiteratingthesamemessage, but that is their beauty andnot their limitation. Althoughthemessagemay be
similar, yet different peopleneeddifferent styles, different ways or different examples tounderstand, imbibe
andact uponapieceof advice. Furthermore, theseshabads werenot writtenbyGuruSahibsintheformof a
book in accordancewithsometopical arrangement. Theseshabads arenot merepoems: thesewereuttered
either spontaneouslyasdivinerevelationsor inspiration, inresponsetotruth-seekers queriesor doubts, or as
spontaneous outpourings of their love and devotion for God. All these divineutterances were recorded in
notebooksandpassedonfromthefirst GuruJi tohissuccessors, andwerelater compiledbythefifthGuruJi
intoonebigvolumecalledtheAdi Granth,nowreveredandadoredasSri GuruGranthSahib.
GuruJi startsthis shabad by stressingupontheimportanceof theGurus grace. Hesays: (O my friends),
only if theGuru shows his grace that we worship God. Without the(graceof the) Guru, (Gods) worship
cannot bedone. Onlyif (sheddingonesownwisdom, onefollowstheGurusguidance, and) mergesoneself
intheGuru, doesonesconductbecomepure. Eternal isGod, andeternal istheGurusutterance: through(the
Gurus) wordunionwithGodisachieved.(1)
Therefore, inavery affectionateyet concernedmanner, hesays: O brother, (O sister), why didyoucome
(intothisworldat all, if youhadto remain) without theworshipof God? If youhavenot servedtheperfect
Guru(followedhisadviceandworshippedtheCreator), thenyouhavesurelywastedyour life.(1-pause)
However, GuruJi recognizeshumanbeingshelplessnessinthismatter, becausedevotionandworshipof God
comesasablessingfromHim, rather thanbyonesownefforts. Soinutter humility, hestates: (Actually), He
Himself isthelifeof theworld. HeHimself mercifullypardons, andunites(apersonwithHimself. Otherwise),
thesepoor humanscannot door say anything. It is GodHimself who, throughtheGuru, grantsapersonthe
glory(of HisName) andyokesthatpersontoHisservice.(2)
Nowcommentingonhumannature(andhowapersongoesastray), GuruJi says: Seeingonesfamily, oneis
engrossedintheir attachment. (But onedoesnt realizethat they) will not accompanywhenonedepartsfrom
thisworld. However, thepersonwhohasservedtheGuru(andfollowedhisadvice, thatpersonhas) obtained
(God), thetreasureof merits, (andthen theworth of his glory) cannot be described. (Such aperson says):
Godaloneismytruefriend, whowill helpmeintheend.(3)
Ontheother hand, regardingtheself-willedpeople, GuruJi says: Intheparental home(thisworld), theself-
conceitedpersonhaslost his(or her) honor byforsakingGod, theGiver of life. (Suchapersondoesnt realize
that) without thetrueGuru, nooneelseknowstherightandtruepathof life. Theblind(apostate) doesnt find
anyplaceof rest or peace. God, thegiver of peace, doesnt abideinthat personsmind, sointheendsucha
personrepentswhendeparting(fromtheworld).(4)
Describing the conduct of the Gurmukh (the one devoted to the Guru, and who obediently follows his
teachings), GuruJi says: (A Gurmukh), whilelivingintheparents house(theworld), enshrinestheworlds
Life-Giver in his (or her) heart accordingto theGurus instructions. Day andnight such apersonworships
God, andbecomesridof hisor her egoandworldlyattachment. (Theresultisthat) suchapersonbecomeslike
Himwithwhoselovethatpersonisimbued, andmergesintheeternal Being.(5)
Stressingagainupontheimportanceof Godsgrace, GuruJi says: (O myfriends), onlywhenGodcastsHis
glanceof graceisapersonimbuedwithHisLove, throughreflectionontheGurusWord. Byservingthetrue
Guru(byfollowinghisadvice), equipoisedevelopsinaperson, andhisor her egoanddesirearestilled. Then
God, thegiverof merits, residesinonesheartandonekeepsHimenshrinedinthemind.(6)
Guru Ji further says: (O my friends), my God is always perfect and immaculate. Therefore, He can be
obtainedonly withapuremind. If God's Name(thetreasureof all comforts) abides intheheart, thenones
maladyof egogoesaway(andonesmindbecomesimmaculate). I amthereforealwaysasacrificetothetrue
GuruwhohasrecitedtheholyWord(thedivinesong) tome.(7)
Heconcludestheshabad bystressingonceagainupontheimportanceof theGuru. Hesays: Evenif onesays
inonesownmindthat he(or she) hasstilledhis(or her) egoandmakesothersalsosayso, (still) without the
Gurusguidanceonesegodoesnt depart. Godisthelover of Hisdevotees, andthegiver of peace. HeinHis
gracecomes intothemind. Inshort, O Nanak, GodHimself blesses aperson withsublimeawakeningand
throughtheGurugrantsthatpersonhonor andglory.(8-1-18)
The message of the shabad is that only through Gods grace and guidance of the true Guru one can
purify ones mind of evils like ego and worldly desires. Then reflecting on God with true love and
devotion, one obtains enlightenment and merges in Him.
haumYkrmkmwvdyj mf Mf ul gYiqnAwie ] ha-umai karam kamaavday jamdand lagai tin
aa-ay.
ij siqgurusyvinsyaubryhir syqI il v
l wie ]1]
je satgur sayvan say ubray har saytee liv laa-ay.
||1||
mnrygurmuiKnwmuiDAwie] man ray gurmukh NaamDhi-aa-ay.
Duir pUrib krqYil iKAwiqnwgurmiq nwim
smwie ]1] rhwau]
Dhur poorab kartai likhi-aa tinaa gurmat Naam
ivxusiqgur prqIiqnAwveI nwimn l wgoBwau] vin satgur parteet na aavee Naam na laago
bhaa-o.
supnYsuKunpwveI duKmihsvYsmwie ]2] supnai sukh na paav-ee dukh meh savai
samaa-ay. ||2||
j yhir hir kIcYbhuqul ocIAYikrqun myitAw
j wie ]
jay har har keechai bahut lochee-ai kirat na
mayti-aa jaa-ay.
hir kwBwxwBgqI mMinAwsyBgq peydir
Qwie ]3]
har kaa bhaanaa bhagtee mani-aa say bhagat
pa-ay dar thaa-ay. ||3||
gurusbduidVwvYrMg isauibnuikrpwl ieAwn
j wie ]
gur sabad dirhaavai rang si-o bin kirpaa la-i-aa na
jaa-ay.
j ysauAMimRqunIrIAYBI ibKuPl ul wgYDwie ]4] jay sa-o amrit neeree-ai bhee bikh fal laagai
Dhaa-ay. ||4||
syj nscyinrml yij nsiqgur nwil ipAwru] say jan sachay nirmalay jin satgur naal pi-aar.
siqgur kwBwxwkmwvdyibKuhaumYqij ivkwru]5] satgur kaa bhaanaa kamaavday bikh ha-umai taj
vikaar. ||5||
mnhiT ikqYaupwie n CUtIAYisimRiq swsqRsoDhu
j wie ]
manhath kitai upaa-ay na chhootee-ai simrit
saastar soDhhu jaa-ay.
imil sMgiqswDUaubrygur kwsbdukmwie ]6] mil sangat saaDhoo ubray gur kaa sabad
kamaa-ay. ||6||
hir kwnwmuinDwnuhYij suAMqun pwrwvwru]
har kaa NaamniDhaan hai jis ant na paaraavaar.
gurmuiKsyeI sohdyij nikrpwkrykrqwru]7] gurmukh say-ee sohday jin kirpaa karay kartaar.
||7|
nwnk dwqweykuhYdUj wAaurunkoie ] naanak daataa ayk hai doojaa a-or na ko-ay.
gur prswdI pweIAY krim prwpiq hoie ]
8]2]19]
gur parsaadee paa-ee-ai karam paraapat ho-ay.
||8||2||19||
SIRI RAAG MEHLA3
Inthepreviousshabad, GuruJi toldusthat onlythroughtheadviceof thetrueGuru, couldonepurify ones
mind of evils like ego and worldly desires. Then reflecting on God with love and devotion, one obtains
enlightenment and merges in Him. In this shabad also, he lays emphasis upon the primacy of the Guru's
guidance, andGod'sNameover andaboveall othermethodsof achievingsalvation.
Hesays: Theywhoperformprescribedritualsandtakeprideinthemsuffer theblowsof Yama (thedemonof
death) ontheir heads(andkeepsufferingthepainsof birthanddeath. Ontheother hand), thosewhoservethe
Guru(byfollowinghisadvice) areimbuedwithGodslove, andare(therefore) saved(fromsuchpains).(1)
Therefore, GuruJi adviseshimself andus: "O my mind, under theguidanceof theGuru, meditateonGod's
Name. (However, only) thosewhoarepreordainedby theCreator get absorbedin(Gods) Namethroughthe
Gurusinstruction.(1-pause)
Explainingwhy, onecannot findpeacewithout theGurusguidance, hesays: Without theGurusguidance,
faithandlovefor theNamedoesnot ariseinone'smind. Therefore, onedoes not findpeaceevenindream;
suchapersonremainsembroiledinpains.(2)
Next, explainingwhywecannot meditateonGodsNamewithout firstseekingtheGurusguidance, hesays:
Evenif welongtorepeatGodsName(without theguidanceof theGuru, wecannot doso). Whatiswritten
in ones destiny cannot beerased(andtheminddoesnt remainattuned to God). Only thosedevotees who
haveacceptedGodswill (andfollowtheGurusguidance) areacceptedinGodsCourt(andtheir mindeasily
becomesimbuedwiththeloveof GodsName).(3)
Explainingfurther howtheGuruhelpsus, hesays: Withgreatlove, theGuruenshrines(themantraof Gods)
Nameinour heart, but without (Gods) grace, theGurucannot beattained. Without theGuru, apersonislike
a(poisonous) treewhich, evenif irrigatedwithnectar ahundredtimes, still bearspoisonousfruit.(4)
Therefore, GuruJi says: Thosewhobear lovefor thetrueGuruaretruthful andpure. Sheddingthepoisonof
egoandevil fromwithintheir minds, theyactaccordingtothetrueGuruswill.(5)
Stressinguponthefutilityof tryingtoattainsalvationthroughsheer obstinacyof mind, hesays: Wemaygo
and consult theShastras and Simritis (Hindu holy books; wewill findthat) we can never finddeliverance
(frombirth and death by practicing austerities, or) through obstinacy of mind. Only those who joined the
companyof thesaintlypeopleandhavelivedinaccordancewiththeGuruswordhavebeensaved."(6)
GuruJi thereforestates: God'sNameis(such) atreasure, whosemeritshavenoendor limit. (However), only
thoseGurusfollowersonwhomGodshowersHisGraceobtainthishonor.(7)
Inconclusion, hesays: O Nanak, thereisonlyoneGiver (of all creatures, and) noother. Heisattainedonly
throughthegraceof theGuru, anditisthroughpre-ordainedgooddestinythat(theGuru) ismet.(8-2-19)
The message of the shabad is that Gods Name is the most valuable treasure, which alone can save us
from the perpetual pain of birth and death. The one and only way to obtain this treasure is to join the
congregation of saintly persons, and live in accordance with the guidance of the Guru.
pMnw66 SGGS P- 66
pMKI ibriKsuhwvVwscucugYgur Bwie ] pankhee birakh suhaavrhaa sach chugai gur
bhaa-ay.
hir rsupIvYshij rhYauf YnAwvYj wie ] har ras peevai sahj rahai udai na aavai jaa-ay.
inj Gir vwsw pwieAw hir hir nwim
smwie ]1]
nij ghar vaasaa paa-i-aa har har Naam
samaa-ay. ||1||
mnrygur kI kwr kmwie ] man ray gur kee kaar kamaa-ay.
gur kYBwxYj ycl ih qwAnidnurwcih hir
nwie ]1] rhwau]
gur kai bhaanai jay chaleh taa an-din raacheh har
naa-ay. ||1|| rahaa-o.
pMKI ibrKsuhwvVyaUf ihchuidis j wih] pankhee birakh suhaavrhay oodeh chahu dis jaahi.
j yqwaUf ihduKGxyinqdwJ ihqYibl l wih] jaytaa oodeh dukh ghanay nit daajheh tai billaahi.
ibnugur mhl unj wpeI nwAMimRqPl pwih]2] bin gur mahal na jaap-ee naa amrit fal paahi. ||2||
gurmuiKbRhmuhrIAwvl wswcYshij suBwie ] gurmukh barahm haree-aavlaa saachai sahj
subhaa-ay.
swKwqIininvwrIAweyk sbidil v l wie ] saakhaa teen nivaaree-aa ayk sabad liv laa-ay.
AMimRqPl uhir eykuhYAwpydyie Kvwie ]3] amrit fal har ayk hai aapay day-ay khavaa-ay.
||3||
mnmuKaUBysuik geynwPl uiqMnwCwau] manmukh oobhay suk ga-ay naa fal tinnaa
chhaa-o.
iqMnwpwis n bYsIAYEnwGrunigrwau] tinnaa paas na baisee-ai onaa ghar na giraa-o.
ktIAihqYinqj wl IAihEnwsbdun nwau]4] katee-ah tai nit jaalee-ah onaa sabad na naa-o.
||4||
hukmykrmkmwvxypieAYikriqiPrwau] hukmay karamkamaavnay pa-i-ai kirat firaa-o.
hukmydrsnudyKxwj hByj ihqhj wau] hukmay darsan daykh-naa jah bhayjeh tah jaa-o.
hukmyhir hir minvsYhukmysic smwau]5] hukmay har har man vasai hukmay sach samaa-o.
||5||
hukmunj wxihbpuVyBUl yiPrihgvwr ] hukamna jaaneh bapurhay bhoolay fireh gavaar.
mnhiTkrmkmwvdyinqinqhoihKuAwru] manhath karamkamaavday nit nit hohi khu-aar.
AMqir sWiqnAwveI nwsic l gYipAwru]6] antar saa
N
t na aavee naa sach lagai pi-aar. ||6||
gurmuKIAwmuhsohxygur kYhyiqipAwir ] gurmukhee-aa muh sohnay gur kai hayt pi-aar.
scI BgqI sic rqydir scYsicAwr ] sachee bhagtee sach ratay dar sachai sachiaar.
AweysyprvwxuhYsBkul kwkrihauDwru]7] aa-ay say parvaan hai sabh kul kaa karahi uDhaar.
||7||
sBndrI krmkmwvdyndrI bwhir n koie ] sabh nadree karam kamaavday nadree baahar na
ko-ay.
j YsI ndir kir dyKYscwqYswhI kohoie ] jaisee nadar kar daykhai sachaa taisaa hee ko
ho-ay.
nwnk nwim vf weIAw krim prwpiq
hoie ]8]3]20]
naanak Naamvadaa-ee-aa karamparaapat ho-ay.
||8||3||20||
SIRI RAAG MEHLA 3
Inthepreviousshabad, GuruJi gaveusthemessagethat GodsNameisthemost valuabletreasure, which
alonecansaveusfromtheperpetual painof birthanddeath. Theoneandonlywaytoobtainthistreasure
is to join thecongregation of saintly persons, andliveinaccordancewith theguidanceof theGuru. But
therearestill many who instead of Gurus advicefollow thedictates of their own mind. In this shabad,
Guru Ji describes thedifference between those who follow the Gurus advice, and theself-willed, who
followtheir ownmind.
Citingtheexampleof atreeandthedifferent kindsof birdsperchingonit, GuruJi first describesthestate
of aGurus follower. Hesays: TheGuru-followingbird(soul) looks beautiful sittingonthe(body) tree,
becauseimbued withloveanddevotion for theGuru, it pecks at thefruit of truth. It drinks thenectar of
Gods (Name), andlives inspiritual bliss andpeace. It doesnt fly, nor does it comeandgo (insearchof
worldly feeds). It has obtained an abode in its own home (where God resides), and always remains
absorbedinrememberingGod.(1)
Therefore, advising himself (and us) to follow theexampleof such aGuru-following soul, hesays: O
my mind, dowhat theGurusays, becauseif youact accordingtotheGurus will, thenday andnight you
will remainabsorbedinGodsName(andwouldalwaysremaininbliss).(1-pause)
Now, describingthestateof self-willedpeopleusingthesamemetaphor of birds, GuruJi says: Thereare
thosebirds(or humansouls) who, eventhoughsittingonbeautiful trees(humanbodies), fly inall thefour
directions(andremainpre-occupiedwithoneworldlyaffair or theother). However, moretheyfly(after
the feed of worldly wealth), more they suffer in pain. Every day they burn (with worldly desires), and
bewail. Without (the guidance of) the Guru, they do not behold God's mansion, nor do they obtain the
immortal fruit(of GodsName).(2)
Revertingto theGuru-followingperson, GuruJi says: TheGuru-followingSikhis likeGod's evergreen
tree. Such aperson remains attunedto God, andabsorbed inHis loveanddevotion inastateof spiritual
serenity. By always remainingimmersedintheoneholy Word(or hymninpraiseof God), it conquersall
thethreebranches (or qualities of Maya; theurges for power, vice, or virtue, called raajas, taamas, and
saattak. Thispersonfirmlybelievesthat) GodsNameistheonlynectar (like) fruit, whichGodbestowsin
Hisgraceandmakesthemortal eat (andabsorbinthemind). (3)
Advisingushowtodeal withself-willedpeople, GuruJi says: Theself-willedpeoplearelikethosetrees
which wither away while standing. They neither bear fruit, nor yield shade, (they are of no help to
anybody). Weshouldnot even sit near them. They do not haveany homeor placeof their own, (they do
not have any spiritual knowledge). They are just (like) firewood which are daily cut down and burnt.
(They always remain unhappy and miserable), because they have neither the holy Word, (the Gurus
guidance), nor GodsName(whichcansavethem). (4)
Naturally the question arises, why some human beings remain self-conceited? Explaining this mystery,
Guru Ji says: (Actually, thereis nothing in thecontrol of human beings) because they act according to
God's command, andwander (inthecycles of birthanddeath, inaccordancewiththeir destiny basedon)
the deeds done by themin previous births. According to God's command, the mortals who are blessed
with His sight (remain in attendancein Gods service), and accordingto His orders they go whereGod
sends them(and live in obedience to Gods will). According to God's will, His Name abides (in their
hearts), anditisinHiswill that theybecomemergedintheTrueOne.(5)
Commenting on the conduct of the self-conceited persons, Guru Ji says: The wretched (self-willed)
peopledo not understandGod's will, andremain lost indoubt. (Instead of following theGuru's advice),
they performdeeds according to the dictates of their mind: therefore each and every day, they suffer
disgraceanddistress. Theyneither attainpeaceof mind, nor imbibelovefor Truth.(6)
Regarding the Gurus followers, he says: Being in love with the Guru, the Gurus followers look
beauteous. Theirsisthetrueworship; they areimbuedwithtruth, andarejudgedtrue(andarehonoredin
Gods court). Approved is their advent into this world, because they not only save themselves, but also
savetheir (entire) lineage.(7)
However, once again stating the cardinal principle, Guru Ji says: All people performdifferent deeds
accordingtoGod'scommand. NoneisoutsideHiscommand. Whatever kindof graceGodbestowsonany
one, that personbecomesof that kind. O Nanak, all honorscomethroughdevotiontoGodsName, which
isobtainedbyHisgrace.(8-3-20)
The message of this shabad is that although we cannot erase the writ of destiny, yet we should pray
to God to bless us with the Gurus guidance. Further we should keep meditating on His Name so
that we may become immaculate, and in His mercy God may save us also.
gurmuiKnwmuiDAweIAYmnmuiKbUJ npwie ] gurmukh Naam Dhi-aa-ee-ai manmukh boojh na
paa-ay.
gurmuiKsdwmuKaUj l yhir visAwmin Awie] gurmukh sadaa mukh oojlay har vasi-aa man aa-ay.
shj yhI suKupweIAYshj yrhYsmwie ]1] sehjay hee sukh paa-ee-ai sehjay rahai samaa-ay.
||1||
BweI rydwsindwswhoie ] bhaa-ee ray daasan daasaa ho-ay.
gur kI syvwgur BgiqhYivrl wpweykoie ]1]
rhwau]
gur kee sayvaa gur bhagat hai virlaa paa-ay ko-ay.
||1|| rahaa-o.
sdwsuhwgusuhwgxI j ycl ihsiqgur Bwie ] sadaa suhaag suhaaganee jay chaleh satgur
bhaa-ay.
sdwipruinhcl upweIAYnwEhumrYnj wie ] sadaa pir nihchal paa-ee-ai naa oh marai na
jaa-ay.
sbidiml I nwvICuVYipr kYAMik smwie ]2] sabad milee naa veechhurhai pir kai ank
samaa-ay. ||2||
hir inrml uAiq aUj l wibnugur pwieAwn
j wie ]
har nirmal at oojlaa bin gur paa-i-aa na jaa-ay.
pwTupVYnwbUJ eI ByKI BrimBul wie ] paath parhai naa boojh-ee bhaykhee bharam
bhulaa-ay.
gurmqI hir sdwpwieAwrsnwhir rsu
smwie ]3]
gurmatee har sadaa paa-i-aa rasnaa har ras
samaa-ay. ||3||
mwieAwmohucukwieAwgurmqI shij suBwie ] maa-i-aa moh chukaa-i-aa gurmatee sahj subhaa-ay.
pMnw67 SGGS P- 67
ibnusbdYj guduKIAwiPrYmnmuKwnogeI
Kwie ]
bin sabdai jag dukhee-aa firai manmukhaa no ga-ee
khaa-ay.
sbdynwmuiDAweIAYsbdysic smwie ]4] sabday Naam Dhi-aa-ee-ai sabday sach samaa-ay.
||4||
mwieAwBUl yisDiPrihsmwiDnl gYsuBwie ] maa-i-aa bhoolay siDh fireh samaaDh na lagai
subhaa-ay.
qInyl oA ivAwpqhYAiDk rhI l ptwie ] teenay lo-a vi-aapat hai aDhik rahee laptaa-ay.
ibnugur mukiqn pweIAYnwduibDwmwieAw
j wie ]5]
bin gur mukat na paa-ee-ai naa dubiDhaa
maa-i-aa jaa-ay. ||5||
mwieAwiks noAwKIAYikAwmwieAwkrm
kmwie ]
maa-i-aa kis no aakhee-ai ki-aa maa-i-aa karam
kamaa-ay.
duiKsuiKeyhuj IaubDuhYhaumYkrmkmwie ] dukh sukh ayhu jee-o baDh hai ha-umai karam
kamaa-ay.
ibnusbdYBrmun cUkeI nwivchuhaumY
j wie ]6]
bin sabdai bharamna chook-ee naa vichahu
ha-umai jaa-ay. ||6||
ibnupRIqI BgiqnhoveI ibnusbdYQwie n
pwie ]
bin pareetee bhagat na hova-ee bin sabdai
thaa-ay na paa-ay.
sbdyhaumYmwrIAYmwieAwkwBRmuj wie ] sabday ha-umai maaree-ai maa-i-aa kaa bharam
jaa-ay.
nwmupdwrQupweIAYgurmuiKshij suBwie ]7] Naampadaarath paa-ee-ai gurmukh sahj
subhaa-ay. ||7||
ibnugur gux nj wpnI ibnugux Bgiqn hoie] bin gur gun na jaapnee bin gun bhagat na ho-ay.
BgiqvCl uhir minvisAwshij imil AwpRBu
soie ]
bhagat vachhal har man vasi-aa sahj mili-aa parabh
so-ay.
nwnk sbdyhir swl whIAYkrimprwpiqhoie
]8]4]21]
naanak sabday har salaahee-ai karam paraapat
ho-ay. ||8||4||21||
SIRI RAAG MEHLA 3
In theprevious shabad, Guru Ji described thedifferencebetween aGuru-following and aself-conceited
personby usingthesymbolismof birdsof different kindssittingonatree. Inthisshabad, heelaborateson
that difference further by using the metaphor of bride-souls. He also tells us the basic cause of many
humanbeingsbecomingself-conceitedor egoistic.
He begins this shabad by saying: The Gurus followers meditate upon God's Name, but the self-
conceitedcannot understand(its importance). TheGurus followers arealways honored(inGods court),
andalways bear smilingfaces, becauseGodcomestoresideintheir heart. Inthisway, (without practicing
anyausterities) theyeasilyandspontaneouslyobtainpeace, andremainabsorbed(inGod). (1)
Then addressingus directly, Guru Ji says: "O brothers (andsisters), liveliketheslaves of Gods slaves.
The(true) serviceof theGuruliesintruedevotiontotheGuru(andfaithfullyfollowinghisadvice). But it
isonlyararepersonwhoobtainsthis(serviceor devotiontotheGuru).(1-pause)
Next, citing theexample of (soul) brides, Guru Ji says: The (soul) brides always remain married (and
united with God) if they act accordingto thewill of thetrueGuru. They obtain theeternal Spouse who
never diesor goesaway: onceunitedthroughthe(Gurus) wordtheynever separatefromHim, andmerge
intheembraceof their Groom.(2)
Nowtalkingabout GodHimself, GuruJi says: Godisimmaculateandexceedingly bright, but Hecannot
beattained without theGurus guidance. Theperson who only reads religious books cannot realizeHim,
and those who put on falsegarbs (of saintliness) arelost in delusion. It is only by following theGuru's
instructionsthat Godisattained, andthetongueremainspermeatedwithGod'selixir.(3)
Elaboratinguponthis idea, GuruJi says: Theperson who follows theGuru's instructions sheds lovefor
worldly riches easily, and effortlessly merges in God. On theother hand, without the word (the Guru's
instructions), theworldkeeps wanderinginpain(duetoitsattachment toMaya), whichhasconsumedthe
egoists and the way-wards. It is only through the Guru's word (or advice) that one meditates on God's
Name(Hispower andlight), anditisonlythroughtheGuru'swordthat oneisabsorbedinTruth.(4)
CommentingontheSidhas (whoseek miraculouspowers), GuruJi says: (What canwespeak of ordinary
people) when even men of miraclearelost inthepursuit of worldly power? They cannot concentrateon
their meditation. Maya (theobsession for worldly riches) pervades all thethreeworlds with its illusion,
and it has entangled these completely. Without the (guidance of the) Guru, a human being cannot find
liberation, nor isthedualitycausedbyMaya removed. (5)
Nowansweringthequestion: what Maya reallyis, hesays: If weask what isMaya andhowdoesMaya
work (on the minds of human beings, the answer is that under the influence of Maya) a human being
remainsboundinjoy andsorrow(cravingsfor theformer andseekingreleasefromthelatter) andactsout
of self-conceit or ego. However, without theGurus word(or guidance), neither canthedoubt (causedby
Maya) bedispelled, nor canself-conceit inthemindgoaway. (6)
Elaboratingonthenecessityof theGurusinstruction, hesays: Without (true) love, God'sworshipcannot
be performed; without the Guru's word (of guidance), no worship is accepted (in Gods court). It is
throughtheword(theGuru'sinstruction) that egoisremovedandtheillusionof Maya lifted. It isthrough
theGuru'sgracethat onespontaneouslyobtainsthecommodityof (GodsLove), HisName. (7)
Inconclusion, GuruJi says: Without theGurus guidance, virtues arenot revealed, andwithout virtues,
Gods worshipcannot beperformed. It is only by followingthewordof theGuruthat God (theLover of
devotees) is enshrinedin theheart, andis obtainedeffortlessly. O Nanak, only through theGuru's word
canGodbepraised, andonlybyHisgraceGodisobtained. (8-4-21)
The message of the shabad is that only by following the Gurus advice we can be rid of attachment
to Maya (the worldly riches and power) and self- conceit. Furthermore, only by acting on the advice
of the Guru we can develop true love for God and attain Him.
mwieAwmohumyrYpRiBkInwAwpyBrimBul wey] maa-i-aa moh mayrai parabh keenaa aapay
bharambhulaa-ay.
mnmuiKkrmkrihnhI bUJ ihibrQwj nmugvwey] manmukh karam karahi nahee boojheh birthaa
janamgavaa-ay.
gurbwxI iesuj g mihcwnxukrimvsYmin
Awey]1]
gurbaanee is jag meh chaanan karam vasai man
aa-ay. ||1||
mnrynwmuj phusuKuhoie] man ray Naamjapahu sukh ho-ay.
gurupUrwswl whIAYshij iml YpRBusoie ]1]
rhwau]
gur pooraa salaahee-ai sahj milai parabh so-ay.
||1|| rahaa-o.
BrmugieAwBauBwigAwhir crxI icqul wie ] bharam ga-i-aa bha-o bhaagi-aa har charnee chit
laa-ay.
gurmuiKsbdukmweIAYhir vsYminAwie ] gurmukh sabad kamaa-ee-ai har vasai man aa-ay.
Gir mhil sic smweIAYj mkwl un skYKwie ]2] ghar mahal sach samaa-ee-ai jamkaal na sakai
khaa-ay. ||2||
nwmwCIbwkbIruj uol whwpUrygur qygiqpweI ] Naamaa chheebaa kabeer jolaahaa pooray gur tay
gat paa-ee.
bRhmkybyqysbdupCwxihhaumYj wiqgvweI ] barahm kay baytay sabad pachhaaneh ha-umai
jaat gavaa-ee.
suir nr iqn kI bwxI gwvihkoie n mytYBweI ]3] sur nar tin kee banee gaavahi ko-ay na maytai
bhaa-ee. ||3||
dYq puqukrmDrmikCusMj mn pVYdUj wBwau
nj wxY]
dait put karam Dharam kichh sanjam na parhai
doojaa bhaa-o na jaanai.
siqguruByitAYinrml uhoAwAnidnunwmuvKwxY] satgur bhayti-ai nirmal ho-aa an-din Naam
vakhaanai.
eykopVYeykonwaubUJ YdUj wAvrun j wxY]4] ayko parhai ayko naa-o boojhai doojaa avar na
jaanai. ||4||
Ktudrsnj ogI sMinAwsI ibnugur BrimBul wey] khat darsan jogee sani-aasee bin gur bharam
bhulaa-ay.
siqgurusyvih qwgiq imiq pwvih hir j IaumMin
vswey]
satgur sayveh taa gat mit paavahi har jee-o man
vasaa-ay.
scI bwxI isauicqul wgYAwvxuj wxurhwey]5] sachee banee si-o chit laagai aavan jaan rahaa-
ay. ||5||
pMif q piV piV vwduvKwxih ibnugur Brim
Bul wey]
pandit parh parh vaad vakaaneh bin gur bharam
bhulaa-ay.
l KcaurwsIhPyrupieAwibnusbdYmukiqnpwey] lakh cha-oraaseeh fayr pa-i-aa bin sabdai mukat
na paa-ay.
j wnwaucyqYqwgiq pwey j wsiqgurumyil
iml wey]6]
jaa naa-o chaytai taa gat paa-ay jaa satgur mayl
milaa-ay. ||6||
sqsMgiq mih nwmuhir aupj Yj wsiqguruiml Y
suBwey]
satsangat meh Naam har upjai jaa satgur milai
subhaa-ay.
pMnw68 SGGS P- 68
mnuqnuArpI AwpugvweI cl wsiqgur Bwey] man tan arpee aap gavaa-ee chalaa satgur bhaa-
ay.
sd bil hwrI gur Apunyivthuij hir syqI icqu
l wey]7]
sad balihaaree gur apunay vitahu je har saytee
chit laa-ay. ||7||
sobRwhmxubRhmuj oibMdyhir syqI rMig rwqw] so baraahman barahm jo binday har saytee rang
raataa.
pRBuinkit vsYsBnwGt AMqir gurmuiK ivrl Y
j wqw]
parabh nikat vasai sabhnaa ghat antar gurmukh
virlai jaataa.
nwnk nwmuiml Yvif AweI gur kYsbid
pCwqw]8]5]22
naanak Naam milai vadi-aa-ee gur kai sabad
pachhaataa. ||8||5||22||
SIRI RAAG MEHLA 3
Intheprevious shabad, GuruJi told us that only by followingtheGurus advicecouldweget ridof our
attachment toMaya (theworldly richesandpower) andour self- conceit. Furthermore, it isonlyby acting
ontheadviceof theGuruthat wecandeveloptruelovefor GodandattainHim. Inthisshabad, hetellsus
whatisthereal sourceof attachmenttoMaya, andwhat isthebest waytobefreefromitsinfluence.
Guru Ji says: (O my friends), It is my God who has created theattachment to Maya, and He Himself
leads one into illusion. Many self-conceited people perform different deeds (rituals to get rid of this
attachment), but they donot understand(thereal purposeof suchrituals) andthey wastetheir lifeinvain.
Thewordof theGuruis thelight (thesourceof trueknowledge) inthis world. But, only throughGod's
graceisitenshrinedinonesmind.(1)
For thisreasonGuruJi says(tohimself andindirectly tous): O mymind, meditateontheName, sothat
youmayobtainpeace. Whenweeulogizetheperfect Guru, weeffortlesslyobtainthat God.(1-pause)
Explainingtheaboveadvice, hesays: By concentratingthemindonGods feet (His Name), illusionand
fear fleeaway. By leadingones lifeaccordingto theGurus (teachings or theholy) word, Godcomes to
resideintheheart. When aperson is thus mergedintheTruth(andattunedtoGod), even thedemon (or
fear of) deathcannot devour (scare) that person.(2)
Citingmany legendry examples to illustratehis point, GuruJi says: Nam Dev, thetailor, andKabir, the
weaver obtained salvation (by receiving instruction) from the perfect Guru. These knowers of God
understood the word (of God), and they completely rooted out their ego and caste-complex (fromtheir
minds). Asaresult, (theybecamesoexaltedthat) demigodsandhumanbeingsnowsingtheir hymns, and
noonecanerasetheir name, O brother.(3)
Next, givingtheexampleof Prehlaad, thesonof ademonkingHarnakash, hesays: Prehlaad, thesonof
ademon(Harnakash), refusedtoreadany religious books, performfaithrituals, or practiceausterities (as
advisedby Pundits or histeachers). Except lovefor God, hedidnot carefor anything. Bymeetingthetrue
Guru, hebecameimmaculate, and meditated on God's Nameday andnight. He read about thepraiseof
onlyoneGod, andrecognizedonlyoneGodandnoneother (sohewassavedbyGod). (4)
GuruJi now comments on thefateof thosewho call themselves great yogis, andsanyasis (ascetics), the
followers of all the six monastic orders (mentioned in Shastras, the Hindu religious books). He says:
Without theguidanceof theGuru, even thefollowers of six Shastras, yogis andrecluses remain lost in
illusion. Onlyby servingthetrueGuru, (by followinghisinstruction) cantheyfindsalvationandenshrine
God intheir heart. Whenones mindgets attunedtothetrueGurbani (theholy wordof theGuru), ones
comingsandgoingsintheworldcease.(5)
Regarding those Pundits who claimto be great scholars, Guru Ji says: By reading and studying (the
Vedas, and Shastras, without understanding their true message), these Pundits set afoot controversies.
Without the(guidanceof the) Gurutheyarealsolost inillusion. Theykeepwanderingthroughtherounds
of 8.4 million (species), and without following the Guru's word (or instruction), they dont obtain
salvation. It is only when they remember (Gods) Name, andwhen thetrueGuruunites themwithGod,
that theyattainemancipation.(6)
Nowtellingus fromwhereandhowwecanlearnto meditateonGods Name, hesays: When(by good
fortune) in a natural sort of way one meets the true Guru, then by remaining in his saintly company,
(devotion to) God's Name wells up (in ones mind. Then one says to one self): shedding all my self-
conceit fromwithin, I surrender my mindandbody to theGuru, anddowhat pleases thetrueGuru. Ever
andforever I amasacrificetotheGuru, whoattunesmymindtoGod. (7)
Finally, givinghisdefinitionof aBrahman( adivinescholar), GuruJi says: ThetrueBrahmanistheone
who knows God theCreator, and who is imbued with His love. TheCreator actually abides near, in all
hearts, but only afewGurus followers realizethis. O Nanak, it isonly by realizingtheCreator through
theGuru'sword, andbymeditatingonHisName, that oneobtainshonor (at thedivineportal).(8-5-22)
The message of the shabad is that it is only by listening to and following the word of the Guru
(Granth Sahib) and meditating on Gods Name that a person is freed from the entanglements of Maya
(the worldly riches and power), and obtains salvation: the state of eternal bliss.
shj YnosBl ocdI ibnugur pwieAwnj wie ] sahjai no sabh lochdee bin gur paa-i-aa na
jaa-ay.
piVpiVpMif qj oqkI QkyByKI BrimBul wey] parh parh pandit jotkee thakay bhaykhee bharam
bhulaa-ay.
gur Byty shj upwieAwAwpxI ikrpwkry
rj wie ]1]
gur bhaytay sahj paa-i-aa aapnee kirpaa karay
rajaa-ay. ||1||
BweI rygur ibnushj unhoie] bhaa-ee ray gur bin sahj na ho-ay.
sbdYhI qyshj uaUpj Yhir pwieAwscusoie ]1]
rhwau]
sabdai hee tay sahj oopjai har paa-i-aa sach
shj ygwivAwQwie pvYibnushj YkQnI bwid] sehjay gaavi-aa thaa-ay pavai bin sahjai kathnee
baad.
shj yhI BgiqaUpj Yshij ipAwir bYrwig ] sehjay hee bhagat oopjai sahj pi-aar bairaag.
shj YhI qy suK swiq hoie ibnushj Yj Ivxu
bwid]2]
sahjai hee tay sukh saat ho-ay bin sahjai jeevan
baad. ||2||
shij swl whI sdwsdwshij smwiDl gwie ] sahj saalaahee sadaa sadaa sahj samaaDh
lagaa-ay.
shj yhI gux aUcrYBgiqkryil v l wie ] sehjay hee gun oochrai bhagat karay liv laa-ay.
sbdyhI hir minvsYrsnwhir rsuKwie ]3] sabday hee har man vasai rasnaa har ras
khaa-ay. ||3||
shj ykwl uivf wirAwsc srxweI pwie ] sehjay kaal vidaari-aa sach sarnaa-ee paa-ay.
shj yhir nwmuminvisAwscI kwr kmwie ] sehjay har Naamman vasi-aa sachee kaar
kamaa-ay.
syvf BwgI ij nI pwieAwshj yrhysmwie ]4] say vadbhaagee jinee paa-i-aa sehjay rahay
samaa-ay. ||4||
mwieAwivic shj unaUpj YmwieAwdUj YBwie ] maa-i-aa vich sahj na oopjai maa-i-aa doojai
bhaa-ay.
mnmuKkrmkmwvxyhaumYj l Yj l wie ] manmukh karam kamaavnay ha-umai jalai
jalaa-ay.
j MmxumrxuncUkeI iPir iPir AwvYj wie ]5] jaman maran na chook-ee fir fir aavai jaa-ay.
||5||
iqRhuguxwivic shj unpweIAYqRYgux Brim
Bul wie ]
tarihu gunaa vich sahj na paa-ee-ai tarai gun
bharambhulaa-ay.
pVIAYguxIAYikAwkQIAYj wmuMFhuGuQwj wie ] parhee-ai gunee-ai ki-aa kathee-ai jaa mundhhu
ghuthaa jaa-ay.
cauQypdmihshj uhYgurmuiKpl Ypwie ]6] cha-uthay pad meh sahj hai gurmukh palai
paa-ay. ||6||
inrgux nwmuinDwnuhYshj ysoJ I hoie] nirgun NaamniDhaan hai sehjay sojhee ho-ay.
guxvMqI swl wihAwscyscI soie ] gunvantee salaahi-aa sachay sachee so-ay.
Buil Awshij iml wiesI sbidiml wvwhoie]7] bhuli-aa sahj milaa-isee sabad milaavaa ho-ay.
||7||
ibnushj YsBuAMDuhYmwieAwmohugubwru] bin sahjai sabh anDh hai maa-i-aa moh gubaar.
shj yhI soJ I peI scYsbidApwir ] sehjay hee sojhee pa-ee sachai sabad apaar.
AwpybKis iml wieAnupUrygur krqwir ]8] aapay bakhas milaa-i-an pooray gur kartaar. ||8||
shj yAidstupCwxIAYinrBauj oiqinrMkwru] sehjay adisat pachhaanee-ai nirbha-o jot
nirankaar.
sBnwj IAwkwiekudwqwj oqI j oiqiml wvxhwru] sabhnaa jee-aa kaa ik daataa jotee jot
milaavanhaar.
pUrYsbidsl whIAYij s dwAMqunpwrwvwru]9] poorai sabad salaahee-ai jis daa ant na
paaraavaar. ||9||
igAwnIAwkwDnunwmuhYshij krihvwpwru] gi-aanee-aa kaa Dhan Naam hai sahj karahi
vaapaar.
Anidnul whwhir nwmul YinAKut BryBMf wr ] an-din laahaa har Naam lain akhut bharay
bhandaar.
nwnk qoit n AwveI dIeydyvxhwir ]10]6]23] naanak tot na aavee dee-ay dayvanhaar.
||10||6||23||
SIRI RAAG MEHLA 3
In theprevious shabad, Guru Ji advised us that it is only by listening to and following theword of the
GuruandmeditatingonGods Namethat apersonis freedfromtheentanglements of worldly riches and
power, and obtains salvation or thestate of eternal bliss and equipoise. In this shabad, he tells us how
preciousthisstateis, andwhoisthatpersonthroughwhomthisinvaluablejewel canbeobtained.
Hecalls this stateof bliss andequipoiseSehaj andsays: Theentireworldcraves for Sehaj, but without
the guidance of the Guru it cannot be attained. (What to say of ordinary people, even) scholars and
astrologers havegrown weary readingabout it, andthose wearingholy garbs havebeen lost indelusion
(but havefailedto attainthis state)? It is only when God has shown His gracethat mortals havemet the
Guru(andfollowinghisadvice, haveattainedSehaj). (1)
So Guru Ji says: O brother, without the(guidanceof the) Guru, Sehaj (thestateof equipoise) doesnt
arise. Onlyby attuningonesmindtotheGurusworddoesoneattainpoise, andmeet that eternal (God).
(1-pause)
Commenting on thevirtues of Sehaj, he says: Only the singing of Gods praises in a state of poise is
accepted(inGodsCourt), andwithout equipoiseall recitationisinvain. Only inastateof equipoisethat
real devotion emanates, anddivineknowledge, Gods love, anddetachment fromtheworldareachieved.
Onlyinastateof equipoisejoyandpeacearise: without thistranquility, theentirelifeisinvain.(2)
Therefore, Guru Ji advises: (O my friends), always praise God and meditate upon Himin a state of
calmness. Oneshouldalways singpraises of Godinastateof equipoise, andmeditate(onGod) inastate
of Sehaj. In this way (by following the Gurus advice) God comes to reside in ones heart, and ones
tonguetastestherelishof God. (3)
Elaboratingon themerits of Sehaj, GuruJi says: By takingtherefugeof theeternal (God) andattaining
Sehaj (the stateof calmness people have) banished (thefear of) death fromtheir minds. By performing
truthful (righteous) deeds, Gods Name has easily been enshrined in their minds. So very fortunate are
thosewhohaveobtained(GodsName), andhaveimperceptiblyremainedabsorbedinit.(4)
ExplainingwhySehaj cannot beobtainedwhilebeingattachedtoMaya (theworldlyriches), GuruJi says:
This stateof Sehaj (or equipoise) doesnt arisewhilebeingattachedto Maya, becauseit leads toduality
(or loveof worldlythingsinsteadof lovefor God). Tododeedsinsuchself-conceit isnothingbut burning
oneself and others inego. Therefore, ones cycleof birth and deathdoes not end andonekeeps coming
andgoing(fromthisworld) againandagain. (5)
Cautioningus against livinginany of thethreemodes of Maya (theimpulses for vice, virtue, or power),
Guru Ji says: Whileliving under (theinfluenceof) thethreemodes, thestate of Sehaj is not obtained,
because all the three kinds of impulses make one lost in doubt. How can there be any use of reading,
studying, andpreaching, whenoneisgoingaway fromthevery fundamental concept (of God's Love)? It
is only inthefourthstage(calledTurya), that thereis calmness andspiritual bliss, whichareobtainedby
theGurusgrace.(6)
Explainingtheblessingsobtainedby meditatingonGodsName, GuruJi says: TheNameof God, whois
aboveall themodes (of Maya), isthetruetreasure. Itsunderstandingor realizationcomesonlyinthestate
of Sehaj. Those meritorious souls who have praised it have also obtained trueglory. Merciful God will
(one day) imperceptibly unite (with Himself, those) who have gone astray, but this union will happen
throughtheholyword(of theGuruonly).(7)
Elaboratingon theimportanceof Sehaj, GuruJi says: Without Sehaj, it is all darkness, fog, andillusion
of attachment to Maya. Through the priceless word (of advice of the Guru), some have imperceptibly
obtainedtherealizationof thetrueinfiniteCreator. ShowingHis grace, onHis owntheperfect Guru-God
hasunitedthemwithHim.(8)
Elaborating further on the merits of Sehaj (or the state of equipoise), Guru Ji says: Only in a state of
Sehaj werecognizetheinvisible(Creator), andthelight of theFormlessandFearlessGod. Healoneisthe
provider of all created beings, andunites their light withHis own (supreme) light. WeshouldpraiseHim
through(Gurbani), thewordof theperfect Guru, becausethereisnoendor limit(toHisgreatness).(9)
GuruJi concludesthisshabad by tellinguswhat istruewealthfor thedivinelyenlightenedones, andfrom
wheretheyobtainit. Hesays: For theenlightened(ones), GodsNameistheir truewealth, andtheytrade
inandacquireit inastateof equipoise. Day andnight, they reaptheprofit of His Name. Therefore, their
inexhaustiblestorehousesremainbrimful (withthewealthof GodsName, or divinelove). O Nanak, (for
them), thereisnever anyshortageof thistreasure, whichtheGiver hasbestowedonthem.(10-6-23)
The message of this shabad is that following Guru's instructions we should praise God and meditate
on His Name. So that, we may be united with Him and enjoy a state of Sehaj, or eternal bliss.
pMnw69 SGGS P- 69
siqguir imil AYPyrunpvYj nmmrx duKuj wie ] satgur mili-ai fayr na pavai janammaran dukh
jaa-ay.
pUrYsbidsBsoJ I hoeI hir nwmYrhYsmwie ]1] poorai sabad sabh sojhee ho-ee har Naamai rahai
samaa-ay. ||1||
mnmyrysiqgur isauicqul wie ] man mayray satgur si-o chit laa-ay.
inrml unwmusdnvqnoAwipvsYminAwie]1]
rhwau]
nirmal Naam sad navtano aap vasai man aa-ay.
||1|| rahaa-o.
hir j IaurwKhuApunI srxweI ij aurwKih iqau
rhxw]
har jee-o raakho apunee sarnaa-ee ji-o raakhahi
ti-o rahnaa.
gur kYsbidj IvqumrYgurmuiKBvj l uqrxw]2] gur kai sabad jeevat marai gurmukh bhavjal
tarnaa. ||2||
vf YBwig nwaupweIAYgurmiqsbidsuhweI ] vadai bhaag naa-o paa-ee-ai gurmat sabad
suhaa-ee.
AwpyminvisAwpRBukrqwshj yrihAw
smweI ]3]
aapay man vasi-aa parabh kartaa sehjay rahi-aa
samaa-ee. ||3||
ieknwmnmuiKsbdun BwvYbMDinbMiD
BvwieAw]
iknaa manmukh sabad na bhaavai banDhan banDh
bhavaa-i-aa.
l K caurwsIh iPir iPir AwvYibrQwj nmu
gvwieAw]4]
lakh cha-oraaseeh fir fir aavai birthaa janam
gavaa-i-aa. ||4||
BgqwminAwnduhYscYsbidrMig rwqy] bhagtaa man aanand hai sachai sabad rang raatay.
Anidnugux gwvihsdinrml shj ynwim
smwqy]5]
an-din gun gaavahi sad nirmal sehjay Naam
samaatay. ||5||
gurmuiKAMimRqbwxI bol ihsBAwqmrwmu
pCwxI ]
gurmukh amrit banee boleh sabh aatamraam
pachhaanee.
eykosyvineykuArwDihgurmuiKAkQkhwxI ]6] ayko sayvan ayk araaDheh gurmukh akath
kahaanee. ||6||
scwswihbusyvIAYgurmuiKvsYminAwie ] sachaa saahib sayvee-ai gurmukh vasai man aa-ay.
sdwrMig rwqysc isauApunI ikrpwkry
iml wie ]7]
sadaa rang raatay sach si-o apunee kirpaa karay
milaa-ay. ||7||
AwpykrykrweyAwpyieknwsuiqAwdyie
j gwie ]
aapay karay karaa-ay aapay iknaa suti-aa day-ay
jagaa-ay.
Awpymyil iml wiedwnwnk sbid
smwie ]8]7]24]
aapay mayl milaa-idaa naanak sabad samaa-ay.
||8||7||24||
SIRI RAAG MEHLA 3
Intheprevious shabad, GuruJi advised us that weshouldpraiseGod andmeditateon His Nameso that
wemay beunited withHim, andenjoy aneverlastingstateof Sehaj (or eternal bliss). In this shabad, he
elaborates on theblessings received by thosewho follow theGurus advice, and praiseGod through the
perfect wordof theGuru(theGurbani, enshrinedinGuruGranthSahib).
Hesays: After meetingthetrueGuru, oneisnot madetowander (throughmyriadof species), andones
pain of birth and death goes away. By reflecting on the perfect word (of the Guru), one obtains full
understanding, andremainsabsorbedinGod'sName.(1)
Thereforeadvisinghimself (andus), GuruJi says: "O mymind, fix your attentionon(what) thetrueGuru
(says. Bydoingso), theever blissful immaculateNameof Godcomestoabideintheheart."(1-pause)
Guru Ji therefore prays: "O God, in whatever state You keep us, we have to remain in that state.
(Therefore), pleasekeepusalwaysinYour shelter. (I alsobelievethat) thepersonwhofollows theGurus
teachings (andso completely erases his ego, as if that person has) diedwhilealive: such aperson swims
acrossthedreadful worldlyocean(andobtainssalvation).(2)
Explaining how beneficial Gods Name is, he says: It is by great good fortune that one obtains the
(precious commodity of) Gods Name. By following the Gurus wisdomthrough his word, (ones) life
becomesbeauteous, andGodtheCreator Himself imperceptiblycomestoabideinonesmind.(3)
Commentingontheself-willed, GuruJi says: But therearesomeegocentrics, towhomthe(Guru's) word
doesnt sound pleasing. Bound in thechains (of Maya, such people) aremadeto suffer in thecycles of
birthanddeath. Theyarerepeatedlyborninmillionsof species, andtheywastetheir lifeinvain. (4)
However, regarding thestateof devotees, Guru Ji says: Thedevotees (of God) always feel bliss intheir
hearts. They always remain imbued with thelove of theeternal word. Day and night, they always sing
praisesof theimmaculateGod, andimperceptiblymergeinHisName.(5)
Elaborating on the blissful state of the Gurus followers, he says: The Gurus followers always utter
nectar-sweet words, becausethey recognizeGod pervadingthroughout all creation. They serveonly one
God, andmeditateonlyonHim, andtheydiscourseabout that Godwhosestoryisbeyonddescription.(6)
Therefore, Guru Ji advises: We should serve (and praise) the eternal Master through (Gurbani), the
Gurusword, sothat Hemaycometoresideinour hearts. TheywhoremainimbuedwithHislove, by His
graceareunitedwithHim. (7)
But before concluding the shabad, Guru Ji cautions us against any self-conceit about our efforts or
success. He says: (God) Himself does (everything), makes others do (what He wants), and He Himself
awakens some fromthe slumber (of Maya). O Nanak, on His own, God unites a person with Himby
absorbingthat personin(theGurus) word. (8-7-24)
The message of the shabad is that we should completely surrender ourselves to the will of God, and
also pray to Him to take mercy on us, and by absorbing us in His Name (under the Guru's
instruction), bless us also with His union.
siqguir syivAYmnuinrml wBeypivqusrIr ] satgur sayvi-ai man nirmalaa bha-ay pavit sareer.
minAwndusdwsuKupwieAwByitAwgihr
gMBIru]
man aanand sadaa sukh paa-i-aa bhayti-aa gahir
gambheer.
scI sMgiqbYsxwsic nwimmnuDIr ]1] sachee sangat baisnaa sach Naamman Dheer. ||1||
mnrysiqgurusyiv insMgu] man ray satgur sayv nisang.
siqgurusyivAYhir min vsYl gYn mYl u
pqMgu]1] rhwau]
satgur sayvi-ai har man vasai lagai na mail patang.
||1|| rahaa-o.
scYsbidpiqaUpj Yscyscwnwau] sachai sabad pat oopjai sachay sachaa naa-o.
ij nI haumYmwir pCwixAwhauiqnbil hwrY
j wau]
jinee ha-umai maar pachhaani-aa ha-o tin balihaarai
jaa-o.
mnmuKscun j wxnI iqnTaur n kqhU
Qwau]2]
manmukh sach na jaannee tin tha-ur na kathoo
thaa-o. ||2||
scuKwxwscupYnxwscyhI ivic vwsu] sach khaanaa sach painnaa sachay hee vich vaas.
sdwscwswl whxwscYsbidinvwsu] sadaa sachaa salaahnaa sachai sabad nivaas.
sBuAwqmrwmupCwixAwgurmqI inj Gir
vwsu]3]
sabh aatam raam pachhaani-aa gurmatee nij ghar
vaas. ||3||
scuvyKxuscubol xwqnumnuscwhoie] sach vaykhan sach bolnaa tan man sachaa ho-ay.
scI swKI aupdysuscuscyscI soie ]
sachee saakhee updays sach sachay sachee so-ay.
ij MnI scuivswirAwsyduKIeycl yroie]4] jinnee sach visaari-aa say dukhee-ay chalay ro-ay.
||4||
siqguruij nI nsyivE syikquAweysMswir ] satgur jinee na sayvi-o say kit aa-ay sansaar.
j mdir bDymwrIAihkUk nsuxYpUkwr ] jamdar baDhay maaree-ah kook na sunai pookaar.
ibrQwj nmugvwieAwmir j Mmihvwrovwr ]5] birthaa janam gavaa-i-aa mar jameh vaaro vaar.
||5||
pMnw70 SGGS P- 70
eyhuj guj l qwdyiKkYBij peysiqgur srxw] ayhu jag jaltaa daykh kai bhaj pa-ay satgur sarnaa.
siqguir scuidVwieAwsdwsic sMj imrhxw] satgur sach dirhaa-i-aa sadaa sach sanjamrahnaa.
siqgur scwhYboihQwsbdyBvj l uqrxw]6] satgur sachaa hai bohithaa sabday bhavjal tarnaa.
||6||
l KcaurwsIhiPrdyrhyibnusiqgur mukiqn
hoeI ]
lakh cha-oraaseeh firday rahay bin satgur mukat na
ho-ee.
piVpiVpMif qmonI QkydUj YBwie piqKoeI ] parh parh pandit monee thakay doojai bhaa-ay pat
kho-ee.
siqguir sbdusuxwieAwibnuscyAvrun
koeI ]7]
satgur sabad sunaa-i-aa bin sachay avar na
ko-ee. ||7||
j oscYl weysysic l gyinqscI kwr krMin ] jo sachai laa-ay say sach lagay nit sachee kaar
karann.
iqnwinj Gir vwswpwieAwscYmhil rhMin] tinaa nij ghar vaasaa paa-i-aa sachai mahal rahann.
nwnk Bgq suKIey sdw scY nwim
rcMin]8]17]8]25]
naanak bhagat sukhee-ay sadaa sachai Naam
rachann.||8||17||8||25||
SIRI RAAG MEHLA 3
Instanza(7) of theprevious shabad, GuruJi advisedus that weshouldpraisetheeternal Master through
theGurus word, so that Hemay cometoresideinour hearts. Inthis shabad, heelaborates onthemerits
of followingthetrueGuru, andhowit will makeusleadanhonest lifeanduniteuswiththeeternal God.
Hesays: By servingthetrueGuru(by followinghisadvice), themindbecomesimmaculateandthebody
becomes pure, (andoneis ridof undesirabletendencies. Beingimmaculate), themindexperiences astate
of bliss and eternal peace, as if it has seen the sight of the unfathomable God. In short, by joining the
society of thetrue(Guru), ones mindis attunedtoHis eternal Name, whichgives onemental peaceand
tranquility.(1)
Therefore, advising himself (and us), Guru Ji says: "O my mind, serve the Guru (follow his advice),
without any hesitation, becauseby servingthetrueGuru, God comes to abideintheheart andoneis not
pollutedbyanykindof dirt(or evil influence).(1-pause)
Elaboratingontheblessingsobtainedby followingGurusteachings, hesays: By actingonthetrueword
(of adviceof theGuru), oneobtains honor. They alonearethetruly (righteous persons) who meditateon
theeternal (Gods) Name. I amasacrificetothosewho, by stillingtheir ego (andfaithfully followingthe
Gurus advice) have realized God. But the self-conceited egoists do not realize the eternal (God);
therefore, theyfindnosupportor shelter anywhere.(2)
Describingthetraitsof thosewho followthetrueGurusadvice, GuruJi says: For theGurus followers,
the true Gurus Name is their (spiritual) food, and for themthe true Name is their dress (or honor).
Therefore, they always remainabsorbedinthetrueOne. Their duty is to continually praisethetrueOne,
and their mind always remains fixed on the true word. They recognize the divine Soul pervading
everywhere, and by following the Guru's advice, their mind remains fixed in their own inner
consciousness.(3)
Elaborating further on the character of such people, Guru Ji says: (The Gurus followers) see the true
Oneinall, andthey always speak thetruth. Therefore, their body andmind(also) becomepureandtrue.
They narratetruestories, give truesermons, and truth is thehonor of thesetruly (honest) people. (But),
theywhoforsaketheTruth(thetrueOne); theydepart (fromtheworld) cryingandwailing.(4)
Nowcommentingonthepitiableconditionof theself- conceitedpersons, whodonot caretolistentothe
advice of theGuru and meditateon theName of theTrueOne, Guru Ji says: Why have those people,
whohavenot servedthetrueGuru, comeintothis worldat all? Boundat thedoor of thedemonof death,
they will be beaten, and nobody will listen to their cries and wailings. Such people waste their lives in
vain. Theydieandarebornagainandagain.(5)
Yet thisisnot thestateof onlyafew; peopleingeneral aresufferingduetotheir worldlypursuits. Seeing
this state, some people run to theshelter of theGuru, and start acting on theGurus advice. Regarding
such people, Guru Ji says: Seeing the world burning in the fires (of desire), some (people) run to the
shelter of the Guru. The Guru guides themto realize the truth, and gives thema lesson in simple and
honest living. (By following this advice, theGurus followers aresaved fromall common lusts and the
consequent sufferings. Therefore, it will bejustifiableto say that) thetrueGuruis likeatrueship, riding
whichonecancrossthisworldlyocean(of Maya). (6)
Elaboratingontheabovepoint, GuruJi says: Peoplehavebeenwanderingthroughmyriadsof existences,
but they havenever foundsalvationwithout (following) thetrueGuru. Pundits (or religious scholars) and
silent sageshavegrowntiredof reading(theVedas, andShastras), but eventhey havelost their honor due
totheir lovefor duality (or Maya). ThetrueGuruhasutteredtheword(anddecisivelystated) that without
theeternal (God) thereisnoneother (tosaveahumanbeing. Therefore, wemust seekHisshelter). (7)
GuruJi concludesthisshabad by onceagaindescribingthelifestyleof thosewhohavebeenattunedtothe
trueOne. Hesays: They whomthetrue(God) has yoked to truth, they haveengagedin truth, andthey
daily performonly true(or honest) deeds. Thesepeoplehavefound Gods abodein their own self, (and
haveobtainedself-realization. Inshort), O Nanak, thedevotees enjoy peace, becausethey always remain
imbuedwiththeNameof thetrueOne.(8-17-8-25)
The message of the shabad is that if we want to find true peace and tranquility, then instead of
running after our worldly desires, we should listen to the advice of the Guru (Granth Sahib): we
should live a life of truth, honesty, and simplicity, while meditating on the Name of the True One.
j wkaumuskl uAiqbxYFoeI koie n dyie ] jaa ka-o muskal at banai dho-ee ko-ay na day-ay.
l wgUhoeydusmnwswk iBBij Kl y] laagoo ho-ay dusmanaa saak bhe bhaj khalay.
sBoBj YAwsrwcukYsBuAsrwau] sabho bhajai aasraa chukai sabh asraa-o.
iciqAwvYEsupwrbRhmul gYnqqI vwau]1] chit aavai os paarbarahm lagai na tatee vaa-o.
||1||
swihbuinqwixAwkwqwxu] saahib nitaani-aa kaa taan.
Awie n j weI iQrusdwgur sbdI scuj wxu]1]
rhwau]
aa-ay na jaa-ee thir sadaa gur sabdee sach jaan.
||1|| rahaa-o.
j ykohovYdubl wng BuKkI pIr ] jay ko hovai dublaa nang bhukh kee peer.
dmVwpl YnwpvYnwkodyvYDIr ] damrhaa palai naa pavai naa ko dayvai Dheer.
suAwrQusuAwaunkokrynwikCuhovYkwj u] su-aarath su-aa-o na ko karay naa kichh hovai
kaaj.
iciqAwvYEsupwrbRhmuqwinhcl uhovYrwj u]2] chit aavai os paarbarahm taa nihchal hovai raaj.
||2||
j wkauicMqwbhuqubhuqudyhI ivAwpYrogu] jaa ka-o chintaa bahut bahut dayhee vi-aapai rog.
igRsiqkutMibpl yitAwkdyhrKukdysogu] garisat kutamb palayti-aa kaday harakh kaday sog.
gauxukrychukuMt kwGVI nbYsxusoie ] ga-on karay chahu kunt kaa gharhee na baisan
so-ay.
iciqAwvYEsupwrbRhmuqnumnusIql uhoie ]3] chit aavai os paarbarahm tan man seetal ho-ay.
||3||
kwimkroiDmoihvis kIAwikrpnl oiBipAwru] kaamkaroDh mohi vas kee-aa kirpan lobh pi-aar.
cwryikl ivKauinAGkIeyhoAwAsur sMGwru] chaaray kilvikh un agh kee-ay ho-aa asur
sanghaar.
poQI gIqkivqikCukdynkrinDirAw] pothee geet kavit kichh kaday na karan Dhari-aa.
iciq AwvY Esu pwrbRhmu qwinmK ismrq
qirAw]4]
chit aavai os paarbarahmtaa nimakh simrat
tari-aa. ||4||
swsqisMimRiqbydcwir muKwgr ibcry] saasat simrit bayd chaar mukhaagar bichray.
qpyqpIsr j ogIAwqIriQgvnukry] tapay tapeesar jogee-aa tirath gavan karay.
KtukrmwqyduguxypUj wkrqwnwie ] khat karmaa tay dugunai poojaa kartaa naa-ay.
rMgun l gI pwrbRhmqwsrpr nrkyj wie ]5] rang na lagee paarbarahmtaa sarpar narkay
jaa-ay. ||5||
rwj iml k iskdwrIAwrs Bogx ibsQwr ] raaj milak sikdaaree-aa ras bhogan bisthaar.
bwg suhwvysohxycl YhukmuAPwr ] baag suhaavay sohnay chalai hukamafaar.
rMgqmwsybhuibDI cwie l igrihAw] rang tamaasay baho biDhee chaa-ay lag rahi-aa.
iciq n AwieE pwrbRhmuqwsrp kI j Uin
gieAw]6]
chit na aa-i-o paarbarahmtaa sarap kee joon
ga-i-aa. ||6||
bhuquDnwiF AcwrvMqusoBwinrml rIiq] bahut Dhanaadh achaarvant sobhaa nirmal reet.
mwqipqwsuqBweIAwswj nsMig prIiq] maat pitaa sut bhaa-ee-aa saajan sang pareet.
l skr qrksbMdbMdj Iauj Iausgl I kIq] laskar tarkasband band jee-o jee-o saglee keet.
pMnw71 SGGS P- 71
iciq n AwieE pwrbRhmu qwKiV rswqil
dIq]7]
chit na aa-i-o paarbarahmtaa kharh rasaatal deet.
||7||
kwieAwroguniCdRikCunwikCukwVwsogu] kaa-i-aa rog na chhidar kichh naa kichh kaarhaa
sog.
imrqunAwvI iciqiqsuAihinis BogYBogu] mirat na aavee chit tis ahinis bhogai bhog.
sBikCukIqonuAwpxwj Iien sMk DirAw] sabh kichh keeton aapnaa jee-ay na sank Dhari-aa.
iciq n AwieE pwrbRhmu j mkMkr vis
pirAw]8]
chit na aa-i-o paarbarahm jamkankar vas pari-aa.
||8||
ikrpwkryij supwrbRhmuhovYswDUsMgu] kirpaa karay jis paarbarahmhovai saaDhoo sang.
ij auij auEhuvDweIAYiqauiqauhir isaurMgu] ji-o ji-o oh vaDhaa-ee-ai ti-o ti-o har si-o rang.
duhwisirAwkwKsmuAwipAvrundUj wQwau] duhaa siri-aa kaa khasamaap avar na doojaa
thaa-o.
siqgur quTYpwieAwnwnk scwnwau]9]1]26] satgur tuthai paa-i-aa naanak sachaa naa-o.
||9||1||26||
SIRI RAAG MEHLA 5
After reading and understandingGuru Granth Sahib, many peoplecometo theconclusion that themost
repeatedmessageof theGuruGranthSahibistomeditateonGodsName, (remember Godwithloveand
devotion). In this famous shabad, GuruJi tells us how meditation on Gods Nameis not only necessary
for ones spiritual guidance, but is also apanacea for all ones physical, social, andeconomic problems.
Ontheother hand, nomatter howrich, learned, or powerful onemaybe, but without meditatingonGods
Name, oneisboundtocometogrief.
GuruJi first refers to thestateof aperson who is surroundedby all kinds of problems andtroubles, and
can find no help anywhere. He says: One may find oneself in utter distress, with no one to support:
enemiesmaybeafter him, andeventherelatives havedeserted. (Inshort), all onespropshavegivenway
andall oneshopesof helpmayhaveended, yet eventhenif that personrememberstheall pervadingGod,
that personwill not betouchedbyevenawhiff of hot air (suffer theslightest harm). (1)
Thereforeurgingustoremember acardinal fact, GuruJi says: (O myfriends), our Master isthestrength
of thosewhohavenostrength. Henever comesandgoes, andiseternal. ThroughtheGurusword, realize
thistruth.(1-pause)
Takinganother situation, inwhich aperson finds oneself infeeblehealth, utter poverty, and without the
ability toprovidefor even thebasic necessities of lifefor ones family, GuruJi says: Onemay beweak
and poor, afflicted with hunger and nakedness, may not have a singlepenny in thepocket, and nobody
there to console or fulfill that persons desire; yet even then if such a person contemplates God, that
personmaybeblessedwiththeeverlastingkingdom.(2)
GuruJi nowreferstothesituationwhenapersonissurroundedby all kindsof stresses, anxieties, diseases,
family problems, andis continuously runningfromplaceto place. Hesays: Theonewho is troubled by
great anxiety, thebody is afflicted with many ailments, and is so involved in thehousehold and family
(affairs) that onesometimesexperiences painandsometimespleasure. Onemay keepwanderinginall the
four directions, without any peaceor rest. Even thenif onecontemplates thetranscendent God, thebody
andmindwouldattainperfect calmandpeace. (3)
Aboveis theassurancegiven by GuruJi to thosewho findthemselves plaguedwithsomeproblem? Yet
hewants toassureus herethat not only theinnocent, but also theworst of sinners canfindrelief, if they
remember God earnestly. He says: A person may be completely in the grip of lust, anger, (worldly)
attachment, andbeing amiser always inloveandgreed (for money). Heor shemay havecommitted all
thefour cardinal sins and might have becomelikeademonic murderer, and may have never listened to
any sacredbooks, hymns or poetry. (Yet evensuch asinner) is savedif thetranscendent God comes into
themindandthat person(truly) meditatesonGod, evenfor aninstant. (4)
NowGuruJi takes theother sideandtells us howwithout rememberingGod, all other efforts may prove
counter-productive. Hesays: A personmay reciteall the(six) Shastras, (twentyseven) Simritis, andfour
Vedas (all the Hindu scriptures). Like a great ascetic and yogi, one may visit sacred bathing spots and
performthesix holy rituals, and offer double worship after sacred baths. Yet if oneis not imbued with
Godslove, onewouldsurelygotohell. (5)
Next, GuruJi commentsuponthefateof thoserichandpowerful peoplewhoremainengrossedinworldly
pleasures, anddonot meditateonGod. Hesays: Onemay havekingdoms, principalitiesandvast estates.
Onemay enjoy all kindsof worldly pleasures; may possess magnificent gardens, andones ordersmay be
obeyed without any challenge. Onemay remain indulged in revelries and entertainments of many kinds.
But if onedoesnot contemplatethetranscendent God, onewill berebornasasnake.(6)
Regarding thefateof thosewho, by virtueof their wealthand philanthropy, becomevery popular inthe
eyes of thepublic, enjoy agreat family life, andcommandlargearmies andservants, GuruJi says: One
maybeveryrich, andbeknownasapersonof civilizedconduct andof spotless character. Onemayenjoy
theloveof mother, father, sons, brothersandfriends. Onemay possess fully equippedarmies, who salute
againandagain, but if onedoesnot contemplateGod, oneshall bedraggedandlodgedinhell.(7)
Finally, Guru Ji comments on thefate of thosewho enjoy such excellent health that they never think of
death, andkeepenjoyingall sortsof worldlycomforts. Hesays: A personmaynever suffer evenasingle
ailment of thebody, or anyworryor fear. (A personmaybesohappy) that thethought of deathnever even
enters themind, andday andnight enjoys pleasures (of all kinds). Onemay haveacquired every kindof
worldlypossession, andhavenofear of anykindinonesmind. But if onedoesnot contemplateGod, one
issubjectedtothetorturesof thedemonof death. (8)
Guru Ji concludes this shabad by telling us how a person can take the right path, and meditate on the
divine Name, the cure of all worldly problems and maladies. He says: The person on whomthe all-
pervading God shows mercy obtains thecompany of saintly persons (and starts reading and listening to
Gurbani). Moresuchapersonkeeps theholy company (andincreases devotiontoGod), morethat person
isimbuedwithGodslove. (Suchapersonrealizesthat) GodistheMaster of boththisandthenext world,
andthereisnoother place(whereonecanfindanypeaceor comfort. However) O Nanak, it isonlywhen
thetrueGuruispleasedthat onecanattainthetrueName(whichalonecansaveapersonfromeverykind
of suffering, andbestoweverlastingbliss). (9-1-26)
The message of the shabad is that no matter how big the problem, disease, or bad circumstances we
may be facing, if we remember God, we will ultimately suffer no harm, and will enjoy peace and
bliss. On the other hand, howsoever rich, powerful, knowledgeable, healthy and happy we may be, if
we forget God, we will surely go to hell.
j wnaunhI BwvYkvn bwqw] jaan-o nahee bhaavai kavan baataa.
mnKoij mwrgu]1] rhwau] man khoj maarag. ||1|| rahaa-o.
iDAwnI iDAwnul wvih] Dhi-aanee Dhi-aan laaveh.
igAwnI igAwnukmwvih] gi-aanee gi-aan kamaaveh.
pRBuiknhI j wqw]1] parabh kin hee jaataa. ||1||
BgauqI rhqj ugqw] bhag-utee rahat jugtaa.
j ogI khqmukqw] jogee kahat muktaa.
qpsI qpihrwqw]2] tapsee tapeh raataa. ||2||
monI moinDwrI ] monee moniDhaaree.
sinAwsI bRhmcwrI ] sani-aasee barahamchaaree.
audwsI audwis rwqw]3] udaasee udaas raataa. ||3||
BgiqnvYprkwrw] bhagat navai parkaaraa.
pMif quvydupukwrw] pandit vayd pukaaraa.
igrsqI igrsiqDrmwqw]4] girsatee girsat Dharmaataa. ||4||
iek sbdI bhurUipAvDUqw] ik sabdee baho roop avDhootaa.
kwpVI kauqyj wgUqw] kaaprhee ka-utay jaagootaa.
ieik qIriQnwqw]5] ik tirath naataa. ||5||
inrhwr vrqI Awprsw] nirhaar vartee aaprasaa.
ieik l Uik ndyvihdrsw] ik look na dayveh darsaa.
ieik mnhI igAwqw]6] ik man hee gi-aataa. ||6||
Gwit niknhI khwieAw] ghaat na kin hee kahaa-i-aa.
sBkhqyhYpwieAw] sabh kahtay hai paa-i-aa.
ij sumyl ysoBgqw]7] jis maylay so bhagtaa. ||7||
sgl aukiqaupwvw] sagal ukat upaavaa.
iqAwgI srinpwvw] ti-aagee saran paavaa.
nwnkugur crix prwqw]8]2]27] naanak gur charan paraataa. ||8||2||27||
SIRI RAAGMEHLA5
Intheprevious shabad, GuruJi toldusthat nomatter howbigtheproblemor howbadthecircumstances
we may be faced with, if we contemplate on God all our problems would be solved. But the question
arises: how to remember and attain Him? In this shabad, Guru Ji puts this question to himself. After
studyingall thewaysadoptedbydifferentfaiths, hecomestohisownconclusionandsharesthemwithus.
Addressing his own mind, Guru Ji says: I do not know what (method or technique) pleases God.
ThereforeO mymind, (researchthistopicand) findout the(right) way(topleaseGod).(1-pause)
Starting with those who believe in contemplation and acquiring knowledge, he says: The meditators
practicemeditation. Scholarsacquiremoreandmoreknowledge, but rarearethosewhorealizeGod.(1)
Next commenting on theways of Bhagauties, worshippers of (god) Vishnu, the yogis, and theascetics,
Guru Ji says: The Bhagauties follow (their prescribed) way. The yogis claimthat they have obtained
salvation(throughtheir posturesandexercises). Similarly, theasceticsremainengagedinpenances.(2)
Listing other Hindu ascetic sects, he says: A silent sagekeeps observing his silence, arecluse remains
celibate, andastoicremainsdetached(fromworldlyaffairs).(3)
Next, describingthelife-conduct of thefollowersof other Hindusects, hesays: Somedevotees (of God)
performninedifferent kindsof worship(suchassingingpraises of Vishnu, offeringflowers, andgoingon
pilgrimages). Thepundit readsaloudtheVedas, andthehouseholder remainsinvolvedinfamilylife.(4)
Commentingfurther ontheconduct of yogisandfollowersof other similar sects, GuruJi says: Thereare
some who utter only one word: Alakh (indescribable). Some wear many garbs, some wander naked (or
smear ashes on their bodies), somewear only aparticular kindof gown (to showtheir devotion to God).
Someareshowmen, somekeepawakeduringnight, andthereareotherswhobatheat pilgrimstations.(5)
Listingstill moreHindusects, hesays: Therearesomewho go without food, andothers who do not let
anyonetouch them. Therearesomewhoremainhiddenincaves anddon't let anybody seethem, andstill
otherswhointheir ownmindsconsider themselveswise.(6)
Commentingon theonecommon thingamongthefollowers of theabove-mentioned sects, GuruJi says:
Noonesays that hisor her method(of attainingGod) isinferior (tothat of other sects). Rather, all claim
(that by practicingtheir method of worship) they haverealized(God). But thetruedevoteeof God is the
onewhomHeuniteswithHimself.(7)
After consideringandreflectingonall theabovemethodsof worshippingGod, GuruJi says: Abandoning
all these (methods of worshipping God), I have concluded that it is only by seeking the shelter (of the
Guru) that one can realize God. Therefore, (I) Nanak, have fallen at the feet of the Guru (and humbly
soughthisguidance). (8-2-27)
The message of the shabad is that if we truly want to realize God and become one with Him, then
instead of performing any rituals, or following disciplines and ways preached by yogis, Pundits, or
any other sectarians, we should follow Guru (Granth Sahib Ji) and meditate on God's Name.
j ogI AMdir j ogIAw] jogee andar jogee-aa.
qUMBogI AMdir BogIAw] tooNbhogee andar bhogee-aa.
qyrwAMqun pwieAwsurig miCpieAwil j Iau]1] tayraa ant na paa-i-aa surag machh pa-i-aal
jee-o. ||1||
hauvwrI hauvwrxYkurbwxuqyrynwv no]1] rhwau] ha-o vaaree ha-o vaarnai kurbaan tayray naav
no. ||1|| rahaa-o.
quDusMswruaupwieAw] tuDh sansaar upaa-i-aa.
isryisir DMDyl wieAw] siray sir DhanDhay laa-i-aa.
vyKihkIqwAwpxwkir kudriqpwswFwil j Iau]2] vaykheh keetaa aapnaa kar kudrat paasaa
dhaal jee-o. ||2||
prgit pwhwrYj wpdw] pargat pahaarai jaapdaa.
sBunwvYnoprqwpdw] sabh naavai no partaapdaa.
siqgur bwJ unpwieE sBmohI mwieAwj wil j Iau]3] satgur baajh na paa-i-o sabh mohee maa-i-aa
jaal jee-o. ||3||
siqgur kaubil j weIAY] satgur ka-o bal jaa-ee-ai.
ij quimil AYprmgiqpweIAY] jit mili-ai paramgat paa-ee-ai.
pMnw72 SGGS P- 72
suir nr muin j n l ocdysosiqguir dIAwbuJ wie
j Iau]4]
sur nar mun jan lochday so satgur dee-aa
bujhaa-ay jee-o. ||4||
sqsMgiqkYsI j wxIAY] satsangat kaisee jaanee-ai.
ij QYeykonwmuvKwxIAY] jithai ayko Naamvakhaanee-ai.
eykonwmuhukmuhYnwnk siqguir dIAwbuJ wie
j Iau]5]
ayko Naam hukam hai naanak satgur dee-aa
iehuj gquBrimBul wieAw] ih jagat bharambhulaa-i-aa.
AwphuquDuKuAwieAw] aaphu tuDh khu-aa-i-aa.
prqwpul gwdohwgxI Bwg ij nwkynwihj Iau]6] partaap lagaa duhaaganee bhaag jinaa kay
naahi jee-o. ||6||
dohwgxI ikAwnIswxIAw] duhaaganee ki-aa neesaanee-aa.
KsmhuGuQIAwiPrihinmwxIAw] khasmahu ghuthee-aa fireh nimaanee-aa.
mYl yvys iqnwkwmxI duKI rYix ivhwie j Iau]7] mailay vays tinaa kaamnee dukhee rain vihaa-
ay jee-o. ||7||
sohwgxI ikAwkrmukmwieAw] sohaaganee ki-aa karamkamaa-i-aa.
pUribil iKAwPl upwieAw] poorab likhi-aa fal paa-i-aa.
ndir krykYAwpxI Awpyl eyiml wie j Iau]8] nadar karay kai aapnee aapay la-ay milaa-ay
jee-o. ||8||
hukmuij nwnomnwieAw] hukamjinaa no manaa-i-aa.
iqnAMqir sbduvswieAw] tin antar sabad vasaa-i-aa.
shIAwsysohwgxI ij nshnwil ipAwruj Iau]9] sahee-aa say sohaaganee jin sah naal pi-aar
jee-o. ||9||
ij nwBwxykwrsuAwieAw] jinaa bhaanay kaa ras aa-i-aa.
iqnivchuBrmucukwieAw] tin vichahu bharamchukaa-i-aa.
nwnk siqguruAYswj wxIAYj osBsYl eyiml wie
j Iau]10]
naanak satgur aisaa jaanee-ai jo sabhsai la-ay
milaa-ay jee-o. ||10||
siqguir imil AYPl upwieAw] satgur mili-ai fal paa-i-aa.
ij inivchuAhkrxucukwieAw] jin vichahu ahkaran chukaa-i-aa.
durmiq kwduKu kitAwBwgubYTwmsqik Awie
j Iau]11]
durmat kaa dukh kati-aa bhaag baithaa
mastak aa-ay jee-o. ||11||
AMimRquqyrI bwxIAw] amrit tayree baanee-aa.
qyirAwBgqwirdYsmwxIAw] tayri-aa bhagtaa ridai samaanee-aa.
suKsyvwAMdir riKAYAwpxI ndir krihinsqwir
j Iau]12]
sukh sayvaa andar rakhi-ai aapnee nadar
karahi nistaar jee-o. ||12||
siqguruimil Awj wxIAY] satgur mili-aa jaanee-ai.
ij quimil AYnwmuvKwxIAY] jit mili-ai Naamvakhaanee-ai.
siqgur bwJ unpwieE sBQkI krmkmwie j Iau]13] satgur baajh na paa-i-o sabh thakee karam
kamaa-ay jee-o. ||13||
hausiqgur ivthuGumwieAw] ha-o satgur vitahu ghumaa-i-aa.
ij inBRimBul wmwrig pwieAw] jin bharambhulaa maarag paa-i-aa.
ndir kryj yAwpxI Awpyl eyrl wie j Iau]14] nadar karay jay aapnee aapay la-ay ralaa-ay
jee-o. ||14||
qUMsBnwmwihsmwieAw] tooNsabhnaa maahi samaa-i-aa.
iqinkrqYAwpul ukwieAw] tin kartai aap lukaa-i-aa.
nwnk gurmuiKprgtuhoieAwj wkauj oiq DrI krqwir
j Iau]15]
naanak gurmukh pargat ho-i-aa jaa ka-o jot
Dharee kartaar jee-o. ||15||
AwpyKsiminvwij Aw] aapay khasamnivaaji-aa.
j IauipMf udyswij Aw] jee-o pind day saaji-aa.
Awpxysyvk kI pYj rKIAwduie kr msqik Dwir
j Iau]16]
aapnay sayvak kee paij rakhee-aa du-ay kar
mastak Dhaar jee-o. ||16||
siBsMj mrhyisAwxpw] sabh sanjamrahay si-aanpaa.
myrwpRBusBuikCuj wxdw] mayraa parabh sabh kichh jaandaa.
pRgt pRqwpuvrqwieE sBul okukrYj Ykwruj Iau]17] pargat partaap vartaa-i-o sabh lok karai
jaikaar jee-o. ||17||
myrygux AvgnnbIcwirAw] mayray gun avgan na beechaari-aa.
pRiBApxwibrdusmwirAw] parabh apnaa birad samaari-aa.
kMiT l wie kYriKEnul gYn qqI vwauj Iau]18] kanth laa-ay kai rakhi-on lagai na tatee vaa-o
jee-o. ||18||
mYminqinpRBUiDAwieAw] mai man tan parabhoo Dhi-aa-i-aa.
j Iie ieiCAVwPl upwieAw] jee-ay ichhi-arhaa fal paa-i-aa.
swhpwiqswhisir KsmuqUMj ipnwnk j IvYnwau
j Iau]19]
saah paatisaah sir khasam tooN jap naanak
jeevai naa-o jee-o. ||19||
pMnw73 SGGS P- 73
quDuAwpyAwpuaupwieAw] tuDh aapay aap upaa-i-aa.
dUj wKyl ukir idKl wieAw] doojaa khayl kar dikhlaa-i-aa.
sBuscoscuvrqdwij suBwvYiqsYbuJ wie j Iau]20] sabh sacho sach varatdaa jis bhaavai tisai
gur prswdI pwieAw] gur parsaadee paa-i-aa.
iqQYmwieAwmohucukwieAw] tithai maa-i-aa moh chukaa-i-aa.
ikrpwkir kYAwpxI Awpyl eysmwie j Iau]21]
kirpaa kar kai aapnee aapay la-ay samaa-ay
jee-o. ||21||
gopI nYgoAwl IAw] gopee nai go-aalee-aa.
quDuAwpygoie auTwl IAw] tuDh aapay go-ay uthaalee-aa.
hukmI BWf yswij AwqUMAwpyBMinsvwir j Iau]22] hukmee bhaaNday saaji-aa tooN aapay bhann
savaar jee-o. ||22||
ij nsiqgur isauicqul wieAw] jin satgur si-o chit laa-i-aa.
iqnI dUj wBwaucukwieAw] tinee doojaa bhaa-o chukaa-i-aa.
inrml j oiqiqnpRwxIAwEie cl yj nmusvwir
j Iau]23]
nirmal jot tin paraanee-aa o-ay chalay janam
savaar jee-o. ||23||
qyrIAw sdw sdw cMigAweIAw ] mY rwiq idhY
vif AweIAW]
tayree-aa sadaa sadaa chang-aa-ee-aa. mai
raat dihai vadi-aa-ee- aaN.
AxmMigAw dwnu dyvxw khu nwnk scu smwil
j Iau]24]1]
anmangi-aa daan dayvnaa kaho naanak sach
samaal jee-o. ||24||1||
It appears that earlier Guru Ji expressed different aspects of his love, wonder, and praise for God. He
explained thebest ways to attain Himinrelatively shorter shabads, touching on oneor two aspects at a
time. But hereGuru Ji appears to be pouring out all his love and admiration for God, andhis advice to
mortalsinasingleshabad (or hymn).
First goingintoraptureover thepresenceof Godinall beings, hesays: (O God), it isYouwhoisdoing
theyogaintheYogi (or ascetic), andit is(also) You, whoisenjoying(thepleasure) inanenjoyer (of the
pleasuresof theworld. But) nooneonearth, heaven, or inthenether worldshasfoundYour limits."(1)
MarvelingatGodsgreatness, hesays: "O God, I amasacrificetoYouandtoYour Name."(1-pause)
AcknowledgingGodas thecreator andcontroller of theworld, GuruJi says: "O God, it is Youwho has
createdthis world, andyoked eachandevery mortal tohis or her task. By Your might, You manageand
control Your creationasaplayer movesthepawnsafter throwingthedice.(2)
Describing how God can be seen or attained, Guru Ji says: O God, You are seen pervading in this
workshop (of theuniverse), andeverybody longs for Your Name(andfor enlightenment). But theentire
worldisentangledinthenet of Maya (worldlyrichesandpower). Therefore, noonehasever realizedYou
without (theguidanceof) thetrueGuru. (3)
Therefore, headvises: WeshouldbeasacrificetothetrueGuru, uponmeetingwhomwefindthehighest
stateof bliss. (Gods Name), which all thesages of heaven and earth crave, thetrueGuru has made us
realize(that).(4)
Thequestionarises: WhereshouldonefindatrueGuru(areal spiritual guide)? Theanswer isthat it isin
thetruecongregation(of saintlypersons) that onecanfindthetrueGuru. Describingthequalitiesof such
acongregation, Guru Ji says: (If you ask me) what atruecongregation is; (my answer is) that thetrue
congregationis that wherewediscourseon nothingbut theNameof one(God). ThetrueGuruhas made
merealizethat dwellinguponGodsNameisthesoledivinecommand.(5)
Commentingon thestateof therest of theworld, GuruJi says: This worldis lost inillusion. (Because,
O God, by creatingthetemptationof Maya), YouYourself leadmenastray. Theunfortunatebride(soul)
inwhosedestiny (theblessingof Your Name) is not written is afflictedwiththepainof duality (because
of her lovefor worldlythings). (6)
Explaining the distinctive marks of deserted bride (souls), he says: (If you ask) what are the signs of
those unfortunate bride-souls who aredeserted by their spouse (God; the answer is that theunfortunate
bridesoulsarethose) whohavegoneastrayfromtheir spouse(God). Becomingsupport-less, they wander
indishonor. Dirty aretheir clothes (andcorruptedwithvices aretheir countenances), andthey pass their
night(of life) indistress. (7)
Regarding the wedded bride-souls who are united with God, Guru Ji says: (If you ask): what did the
weddedsoul-brides do(toenjoy ablissful unionwithGod? Theanswer isthat) they areenjoyingthefruit
of their pre-ordained destiny (based on their past good deeds). Showing His grace, God Himself unites
themwithHim.(8)
Continuingtodescribethequalities of such souls, hesays: (Themainquality of such bride-souls is that
they) always obey or accept Gods Will. Such souls) whom God makes them obey (His) command
enshrine the holy word (Gods Name) in their heart. Yes, those are the truly wedded bride-souls who
alwaysbear lovefor their groom(God). (9)
Describingfurther themeritsof thosewhonot onlyobey Godscommand, but alsofeel pleasureindoing
so, GuruJi says: Theywhohavereachedthestageof findingjoyinobeyingGodswill havedispelledall
illusionfromwithin. O Nanak, weshouldconsider that persontobethetrueGuruwhounites (withGod
all thosewhocometoHisshelter).(10)
Listing further the blessings received by such persons, Guru Ji says: On meeting the true Guru, they
obtainthefruit of GodsName, withwhichtheyroot out egoismfromwithinthem. Therefore, theyarerid
of themaladyof evil intellect; their destinyshinesforth(andtheyleadapiousandpeaceful life).(11)
SingingGodspraises, GuruJi says: Ambrosial is Your word(O Master). It always abides intheminds
of Your devotees, whofindeternal peaceinYour serviceandareliberatedthroughYour grace."(12)
Describingthesignsof thepersonwho has really met thetrueGuru, hesays: Oneshouldbeconsidered
tohavereallymet thetrueGuruwhen(after suchameeting), onebeginsdiscoursingonGodsName.
Without (theguidanceof) thetrueGuru, no onehas been ableto realizeGod. Theworld has needlessly
exhausteditself inperformingrituals.(13)
Expressinghis gratitudeto theGuru, hesays: I amasacrificeto thetrueGuruwho has shown theright
pathtotheonewhohadgoneastray. If Godshows Hisgrace, HeHimself unitesthemortalswithHimself
(throughtheGuru).(14)
Now directly addressing theCreator, GuruJi says: "(O God, my Guruhas taught methat) even though
YouhavehiddenYourself, yet Youarepervadinginall. (I) Nanak, saythat throughtheGuruYoubecome
visibletothoseinwhomYouinstall Your (divine) light (or knowledge).(15)
Describing the blessings obtained by those in whomGod has manifested His light, Guru Ji says: The
Master has Himself blessed His devotee with glory. By giving body and mind, He has created (and
embellishedthedevotee. Hehasalways) savedthehonor of Hisdevoteeby placingbothHishandsonthe
forehead(andprovidingthedevoteewithHisfull protection). (16)
Being himself blessed with Divine grace, Guru Ji shares his experience with the world and says: All
austeritiesor clever efforts(tomeet theCreator) arefutile. MyGodknowseverything(about mystate, and
whatHewantsmetodo). Hehasspreadmygloryall around, andall peopleacclaimme.(17)
But insteadof lettingany egoistic thought enter his mind, Guru Ji humbly confesses andsays: God did
not takeinto account any of my merits or demerits. Hejust honoredHis own tradition(of protectingHis
servants), andembracedmetoHisbosom. Heabsolutelymadesurethatnoharmcametome.(18)
Now expressing his gratitude and continued devotion to God, he says: With (full concentration and
devotionof) mybody andmindI havemeditatedonGod, andhaveobtainedthefruit of myheartsdesire.
O God, Youareabovekingsandemperors. NanaklivesbymeditatingonYour Nameonly.(19)
Acknowledgingthedivineknowledgeobtainedasaresult of Godsblessingsonhim, hesays: (O God),
You Yourself have created (the universe), and You Yourself have manifested the play of Maya (or
duality- theloveof worldlythings). TheTrueCreator pervadeseverywhere, but thisrealizationisobtained
onlybyhimwhomHeHimself makestounderstand(thissecret). (20)
Describingfurther themeritsof understandingthemysteryof God, hesays: Thepersonwho, throughthe
Gurus grace, has understood the mystery of the omnipresence of God sheds attachment to Maya (or
worldlyriches). ShoweringYour mercyonthem, YoumergetheminYourself.(21)
Onceagainwonderingat thegreatness of God, andreferringtoHindumythology, GuruJi says: "O God,
You Yourself areKrishnas milk-maids, theYamuna river, andKrishna theherdsman. You Yourself are
providingsupport totheearth. By Your order all (human) vessels arefashioned, andYouYourself break
(andkill) them, or embellishthem(withglory)."(22)
Therefore, GuruJi states: They whohaveattunedtheir mindtothetrueGuruarepurgedof worldly love.
Immaculateis thesoul of such mortals. They depart (fromtheworld) after fulfillingthemission of their
life.(23)
Guru Ji concludes this shabad by expressing his gratitude with a prayer. He says: (O God), day and
night, I praiseYour eternal excellences. Youbestowunasked-for gifts; (pleasebless) Nanak (that he) may
alwaysreflect onYou." (24-1)
The message of this shabad is that the wonderful God pervades everywhere. It is He who has created
the entire universe (and us). Therefore, we should happily accept His Will and following the Gurus
guidance, we should day and night keep reflecting on the wonders of this wonderful God.
pYpwie mnweI soie j Iau] pai paa-ay manaa-ee so-ay jee-o.
siqgur puriKiml wieAwiqsuj yvf uAvrun koie
j Iau]1]rhwau
satgur purakh milaa-i-aa tis jayvad avar na
ko-ay jee-o. ||1|| rahaa- o.
gosweI imhMf wieTVw] gosaa-ee mihandaa ith-rhaa.
AMmAbyQwvhuimTVw] ammabay thaavhu mith-rhaa.
BYx BweI siBsj xwquDuj yhwnwhI koie j Iau]1] bhain bhaa-ee sabh sajnaa tuDh jayhaa naahee
ko-ay jee-o. |1||
qyrYhukmyswvxuAwieAw] tayrai hukmay saavan aa-i-aa.
mYsqkwhl uj oAwieAw] mai sat kaa hal jo-aa-i-aa.
nwaubIj x l gwAws kir hir bohl bKs j mwie
j Iau]2]
naa-o beejan lagaa aas kar har bohal bakhas
jamaa-ay jee-o. ||2||
haugur imil iekupCwxdw] ha-o gur mil ik pachhaandaa.
duXwkwgl uiciqn j wxdw] duyaa kaagal chit na jaandaa.
hir iekqYkwrYl wieEnuij auBwvYiqvYinbwih
j Iau]3]
har iktai kaarai laa-i-on ji-o bhaavai tiNvai
nibaahi jee-o. ||3||
qusI BoighuBuMchuBweIho] tusee bhogihu bhunchahu bhaa-eeho.
guir dIbwix kvwie pYnweIE ] gur deebaan kavaa-ay painaa-ee-o.
hauhoAwmwhruipMf dwbMinAwdypMij srIk
j Iau]4]
ha-o ho-aa maahar pind daa bann aaday panj
sareek jee-o. ||4||
hauAwieAwswm@YiqhMf IAw] ha-o aa-i-aa saamaiHtihandee-aa.
pMij ikrswx muj yryimhif Aw] panj kirsaan mujayray mihdi-aa.
kMnukoeI kiF n hMGeI nwnk vuTwGuiGigrwau
j Iau]5]
kann ko-ee kadh na hangh-ee naanak vuthaa
ghugh giraa-o jee-o. ||5||
hauvwrI GuMmwj wvdw] ha-o vaaree ghummaa jaavdaa.
iek swhwquDuiDAwiedw] ik saahaa tuDh Dhi-aa-idaa.
auj VuQyhuvswieE hauquDivthukurbwxuj Iau]6] ujarh thayhu vasaa-i-o ha-o tuDh vitahu
kurbaan jee-o. ||6||
hir ieTYinqiDAwiedw] har ithai nit Dhi-aa-idaa.
minicMdI soPl upwiedw] man chindee so fal paa-idaa.
sBykwj svwirAnul whIAnumnkI BuKj Iau]7] sabhay kaaj savaari-an laahee-an man kee
bhukh jee-o. ||7||
mYCif AwsBoDMDVw] mai chhadi-aa sabho DhanDh-rhaa.
gosweI syvI scVw] gosaa-ee sayvee sachrhaa.
nauiniDnwmuinDwnuhir mYpl YbDwiCik j Iau]8] na-o niDh NaamniDhaan har mai palai baDhaa
chhik jee-o. ||8||
mYsuKI hUMsuKupwieAw] mai sukhee hooNsukh paa-i-aa.
guir AMqir sbduvswieAw] gur antar sabad vasaa-i-aa.
siqguir puriKivKwil Awmsqik Dir kYhQu
j Iau]9]
satgur purakh vikhaali-aa mastak Dhar kai hath
jee-o. ||9||
mYbDI scuDrmswl hY] mai baDhee sach Dharamsaal hai.
gurisKwl hdwBwil kY] gursikhaa lahdaa bhaal kai.
pYr DovwpKwPyrdwiqsuiniv iniv l gwpwie
j Iau]10]
pair Dhovaa pakhaa fayrdaa tis niv niv lagaa
paa-ay jee-o. ||10||
pMnw74 SGGS P- 74
suix gl wgur pihAwieAw] sun galaa gur peh aa-i-aa.
nwmudwnuiesnwnuidVwieAw] Naamdaan isnaan dirhaa-i-aa.
sBumukquhoAwsYswrVwnwnk scI byVI cwiV
j Iau]11]
sabh mukat ho-aa saisaarrhaa naanak sachee
bayrhee chaarh jee-o. ||11||
sBisRsit syvyidnurwiqj Iau] sabh sarisat sayvay din raat jee-o.
dykMnusuxhuArdwis j Iau] day kann sunhu ardaas jee-o.
Toik vj wie sB if TIAwquis Awpyl ieAnuCf wie
j Iau]12]
thok vajaa-ay sabh dithee-aa tus aapay la-i-an
chhadaa-ay jee-o. ||12||
huix hukmuhoAwimhrvwx dw] hun hukamho-aa miharvaan daa.
pYkoie n iksYr\ wxdw] pai ko-ay na kisai ranjaandaa.
sBsuKwl I vuTIAwiehuhoAwhl ymI rwj uj Iau]13] sabh sukhaalee vuthee-aa ih ho-aa halaymee
raaj jee-o. ||13||
iJ MimiJ MimAMimRquvrsdw] jhimmjhimmamrit varasdaa.
bol wieAwbol I Ksmdw] bolaa-i-aa bolee khasamdaa.
bhumwxukIAwquDuaupryqUMAwpypwieihQwie
j Iau]14]
baho maan kee-aa tuDh upray tooN aapay paa-
ihi thaa-ay jee-o. ||14||
qyirAwBgqwBuKsdqyrIAw] tayri-aa bhagtaa bhukh sad tayree-aa.
hir l ocwpUrnmyrIAw] har lochaa pooran mayree-aa.
dyhudrsusuKdwiqAwmYgl ivic l Yhuiml wie
j Iau]15]
dayh daras sukh-daati-aa mai gal vich laihu
milaa-ay jee-o. ||15||
quDuj yvf uAvrunBwil Aw] tuDh jayvad avar na bhaali-aa.
qUMdIpl oA pieAwil Aw] tooN deep lo-a pa-i-aali-aa.
qUMQwin Qnqir riv rihAwnwnk BgqwscuADwru
j Iau]16]
tooN thaan thanantar rav rahi-aa naanak
bhagtaa sach aDhaar jee-o. ||16||
haugosweI dwpihl vwnVw] ha-o gosaa-ee daa pahilvaanrhaa.
mYgur imil auc dumwl Vw] mai gur mil uch dumaalrhaa.
sBhoeI iCMJ iekTIAwdXubYTwvyKYAwipj Iau]17] sabh ho-ee chhinjh ikthee-aa da-yu baithaa
vaykhai aap jee-o. ||17||
vwqvj intMmk ByrIAw] vaat vajan tamak bhayree-aa.
ml l Qyl YdyPyrIAw] mal lathay laiday fayree-aa.
inhqypMij j uAwnmYgur QwpI idqI kMif j Iau]18] nihtay panj ju-aan mai gur thaapee ditee kand
jee-o. ||18||
sBiekTyhoie AwieAw] sabh ikthay ho-ay aa-i-aa.
Gir j wsinvwt vtwieAw] ghar jaasan vaat vataa-i-aa.
gurmuiKl whwl YgeymnmuKcl ymUl ugvwie
j Iau]19]
gurmukh laahaa lai ga-ay manmukh chalay
mool gavaa-ay jee-o. ||19||
qUMvrnwichnwbwhrw] tooN varnaa chihnaa baahraa.
hir idsihhwj ruj whrw] har diseh haajar jaahraa.
suix suix quJ YiDAwiedyqyryBgqrqyguxqwsu
j Iau]20]
sun sun tujhai Dhi-aa-iday tayray bhagat ratay
guntaas jee-o. ||20||
mYj uig j uig dXYsyvVI ] mai jug jug da-yai sayvrhee.
guir ktI imhf I j yvVI ] gur katee mihdee jayvrhee.
haubwhuiV iCMJ n ncaUnwnk Aausrul DwBwil
j Iau]21]2]29]
ha-o baahurh chhinjh na nach-oo naanak a-osar
laDhaa bhaal jee-o. ||21||2||29||
SIRI RAAG MEHLA 5
In theprevious shabad, Guru Ji advised us that thewonderful God is pervadingeverywhere. Weshould
seek the guidance of the true Guru, happily accept His Will, and keep reflecting day and night on the
wondersof God. AccordingtoDr. Bh. Vir SinghJi, inthisshabad GuruJi describeshowhisGuruhelped
himovercome his own limitations, and then guideothers to meditate on Gods Name (to conquer their
weaknesses and obtain salvation). Guru Ji describes this process in the formof a story about himself,
usingdifferentmetaphorstodescribehisspiritual journey.
But according to tradition, beforestarting thenarration Guru Ji utters aprayer andsays: To win Gods
favor I worship Himby falling at His feet. The true Guru has united me with that supreme Being, of
whomthereisnoequal.(1-pause)
Affectionately expressinghisfull trust inGod, GuruJi says: My Master isvery dear tome. Heisdearer
tomethanmy mother andfather. (O God, I love) all my brothers, sisters, andfriends, but noneis(dear)
likeYou.(1)
Now Guru Ji begins his story. First he uses the metaphor of a farmer. He says: O God, by Your
command, (like) Saavan (themonthof rains, theGuru) came(into my life). After applyingtheploughof
truth(tothefarmof mybody), I startedsowingthe(seedsof Your) Name, withthegreat expectationthat
inYour mercyYoumayblessmewitharichandplentiful crop(of Your Name).(2)
Expressinghis faithinGod, hesays: (O God), after meetingtheGuru(andreceivinghis instruction), I
recognizeonlyone(God). I donot haveaccount of anyother inmy mind. Youhaveyokedmetotheone
task(of growingthecropof Name). Now, asitpleasesYou, helpmeaccomplishthistask.(3)
Continuing to usethesamemetaphor, Guru Ji tells us that hewas blessed with such arich crop (of His
Name), andGod was so muchpleasedwithhimthat Hemadehimtheleader of theentire(body) village.
InvitinghisSikhbrotherstocomeandsharehisharvest of Gods Name, hesays: Goaheadmybrothers,
enjoy andrelish this (food of Gods Name). TheGuru has adorned mewiththerobeof honor in Gods
court. NowI havebounddown(fully controlled) my fiverivals(of lust, anger, greed, illusionandpride).
Therefore, I havebecomethemaster of the(body) village. (4)
Instead of letting any egoistic thought enter his mind, Guru Ji says humbly: (O God), sincethetimeI
havecometoYour refuge, thefivecultivators(thesensesof touch, taste, smell, sight, andhearing, nowso
work under my control, asif they) havebecomemy tenants. Noneof these(canget out of mycontrol or)
dare raise their head against me, and now the deserted (body) village of Nanak has become densely
populated(withvirtues).(5)
ExpressinghisgratitudetoGod(andindirectly showingusthewaytoconduct our life), GuruJi says: O
God, I amasacrificeuntoYou. Youhavere-populatedmydesertedvillage(by abidinginmyheart). I am
asacrificeuntoYou."(6)
Next, sharingwithus theblessings heis nowenjoying, hesays: (Now) at all times, I meditate(onGod,
and by doing so) all thedesires of my heart arebeing fulfilled. God has accomplished all my tasks and
satisfiedall myhungers.(7)
Describinghis newway of life, andnewattitudeof mind, GuruJi says: I haveforsaken all my worldly
involvements. I simplyremember thetrueMaster of theUniverse. (Nowfor me, Gods) Namecontainsall
theninetreasures(of wealth), whichI havefirmlyenshrinedinmyheart.(8)
Sharingwithus theblessingsheisenjoyingasaresult of obtainingthetreasureof Gods Name, hesays:
(Sincethetime) theGuruhas enshrinedtheholy Word(andfirmly implantedtheessenceof his advice)
inmy mind, I havegainedsupremejoy. Placinghis handon my brow(andbestowinghis kindness), the
trueGuruhasshownmethesightof God. (9)
After receiving such enlightenment and bliss, unlike yogis and ascetics, Guru Ji does not remain in
seclusion. Rather, hewants to sharehis spiritual joy andtrueknowledgewithothers. Therefore, hesays:
I haveset upthetempleof truth(thetruedivineknowledge. (Inorder tohelpmerunthistemple), I have
assembled Gursikhs (Gods devotees) after careful search. But (I do not ruleover themas if they aremy
employees. Instead I treat themwith so much respect that) I wash their feet, wave fans over them, and
bowtothemagainandagain.(10)
Describing theblessings received by those who havecometo this temple, Guru Ji says: (Upon hearing
about the glories of the Guru, whosoever has) come to the Gurus (congregation) the Guru has firmly
indoctrinated him in the principle of Gods Name, charity, and purity (or worship, compassion and
honesty). In this way O Nanak, by boarding the boat of truth (and true guidance, so many have been
blessed, asif) theentireworldhas(crossedthedreadful worldlyoceanand) achievedsalvation.(11)
But Guru Ji does not want to take any credit for doing so much good to humanity. Instead he humbly
praystoGod: O God, pleaselistencarefullytomyprayer. Theentireworldserves(andmeditatesupon)
You, day andnight. I havefully examined (all claims madeby different persons), andhavecometo the
conclusionthat onlyYouYourself, andnooneelse, hasliberatedanyone(fromthebondsof Maya). (12)
Now Guru Ji describes how the entiresociety blessed with Gods grace has become like a kingdomof
God. He says: Now such is thecommand of themerciful God that nobody shall oppress an other. All
shall liveinpeace, andthisishowtheruleof humilityandcompassionshall beestablished.(13)
Describing what kind of discourses he delivers to the devotees who come to this temple of truth (the
kingdomof God), GuruJi says: Slowly andsteadilyrainsthe(divine) nectar (inmymind, and) whatever
my Master makes me say, I utter (those words. O God), I take great pride in You, and You Yourself
wouldapprove(whatI utter). (14)
But once again expressing his deep love, he says: O God, pleasefulfill this desireof mine, that Your
devoteemay always remainhungryfor Your love. O Giver of peace, showmeYour sight andtakemein
Your embrace.(15)
Continuing his prayer, he says: O God, I have not found anyone equal to You. You pervade all the
continents, worlds, and underworlds. You permeate all places and interspaces. Nanak says that Your
devoteesalwaysdependuponYour truesupport."(16)
Now Guru Ji uses the metaphor of an arena (for this world), in which he is participating as a humble
wrestler sponsored by God. Heshows how hedefeats great champions like Lust, Anger, andGreed. He
Says: I ambut a lowly wrestler of God. But after meeting theGuru (and receiving his blessing), I am
wearingthehighheadgear of achampion. All thecrowdhasgatheredaroundthisarena, andGodHimself
isalsosittingtowatch.(17)
Describing thescenebefore thestart of this spiritual wrestling match, Guru Ji says: Trumpets, bugles,
drums, and flutes are being played. The wrestlers have entered thearenaand aremoving around. After
receivingablessingfromtheGuru, I havefloored(anddefeated) thefiveyouthful wrestlers(Lust, Anger,
Greed, Attachment, andEgo). (18)
Abovewas thedescription of his own match; now Guru Ji observes that actually all people(souls) have
come into this world to fight their own battles, and tells us who would return as losers, and who as
winners. He says: All have come and gathered in this world arena. All of themwould go back after
(playingtheir turn, or completingtheir worldlyjourney). TheGurusfollowersshall depart fromhereafter
earningtheprofit (of GodsName), but theself-conceitedwouldreturnhavinglost eventheir principal (or
whatever merittheyhadearnedintheir previousbirths). (19)
Now going once again into a prayer mode, he addresses God and says: O God, You are beyond any
colors or forms, and yet Your presence is felt everywhere. O, the treasures of merits, hearing Your
excellencesandimbuedwithYour love, Your devoteesmeditateonYou."(20)
Guru Ji concludes this shabad by expressing his gratitude (and indirectly showing us how, we can also
winthebattleof life). Hesays: I pray that God may bless mewithHis service(with meditatingon His
Name) for ages tocome. TheGuruhassnappedmy fetters(of worldly attachments). NowI amnot going
to comeagain into this arena(of theworld) and fight any battles (because) by Gurus grace, (I) Nanak,
havefoundtheopportunity(tomeditateonGodandreunitewithHim).(21-2-29)
The message of the shabad is that if we want to win the battle of life, then like Guru Ji we should
sow the seed of Gods Name in the farm of our body, and irrigate it with the water of good deeds.
Following the Gurus advice, we should obtain victory over our worldly vices (such as Lust, Greed,
and Anger etc.). Then God would Himself bestow His kindness on us and, by liberating us from the
bonds of Maya, He would reunite us with Himself.
Detailsof AshtpadisM: 1=17, M: 3=8, M: 5=2, M: 1=1, M: 5=1Total=29
N
isrIrwgumhl w1phryGru1] sireeraagmehlaa 1 pahray ghar 1.
pihl YphrYrYix kYvxj wirAwimqRwhukimpieAw
grBwis ]
pahilai pahrai rain kai vanjaari-aa mitraa hukam
pa-i-aa garbhaas.
aurDqpuAMqir kryvxj wirAwimqRwKsmsyqI
Ardwis ]
uraDh tap antar karay vanjaari-aa mitraa khasam
saytee ardaas.
KsmsyqI Ardwis vKwxYaurD iDAwin il v
l wgw]
khasamsaytee ardaas vakhaanai uraDh Dhi-aan liv
laagaa.
nwmrj wduAwieAwkil BIqir bwhuiV j wsI
nwgw]
naa marjaad aa-i-aa kal bheetar baahurh jaasee
naagaa.
j YsI kl mvuVI hYmsqik qYsI j IAVypwis ] jaisee kalam vurhee hai mastak taisee jee-arhay
paas.
khu nwnk pRwxI pihl YphrYhukim pieAw
grBwis ]1]
kaho naanak paraanee pahilai pahrai hukam
pa-i-aa garbhaas. ||1||
pMnw75 SGGS P- 75
dUj YphrYrYix kYvxj wirAwimqRwivsir gieAw
iDAwnu]
doojai pahrai rain kai vanjaari-aa mitraa visar
ga-i-aa Dhi-aan.
hQohiQncweIAYvxj wirAwimqRwij auj sudwGir
kwnu]
hatho hath nachaa-ee-ai vanjaari-aa mitraa ji-o
jasudaa ghar kaan.
hQohiQncweIAYpRwxI mwqkhYsuqumyrw] hatho hath nachaa-ee-ai paraanee maat kahai sut
mayraa.
cyiqAcyqmUVmnmyryAMiqnhI kCuqyrw] chayt achayt moorh man mayray ant nahee kachh
tayraa.
ij in ric ricAwiqsih n j wxYmn BIqir Dir
igAwnu]
jin rach rachi-aa tiseh na jaanai man bheetar Dhar
gi-aan.
khunwnk pRwxI dUj YphrYivsir gieAw
iDAwnu]2]
kaho naanak paraanee doojai pahrai visar ga-i-aa
Dhi-aan. ||2||
qIj YphrYrYix kYvxj wirAwimqRwDn j obn isau
icqu]
teejai pahrai rain kai vanjaari-aa mitraa Dhan
joban si-o chit.
hir kwnwmun cyqhI vxj wirAwimqRwbDwCutih
ij qu]
har kaa Naam na chaythee vanjaari-aa mitraa
baDhaa chhuteh jit.
hir kwnwmuncyqYpRwxI ibkl uBieAwsMig
mwieAw]
har kaa Naam na chaytai paraanee bikal bha-i-aa
sang maa-i-aa.
Dnisaurqwj obinmqwAihl wj nmugvwieAw] Dhan si-o rataa joban mataa ahilaa janam
gavaa-i-aa.
DrmsyqI vwpwrunkIqokrmunkIqoimqu]
Dharam saytee vaapaar na keeto karam na keeto
mit.
khunwnk qIj YphrYpRwxI Dn j obn isau
icqu]3]
kaho naanak teejai pahrai paraanee Dhan joban
si-o chit. ||3||
cauQYphrYrYix kYvxj wirAwimqRwl wvI AwieAw
Kyqu]
cha-uthai pahrai rain kai vanjaari-aa mitraa laavee
aa-i-aa khayt.
j wj impkiV cl wieAwvxj wirAwimqRwiksYn
imil AwByqu]
jaa jampakarh chalaa-i-aa vanjaari-aa mitraa kisai
na mili-aa bhayt.
Byqucyquhir iksYn imil E j wj impkiV
cl wieAw]
bhayt chayt har kisai na mili-o jaa jam pakarh
chalaa-i-aa.
J UTwrudnuhoAwduoAwl YiKnmihBieAw
prwieAw]
jhoothaa rudan ho-aa do-aalai khin meh bha-i-aa
paraa-i-aa.
sweI vsquprwpiqhoeI ij suisaul wieAwhyqu] saa-ee vasat paraapat ho-ee jis si-o laa-i-aa hayt.
khu nwnk pRwxI cauQY phrY l wvI l uixAw
Kyqu]4]1]
kaho naanak paraanee cha-uthai pahrai laavee
luni-aa khayt. ||4||1||
SIRI RAAG MOHALLA 1 GHAR 1
PAHREY
AccordingtoDr. Bh. Vir SinghJi, thisshabad andthenext wereutteredby GuruJi toprovidesolacetoa
family of Vanjaaraas (the gypsies who move fromone place to another to sell merchandise) who had
recently lost their son. But since these hymns have a universal appeal, these wereincluded in theGuru
GranthSahibJi.
Inthisbeautiful shabad, addressingthehumanbeingasapeddler (thepetty door todoor salesman), Guru
Ji describes the story of his life, and cautions himto be vigilant lest he may suffer a big loss (in his
spiritual business). Hecompares humanlifetothefour watches (periods of night), anddescribes howin
eachwatchor stage, insteadof acquiringthewealthof GodsNameahumanbeingkeeps becomingmore
andmoreentangledinMaya (theworldlyriches).
Referringtothefirst stageor watchof humanlife, GuruJi says: "O mypeddler friend, inthefirst part of
the night (of your life), under God's orders you came into the womb (of your mother). There, hanging
upsidedown, with your mindfixed on God you performed penanceandprayed to Himfor your release.
(A person) comes out naked into the world, and in the end departs also naked. One is born with such
destiny as has been inscribed on ones forehead. O Nanak, this is how in the first watch of the night
( stageof life), asper (Gods) command, ahumanbeingiscast intothewomb."(1)
Commenting on the second part of life, Guru Ji says: "O merchant friend, in the second watch of the
night (or stageof your life), assoonasyoucomeout of thewombyoubecomeoblivioustoGod. (Thenas
asmall child), you arefondled (lovingly, as if you aregod) Krishna in thehome of (his foster mother)
Jasodha. Yes, O mortal, youaretossedabout inthearmsof your parents andrelatives, andyour mother
proudlyclaimsyouasher son.
Observing thestateof thechild: how it has becomeforgetful of God (on whomit was meditatinginthe
motherswomb), GuruJi remindshimself andsays: O myignorant mind, remember God, becauseat the
endnoone(includingparentsandrelatives) shall beyours. Youarenot thinkinginyour mindabout Him
who created this body of yours. In short, O Nanak, a human being gives up Gods meditation in the
secondwatch(or stageof life).(2)
Next, commentingonthethirdstageof life(youthandmiddleage), GuruJi says: "O my peddler friend,
inthethird stageof lifeyour mind becomes engrossed inriches andthepleasures of youth. You do not
meditate on God's Name, which can deliver you from the bondage (of Maya). The mortal does not
meditateon God's Name, andbecomes confounded with worldly things. Being in lovewith wealth, and
intoxicated with youth, you wasteyour valuable(human) life. You did not tradein righteous values (or
meditation of Gods Name), nor did you performany virtuous deed. (In short), O Nanak, in the third
watch(or stageof life) your mindremainedabsorbedinworldlyrichesandyouth.(3)
GuruJi comparesthefourthstage(or theoldageof ahumanbeing) tothecropthat isripeandreadytobe
harvested. Hesays: Inthefourthwatch(or stageof life, just as) thecropgrows tomaturity andbecomes
fit for harvesting(similarly you becomeoldandready todepart). O peddler friend, whenthemessenger
of deathcatches holdof you anddrives you away, thesecret (place, whereyou arebeingtaken) is never
revealed. Yes, whenthedemonof deathdrivesit away(fromthebody), nobodywill discover thesecret of
thesoul's destination. Thensomefalseshowof cryingandweepingtakes place(aroundyour dead body,
and) inamoment youbecomeastranger (toall your friendsandrelatives. Inthenext world), youreceive
only that in which your mind was interested. (Therefore, once again instead of salvation or union with
God, you aremadeto go through worldly affairs androunds of birthand death). O mortal, Nanak says
thisishowinthefourthstageof life(oldage), theripefieldisharvested(andhumanslifeended).(4-1)
The message of this shabad is that instead of wasting our life in worldly pursuits and pleasures, we
should meditate on God and earn the wealth of Gods Name, so that that we do not continue to
suffer in endless circles of births and deaths.
pihl YphrYrYix kYvxj wirAwimqRwbwl k buiD
Acyqu]
pahilai pahrai rain kai vanjaari-aa mitraa baalak
buDh achayt.
KIrupIAYKyl weIAYvxj wirAwimqRwmwqipqwsuq
hyqu]
kheer pee-ai khaylaa-ee-ai vanjaari-aa mitraa
maat pitaa sut hayt.
mwqipqwsuqnyhuGnyrwmwieAwmohusbweI ] maat pitaa sut nayhu ghanayraa maa-i-aa moh
sabaa-ee.
sMj ogI AwieAwikrqukmwieAwkrxI kwr krweI ] sanjogee aa-i-aa kirat kamaa-i-aa karnee kaar
karaa-ee.
rwmnwmibnumukiqnhoeI bUf I dUj Yhyiq] raam Naam bin mukat na ho-ee boodee doojai
hayt.
khunwnk pRwxI pihl YphrYCUtihgwhir cyiq]1] kaho naanak paraanee pahilai pahrai
chhootahigaa har chayt. ||1||
dUj YphrYrYix kYvxj wirAwimqRwBir j obinmYmiq] doojai pahrai rain kai vanjaari-aa mitraa bhar
joban mai mat.
Aihinis kwimivAwipAwvxj wirAwimqRwAMDul ynwmu
niciq]
ahinis kaam vi-aapi-aa vanjaari-aa mitraa
anDhulay Naamna chit.
rwmnwmuGt AMqir nwhI hoir j wxYrs ks mITy] raam Naam ghat antar naahee hor jaanai ras
kas meethay.
igAwnuiDAwnugux sMj munwhI j nimmrhugyJ UTy] gi-aan Dhi-aan gun sanjam naahee janam
marhugay jhoothay.
qIrQvrqsuic sMj munwhI krmuDrmunhI pUj w] tirath varat such sanjamnaahee karamDharam
nahee poojaa.
nwnk Bwie BgiqinsqwrwduibDwivAwpYdUj w]2] naanak bhaa-ay bhagat nistaaraa dubiDhaa vi-
aapai doojaa. ||2||
qIj YphrYrYix kYvxj wirAwimqRwsir hMs aul QVy
Awie ]
teejai pahrai rain kai vanjaari-aa mitraa sar
hans ultharhay aa-ay.
j obnuGtYj rUAwij xYvxj wirAwimqRwAwv GtYidnu
j wie ]
joban ghatai jaroo-aa jinai vanjaari-aa mitraa
aav ghatai din jaa-ay.
pMnw76 SGGS P- 76
AMiqkwil pCuqwsI AMDul yj wj impkiVcl wieAw] ant kaal pachhutaasee anDhulay jaa jampakarh
chalaa-i-aa.
sBuikCuApunwkir kir rwiKAwiKn mih BieAw
prwieAw]
sabh kichh apunaa kar kar raakhi-aa khin meh
bha-i-aa paraa-i-aa.
buiDivsrj I geI isAwxpkir Avgx pCuqwie ] buDh visarjee ga-ee si-aanap kar avgan
pachhutaa-ay.
khunwnk pRwxI qIj YphrYpRBucyqhuil v l wie ]3] kaho naanak paraanee teejai pahrai parabh
chaytahu liv laa-ay. ||3||
cauQYphrYrYix kYvxj wirAwimqRwibriDBieAwqnu
KIxu]
cha-uthai pahrai rain kai vanjaari-aa mitraa
biraDh bha-i-aa tan kheen.
AKI AMDundIseI vxj wirAwimqRwkMnI suxYnvYx ] akhee anDh na dees-ee vanjaari-aa mitraa
kannee sunai na vain
AKI AMDuj IBrsunwhI rhyprwkauqwxw] akhee anDh jeebh ras naahee rahay paraaka-o
taanaa.
gux AMqir nwhI ikausuKupwvYmnmuKAwvx j wxw] gun antar naahee ki-o sukh paavai manmukh
aavan jaanaa.
KVupkI kuiVBj YibnsYAwie cl YikAwmwxu] kharh pakee kurh bhajai binsai aa-ay chalai ki-
aa maan.
khunwnk pRwxI cauQYphrYgurmuiKsbdupCwxu]4] kaho naanak paraanee cha-uthai pahrai
gurmukh sabad pachhaan. ||4||
EVkuAwieAwiqn swihAwvxj wirAwimqRwj ru
j rvwxwkMin]
orhak aa-i-aa tin saahi-aa vanjaari-aa mitraa jar
jarvaanaa kann.
iek rqI gux n smwixAwvxj wirAwimqRwAvgx
KVsinbMin]
ik ratee gun na samaani-aa vanjaari-aa mitraa
avgan kharhsan bann.
gux sMj imj wvYcot nKwvYnwiqsuj Mmxumrxw] gun sanjam jaavai chot na khaavai naa tis
jaman marnaa.
kwl uj wl uj muj oihn swkYBwie BgiqBYqrxw] kaal jaal jam johi na saakai bhaa-ay bhagat
bhai tarnaa.
piqsyqI j wvYshij smwvYsgl ydUKimtwvY] pat saytee jaavai sahj samaavai saglay dookh
mitaavai.
khunwnk pRwxI gurmuiKCUtYswcyqypiqpwvY]5]2] kaho naanak paraanee gurmukh chhootai
saachay tay pat paavai. ||5||2||
SIRI RAAG MEHLA 1
In the previous shabad, Guru Ji advised us that instead of wasting our life in worldly pursuits and
pleasures, weshouldmeditateonGodandearnthewealthof HisNameandgooddeeds(sothat that wedo
not continuetosuffer intheendless circleof births anddeaths). Inthis shabad, usingthesamemetaphor
of comparinghumanlifetothefour watchesof nightinapeddlerslife, hedwellsfurther onthistheme.
Beginningwithchildhood(asthefirst stageor watchof thenight), GuruJi says: "O mypeddler friend, in
thefirst watchof thenight (of life), youhavetheimmatureunderstandingof achild. (Inthat stage), O my
peddler friend, you aresuckledandfondled. Your mother andfather loveyou, becauseyouaretheir son.
(Yes, beingtheir son) your mother andfather loveyou immensely, andtheentireworldis afflictedwith
this attachment for Maya (or worldly love). By virtue of destiny (based on deeds done in the past), a
person comes into this world and is made to do deeds (in accordance with his or her destiny). But
(remember that) without meditating on God's Name, there is no salvation, and the entire world is
drowninginduality(intheloveof thingsother thanGod). Nanak says, (O humanbeing, even) inthefirst
stageof your life, youwouldbeemancipatedonlybyrememberingGod.(1)
Now commentingon thesecond stage(theperiod of youth), Guru Ji says: "O my peddler friend, inthe
second stageof life, you areintoxicated with thewineof youth. Night andday, you remain involved in
lustful pursuits, andinblindness(of your ignorance), youforget God'sName. (Inthisstage, one) doesnot
cherish the divine Name in the heart, because one deems all other indulgences and tastes as sweet.
(Therefore), without the merits of any divine wisdom, meditation, or self- discipline, O false human
being, youwould keepsufferinginrounds of births anddeaths. (Also remember that no ritualistic deeds,
suchasvisiting) holy places, observingfasts, cleansingthebody, or performingactsof pietyandworship
(will beof anyavail toyou. Because) O Nanak, it isonlythroughthelovingadorationof Godthat oneis
emancipated. Everythingelseleadstoduality(theloveof worldlythings)."(2)
Movingontothethirdstage(whengrayhair start appearingandsignsof oldagestart appearing), GuruJi
says: "O my peddler friend, in the third stage of life (your hair grow grey, as if white) swans have
descendedintothepool (of your head). O mypeddler friend, asyour youthwearsout, oldagetakesover
and your days (of life) diminish. At the end, the (ignorant) blind person (involved in worldly affairs)
wouldrepent, whenthemessenger of deathcomes todrivethat person away. Inaninstant, whatever one
had gathered and stored as its owner would become someone elses property. (Out of attachment to
Maya), ones intellect departs, and ones wisdomgoes away. Indulging in evil deeds, oneregrets ones
actions in theend. Nanak says: O mortal, (at least) in the third stage of life remember God with full
concentrationof mind.(3)
Commentingon thenext stageof ripeold age(when body becomes very feeble), GuruJi says: "O my
peddler friend, inthefourthstageof life, youbecome(very) oldandyour body becomes veryweak. With
eyes bereft of sight, O my peddler friend, you cannot see, and your ears cannot hear anything. Being
blind in theeyes, tongueunable to taste, one becomes dependent on others. There areno virtues in the
person(whodoesnot followtheGurusadviceandmeditateonGodsName). Howcansuchapersonfind
any peace? Therefore, theself-willedperson keeps on comingandgoing(inandout of theworld. Inold
age, like) aripecrop, humanbodybecomesbent andthebonesbecomebrittle. Howthencanonebeproud
of this body (whichissubject todecay anddeath)? Therefore, Nanak says: O mypeddler friend, at least
inthefourthstageof life(theoldage), realizeGod'sNamethroughtheGuru'sinstruction.(4)
GuruJi wantstosaveapersonevenintheverylast stageof life, evenwhenoldageseemstobeover, and
death is knockingat thedoor. Hesays: O my peddler friend, now has cometheend to your (allotted)
breaths, and your shoulders are weighed down by cruel old age. (Throughout your life, you did not
remember God) evenfor amoment, sonowyour owndemeritswill bindyouanddriveyouaway. But the
personwhodepartswithself-discipline(or merits) of virtues, that persondoes not havetosuffer thepain
inflicted (by thedemon of death). Thedemon of deathcannot cast his net around such aperson or even
comenear, because with love and devotion (for God), such a person will swimacross (thesea of fear).
That person departs with honor, imperceptibly merges (in the supreme Being), and ends all woes. (In
short), O Nanak, suchaGurus follower isemancipated(frombirthanddeath), andreceives honor at the
door of theeternal Being.(5-2)
The message of the shabad is that even if we have not meditated on Gods Name, we should begin
dwelling on it immediately. No one knows when death may overtake us, and we may have to depart
from the world without any other chance to meditate on His Name (which alone can save us from
future rounds of births and deaths).
pihl YphrYrYix kYvxj wirAwimqRw, hir pwieAw
audr mMJ wir ]
pahilai pahrai rain kai vanjaari-aa mitraa har
paa-i-aa udar manjhaar.
hir iDAwvYhir aucrY, vxj wirAwimqRw, hir hir
nwmusmwir ]
har Dhi-aavai har uchrai vanjaari-aa mitraa
har har Naamsamaar.
hir hir nwmuj pyAwrwDyivic AgnI hir j ip
j IivAw]
har har Naamjapay aaraaDhay vich agnee har
jap jeevi-aa.
bwhir j nmuBieAwmuiK l wgwsrsyipqwmwq
QIivAw]
baahar janam bha-i-aa mukh laagaa sarsay
pitaa maat theevi-aa.
ij s kI vsquiqsucyqhupRwxI kir ihrdYgurmuiK
bIcwir ]
jis kee vasat tis chaytahu paraanee kar hirdai
gurmukh beechaar.
khunwnk pRwxI pihl YphrYhir j pIAYikrpw
Dwir ]1]
kaho naanak paraanee pahilai pahrai har
japee-ai kirpaa Dhaar.|1||
myrwmyrwkir pwl IAYvxj wirAwimqRwl ymwq ipqw
gil l wie ]
mayraa mayraa kar paalee-ai vanjaari-aa
mitraa lay maat pitaa gal laa-ay.
l wvYmwqipqwsdwgl syqI minj wxYKit Kvwey] laavai maat pitaa sadaa gal saytee man jaanai
khat khavaa-ay.
j odyvYiqsYn j wxYmUVwidqynol ptwey] jo dayvai tisai na jaanai moorhaa ditay no
laptaa-ay.
koeI gurmuiKhovYsukrYvIcwruhir iDAwvYmin il v
l wie ]
ko-ee gurmukh hovai so karai veechaar har
Dhi-aavai man liv laa-ay.
khunwnk dUj YphrYpRwxI iqsukwl un kbhUM
Kwie ]2]
kaho naanak doojai pahrai paraanee tis kaal
na kabahooNkhaa-ay. ||2||
qIj YphrYrYix kYvxj wirAwimqRwmnul gwAwil
j Mj wil ]
teejai pahrai rain kai vanjaari-aa mitraa man
lagaa aal janjaal.
DnuicqvYDnusMcvYvxj wirAwimqRwhir nwmwhir n
smwil ]
Dhan chitvai Dhan sanchvai vanjaari-aa mitraa
har Naamaa har na samaal.
hir nwmwhir hir kdyn smwl Yij hovYAMiqsKweI ] har Naamaa har har kaday na samaalai je
hovai ant sakhaa-ee.
pMnw77 SGGS P- 77
iehuDnusMpYmwieAwJ UTI AMiqCoif cil AwpCuqweI ] ih Dhan sampai maa-i-aa jhoothee ant chhod
chali-aa pachhutaa-ee.
ij s noikrpwkrygurumyl ysohir hir nwmusmwil ] jis no kirpaa karay gur maylay so har har
Naamsamaal.
khunwnk qIj YphrYpRwxI syj wie iml yhir nwil ]3] kaho naanak teejai pahrai paraanee say jaa-ay
milay har naal. ||3||
cauQYphrYrYix kYvxj wirAwimqRwhir cl x vyl w
AwdI ]
har chalan vaylaa aadee.
kir syvhupUrwsiqgurUvxj wirAwimqRwsB cl I rYix
ivhwdI ]
kar sayvhu pooraa satguroo vanjaari-aa mitraa
sabh chalee rain vihaadee.
hir syvhuiKnuiKnuiFl mUil n kirhuij quAsiQruj ugu
j uguhovhu]
har sayvhu khin khin dhil mool na karihu jit
asthir jug jug hovhu.
hir syqI sdmwxhurl IAwj nmmrx duKKovhu] har saytee sad maanhu ralee-aa janammaran
dukh khovhu.
gur siqgur suAwmI Bydun j wxhuij quimil hir Bgiq
suKWdI ]
gur satgur su-aamee bhayd na jaanhu jit mil
har bhagat sukhaaNdee.
khunwnk pRwxI cauQYphrYsPil EurYix Bgqw
dI ]4]1]3]
kaho naanak paraanee cha-uthai pahrai safli-o
rain bhagtaa dee. ||4||1||3||
SIRI RAAG MEHLA 4
Thefirst Guru(Nanak Dev) Ji utteredtheprevioustwo shabads (inwhichhecomparedhumanbeingtoa
peddler, and his life span to anight). He showed themirror of his life to themortal, how frombirth to
extremeold agehumanbeings remainentangledinthepursuit of worldly riches, anddo not contemplate
God. Consequently, they depart fromthis world bereft of all virtues. They leave as they came, without
earning the treasure of Gods Name (which is the only thing that could save them from continuous
sufferingthrough painful cycles of birth anddeath). In this shabad, fourth Guru (RamDas) Ji continues
withthesamemetaphor of apeddler andthenight. Heputs into even simpler words thestory of human
life, sothat wemaytrulygraspGuruJismessage, andmoldour lifeaccordingly.
Beginningwiththefirst stage(fromconceptiontochildhood), hesays: "O my peddler friend, inthefirst
watchof thenight (thefirst stageof life), theCreator puts themortal into thewomb. (In that stage), the
mortal meditates on God, utters His Name, andcontemplates Him. (Themortal) repeats God's Nameand
keepsrememberingHim. (Inthisway, one) sustainsoneself inthefireof motherswombby worshipping
God. Whenit comesout (of thewomb) andisborn, itsmother andfather feel delightedtoseeitsface."
But Guru Ji advises: "O mortals, reflect on theGurus words, and contemplateon that (God) to whom
this gift belongs. Nanak says: Inthefirst watchof thenight, wecan meditateon God only if Heshows
Hismercyonus."(1)
Commentingon thegeneral tendency of theparents, GuruJi says: "O my peddler friend, in(childhood)
thesecondwatchof thenight, themortal forgets God andits mindis fixed onother things. Deemingthe
childas theirs, his mother andfather hughimandbringhimup. (Its) mother andfather embraceit again
andagain, andintheir heart they believethat upongrowingupit wouldprovidefor them. But thefoolish
(parent) does not realizetheGiver (God, who gives everything, andinstead) clingsto thegift itself. Rare
is theGurus follower whoreflects (onthis reality), andfocuses themindon Godwithfull concentration
anddevotion. Nanaksays(suchaperson, whoremembersGod) inthesecondstage(of life), escapesdeath
(andthecircleof futurebirthsanddeaths).(2)
Movingontothethirdstage(youthandmiddleage), GuruJi says: "O mypeddler friend, duringthethird
stageof life, the mortal's mind is occupied with worldly affairs and entanglements. (In this stage), one
(only) thinks of wealth, and gathers only wealth, but onedoes not meditate on God's Name. One never
contemplates Gods Name, which could be ones only helper in theend. Oneamasses this falsewealth,
andintheendonerepents, whenleavingall thiswealthbehindonedeparts(fromthisworld). But theone
on whomGod shows His grace is united with theGuru, and is made to meditate on the divine Name.
Nanaksays(suchmortalswhointhisthirdstagemeditateonGod) gofromheretounitewithGod.(3)
Advising humans to remember God (at least in the fourth or final stage of life), Guru Ji says: "O my
peddler friend, inthefourthwatchof thenight (oldage), your timetodepart hascome. Mypeddler friend,
now you must serve theperfect trueGuru, because thenight (of your life) is passing away. Serve (and
remember) your God at every moment, and do not delay this at all, so that you may become eternal
throughall theages. (Inthis way), you will enjoy eternal happiness in Gods company andberidof the
painof birthsanddeaths. Donot deemany differencebetweenthetrueGuruandGod theMaster. Nanak
says, fruitful isthenight(of life) of Godsdevotees(whoalwaysmeditateonHim).(4-1-3)
The message of the shabad is that our life span is short, like the stay of a peddler for a night in a
village. Instead of wasting our life in pursuit of Maya (the worldly riches), we should meditate on
God under Guru's guidance, earn the profit of Gods Name, and fulfill the purpose of human life,
which is to re-unite with our beloved God from whom we have been separated for a long time.
pihl YphrYrYix kYvxj wirAwimqRwDir pwieqwaudrY
mwih]
pahilai pahrai rain kai vanjaari-aa mitraa Dhar
paa-itaa udrai maahi.
dsI mwsI mwnsukIAwvxj wirAwimqRwkir muhl iq
krmkmwih]
dasee maasee maanas kee-aa vanjaari-aa
mitraa kar muhlat karamkamaahi.
muhl iqkir dInI krmkmwxyj Yswil KquDuir
pwieAw]
muhlat kar deenee karam kamaanay jaisaa
likhat Dhur paa-i-aa.
mwqipqwBweI suqbinqwiqnBIqir pRBUsMj oieAw] maat pitaa bhaa-ee sut banitaa tin bheetar
parabhoo sanjo-i-aa.
krmsukrmkrweyAwpyiesuj MqYvis ikCunwih] karam sukaram karaa-ay aapay is jantai vas
kichh naahi.
khunwnk pRwxI pihl YphrYDir pwieqwaudrY
mwih]1]
kaho naanak paraanee pahilai pahrai Dhar
paa-itaa udrai maahi. ||1||
dUj YphrYrYix kYvxj wirAwimqRwBir j uAwnI l hrI
dyie ]
doojai pahrai rain kai vanjaari-aa mitraa bhar
ju-aanee lahree day-ay.
burwBl wn pCwxeI vxj wirAwimqRwmnumqw
AhMmyie]
buraa bhalaa na pachhaan-ee vanjaari-aa
mitraa man mataa ahamay-ay.
burwBl wnpCwxYpRwxI AwgYpMQukrwrw] buraa bhalaa na pachhaanai paraanee aagai
panth karaaraa.
pUrwsiqgurukbhUMnsyivAwisir TwFyj mj Mdwrw] pooraa satgur kabahooN na sayvi-aa sir
thaadhay jamjandaaraa.
Drmrwie j bpkris bvryqbikAwj bwbukryie ] Dharam raa-ay jab pakras bavray tab ki-aa
jabaab karay-i.
khunwnk dUj YphrYpRwxI Bir j obnul hrI dyie ]2] kaho naanak doojai pahrai paraanee bhar
joban lahree day-ay. ||2||
qIj YphrYrYix kYvxj wirAwimqRwibKusMcYAMDu
AigAwnu]
teejai pahrai rain kai vanjaari-aa mitraa bikh
sanchai anDh agi-aan.
puiqRkl iqRmoih l pitAwvxj wirAwimqRwAMqir l hir
l oBwnu]
putir kaltir mohi lapti-aa vanjaari-aa mitraa
antar lahar lobhaan.
AMqir l hir l oBwnuprwnI sopRBuiciqnAwvY] antar lahar lobhaan paraanee so parabh chit
na aavai.
swDsMgiqisausMgun kIAwbhuj onI duKupwvY] saaDhsangat si-o sang na kee-aa baho jonee
dukh paavai.
isrj nhwruivswirAwsuAwmI iek inmK n l go
iDAwnu]
sirjanhaar visaari-aa su-aamee ik nimakh na
lago Dhi-aan.
khunwnk pRwxI qIj YphrYibKusMcyAMDuAigAwnu]3] kaho naanak paraanee teejai pahrai bikh
sanchay anDh agi-aan. ||3||
cauQYphrYrYix kYvxj wirAwimqRwidnunyVYAwieAw
soie ]
din nayrhai aa-i-aa so-ay.
gurmuiKnwmusmwil qUMvxj wirAwimqRwqyrwdrghbyl I
hoie ]
gurmukh Naam samaal tooN vanjaari-aa
mitraa tayraa dargeh baylee ho-ay.
gurmuiKnwmusmwil prwxI AMqyhoie sKweI ] gurmukh Naam samaal paraanee antay ho-ay
sakhaa-ee.
pMnw78 SGGS P- 78
iehumohumwieAwqyrYsMig n cwl YJ UTI pRIiql gweI ] ih moh maa-i-aa tayrai sang na chaalai
jhoothee pareet lagaa-ee.
sgl I rYix gudrI AMiDAwrI syiv siqgurucwnxuhoie ] saglee rain gudree anDhi-aaree sayv satgur
chaanan ho-ay.
khunwnk pRwxI cauQYphrYidnunyVYAwieAwsoie ]4] kaho naanak paraanee cha-uthai pahrai din
nayrhai aa-i-aa so-ay. ||4||
il iKAwAwieAwgoivMd kwvxj wirAwimqRwauiT cl y
kmwxwswiQ]
likhi-aa aa-i-aa govind kaa vanjaari-aa mitraa
uth chalay kamaanaa saath.
iek rqI ibl mn dyvnI vxj wirAwimqRwEnI qkVy
pweyhwQ]
ik ratee bilam na dayvnee vanjaari-aa mitraa
onee takrhay paa-ay haath.
il iKAwAwieAwpkiVcl wieAwmnmuKsdwduhyl y] likhi-aa aa-i-aa pakarh chalaa-i-aa manmukh
sadaa duhaylay.
ij nI pUrwsiqgurusyivAwsydrghsdwsuhyl y] jinee pooraa satgur sayvi-aa say dargeh sadaa
suhaylay.
krmDrqI srIruj ug AMqir j obovYsoKwiq] karam Dhartee sareer jug antar jo bovai so
khaat.
khu nwnk Bgq sohih drvwry mnmuK sdw
Bvwiq]5]1]4]
kaho naanak bhagat soheh darvaaray
manmukh sadaa bhavaat. ||5||1||4||
SIRI RAAG MEHLA 5
In the previous shabad, fourth Guru RamDas Ji gave a detailed explanation of the first shabad (4-1)
utteredby Guru Nanak Dev Ji. Inthis shabad, fifth GuruArjanDev Ji gives asimilar elaboration of the
secondshabad (5-2) utteredbyGuruNanakDevJi, inthisseries,
Continuingwith themetaphor of apeddler stayingfor anight inavillage, Guru Ji says: "O my peddler
friend, in thefirst watch of thenight, you werecast into thewomb (of your mother). Inten months, He
developed you into a (full) human being. Fixing your span of life (He sent you into this world), where
mortalsdotheir deeds. Yes, youwereallowedapredeterminedtime(of life) tododeeds, asHeprescribed
in your destiny fromthe very beginning. (To do these deeds), God tied you (into such relationships as
your) mother; father, brother, son, andwife. In reality), it is HeHimself (who makes aperson) perform
goodor baddeeds: nothingisinthecontrol of thismortal. Nanak says, (it isGodwho) caststhemortal in
thewomb(of themother) inthefirst stageof life.(1)
Nowcommentingon thesecondstageof humanlife, GuruJi says: Inthesecondwatchof thenight, O
my peddler friend, thewaves of primeyouthmount (inthemortal). O my peddler friend(inthat stage),
actingwith prideand ego, themortal does not discriminatebetween good and evil. Themortal does not
distinguishbetween good andbad(anddoesnt realizethat) theway aheadis perilous andhazardous. (In
thisstage, onenever serves (or listenstotheadviceof) theperfect andtrueGuru, whileover ones head
hover the cruel messengers of Death. The crazy one (doesnt know what one is going to say in ones
defense), when therighteous Judgewould catch hold andask (theaccount of ones deeds). Nanak says,
O mortal, inthesecondwatchof thenight, thewavesof primeyouthmount inthemortal.(2)
Describing thethird stageof humanlife, Guru Ji says: O my peddler friend, in thethird stageof your
life(middleage), inblindignoranceyou amass thepoison (of worldly wealth). Engrossed in theloveof
your son and wife, tides of greed rise in you. (Yes, being so swept away by) the waves of greed, the
thought of God doesnt cometo (your mind at all). You do not keep thecompany of saintly people(and
therefore you) suffer the pain of many existences. You (completely) forsake the Creator, and do not
meditateon Himeven for amoment. (In short), Nanak says inthethird watch of thenight theignorant,
foolishmortal gathersthepoison(of worldlyriches)."(3)
Urgingthemortal to remember God, at least inthefourthstageof life(or oldage), GuruJi says: "O my
peddler friend, in the fourth stage, your day (of death) has come very near. So (at least now), O my
friend, heed the Gurus advice and reflect on Gods Name, which will be your friend in Gods Court.
(Yes, O mortal), throughtheGurusguidancemeditateonthedivineName, whichwill beyour helper in
your last hour. Attachment (to your relatives andto worldly riches will not accompany you(after death).
Youhaveentangledyourself infalselove(for them). Your entirenight (of life) haspassedindarkness(of
ignorance); at least serve (and act on) the Gurus (advice now), so that you may be enlightened (with
divineknowledge). Nanak says, O mortal, in thefourth watch of thenight (old age), theappointed day
(of your death) hascome(very) near. (YoushouldmeditateonGodwithout anyfurther delay).(4)
Concludingthisshabad, GuruJi observes: O mypeddler friend, whenthewarrant of deathissuedby the
Master of theuniversearrives, themortal must depart fromthis world, along with the(account) of good
and bad deeds (doneduring thelifetime). O my peddler friend (themessengers of death) do not allow
even amoment's delay, andseizethemortal withfirmhands. Yes, when thewrit of God comes, mortals
areboundandmarched, andtheself-conceitedpersonsalwayssuffer great pain. (Ontheother hand), those
whohaveserved(andfollowed) thetrueGurualways gotoGod's court ingreat comfort. (O mortal), the
body is (like) afield of actions, and onereaps whatever onesows. Nanak says, thedevotees of God are
honoredatHisPortal, whiletheself-willedalwayswander (intransmigration)."(5-1-4)
The message of the shabad is that we must listen to the advice of the true Guru (Granth Sahib Ji),
and utilize this precious opportunity of human birth to do good deeds, and meditate on Gods
Name. So that, God may show mercy on us, and instead of making us go through rounds of birth
and death He may unite us in His blissful union.
isrIrwgumhl w4 Gru2 CMq sireeraagmehlaa 4 ghar 2 chhant
muMDieAwxI pyeIAVYikaukir hir drsnuipKY] munDh i-aanee pay-ee-arhai ki-o kar har darsan
pikhai.
hir hir ApnI ikrpwkrygurmuiKswhurVYkMm
isKY]
har har apnee kirpaa karay gurmukh saahurrhai
kammsikhai.
swhurVYkMmisKYgurmuiKhir hir sdwiDAwey] saahurrhai kamm sikhai gurmukh har har sadaa
Dhi-aa-ay.
shIAwivic iPrYsuhyl I hir drghbwhl uf wey] sahee-aa vich firai suhaylee har dargeh baah
ludaa-ay.
l yKwDrmrwie kI bwkI j iphir hir nwmuikrKY] laykhaa Dharam raa-ay kee baakee jap har har
Naamkirkhai.
muMDieAwxI pyeIAVYgurmuiKhir drsnuidKY]1] munDh i-aanee pay-ee-arhai gurmukh har darsan
dikhai. ||1||
vIAwhuhoAwmyrybwbul wgurmuKyhir pwieAw] vee-aahu ho-aa mayray babulaa gurmukhay har
paa-i-aa.
AigAwnu AMDyrw kitAw gur igAwnu pRcMf u
bl wieAw]
agi-aan anDhayraa kati-aa gur gi-aan parchand
balaa-i-aa.
bil Awgur igAwnuAMDyrwibnisAwhir rqnu
pdwrQul wDw]
bali-aa gur gi-aan anDhayraa binsi-aa har ratan
padaarath laaDhaa.
haumYrogugieAwduKul wQwAwpuAwpYgurmiq
KwDw]
ha-umai rog ga-i-aa dukh laathaa aap aapai
gurmat khaaDhaa.
Akwl mUriq vrupwieAwAibnwsI nwkdymrYn
j wieAw]
akaal moorat var paa-i-aa abhinaasee naa kaday
marai na jaa-i-aa.
vIAwhuhoAwmyrybwbol wgurmuKyhir pwieAw]2] vee-aahu ho-aa mayray baabolaa gurmukhay har
paa-i-aa. ||2||
hir siqsqymyrybwbul whir j nimil j M\ suhMdI ] har sat satay mayray babulaa har jan mil janj
suhanuee.
pyvkVYhir j ipsuhyl I ivic swhurVYKrI sohMdI ] payvkarhai har jap suhaylee vich saahurrhai
kharee sohandee.
swhurVY ivic KrI sohMdI ij in pyvkVY nwmu
smwil Aw]
saahurrhai vich kharee sohandee jin payvkarhai
Naamsamaali-aa.
sBusPil E j nmuiqnwdwgurmuiK ij nwmnuij ix
pwswFwil Aw]
sabh safli-o janam tinaa daa gurmukh jinaa man
jin paasaa dhaali-aa.
hir sMq j nwimil kwrj usoihAwvrupwieAwpurKu
AndI ]
har sant janaa mil kaaraj sohi-aa var paa-i-aa
purakh anandee.
hir siq siq myrybwbol whir j n imil j M\
suohMdI ]3]
har sat sat mayray baabolaa har jan mil janj
sohandee. ||3|
hir pRBumyrybwbul whir dyvhudwnumYdwj o] har parabh mayray babulaa har dayvhu daan mai
daajo.
pMnw79 SGGS P- 79
hir kpVohir soBwdyvhuij qusvrYmyrwkwj o] har kaprho har sobhaa dayvhu jit savrai mayraa
kaajo.
hir hir BgqI kwj usuhyl wguir siqguir dwnu
idvwieAw]
har har bhagtee kaaj suhaylaa gur satgur daan
divaa-i-aa.
KMif vrBMif hir soBwhoeI iehudwnun rl Y
rl wieAw]
khand varbhand har sobhaa ho-ee ih daan na
ralai ralaa-i-aa.
hoir mnmuK dwj uij riK idKwl ih sukUVuAhMkwru
kcupwj o]
hor manmukh daaj je rakh dikhaaleh so koorh
ahaNkaar kach paajo.
hir pRBmyrybwbul whir dyvhudwnumYdwj o]4] har parabh mayray babulaa har dayvhu daan mai
daajo. ||4||
hir rwmrwmmyrybwbol wipr imil Dn vyl vDMdI ] har raam raam mayray baabolaa pir mil Dhan
vayl vaDhandee.
hir j ughj ugoj ug j ughj ugosdpIVI gurUcl dI ] har jugah jugo jug jugah jugo sad peerhee guroo
chalandee.
j uig j uig pIVI cl Ysiqgur kI ij nI gurmuiK nwmu
iDAwieAw]
jug jug peerhee chalai satgur kee jinee gurmukh
NaamDhi-aa-i-aa.
hir purKun kb hI ibnsYj wvYinq dyvYcVY
svwieAw]
har purakh na kab hee binsai jaavai nit dayvai
charhai savaa-i-aa.
nwnk sMqsMqhir eykoj iphir hir nwmusohMdI ] naanak sant sant har ayko jap har har Naam
sohandee.
hir rwm rwm myrybwbul wipr imil Dn vyl
vDMdI ]5]1]
har raamraammayray babulaa pir mil Dhan vayl
vaDhandee. ||5||1||
CHHANT
Intheprevious four shabads, by givingustheexampleof apeddler, GuruJi advisedushowtospendthe
different watches(or stages) of thenight (of our life) tomakethislifefruitful. Inthisshabad, hecompares
thehumansoul to abride, this worldto her father's house, God to her groom, andthenext worldto the
father-in-laws house. He describes how whileliving in theparents house (this world), the(soul) bride
canenjoythecompanyof her spouse(God).
GuruJi beginstheshabad withaquestion, andthenproceedstoanswer it himself. Hesays: Howcanthe
immaturebride(soul) have thesight of her Spouse (God), whilestill in her parents house (this world?
Theanswer is that) if God shows His mercy, thenthroughtheGurus guidancethebridelearns theways
of her in-laws house (the world hereafter). To learn the ways of the in-laws house, under the Gurus
guidanceshealwaysmeditates onGodsName. Thenshemoves about happilyamidst her (other Gursikh)
friends, andgoes tothedivineCourt swingingher arms(without worry). What happensisthat (whilestill
livinginthisworld), shepaysback theoutstandingbalanceof therighteousjudgeby meditatingonGods
Name. Then by theGurus grace, whilestill livingin her parents house(this world), theinnocent bride
seesthesight of her (divine) Spouse.(1)
Describingthehappinessof thesoul brideuponseeingthesight of her spouse(God), GuruJi says on her
behalf: "O mydear father, by theGuru'sgraceI havebeenmarried(spirituallyunited), andhaveobtained
God. TheGuruhasremovedthedarknessof ignorance, andblazedthebright light of divineknowledgein
me. Now in my mind blazes the light of wisdom, dispelled is the darkness (of ignorance), and I have
found the jewel of God's Name. By following the Guru's instruction, my malady of ego has been
dispelled. Through self-realization, I have lost all senseof I-am-ness. I have obtained theimmortal and
imperishable God as my Groom, who never dies nor goes anywhere. (Yes), O my dear father, my
marriagehasbeensolemnized, andthroughtheGuru'sinstructionI haveobtainedGod(asmyspouse)."(2)
Now discussing this marriage itself, he says: O my dear father, eternal is my (groom) God. Joining
together, the devotees of God make an impressive marriage party. By dwelling on Gods Name, I live
peacefully in my parents house (this world), and I amgoing to enjoy respect at my in-laws (Gods
house) aswell. (Yes), certainly respectedarethose(humanbridesinGods mansion) whohavemeditated
onHisNamewhilestill intheir parents house(thisworld). Fruitful isthelifeof thosewho, by theGurus
grace, havecontrolled their mindandcarefully playedthegame(of life). By joiningtogether withGods
devotees (and living intheir company), their wedding(or union withGod) becomes moredignified, and
they obtain theall-pervading God who is thesourceof supremebliss. Yes, O my dear father, trueand
eternal ismy(groom) God, andjoiningtogether, Godsdevoteesmakeanimpressivemarriageparty.(3)
Continuingtheabovemetaphor of marriage, GuruJi tellsuswhat kindof dowryaGursikhbride-soul asks
fromher parents. Insteadof theordinary itemsof expensivefurniture, jewelry, clothes, cars, cashetc., the
Guru-followingbrideunited withtheCreator, says: O my father, pleasegift to methedowry of God's
Name. Let God'spraisebemydress, by wearingwhichmymarriagemaybesuccessfullysolemnized. The
worship of God has made the task (of my marriage) easy, and my Guru God has facilitated the gift of
(Gods Name as my) dowry. My glory has spread in all the regions of the world, because this dowry
doesnt look likeany other dowry. All other dowries that theself-willed persons display is falseegoism
andvainostentation. (Therefore) O myfather, pleaseblessmewiththedowryof GodsName."(4)
Just as after marriagethebridecraves to becomeamother andexpandher family, GuruJi concludes this
shabad by describingwhat kindof expansionthemarriage(or theunionof aGuru-followingsoul withthe
Creator) brings about. As if speaking on behalf of this wedded bride of God, he says: O my father,
unitingwiththat all-pervadingGod, myprogeny hasmultiplied. ThroughtheGuru, theprogeny of Gods
(devotees) has been growing throughout all ages. Those who by theGurus gracehave dwelt on Gods
Name, their lineagewiththeGurucontinues toflourishageafter age. God(issuchahusband, who) never
diesnor goesaway, andwhoeverydaygivesmoreandmore. O Nanak, GodsdevoteesandGodareone,
andby meditatingon His Namethesoul-brideis exalted. (In short), O my dear father, by meetingwith
Godmyprogeny(of Gurufollowingsouls) hasmultiplied.(5-1)
The message of the shabad is that just as an ordinary bride craves to see her spouse, live happily in
his company, enjoy respect at her in laws and grow her own family, similarly we should crave to
meet God, enjoy His company, and live forever in union with Him. This is possible only if we
humbly follow the Gurus advice and meditate on Gods Name with love and devotion.
isrIrwgumhl w5 CMq sireeraagmehlaa 5 chhant
mnipAwirAwj IauimqRwgoibMdnwmusmwl y] man pi-aari-aa jee-o mitraa gobind Naam
samaalay.
mnipAwirAwj I imqRwhir inbhYqyrYnwl y] man pi-aari-aa jee mitraa har nibhai tayrai
naalay.
sMig shweI hir nwmuiDAweI ibrQwkoie nj wey] sang sahaa-ee har NaamDhi-aa-ee birthaa ko-ay
na jaa-ay.
mnicMdysyeI Pl pwvihcrx kml icqul wey] man chinday say-ee fal paavahi charan kamal chit
laa-ay.
j il Qil pUir rihAwbnvwrI Git Git ndir
inhwl y]
jal thal poor rahi-aa banvaaree ghat ghat nadar
nihaalay.
nwnkuisKdyie mnpRIqmswDsMig BRmuj wl y]1] naanak sikh day-ay man pareetam saaDhsang
bharamjaalay. ||1||
mnipAwirAwj I imqRwhir ibnuJ UTupswry] man pi-aari-aa jee mitraa har bin jhooth
pasaaray.
mnipAwirAwj IauimqRwibKuswgrusMswry] man pi-aari-aa jee-o mitraa bikh saagar
sansaaray.
crx kml kir boihQukrqyshswdUKun ibAwpY] charan kamal kar bohith kartay sahsaa dookh na
bi-aapai.
gurupUrwBytYvf BwgI AwT phr pRBuj wpY] gur pooraa bhaytai vadbhaagee aath pahar
parabh jaapai.
Awidj ugwdI syvk suAwmI BgqwnwmuADwry] aad jugaadee sayvak su-aamee bhagtaa Naam
aDhaaray.
nwnkuisKdyie mnpRIqmibnuhir J UT
pswry]2]
naanak sikh day-ay man pareetambin har jhooth
pasaaray. ||2||
mnipAwirAwj IauimqRwhir l dyKypsvl I ] man pi-aari-aa jee-o mitraa har laday khayp
savlee.
mnipAwirAwj IauimqRwhir druinhcl uml I ] man pi-aari-aa jee-o mitraa har dar nihchal
malee.
hir drusyvyAl KAByvyinhcl uAwsxupwieAw] har dar sayvay alakh abhayvay nihchal aasan
paa-i-aa.
qhj nmn mrxun Awvx j wxwsMswdUKu
imtwieAw]
tah janam na maran na aavan jaanaa sansaa
dookh mitaa-i-aa.
icqRgupqkwkwgduPwirAwj mdUqwkCUncl I ] chitar gupat kaa kaagad faari-aa jamdootaa
kachhoo na chalee.
nwnkuisKdyie mnpRIqmhir l dyKyp
svl I ]3]
naanak sikh day-ay man pareetam har laday
khayp savlee. ||3||
mnipAwirAwj IauimqRwkir sMqwsMig invwso] man pi-aari-aa jee-o mitraa kar santaa sang
nivaaso.
mnipAwirAwj IauimqRwhir nwmuj pqprgwso] man pi-aari-aa jee-o mitraa har Naam japat
pargaaso.
ismir suAwmI suKhgwmI ieCsgl I puMnIAw] simar su-aamee sukhah gaamee ichh saglee
punnee-aa.
pMnw80 SGGS P- 80
purbykmweysRIrMg pweyhir iml yicrI
ivCuMinAw]
purbay kamaa-ay sareerang paa-ay har milay
chiree vichhunni-aa.
AMqir bwhir srbiqrivAwminaupij Aw
ibsuAwso]
antar baahar sarbat ravi-aa man upji-aa
bisu-aaso.
nwnku isK dyie mn pRIqm kir sMqw sMig
invwso]4]
naanak sikh day-ay man pareetam kar santaa
sang nivaaso. ||4||
mnipAwirAwj IauimqRwhir pRymBgiqmnul Inw] man pi-aari-aa jee-o mitraa har paraym bhagat
man leenaa.
mnipAwirAwj IauimqRwhir j l imil j IvymInw] man pi-aari-aa jee-o mitraa har jal mil jeevay
meenaa.
hir pI AwGwnyAMimRqbwnysRbsuKwmnvuTy] har pee aaghaanay amrit baanay sarab sukhaa
man vuthay.
sRIDr pweymMgl gweyieCpuMnI siqgur quTy] sareeDhar paa-ay mangal gaa-ay ichh punnee
satgur tuthay.
l iV l Inyl weynauiniD pweynwausrbsuTwkuir
dInw]
larh leenay laa-ay na-o niDh paa-ay naa-o sarbas
thaakur deenaa.
nwnk isKsMqsmJ weI hir pRymBgiqmnul Inw
]5] ]1]2]
naanak sikh sant samjhaa-ee har paraym bhagat
man leenaa. ||5||1||2||
SIRI RAAG MEHLA 5
CHHANTT
In the previous shabad, Guru Ji gave us the message that just as an ordinary bride craves to see her
spouse, livehappily inhis company, enjoy respect at her inlaws andgrowher own family, similarly we
shouldcravetoseeGod, enjoy His company, andliveforever inunionwithHim. This ispossibleonly if
we humbly follow the Gurus advice and meditate on Gods Name with full love and devotion. In this
shabad, GuruJi showsushowtoenjoysuchadivinepleasure.
Lovinglyaddressinghismind(andindirectlyus), GuruJi says: "O mydear mind, myfriend, contemplate
Gods Name. O my beloved friend(by doing so), God would accompany you till theend. (Yes, Gods
Name) would become your companion and helper (and meditation on His divine Name) never goes to
waste. They whofix their attentiononGods lotusfeet (His Name) obtainthefruit of their heartsdesire.
TheMaster of theuniversepervades everywhere, both on land and in water. Abiding in each and every
heart, He sees all with His glance of grace. Nanak gives you this advice: O my beloved mind, in the
companyof thesaintlypersons, burnall your illusion.(1)
Explainingwhat that illusionis, GuruJi says: "O my dear friendly mind, except God, all other things of
theworld areshort-lived ostentations. O my dear mind, theworld is likea sea of poison (of evils and
sins. If you) maketheCreators lotus feet as your ship, thepainof doubt shall not torment you. By good
fortune, whenonemeetstheperfect Guru, onemeditates onGodsNameat all times. Fromthebeginning
of ages and before, He the Master has been themainstay of His devotees. Nanak instructs you, O my
belovedmind, that except God'sNameall arefalseostentations."(2)
Continuinghisadvicetothemind, GuruJi says: "O my mind, my belovedfriend, loadyourself withthe
profitablemerchandise(of Gods Name). By doingso, O my dear mind, (you will beableto) occupy a
seat in Gods eternal house. He who has served at thedoor of that imperceptible and unknowable God
(andhas meditatedon His Name) has obtainedaneternal seat (inGods Court. Inthat state) thereareno
morecycles of birthanddeath: thereisno comingandgoing, andall thepainof illusionis dispelled. (In
that stage), theaccount of Chitra Gupta (theangel whoisbelievedtokeeparecordof our goodandbad
deeds) is torn up, and even thecouriers of death cannot do anything (to us). ThereforeO my beloved
mind, Nanak instructsyoutoloadyourself withtheprofitablemerchandiseof GodsName." (3)
Nowansweringthequestionof howtotradeinthis profitablemerchandiseof Gods Name, hesays: "O
my beloved mind, my friend, abide in thesociety of saints. By repeating God's Name in thesociety of
saints, one's mind is illuminated (with divineknowledge). They who have meditated on thebliss-giving
Master see all their desires fulfilled. Becauseof good deeds doneinprevious lives, they areunited with
God (fromwhomthey had been separated). Then, they believe with full conviction that God pervades
everywhere, bothwithinandwithout. Therefore, O mymind, Nanaksaysabidewiththesaints."(4)
Guru Ji concludes this shabad by describing the state of mind of those who have joined the society of
saints, anddwelt onGodsName. Hesays: "O mydear mind, myfriend, thepersonwhosemindremains
imbued withGod's loveanddevotion attains aspiritual bliss upon meetingGod, (just as thefish regains
lifeupon gettingback into water). Yes, all thepleasures abidewithinthemind of thosewho aresatiated
by drinkingGod'sambrosial Gurbani. OnattainingtheGodof excellences, onesingssongsof joy, andby
thetrueGurusgraceall onesdesires arefulfilled. TheMaster has united(them) withHimself, (andthey
feel that by blessingthem) withHisName; Godhasgiventhemall theninetreasures. Inshort, O Nanak,
thosewhomthesaintsgiveinstructionhavetheir mindsattunedtothelovingdevotionof God.(5-1-2)
The message of the shabad is that by abiding in the society of saints we should meditate on Gods
Name. By doing so, we will attain such spiritual bliss as if we own all the treasures of the world.
isrIrwg kyCMqmhl w5 sireeraagkay chhant mehlaa 5
f Kxw] dakh-naa.
hT mJ whUmwiprI psyikaudIdwr ] hath majhaahoo maa piree pasay ki-o deedaar.
sMqsrxweI l Bxynwnk pRwx ADwr ]1] sant sarnaa-ee labh-nay naanak paraan aDhaar.
||1||
CMqu] chhant.
crnkml isaupRIiqrIiqsMqnmin Awveyj Iau] charan kamal si-o pareet reet santan man aav-ay
jee-o.
duqIAwBwauibprIiqAnIiqdwswnhBwveyj Iau] dutee-aa bhaa-o bipreet aneet daasaa nah
bhaav-ay jee-o.
dwswnhBwveyibnudrswveyiek iKnuDIrj uikau
krY]
daasaa nah bhaav-ay bin darsaav-ay ik khin
Dheeraj ki-o karai.
nwmibhUnwqnumnuhInwj l ibnumCul I ij aumrY] Naam bihoonaa tan man heenaa jal bin
machhulee ji-o marai.
iml umyryipAwrypRwnADwrygux swDsMigimil
gwvey]
mil mayray pi-aaray paraan aDhaaray gun
saaDhsang mil gaav-ay.
nwnk kysuAwmI Dwir AnugRhuminqinAMik
smwvey]1]
naanak kay su-aamee Dhaar anoograhu man tan
ank samaav-ay. ||1||
f Kxw] dakh-naa.
sohMdVohBTwie koie nidsYf Uj Vo] sohandarho habh thaa-ay ko-ay na disai doojrho.
Kul @Vykpwt nwnk siqgur Bytqy]1] khulHrhay kapaat naanak satgur bhayttay. ||1||
CMqu] chhant.
qyrybcn AnUp Apwr sMqn AwDwr bwxI bIcwrIAY
j Iau]
tayray bachan anoop apaar santan aaDhaar
banee beechaaree-ai jee-o.
ismrq sws igrws pUrn ibsuAws ikaumnhu
ibswrIAYj Iau]
simrat saas giraas pooran bisu-aas ki-o manhu
bisaaree-ai jee-o.
ikaumnhubyswrIAYinmK nhI twrIAYguxvMq pRwn
hmwry]
ki-o manhu baysaaree-ai nimakh nahee taaree-ai
gunvant paraan hamaaray.
mnbWCqPl dyqhYsuAwmI j IA kI ibrQwswry] man baaNchhat fal dayt hai su-aamee jee-a kee
birthaa saaray.
AnwQkynwQysRbkYswQyj ipj UAYj nmunhwrIAY] anaath kay naathay sarab kai saathay jap joo-ai
janamna haaree-ai.
nwnk kI bynqI pRB pih ikpwkir Bvj l u
qwrIAY]2]
naanak kee baynantee parabh peh kirpaa kar
bhavjal taaree-ai. ||2||
f Kxw] dakh-naa.
DUVI mj nuswDKysweI QIeyikpwl ] Dhoorhee majan saaDh khay saa-ee thee-ay
kirpaal.
DyhByQokVynwnk hir Dnumwl ]1] laDhay habhay thokrhay naanak har Dhan maal.
||1||
CMqu] chhant.
suMdr suAwmI DwmBgqh ibsRwmAwswl ig j Ivqy
j Iau]
sundar su-aamee Dhaam bhagtah bisraam aasaa
lag jeevtay jee-o.
min qnygl qwn ismrq pRBnwmhir AMimRqupIvqy
j Iau]
man tanay galtaan simrat parabh Naamhar amrit
peevtay jee-o.
pMnw81 SGGS P- 81
AMimRquhir pIvqysdwiQruQIvqyibKYbnuPIkw
j winAw]
amrit har peevtay sadaa thir theevtay bikhai ban
feekaa jaani-aa.
Bey ikrpwl gopwl pRB myry swDsMgiq iniD
mwinAw]
bha-ay kirpaal gopaal parabh mayray
saaDhsangat niDh maani-aa.
srbsosUKAwn d Gn ipAwryhir rqnumn AMqir
sIvqy]
sarbaso sookh aanand ghan pi-aaray har ratan
man antar seevtay.
iekuiql unhI ivsrYpRwn AwDwrwj ip j ip nwnk
j Ivqy]3]
ik til nahee visrai paraan aaDhaaraa jap jap
naanak jeevtay. ||3||
f Kxw] dakh-naa.
j oqaukInyAwpxyiqnwkUMimil Eih] jo ta-o keenay aapnay tinaa kooN mili-ohi.
Awpy hI Awip moihEhu j su nwnk Awip
suixEih]1]
aapay hee aap mohi-ohu jas naanak aap suni-ohi.
||1||
CMqu] chhant.
pRymTgaurI pwie rIJ wie goibMdmnumoihAwj Iau] paraym thag-uree paa-ay reejhaa-ay gobind man
mohi-aa jee-o.
sMqnkYprswidAgwiDkMTyl ig soihAwj Iau] santan kai parsaad agaaDh kanthay lag sohi-aa
jee-o.
hir kMiT l ig soihAwdoK siB j oihAwBgiq l Kx
kirvis Bey]
har kanth lag sohi-aa dokh sabh johi-aa bhagat
lakh-yan kar vas bha-ay.
min srb suKvuTygoivd quTyj nmmrxwsiBimit
gey]
man sarab sukh vuthay govid tuthay janam
marnaa sabh mit ga-ay.
sKI mMgl ogwieAwieC puj wieAwbhuiV n mwieAw
hoihAw]
sakhee manglo gaa-i-aa ichh pujaa-i-aa bahurh
na maa-i-aa hohi-aa.
krugih l Inynwnk pRB ipAwrysMswruswgrunhI
poihAw]4]
kar geh leenay naanak parabh pi-aaray sansaar
saagar nahee pohi-aa. ||4||
f Kxw] dakh-naa.
sweI nwmuAmol ukImnkoeI j wxdo] saa-ee Naamamol keemna ko-ee jaando.
ij nwBwg mQwihsynwnk hir rMgumwxdo]1] jinaa bhaag mathaahi say naanak har rang
maando. ||1||
CMqu] chhant
khqypivqRsuxqysiBDMnuil KqI kul uqwirAw
j Iau]
kahtay pavitar suntay sabh Dhan likh-teeN kul
taari-aa jee-o.
ij n kauswDUsMgunwm hir rMguiqnI bRhmu
bIcwirAwj Iau]
jin ka-o saaDhoo sang Naam har rang tinee
barahmbeechaari-aa jee-o.
bRhmubIcwirAwj nmusvwirAwpUrnikrpwpRiB
krI ]
barahm beechaari-aa janam savaari-aa pooran
kirpaa parabh karee.
krugihl Inyhir j sodInyj oinnwDwvYnhmrI ] kar geh leenay har jaso deenay jon naa Dhaavai
nah maree.
siqgur dieAwl ikrpwl Bytq hrykwmukoDul oBu
mwirAw]
satgur da-i-aal kirpaal bhaytat haray kaamkroDh
lobh maari-aa.
kQnun j wie AkQusuAwmI sdkYj wie nwnku
vwirAw]5]1]3]
kathan na jaa-ay akath su-aamee sadkai jaa-ay
naanak vaari-aa. ||5||1||3||
SIRI RAAG KAIY CHHANTT
MEHLA 5
Inthisshabad, composedinthedialect of Multan(asouthernprovinceof oldPunjab, nowPakistan), Guru
Ji describes how devotees love God, and how He loves His devotees. The shabad is composed in the
formatof dakhnaas (southerntwo-linestanzas) andchhants (detailedexplanationsor staves).
Dakhna: (Question): "WithinmymindlivesmybelovedGroom, (but) howcanI haveHisvision?
(Answer): O Nanak, Hewhoisthelifeof all lifeisfoundbyseekingtherefugeof the
saints. (1)
Chhantt: (Explanation): "It is only in theminds of thesaints that thetradition of love and devotion for
God comes to reside. God's devotees consider it immoral and against their beliefs to love anybody else
except God. Attachment to anyone other than God does not appeal to them. Without seeing their God,
they donot havepeaceevenfor amoment. Just asafishdies without water, similarly thebody andmind
(of saints) feel listless without devotion to His Name. (Therefore, they continueprayingandsaying): O
my Beloved, thesupport of my life breath, pleasecomeand meet meso that in thecompany of saintly
personsYour servant mayalsosingYour praises. O theMaster of Nanak, pleaseshowmemercy, sothat
mybodyandsoul mayremainmergedinYour embrace."(1)
In theprevious stanza, Guru Ji prayed to God to bless himwith thecompany of saintly persons, so that
joiningthemhemay also singHis praises. Inthis stanza, hedescribes howhis prayer has been accepted,
andhowheisfeelingnow.
Dakhna: "O Nanak, uponseeingthetrueGuru(andlisteningtohisGurbani), thedoorsof mymindhave
beenopened, (andnow) all placeslook beauteous(tome. O myBeloved), nooneseemsbetter tomethan
You.(1)
Chhantt: "(O my beauteous God), uniquely beautiful andlimitless areYour words. Thesewords arethe
support of the saints, and with the help of Gurbani (the Gurus words), we should reflect on them. By
meditating(on Your Name) withevery morsel andbreath(we cometo) firmly believethat weshouldnt
forsakeYou fromour mind even for a moment. Why should we put Your Name out of our mind? We
should not forget You even for a moment, because our meritorious Master is the support of our life
breaths. TheMaster knows thecravings of all hearts, andfulfills thedesires of our mind. (Therefore, we
should all) dwell on that Master, who is the support of the support-less, and the friend of all. By
meditating on Himwe do not lose our life in a gamble. (Therefore), this is the supplication of Nanak
beforeGod: PleaseshowYour mercy, andhelpusswimacrossthisdreadful worldlyocean. (2)
NowGuruJi explainswhathappenswhenwejointhecompanyof saints.
Dakhna: When I bathed in thedust of thesaint's feet (joined their company andhumbly served them),
theCreator becamemerciful. ThenI receivedthecommodity andwealthof GodsName, andI felt as if I
hadreceivedall thethings(I needed).(1)
ExplainingwhyGodbecomessokindinthecompanyof thesaints, hesays:
Chhantt: Gods beauteous abode is like a resting place for devotees: thedevotees live in the hope of
attainingit. Beingfullyabsorbedbothinbody andmindinHim, theymeditateonHisNameanddrinkthe
nectar of Gods Name. Drinkingthis nectar they becomeimmortal, andthenconsider insipidthetasteof
the sinful (poisonous) pleasures of the world. (In my case, when) the Master of the universe became
merciful, I enjoyed (thebliss of thecompany of thedivine) treasure. (Therefore, Gods devotees always)
remainattachedtothejewel of HisNameintheir mind, andkeep enjoyingall thecomforts andblessings
of Gods love. They do not forsake (God), their life support even for a single moment. (In short), O
Nanak, theylivedwellinguponGodsNameatall times.(3)
Next, Guru Ji describes thekind of lovewith which God treats His devotees, and thekind of affections
andprivileges, thedevoteesenjoyinthecompanyof their belovedGod.
Dakhna: He says: O God, You grant union to those whomYou makeYour own. Nanak says, Upon
hearingYour praisesfromthem, YouYourself havebeenbewitched.(1)
Chhantt: "Thedevoteeswinover theMaster of theUniverse, andfascinateHismindwiththeintoxicating
potion of love and devotion. By the grace of the saints, many look beauteous in the embrace of the
unfathomable God. Yes, they look beauteous in the embrace of God. All their suffering is ended, and
becauseof their devotional qualities God comes under their control (becauseof their devotion and love,
Godacceptsall their requests).
WhenGod isgreatly pleased, all kindsof pleasurescometoresideintheheart, andall thepains of birth
anddeathareended. (Inthis way), whenall their wishes arefulfilledthedevotees do not becometrapped
inthenet of Maya, andtheir friendssingsongsof joy. Yes, O Nanak, holdingthemby their hands, God
hasmadethemHisown: theyarenot affectedbytheproblemsof thisworldlyocean(of Maya)."(4)
Now, inthisconcludingstanza, GuruJi summarizesthepower of GodsName(Hislovingdevotion).
Dakhna: Hesays: "Gods Nameis invaluable. No oneknows its worth. O Nanak, only they who areso
predestined, enjoyHisLove."(1)
Chhantt: "They who utter (Gods Name) become sanctified. Blessed are all those who listen to it and
thosewho writeabout it. Their (entire) lineageis saved. They who keep thesociety of saints areimbued
with the love of God's Name, and they have reflected on God. They who have reflected on the all-
pervadingGod, theyhaveembellishedtheir lives, andtheperfect Godhasshownmercy onthem. Holding
themby His hand, God has blessed themwith His praise. So now, they would neither be cast into the
womb again, nor suffer death. By meeting themerciful trueGuru, they have destroyed their lust, anger,
and greed, and their spiritual life has blossomed forth. (In short), themerits of theindescribable Master
cannot bedescribed, andNanakisasacrificeuntoHim.(5-1-3)
The message of the shabad is that if we join the company of saints (and in their company sing Gods
praises with true love and devotion), God may become so merciful and kind to us that He may not
only save us from the pain of future births and deaths, but may also save our entire lineage. He may
also bless us with eternal peace and bliss, both in this world and the next.
isrIrwgumhl w4 vxj wrw sireeraagmehlaa 4 vanjaaraa
< >siqnwmugur pRswid] ik-o
N
kaar sat Naam gur parsaad.
hir hir auqmunwmuhYij inisirAwsBukoie j Iau] har har utamNaamhai jin siri-aa sabh ko-ay
jee-o.
hir j IA sBypRiqpwl dwGit Git rmeIAwsoie ] har jee-a sabhay partipaaldaa ghat ghat rama-ee-
aa so-ay.
sohir sdwiDAweIAYiqsuibnuAvrunkoie ] so har sadaa Dhi-aa-ee-ai tis bin avar na ko-ay.
j omoihmwieAwicqul wiedysyCoif cl yduKuroie ] jo mohi maa-i-aa chit laa-iday say chhod chalay
dukh ro-ay.
j n nwnk nwmu iDAwieAwhir AMiq sKweI
hoie ]1]
jan naanak Naam Dhi-aa-i-aa har ant sakhaa-ee
ho-ay. ||1||
mYhir ibnuAvrunkoie ] mai har bin avar na ko-ay.
hir gur srxweI pweIAYvxj wirAwimqRwvf Bwig
prwpiqhoie ]1] rhwau]
har gur sarnaa-ee paa-ee-ai vanjaari-aa mitraa
vadbhaag paraapat ho-ay. ||1|| rahaa-o.
pMnw82 SGGS P- 82
sMqj nwivxuBweIAwhir iknYnpwieAwnwau] sant janaa vin bhaa-ee-aa har kinai na paa-i-aa
naa-o.
ivic haumYkrmkmwvdyij auvysuAwpuquinnwau] vich ha-umai karamkamaavday ji-o vaysu-aa put
ninaa-o.
ipqwj wiqqwhoeIAYguruquTwkrypswau] pitaa jaat taa ho-ee-ai gur tuthaa karay pasaa-o.
vf BwgI gurupwieAwhir Aihinis l gwBwau] vadbhaagee gur paa-i-aa har ahinis lagaa bhaa-o.
j nnwnik bRhmupCwixAwhir kIriqkrm
kmwau]2]
jan naanak barahm pachhaani-aa har keerat
karamkamaa-o. ||2||
minhir hir l gwcwau] man har har lagaa chaa-o.
guir pUrYnwmuidRVwieAwhir imil Awhir pRB
nwau]1] rhwau]
gur poorai Naam drirh-aa-i-aa har mili-aa har
parabh naa-o. ||1|| rahaa-o.
j bl guj obinswsuhYqbl gunwmuiDAwie ] jab lag joban saas hai tab lag NaamDhi-aa-ay.
cl idAwnwil hir cl sI hir AMqyl eyCf wie ] chaldi-aa naal har chalsee har antay la-ay
chhadaa-ay.
haubil hwrI iqnkauij nhir minvuTwAwie ] ha-o balihaaree tin ka-o jin har man vuthaa
aa-ay.
ij nI hir hir nwmun cyiqE syAMiqgeypCuqwie ] jinee har har Naam na chayti-o say ant ga-ay
pachhutaa-ay.
Duir msqik hir pRiB il iKAwj n nwnk nwmu
iDAwie ]3]
Dhur mastak har parabh likhi-aa jan naanak
NaamDhi-aa-ay. ||3||
mnhir hir pRIiql gwie ] man har har pareet lagaa-ay.
vf BwgI gurupwieAwgur sbdI pwir l Gwie ]1]
rhwau]
vadbhaagee gur paa-i-aa gur sabdee paar
laghaa-ay. ||1|| rahaa-o.
hir AwpyAwpuaupwiedwhir AwpydyvYl yie ] har aapay aap upaa-idaa har aapay dayvai lay-
ay.
hir AwpyBrimBul wiedwhir AwpyhI miqdyie ] har aapay bharam bhulaa-idaa har aapay hee
mat day-ay.
gurmuKwminprgwsuhYsyivrl ykyeI kyie ] gurmukhaa man pargaas hai say virlay kay-ee
kay-ay.
haubil hwrI iqnkauij nhir pwieAwgurmqy] ha-o balihaaree tin ka-o jin har paa-i-aa
gurmatay.
j n nwnik kml uprgwisAwmin hir hir vuTVw
hy]4]
jan naanak kamal pargaasi-aa man har har vuth-
rhaa hay. ||4||
minhir hir j pnukry] man har har japan karay.
hir gur srxweI Bij pauij MdUsB ikl ivK duK
prhry]1] rhwau]
har gur sarnaa-ee bhaj pa-o jindoo sabh kilvikh
dukh parharay. ||1|| rahaa-o.
Git Git rmeIAwminvsYikaupweIAYikquBiq] ghat ghat rama-ee-aa man vasai ki-o paa-ee-ai
kit bhat.
gurupUrwsiqguruBytIAYhir Awie vsYminiciq] gur pooraa satgur bhaytee-ai har aa-ay vasai
man chit.
mYDr nwmuADwruhYhir nwmYqygiqmiq] mai Dhar Naam aDhaar hai har Naamai tay gat
mat.
mYhir hir nwmuivswhuhYhir nwmyhI j iqpiq] mai har har Naam visaahu hai har Naamay hee
jat pat.
j n nwnk nwmuiDAwieAwrMig rqVwhir rMig
riq]5]
jan naanak Naam Dhi-aa-i-aa rang rat-rhaa har
rang rat. ||5||
hir iDAwvhuhir pRBusiq] har Dhi-aavahu har parabh sat.
gur bcnI hir pRBuj wixAwsB hir pRBuqy
auqpiq]1] rhwau]
gur bachnee har parabh jaani-aa sabh har parabh
tay utpat. ||1|| rahaa-o.
ij nkaupUribil iKAwsyAwieiml ygur pwis ] jin ka-o poorab likhi-aa say aa-ay milay gur
paas.
syvk Bwie vxj wirAwimqRwguruhir hir nwmu
pRgwis ]
sayvak bhaa-ay vanjaari-aa mitraa gur har har
Naampargaas.
DnuDnuvxj uvwpwrIAwij n vKrul idAVwhir
rwis ]
Dhan Dhan vanaj vapaaree-aa jin vakhar ladi-
arhaa har raas.
gurmuKwdir muKauj l ysyAwieiml yhir pwis ] gurmukhaa dar mukh ujlay say aa-ay milay har
paas.
j n nwnk guru iqn pwieAwij nwAwip quTw
guxqwis ]6]
jan naanak gur tin paa-i-aa jinaa aap tuthaa
guntaas. ||6||
hir iDAwvhuswis igrwis ] har Dhi-aavahu saas giraas.
min pRIiq l gI iqnwgurmuKwhir nwmu ij nw
rhrwis ]1] rhwau]1]
man pareet lagee tinaa gurmukhaa har Naam
jinaa rahraas. ||1|| rahaa-o. ||1||
SIRI RAAG MEHLA 4
VANJAARA
Asthetitleindicates, thisshabad isaddressedtoaVanjaara-thepeddler inthisworld- themortal whohas
been sent to tradein andgather thecapital of God's Name. According to Dr. Bh. Vir SinghJi, it is said
that thefourthGuruRamDasJi utteredthisshabad whileansweringthequestionsof apeddler, whocame
tohimfor spiritual enlightenment.
Talking to that trader in a language he could easily understand, Guru Ji says: "(O my peddler friend),
supreme is the Name of God who has created all. That venerable God sustains all creatures and He
pervades all. Weshouldalways meditateon that God, as thereis no other (God) besides Him. They who
keep their mind fixed on Maya (theworldly wealth) bewail their folly (at thetimeof death), anddepart
fromhereleavingeverythingbehind. However, devoteeNanak says: They whohavemeditatedonGods
Name, Godhelpsthemintheend.(1)
Givingtheessenceof his messageonthebasis of his personal experience, GuruJi says: (O my friend),
asfar asI amconcerned, (I feel) that I dont haveanyoneelse(tosupport me, except God. Therefore, O
mypeddler friend, seek theshelter of theGuru, because) it isonly by seekingtheGurus shelter that God
isobtained, anditisthroughgreat goodfortunethat theguidanceof theGuruisobtained."(1-pause)
Re-statinghowimportant it is to obtaintheguidanceof thesaint (Guru) to obtainGods Name, hesays:
(O my friend), no one has obtained Gods Name without associating with the saintly brothers (and
seekingtheir guidance). Thosewhoact out of ego arelikeaprostitutes sonwhocannot tell thename(of
hisfather). A personissaidtobelongtothefather's caste(Godslineage) onlywhentheGuruis pleased,
and shows his favor to that person. By great good fortune, one finds the Guru. (Then by the grace of
Gurus guidance), ones mindremains absorbed inGods lovingdevotion day andnight. DevoteeNanak
hasthusrealizedtheall-pervadingCreator, andheremainsengagedinsingingHispraise.(2)
Describinghis present stateof mind, GuruJi says: My mindis imbuedwiththeloveof repeatingGods
Name. Theperfect Guruhasfirmly implantedGodsNameinmymind, andI haveobtainedGodandHis
Name."(1-pause)
Therefore, on thebasis of his own experience, Guru Ji advises us: "(O my friend), as long as you have
youthandbreath, meditateonGod's Name. This(Name) wouldaccompanyyouinyour life'sjourney and
wouldsaveyoufromtroubles intheend. I amasacrificetothoseinwhosemindGodhascometoabide.
They whodonot meditateontheNamewill ultimately depart fromtheworldregretting(that they missed
thewonderful opportunity to unitewithGod. However), O Nanak, only thosedevotees meditateon His
NameinwhosedestinyGodhassowrittenfromtheverybeginning."(3)
GuruJi thereforetellshimself: "O mymind, embracelovefor God. By great goodfortunedoes onefind
theGuru, andthroughtheGuru'swordoneisferriedacrosstheworldlyoceantoliberation.(1-pause)
Explaining why some persons meditate on Gods Name and others do not, Guru Ji comments: God
Himself creates, Himself gives life, and Himself takes it back. God Himself leads human beings astray
(casting themin doubt) and He Himself gives themenlightenment. The minds of Gurus followers are
illumined (and they understand this fact), but very rarearesuch people. (Therefore), I ama sacrifice to
thosewhohaverealizedGodthroughGuru'sinstruction. (By Gurusgrace), Godhascometoabideinthe
mindandheart of slaveNanak, (andhefeels, asif hisheart) hasblossomedforthlikealotus.(4)
Therefore, GuruJi tells himself and us: "O my life, reflect on andrepeat Gods Namein themind, and
rushtotherefugeof theGurusothat all your sorrowsandsinsareended."(1-pause)
It appearsthat at thistimethetrader asksthequestion: "(When) TheCreator abidesinall hearts; howcan
oneseek Him?"
GuruJi replies: "By meetingtheperfect Guru, Godcomes toabideinthemind. My onlysupport isGod's
Name. BytheNamehasmymindbeenilluminated, andI haveachievedthehighest stateof enlightenment.
InGod'sNamealone, I put my trust, andfor meHisNameismy casteandhonor. (Inshort), slaveNanak
has meditated on God's Namewithloving devotion andbeingimbued withGods deep love, heremains
absorbedinthatlove.(5)
Therefore he advises: (O my friends, you too should) meditate on God, who is eternal. Through the
GurusteachingI haverealizedGod, andit isfromGodthat all creationhasemanated.(1-pause)
In conclusion, Guru Ji says: "They meet theGuru inwhose lot it is so written (by God). O my peddler
friend, they whoapproachtheGuruwithaspirit of serviceandhumility, them(theGuru) illuminateswith
Gods Name. Blessedis thetradeandblessed arethetraders who haveloaded themerchandiseof Gods
devotion. Bright arethefacesof theGurusfollowersat God'scourt; theymeet andunitewiththeCreator.
SlaveNanak says that only thosepersonshavefoundtheGuruon whomGod (thetreasureof all virtues)
Himself hasbecomegracious.(6)
Therefore, onceagainGuruJi advises: (O my friends), meditateon God's Namewithevery morsel and
breath (at all times. However), only the mind of those Gurus followers is imbued with love for such
devotion) whosedailyroutineismeditationonGodsName."(1-pause)
The message of the shabad is that we should seek the guidance of the Guru. Following his advice, we
should make it our daily routine to meditate on Gods Name and sing His praises with sincere love
and devotion. So that showering His Grace, He may bless us also with His eternal union.
pMnw83 SGGS P- 83
N
isrIrwg kI vwr mhl w4 sl okwnwil ] sireeraagkeevaar mehlaa 4 salokaa naal.
sl ok m3 ] salok mehlaa 3.
rwgwivic sRIrwguhYj ysic DryipAwru] raagaa vich sareeraag hai jay sach Dharay pi-aar.
sdwhir scuminvsYinhcl miqApwru] sadaa har sach man vasai nihchal mat apaar.
rqnuAmol kupwieAwgur kwsbdubIcwru] ratan amolak paa-i-aa gur kaa sabad beechaar.
ij hvwscI mnuscwscwsrIr Akwru] jihvaa sachee man sachaa sachaa sareer akaar.
nwnk scYsiqguir syivAYsdwscuvwpwru]1] naanak sachai satgur sayvi-ai sadaa sach vaapaar.
||1||
m3 ] mehlaa 3.
horuibrhwsB DwquhYj b l guswihb pRIiq n
hoie ]
hor birhaa sabh Dhaat hai jab lag saahib pareet na
ho-ay.
iehumnumwieAwmoihAwvyKxusunxunhoie ] ih man maa-i-aa mohi-aa vaykhan sunan na ho-ay.
shdyKyibnupRIiqn aUpj YAMDwikAwkryie ] sah daykhay bin pareet na oopjai anDhaa ki-aa
karay-i.
nwnk ij inAKI l IqIAwsoeI scwdyie ]2] naanak jin akhee leetee-aa so-ee sachaa day-ay.
||2||
pauVI ] pa-orhee.
hir iekokrqwiekuiekodIbwxuhir ] har iko kartaa ik iko deebaan har.
hir ieksYdwhYAmruiekohir iciqDir ] har iksai daa hai amar iko har chitDhar.
hir iqsuibnukoeI nwih f ruBRmuBaudUir
kir ]
har tis bin ko-ee naahi dar bharambha-o door kar.
hir iqsYnoswl wihij quDurKYbwhir Gir ] har tisai no saalaahi je tuDh rakhai baahar ghar.
hir ij s nohoie dieAwl usohir j ipBauibKmu
qir ]1]
har jis no ho-ay da-i-aal so har jap bha-o bikham
tar. ||1||
VAAR OF SIRI RAAG
MEHLA 4
According to Dr. Bh. Vir Singh Ji, Vaar (Epic) is an ancient formof poetry in which thepoets used to
describetheattributes of heroes andtheir battleswithadversaries. TheVaar wasnarratedinsmall stanzas
calledPaurrees, which werepreceded by suitablecouplets for explanations or lessons. It is believed that
the 4
th
Guru RamDas Ji composed this epic while addressing a singer who was very fond of music,
particularly Siri Rag (thesupremeIndian musical measure). Whilecompiling Sri Guru Granth Sahib Ji,
the5
th
GuruJi addedsuitablesaloaks (couplets) toexplainfurther themessageinthePaurrees.
Salok Mehla 3
GuruJi says: "Amongall theRagas (musical measure), Sri Rag is thesuprememeasure, if it inspires the
singer with lovefor theeternal (God), forever theeternal God comes to residein theheart, theintellect
becomesstable, andonealwaysremainsintunewiththelimitless (God). Thisishow, by reflectingonthe
wordof theGuru, oneobtains theinvaluablejewel (of Gods Name). Thenones tongue, mindandbody
arealso rendered pure. In short, O Nanak, by serving (and following) thetrueGuru, onealways deals
withTruth, (theeternal God)." (1)
Mehla 3
Nowdiscussinglove, GuruJi tells us what kindof loveis thebest or most stableformof love. Hesays:
All other kindof loveistransient until oneis imbuedwiththelovefor theMaster. But beingenticedby
Maya (worldly wealth), this mindcannot seeor hear (God). Without seeingthe(divine) Groom, lovefor
Himdoes not arise, so what can the (spiritually) blind person do? O Nanak, He who has taken away
(mans spiritual) eyes, only that eternal (God) gives themback (and then one is able to discriminate
betweenrightandwrong, andbeginlovingGod)." (2)
Paurree
NowGuruJi tellsushowtoobtainthosespiritual eyes(therealization) tobeabletoseeandlovethatGod.
Hesays: "(O my friend, understandthis truth: that) thereisonlyoneCreator, andthereis only onecourt
of that sole Judge. Only the writ of that one Creator runs in the universe. Therefore, you should
concentrateyour mind on that oneGod alone. (Remember that) except Him, thereis no other (supreme
power). Therefore, removeanyother fear, doubt or illusion(fromyour mind). Praiseonly that (God) who
would save you both in your house and outside (in this and the next world). The one on whomGod
becomesgraciousswimsacrossthefearful andpoisonousworld-ocean." (1)
The message of the shabad is that only that melody is supreme which imbues us with love for God. If
we want to be rid of worldly fears, doubts and attachments, then instead of running after false
worldly pleasures, we should follow Gurus guidance: meditate on God and sing His praises.
sl ok m1] salok mehlaa 1.
dwqI swihbsMdIAwikAwcl Yiqsunwil ] daatee saahib sandee-aa ki-aa chalai tis naal.
iek j wgMdynwl hMinieknwsuiqAwdyie
auTwil ]1]
ik jaaganday naa lahann iknaa suti-aa day-ay uthaal.
||1||
m1] mehlaa 1.
isdkusbUrI swidkwsbruqoswml wiekW] sidak sabooree saadikaa sabar tosaa malaa-ikaa
N
.
dIdwrupUrypwieswQwaunwhI Kwiekw]2] deedaar pooray paa-isaa thaa-o naahee khaa-ikaa.
||2||
pauVI ] pa-orhee.
sBAwpyquDuaupwie kYAwipkwrYl weI ] sabh aapay tuDh upaa-ay kai aap kaarai laa-ee.
qUMAwpyvyiKivgsdwAwpxI vif AweI ] too
N
aapay vaykh vigsadaa aapnee vadi-aa-ee.
hir quDhubwhir ikCunwhI qUMscwsweI ] har tuDhhu baahar kichh naahee too
N
sachaa
saa-ee.
qUMAwpyAwipvrqdwsBnI hI QweI ] too
N
aapay aap varatdaa sabhnee hee thaa-ee.
hir iqsYiDAwvhusMqj nhuj ol eyCf weI ]2] har tisai Dhi-aavahu sant janhu jo la-ay chhadaa-ee.
||2||
SALOK MEHLA 3
Guru Ji concluded the last paurri with the comment that the person on whomGod becomes gracious
swims across the fearful and poisonous world-ocean. He now states another fact about Gods complete
independenceinshoweringHisgrace.
Hesays: All giftsaregivenby God. NoonecanarguewithHim(onthisor anyother account). Thereare
somewhoevenwhenawake(andperformingall kindsof ritualstopleaseGod) maynot receiveanygifts,
whileothers, God Himself awakens fromsleep (inworldly affairs, andblesses themwith thegift of His
Nameandenlightenment)." (1)
Mehla 3
Theabovestatement doesnt meanthat apersonshouldabandonall effortstomeditateonGodsName, or
stop singing His praise, in thebelief that someday on His own God would choose to bless that person
withHisgifts. Therefore, why shouldoneunnecessarilymakeeffortstopleaseHim? Inthissalok, GuruJi
describeswhat istherightconduct of goodpeople.
Hesays: "(O myfriends), faithandforbearancearethemarksof thedevout andfaithful. For thedevotees
of God, patienceand contentment areliketheir provisions andexpense(for their spiritual-journey. Only
such people) see thesight (of God); for the foolish (who keep bragging about their merits), there is no
place(inGodscourt)." (2)
Paurree
Now Guru Ji describes briefly somesalient aspects of Gods power. Addressing God almighty, hesays:
"(O God), after creating the entire (universe), You Yourself have yoked it to various tasks. You feel
pleased, seeing the glory of Your greatness (in creating such a wonderful universe). Nothing happens
outside Your Will. You are the eternal Master. You Yourself prevail in all places. O saintly people,
meditateonlyonHim, whogetsyouliberated(fromfalseworldlybonds)." (2)
The message of the shabad is that we should keep doing virtuous deeds and meditating on Gods
Name with full faith, patience, and devotion (without wondering, why God has blessed others and
not us). One day God would show mercy on us also, and liberate us also from worldly bonds.
PkVj wqI PkVunwau] fakarh jaatee fakarh naa-o.
sBnwj IAwiekwCwau] sabhnaa jee-aa ikaa chhaa-o.
Awphuj ykoBl wkhwey] aaphu jay ko bhalaa kahaa-ay.
nwnk qwpruj wpYj wpiql yKYpwey]1] naanak taa par jaapai jaa pat laykhai paa-ay. ||1||
m2 ] mehlaa 2.
ij suipAwryisaunyhuiqsuAwgYmir cl IAY] jis pi-aaray si-o nayhu tis aagai mar chalee-ai.
iDRguj IvxusMswir qwkYpwCYj Ivxw]2] Dharig jeevan sansaar taa kai paachhai jeevnaa.
||2||
pauVI ] pa-orhee.
quDuAwpyDrqI swj IAYcMdusUrj uduie dIvy] tuDh aapay Dhartee saajee-ai chand sooraj du-ay
deevay.
ds cwir ht quDuswij AwvwpwrukrIvy] das chaar hat tuDh saaji-aa vaapaar kareevay.
ieknwnohir l wBudyie j ogurmuiKQIvy] iknaa no har laabhday-ay jo gurmukh theevay.
iqnj mkwl un ivAwpeI ij nscuAMimRqupIvy] tin jamkaal na vi-aapa-ee jin sach amrit peevay.
Eie Awip Cutyprvwr isauiqn ipCYsBuj gqu
CutIvy]3]
o-ay aap chhutay parvaar si-o tin pichhai sabh jagat
chhuteevay. ||3|
SALOK MEHLA 1
In the previous paurri Guru Ji advised us that we should keep doing virtuous deeds and meditating on
Gods Namewithfull faith, patience, anddevotion (without wonderingwhy God hasnot blessedus with
His sight but has blessed others). But there aresomeof us who simply feel special, and think that just
because of their high caste and name (or rank); God would show some special favors to them. They
believe that, without taking into consideration their deeds, God would grant themsalvation or heaven
solelybecause, theybelongtoahighcaste, special faith, or haveahighrankinsociety.
Todispel all suchfalsenotions, GuruJi says: "(O myfriends), vainanduseless istheprideinonescaste
or name. Aboveall istheshade(protection) of thesameoneGod. Ononesown, if someonecallsoneself
virtuous or exalted, (that persondoesnt becomegreat). O Nanak, ones claimisconsideredvalidonly if
oneisheldhonorablein(Gods) account." (1)
Mehla 2
Pointing to the need of true love for God, fifth Guru (Arjan Dev) Ji refers to a couplet uttered by the
secondGuru(AngadDev) Ji, who(whileexpressinghisdeepagonyat thephysical deathor separation) of
his beloved GuruNanak Dev Ji, said: (I feel that), oneshoulddiebeforebeingseparated fromthedear
onewithwhomoneisinlove, becauseaccursed(andverypainful) istoliveintheworldafter that beloved
(hasdeparted)." (2)
Paurree
Comingback tothemainthemeof thelast paurri, GuruJi onceagainaddressestheCreator andsays: "(O
God), You Yourself havecreated this earth, and illuminated it with two lamps of thesun andthemoon.
You have established fourteen worlds (bazaars), in which the mortals do business. Some who become
Gurusfollowers, Youbless(them) withtheprofit (of Your Name. TheseGurusfollowers) whodrinkthe
truenectar (of Your Name) arenot afflicted withthefear of death. They not only savethemselves along
withtheir family, but theentireworldisliberatedonaccount of them(byfollowingtheir guidance)." (3)
The message of the pauree is that instead of indulging in any kind of pride or self-conceit because of
our caste or lineage, we should continue meditating on Gods Name with so much love and devotion
that we may feel like dying in His separation. So that one-day showing mercy God may accept us in
His court, and our relatives and friends may also benefit from our example.
kudriqkir kYvisAwsoie ] kudrat kar kai vasi-aa so-ay.
pMnw84 SGGS P- 84
vKquvIcwrysubMdwhoie] vakhat veechaaray so bandaa ho-ay.
kudriqhYkImiqnhI pwie ] kudrat hai keemat nahee paa-ay.
j wkImiqpwie qkhI n j wie ] jaa keemat paa-ay ta kahee na jaa-ay.
srYsrIAiqkrihbIcwru] sarai saree-at karahi beechaar.
ibnubUJ ykYsypwvihpwru] bin boojhay kaisay paavahi paar.
isdkukir isj dwmnukir mKsUdu] sidak kar sijdaa man kar makhsood.
ij hiDir dyKwiqhiDir mauj Udu]1] jih Dhir daykhaa tih Dhir ma-ujood. ||1||
m3 ] mehlaa 3.
gur sBweyv npweIAYnwnyVYnwdUir ] gur sabhaa ayv na paa-ee-ai naa nayrhai naa
door.
nwnk siqguruqWiml Yj wmnurhYhdUir ]2] naanak satgur taa
N
milai jaa man rahai
hadoor. ||2||
pauVI ] pa-orhee.
spq dIp spq swgrwnv KMf cwir vyd ds Ast
purwxw]
sapatdeep sapat saagraa nav khand chaar
vayddas asat puraanaa.
hir sBnwivic qUMvrqdwhir sBnwBwxw] har sabhnaa vich too
N
varatdaa har sabhnaa
bhaanaa.
siBquJ YiDAwvihj IA j Mqhir swrg pwxw] sabhtujhai Dhi-aavahi jee-a jant har saarag
paanaa.
j ogurmuiKhir AwrwDdyiqnhaukurbwxw] jo gurmukh har aaraaDhaday tin ha-o
kurbaanaa.
qUMAwpyAwipvrqdwkir coj ivf wxw]4] too
N
aapay aap varatdaa kar choj vidaanaa.
||4||
SALOK MEHLA 1
In theprevious paurri, Guru Ji advised us that instead of takingprideinour casteor lineage, weshould
continuemeditatingon Gods Namewithso much loveanddevotion that wemay feel likedyinginHis
separation. NowthequestionariseswhereandhowtofindGod. InthisPaurri, he providestheanswer.
Guru Ji says: After having created the universe, that (Creator) is Himself abiding in it. (Having
understoodthissecret, theperson) whorealizesthat this time(of humanbirthistheopportunity toreunite
withGod) isHistrueservant.
Nowcommentinguponthedifficulty of ordinaryhumanbeings, GuruJi says: "(Theordinary personsees
that) thereisnature(withitswonderful phenomenaof sun, moon, seasons, andspecies of different kinds,
but) does not realizetheworthandmeasureof Gods might andHis creation, (nor thinks about thesuper
brainor power workingbehindsuchwonders). Evenif onerealizesthesignificance(of suchasuper brain
or power), onecannot describeit."
Next GuruJi commentsonthosepersonswho, insteadof trulyunderstandingor experiencingthepresence
of God (by reflecting on His creation), simply start entering into discussions about the theories
propounded in their scriptures. He says: How can a person who only continues reflecting on or
discussingwhat ismentionedinShara, or Shariat (hisreligious codes andrituals) findliberationwithout
realizingtheCreator?"
Describingtheright andsimpleway to realizetheCreator, GuruJi says: (O my friend), makefull faith
in God as your sijda(bowing before God), and make conquest of your mind as your makhsood (the
object of your worship). It is only then that you would be able to gain realization and say, wherever I
look, I see(God) presentthere."(1)
Mehla 3
Naturally, totruly understandthepurposeof lifeandlearntheway toachieveit, weneedtheguidanceof
atrueGuru. For thispurpose, peoplegotodifferent gurusandgurdwarasandplaces of worship. But most
of themthinkthat simplybygettingnear theGuru, or hearinghissermon(without trulyunderstandingand
actinguponhisadvice), theywouldrealizeGod.
Guru Ji says: "Neither by going (bodily) near theGuru, nor by remaining far, can we obtain the (true)
benefit of hiscompany. O Nanak, the(benefit of theadviceof the) trueGuruisobtainedonlywhenones
mindalwaysremainsin(Gurus) presence, (andsincerelyfollowshisteachings)." (2)
Paurree
Describinghis own stateof mindandhowhefeels Gods omnipresence, GuruJi says: "(O my Master),
Youpervadeall thesevencontinents, sevenseas, four Vedas, andeighteenPuranas (theHinduholy
books. O my God), You arepresent inall andYou arepleasingto all. O theMaster of theuniverse, all
livingbeingsworshipYou. I amasacrificetothoseGurusfollowerswhomeditateonYou. Youpervade
everywhere, showingYour wondersandmiracles." (4)
The message of this shabad is that we should avoid entering into discussions regarding the theories
of creation, or the rituals and ways of worshipping God. Instead, we should listen and act upon the
advice of our Guru, try to realize God, and feel His presence in all creation.
kl aumswj nI ikAwsdweIAYihrdYhI il iKl yhu] kala-o masaajnee ki-aa sadaa-ee-ai hirdai hee
likh layho.
sdwswihbkYrMig rhYkbhUMnqUtis nyhu] sadaa saahib kai rang rahai kabahoo
N
na tootas
nayhu.
kl aumswj nI j wiesI il iKAwBI nwl yj wie ] kala-o masaajnee jaa-isee likhi-aa bhee naalay
jaa-ay.
nwnk shpRIiqn j wiesI j oDuir Cof I scY
pwie ]1]
naanak sah pareet na jaa-isee jo Dhur chhodee
sachai paa-ay. ||1||
m3 ] mehlaa 3.
ndrI Awvdwnwil ncl eI vyKhukoivaupwie ] nadree aavdaa naal na chal-ee vaykhhu ko vi-
upaa-ay.
siqguir scuidRVwieAwsic rhhuil v l wie ] satgur sach drirh-aa-i-aa sach rahhu liv laa-ay.
nwnk sbdI scuhYkrmI pl Ypwie ]2] naanak sabdee sach hai karmee palai paa-ay.
||2||
pauVI ] pa-orhee.
hir AMdir bwhir iekuqUMqUMj wxihByqu] har andar baahar ik too
N
too
N
jaaneh bhayt.
j okIcYsohir j wxdwmyrymnhir cyqu] jo keechai so har jaandaa mayray man har chayt.
sof rYij pwpkmwvdwDrmI ivgsyqu] so darai je paap kamaavdaa Dharmee vigsayt.
qUMscwAwipinAwauscuqwf rIAYkyqu] too
N
sachaa aap ni-aa-o sach taa daree-ai kayt.
ij nwnwnk scupCwixAwsysic rl yqu]5] jinaa naanak sach pachhaani-aa say sach ralayt.
||5||
SALOK MEHLA 1
In theprevious paurri, Guru Ji advised us that instead of entering into discussions about thetheories of
creation or appropriate rituals, we should sincerely listen and act upon the advice of our Guru: try to
realizeGod, andfeel Hispresenceinthecreation. AccordingtoDr. Bh. Vir SinghJi, thethirdGuruAmar
DasJi utteredthenext salok whenapersonintheaudienceaskedhisservant tobringpenandink, sothat
hecouldputit inblackandwhite.
Addressingthat personinparticular (andall othersingeneral), GuruJi said: "(O myfriend), whyareyou
calling for pen and ink (to write this sermon on paper)? Instead, write (its essence) on your mind. By
doingso, youwouldalways remainimbuedwithGods love, andthis lovewouldnever end. Penandink,
alongwithwhat iswritten, wouldbedestroyed (oneday). But, O Nanak, that loveisnever erasedwhich
Godhasput (inonesheart) fromthebeginning." (1)
Mehla 3
Nowtalkingabout love, GuruJi cautionsusagainst fallinginlovewiththeworldly thingsweseearound
us. He says: "If You may carefully reflect on it, (you would come to the conclusion that) whatever is
visible(including your relatives and possessions), wouldnt accompany you (after death). ThetrueGuru
hasfirmly taught us this truth: that you shouldalways keepconcentratingon theTruth(theeternal God).
O Nanak, Truth(theeternal God) isobtainedthroughtheword(of theGuru). But it is only by Hisgrace
that Godblesses(apersonwiththistrueword, or Gurbani)." (2)
Paurree
Resuming thetopic of thelast paurri, Guru Ji addresses God and says: O God, You aloneabideboth
insideandoutsideus, andknowall secrets. Whatever wedoor think, (God) already knows. Therefore, O
my mind, keep remembering Him. Hewho commits sins lives indread, whiletherighteous onelives in
joy. (O God), You are true (and just), and true is Your judgment. Then why should we be afraid of
anybodyelse? O Nanak, theywhohaveunderstoodthetrue(God) havemergedintheTrueOne."(5)
The message of the pauree is that more important than writing about or describing the teachings of
our Gurus and prophets is enshrining these in our mind, and trying to fashion our life accordingly.
Secondly, we should realize that God is present both outside and inside our mind. He knows
everything we do or think. Therefore, we should not only do right deeds, but also think right. Only
then shall we be able to become true human beings, worthy of reuniting with the eternal Creator.
kl mj l ausxumsvwxIAYkwgduBI j il j wau] kalamjala-o san masvaanee-ai kaagadbhee jal
jaa-o.
il Kx vwl wj il bl auij inil iKAwdUj wBwau] likhan vaalaa jal bala-o jin likhi-aa doojaa bhaa-o.
nwnk pUrib il iKAwkmwvxwAvru n krxw
j wie ]1]
naanak poorab likhi-aa kamaavanaa avar na
karnaa jaa-ay. ||1||
m3 ] mehlaa 3.
horukUVupVxwkUVubol xwmwieAwnwil ipAwru] hor koorh parh-naa koorh bolnaa maa-i-aa naal
pi-aar.
nwnk ivxunwvYkoiQrunhI piVpiVhoie
KuAwru]2]
naanak vin naavai ko thir nahee parh parh ho-ay
khu-aar. ||2||
pauVI ] pa-orhee.
hir kI vif AweI vf I hYhir kIrqnuhir kw] har kee vadi-aa-ee vadee hai har keertan har
kaa.
hir kI vif AweI vf I hYj winAwauhYDrmkw] har kee vadi-aa-ee vadee hai jaa ni-aa-o hai
Dharamkaa.
hir kI vif AweI vf I hYj wPl uhYj IA kw] har kee vadi-aa-ee vadee hai jaa fal hai jee-a
kaa.
hir kI vif AweI vf I hYj wn suxeI kihAwcugl
kw]
har kee vadi-aa-ee vadee hai jaa na sun-ee kahi-
aa chugal kaa.
hir kI vif AweI vf I hYApuiCAwdwnudyvkw]6] har kee vadi-aa-ee vadee hai apuchhi-aa daan
dayvkaa. ||6||
SALOK MEHLA 3
Intheprevious paurri, GuruJi advisedusthat moreimportant thanwritingabout theGurusteachingson
paper is enshrining thesein our mind, andacting upon them. Now GuruJi comments on thepractice of
writing about love and attachment to things other than God, such as worldly wealth and family
relationships.
GuruJi states: "May that pen(along withtheink) beburnt down, andmay also burnthat paper, andthe
writer who has written about love of the other (worldly riches and power, instead of love for God). O
Nanak, onedoes what has been pre-ordained in ones destiny (based on ones past deeds). Nothing else
canbedonebesidethis." (1)
Mehla 3
Commenting further on the futility of reading or talking about worldly things and attachment to things
other thanGod, hesays: (Except lovefor God), all other studyandtalk arefalse, useless, andnothingbut
lovefor Maya (worldlywealthandpower). O] Nanak, except GodsName, nothingelseiseverlasting.
Therefore, thosewho study moreandmore(about howto amass worldly wealthor power) cometo grief
intheend." (2)
Paurree
Next GuruJi tellsuswhyit issouseful andimportant tomeditateonGodsName, andtosingHispraise.
Hesays: Great isthegloryof God, (andalso) great isthesingingof Hispraises. Yes, great isthegloryof
God, because His justice is based on righteousness. Great is the greatness of God, because this is the
reward(or objectiveof thelife) of aperson. Great isthegloryof God, becauseHedoesnot listentoandis
not influencedby slanderers or backbiters. But (aboveall), great is theglory of God becauseHeshowers
Hisgiftsonmortalswithout eventheir asking."(6)
The message of this shabad is that instead of engaging in reading or writing about routine matters,
we should always concentrate on contemplating on Gods Name and singing His praises with love
and devotion, which is the real purpose and objective of human life.
hauhaukrqI sBmueI sMpauiksYnnwil ] ha-o ha-o kartee sabh mu-ee sampa-o kisai na
naal.
dUj YBwie duKupwieAwsBj ohI j mkwil ] doojai bhaa-ay dukh paa-i-aa sabh johee
jamkaal.
pMnw85 SGGS P- 85
nwnk gurmuiKaubryswcwnwmusmwil ]1] naanak gurmukh ubray saachaa Naam
samaal. ||1||
m1] mehlaa 1.
gl I AsI cMgIAwAwcwrI burIAwh] galee
N
asee changee-aa aachaaree buree-aah.
mnhukusuDwkwl IAwbwhir ictvIAwh] manhu kusuDhaa kaalee-aa baahar
chitvee-aah.
rIswkirhiqnwVIAwj osyvihdruKVIAwh] reesaa karih tinaarhee-aa jo sayveh dar
kharhee-aah.
nwil KsmYrqIAwmwxihsuiKrl IAwh] naal khasmai ratee-aa maaneh sukh ralee-
aah.
hodYqwix inqwxIAwrhihinmwnxIAwh] hodai taan nitaanee-aa raheh nimaannee-aah.
nwnk j nmuskwrQwj yiqnkYsMig iml wh]2 naanak janam sakaarthaa jay tin kai sang
milaah. ||2||
pauVI ] pa-orhee.
qUMAwpyj l umInwhYAwpyAwpyhI Awipj wl u] too
N
aapay jal meenaa hai aapay aapay hee
aap jaal.
qUMAwpyj wl uvqwiedwAwpyivic sybwl u] too
N
aapay jaal vataa-idaa aapay vich saybaal.
qUMAwpykml uAil pquhYsYhQwivic gul wl u] too
N
aapay kamal alipat hai sai hathaa vich
gulaal.
qUMAwpymukiqkrwiedwiek inmKGVI kir iKAwl u] too
N
aapay mukat karaa-idaa ik
nimakhgharhee kar khi-aal.
hir quDhubwhir ikCunhI gur sbdI vyiKinhwl u]7] har tuDhhu baahar kichh nahee gur sabdee
vaykh nihaal. ||7||
SALOK MEHLA 3
In many previous paurrees and shabads, Guru Ji advised us that we should always keep meditating on
Gods Name andsinging His praisewith love anddevotion. But in spiteof this oft-repeated advice, we
still continue acting egoistically in pursuit of Maya (or worldly riches and power). Consequently, we
continuesuffering.
Therefore, GuruJi observes: Indulginginego (on account of worldly wealth), theentireworldhas been
consumed. But this worldly wealth does not accompany anyone (after death). All have suffered pain
becauseof thelovefor theother (worldly wealthandrelationships), andthedemon of deathhas cast his
eyeontheentire(worldfor torturingit). O Nanak, (only) theGurusfollowersaresavedfromthispainful
punishment bymeditatingonGodseternal Name."(1)
Mehla 3
GuruJi nowcommentsonanother facet of our ego, our habit of praisingourselves, andboastingabout our
virtuesbut actuallydoingunworthydeeds. Hesays: "Weposeourselvesasvirtuousinour talk, but weare
evil inour conduct. Withinour minds, wearepitchblack (totallyevil), but fromour outwardappearance,
wetrytoappear aswhite(veryholyandsaintly). Eventhenwewant toenjoy thesamehonor andpeaceas
thosewhoalwaysremainstandingat Godsdoor (readytocarryout Hisorders). Theyareimbuedwiththe
loveof their (divine) Groom, andenjoytheblissof Hisaffection. Inspiteof havingpower, theybehaveas
powerlessandhumble. O Nanak, thelifeof (unworthypersonslikeus) canalsobecomefruitful, if weare
blessedwiththecompany(of suchsaintlypersons)." (2)
Paurree
After commentingon our falseconduct andthevirtuous behavior of Gods devotees, GuruJi onceagain
returns to acompassionatemode, andmakes ahumblesubmission to theCreator on our behalf by using
thebeautiful metaphor of thefish, lotus, andtheocean.
He says: "(O God, for this worldly ocean), You Yourself are the water, Yourself the fish, and You
Yourself arethenet. YouYourself spreadthenet (of worldly pleasures). YouYourself aretheentangling
growth(intheocean), andYourself thebeauteouspinklotusinhundredsof feet deepwater. YouYourself
emancipatemortals (fromtheworldly Maya) who contemplateYou even for amoment. O God, thereis
nothingoutsideYour power. But it is only throughthegraceof theGuru that oneis ableto realize(this
fact), andfeel blessed."(7)
The message of this pauree is that we should obtain the company of Gurus followers and like them,
learn to be detached even while living in the world. Instead of indulging in ego, self-praise, or
worldly wealth, we should sincerely follow the Gurus advice and meditate on Gods Name.
hukmunj wxYbhuqwrovY] hukamna jaanai bahutaa rovai.
AMdir DoKwnIdnsovY] andar Dhokhaa need na sovai.
j yDn KsmYcl Yrj weI ] jay Dhan khasmai chalai rajaa-ee.
dir Gir soBwmhil bul weI ] dar ghar sobhaa mahal bulaa-ee.
nwnk krmI iehmiqpweI ] naanak karmee ih mat paa-ee.
gur prswdI sic smweI ]1] gur parsaadee sach samaa-ee. ||1||
m3 ] mehlaa 3.
mnmuKnwmivhUixAwrMguksuMBwdyiKn Bul u] manmukh Naam vihooni-aa rang kasumbhaa daykh
na bhul.
ies kwrMguidn QoiVAwCoCwies dwmul u] is kaa rang din thorhi-aa chhochhaa is daa mul.
dUj Yl gypic mueymUrKAMDgvwr ] doojai lagay pach mu-ay moorakh anDh gavaar.
ibstwAMdir kIt sypie pcihvwrovwr ] bistaa andar keet say pa-i pacheh vaaro vaar.
nwnk nwmrqysyrMgul ygur kYshij suBwie ] naanak Naam ratay say rangulay gur kai sahj
subhaa-ay.
BgqI rMgun auqrYshj yrhYsmwie ]2] bhagtee rang na utrai sehjay rahai samaa-ay. ||2||
pauVI ] pa-orhee.
issit aupweI sBquDuAwpyirj kusMbwihAw] sisat upaa-ee sabh tuDh aapay rijak sambaahi-aa.
ieik vl uCl ukir kYKwvdymuhhukUVukusqu
iqnI FwihAw]
ik val chhal kar kai khaavday muhhu koorh kusat
tinee dhaahi-aa.
quDuAwpyBwvYsokrih quDuEqYkMimEie
l wieAw]
tuDh aapay bhaavai so karahi tuDh otai kamm o-ay
laa-i-aa.
ieknw scu buJ wieEnu iqnw Aqut BMf wr
dyvwieAw]
iknaa sach bujhaa-i-on tinaa atut bhandaar
dayvaa-i-aa.
hir cyiqKwihiqnwsPl uhYAcyqwhQ
qf wieAw]8]
har chayt khaahi tinaa safal hai achaytaa hath
tadaa-i-aa. ||8||
SALOK MEHLA 3
In theprevious paurri, Guru Ji advised us that we should obtain thecompany of Gurus followers and,
likethem, bedetachedevenwhilelivingintheworld. Insteadof indulginginego, self-praise, or worldly
wealth, weshouldfollowtheGurusadviceandmeditateonGodsName. Hebeginsthispaurri bytelling
us what happens to those who do not follow Gurus advice, and do not understand or obey Gods
command.
He says: "The (human) bride, who does not comprehend the command of (her divine Spouse), cries
bitterly(andsuffersmuchpain). Withinher (mind) isanxiety; thereforeshecannot sleep(inpeace). But if
the(human) brideleadsher lifeaccordingtothewishes of her (divine) Master, sheobtainshonor bothin
this worldandGods court. However, O Nanak, it is only by Gods gracethat sheobtains this wisdom,
andbyGurusgraceshemergesinher eternal Master." (1)
Mehla 3
Nowaddressingtheself-conceitedandself-indulgent personsdirectly, GuruJi says: "O the(foolish) self-
conceited human being bereft of Name, do not be misled by the (false attractions of worldly pleasures,
whichareshort-lived, likethe) color of theKasumbha (safflower). Thisattractionlastsonlyfor afewdays,
and very littleis its (true) worth. Thefoolish blind andignorant persons who remain engrossed in other
affairs (such as amassingworldly wealthor gainingpower) aresoon destroyed. They areliketheworms
that areagainandagainbornandconsumedinfilth. But O Nanak, theywholiveaccordingtotheGurus
prescribedpeaceful conduct, andareimbuedwithGodsName, theyenjoy(celestial) pleasures. Their love
anddevotiontoGoddoesnt weaken, andtheyimperceptiblyremainmerged(inHim).(2)
Paurree
Onceagain GuruJi acknowledges Gods omnipotence, andhow Hehas created this universe, and made
arrangementstoprovidesustenancetoall Hiscreatures. Hesays: "O God, it isYouwhohavecreatedthis
world, and You Yourself have provided sustenance (for all the creatures in the world). There aresome
who sustain themselves through deceit and deception, and they utter all kinds of lies and untruths from
their mouths. But theyonlydowhat Youhavewrittenintheir fate. It isYouwhohaveyokedthemtosuch
tasks (which involvefalsehood and deception). But thentherearethoseto whomYou haverevealed the
Truth(andhowtoliveandsustainthemselves by livinganhonest life). OnthemYou haveconferredthe
inexhaustible treasure (of contentment). Fruitful is the life of those who consume Your gifts while
meditatingonGod. But thosewhoneglect Godalwayskeepbegging." (8)
The message of this paurri is that if we want to enjoy a peaceful and happy life in this world, and
honor in Gods court, then we should have full faith in the power and grace of God. Following
Gurus advice, we should learn to live an honest, contented, and truthful life in accordance with
Gods will (and remain fully satisfied with whatever wealth or happiness He has blessed us with).
piVpiVpMif qbydvKwxihmwieAwmohsuAwie ] parh parh pandit bayd vakaaneh maa-i-aa
moh su-aa-ay.
dUj YBwie hir nwmuivswirAwmnmUrKiml Ysj wie ] doojai bhaa-ay har Naam visaari-aa man
moorakh milai sajaa-ay.
ij inj IauipMf uidqwiqsukbhUMncyqYj odyNdw
irj kusMbwih]
jin jee-o pind ditaa tis kabahooN na chaytai jo
dayNdaa rijak sambaahi.
j mkwPwhwgl hunktIAYiPir iPir AwvYj wie ] jam kaa faahaa galhu na katee-ai fir fir aavai
jaa-ay.
mnmuiKikCUn sUJ YAMDul ypUribil iKAwkmwie ] manmukh kichhoo na soojhai anDhulay
poorab likhi-aa kamaa-ay.
pUrYBwig siqguruiml YsuKdwqwnwmuvsYminAwie ] poorai bhaag satgur milai sukh-daata Naam
vasai man aa-ay.
suKumwxihsuKupYnxwsuKysuiKivhwie ] sukh maaneh sukh painnaa sukhay sukh
vihaa-ay.
nwnk sonwaumnhunivswrIAYij qudir scYsoBw
pwie ]1]
naanak so naa-o manhu na visaaree-ai jit dar
sachai sobhaa paa-ay. ||1||
m3 ] mehlaa 3.
siqgurusyiv suKupwieAwscunwmuguxqwsu] satgur sayv sukh paa-i-aa sach Naamguntaas.
pMnw86 SGGS P- 86
gurmqI AwpupCwixAwrwmnwmprgwsu] gurmatee aap pachhaani-aa raam Naam
pargaas.
scoscukmwvxwvif AweI vf ypwis ] sacho sach kamaavanaa vadi-aa-ee vaday
paas.
j IauipMf usBuiqs kwisPiqkryArdwis ] jee-o pind sabh tis kaa sifat karay ardaas.
scYsbidswl whxwsuKysuiKinvwsu] sachai sabad salaahnaa sukhay sukh nivaas.
j puqpusMj mumnYmwihibnunwvYiDRguj Ivwsu] jap tap sanjammanai maahi bin naavai Dharig
jeevaas.
gurmqI nwaupweIAYmnmuKmoihivxwsu] gurmatee naa-o paa-ee-ai manmukh mohi
vinaas.
ij auBwvYiqaurwKuqUMnwnkuqyrwdwsu]2] ji-o bhaavai ti-o raakh tooN naanak tayraa
daas. ||2||
pauVI ] pa-orhee.
sBukoqyrwqUMsBsudwqUMsBnwrwis ] sabh ko tayraa tooN sabhas daa tooN sabhnaa
raas.
siBquDYpwshumMgdyinqkir Ardwis ] sabh tuDhai paashu mangday nit kar ardaas.
ij suqUMdyihiqsusBuikCuiml YieknwdUir hYpwis ] jis tooN deh tis sabh kichh milai iknaa door hai
paas.
quDubwJ huQwaukonwhI ij supwshumMgIAYmin vyKhuko
inrj wis ]
tuDh baajhahu thaa-o ko naahee jis paashu
mangee-ai man vaykhhu ko nirjaas.
siBquDYnoswl whdydir gurmuKwnoprgwis ]9] sabh tuDhai no salaahday dar gurmukhaa no
pargaas. ||9||
SALOK MEHLA 3
In theprevious two paurrees and many other shabads, Guru Ji advised us not to be misled by thefalse
attractions of theworld. Instead, weshouldinculcateloveanddevotion for theeternal God andmeditate
on His Name. But the irony is that not only ordinary people, but also those who study and expound
scriptures, do so for the purpose of earning money rather than for providing true knowledge and
enlightenment tothepublic.
Guru Ji says: Thereligious scholars make extensive studies of (of holy books such as) theVedas, and
expoundonthemfor thesakeof makingmoney (rather thanfor thespiritual enlightenment of thepeople.
In this way), for the love of worldly wealth they have forsaken Gods Name. Such self-willed foolish
personsareawardedpunishment. Theynever remember Himwhohasgiventhemtheir body andsoul, and
who gives sustenance to all. Therefore, the noose of death around their neck is never cut off, and they
continue coming and going again and again. These blind self-conceited persons do not understand, and
suffer their pre-ordaineddestiny (basedon their past actions). By goodfortune, thepersonwho meets the
trueGuru, (Gods) Namethegiver of bliss comes to residein that persons heart. Such aperson enjoys
true bliss, feels happy in whatever he or she wears, and spends entire life in happiness. O Nanak, we
shouldnot forsakethat Namefromour mind, becauseof whichweobtainhonor inGodscourt." (1)
Mehla 3
Now Guru Ji describes thestateof bliss enjoyed by thosewho by following theadviceof thetrueGuru
haveobtainedthegift of God'sName(Histrueloveandenlightenment).
He says: The person who has served the true Guru (and acted upon his advice) has obtained peace
throughthetrueName, whichis thetreasureof all merits. ThroughtheGurus instruction, suchaperson
realizestheself, andwithinhimor her comesthelight of God's Name. Suchapersondealsinnothingbut
truth (his or her entirelifestyle is based on truth andhonesty). But still (in utter humility, such aperson
never thinkshimor herself asgreat), suchapersonbelievesthat all greatnesslieswiththegreat God. Such
aperson always believes that body andlifearethegifts of God, thereforealways praises Himandprays
for His grace. Inthis way, by praisingtheeternal Godthroughthetrueword(of theGuru), suchaperson
lives inperfect peaceandhappiness. For suchaperson, tokeepGods praiseenshrinedinthemindis the
(real) worship, penance, and self-restraint, and accursed is the life without contemplation of (Gods)
Name. (Such a person understands that) it is through the Guru's instruction that we obtain the (gift of
God's) Name. But being attached to false (worldly) love, theself-conceited persons destroy themselves.
(Therefore) Nanaksays, O God, save(me) asYouplease, I amYour slave."(2)
Paurree
Guru Ji concludes this shabad by praying on behalf of all humans, whether Gurus followers or self-
conceited. Hesays: O God, all belong to You, andYou belongto all. You arethe(true) wealthof all.
All beg fromYou, by praying to You day after day. Theone, whomYou give, obtains everything. For
someYou seemfar, but for someYou are(always) withthem. Let anyoneverify inthemind, (heor she
wouldconcludethat) except You, thereis noneother fromwhomwecanbeg. (Therefore) all praiseonly
You, thoughitis(only) theGurusfollowerswhoaretrulyrecognized(andhonored) atYour door." (9)
The message of this paurri is that instead of engaging in the study of scriptures and delivering
discourses for earning money, we should sincerely follow the teachings of Guru (Granth Sahib),
meditate on God's Name, and lead a truthful life. Only then we would obtain peace in this world,
and honor in God's court.
pMif qupiVpiVaucwkUkdwmwieAwmoihipAwru] pandit parh parh uchaa kookdaa maa-i-aa mohi
pi-aar.
AMqir bRhmuncIneI minmUrKugwvwru] antar barahmna cheen-ee man moorakh gaavaar.
dUj YBwie j gquprboDdwnwbUJ YbIcwru] doojai bhaa-ay jagat parboDhadaa naa boojhai
beechaar.
ibrQwj nmugvwieAwmir j MmYvwrovwr ]1] birthaa janam gavaa-i-aa mar jammai vaaro vaar.
||1||
m3 ] mehlaa 3.
ij nI siqgurusyivAwiqnI nwaupwieAwbUJ hukir
bIcwru]
jinee satgur sayvi-aa tinee naa-o paa-i-aa boojhhu
kar beechaar.
sdwsWiqsuKuminvsYcUkYkUk pukwr ] sadaa saaNt sukh man vasai chookai kook pukaar.
AwpYnoAwpuKwie mnuinrml uhovYgur sbdI
vIcwru]
aapai no aap khaa-ay man nirmal hovai gur sabdee
veechaar.
nwnk sbidrqysymukquhYhir j Iauhyiq
ipAwru]2]
naanak sabad ratay say mukat hai har jee-o hayt
pi-aar. ||2||
pauVI ] pa-orhee.
hir kI syvwsPl hYgurmuiKpwvYQwie ] har kee sayvaa safal hai gurmukh paavai thaa-ay.
ij suhir BwvYiqsuguruiml Ysohir nwmuiDAwie ] jis har bhaavai tis gur milai so har NaamDhi-aa-ay.
gur sbdI hir pweIAYhir pwir l Gwie ] gur sabdee har paa-ee-ai har paar laghaa-ay.
mnhiTiknYn pwieE puChuvydwj wie ] manhath kinai na paa-i-o puchhahu vaydaa jaa-ay.
nwnk hir kI syvwsokryij sul eyhir
l wie ]10]
naanak har kee sayvaa so karay jis la-ay har
laa-ay. ||10||
SALOK MEHLA 3
Guru Ji began the last paurri with a salok commenting on the Pundits who study and expound on the
Vedas (the Hindu holy books) for the sake of money rather than for spiritual enlightenment. Guru Ji
beginsthispaurri alsowithacomment ontheconduct of suchPundits or religiousscholars.
Hesays: After readingagain andagain, thepundit loudly recites (thescriptures) for theloveof money
(rather than for the love of God or spiritual uplift of the listeners). That foolish, uncouth, and self-
conceited person does not recognize the Creator within him. He preaches to the world for the love of
duality (theworldly riches), but does not understanddivineknowledge. Hewastes hislifeandrepeatedly
goesthroughthecycleof birthsanddeaths." (1)
Mehla 3
Now Guru Ji contrasts theconduct of such money-minded pundits with thetrueservants or devotees of
God. Hesays: (O myfriends), reflect andrealizethat thosewhohaveservedthetrueGuru(by following
his advice, they) haveobtainedGods Name. Peaceandcontentment resides intheir minds, and all their
wailing and crying (on account of worldly problems) comes to an end. By reflecting on (Gurbani) the
Gurus word, and stilling their ego, their mind becomes immaculate. In short, O Nanak, they who are
imbuedwiththe(Gurus) wordareliberated, becausetheyaretrulyinlovewiththeir belovedCreator."(2)
Paurree
Now Guru Ji gives the essence of his message, and tells us what kind of service or devotion is most
fruitful inthespiritual field. Hesays: "Fruitful istheservice(devotion) of God, but it isthroughtheGuru's
guidance that God approves (this service). But again, only the one for whomGod so wills obtains the
Guru'sguidance, andmeditates onHis Name. Yes, it isthroughthewordof theGuru(by actinguponthe
adviceof theGuru) that weattaintheCreator whohelpsmortals cross theworldly ocean. Go andask the
Vedas (study all the holy books), and you would conclude that nobody has attained God through sheer
obstinacy of themind (or going through difficult penances and austerities). But again, only that person
trulyserves(andworships) GodwhomHeHimself yokestoHisserviceor worship."(10)
The message of this paurri is that if we want to find true peace and salvation, we should pray to God
to bless us with the guidance of the true Guru. Then, following his advice, we should meditate on
God's Name. Mere reading, expounding on religious books, or performing rituals is not fruitful.
nwnk sosUrwvrIAwmuij in ivchudustuAhMkrxu
mwirAw]
naanak so sooraa varee-aam jin vichahu dusat
ahankaran maari-aa.
gurmuiKnwmuswl wihj nmusvwirAw] gurmukh Naamsaalaahi janamsavaari-aa.
AwiphoAwsdwmukqusBukul uinsqwirAw] aap ho-aa sadaa mukat sabh kul nistaari-aa.
sohinsic duAwir nwmuipAwirAw] sohan sach du-aar Naampi-aari-aa.
mnmuKmrihAhMkwir mrxuivgwiVAw] manmukh mareh ahaNkaar maran vigaarhi-aa.
sBovrqYhukmuikAwkrihivcwirAw] sabho vartai hukamki-aa karahi vichaari-aa.
AwphudUj Yl igKsmuivswirAw] aaphu doojai lag khasamvisaari-aa.
nwnk ibnunwvYsBuduKusuKuivswirAw]1] naanak bin naavai sabh dukh sukh visaari-aa. ||1||
m3 ] mehlaa 3.
guir pUrYhir nwmuidVwieAwiqin ivchuBrmu
cukwieAw]
gur poorai har Naam dirhaa-i-aa tin vichahu
bharamchukaa-i-aa.
rwm nwmuhir kIriq gweI kir cwnxumgu
idKwieAw]
raam Naam har keerat gaa-ee kar chaanan mag
dikhaa-i-aa.
haumYmwir eyk il v l wgI AMqir nwmuvswieAw] ha-umai maar ayk liv laagee antar Naam
vasaa-i-aa.
pMnw87 SGGS P- 87
gurmqI j muj oihnswkYswcYnwimsmwieAw] gurmatee jamjohi na saakai saachai Naam
samaa-i-aa.
sBuAwpyAwipvrqYkrqwj oBwvYsonwie
l wieAw]
sabh aapay aap vartai kartaa jo bhaavai so naa-ay
laa-i-aa.
j n nwnkunwmul eyqwj IvYibnunwvYiKnumir
j wieAw]2]
jan naanak Naam la-ay taa jeevai bin naavai khin
mar jaa-i-aa. ||2||
pauVI ] pa-orhee.
j oimil Awhir dIbwx isausosBnI dIbwxI
imil Aw]
jo mili-aa har deebaan si-o so sabhnee deebaanee
mili-aa.
ij QYEhuj wie iqQYEhusurKrUaus kYmuih if TY
sBpwpI qirAw]
jithai oh jaa-ay tithai oh surkharoo us kai muhi
dithai sabh paapee tari-aa.
EsuAMqir nwmuinDwnuhYnwmoprvirAw] os antar NaamniDhaan hai Naamo parvaari-aa.
nwaupUj IAYnwaumMnIAYnwie ikl ivKsB
ihirAw]
naa-o poojee-ai naa-o mannee-ai naa-ay kilvikh
sabh hiri-aa.
ij nI nwmuiDAwieAwiek min iek iciq sy
AsiQruj ig rihAw]11]
jinee NaamDhi-aa-i-aa ik man ik chit say asthir jag
rahi-aa. ||11||
SALOK MEHLA 3
In many previous shabads, Guru Ji urged us to eraseour ego, andmeditateon God's Name. But wesee
that most of usfindit verydifficult andalmost impossibletoget ridof egoandmeditateonGod'sName.
Therefore, Guru Ji begins this Paurri withthecomment: O Nanak, that person is atruly bravewarrior
who has killed (and dispelled) the demon of ego from within. Following the Gurus advice, and by
praising God's Name, such a person has embellished the life. Forever such a person becomes liberated
(fromworldly bonds, and also) liberates the entire lineage. Such lovers of God's Name look beauteous
(andhonorable) inGod's court. Ontheother hand, theself-conceitedpersonsdieof their ego (anddieso
painfully that they even) degrade their death. But what can these poor persons do when everything
happensaccordingto(Gods) command? Insteadof reflectingonthemselves, they becomeattachedtothe
other (worldly riches), andforsaketheMaster. Inshort, O Nanak, without meditatingontheName, they
alwayssuffer inpainandforget whatispeace(or happiness)." (1)
Mehla 3
NowGuruJi explainshowtheGurusfollowersridthemselvesof their ego, andenjoythedivineblessings.
He says: They in whose mind the perfect Guru has firmly implanted Gods Name have dispelled any
delusion fromwithin. They have sung praiseof God by illuminating their minds; (theGuru) has shown
themtheright way (of life. Upon) erasingtheir ego, their mindgrows attunedtotheone(God), andthey
enshrine (Gods) Name in their heart. Being endowed with the Gurus wisdom, and absorbed in
meditating on theeternal Name, even thedemon (or fear) of death cannot touch them. (But again), it is
Godwhodoeseverything. Onwhomsoever Heispleased, Heattachesthat persontoHisName. Therefore,
servant Nanak too feels alive (and happy) when he dwells on Gods Name. Without meditating on His
Nameevenfor amoment, hefeels(soutterlysad, asif he) hasdied."(2)
Paurree
Now Guru Ji comments on the blessings and merits received by those brave persons who joining the
company of thesaintly persons, shed their ego and meditateon God's Name. Hesays: Theperson who
hasbecome(spirituallypureenough) tojointhecourt of God, that personis(honorableenough) tojoinall
thecourts. Wherever such a person goes, he or she would be exonerated, and seeing that persons face
(andfollowingthat personsexample) all sinnerswouldbesaved. Withinthat personis(enshrined) Gods
Name, and theName is that persons family. Therefore, we should (also) believe in and worship God's
Name, becausethroughtheNameall ones sins arewashedoff. Inshort, they who havemeditatedonthe
Namewithsingle-mindednessbecomeimmortal intheworld." (11)
The message of this paurri is that we should join the company of saintly persons, listen to Gurbani,
shed ego and meditate on God's Name with single-minded concentration. Then all our sins would be
washed off, we would be considered brave and honorable, and would achieve salvation both for
ourselves, and others.
AwqmwdyaupUj IAYgur kYshij suBwie ] aatmaa day-o poojee-ai gur kai sahj subhaa-ay.
AwqmynoAwqmydI pRqIiq hoie qwGr hI prcw
pwie ]
aatmay no aatmay dee parteet ho-ay taa ghar hee
parchaa paa-ay.
AwqmwAf ol un f ol eI gur kYBwie suBwie ] aatmaa adol na dol-ee gur kai bhaa-ay subhaa-ay.
gur ivxushj un AwveI l oBumYl univchuj wie ] gur vin sahj na aavee lobh mail na vichahu jaa-ay.
iKnupl uhir nwmumin vsYsB ATsiT qIrQ
nwie ]
khin pal har Naamman vasai sabh athsath tirath
naa-ay.
scymYl un l geI ml ul wgYdUj YBwie ] sachay mail na lag-ee mal laagai doojai bhaa-ay.
DoqI mUil nauqrYj yATsiTqIrQnwie ] Dhotee mool na utrai jay athsath tirath naa-ay.
mnmuKkrmkryAhMkwrI sBuduKoduKukmwie ] manmukh karam karay ahaNkaaree sabh dukho
dukh kamaa-ay.
nwnk mYl waUj l uqwQIAYj wsiqgur mwih
smwie ]1]
naanak mailaa oojal taa thee-ai jaa satgur maahi
samaa-ay. ||1||
m3 ] mehlaa 3.
mnmuKul okusmJ weIAYkdhusmJ wieAwj wie ] manmukh lok samjaa-ee-ai kadahu samjhaa-i-aa
jaa-ay.
mnmuKurl wieAwnwrl YpieAYikriqiPrwie ] manmukh ralaa-i-aa naa ralai pa-i-ai kirat firaa-ay.
il v Dwquduie rwhhYhukmI kwr kmwie ] liv Dhaat du-ay raah hai hukmee kaar kamaa-ay.
gurmuiKAwpxwmnumwirAwsbidksvtI l wie ] gurmukh aapnaa man maari-aa sabad kasvatee
laa-ay.
mn hI nwil J gVwmn hI nwil sQmn hI mMiJ
smwie ]
man hee naal jhagrhaa man hee naal sath man
hee manjh samaa-ay.
mnuj oieCysol hYscYsbidsuBwie ] man jo ichhay so lahai sachai sabad subhaa-ay.
AMimRqnwmusdBuMcIAYgurmuiKkwr kmwie ] amrit Naam sad bhunchee-ai gurmukh kaar
kamaa-ay.
ivxumnYij horI nwil l uJ xwj wsI j nmugvwie ] vin manai je horee naal lujh-naa jaasee janam
gavaa-ay.
mnmuKI mnhiThwirAwkUVukusqukmwie ] manmukhee manhath haari-aa koorh kusat
kamaa-ay.
gur prswdI mnuij xYhir syqI il v l wie ] gur parsaadee man jinai har saytee liv laa-ay.
nwnk gurmuiKscukmwvYmnmuiKAwvYj wie ]2] naanak gurmukh sach kamaavai manmukh aavai
jaa-ay. ||2||
pauVI ] pa-orhee.
hir kysMq suxhuj n BweI hir siqgur kI iek
swKI ]
har kay sant sunhu jan bhaa-ee har satgur kee ik
saakhee.
ij suDuir BwguhovYmuiKmsqik iqinj inl YihrdY
rwKI ]
jis Dhur bhaag hovai mukh mastak tin jan lai hirdai
raakhee.
hir AMimRqkQwsryst aUqmgur bcnI shj y
cwKI ]
har amrit kathaa saraysat ootam gur bachnee
sehjay chaakhee.
qh BieAwpRgwsuimitAwAMiDAwrwij ausUrj
rYix ikrwKI ]
tah bha-i-aa pargaas miti-aa anDhi-aaraa ji-o
sooraj rain kiraakhee.
AidstuAgocruAl KuinrMj nusodyiKAwgurmuiK
AwKI ]12]
adisat agochar alakh niranjan so daykhi-aa
gurmukh aakhee. ||12||
SALOK MEHLA 3
In theprevious paurri, Guru Ji advised us that we should join thecompany of saintly persons, listen to
Gurbani, shed our ego, and meditate on God's Name with single-minded concentration. He begins this
paurri byexplaininghowtoworshipGod, andwhatblessingsareobtainedbydoingso.
He says: Adopting the poised manner of the Guru, we should worship (God), who provides
enlightenment to our soul. Whenhumansoul develops faithin(God, thesupreme) soul, thenit develops
love (for Him) in the heart itself. When the human soul acquires the way and poise of the Guru, it
becomes stable and does not waver. But without theGuru's guidance, this stateof poise is not attained,
andthedirt of greeddoesnot goawayfromwithin. If (inthat stateof equipoise), God'sNameisenshrined
intheheart even for amoment, onegains themerit of bathingat all thesixty-eight holy places. Because
whenoneisattachedtotheeternal (God), oneisnot soiled(withthedirt of sins); oneissoiledonlywhen
oneisimbuedwiththeloveof theother (worldlythings, insteadof God). Thisdirt (of sins) isnot washed
off even by bathingat all thesixty-eight pilgrimageplaces. Therefore, theegoist who inprideor conceit
indulgesinsuchritualsearns nothingbut painandsuffering. Inshort, O Nanak, apersonwithapolluted
mindbecomespureonlyif that personmergesinthetrueGuru(andsincerelyfollowshisadvice)." (1)
Mehla 3
NowGuruJi contrasts theconduct of aself-conceitedpersonwiththat of aGurusfollower, andexplains
whytheformer isnot attunedtoGod. Hesays: Evenif wetrytocounsel aself-willedperson, that person
isnever convinced. Evenif (wetrytoassociatethat personwithsaintlypeople), suchapersondoesnt mix
(or associate with them), and keeps on wandering because of his or her pre-ordained destiny, (based on
past) misdeeds. (Thereasonisthat) thereareonlytwo ways (toliveinthisworld. Oneistheway of) love
for God, (andtheother is thelove) for Maya (theworldly riches, andaccordingto divine) command, the
self-conceitedpersonkeepsdoingthedeeds(motivatedbylovefor worldlyriches). Ontheother hand, a
Gurus follower subdues his or her mindby testingall thethoughts on thetouch-stoneof (Gurbani), the
Gurus word. (Insteadof fightingwithothers, such aperson) fights withthemind, andalso counsels and
molds themind through themind itself. When themind has been embellished through theword (of the
Guru), it obtains whatever it wishes. Therefore, while doing what the Guru advises, we should always
keeppartakingof thenectar of GodsName. Theonewhofightswithanybody other thanonesownmind
would depart from the world after wasting his or her life. The self-conceited person (who keeps on
fightingwithothers) indulges inall kindsof lies, andloses hisor her lifebecauseof theobstinacy of the
mind. By Gurus grace, oneshould conquer ones mind, and attuneoneself to Gods love. In short, O
Nanak, theGurus follower obtains truth (and merges in theeternal God), but theself-conceited person
keepsoncomingandgoing(inandout of theworld)." (2)
Paurree
Now Guru Ji affectionately asks us to listen to theonevery important adviceof thetrueGuru. Hesays:
O saintly devotees and brothers, listen to one divineadvice of thetrueGuru. Thedevotees who have
beensoblessedfromthevery beginningwill keepthis(message) enshrinedintheir minds. (That message
is this, that it is only) through theinstruction of thetrueGuru that onecan innately tastethenectar-like
immaculate knowledge of the Divine. (The mind in which is enshrined the Gurus instruction) is
enlightened, andthedarkness (of ignoranceis so banished), as if it hasbeen illuminatedwiththesun(of
divine knowledge). In this way, the Gurus followers have seen with their own eyes, the invisible, in-
comprehensible, andindescribableGod." (12)
The message of this shabad is that we should listen to the advice of the Guru, and worship God with
true love and devotion. Instead of fighting with others, we should fight with our own mind and
subdue all such thoughts or inclinations that are contrary to the Guru's teachings. So that one-day,
we may also be blessed with the sight of the invisible and incomprehensible God.
sl okum3 ]
salok mehlaa 3.
pMnw88 SGGS P- 88
siqgurusyvyAwpxwsoisrul yKYl wie ] satgur sayvay aapnaa so sir laykhai laa-ay.
ivchuAwpugvwie kYrhinsic il v l wie ] vichahu aap gavaa-ay kai rahan sach liv laa-ay.
siqguruij nI nsyivE iqnwibrQwj nmugvwie ] satgur jinee na sayvi-o tinaa birthaa janam
gavaa-ay.
nwnk j oiqsuBwvYsokrykhxwikCUn j wie ]1] naanak jo tis bhaavai so karay kahnaa kichhoo na
jaa-ay. ||1||
m3 ] mehlaa 3.
mnuvykwrI vyiVAwvykwrwkrmkmwie ] man vaykaaree vayrhi-aa vaykaaraa karam
kamaa-ay.
dUj YBwie AigAwnI pUj dydrghiml Ysj wie ] doojai bhaa-ay agi-aanee poojday dargeh milai
sajaa-ay.
AwqmdyaupUj IAYibnusiqgur bUJ npwie ] aatamday-o poojee-ai bin satgur boojh na paa-ay.
j puqpusMj muBwxwsiqgurUkwkrmI pl Ypwie ] jap tap sanjambhaanaa satguroo kaa karmee palai
paa-ay.
nwnk syvwsuriqkmwvxI j ohir BwvYsoQwie
pwie ]2]
naanak sayvaa surat kamaavnee jo har bhaavai so
thaa-ay paa-ay. ||2||
pauVI ] pa-orhee.
hir hir nwmuj phumn myryij qusdwsuKuhovYidnu
rwqI ]
har har Naam japahu man mayray jit sadaa sukh
hovai din raatee.
hir hir nwmuj phumn myryij quismrq siB
ikl ivKpwpl hwqI ]
har har Naam japahu man mayray jit simrat sabh
kilvikh paap lahaatee.
hir hir nwmuj phumn myryij qudwl duduK BuK
sBl ihj wqI ]
har har Naam japahu man mayray jit daalad dukh
bhukh sabh leh jaatee.
hir hir nwmuj phumn myrymuiK gurmuiK pRIiq
l gwqI ]
har har Naam japahu man mayray mukh gurmukh
pareet lagaatee.
ij qumuiK Bwguil iKAwDuir swcYhir iqqumuiK
nwmuj pwqI ]13]
jit mukh bhaag likhi-aa Dhur saachai har tit mukh
Naamjapaatee. ||13||
SALOK MEHLA 3
In theprevious paurri, Guru Ji advised us that we should listen to theadvice of theGuru, and worship
Godwithtrueloveanddevotion. Insteadof fightingwithothers, weshouldfight withour ownmind, and
subdueall suchthoughtsor inclinationsthat arecontrarytotheGuru'steachings. Hebeginsthispaurri by
describingthebenefitsof servingour trueGuru(byfollowinghisteachings).
Hesays: They whoservetheir trueGurumaketheir lifefruitful, andaccomplishitspurpose. Discarding
ego fromwithintheir mind, they remainattuned to theeternal God. (On theother hand), they who have
not served(obeyed) thetrueGuru, they havewastedtheir lifeinvain. But O Nanak, nothingcanbesaid
(about thereason, whyonebehavesthewayonedoes, because) whatever pleasesGod, Hedoesthat"(1)
Mehla 3
NowGuruJi describes theconsequences sufferedby thosewho areinvolved indoingevil deeds, or who
worship other lesser gods for the sake of worldly riches or power. He says: The mind, which is
surroundedby evil pursuits, keeps on performingevil deeds. (Therefore, thespiritually) ignorant persons
who worship out of duality (or thelovefor worldly riches andpower) suffer punishment inGod's court.
Weshould worshiponly (God) who provides enlightenment to thesoul, but without theguidanceof the
trueGuruonecannot understandthis thing. All themerits of worship, penance, andausterity areobtained
by followingtheadviceof thetrueGuru, whichisobtainedonly throughthegraceof God. Therefore, O
Nanak, onemust servethetrueGuru(andfollowhis advice) withfull attention, so that if it pleases God
Hemayapprove(thisservice)."(2)
Paurree
Onthebasisof theabovediscussion, advisinghisownself (andindirectlyus), GuruJi says: O mymind,
meditateon God's Nameagainandagain. By doingso, day andnight thereis always peace. Yes, O my
mind, meditateonGod's Nameagainandagain: by doingso, all sinsandevil thoughtsarewashedoff. O
mymind, worshipGodsNameagainandagain, whoseworshipremovesall poverty, pain, andhunger. O
mymind, meditateonGodsName. (Inthisway), by Gurusgracethetongueisimbuedwiththelove(for
God, and sings His praise. But only theonein whose destiny theeternal (God) has so written fromthe
beginningismadetoutter (His) Name."(13)
The message of this paurri is that if we want to wash off all our sins, enjoy eternal peace, and obtain
all other kinds of blessings, then we should attentively follow our true Guru's advice, and meditate
on God's Name with sincere love and devotion.
siqguruij nI nsyivE sbidn kIqovIcwru] satgur jinee na sayvi-o sabad na keeto
veechaar.
AMqir igAwnunAwieE imrqkuhYsMswir ] antar gi-aan na aa-i-o mirtak hai sansaar.
l KcaurwsIhPyrupieAwmir j MmYhoie KuAwru] lakh cha-oraaseeh fayr pa-i-aa mar jammai
ho-ay khu-aar.
siqgur kI syvwsokryij s noAwipkrweysoie ] satgur kee sayvaa so karay jis no aap karaa-ay
so-ay.
siqgur ivic nwmuinDwnuhYkrimprwpiqhoie ] satgur vich Naam niDhaan hai karam paraapat
ho-ay.
sic rqygur sbdisauiqnscI sdwil v hoie ] sach ratay gur sabad si-o tin sachee sadaa liv
ho-ay.
nwnk ij s nomyl ynivCuVYshij smwvYsoie ]1] naanak jis no maylay na vichhurhai sahj
samaavai so-ay. ||1||
m3 ] mehlaa 3.
soBgauqI j uoBgvMqYj wxY] so bhag-utee jo bhagvantai jaanai.
gur prswdI AwpupCwxY] gur parsaadee aap pachhaanai.
DwvqurwKYiekquGir AwxY] Dhaavat raakhai ikat ghar aanai.
j IvqumrYhir nwmuvKwxY] jeevat marai har Naamvakhaanai.
AYswBgauqI auqmuhoie ] aisaa bhag-utee utamho-ay.
nwnk sic smwvYsoie ]2] naanak sach samaavai so-ay. ||2||
m3 ] mehlaa 3.
AMqir kptuBgauqI khwey] antar kapat bhag-utee kahaa-ay.
pwKMif pwrbRhmukdyn pwey] pakhand paarbarahmkaday na paa-ay.
pr inMdwkryAMqir ml ul wey] par nindaa karay antar mal laa-ay.
bwhir ml uDovYmnkI j UiT n j wey] baahar mal Dhovai man kee jooth na jaa-ay.
sqsMgiqisaubwdurcwey] satsangat si-o baad rachaa-ay.
AnidnuduKIAwdUj YBwie rcwey] an-din dukhee-aa doojai bhaa-ay rachaa-ay.
hir nwmuncyqYbhukrmkmwey] har Naamna chaytai baho karamkamaa-ay.
pUrbil iKAwsumytxwnj wey] poorab likhi-aa so maytnaa na jaa-ay.
nwnk ibnusiqgur syvymoKun pwey]3] naanak bin satgur sayvay mokh na paa-ay.
||3||
pauVI ] pa-orhee.
siqguruij nI iDAwieAwsykiVnsvwhI ] satgur jinee Dhi-aa-i-aa say karh na savaahee.
siqguruij nI iDAwieAwsyiqRpiqAGwhI ] satgur jinee Dhi-aa-i-aa say taripat aghaahee.
siqguruij nI iDAwieAwiqnj mf runwhI ] satgur jinee Dhi-aa-i-aa tin jamdar naahee.
pMnw89 SGGS P- 89
ij nkauhoAwikpwl uhir sysiqgur pYrI pwhI ] jin ka-o ho-aa kirpaal har say satgur pairee
paahee.
iqnAYQYEQYmuKauj l yhir drghpYDy
j whI ]14]
tin aithai othai mukh ujlay har dargeh paiDhay
jaahee. ||14||
SALOK MEHLA 3
InthepreviousPaurri, GuruJi advisedusthat if wewant towashoff all our sins, enjoyeverlastingpeace,
and obtain all other kinds of blessings, we should follow thetrue Guru's advice and meditate on God's
Name with love and devotion. He begins this shabad by describing theconsequences of not serving or
followingtheadviceof thetrueGuru.
Hesays: They whohavenot served (followedtheadviceof) thetrueGuruandhavenot reflectedonhis
instructionremainwithout inner (divine) wisdom; they areasgoodasdeadintheworld. They gothrough
millions of species, and areruined in the(endless cycle) of taking birth anddying again andagain. But
onlythat personserves thetrueGuruwhomGodHimself makestodoso. ThetrueGuruholdsthetreasure
of Name, but it isobtainedby Godsgrace. Theywho, through(Gurbani) theGuruswordaredyedinthe
eternal Name, forever true is their love and devotion to God. (Further), O Nanak, whomGod (once)
uniteswithHimself isnever separatedfromHim, andimperceptiblymergesinHim."(1)
Mehla 3
Intheprevioussalok, GuruJi commentedonthefateof thoseignorant personswhodonot knowthemerit
of meditating on Gods Name. But there are many others who claim themselves as Bhagaoties (or
devotees) of God, but actually arenot. Inthis salok, hecommentsononesuchsect of devotees, who call
themselves Bhagauties, or the worshippers of god Vishnu. Guru Ji says: (That person alone) is a true
Bhagautie (devotee) whorealizesGod. FollowingGuru'sinstruction, suchapersonunderstandshisor her
self andstabilizesthemercurial mind. Suchaperson(socontrolstheworldlydesires, asif that personhas)
died while alive, and keeps uttering Gods Name. O Nanak, such a (person alone) is a supreme
Bhagautee (or devotee), andistheonlyonewhomergesintheeternal God.(2)
Mehla 3
Next commentingon thosewho havefalsehood intheir hearts, but call themselves Bhagauties (devotees
of God), Guru Ji says: Theperson who has deceit in themind, but poses as aBhagautie, through such
hypocrisywouldnever attaintotheall-pervadingGod. Whenapersonvilifiesothers, thatpersonmakes
themindimpure. Thenonemaytrytowashoff thebody-filth(by bathingat holyplaces), but theimpurity
of mind does not go. The person who enters into arguments with the society of saintly persons, being
attached to duality (the love for worldly riches), remains miserable day and night. Such a person may
performmany(ritualistic) deeds, but (if that person) does not remember GodsName, then(that persons)
pre-recordeddestiny(basedonpast deeds) cannot beerased. O Nanak, without servingandfollowingthe
trueGuru, onedoesnt obtaina(stateof) salvation.(3)
Paurree
NowGuruJi describes theblessings of servingthetrueGuru. Hesays: "They who meditateupon (God),
thetrueGuru, do not sleep in agony. They who have meditated on the true Guru remain fully satiated.
They who meditateon thetrueGuruarenot afraidof thedemon of death. They on whomGod becomes
graciousaresent totheshelter of thetrueGuru. Theyarehonoredbothinthisworldandthenext, andthey
repair tothedivinecourtinglory."(14)
The message of this paurri is that we should sincerely follow the advice of the true Guru (as
recorded in Guru Granth Sahib). We should not indulge in any false show of holiness or purity.
Instead, following the teachings of Gurbani, we should give up love of worldly riches, be truly
imbued with the love of God's Name, and pray to Him to be merciful to us and bless us with the
guidance of the true Guru.
j oisrusWeI nwinvYsoisrudIj Yf wir ] jo sir saaN-ee naa nivai so sir deejai daar.
nwnk ij suipMj r mihibrhwnhI soipMj rul Yj wir ]1] naanak jis pinjar meh birhaa nahee so pinjar
lai jaar. ||1||
m5 ] mehlaa 5.
muMFhuBul I nwnkwiPir iPir j nimmueIAwsu] mundhhu bhulee naankaa fir fir janammu-ee-
aas.
ksqUrI kYBol VYgMdyf uMimpeIAwsu]2] kastooree kai bholrhai gunday dumm pa-ee-
aas. ||2||
pauVI ] pa-orhee.
soAYswhir nwmuiDAweIAYmn myryj osBnwaupir
hukmucl wey]
so aisaa har Naam Dhi-aa-ee-ai man mayray
jo sabhnaa upar hukamchalaa-ay.
soAYswhir nwmuj pIAYmn myryj oAMqI Aausir l ey
Cf wey]
so aisaa har Naam japee-ai man mayray jo
antee a-osar la-ay chhadaa-ay.
soAYswhir nwmuj pIAYmn myryj umn kI iqRsnwsB
BuKgvwey]
so aisaa har Naam japee-ai man mayray jo
man kee tarisnaa sabh bhukh gavaa-ay.
sogurmuiK nwmuj ipAwvf BwgI iqn inMdk dust siB
pYrI pwey]
so gurmukh Naam japi-aa vadbhaagee tin
nindak dusat sabh pairee paa-ay.
nwnk nwmuArwiD sBnwqyvf wsiB nwvYAgYAwix
invwey]15]
naanak NaamaraaDh sabhnaa tay vadaa sabh
naavai agai aan nivaa-ay. ||15||
SALOK MEHLA 2
Intheprevious paurri, GuruJi advisedusthat weshouldgiveuploveof worldly riches, betruly imbued
withtheloveof God's Name, andpray toHimtobemerciful to us andbless us withtheguidanceof the
true Guru. In this shabad, he emphasizes the importance of remembering and loving God in a much
stronger language.
Likethesimilar couplet of Sufi saint, Farid Ji, GuruJi says: "Theheadwhich does not bowbeforeGod
shouldbecast off. (Inother words, thepersonwhodoesnot payobeisancetotheMaster isworthless). O
Nanak, burndownthat (body) skeleton, inwhichthereisnopangof separation(fromGod)." (1)
Mehla 5
In spiteof such strongly worded adviceof Guru Ji (andmany other holy persons of other faiths), many
peoplecan be seen who not only do not pay obeisanceto God, but even refuse to accept His existence.
Insteadof findingtruehappiness by realizingtheGod abidingwithinthem, they try to findhappiness in
thefalseandfilthypleasuresof theworld. Theyaremisguidedandforgetful of their divineorigin.
Commentingonthefateof suchmisguidedpersons, hesays: "O Nanak, thebride-soul whohasforsaken
(God), theroot source(of all), keeps beingbornanddyingrepeatedly. (Sheislikea) deer that, mistaking
it asthemusk(of GodsName), hasfallenintoafoul-smellingpit of filth(of worldlywealth)." (2)
Paurree
Therefore, GuruJi adviseshisownmind(andindirectlyours) tomeditateonthebeneficent Nameof God,
which can giveus joy and peace. Hesays: O my mind, meditateon theNameof that (God), who has
commandover all. O my mind, weshouldmeditateon that Name, whichat thelast moment canliberate
us (fromthe fear of death). O my mind, we should meditate on that Gods Name, which removes all
desires and hungers of the mind. All the slanderers and villains come and fall at the feet (and ask for
mercy and forgiveness) from those fortunate Gurus followers who have meditated on Gods Name.
Therefore, O Nanak, meditateon theName(of God), which is thebest (way of pleasing God. He) has
madeall tobowbeforetheName."(15)
The message of this paurri is that instead of trying to find joy and satisfaction from false worldly
pleasures, we should meditate on Gods Name that abides within us. By meditating on God's Name
(by always remembering God with love and devotion) we can subdue all our worldly desires and
hungers, and achieve lasting happiness. This would give us so much divine wisdom and power that
both our inner and outer enemies and slanderers would become our friends, and we would be free
even from the fear of death.
vys krykurUipkul KxI minKotYkUiVAwir ] vays karay kuroop kulkhanee man khotai
koorhi-aar.
ipr kYBwxYnwcl Yhukmukrygwvwir ] pir kai bhaanai naa chalai hukamkaray gaavaar.
gur kYBwxYj ocl YsiBduKinvwrxhwir ] gur kai bhaanai jo chalai sabh dukh nivaaranhaar.
il iKAwmyit n skIAYj oDuir il iKAwkrqwir ] likhi-aa mayt na sakee-ai jo Dhur likhi-aa kartaar.
mnuqnusaupykMqkausbdyDryipAwru] man tan sa-upay kant ka-o sabday Dharay
pi-aar.
ibnunwvYiknYnpwieAwdyKhuirdYbIcwir ] bin naavai kinai na paa-i-aa daykhhu ridai
beechaar.
nwnk sw suAwil E sul KxI ij rwvI
isrj nhwir ]1]
naanak saa su-aali-o sulakh-nee je raavee
sirjanhaar. ||1||
m3 ] mehlaa 3.
mwieAwmohugubwruhYiqs dwn idsYaurvwrun
pwru]
maa-i-aa moh gubaar hai tis daa na disai urvaar
na paar.
mnmuKAigAwnI mhwduKupwiedyf ubyhir nwmu
ivswir ]
manmukh agi-aanee mahaa dukh paa-iday dubay
har Naamvisaar.
Bl kyauiT bhukrmkmwvihdUj YBwie ipAwru] bhalkay uth baho karam kamaaveh doojai bhaa-
ay pi-aar.
siqgurusyvihAwpxwBauj l uauqrypwir ] satgur sayveh aapnaa bha-ojal utray paar.
nwnk gurmuiKsic smwvihscunwmuaur Dwir ]2] naanak gurmukh sach samaaveh sach Naam ur
Dhaar. ||2||
pauVI ] pa-orhee.
\ hir j il Qil mhIAil BrpUir dUj wnwihkoie ] har jal thal mahee-al bharpoor doojaa naahi
ko-ay.
hir AwipbihkryinAwaukUiVAwr sBmwir
kFoie ]
har aap bahi karay ni-aa-o koorhi-aar sabh maar
kadho-ay.
sicAwrwdyie vif AweI hir DrminAwaukIEie ] sachi-aaraa day-ay vadi-aa-ee har Dharam ni-aa-
o kee-o-ay.
sB hir kI krhuausqiq ij in grIb AnwQrwiK
l IEie ]
sabh har kee karahu ustat jin gareeb anaath
raakh lee-o-i.
j YkwrukIE DrmIAwkwpwpI kauf Mf udIEie ]16] jaikaar kee-o dharmee-aa kaa paapee ka-o dand
dee-o-i. ||16||
SALOK MEHLA 3
Inthelast paurri, GuruJi gaveusthemessagethat insteadof tryingtofindjoy andsatisfactionfromfalse
worldly pleasures, we should meditate on Gods Name that abides within us. But the self-conceited
persons keep performing only bad deeds. They ignore the advice of theGuru, and yet expect that God
should fulfill all their worldly desires. Guru Ji begins this paurri by comparing such a self-conceited
personwithanugly andunbecomingwoman, who tries toorder aroundher spouseon thestrengthof her
goodclothesandphysical adornments.
He says: A self-conceited person is like an ugly woman of evil character and deceitful mind, who
embellishesherself with(costly) clothes. Insteadof followingthewordof her spouse, suchanuncivilized
femaletries to order himaround. (As aresult, shealways suffers inpain. But thebridewho) follows the
word(of advice) of theGuru is ridof all her sufferings. (However, wehaveto remember that) whatever
hasbeenpre-writtenby theCreator inour destiny, wecannot eraseit. (Therefore, aGuru-followingbride
soul) surrendersher mindandbodytoher spouse(God), andlovinglyfollowstheGurusword(of advice).
You may ponder in your mind, andsee(for yourself) that without theName(trueloveand devotion for
God), nobody has ever attained Him. O Nanak, only that (soul) bride is truly beauteous and virtuous,
whomtheCreator loves." (1)
Mehla 3
After commenting upon thefate of theself-willed persons who ignoring theadvice of theGuru remain
involvedinthepursuit of worldlypleasuresandpossessions, GuruJi educatesusabout therealityof these
pleasures. He says: Attachment to Maya (worldly riches and power) is utter darkness; its beginning or
endisnot visible. Theignorant, self-conceitedpersonswhoforsakeGodsNamesuffer great pain, andare
drowned (in this sea of darkness and ignorance). Every day they risein theearly morning and perform
many rituals, out of lovefor theother (worldly things, rather thantheCreator). But thosewhoserve(and
followtheadviceof) their trueGuruswimacross thedreadful world-ocean. O Nanak, by enshriningthe
trueNameintheir hearts, theGurusfollowersmergeintheeternal GodHimself." (2)
Paurree
NowGuruJi tellsus who determines therewardor punishment of our goodor baddeeds. Hesays: God
pervadestheoceanandtheearth, andthereisnoneelsebesideHim(tojudge). GodHimself sitsin
judgment. Hechastises thefalseanddrivesthemout of HisCourt. (However), Hereceiveswithhonor the
true ones, and dispenses justice based on righteousness. Therefore, all should praise God, who has
protectedthepoor andthemeek. Hehashailedtherighteousasvictoriousandpunishedthesinners." (16)
The message of this paurri is that we should not let ourselves be drowned in worldly pleasures and
possessions, or try to please God by performing rituals or adorning holy garbs. Instead, following
the advice of the Guru (as enshrined in Guru Granth Sahib Ji), we should meditate on God's Name
with love and devotion. Surely, God would do justice and accord us due recognition in His court.
mnmuKmYl I kwmxI kul KxI kunwir ] manmukh mailee kaamnee kulkhanee kunaar.
ipruCoif AwGir Awpxwpr purKYnwil ipAwru] pir chhodi-aa ghar aapnaa par purkhai naal pi-aar.
iqRsnwkdyn cukeI j l dI krypUkwr ] tarisnaa kaday na chuk-ee jaldee karay pookaar.
nwnk ibnunwvYkurUipkusohxI prhir Cof I
Bqwir ]1]
naanak bin naavai kuroop kusohanee parhar
chhodee bhataar. ||1||
pMnw90 SGGS P- 90
m3 ] mehlaa 3.
sbidrqI sohwgxI siqgur kYBwie ipAwir ] sabad ratee sohaaganee satgur kai bhaa-ay pi-aar.
sdwrwvyipruAwpxwscYpRyimipAwir ] sadaa raavay pir aapnaa sachai paraympi-aar.
AiqsuAwil ausuMdrI soBwvMqI nwir ] at su-aali-o sundree sobhaavantee naar.
nwnk nwimsohwgxI myl I myl xhwir ]2] naanak Naam sohaaganee maylee maylanhaar.
||2||
pauVI ] pa-orhee.
hir qyrI sBkrihausqiqij inPwQykwiFAw] har tayree sabh karahi ustat jin faathay
kaadhi-aa.
hir quDnokrih sB nmskwruij in pwpYqy
rwiKAw]
har tuDhno karahi sabh namaskaar jin paapai tay
raakhi-aa.
hir inmwixAwqUMmwxuhir f wFI hUMqUMf wiFAw] har nimaani-aa tooN maan har daadhee hooN tooN
daadhi-aa.
hir AhMkwrIAwmwir invweymnmuKmUV
swiDAw]
har ahaNkaaree-aa maar nivaa-ay manmukh
moorh saaDhi-aa.
hir Bgqwdyie vif AweI grIbAnwiQAw]17] har bhagtaa day-ay vadi-aa-ee gareeb
anaathi-aa. ||17||
SALOK MEHLA 3
Like theprevious paurri, Guru Ji begins this paurri also by comparing a self-conceited person with an
uglywoman, whocontinuessufferingbecauseof her lovefor personsother thanher ownspouse.
Hesays: A self-willed person is (like) anugly womanof evil character, who has abandonedher spouse
whilestill livinginthehouse, andis in lovewith another. Her desireis never satiated, andburning init
shekeepswailing. O Nanak, without theName, theself-conceitedpersonislikeanunsightlywomanwho
hasbeendesertedbyher spouse." (1)
Mehla 3
NowregardingaGurusfollower, hesays: Thepersonwhoisimbuedwithlovefor the(Guru's) word(is
like) ahappily wedded wife, who always enjoys thecompany of her spousewithtrueloveanddevotion.
(Sheis like) anextremely beautiful andlovely bride, who ispraisedeverywhere. O Nanak, (becauseshe
isabsorbed) inGodsName, theunifyingGodhasunited(suchaGurmukh) weddedwifewithHim." (2)
Paurree
Therefore, like a humble loving devotee, Guru Ji reverts to Gods praise again, and says: "O God, all
thosepraiseYou whomYou haveliberated fromtheentrapments (of worldly affairs). O God, all those
payobeisancetoYou, whomYousavedfromsins. O God, Youaretheprideof thepride-less, andO
God, You are stronger than the strong. You have beaten down the arrogant, and chastised the foolish
egoists. Youbestowhonor onthedevotees, andprovidesupporttothepoor support-lessones."(17)
The message of this paurri is that we have a choice before us. We can ignore what Gurbani teaches
us, indulge in false worldly pleasures and like deserted women, suffer the consequences. Or we can
follow Guru Ji's advice, meditate on God's Name with love and devotion, and like the happily
wedded wives enjoy the eternal bliss of union with our Spouse (God).
siqgur kYBwxYj ocl Yiqsuvif AweI vf I hoie] satgur kai bhaanai jo chalai tis vadi-aa-ee vadee
ho-ay.
hir kwnwmuauqmuminvsYmyit nskYkoie ] har kaa Naamutamman vasai mayt na sakai
ko-ay.
ikrpwkryij suAwpxI iqsukrimprwpiqhoie ] kirpaa karay jis aapnee tis karamparaapat ho-ay.
nwnk kwrxukrqyvis hYgurmuiKbUJ Ykoie ]1] naanak kaaran kartay vas hai gurmukh boojhai
ko-ay. ||1||
m3 ] mehlaa 3.
nwnk hir nwmuij nI AwrwiDAwAnidnuhir il v
qwr ]
naanak har Naamjinee aaraaDhi-aa an-din har liv
taar.
mwieAwbMdI KsmkI iqnAgYkmwvYkwr ] maa-i-aa bandee khasam kee tin agai kamaavai
kaar.
pUrYpUrwkir Coif Awhukimsvwrxhwr ] poorai pooraa kar chhodi-aa hukam
savaaranhaar.
gur prswdI ij inbuiJ AwiqinpwieAwmoKduAwru] gur parsaadee jin bujhi-aa tin paa-i-aa mokh
du-aar.
mnmuKhukmunj wxnI iqnmwryj mj Mdwru] manmukh hukam na jaannee tin maaray jam
jandaar.
gurmuiKij nI ArwiDAwiqnI qirAwBauj l usMswru] gurmukh jinee araaDhi-aa tinee tari-aa bha-ojal
sansaar.
siB Aaugx guxI imtwieAw guru Awpy
bKsxhwru]2]
sabh a-ugan gunee mitaa-i-aa gur aapay
bakhsanhaar. ||2||
pauVI ] pa-orhee.
hir kI BgqwprqIiqhir sBikCuj wxdw] har kee bhagtaa parteet har sabh kichh jaandaa.
hir j yvf unwhI koeI j wxuhir DrmubIcwrdw] har jayvad naahee ko-ee jaan har Dharam
beechaardaa.
kwVwAMdyswikaukIj Yj wnwhI ADrimmwrdw] kaarhaa andaysaa ki-o keejai jaa naahee aDhram
maardaa.
scwswihbuscuinAwaupwpI nruhwrdw] sachaa saahib sach ni-aa-o paapee nar haardaa.
swl wihhu Bgqhu kr j oiV hir Bgq j n
qwrdw]18]
saalaahihu bhagtahu kar jorh har bhagat jan
taardaa. ||18||
SALOK MEHLA 3
GuruJi beganthelast paurri by describingthefateof self-willedpersons, whofollowthedictatesof their
ownmind. Hebeginsthispaurri bydescribingtheblessingsobtainedbythosewhofollowtheGuru.
GuruJi says: Thepersonwholivesaccordingtotheadviceof theGuruenjoys great glory. Godssublime
Nameabidesinthat personsheart, andnothingcaneraseit. (However), onlythat personreceives thisgift
onwhomGodbestowsHisgrace. But O Nanak, thecause(behindthisgrace) isinthehandof theCreator,
andonlyarareGurusfollower understands(thissecret)."(1)
Mehla 3
Somepeoplethink that by followingtheGuru'sadvice, onecanobtainonlyspiritual peace, but not Maya
(theworldly riches andpower), which is necessary for household needs. In this salok, Guru Ji gives full
assurancesinthat regardaswell.
GuruJi says: "O Nanak, they whohavemeditatedonGodsNameday andnight withtheir mindattuned
toGod, Maya (theslaveof theMaster) serves themliketheir servant. Theperfect Godhasperfectedthem
fromall angles, and according to (Gods) command, they become capable of embellishing (the life of
others). By Guru's grace, they who haverealized (this secret) havefound thegateto salvation. (But) the
self-willedpersons donot understandthe(divine) word; thereforethedemonof deathpunishes them. By
Guru'sgrace, they who havemeditatedon God havecrossed over thedreadful world-ocean. TheGuruis
(very) forgiving. By(blessingthemwith) merits, hehaserasedtheir faults.(2)
After describing themerits of following theadviceof theGuru and meditating on God's Name, Guru Ji
describes thestateof mindof thetruedevotees of God. Hesays: The(true) devotees havethisfull faith:
that (God) knows everything. They do not recognize anyone else as Gods equal, and know that He
dispenses true justice. (Therefore, they say to themselves): Why should we have any fear or doubt,
because God never chastises a person unjustly? (They firmly believe that) true is God and true is His
justice, so thesinner loses (beforeHim. Therefore), Gods devotees praiseHimwith folded hands, (and
havefull faiththat) Godemancipatesthesaintlypersons."(18)
The message of this paurri is that we should have full faith in the advice of the Guru and the justice
of merciful God. Therefore, without having any doubts or misgivings, we should follow the advice of
the Guru and meditate on God's Name with love and devotion. God Himself would take care of all
our worldly needs, and would bless us with peace and happiness both in this world and the next.
AwpxypRIqmimil rhwAMqir rKwauir Dwir ] aapnay pareetam mil rahaa antar rakhaa ur
Dhaar.
swl whI sopRBsdwsdwgur kYhyiqipAwir ] saalaahee so parabh sadaa sadaa gur kai hayt
pi-aar.
nwnk ij sundir kryiqsumyil l eysweI suhwgix
nwir ]1]
naanak jis nadar karay tis mayl la-ay saa-ee
suhaagan naar. ||1||
m3 ] mehlaa 3.
gur syvwqyhir pweIAYj wkaundir kryie ] gur sayvaa tay har paa-ee-ai jaa ka-o nadar
karay-i.
mwxs qydyvqyBeyiDAwieAwnwmuhry] maanas tay dayvtay bha-ay Dhi-aa-i-aa Naam
haray.
haumYmwir iml wieAnugur kYsbidqry] ha-umai maar milaa-i-an gur kai sabad taray.
nwnk shij smwieAnuhir AwpxI ikpwkry]2] naanak sahj samaa-i-an har aapnee kirpaa karay.
||2||
pauVI ] pa-orhee.
hir AwpxI Bgiqkrwie vif AweI vyKwl IAnu] har aapnee bhagat karaa-ay vadi-aa-ee
vaykhaali-an.
AwpxI AwipkryprqIiqAwpysyv Gwl IAnu] aapnee aap karay parteet aapay sayv ghaalee-an.
pMnw91 SGGS P- 91
hir Bgqwnodyie AnduiQruGrI bhwil Anu] har bhagtaa no day-ay anand thir gharee
bahaali-an.
pwpIAwnon dyeI iQrurhix cuix nrk Goir
cwil Anu]
paapee-aa no na day-ee thir rahan chun narak
ghor chaali-an.
hir Bgqw no dyie ipAwru kir AMgu
insqwirAnu]19]
har bhagtaa no day-ay pi-aar kar ang nistaari-an.
||19||
SALOK MEHLA 3
In the saloks preceding thelast paurri, Guru Ji described theblessings obtained by a person who lives
accordingtotheadviceof thetrueGuru, andenshrinesGod's Nameintheheart. Hebeginsthispaurri by
expressinghisownwishtoremainunitedwiththebelovedGod, andenshrineHiminhisheart.
Hesays: (I wishthat) I may remainunitedwithmy beloved(God) andkeepHimenshrinedinmy heart.
(Yes), I wish that through love and affection for theGuru, I might always keep praising Him. (But) O
Nanak, HeunitesonlyonwhomGodcastsHisglanceof grace, andthat (soul) bridealoneiscalledasHis
trulyweddedwife." (1)
Mehla 3
NowGuruJi describes howGodisobtained, andwhat aretheblessingsof unitingwithHim. Hesays: It
is by serving(andfollowing) thetrueGuruthat weobtainGod. (But only thosepersons obtainHim), on
whomHe shows His grace. By meditating on (Gods) Name, frommortals they become(virtuous, like)
gods. By stillingtheir ego(God) hasunitedthemwithHim, andby followingtheGuru'sword, they have
crossed over (the worldly ocean. In short), O Nanak, on whom God Himself shows His grace, they
imperceptiblymergeinHim."(2)
Paurree
Onceagainsummarizingtheblessings showered by God upon His devotees, andthechastisement meted
out to the sinners, Guru Ji says: By making the (devotees) worship Him, God has manifested His
greatness. GodHimself inculcatesfaith(for Himintheheartsof Hisdevotees), andHimself yokesthemto
His service. God bestows bliss on the devotees, and seats themin His eternal Home (and blesses them
witheternal peace). But Hedoes not let thesinnersliveinpeace. Pickingthemup, Hecondemnsthemto
horriblehell (and subjects themto extremesuffering). In short, by blessing His devotees with His Love
andrenderingthemHissupport, Godsavesthem(fromevils)."(19)
The message of this paurri is that if we want God not only to protect and save us from all troubles,
but also to unite us with Him, we should humbly pray to Him to bless us with the guidance of the
Guru (Guru Granth Sahib Ji). Following that guidance, we should meditate on God with full love
and devotion, so that He may show His mercy on us also, and bless us with His eternal union.
kubuiD f UmxI kudieAwkswieix pr inMdwGt
cUhVI muTI koiDcMf wil ]
kubuDh doomnee kud-i-aa kasaa-in par nindaa
ghat choohrhee muthee kroDh chandaal.
kwrI kFI ikAwQIAYj WcwrybYTIAwnwil ] kaaree kadhee ki-aa thee-ai jaa
N
chaaray baithee-
aa naal.
scusMj mukrxI kwrWnwvxunwauj pyhI ] sach sanjam karnee kaaraa
N
naavan naa-o
japayhee.
nwnk AgYaUqmsyeI ij pwpWpMidn dyhI ]1] naanak agai ootam say-ee je paapaa
N
pand na
dayhee. ||1||
m1] mehlaa 1.
ikAwhMsuikAwbgul wj wkaundir kryie ] ki-aa hans ki-aa bagulaa jaa ka-o nadar karay-i.
j oiqsuBwvYnwnkwkwghuhMsukryie ]2] jo tis bhaavai naankaa kaagahu hans karay-i. ||2||
pauVI ] pa-orhee.
kIqwl oVIAYkMmusuhir pihAwKIAY] keetaa lorhee-ai kammso har peh aakhee-ai.
kwrj udyie svwir siqgur scuswKIAY] kaaraj day-ay savaar satgur sach saakhee-ai.
sMqwsMig inDwnuAMimRqucwKIAY] santaa sang niDhaan amrit chaakhee-ai.
BYBMj nimhrvwndws kI rwKIAY] bhai bhanjan miharvaan daas kee raakhee-ai.
nwnk hir gux gwie Al KupRBul wKIAY]20] naanak har gun gaa-ay alakh parabh laakhee-ai.
||20||
SHLOAK MEHLA 1
According to Dr. Bh. Vir Singh Ji, the first Guru (Nanak Dev) Ji uttered this salok while addressing
several Pundits at Hardwaar (averysacredHinduplaceof pilgrimage). Duringthosedays, peopleusedto
attach great importanceto caste. In particular, Brahmans (thehighest caste Hindus) would draw special
boundary lines around their cooking places, and would not let any person of lower caste (particularly
Shudras, the serving class) cross that boundary. If by any chance some such person did enter the
demarcatedarea, theywouldseverelypunishhim, andregardthefoodsopollutedthat itwasnot worth
eating. In this salok, Guru Ji exhorts them and other persons of high caste to safeguard against the
pollutantsof their mind, rather thanthesuperstitiousfalsebeliefsregardingcasteor class.
Addressingsuch apundit, GuruJi says: (O pundit), what is theuseof drawingboundary lines (around
your cooking area), because four pollutants-evil intellect (like a low caste singer), heartlessness (like a
she-butcher), habit of slanderingothers(likethefilthy janitor), andthelow-casteanger aresitting(inyour
mind)? Instead, youshouldmaketruth, self-discipline, andpious deeds theholy lines(drawnaroundyour
cookingplace), andmakemeditation on (Gods) Nameyour holy bath. BecauseO Nanak, in theworld
hereafter, onlythosepersonswill beexaltedwhodonot teachsinfulnesstoothers."(1)
Mehla 1
However, Guru Ji gives a message of hope to the mortals, so that upon finding themselves involved in
falsesuperstitious beliefs andindulginginsinful deeds, they may not loseheart or giveupindespair. He
says: "Whether onebeaswan(likesaint) or acrane(likehypocrite), Godmay cast Hisglanceof graceon
anyone (He choses). O Nanak, if God so wills, He turns even a crow (like sinner) into a swan (like
saint)." (2)
Paurree
GuruJi concludes this sermon by advisingus to pray toGodfor His gracebeforebeginningany bigtask
or project. For thisreason, thisPaurri isgenerallyrecitedbeforestartinganAkhand Path (endtoendnon-
stoprecital of theSikhScripture), Sehaj Path (completereadingof Guru Granth Sahib at ease), marriage
ceremony, or anyother bigevent.
Guru Ji says: Whenever you wish to undertake any task, you should pray to God (for His blessings,
because when He is approached humbly and sincerely), He shall (surely) accomplish your task. Such is
trueGurus testimony. Further, inthecompany of saints (you should sing Gods praises, andthus) taste
thetreasureof thenectar (of Gods Name. You shouldpray to Himandsay): O compassionateGod, the
destroyer of all fears, protect thehonor of Your servant. O Nanak (inthis way, by) singingthepraises of
God, wecomprehendtheincomprehensibleGod." (20)
The message of this Paurree is that instead of concerning ourselves with superstitions and false
notions of purity, we should try to cleanse our minds of the pollutants of evil intellect, slander,
heartlessness and anger. We should always remember the Creator, and humbly invoke His blessings
for all our important tasks. Guru Ji assures us that God will definitely accomplish our tasks and will
grace us with His blessings.
j IauipMf usBuiqs kwsBsYdyie ADwru] jee-o pind sabhtis kaa sabhsai day-ay aDhaar.
nwnk gurmuiKsyvIAYsdwsdwdwqwru] naanak gurmukh sayvee-ai sadaa sadaa
daataar.
haubil hwrI iqnkauij iniDAwieAwhir inrMkwru] ha-o balihaaree tin ka-o jin Dhi-aa-i-aa har
nirankaar.
EnwkymuKsdauj l yEnwnosBuj gqukry
nmskwru]1]
onaa kay mukh sad ujlay onaa no sabh jagat
karay namaskaar. ||1||
m3 ] mehlaa 3.
siqgur imil AYaul tI BeI nv iniDKricauKwau] satgur mili-ai ultee bha-ee nav niDh kharchi-o
khaa-o.
ATwrh isDI ipCYl gIAwiPrin inj Gir vsYinj
Qwie ]
athaarah siDhee pichhai lagee-aa firan nij ghar
vasai nij thaa-ay.
AnhdDunI sdvj dyaunminhir il v l wie ] anhadDhunee sad vajday unman har liv laa-ay.
nwnk hir Bgiq iqnwkYmin vsYij n msqik
il iKAwDuir pwie ]2]
naanak har bhagattinaa kai man vasai jin
mastak likhi-aa Dhur paa-ay. ||2||
pauVI ] pa-orhee.
hauFwFI hir pRBKsmkwhir kYdir AwieAw] ha-o dhaadhee har parabhkhasam kaa har kai
dar aa-i-aa.
hir AMdir suxI pUkwr FwFI muiKl wieAw] har andar sunee pookaar dhaadhee mukh
laa-i-aa.
hir puiCAwFwFI sidkYikquAriQqUMAwieAw] har puchhi-aa dhaadhee sad kai kit arath too
N
aa-i-aa.
inqdyvhudwnudieAwl pRBhir nwmuiDAwieAw] nitdayvhu daan da-i-aal parabh har Naam
Dhi-aa-i-aa.
hir dwqYhir nwmuj pwieAwnwnkupYnwieAw]21]1]
suDu
har daatai har Naamjapaa-i-aa naanak
painaa-i-aa. ||21||1|| suDhu
SALOAK MEHLA 3
GuruJi concludes this epic of Siri Raag withthis Paurri, whichgives us theessenceof his messageand
tellsuswhat our overall outlookshouldbeinrelationtoGod.
Hesays: O Nanak, throughtheguidanceof theGuru, weshouldever andforever servethat Benefactor
to whombelong ones body andsoul, andwho provides sustenanceto all. I am, therefore, asacrificeto
thosewhohavemeditatedonthat formlessGod. Their facesareever radiant, andthewholeworldbowsto
them." (1)
Mehla 3
NowGuruJi describesthebenefitsthat oneaccrueswhenonehumblygoestothetrueGuruandseeksHis
guidance.
He says: On meeting the true Guru, ones intellect turns around (and instead of running after worldly
wealth, ones mind starts seeking Gods love and His Name). Then, one obtains all the nine treasures,
whichonecanspendor use(inany way onelikes. Onefeels happy, as if onehas obtainedall thewealth
hecould ever need). All thepowers to performtheso-called eighteen different kinds of miracles areat
onesbeck andcall, but thispersondoesnt careabout suchthings, andalwaysremainsstableinthemind.
Imperceptibly, astrain of celestial music always plays inones mind, andin anexalted stateones mind
remains attunedto God. (But) O Nanak, (suchtrue) devotionto God abides intheheart of only thosein
whosedestinyitissowrittenfromtheverybeginning." (2)
Paurree
Guru Ji concludes by humbly describing his own experience of singing God's praises and theblessings
receivedby him. Hesays: Meahumblebardof GodtheMaster, cametoGods door. Inside, theMaster
listened to my supplication and called me into His presence. Then God asked (me): "For what purpose
have you come here?" (I replied: "O merciful Master, (please) bless me with the boon of everlasting
meditationonYour Name." (TheMaster grantedmyprayer). Heconferredonmethegift of meditatingon
HisNameandhonoredmewitharobeof honor." (21-1-corrected)
The message of the epic in general (and this Paurree in particular) is that if we want to obtain true
happiness and contentment in this world, and honor in the Gods court, then following Guru Ji's
advice and example, we should sing Gods praises, and meditate on His Name day and night.
N
isrIrwgukbIr j Iaukw] sireeraagkabeer jee-o kaa.
eykusuAwnukYGir gwvxw ayk su-aan kai ghar gaavnaa
j nnI j wnq suqubf whoquhYieqnwkun j wnYij idn
idnAvDGtquhY]
jannee jaanat sut badaa hot hai itnaa ko na
jaanai je din din avaDh ghatat hai.
mor mor kir AiDk l wf uDir pyKqhI j mrwauhsY]1] mor mor kar aDhik laad Dhar paykhat hee
jamraa-o hasai. ||1||
pMnw92 SGGS P- 92
AYswqYNj guBriml wieAw] aisaa tai
N
jag bharamlaa-i-aa.
kYsybUJ Yj bmoihAwhYmwieAw]1] rhwau] kaisay boojhai jab mohi-aa hai maa-i-aa. ||1||
rahaa-o.
khq kbIr Coif ibiKAwrs iequsMgiq inhcau
mrxw]
kahat kabeer chhod bikhi-aa ras it sangat
nihcha-o marnaa.
rmeIAwj phupRwxI Anq j Ivx bwxI ien ibiD Bv
swgruqrxw]2]
rama-ee-aa japahu paraanee anat jeevan
banee in biDh bhav saagar tarnaa. ||2||
j WiqsuBwvYqwl wgYBwau] jaa
N
tis bhaavai taa laagai bhaa-o.
BrmuBul wvwivchuj wie ] bharambhulaavaa vichahu jaa-ay.
aupj Yshj uigAwnmiqj wgY] upjai sahj gi-aan mat jaagai.
gur pRswidAMqir il v l wgY]3] gur parsaad antar liv laagai. ||3||
iequsMgiqnwhI mrxw] it sangat naahee marnaa.
hukmupCwix qwKsmYiml xw]1] rhwaudUj w] hukam pachhaan taa khasmai milnaa. ||1||
rahaa-o doojaa.
SIRI RAAG OF KABIR JI
(To be sung in the tune of Ayk Suaan)
GuruArjanDev Ji includedmany hymns of Kabir Ji andother knownsaints, whosereligious philosophy
conformedtothat of SikhisminGuruGranthSahibJi. Hedirectedthat thisparticular hymnbesunginthe
sametuneastheshabad Ayk Suaan, byGuruNanakDevJi includedearlier inSiri Raag.
AccordingtoDr. Bh. Vir SinghJi, thereisnocertainty about thedateof birthor thebiological parentsof
saint Kabir Ji. But he did live during the time of Muslimemperor Sikandar Lodhi, somewhere around
1500A.D. Onlythismuchisknown: that hewasbornat Banaras (India) toaBrahminHindumother, but
was found abandoned near a tank by a Muslimweaver. Naturally, he was raised according to Muslim
beliefs andculture, but Kabir Ji wasattractedmoretotheHinduways of singinghymnsinpraiseof God.
For thisreason, heeventrickedafamousHindusaintRamaNandintoacceptinghimashisdisciple.
Inthis hymn, Kabir Ji cautions us against too muchattachment to our children, andinvolvement inother
worldlyaffairs, becausethiswill surelyleadusintoaperpetual cycleof birthsanddeaths.
He says: A mother thinks that her son is growing, but she does not realize that day after day his
(remaining) life span is decreasing. She loves and fondles hima great deal, saying he is mine, he is
mine. However, watchingthis, thedemonof deathlaughsat her folly(becauseheknows that onedayhe
will takehimaway)." (1)
Observingthisalmost universal patheticstateof humanbeings, Kabir Ji evenremonstrateswithGod, who
is the cause behind all causes. He says: (O God, when) You have cast the world into such a deep
delusion, howcanit understandYou, after ithasbeensocaptivatedbyworldlyattachments?"(1-pause)
However, Kabir Ji doessuggest usaway out. Headvises: "(O mortal), abandonthedesiresfor poisonous
(worldly) pleasures. Associating with such things, you will surely die (and suffer the pain of perpetual
births and deaths. Therefore, O mortal, contemplate the all-pervading God through Gurbani (the holy
word), whichbestows eternal life. Inthis way, onecanswimacross thedreadful world-ocean(andescape
thepainof birthsanddeaths)" (2)
However hecautions: Onlywhenit sopleases(God), oneisimbuedwithlove(for Him). Thendoubt and
delusion depart fromones within. In their place, a sense of poise and divine intellect arises (in ones
mind), andbyGuru'sgraceonesinner-self isattunedtolovefor God." (3)
Kabir Ji concludes this shabad by describing the blessings obtained by a person who reaches the stage
described above. He says: In such a company (of love and attachment to God, rather than for ones
family andworldly possessions), thereisno death(or goingthroughthecircleof birthanddeath). Yes, it
isbyrealizingtheDivineordinancethat oneobtainsunionwith(God) theMaster."(1) (pause-second).
The message of this shabad is that instead of being overly in love with our family and worldly
possessions, we should inculcate love for God and remember Him at all times with faith and
devotion. Only then, we will get rid of cycle of births and deaths, and reunite with God, our Master.
isrIrwguiqRl ocnkw] sireeraagtarilochankaa.
mwieAwmohumin Awgl VwpRwxI j rwmrxuBauivsir
gieAw]
maa-i-aa moh man aaglarhaa paraanee jaraa
maran bha-o visar ga-i-aa.
kutMbudyiKibgsihkml wij aupr Gir j ohihkpt
nrw]1]
kutamb daykh bigsahi kamlaa ji-o par ghar
joheh kapat naraa. ||1||
dUVwAwieEih j mih qxw] iqn Awgl VYmYrhxun
j wie ]
doorhaa aa-i-ohi jameh tanaa. tin aaglarhai
mai rahan na jaa-ay.
koeI koeI swj xuAwie khY] ko-ee ko-ee saajan aa-ay kahai.
mil mayray beethulaa lai baahrhee valaa-ay.
iml umyrybITul wl YbwhVI vl wie ] iml umyryrmeIAwmY
l yihCf wie ]1] rhwau]
mil mayray rama-ee-aa mai layhi chhadaa-ay.
||1|| rahaa-o.
Aink Aink Bog rwj ibsrypRwxI sMswr swgr pYAmru
BieAw]
anik anik bhog raaj bisray paraanee sansaar
saagar pai amar bha-i-aa.
mwieAwmUTwcyqis nwhI j nmugvwieE Awl sIAw]2] maa-i-aa moothaa chaytas naahee janam
gavaa-i-o aalsee-aa. ||2||
ibKmGor pMiQcwl xwpRwxI riv sis qhn pRvysM] bikhamghor panth chaalnaa paraanee rav sas
tah na parvaysa
N
.
mwieAwmohuqbibsir gieAwj Wqj IAl ysMswrM]3] maa-i-aa moh tab bisar ga-i-aa jaa
N
tajee-alay
sa
N
saara
N
. ||3||
Awj umyrYminpRgtuBieAwhYpyKIAl yDrmrwE ] aaj mayrai man pargat bha-i-aa hai paykhee-
alay Dharamraa-o.
qhkr dl krinmhwbl I iqnAwgl VYmYrhxun
j wie ]4]
tah kar dal karan mahaabalee tin aaglarhai
mai rahan na jaa-ay. ||4||
j ykomUMaupdysukrquhYqwvix iqRix rqVwnwrwiexw] jay ko moo
N
updays karat hai taa van tarin
rat-rhaa naaraa-inaa.
AYj I qUMAwpysBikCuj wxdwbdiqiqRl ocnu
rwmeIAw]5]2]
ai jee too
N
aapay sabh kichh jaandaa badat
tarilochan raam-ee-aa. ||5||2||
SIRI RAAG OF TIRLOCHAN
Intheprevious shabad, saint Kabir Ji advised us that insteadof beingoverly inlovewithour family and
worldly possessions, we should inculcate love for God and remember Himat all times with faith and
devotion. Only then, wewill get ridof cycleof births anddeathsandreunitewithGod, our Master. This
shabad of saintTirlochanJi echoesthesamemessage.
AccordingtoDr. Bh. Vir SinghJi, thereisnot muchcertaintyabout thedateof birthof saint TirlochanJi.
It isbelievedthat hewasborneither inA. D1210, or A.D1267at Sholapur inIndia. TirlochanJi andhis
wifewerevery fondof servingsaintsandholy men. But soonthey startedreceivingso many visitorsthat
they foundit impossibletocopewiththem. Thensuddenly, anunknownpersoncameandstartedhelping
them. This worked fine, but theproblemwas that this unknown person himself would eat so much food
that it wasbecomingverydifficult for TirlochanJi'swifetogrindthat muchcornfor himaloneeveryday.
Whenoneday, shementioned this to her friends, this unknown persondisappeared. It is believed that at
that point of time, TirlochanJi started receiving direct messages or revelations fromGod, andhestarted
recording these messages on paper, while the neighbors took up the responsibility of serving the holy
guests. In this shabad, devotee Tirlochan Ji warns the mortals against getting engrossed in worldly
pursuits, andremindsthemof their approachingoldageanddeath.
Hesays: (O mortal), inyour mindistoomuchattachment for worldlyriches, but thefear of oldageand
deathhasgoneout of your mind. Lookingat your family, youblossomlikealotus(flower). O perverted
human, youlookat othershomeswiththeevil intent(of robbingthem)." (1)
Warningus against imminent death, TirlochanJi says: Whenthegroupof powerful messengersof death
arrives, it isnot possibletostandor fight against them. (But alas, even inthat situation), only arareholy
personprays: "Comemeet me, O my God; takemeinto Your embraceandunitemewithYourself, and
grantmeliberation." (1-pause)
Onceagainaddressingthemortals, TirlochanJi says: "(O mortal), beingengrossedinenjoyingnumerous
pleasures, you have so much forgotten God that you live as if you are immortal in the world-ocean.
Deludedby Maya (theworldly attachments andpleasures), you donot remember God at all. Inthis way,
O lazyperson, youhavewastedyour (human) birth."(2)
Nowremindingusabout theperilousjourneywhichour soul will havetoundertakeafter death, Tirlochan
Ji says: O mortal, (upondeath) youwill havetotreadonaverytreacherousanddangerouspath. Onthat
path, (thereis pitch darkness, because) thelight of thesun or themoon cannot reach (there). When you
departfromtheworld, youwill forget your attachmenttoworldlyriches." (3)
Lest we dismiss these warnings as a mere figment of his imagination, Tirlochan Ji asserts: The scene
after death has been revealed to me today, and with my own eyes I have seen the Righteous Judge
(dispensingjustice). I haveseenhow his powerful servants smother humanbeings withtheir barehands,
andhowitisimpossibletostand(or fight) against them." (4)
Inclosing, hesays: (O God, only) if someoneinstructs me, (I realizethat) Godpervades everywhere, in
junglesandbladesof grass. (O God), Tirlochansays: YouYourself knoweverything.(5-2)
The message of this shabad is that one-day we will surely die. Unless we meditate on Gods Name,
we will be punished by the demon of death, and keep suffering the pains of birth and death.
sRIrwguBgqkbIr j Iaukw] sareeraagbhagat kabeer jee-o kaa.
Acrj eykusunhurypMf IAwAbikCukhnunj weI ] achraj ayk sunhu ray pandee-aa ab kichh
kahan na jaa-ee.
suir nr gx gMDRbij inmohyiqRBvx myKul I l weI ]1] sur nar gan ganDharab jin mohay taribhavan
maykhulee laa-ee. ||1||
rwj wrwmAnhdikMgurI bwj Y] raajaa raamanhad kinguree baajai.
j wkI idsit nwdil v l wgY]1] rhwau] jaa kee disat naad liv laagai. ||1|| rahaa-o.
BwTI ggnuisMi| AwArucuMi| Awknk kl s ieku
pwieAw]
bhaathee gagan sinyi-aa ar chunyi-aa kanak
kalas ik paa-i-aa.
iqsumihDwr cuAYAiqinrml rs mihrsn
cuAwieAw]2]
tis meh Dhaar chu-ai at nirmal ras meh rasan
chu-aa-i-aa. ||2||
eyk j ubwqAnUpbnI hYpvnipAwl wswij Aw] ayk jo baat anoop banee hai pavan pi-aalaa
saaji-aa.
qIinBvnmiheykoj ogI khhukvnuhYrwj w]3] teen bhavan meh ayko jogee kahhu kavan hai
raajaa. ||3||
AYsyigAwnpRgitAwpurKoqmkhukbIr rMigrwqw] aisay gi-aan pargati-aa purkhotam kaho
kabeer rang raataa.
Aaur dunI sBBrimBul wnI mnurwmrswien
mwqw]4]3]
a-or dunee sabhbharam bhulaanee man raam
rasaa-in maataa. ||4||3||
SIRI RAAG OF BHAGAT KABIR JI
Inthepreviousshabad, saint TirlochanJi describedhisstateof blissonobtainingasight of theCreator. In
this shabad, whileconversingwith apundit who was performingsomeyogic rituals (includingdistilling
andpartakingof liquor), Kabir Ji describeshowhegetsintoxicated, andenjoys astateof divinebliss.
Kabir Ji says: Listen, O pundit, about a wonderful experiencewhich cannot be (fully) described. This
experience is about Him, who has bewitched gods, humans, heavenly servants, and musicians, and has
bounddownall thethreeworldsinthestring(of worldlyattachments)."(1)
Now describing that wonderful experience, Kabir Ji says: Within my mind rings themystic continuous
tuneof theguitar of God, bywhoseglanceof graceoneisattunedtothesoundof divinemusic."(1-pause)
Indirectly referring to the false liquor that the yogi drinks, Kabir Ji describes the kind of liquor he is
distillingandenjoying. Hesays: (For distillingthisdivineliquor), mybrainisthefurnace. Likethetubes
that distill theliquor anddiscardthewastewater, mymindsucksinthemerits, andthrows out thevices. I
pour thisliquor intothegoldenpurevat of myheart. Intothisvat isdrippingthepurestreamof wine(the
nectar of HisName). ThisishowI havedistilledthesupremenectar of all."(2)
Elaboratingonthis wonderful experience, hesays: "Another astonishingthingwhichhashappenedisthat
(I amso enjoyingthis nectar withevery breath, asif) my breathshavebecomethewine-cup. I amseeing
oneYogi (theCreator) pervadingall thethreeworlds. Whocanbeagreater kingthanHim?" (3)
In conclusion, Kabir Ji says: Such divineknowledge of thesupremeBeing has been revealed to Kabir
that he has been completely imbued with His love. All therest of theworld is lost in delusion, but my
mindisintoxicatedwiththesupremeelixir of God'sName."(4-3)
The message of this shabad is that there is no need of any artificial intoxicants as used by yogis to
remain in meditation. One can enjoy a state of supreme peace and bliss simply by acquiring virtues,
casting out vices, and meditating on God's Name with love and devotion.
pMnw93 SGGS P- 93
sRIrwg bwxI BgqbyxI j IaukI ] sareeraag banee bhagat baynee jee-o
kee.
phirAwkYGir gwvxw] pehri-aa kai ghar gaavnaa.
N
rynr grBkuMf l j bAwCqaurDiDAwnil v l wgw] ray nar garabh kundal jab aachhat uraDh
Dhi-aan liv laagaa.
imrqk ipMif pd md nwAihinis eykuAigAwn su
nwgw]
mirtak pind pad mad naa ahinis ayk agi-aan
so naagaa.
qyidnsMml ukst mhwduKAbicquAiDk pswirAw] tay din sammal kasat mahaa dukh ab chit
aDhik pasaari-aa.
grB Coif imRq mMf l AwieAwqaunrhir mnhu
ibswirAw]1]
garabhchhod mitar mandal aa-i-aa ta-o
narhar manhu bisaari-aa. ||1||
iPir pCuqwvihgwmUiVAwqUMkvnkumiqBRiml wgw] fir pachhutaavhigaa moorhi-aa too
N
kavan
kumatbharamlaagaa.
cyiq rwmu nwhI j m puir j wihgw j nu ibcrY
AnrwDw]1] rhwau]
chayt raam naahee jam pur jaahigaa jan
bichrai anraaDhaa. ||1|| rahaa-o.
bwl ibnodicMdrs l wgwiKnuiKnumoihibAwpY] baal binod chind ras laagaa khin khin mohi
bi-aapai.
rsuimsumyDuAMimRquibKucwKI qaupMc pRgt sMqwpY] ras mis mayDh amrit bikh chaakhee ta-o
panch pargat santaapai.
j puqpusMj muCoif suikqmiqrwmnwmun ArwiDAw] jap tap sanjamchhod sukarit mat raamNaam
na araaDhi-aa.
auCil Awkwmukwl miq l wgI qauAwin skiq gil
bWiDAw]2]
uchhli-aa kaam kaal mat laagee ta-o aan
sakat gal baa
N
Dhi-aa. ||2||
qrux qyj upr iqRA muKuj ohihsruApsrunpCwixAw] Tarun tayj par tari-a mukh joheh sar apsar na
pachhaani-aa.
aunmqkwimmhwibKuBUl YpwpupuMnun pCwinAw] unmat kaam mahaa bikh bhoolai paap punn
na pachhaani-aa.
suqsMpiqdyiKiehumnugribAwrwmuirdYqyKoieAw] sut sampat daykh ih man garbi-aa raam ridai
tay kho-i-aa.
Avr mrq mwieAwmnuqol yqauBg muiK j nmu
ivgoieAw]3]
avar marat maa-i-aa man tolay ta-o bhag
mukh janamvigo-i-aa. ||3||
puMf r kys kusmqyDaul yspqpwqwl kI bwxI ] pundar kays kusam tay Dha-ulay sapat
paataal kee banee.
l ocnsRmihbuiDbl nwTI qwkwmupvis mwDwxI ] lochan sarmeh buDh bal naathee taa kaam
pavas maaDhaanee.
qwqyibKYBeI miqpwvis kwieAwkml ukuml wxw] taa tay bikhai bha-ee mat paavas kaa-i-aa
kamal kumlaanaa.
Avgiqbwix Coif imRqmMf il qaupwCYpCuqwxw]4] avgat baanchhod mitar mandal ta-o paachhai
pachhutaanaa. ||4||
inkutI dyhdyiKDuinaupj YmwnkrqnhI bUJ Y] nikutee dayh daykhDhun upjai maan karat
nahee boojhai.
l wl cukrYj Ivnpdkwrnl ocnkCUnsUJ Y] laalach karai jeevan pad kaaran lochan
kachhoo na soojhai.
Qwkwqyj uauif AwmnupMKI Gir AWginn suKweI ] thaakaa tayj udi-aa man pankhee ghar
aa
N
gan na sukhaa-ee.
byxI khYsunhuryBgqhumrnmukiqikinpweI ]5] baynee kahai sunhu ray bhagtahu maran
mukat kin paa-ee. ||5||
SIRI RAAG: HYMNS OF BENI JI
According to Dr. Bh. Vir Singh Ji, no record regarding Saint Beni Ji is available. He is believed to have
lived in ancient times. According to the tenth Vaar (ballad) of Bhai Gurdas Ji, "Beni Ji always used to
meditateonGodwithfull concentrationof mind.
During the day, while doing his worldly chores, he used to become absorbed in Gods worship. This
resulted in extreme poverty in his home. At that time, appearing in the guise of a king, God assumed
responsibilityfor all hishouseholdexpenses.
Inthisshabad, saint Beni Ji warnsthemortalsagainst forgettingGod, andbecomingtoomuchinvolvedin
worldly pleasures and attachments. He says: (O human being), when you werelying in thewomb (of
your mother), your mindwas attuned to thesupremeGod. (At that time), you did not haveany pridein
your perishablebody, status, or position. Day andnight, your mindwasabsorbedinrememberingtheone
God, andtherewas completeabsenceof ignorance(inyour mind). Recall thosedifficult days (of hanging
upsidedowninthewomb), but nowyouhavespreadyour mindtoomuch(inworldly attachments). From
themoment youcameout of thewombandenteredthismortal world, youhaveforgottenGod."(1)
Therefore, Beni Ji warns: O fool, you will repent later. Into what evil thinkingand delusion haveyou
fallen! Remember God; otherwiseyouwill besent totheCity of Death(andsuffer againintherounds of
birthsanddeaths). Forgetful of God, youarewanderinglikeanunrestrained(animal)." (1-pause)
Breakinghumanlifeintosevenstages, Beni Ji first takes upchildhood. Hesays: Inyour childhood, you
remained absorbed in playing and eating. In this way, your attachment for worldly pleasures kept
increasingevery moment. In theenjoyment of all thesweet andsour eats anddrinks, you swallowed the
poison (of intoxicants) as nectar. Since then, all thefive impulses (of greed, attachment, lust, anger and
ego) aretormentingyou. You haveabandoned all worship, penance, austerity, good intentions andgood
actions, and you do not meditate on God. Sexual desire is overflowing in your mind (and you are so
absorbedinevil thoughts, asif) your intellect isdarkened. (Tosatisfy your sexual urge, your parentshave
marriedyouand) havetiedyoutoawoman(or aman)." (2)
Continuinghisdescriptionof humanbehavior, Beni Ji says: But suchistheurgeof youth(inyou, that in
spiteof beingmarried) youstill continuelookingtowardsother women(or men) withevil intent, andyou
do not distinguish between right and wrong. Intoxicated with the great poison of lust, you do not
discriminatebetween vice andvirtue. Lookingat your family and possessions, you arefilled withpride,
andGodisforsakenfromyour heart. At thedeathof others, youcalculateyour shareintheir estate. Inthis
way, inlust andpleasuresof thepalate, youhavewastedawayyour life." (3)
But thepity isthat humanbeingsevil ways continueeveninoldage. SoBeni Ji says: (O mortal), your
hair has become whiter than the white jasmine flowers, and your voice has become so weak as if it is
comingfromtheseventhunderworld. Tearsflowfromyour eyes, your intellect andstrengthhasgone, yet
still youarechurningyour lust (andengrossedinsexual appeasement). That iswhyyour intellect hasbeen
poisoned, and (your body has lost its strength and luster, as if) thelotus of your body has withered. By
forsakingthedivinewordandremaininginvolvedinthemortal world, youwouldrepentintheend." (4)
But human foolishness does not end even in old age. Now, when one has lost ones own strength and
vitality, one starts taking pride in ones children and grand children. Describing this state of a human
being, Beni Ji says: Lookingat histiny tots, asenseof joy andpridewells upinaperson. But still, one
doesnot understand(thereality: that soonheor shewill havetoleaveeverythingbehind). Evenwhenone
cannot see any thing with ones eyes, onepines for eternal life. But in theend, thestrengthof thebody
ebbs away, and themind (or thesoul) flies away, then the(dead) body lying in the yard does not look
good(andnobodywantstokeepitinthehouse)."
Sometimes deathseems to beasalvation fromthepainandsufferingof old ageanddisease. But Beni Ji
warnsagainst suchfalsehopeandsays: ListenO devotees, Beni says, no onehas obtainedsalvationby
dying (because if one has not meditated on Gods Name, and not obtained His grace, one keeps on
undergoingthepain(of birthsanddeaths)." (5)
The message of this shabad is that we should not spend all our life remaining involved in worldly
affairs. We should remember that any day, we might have to leave everything behind and depart to
the next world. Therefore, while still performing our worldly duties, we should keep remembering
God at every moment.
isrIrwgu] sireeraag.
qohI mohI mohI qohI AMqrukYsw] tohee mohee mohee tohee antar kaisaa.
knk kitk j l qrMg j Ysw]1] kanak katik jal tarang jaisaa. ||1||
j aupYhmnpwpkrMqwAhyAnqw] ja-o pai hamna paap karantaa ahay anantaa.
piqqpwvnnwmukYsyhuMqw]1] rhwau] patit paavan Naamkaisay huntaa. ||1|| rahaa-o.
qum@j unwiek AwChuAMqrj wmI ] tum
H
jo naa-ik aachhahu antarjaamee.
pRBqyj nuj wnIj Yj nqysuAwmI ]2] parabhtay jan jaaneejai jan tay su-aamee. ||2||
srIruAwrwDYmokaubIcwrudyhU] sareer aaraaDhai mo ka-o beechaar dayhoo.
rivdws smdl smJ wvYkoaU]3] ravidaas samdal samjhaavai ko-oo. ||3||
SIRI RAAG OF RAVI DAAS
According to Dr. Bh. Vir Singh Ji, Saint Ravi Das Ji (a cobbler, belonging to a very low untouchable
class), uttered this shabad in a state of extreme love and devotion to God, when he was absorbed in
meditation. God revealed Himself to Him, and teased himregarding his low caste and profession. But
Ravi DasJi pleasedGodbylovinglyreplyingthat therewasnodifferencebetweenthetwo.
Hesays: (O God), You andme, or meandYou, what isthedifference? Thedifferenceis nomorethan
betweengoldandgoldbracelet, or betweenwater andwaves." (1)
Goingonestepfurther andlovingly impressinguponGodtheimportanceof humanbeings(includingthe
sinners), hesays: O limitless Master, (consider also this: that) if we(thehumans) did not commit any
sins, howcouldYoubeknownasthesavior of thesinners?" (1-pause)
Bringinganother point of joint responsibility, hesays: You areour Master, theknower of theinner self
(of all hearts). Remember that theservant isknownby themaster, andthemaster by theservant, (so. if the
servant isgoodor bad, thecreditor discredit goestothemaster andviceversa)." (2)
But intheend, Ravi DasJi praystoGodandsays: O God, blessmewithdivineknowledgesothat I may
worshipYou. (I) Ravi Das, alsowishthat maysomeonemakemerealizethat Youpervadeall hearts." (3)
The message of the shabad is that we should remember God with such loving devotion that a stage
may come when we begin to feel ourselves so near and dear to Him that there does not remain any
difference or distance between Him and us.
pMnw94 SGGS P- 94
rwgumwJ caupdyGru1mhl w4 raagmaajh cha-upday ghar 1 mehlaa 4
< >siqnwmukrqwpurKuinrBauinrvYruAkwl
mUriqAj UnI sYBMgur pRswid]
ik-o
N
kaar satNaam kartaa purakh nirbha-o nirvair
akaal moorat ajoonee saibha
N
gur parsaad.
hir hir nwmumYhir minBwieAw] har har Naammai har man bhaa-i-aa.
vf BwgI hir nwmuiDAwieAw] vadbhaagee har NaamDhi-aa-i-aa.
guir pUrYhir nwmisiDpweI koivrl wgurmiqcl Y
j Iau]1]
gur poorai har Naam siDh paa-ee ko virlaa
gurmat chalai jee-o. ||1||
mYhir hir Krcul ieAwbMinpl Y] mai har har kharach la-i-aa bann palai.
myrwpRwx sKweI sdwnwil cl Y] mayraa paraan sakhaa-ee sadaa naal chalai.
guir pUrYhir nwmuidVwieAwhir inhcl uhir Dnu
pl Yj Iau]2]
gur poorai har Naam dirhaa-i-aa har nihchal har
Dhan palai jee-o. ||2||
hir hir sj xumyrwpRIqmurwieAw] har har sajan mayraa pareetamraa-i-aa.
koeI Awix iml wvYmyrypRwx j IvwieAw] ko-ee aan milaavai mayray paraan jeevaa-i-aa.
haurihn skwibnudyKypRIqmwmYnIruvhyvihcl Y
j Iau]3]
ha-o reh na sakaa bin daykhay pareetamaa mai
neer vahay veh chalai jee-o. ||3||
siqguruimqRmyrwbwl sKweI ] satgur mitar mayraa baal sakhaa-ee.
haurihnskwibnudyKymyrI mweI ] ha-o reh na sakaa bin daykhay mayree maa-ee.
hir j Iauikpwkrhugurumyl huj n nwnk hir Dnu
pl Yj Iau]4]1]
har jee-o kirpaa karahu gur maylhu jan naanak
har Dhan palai jee-o. ||4||1||
RAAG MAAJH CHAUPADAIY
GHAR 1 MEHLA 4
According to Dr. Bh. Vir Singh Ji, Maajh is a local musical measure. Having originated in the middle
region(Maajh) of Punjab(India), it isknownasMaajh.
In this shabad, 4
th
Guru RamDas) Ji is expressinghis overflowing lovefor God andtheGuru. So heis
makingahumbleprayer for unionwiththem.
Hesays: Gods Namehas becomepleasingtomy mind, andby great good fortune, I havemeditatedon
God'sName. It iswiththegraceof theperfect Guruthat I haveobtainedperfectioninmeditatingonGod's
Name, but it isararepersonwhofollowstheGuru'steaching." (1)
Bringingout thegreatness of GodsName, hesays: (I havemadeGodsNamesuchanimportant part of
mylife, asif it is) theexpenseof mylifesjourney, (therefore) I havetiedGods Nametomy waist. This
Name will be my lifes companion, and shall always give me company. The perfect Guru has firmly
instilledthisNameinmyheart. NowI possessthewealthof GodsName, whichiseverlasting." (2)
Expressing the depth of his love for God, Guru Ji says: Lord God is my true friend and beloved
sovereign. (I always pray that) someonemay leadand unitemewithHim, (who is) thepreserver of my
lifebreaths. Without sightof theBeloved, I cannot rest, andtearskeepflowingfrommyeyes.(3)
But Guru Ji is not longing for a vision of God alone, he is equally anxious to meet his true Guru as
well, (because he knows that for salvation of the soul, both are necessary). Therefore, he prays to
the God Himself and says: The true Guru is my childhood friend. O my mother, I cannot live
without seeing him. O my respected God, please show mercy and unite me with the Guru, so that
slave Nanak may obtain the wealth of God's Name." (4-1)
The message of the shabad is that like Guru Ji, we should develop utmost love and devotion for our
true Guru and Lord God. For that we should listen daily to Gurbani, try to understand it, and sing it
with true love and devotion. Most importantly, we should try to live our life according to the
teachings of our Guru (Granth Sahib Ji).
mwJ mhl w4 ] maajh mehlaa 4.
mDusUdnmyrymnqnpRwnw] maDhusoodan mayray man tan paraanaa.
hauhir ibnudUj wAvrun j wnw] ha-o har bin doojaa avar na jaanaa.
koeI sj xusMquiml Yvf BwgI mYhir pRBuipAwrw
dsYj Iau]1]
ko-ee sajan sant milai vadbhaagee mai har
parabh pi-aaraa dasai jee-o. ||1||
haumnuqnuKoj I Bwil Bwl weI ] ha-o man tan khojee bhaal bhaalaa-ee.
ikauipAwrwpRIqmuiml YmyrI mweI ] ki-o pi-aaraa pareetammilai mayree maa-ee.
imil sqsMgiqKoj udsweI ivic sMgiqhir pRBuvsY
j Iau]2]
mil satsangatkhoj dasaa-ee vich sangat har
parabh vasai jee-o. ||2||
myrwipAwrwpRIqmusiqgururKvwl w] mayraa pi-aaraa pareetamsatgur rakhvaalaa.
hmbwirk dInkrhupRiqpwl w] hambaarik deen karahu partipaalaa.
myrwmwq ipqwgurusiqgurupUrwgur j l imil kml u
ivgsYj Iau]3]
mayraa maat pitaa gur satgur pooraa gur jal mil
kamal vigsai jee-o. ||3||
mYibnugur dyKynIdnAwvY] mai bin gur daykhay need na aavai.
myrymnqinvydn gur ibrhul gwvY] mayray man tan vaydan gur birahu lagaavai.
hir hir dieAwkrhugurumyl huj n nwnk gur imil
rhsYj Iau]4]2]
har har da-i-aa karahu gur maylhu jan naanak
gur mil rahsai jee-o. ||4||2||
MAAJH MEHLA 4
Intheprevious shabad, GuruJi advised us that weshoulddeveloputmost loveanddevotion for our true
GuruandLordGod. In this shabad, heonceagainexpresses his loveandlongingfor havingavision of
GodandhisGuru.
Hesays: God, theslayer of demons, ismyverymind, body, andlife-breath. Except Him, I knownoother
(whocanprovidemeanysupport). I wishthat by supremegoodfortuneI may meet somebelovedsaintly
friend, whomayshowmethewaytomybelovedGod."(1)
Listing theplaces where he has already searched for his beloved God, and where he is searching now,
GuruJi says: O mymother, I havesearchedmybody andmind, andhavealsoaskedothers, whereI can
meet myBeloved. Now, joiningthecongregation(of saintlypersons, I amlookingfor Himthere, because
I havebeentoldthat) Godabidesinthecompanyof saints."(2)
Describingwhat hedoes inthat congregation, GuruJi says: (I pray toGod andsay): O merciful God,
we are Your children, please protect us. (Please unite me with) the true Guru, my loving spouse and
savior. Yes, my perfect trueGuru is (like) my father andmy mother. SeeinghimI feel happy. My heart
bloomslikealotuswhenitisputinwater." (3)
GuruJi concludesthisshabad by describingtheextent of hisanguishat not beingabletoseehisGuru, and
thereforeheonceagain prays to God to unitehimwiththeGuru. Hesays: (O God), without seeingthe
Guru, I cannot rest or sleep. SeparationfromtheGuruiscausingpaintomymindandbody. O God, show
mercyandunitemewiththeGuru, becauseslaveNanakfeelspleasureonmeetingtheGuru." (4-2)
The message of the shabad is that we should always bear so much love for our Guru that we see him
every day, (we should daily see and read Guru Granth Sahib, and sing Gurbani in the company of
saintly persons). Then we will observe that the Guru (the essence of his shabad) will be lodged in our
heart, and we will feel a unique kind of happiness (like the blossoming of a lotus when put in water).
pMnw95 SGGS P- 95
hir gux pVIAYhir gux guxIAY] har gun parhee-ai har gun gunee-ai.
hir hir nwmkQwinqsuxIAY] har har Naamkathaa nit sunee-ai.
imil sqsMgiqhir gux gweyj guBauj l uduqruqrIAY
j Iau]1]
mil satsangat har gun gaa-ay jag bha-ojal
dutar taree-ai jee-o. ||1||
AwausKI hir myl ukryhw] aa-o sakhee har mayl karayhaa.
myrypRIqmkwmYdyie snyhw] mayray pareetamkaa mai day-ay sanayhaa.
myrwimqRsKwsopRIqmuBweI mYdsyhir nrhrIAY
j Iau]2]
mayraa mitar sakhaa so pareetam bhaa-ee
mai dasay har narharee-ai jee-o. ||2||
myrI bydnhir gurupUrwj wxY] mayree baydan har gur pooraa jaanai.
haurihnskwibnunwmvKwxy] ha-o reh na sakaa bin Naamvakhaanay.
mYAauKDumMqRdIj Ygur pUrymYhir hir nwim
auDrIAYj Iau]3]
mai a-ukhaDh mantar deejai gur pooray mai
har har NaamuDhree-ai jee-o. ||3||
hmcwiqRk dInsiqgur srxweI ] hamchaatrik deen satgur sarnaa-ee.
hir hir nwmubUMdmuiKpweI ] har har Naamboond mukh paa-ee.
hir j l iniDhmj l kymInyj nnwnk j l ibnu
mrIAYj Iau]4]3]
har jalniDh hamjal kay meenay jan naanak jal
bin maree-ai jee-o. ||4||3||
MAAJH MEHLA 4
Intheprevious shabad, GuruJi advisedusthat weshouldalways bear somuchlovefor our Guruthat we
seehimevery day, (weshoulddaily readGuruGranthSahib, andsingGurbani inthecompanyof saintly
persons). Inthis shabad, helovingly invites hissaintly friends tocomeandjoinhiminsingingpraises of
their belovedGod.
Hesays: (O my saintly friends, comelet us jointogether and) readabout themerits of God, andreflect
onthem. Dayafter day, let uslistentothediscourseof God. By singingHispraisesinthecongregationof
saintlypersons, weswimacrossthedreadful world-ocean." (1)
Once again inviting them, he says: Come, O my (saintly) mates, let us be in union with God. Any
person, who gives methemessageof my beloved(God) andtellsmeHis whereabouts ismy dear friend,
mate, andbrother."(2)
NowGuruJi tellsus whoishischerishedfriend, whotruly understands his heartsagony, andhelps him.
He says: Theperfect Guru knows the agony of my heart. (He understands that) without meditating on
God'sName, I cannot survive. SoI saytohim: O myperfect Guru, givemesuchamedicineintheform
of a(Guru) mantra, (that itmaycuremyheartsagony), andemancipatemethroughGodsName."(3)
Concluding theshabad with abeautiful metaphor, Guru Ji says: Likea humblechaatrik (abird that is
always seeking a special drop of rain), I have come to the refuge of the Guru. He has put thedrop of
GodsNameinmymouth. Godistheoceanof thewater of Name, (andI) Nanak, am(like) afish, which
dieswithout that water." (4-3)
The message of the shabad is that we should daily read, recite, understand, and sing praises of God
through the melodious shabads included in Guru Granth Sahib Ji, and invite all other Gursikhs to
join us in this effort. Then we will enjoy the life-giving and blissful experience of uniting with the
Supreme Being, and attain salvation.
mwJ mhl w4 ] maajh mehlaa4.
hir j nsMqiml humyryBweI ] har jan sant milhu mayray bhaa-ee.
myrwhir pRBudshumYBuKl gweI ] mayraa har parabh dashu mai bhukh lagaa-ee.
myrI srDwpUir j gj Ivn dwqyimil hir drsin mnu
BIj Yj Iau]1]
mayree sarDhaa poor jagjeevan daatay mil har
darsan man bheejai jee-o. ||1||
imil sqsMig bol I hir bwxI ] mil satsang bolee har banee.
hir hir kQwmyrYminBwxI ] har har kathaa mayrai man bhaanee.
hir hir AMimRquhir min BwvYimil siqgur AMimRqu
pIj Yj Iau]2]
har har amrit har man bhaavai mil satgur amrit
peejai jee-o. ||2||
vf BwgI hir sMgiqpwvih] vadbhaagee har sangat paavahi.
BwghInBRimcotwKwvih] bhaagheen bharamchotaa khaaveh.
ibnuBwgwsqsMgunl BYibnusMgiqmYl uBrIj Yj Iau
]3]
bin bhaagaa satsang na labhai bin sangat mail
bhareejai jee-o. ||3||
mYAwieiml huj gj IvnipAwry] mai aa-ay milhu jagjeevan pi-aaray.
hir hir nwmudieAwminDwry] har har Naamda-i-aa man Dhaaray.
gurmiq nwmumITwmin BwieAwj n nwnk nwimmnu
BIj Yj Iau]4]4]
gurmat Naam meethaa man bhaa-i-aa jan
naanak Naamman bheejai jee-o. ||4||4||
MAAJH MEHLA 4
In theprecedingshabad, Guru Ji lovingly invited his saintly friends andmates to comeandjoin himin
singingGodspraises, andseek thebliss of unionwithHim. Hebeginsthisshabad also, by renewingthis
invitation.
Hesays: Come, meet me, O my saintly friends, andtell meabout my GodandMaster. I amhungryfor
Hissight."
Then, makingahumblesupplicationtohisGuru, hesays: O my benefactor, thelifeof theworld, fulfill
thislongingof mine: that I maybemergedinGodsviewandmymindmaybefullysatiated." (1)
Describingthekinds of blessings heenjoys inthecongregationof saintly persons, GuruJi says: Joining
thecongregation of saintly persons, I reciteGods word. Thediscourseof God is (most) pleasingto my
mind. Thenectar of God's Nameappeals to my mind, andmeetingthetrueGuru(inthecongregation of
saints), I enjoythisnectar." (2)
However, GuruJi cautions: (Only) by great goodfortuneoneobtainsthecompanyof thesaintlypersons.
Theunfortunateones wander about indelusion, andsuffer. Without goodfortune, saintly company is not
obtained, andwithout (such) company, onesmindremainsdefiledwiththedirt(of sinful desires). (3)
Finally, praying once again to God, he says: O the Beloved of theworld, please come and meet me.
ShowingYour mercy, infuseYour Nameinto my mind. By Guru's instruction, Gods Namehas become
pleasingtomymind. Yes, slaveNanaksmindissatiatedwith(thejoyof God's) Name." (4-4)
The message of the shabad is that we should always pray to God to bless us with the company of the
saintly people, and in that saintly congregation we should lovingly sing praises of God. This will give
immense joy to our mind, body, and soul.
hir gur igAwnuhir rsuhir pwieAw] har gur gi-aan har ras har paa-i-aa.
mnuhir rMig rwqwhir rsupIAwieAw] man har rang raataa har ras pee-aa-i-aa.
hir hir nwmumuiKhir hir bol I mnuhir ris tuil tuil
paudwj Iau]1]
har har Naammukh har har bolee man har ras
tul tul pa-udaa jee-o. ||1||
AwvhusMqmYgil myl weIAY] aavhu sant mai gal maylaa-ee-ai.
myrypRIqmkI mYkQwsuxweIAY] mayray pareetamkee mai kathaa sunaa-ee-ai.
hir kysMqiml humnudyvwj ogurbwxI muiKcaudw
j Iau]2]
har kay sant milhu man dayvaa jo gurbaanee
mukh cha-udaa jee-o. ||2||
vf BwgI hir sMquiml wieAw] vadbhaagee har sant milaa-i-aa.
guir pUrYhir rsumuiKpwieAw] gur poorai har ras mukh paa-i-aa.
BwghIn siqgurunhI pwieAwmnmuKugrB j UnI iniq
paudwj Iau]3]
bhaagheen satgur nahee paa-i-aa manmukh
garabh joonee nit pa-udaa jee-o. ||3||
AwipdieAwil dieAwpRiBDwrI ] aap da-i-aal da-i-aa parabh Dhaaree.
ml uhaumYibiKAwsBinvwrI ] mal ha-umai bikhi-aa sabh nivaaree.
nwnk ht ptx ivic kWieAwhir l YNdygurmuiK saudw
j Iau]4]5]
naanak hat patan vich kaa
N
-i-aa har lai
N
day
gurmukh sa-udaa jee-o. ||4||5||
MAAJH MEHLA 4
In the previous shabad, Guru Ji advised us that we should always pray to God to bless us with the
companyof thesaintlypeople, andinthat saintlycongregationweshouldlovinglysingpraisesof God.
This will giveimmensejoy toour mind, body, andsoul. Inthis shabad, hedescribes thebliss, which he
himself hasexperiencedbyactingupontheaboveadvice.
Hesays: (By joiningthecompanyof saintlypersons), I haveobtaineddivineknowledgebestowedby the
Guru, andI haveobtainedtherelishof God's (company). I havebeengiven Gods Name-nectar todrink.
My mind remains imbued with love for God. From my tongue I utter God's Name, and my mind
overflowswiththerelishof God'slove."(1)
Therefore, GuruJi onceagainaddresses his saintly friends, andsays: O dear saints, comeandembrace
metoyour bosom. Recitetomethediscourseof mybelovedSpouse. O saintsof Godcomeandmeet me,
sothat I maysurrender mymindtothoseof youwhoutter theGuruswordwiththeir tongue." (2)
However, GuruJi wants tostress thepoint that Godblesses only very fortunatepeoplewiththecompany
andguidanceof His devoted saints. Theunfortunateones keep wanderingaimlessly andsuffer. Hesays:
It was goodfortunethat God unitedmewiththesaint (Guru), andthat perfect Gurupouredtherelishof
God inmy mouth. Theunfortunateones arenot blessed with(such a) union withthetrueGuru, andthe
self-conceitedpersonkeepsfallingintothewombagainandagain." (3)
Inconclusion, GuruJi says: OnwhomGodshows Hismercy, that personhascompletelywashedoff the
dirt of ego and the poison (of Maya) fromthemind. O Nanak, within ones body is a kind of special
market where the Gurus followers buy the merchandise of God's Name. (By molding ones mind
accordingtotheGuru'sinstructions, oneexperiencesthedivineblisswithinthebodyitself)." (4-5)
The message of the shabad is that joining the company of saintly persons, we should read, recite, and
sing the divine hymns enshrined in Guru Granth Sahib, and act upon the instructions contained
therein. Then a stage will come when we will also taste the unique bliss of union with God in our
own mind, without going outside anywhere.
haugux goivMdhir nwmuiDAweI ] ha-o gun govind har NaamDhi-aa-ee.
imil sMgiqminnwmuvsweI ] mil sangat man Naamvasaa-ee.
hir pRB AgmAgocr suAwmI imil siqgur hir rsu
kIcYj Iau]1]
har parabh agam agochar su-aamee mil
satgur har ras keechai jee-o. ||1||
pMnw96 SGGS P- 96
DnuDnuhir j nij inhir pRBuj wqw] Dhan Dhan har jan jin har parabh jaataa.
j wie puCwj nhir kI bwqw] jaa-ay puchhaa jan har kee baataa.
pwv ml ovwmil mil Dovwimil hir j n hir rsupIcY
j Iau]2]
paav malovaa mal mal Dhovaa mil har jan har
ras peechai jee-o. ||2||
siqgur dwqYnwmuidVwieAw] satgur daatai Naamdirhaa-i-aa.
vf BwgI gur drsnupwieAw] vadbhaagee gur darsan paa-i-aa.
AMimRqrsuscuAMimRqubol I guir pUrYAMimRqul IcY
j Iau]3]
amrit ras sach amrit bolee gur poorai amrit
leechai jee-o. ||3||
hir sqsMgiqsqpurKuiml weIAY] har satsangat sat purakh milaa-ee-ai.
imil sqsMgiqhir nwmuiDAweIAY] mil satsangat har NaamDhi-aa-ee-ai.
nwnk hir kQwsuxI muiKbol I gurmiq hir nwimprIcY
j Iau]4]6]
naanak har kathaa sunee mukh bolee gurmat
har Naampareechai jee-o. ||4||6||
MAAJH MEHLA 4
Many out of us either wishtoengageinthepursuits of earningworldly wealth, or enjoyingfalseworldly
pleasures (suchas gambling, doingdrugs, andindulginginsexual desires). Inthis shabad, GuruJi shares
withuswhathismindwishesandlongstodo, andthepleasuresit seeks.
Hesays: (Mymindlongsto) singpraises of God, andmeditateonHisName. (I wishthat) by joiningthe
congregationof saintly persons, I may enshrine(Gods) Nameinmy heart. (O my friends), that Godthe
Master is incomprehensibleand inaccessible. Upon meeting thetrueGuru (in saintly company), I enjoy
therelishof that God." (1)
The question may arise: Why is it necessary to meet the devotees of God? Answering this question,
GuruJi says: Blessedarethosedevotees whohaverealizedtheMaster. I want togo andask themabout
theways of that God, (andhowHecanbemet andpleased). Therefore, for this purposeI amthinkingof
washing andmassaging their feet (and performing their most humble service), so that upon meeting the
servantsof God, I mayalsodrinkthenectar of God." (2)
Thenthenext questionarises, what isthenecessity of meetingthetrueGuru. Answeringthisquestion, he
says: By great good fortune, I haveobtained thesight of theGuru. Thebenevolent trueGuru has fully
ingrainedGod's Nameinmy heart. Nectar-likesweet andimmortalizingishisspeech. But it isonly from
thetrueGuruthatoneobtainsthisnectar." (3)
Finally, summarizingthenecessity of thedifferent stages wemust gothroughto enjoy thebliss of union
withGod, hesays: It isby joiningthecongregationof thedevoteesof Godthat onemeetsthetrueperson
(intheformof thetrueGuru). It is by joiningthecompany of thesaintly persons that onemeditates (on
GodsName). Therefore, Nanakalsopraysthat hemayalwayskeeplisteningtoandutteringGodsgospel
fromhismouth, andunder Gurusinstruction(hismind) mayremainsatiatedwithGodsName."(4-6)
The message of the shabad is that we should join the company of the saintly persons. There, under
the guidance of Guru (Guru Granth Sahib Ji), we should sing praises of God and meditate on His
Name. Then we will enjoy the bliss of God's immortalizing sweet Name.
AwvhuBYxyqusI iml huipAwrIAw] aavhu bhainay tusee milhu pi-aaree-aa.
j omyrwpRIqmudsyiqs kYhauvwrIAw] jo mayraa pareetamdasay tis kai ha-o vaaree-aa.
imil sqsMgiq l Dwhir sj xuhausiqgur ivthu
GumweIAwj Iau]1]
mil satsangat laDhaa har sajan ha-o satgur vitahu
ghumaa-ee-aa jee-o. ||1||
j hj hdyKwqhqhsuAwmI ] jah jah daykhaa tah tah su-aamee.
qUGit Git rivAwAMqrj wmI ] too ghat ghat ravi-aa antarjaamee.
guir pUrYhir nwil idKwil Awhausiqgur ivthusd
vwirAwj Iau]2]
gur poorai har naal dikhaali-aa ha-o satgur vitahu
sad vaari-aa jee-o. ||2||
eykopvxumwtI sBeykwsBeykwj oiqsbweIAw] ayko pavan maatee sabh aykaa sabh aykaa jot
sabaa-ee-aa.
sB iekwj oiq vrqYiBin iBin n rl eI iksYdI
rl weIAw]
sabh ikaa jot vartai bhin bhin na ral-ee kisai dee
ralaa-ee-aa.
gur prswdI iekundrI AwieAwhausiqgur ivthu
vqwieAwj Iau]3]
gur parsaadee ik nadree aa-i-aa ha-o satgur
vitahu vataa-i-aa jee-o. ||3||
j nunwnkubol YAMimRqbwxI ] jan naanak bolai amrit banee.
gurisKWkYminipAwrI BwxI ] gursikhaa
N
kai man pi-aaree bhaanee.
aupdysu kry guru siqguru pUrw guru siqguru
praupkwrIAwj Iau]4]7]
updays karay gur satgur pooraa gur satgur par-
upkaaree-aa jee-o. ||4||7||
sqcaupdymhl ycauQyky] sat cha-upday mahlay cha-uthay kay.
MAAJH MEHLA 4
In the previous shabad, Guru Ji advised us that we should join thecompany of saintly persons. There,
under theguidanceof Guru (Guru GranthSahib Ji), weshould singpraises of God andmeditateon His
Name. Thenwewill enjoy theblissof God'simmortalizingsweet Name.
Inthisshabad, addressinghissaintlyfriendsassisters, hesays: Comemeet me, O mydear sisters. I will
beasacrificetotheonewhowill tell meabout mybelovedSpouse. By joiningthecongregationof saintly
persons(throughtheGuru) I havefound(God) myFriend. So, I amasacrificetomytrueGuru." (1)
Describing his blissful experience, Guru Ji says: Wherever I look, I find my beloved Master." (Then
going into a prayer mode, he addresses God Himself and says): "O theKnower of my inner self, You
pervadeeach and every heart." (Also, expressing gratitudeto theGuru, hesays): Theperfect Guru has
shownmeGodpresentrightbesideme. Therefore, I amalwaysasacrificetothetrueGuru." (2)
Next explainingthebeautyof Godscreation, GuruJi says: "All havebeencreatedout of thesameair and
clay (thesamebasic elements), andinall thesameoneLight shines. (But thebeauty is) that eventhough
thesameoneLight shines inall hearts, yet all aredistinct, andonecannot bemixedwithor confusedfor
the other. (In spite of these differences), by Guru's grace I have seen the one (God) present in all.
Therefore, I amasacrificetomytrueGuru."(3)
FinallyGuruJi clarifiesthat heisnot makinganordinaryremark. Heisnarratingtheimmortalizingwords
of his Guru. Hesays: "SlaveNanak is utteringthenectar sweet word(of theGuru), whichis pleasingto
theminds of theGursikhs (truedisciples of theGuru). Theperfect trueGuruis thebenefactor of all. He
deliversaperfect sermon(for thebenefit of all)." (4-7) (SevenChaupadasof 4
th
Guru)
The message of the shabad is that we should join the congregation of saintly persons, and sing
praises of God. There we should recite, listen, and understand the word of the Guru (Granth Sahib
Ji). Then we will learn how to see the one divine Light in all creatures, and will experience a unique
divine bliss.
mwJ mhl w5 caupdyGru1] maajh mehlaa 5 cha-upday ghar 1.
myrwmnul ocYgur drsnqweI ] mayraa man lochai gur darsan taa-ee.
ibl pkrycwiqRk kI inAweI ] bilap karay chaatrik kee ni-aa-ee.
iqRKwn auqrYsWiqnAwvYibnudrsnsMqipAwry
j Iau]1]
tarikhaa na utrai saa
N
t na aavai bin darsan
sant pi-aaray jee-o. ||1||
hauGol I j IauGoil GumweI gur drsn sMq ipAwry
j Iau]1] rhwau]
ha-o gholee jee-o ghol ghumaa-ee gur darsan
sant pi-aaray jee-o. ||1|| rahaa-o.
qyrwmuKusuhwvwj Iaushj DuinbwxI ] tayraa mukh suhaavaa jee-o sahj Dhun banee.
icruhoAwdyKyswirMgpwxI ] chir ho-aa daykhay saaringpaanee.
DMnusudysuj hwqUMvisAwmyrysj x mIqmurwry
j Iau]2]
Dhan so days jahaa too
N
vasi-aa mayray sajan
meet muraaray jee-o. ||2||
hauGol I hauGoil GumweI gur sj x mIq murwry
j Iau]1] rhwau]
ha-o gholee ha-o ghol ghumaa-ee gur sajan
meet muraaray jee-o. ||1|| rahaa-o.
iek GVI niml qyqwkil j uguhoqw] ik gharhee na miltay taa kalijug hotaa.
huix kidiml IAYipRA quDuBgvMqw] hun kad milee-ai pari-a tuDh bhagvantaa.
pMnw97 SGGS P- 97
moihrYix nivhwvYnIdnAwvYibnudyKygur drbwry
j Iau]3]
mohi rain na vihaavai need na aavai bin
daykhay gur darbaaray jee-o. ||3||
hauGol I j IauGoil GumweI iqsuscygur drbwry
j Iau]1] rhwau]
ha-o gholee jee-o ghol ghumaa-ee tis sachay
gur darbaaray jee-o. ||1|| rahaa-o.
BwguhoAwguir sMquiml wieAw] bhaag ho-aa gur sant milaa-i-aa.
pRBuAibnwsI Gr mihpwieAw] parabh abhinaasee ghar meh paa-i-aa.
syv krI pl ucswn ivCuVwj nnwnk dws
qumwryj Iau]4]
sayv karee pal chasaa na vichhurhaa jan
naanak daas tumaaray jee-o. ||4||
hauGol I j IauGoil GumweI j n nwnk dws qumwryj Iau]
rhwau]1]8]
ha-o gholee jee-o ghol ghumaa-ee jan naanak
daas tumaaray jee-o. rahaa-o. ||1||8||
CHAUPADAS GHAR 1
AccordingtoDr. Bh. Vir SinghJi: "Suchis thestory regardingthis shabad inSikhHistory. FourthGuru
RamDas Ji sent his son Arjan Dev Ji to Lahore (now in Pakistan) to participatein themarriageof his
uncleSehaari Das's son. His commandwas that he(ArjanDev Ji) shouldstay at Lahore, andshouldnot
comeback until hewassummoned.
Arjan Dev Ji regarded RamDas Ji not only as his father, but also his perfect and loving Guru. He had
great love, respect, and affection for him. So obeying his father, even after all themarriage ceremonies
hadbeencompleted, hekept stayingat Lahore, waitingfor amessagefromhisfather. But whenfor many
days, nosuchmessagecameandwhenseparationfromhislovingfather andGurubecameintolerable; he
sent aletter to GuruRamDas Ji. Not receivingany response, hesent another letter, but still received no
response(becausetheseletters werebeingintercepted by his elder brother). Then, hewroteathirdletter,
describingthepangs of separationhewasexperiencing, andheinstructedthecourier todeliver this letter
personally toGuruRamDasJi. Whenthelater receivedthis letter, andnotedthat it was markedno. 3, he
understoodwhat washappening, andgaveordersfor ArjanDevJi tocomeback.
OnobtainingunionwithhisGuruandfather, ArjanDev Ji utteredanother stanzatoexpresshishappiness.
In this way, incombination withtheprevious threeletters, it becameacompleteshabad or chaupada (a
hymnof four stanzas). Thenet result wasthat GuruRamDasJi wasextremelypleasedwithArjanDev Ji.
Then inaccordancewiththepre-ordained command(of God) and theblessings already bestowed by the
thirdGuruAmar DasJi, heanointedArjanDevJi asthenext Guru.
In thefirst letter, expressinghis desireto reunitewith and enjoy thesight of his Guru and father, Arjan
Dev Ji wrote: My heart longs for aglimpseof theGuru, andwails likeachaatrik, (thebirdpied-cuckoo
that wailsfor aspecial dropof water). My thirst isnot quenched, andmymindfindsnopeacewithout the
sightof thebelovedsaint(Guru)." (1)
Summarizinghis lovefor theGuru, hesays: "I amasacrificeagainandagainto thesight of my beloved
saintGuru."(1-pause)
Receivingnoresponsetothis letter, ArjanDev Ji wroteasecondletter, saying: (O saint Guru), pleasing
is your countenance, andsoothingisyour utterance. (My conditionis likethat of) apiedcuckoo that has
not seenadropof water insuchaverylongtime. Blessedisthelandwhereyouabide, O mybenefactor,
friend, andGod." (2)
Expressingonceagainhisutmost lovefor hisGuru, hesays: "O mybelovedGuru-benefactor, friendand
God, I amasacrificeagainandagaintoyour sight." (1-pause)
Still receiving no response, Arjan Dev Ji sent a third message, expressing his extreme restlessness. He
wrote: (When I was therewith you, even then) a moment without seeing you was (painful like a long
period) of Kal-Yug. (Whenshall I nowmeet You, O myBeloved)? My nightsdonot pass. I cannot sleep
without asight of theGurusCourt."(3)
Paying homageeven to Gurus court, hesays: "I amasacrificeagainandagain to thecourt of that true
Guru."(1-pause)
On receiving thethird letter, Guru RamDas Ji called Arjan Dev Ji homeandanointed himas the(next)
Guru, andaskedhimtoutter thefourthstanza, sothat (alongwiththeearlier threeletters) it maybecomea
completeshabad. Expressing his pleasureand gratitude, Guru Ji says: By great good fortune, God has
unitedmewiththesaint Guru, andI haveobtainedtheimmortal Godright inmy ownhome. NowI shall
serveyou(withsuchdedication) that I may not beseparatedfromyouevenfor amoment. Servant Nanak
isyour slave, (O myrespectedsire)."
Onceagainexpressinghisextremeloveanddedication, hesays: "(O myGuru), I amasacrificeagainand
againtoYou, andservant Nanakisyour slave, (O myMaster)." (1-8)
The message of the shabad is that we should have so much love and dedication for our beloved Guru
that without seeing the sight of him (by reading and understanding at least one shabad from Guru
Granth Sahib Ji, or reading the Hukam Naama), we should not start our day. At every moment we
should remember and keep in mind our Guru God.
rwgumwJ mhl w5 ] raagmaajh mehlaa 5.
swruiqsuhwvI ij ququDusmwl I ] saa rut suhaavee jit tuDh samaalee.
sokMmusuhyl wj oqyrI Gwl I ] so kammsuhaylaa jo tayree ghaalee.
soirdwsuhyl wij quirdYqUMvuTwsBnwkydwqwrw
j Iau]1]
so ridaa suhaylaa jit ridai too
N
vuthaa sabhnaa
kay daataaraa jee-o. ||1||
qUMswJ wswihbubwpuhmwrw] too
N
saajhaa saahib baap hamaaraa.
nauiniDqyrYAKut BMf wrw] na-o niDh tayrai akhut bhandaaraa.
ij suqUMdyihsuiqRpiqAGwvYsoeI Bgququmwrw
j Iau]2]
jis too
N
deh so taripat aghaavai so-ee bhagat
tumaaraa jee-o. ||2||
sBukoAwsYqyrI bYTw] sabh ko aasai tayree baithaa.
Gt Gt AMqir qUMhYvuTw] ghat ghat antar too
N
hai vuthaa.
sByswJ Ivwl sdwieinqUMiksYn idsihbwhrw
j Iau]3]
sabhay saajheevaal sadaa-in too
N
kisai na
diseh baahraa jee-o. ||3||
qUMAwpygurmuiKmukiqkrwieih] too
N
aapay gurmukh mukat karaa-ihi.
qUMAwpymnmuiKj nimBvwieih] too
N
aapay manmukh janambhavaa-ihi.
nwnk dws qyrYbil hwrYsBuqyrwKyl udswhrw
j Iau]4]2]9]
naanak daas tayrai balihaarai sabh tayraa
khayl dasaahraa jee-o. ||4||2||9||
MAAJH MEHLA 5
Intheprevious shabad, Guru ArjanDev Ji described thestory of his separationandeventual unionwith
his beloved father and Guru, Sri RamDas Ji. In thelast stanzaof that hymn, Guru Ji stated: By great
good fortune, God has unitedmewiththesaint Guru, andI haveobtainedtheimmortal God right inmy
ownhome. NowI shall serveyou(withsuchdedication) that I may not beseparatedfromyouevenfor a
moment. Servant Nanak is your slave, (O my respected sire)." In this shabad, Guru Ji expresses his
appreciation, gratitude, andcommitmenttoGod.
Hesays: O theBenefactor of all creatures, pleasant isthat seasonwhenI remember You, andfor methat
taskisthemost auspicious, whichI doinYour service. Blessedisthatheart inwhichYoureside." (1)
EulogizingGodfurther, hesays: O God, Youarethecommonfather of usall. Your inexhaustiblestores
are full of (all the nine treasures of wealth). The one to whomYou give (all that ones worldly and
spiritual desires arefulfilled, andsuch aperson) is fully satiated. That person aloneis (considered) Your
(true) devotee." (2)
GuruJi nowdescribes howall thecreatures dependon God andshareHis provisions. Hesays: "O God,
everyonehas pinnedhisor her hopeon You. It is Youwho resideineachandevery heart. All arecalled
partnersinYour wealth(of grace). Youdon't appear asastranger toanyone." (3)
Finally commenting on the unique ways of God, he says: "(O God), You Yourself emancipate some
persons throughtheGurus guidance. You Yourself maketheself-willedendurebirths anddeaths. Slave
NanakisasacrificetoYou. All isYour playandshow, (O myGod)." (4-2-9)
The message of the shabad is that we should understand that all creatures (not just human beings)
are the off springs of the same one Creator, and all are equal partners in His grace. Therefore, all of
us should live like brothers and sisters, and ignore one anothers faults and failings. We should not
be bothered by any good or bad omens, or regard particular times and seasons as more auspicious
than others. For us, all those times are propitious when we remember God, and all those deeds are
good which are done in Gods service.
Detail of shabads: M: 4=7, M: 5=2, Total=9
Anhduvwj Yshij suhyl w] anhad vaajai sahj suhaylaa.
sbidAndkrysdkyl w] sabad anand karay sad kaylaa.
shj guPwmihqwVI l weI AwsxuaUc svwirAw
j Iau]1]
sahj gufaa meh taarhee laa-ee aasan ooch
savaari-aa jee-o. ||1||
iPir iGir ApunyigRhmihAwieAw] fir ghir apunay garih meh aa-i-aa.
j ol oVIdwsoeI pwieAw] jo lorheedaa so-ee paa-i-aa.
iqRpiqAGwie rihAwhYsMqhuguir AnBaupurKu
idKwirAwj Iau]2]
taripat aghaa-ay rahi-aa hai santahu gur
anbha-o purakh dikhaari-aa jee-o. ||2||
Awpyrwj nuAwpyl ogw] aapay raajan aapay logaa.
AwipinrbwxI AwpyBogw] aap nirbaanee aapay bhogaa.
AwpyqKiqbhYscuinAweI sBcUkI kUk
pukwirAwj Iau]3]
aapay takhat bahai sach ni-aa-ee sabh
chookee kook pukaari-aa jee-o. ||3||
j yhwif TwmYqyhokihAw] jayhaa dithaa mai tayho kahi-aa.
iqsursuAwieAwij inBydul ihAw] tis ras aa-i-aa jin bhayd lahi-aa.
j oqI j oiq iml I suKupwieAwj n nwnk iekupswirAw
j Iau]4]3]10]
jotee jot milee sukh paa-i-aa jan naanak ik
pasaari-aa jee-o. ||4||3||10||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat all thosetimesarepropitiouswhenweremember God, and
all thosedeeds aregood whicharedoneinGods service. Inthis shabad, heshares withus hisown state
of mindasaresult of hisdedicationanddevotiontoGodat all times.
Hesays: Withinmeringsspontaneously thenon-stopmelody of celestial joy. My mindalways revels in
thebliss of the(divine) word. I amsitting in atrance, in astate of spiritual equipoise, and my mind is
focusedonthehighest embellishedseat (of thesupremeBeing)."(1)
Elaboratingon his manner of worshipand meditation, Guru Ji says: After wandering outside, my mind
hasturneditsconcentrationinwards, andI havefoundwhat I havebeensearchingfor. O my dear saints,
(now) my mindhasbeen fully satedandsatiated, because(now) theGuruhas shownmethat Master, the
embodiment of (divine) knowledge."(2)
Describingthat God whomhehas realized, Guru Ji says: (I havenowrealized that God) Himself is the
King, and Himself thesubjects. He Himself is therenouncer, and He Himself is theenjoyer of worldly
pleasures and relishes. He Himself sits on thethrone, and dispenses truejustice. Therefore, all my cries
andcomplaintshaveended." (3)
Inorder that thereshouldnot beany doubt left inour minds about God, GuruJi says: I havedescribed
(theMaster) exactly as I haveseen. But only theonewho has understood His mystery enjoys this relish
(of God's merits). Suchaperson'slight (soul) mergesintothe(Supreme) soul, andobtainsspiritual peace.
SlaveNanakhas(seenthat) theone(God) ispervadingeverywhere."(4-3-10)
The message of the shabad is that we need not go anywhere outside in search of God. All we need to
do is to sit calmly, and concentrate on God abiding within ourselves. Then we will be able to listen to
the non-stop divine melody and enjoy the bliss of union with Him, while sitting in our own home.
ij quGir ipir sohwgubxwieAw] jit ghar pir sohaag banaa-i-aa.
iqquGir sKIeymMgl ugwieAw] tit ghar sakhee-ay mangal gaa-i-aa.
AndibnodiqqYGir sohihj oDnkMiqisgwrI
j Iau]1]
anad binod titai ghar soheh jo Dhan kant
sigaaree jee-o. ||1||
swguxvMqI swvf Bwgix ] saa gunvantee saa vadbhaagan.
puqRvMqI sIl vMiqsohwgix ] putarvantee seelvant sohagan.
rUpvMiqswsuGiVibcKix j oDnkMqipAwrI
j Iau]2]
roopvant saa sugharh bichkhan jo Dhan kant
pi-aaree jee-o. ||2||
AcwrvMiqsweI prDwny] achaarvant saa-ee parDhaanay.
sBisMgwr bxyiqsuigAwny] sabh singaar banay tis gi-aanay.
swkul vMqI swsBrweI j oipir kYrMigsvwrI
j Iau]3]
saa kulvantee saa sabhraa-ee jo pir kai rang
savaaree jee-o. ||3||
mihmwiqs kI khxunj wey] mahimaa tis kee kahan na jaa-ay.
j oipir myil l eI AMig l wey] jo pir mayl la-ee ang laa-ay.
pMnw98 SGGS P- 98
iQrusuhwguvruAgmuAgocruj nnwnk pRym
swDwrI j Iau]4]4]11]
thir suhaag var agam agochar jan naanak
paraymsaaDhaaree jee-o. ||4||4||11||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi advisedus that weshouldsit calmly, andconcentrateontheGodabiding
within ourselves. Then we will be able to listen to the non-stop divine melody, and enjoy the bliss of
unionwithHimwhilesittinginour ownhome. Inthisshabad, usinghisfavoritemetaphor of abeauteous
wedded bridefor aGuru-followingsoul, hetells us what kindof blessings areshoweredon such asoul-
bride(whoisweddedtoGodHimself).
Hesays: O myfriend, inthehome(of myheart) inwhichthespouse(God) hascometoreside, (I have)
sung the song of celestial joy. (O my friend), revelries and pleasures look beauteous in that house in
whichher Spousehasembellishedthebride-soul. (Because, only theheart of that Gurus follower enjoys
spiritual blisswhohasbeenbestowedwithspiritual meritsbyGod)." (1)
Now describing the merits of such a Gurus follower, who has been blessed with God's grace, Guru Ji
says: The soul-bride united with God is the most meritorious and most fortunate. She is blessed with
many sons (wields much respect in thesociety), and sheis adocilewedded wife(of calmand obedient
nature). Sheis atruly beauteous, sagacious, andbelovedbridewithbewitchingeyes (who possesses both
wisdomandendearingqualities)." (2)
Continuing the same metaphor of a God-united Guru-following soul, Guru Ji says: Such a wedded
(united) soul-brideof nobleconduct is highly distinguished. (Such awise Gurus follower possesses all
merits, as if) sheis both knowledgeable, andalso decked withall kinds of ornaments. In short, thesoul-
bride who has been embellished with the love of her Spouse is of high lineage, and blessed with the
support of many brothers. (In other words, theGurus follower who is imbued with the love of God is
regardedasapersonof honor, anddivinepower)." (3)
Inconclusion, GuruJi says: Theglory of thesoul-bridewho has been unitedwith(God) andembraced
by Himcannot be described. O Nanak, eternal is theunion of that soul: shehas been blessed with the
loveandsupportof theincomprehensibleandunknowableGod." (4-4-11)
The message of the shabad is that we should imbue ourselves with such deep sincere love and
devotion for God that He Himself may come and embellish us with all kinds of merits, embrace us
to His bosom, and let us enjoy the bliss of His eternal love and support.
Koj qKoj qdrsncwhy] khojat khojat darsan chaahay.
BwiqBwiqbnbnAvgwhy] bhaat bhaat ban ban avgaahay.
inrguxusrguxuhir hir myrwkoeI hYj IauAwix iml wvY
j Iau]1]
nirgun sargun har har mayraa ko-ee hai jee-o
aan milaavai jee-o. ||1||
KtuswsqibcrqmuiKigAwnw] khat saasat bichrat mukh gi-aanaa.
pUj wiql kuqIrQiesnwnw] poojaa tilak tirath isnaanaa.
invl I krmAwsn caurwsIh ien mih sWiq n AwvY
j Iau]2]
nivlee karamaasan cha-oraaseeh in meh saa
N
t
na aavai jee-o. ||2||
Aink brKkIeyj pqwpw] anik barakh kee-ay jap taapaa.
gvnukIAwDrqI Brmwqw] gavan kee-aa Dhartee bharmaataa.
iekuiKnuihrdYsWiqnAwvYj ogI bhuiVbhuiVauiT DwvY
j Iau]3]
ik khin hirdai saa
N
t na aavai jogee bahurh
bahurh uth Dhaavai jee-o. ||3||
kir ikrpwmoihswDuiml wieAw] kar kirpaa mohi saaDh milaa-i-aa.
mnuqnusIql uDIrj upwieAw] man tan seetal Dheeraj paa-i-aa.
pRBuAibnwsI bisAwGt BIqir hir mMgl unwnku
gwvYj Iau]4]5]12]
parabh abhinaasee basi-aa ghat bheetar har
mangal naanak gaavai jee-o. ||4||5||12||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji advised us that we should imbue ourselves with such deep and sincere
love for God that He Himself may come and embellish us with all kinds of merits, embrace us to His
bosom, andlet usenjoy theblissof eternal unionwithHim. But theproblemisthat insteadof inculcating
truelovefor our Creator andHiscreatures, webeginsearchingfor Himinforestsandpilgrimagestations,
or throughvariousrituals andyogicpostures. Inthisshabad, hedescribes thefutilityof all suchmethods,
andtellsushowandwhenblissful unionwithGodtakesplace.
GuruJi says: (A truedevotee) searches againandagain(for God, becausethedevotee) wants to seeHis
sight. (Toward that end), thedevotee searches for Himin jungles and wildernesses of many kinds, and
(keeps asking:) Is thereanybody who canunitemewithmy LordMaster whohas no attributes, andyet
possessesall merits?" (1)
NowGuruJi describes thespiritual stateof pundits or yogistowhomonegoes for spiritual guidanceand
solace. He says: (During the search, a seeker goes to many scholars). The (scholars) utter fromtheir
tongueknowledgeof thesixShastras (Hinduphilosophy), performvariouskindsof worships, ablutionsat
pilgrimage stations, and anoint their foreheads with saffron marks. Some perform eighty-four yogic
postures, includingNiwali Asana (aspecial yogic practicetocleansethebowels). But all suchrituals and
exercisesbringnopeaceof mind." (2)
Next, Guru Ji comments upon the fate of those who for many years, performhard penance or keep
wanderingover theearthtoattainGod. Hesays: For years(aseeker might have) performedworshipand
practicedausterities, andmight haveroamedtheearth. But still theseekersminddoesnt findpeace, even
for asinglemoment; thereforeayogi keepsrunningfromoneplacetotheother againandagain." (3)
NowGuruJi tells us howhewas unitedwiththesupremeMaster, andwhat kindof bliss heis enjoying.
Hesays: ShowingHis grace, God has united mewith thesaint (Guru. As aresult), my mind andbody
havebecomecool, (calm), andcontented. Theimmortal Godhastakenabodeinmyheart, soslaveNanak
singssongsof joy.(4-5-12)
The message of the shabad is that there is no need or use of performing ritual worships, penances,
yogic exercises, or ablutions at holy places. If we want to enjoy blissful union with God, and a
unique sense of peace and happiness of mind, then we should pray to Him to bless us with the
guidance of the Guru. Luckily, we the Sikhs are already blessed with the guidance of Guru Granth
Sahib. We do not have to search for any Guru. Now all we need to do is to carefully and lovingly
read, understand, and act upon the advice contained therein. Surely, one day God will shower His
mercy upon us also, and let us enjoy the peace and bliss of His union.
pwrbRhmAprMpr dyvw] paarbarahmaprampar dayvaa.
AgmAgocr Al KAByvw] agamagochar alakh abhayvaa.
dIn dieAwl gopwl goibMdwhir iDAwvhugurmuiK
gwqI j Iau]1]
deen da-i-aal gopaal gobindaa har Dhi-aavahu
gurmukh gaatee jee-o. ||1||
gurmuiKmDusUdnuinsqwry] gurmukh maDhusoodan nistaaray.
gurmuiKsMgI iksnmurwry] gurmukh sangee krisan muraaray.
dieAwl dmodrugurmuiKpweIAYhorquikqYn BwqI
j Iau]2]
da-i-aal damodar gurmukh paa-ee-ai horat
kitai na bhaatee jee-o. ||2||
inrhwrI kysv inrvYrw] nirhaaree kaysav nirvairaa.
koit j nwj wkypUj ihpYrw] kot janaa jaa kay poojeh pairaa.
gurmuiK ihrdYj wkYhir hir soeI BgquiekwqI
j Iau]3]
gurmukh hirdai jaa kai har har so-ee bhagat
ikaatee jee-o. ||3||
AmoGdrsnbyAMqApwrw] amogh darsan bay-ant apaaraa.
vf smrQusdwdwqwrw] vad samrath sadaa daataaraa.
gurmuiK nwmuj pIAYiqquqrIAYgiq nwnk ivrl I
j wqI j Iau]4]6]13]
gurmukh Naam japee-ai tit taree-ai gat
naanak virlee jaatee jee-o. ||4||6||13||
MAAJH MEHLA 5
In the previous shabad, Guru Ji advised us that there is no need or use of performing ritual worships,
penances, yogic exercises, or ablutions at holy places. If wewant toenjoy blissful unionwithGod, anda
uniquesenseof peaceandhappinessof mind, thenweshouldpraytoHimtoblessuswiththeguidanceof
theGuru. In this shabad, he again urges us to meditate on God through the Guru, and obtain salvation
fromthepainof birthsanddeaths.
Hesays: Theall pervadingGod transcends theworld, andis beyondlimits. Heis incomprehensibleand
unknowable, andHis mystery cannot beunderstood. That Master of theuniverseis merciful tothemeek,
and thepreserver of theworld. (O mortals), through theguidance of the Guru, contemplate upon Him
whoistheGiver of salvation." (1)
Now describing thebenefits of theGurus guidance, hesays: (When we meditate upon God under the
guidanceof theGuru), that Slayer of demonssaves us (fromevil thoughts. WhenwemeditateuponGod)
under theguidanceof theGuru, that GodwhokilledeventhedemonMur (mentionedinHinduholy book
Gita) becomes our companion. (Inshort, it is) throughtheGurusgracethat weobtainthat merciful God,
whoisalsoknownbytheNameDamodar, andinnoother way." (2)
Elaboratingon themerits of God, GuruJi says: That God, who is also known as Keshav, (theonewith
beautiful long hair), has enmity with none, and doesnt need any food (to sustain Himself). Millions of
devotees worship at His feet. Only that person is known as His uniqueworshipper or devotee in whose
heart, HeresidesbyGuru'sgrace." (3)
Concluding the hymn, Guru Ji says: (That supreme God), whose sight is fruitful, is infinite and
unknowable. That ever-beneficent Giver isverypowerful. By meditatingonHisNameunder theguidance
of theGuru, weswimacross (thisworldlyocean). But O Nanak, it isonlyararepersonwhohasrealized
this(supreme) state(of mind)." (4-6-13)
The message of the shabad is that only by meditating on God under the Guru's guidance can we
obtain salvation and union with that Master of the universe, and by no other means.
kihAwkrxwidqwl Yxw] kahi-aa karnaa ditaa lainaa.
grIbwAnwQwqyrwmwxw] gareebaa anaathaa tayraa maanaa.
sBikCuqUMhYqUMhYmyryipAwryqyrI kudriqkaubil j weI
j Iau]1]
sabh kichhtoo
N
hai too
N
hai mayray pi-aaray
tayree kudrat ka-o bal jaa-ee jee- o. ||1||
BwxYauJ VBwxYrwhw] bhaanai ujharhbhaanai raahaa.
BwxYhir gux gurmuiKgwvwhw] bhaanai har gun gurmukh gaavaahaa.
BwxYBrimBvYbhuj UnI sBikCuiqsYrj weI j Ia]2] bhaanai bharam bhavai baho joonee sabh
kichhtisai rajaa-ee jee-o. ||2||
nwkomUrKunwkoisAwxw] naa ko moorakh naa ko si-aanaa.
vrqYsBikCuqyrwBwxw] vartai sabh kichhtayraa bhaanaa.
AgmAgocr byAMqAQwhwqyrI kImiqkhxun
j weI j Iau]3]
agam agochar bay-ant athaahaa tayree
keemat kahan na jaa-ee jee-o. ||3||
KwkusMqnkI dyhuipAwry] khaak santan kee dayh pi-aaray.
Awie pieAwhir qyrYduAwrY] aa-ay pa-i-aa har tayrai du-aarai.
drsnupyKqmnuAwGwvYnwnk iml xusuBweI
j Iau]4]7]14]
darsan paykhat man aaghaavai naanak milan
subhaa-ee jee-o. ||4||7||14||
MAAJH MEHLA 5
In thepreceding shabad, Guru Ji advised us that only by meditating on God under theGuru's guidance
could we obtain salvation and union with the Master of the universe, and by no other means. In this
shabad, heshowsushowtomeditateupon(andexpressour faith, love, anddevotionto) God.
Hesays: "(O God), wedo whatever You say (or command). Wereceivewhatever You giveus. You are
thesoleprideof thepoor andthehelpless. You areeverything, O my beloved(God). I amasacrificeto
Your power.(1)
Commentingonthefact that different peopledodifferent things, somefollowtherighteouspathandsome
stray into wrongdirections, GuruJi sees thewill or desireof theAlmighty. Hesays: "(It is accordingto
His) Will that somego astray, and somefollow righteous paths (inlife). It is according to His Will that
many persons sing His praise under the guidance of the Guru. According to His will, many wander in
doubt, andfall intomanyexistences. (Infact), everythinghappensaccordingtoHisWill."(2)
Givingtheessenceof hisbelief, GuruJi says: "(O God), nooneisfoolish, andnooneiswise. Everything
happensasper Your Will. O incomprehensible, unknowable, infinite, andunfathomableGod, Your worth
cannot bedescribed."(3)
GuruJi concludes theshabad by showingus what to begfromthat supremeMaster. Hesays: "O God, I
have come and fallen at Your door (and sought Your refuge). O my Beloved, give methe dust of the
saints feet (their humble service. Because) O Nanak by seeing their sight, ones mind is satiated, and
easilytheunionwithHimtakesplace." (4-7-14)
The message of the shabad is that we should not feel proud, thinking that we are better or more
righteous than others. We should understand that whatever others are, or whatever is happening,
good or bad, it is all according to God's Will. What we need to do is to pray to God to bless us with
the guidance of the saint Guru, so that under his guidance we may meditate upon God with love and
devotion. Then in a very natural sort of way, we would be united and become one with God.
duKuqdyj wivsir j wvY] Dukh taday jaa visar jaavai.
BuKivAwpYbhuibiDDwvY] bhukh vi-aapai baho biDh Dhaavai.
ismrqnwmusdwsuhyl wij sudyvYdIndieAwl w
j Iau]1]
Simrat Naam sadaa suhaylaa jis dayvai deen
da-i-aalaa jee-o. ||1|
siqgurumyrwvf smrQw] satgur mayraa vad samrathaa.
pMnw99 SGGS P- 99
j Iie smwl I qwsBuduKul Qw] jee-ay samaalee taa sabh dukh lathaa.
icMqwrogugeI haupIVwAwipkrypRiqpwl wj Iau]2] chintaa rog ga-ee ha-o peerhaa aap karay
partipaalaa jee-o. ||2||
bwirk vWgI hausBikCumMgw] baarik vaa
N
gee ha-o sabh kichh mangaa.
dydyqoit nwhI pRBrMgw] dayday tot naahee parabh rangaa.
pYrI pYpYbhuqumnweI dIndieAwl gopwl w
j Iau]3]
pairee pai pai bahut manaa-ee deen da-i-aal
gopaalaa jee-o. ||3||
haubil hwrI siqgur pUry] ha-o balihaaree satgur pooray.
ij inbMDnkwtysgl ymyry] jin banDhan kaatay saglay mayray.
ihrdY nwmu dy inrml kIey nwnk rMig rswl w
j Iau]4]8]15]
hirdai Naamday nirmal kee-ay naanak rang
rasaalaa jee-o. ||4||8||15||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat weshouldpraytoGodtoblessuswiththeguidanceof the
saint Guru, sothat under hisguidancewemaymeditateuponGodwithloveanddevotion. Inthisshabad,
hetellsus what happens, if contrarytotheaboveadvice, weforsakeGod. Healsodescribes theblessings
apersonobtainswhomeditatesonGod'sNameandremembersHimwithloveanddevotion.
GuruJi says: "Oneis afflicted withpain only when oneforgets God. (In theabsenceof remembranceof
God), oneisafflictedwithhunger (for worldlypleasures), andsoonerunsinvarious directions(tosatisfy
thishunger, andindulgesinvarioussinful andimmoral actions, whichultimatelybringpain). Ontheother
hand, theperson whomthecompassionateGod gives (thegift of His Name), by meditatingon God, that
personalwaysremainshappy(withwhatever heor shealreadyhas)." (1)
NowGuruJi shares hisown experienceinthis matter. Hesays: "My trueGuruis very powerful. (By his
grace, when) I remember (God) in my heart, all my pain disappears. Yes, themalady of worry and the
painof egohasdepartedfromwithinme, because(now) GodHimself protectsandnurturesme."(2)
But Guru Ji assures us that this does not necessarily mean that onehas to go without worldly pleasures
andcomforts. Only hisapproachisdifferent. Hesays: What I doisthat likeachild, I ask Himfor every
thing (I need). By conferring gifts on me, Gods stores do not fall short. That Master of theuniverseis
verygraciousandmerciful tothemeek andhumble. FallingatHisfeet repeatedly, I pleaseHim." (3)
Guru Ji concludes theshabad by expressing his gratitudeto his Guru, who has given himsuch perfect
guidance. Hesays: "I amasacrificeto my perfect Guru, who has cut off (andliberated mefrom) all my
(worldly) bonds. By instilling theName (by teaching me how to remember and approach God), he has
mademepure. DyedinGodslove, Nanakhasbecomedrenchedwithspiritual joy."(4)
The message of the shabad is that if we want to enjoy both worldly comforts and spiritual joy, then
instead of forsaking God and running after worldly wealth, we should seek the guidance of Guru
(Granth Sahib Ji), and remember God with true love and affection. Then like a child we can entreat
Him for all kinds of gifts; He would never feel any hesitation in bestowing those gifts on us.
l wl gopwl dieAwl rMgIl y] laal gopaal da-i-aal rangeelay.
gihr gMBIr byAMqgoivMdy] gahir gambheer bay-ant govinday.
aUc AQwhbyAMqsuAwmI ismir ismir hauj IvW
j Iau]1]
ooch athaah bay-ant su-aamee simar simar
ha-o jeevaa
N
jee-o. ||1||
duKBMj ninDwnAmol y] Dukh bhanjan niDhaan amolay.
inrBauinrvYr AQwhAqol y] nirbha-o nirvair athaah atolay.
Akwl mUriqAj UnI sMBOmnismrqTMFwQIvW
j Iau]2]
akaal moorat ajoonee sambhou man simrat
thandhaa theevaa
N
jee-o. ||2||
sdwsMgI hir rMg gopwl w] sadaa sangee har rang gopaalaa.
aUc nIc krypRiqpwl w] ooch neech karay partipaalaa.
nwmurswiexumnuiqRpqwiexugurmuiKAMimRqupIvW
j Iau]3]
Naam rasaa-in man tariptaa-in gurmukh amrit
peevaa
N
jee-o. ||3||
duiKsuiKipAwryquDuiDAweI ] dukh sukh pi-aaray tuDhDhi-aa-ee.
eyhsumiqgurUqypweI ] ayh sumat guroo tay paa-ee.
nwnk kI Dr qUMhYTwkur hir rMig pwir prIvW
j Iau]4]9]16]
naanak kee Dhar too
N
hai thaakur har rang
paar pareevaa
N
jee-o. ||4||9||16||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji advised us that if wewant to enjoy both worldly comforts and spiritual
joy, we should seek theguidance of theGuru and meditate on God's Name. Then, like achild, we can
always begHimfor all kindsof gifts, andHewouldnever feel any hesitationinbestowingthosegifts on
us. Inthisshabad, heshowsushowandwhat tobegfromour Creator.
Guru Ji says: "O beloved Preserver of the world, merciful and loving Lord, unfathomable, profound,
limitless God, O the highest of the high, immeasurable, infinite Master, I wish that I may (obtain)
spiritual lifebymeditatingonYou."(1)
Next, describing the bliss he obtains by meditating on God, Guru Ji says: "O Destroyer of pains, O
invaluabletreasure, O fearless, , unfathomable, andimmeasurable(God), Youarebeyonddeathor birth.
Youareself-existent. BymeditatingonYou, mymindbecomes(calmand) cool."(2)
Now Guru Ji shares with us his loving desires, and says: "God, the world-cherisher, is always the
companion of His creatures. He nurtures both high and low. His Name is the essence of all joys and
satiatesthemind. (I wish) that byGuru'sgrace, I maydrinkthenectar of (Gods) Name, whichsatiatesthe
mind(fromall worldlydesires)."(3)
Concludingtheshabad withahumbleprayer, GuruJi says: "O myBeloved, (I wishthat both) inpainand
pleasure, I may meditateonYou. ThisimmaculateadviceI haveobtainedfromtheGuru. O Master, You
areNanaksmainstay. ThroughYour lovealoneI canswimacross(thisworldlyocean).(4-9-16)
The message of the shabad is that instead of approaching God with our long list of worldly demands,
we should lovingly pray to Him to bless us, so that we may always remember Him both in joy and
sorrow. Then the benevolent Creator would bestow such peace and contentment of mind on us that
we would rise above the worldly desires, and live in a state of perfect peace, and contentment.
DMnusuvyl wij qumYsiqguruimil Aw] Dhan so vaylaa jit mai satgur mili-aa.
sPl udrsnunyqRpyKqqirAw] safal darsan naytar paykhattari-aa.
DMnumUrqcsypl GVIAwDMinsuEie sMj ogwj Iau]1] Dhan moorat chasay pal gharhee-aa Dhan so
o-ay sanjogaa jee-o. ||1||
audmukrqmnuinrml uhoAw] udamkarat man nirmal ho-aa.
hir mwrigcl qBRmusgl wKoieAw] har maarag chalatbharamsaglaa kho-i-aa.
nwmuinDwnusiqgurUsuxwieAwimit geysgl yrogw
j Iau]2]
Naam niDhaan satguroo sunaa-i-aa mit ga-ay
saglay rogaa jee-o. ||2||
AMqir bwhir qyrI bwxI ] antar baahar tayree banee.
quDuAwipkQI qYAwipvKwxI ] tuDh aap kathee tai aap vakhaanee.
guir kihAwsBueykoeykoAvrunkoeI hoiegw
j Iau]3]
gur kahi-aa sabh ayko ayko avar na ko-ee ho-
igaa jee-o. ||3||
AMimRqrsuhir gur qypIAw] amrit ras har gur tay pee-aa.
hir pYnxunwmuBoj nuQIAw] har painanNaambhojan thee-aa.
nwimrMg nwimcoj qmwsynwaunwnk kInyBogw
j Iau]4]10]17]
Naam rang Naam choj tamaasay naa-o
naanak keenay bhogaa jee-o. ||4||10||17||
MAAJH MEHLA 5
Inthelast stanzaof thepreviousshabad, GuruJi expressedhiswishthat hemay meditateonGod, bothin
pain and pleasure. He further stated that this immaculateadvice he had obtained fromhis Guru. In this
shabad, he shares with us what other blessings he obtained fromthe Guru, and how indebted he feels
towardshisspiritual guide.
Hesays: "Blessed is that timewhen I met thetrueGuru. So fruitful was this meetingthat just on seeing
himwith my eyes, I felt emancipated. (Thereforefor me), most auspicious arethose moments, minutes,
hours, andthosespecial circumstances, whichbrought about thismeeting." (1)
Next, he describes the things that happened after meeting his true Guru. He says: "(My true Guru
instructed meto meditateon God's Name). By making efforts (to meditateon theName), my mind was
purified. WalkingonGod'spath(of righteousness, asinstructedby theGuru), all mydoubt wasremoved.
ThetrueGuruhas relatedto methebenefits of thetreasureof (Gods) Name. (By virtueof this), all my
afflictionshavebeenremoved." (2)
Now Guru Ji describes what else he has learnt fromhis spiritual guide. He says: "O Lord Master, my
Guru has told me that both within and without, it is Your Word (of command, which prevails). You
Yourself haveutteredandexpoundedit (throughvarious natural phenomena). TheGuruhastold methat
behindeverything, thereisthecommandor will of theone(God) alone, andtherewill never beanyother
(besideHimwhosewrit will runthisuniverse)." (3)
Summarizing the gifts, he has obtained fromhis Guru, he says: "I have drunk the ambrosial nectar of
Gods Name fromthe Guru. (I amnow so much absorbed in meditating on God's Name that I have
becomeobliviousof mydressandfood, asif) God'sNamehasbecomemyfoodandmywear. NowGod's
Nameis my joy, entertainment, andpleasure. (Inshort, absorption in) Gods Namehas becomeNanaks
soleenjoyment."(4-10-17)
The message of the shabad is that if we wish to be free from doubt or disease, and enjoy true
happiness and bliss, we should seek and act upon the guidance of Guru (Granth Sahib Ji). As
instructed therein, we should make a sincere and concerted effort to meditate on God's Name. A
stage would come, when this effort would purify our mind, remove all our doubt and distress, and
we would enjoy all the bliss and pleasures of God's Name.
sgl sMqnpihvsquiek mWgau] sagal santan peh vasat ik maa
N
ga-o.
krauibnqI mwnuiqAwgau] kara-o binantee maan ti-aaga-o.
vwir vwir j weI l K vrIAwdyhusMqn kI DUrw
j Iau]1]
vaar vaar jaa-ee lakh varee-aa dayh santan kee
Dhooraa jee-o. ||1||
qumdwqyqumpurKibDwqy] tumdaatay tumpurakh biDhaatay.
qumsmrQsdwsuKdwqy] tumsamrath sadaa sukh-daatay.
sB koqumhI qyvrswvYAausrukrhuhmwrwpUrw
j Iau]2]
sabh ko tum hee tay varsaavai a-osar karahu
hamaaraa pooraa jee-o. ||2||
drsinqyrYBvnpunIqw] darsan tayrai bhavan puneetaa.
AwqmgVuibKmuiqnwhI j Iqw] aatamgarh bikhamtinaa hee jeetaa.
qumdwqyqumpurK ibDwqyquDuj yvf uAvrun sUrw
j Iau]3]
tum daatay tum purakh biDhaatay tuDh jayvad
avar na sooraa jee-o. ||3||
pMnw100 SGGS P- 100
rynusMqnkI myrYmuiKl wgI ] rayn santan kee mayrai mukh laagee.
durmiqibnsI kubuiDABwgI ] durmat binsee kubuDh abhaagee.
sc Gir bYis rhygux gweynwnk ibnsykUrw
j Iau]4]11]18]
sach ghar bais rahay gun gaa-ay naanak binsay
kooraa jee-o. ||4||11||18||
MAAJH MEHLA 5
In theopening lines of theprevious shabad, Guru Ji stated: "Blessed was thetimewhen I met thetrue
Guru. So fruitful was this meeting that just upon seeing him, I felt emancipated." The question arises:
What does Guru Ji asks for, and what does heget when hemeets thesaint (Guru)? In this shabad, he
providestheanswer.
Addressing God, hesays: "Fromall thesaints, I ask for but oneblessing (andthat is nothing but God's
Name). For this purpose, shedding my ego, I makeahumblesupplication. (O God), I amasacrificeto
You, millionsof times; (please) blessmewiththedust of thesaints' feet (their most humbleservice)." (1)
Continuinghis humbleprayer beforeGod, GuruJi says: "(O God), You arethebenefactor andarchitect
of our destiny. Youareall powerful, andtheeternal Giver of peace. Everybody findsfulfillment of hisor
her desiresfromYou. Please, makemyhumanbirthfruitful (byblessingmewithYour Name)." (2)
Elaborating further on the glory of God, he says: " (O God), only those persons have conquered the
invincible fortress of self (conceit) who have sanctified their heart with Your sight. You are the
benefactor, Youarethearchitect of our destiny, andnooneisabravewarrior likeYou." (3)
Finally, sharingwithus theresult of his prayer toGod, GuruJi says: "(I havebeen blessed withhumble
serviceof thesaints. Therefore, I feel that) myforeheadhasbeenanointedwiththedust of thesaints' feet.
Under their guidance, all myevil intellect, alongwiththefalseknowledgethat bringsmisfortune, hasbeen
destroyed. Now, in a state of true concentration of mind, I sing Gods praises. In this way, all the
falsehoodinNanakhasbeendispelled." (4-11-18)
The message of the shabad is that if we want to be rid of all our ego and evil thoughts, then we
should pray to God to bless us with the humble service and guidance of the saint Guru. Then,
according to the Guru's advice, we should sing the praises of God with full concentration of mind,
so that like so many others, God may bless us also and make this human life of ours fruitful.
ivsrunwhI eyvf dwqy] visar naahee ayvad daatay.
kir ikrpwBgqnsMig rwqy] kar kirpaa bhagtan sang raatay.
idnsurYix ij auquDuiDAweI eyhudwnumoihkrxw
j Iau]1]
dinas rain ji-o tuDhDhi-aa-ee ayhu daan mohi
karnaa jee-o. ||1||
mwtI AMDI suriqsmweI ] maatee anDhee surat samaa-ee.
sBikCudIAwBl IAwj weI ] sabh kichhdee-aa bhalee-aa jaa-ee.
Andibnodcoj qmwsyquDuBwvYsohoxwj Iau]2] anad binod choj tamaasay tuDhbhaavai so
honaa jee-o. ||2||
ij s dwidqwsBuikCul Yxw] jis daa ditaa sabh kichh lainaa.
CqIhAMimRqBoj nuKwxw] chhateeh amritbhojan khaanaa.
syj suKwl I sIql upvxwshj kyl rMgkrxwj Iau]3] sayj sukhaalee seetal pavnaa sahj kayl rang
karnaa jee-o. ||3||
swbuiDdIj Yij quivsrihnwhI ] saa buDhdeejai jit visrahi naahee.
swmiqdIj Yij ququDuiDAweI ] saa matdeejai jittuDhDhi-aa-ee.
sws sws qyrygux gwvwEt nwnk gur crxw
j Iau]4]12]19]
saas saas tayray gun gaavaa ot naanak gur
charnaa jee-o. ||4||12||19||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi advisedusthat if wewant toget ridof all our egoandevil thoughts, then
we should pray to God to bless us with the humble service and guidance of the saint Guru. Then,
according to the Guru's advice, we should sing praises of God with full concentration of mind. In this
shabad, heshowsushowtohumblypraytoGod, andwhat toaskHimfor.
Hesays: "O thesupremeGiver, let menever forsakeYou. Pleaseshowmercy on me, so that I may be
imbuedwiththeloveof Your devotees. O myreverendMaster, bestowthisgift onme: that dayandnight
I maymeditateonYou." (1)
Expressinghis gratitudetoGod, GuruJi says: "(O God), You haveinfused intellect (inthehumanbody
made of) inanimate dust. You have given it everything, (including) comfortable places to live. (For its
entertainment), You haveblessed it with all kinds of joys, sports and pleasures. (But) only that happens
whichpleasesYou."(2)
Nowaddressingus, GuruJi advises us andsays: "(O my friends), wereceiveeverythingfromHim. (By
his grace, weenjoy) many kinds of foods, comfortablebeds, cool breezes, spontaneous joys andcarefree
pleasures. (Weshouldnever forget Him)." (3)
Therefore, concludinghisprayer, GuruJi says: "(O God), pleasegivemesuchwisdomthat I may never
forget You. Givemesuchanintellect that I may meditateonYou. (Inshort, bless) Nanak withtherefuge
of theGurusfeet, sothat witheverybreath, hemaysingYour praises." (4-12-19)
The message of the shabad is that God has bestowed numerous blessings on us, and removed our
pains and sufferings. Therefore, we should not forget Him. We should keep on singing His praises
and praying to Him to bless us, so that we may never forsake Him and always live under the Gurus
care and guidance.
isPiqswl whxuqyrwhukmurj weI ] sifat saalaahan tayraa hukamrajaa-ee.
soigAwnuiDAwnuj oquDuBweI ] so gi-aan Dhi-aan jo tuDh bhaa-ee.
soeI j puj opRBj IauBwvYBwxYpUr igAwnwj Iau]1] so-ee jap jo parabh jee-o bhaavai bhaanai
poor gi-aanaa jee-o. ||1||
AMimRqunwmuqyrwsoeI gwvY] Amrit Naamtayraa so-ee gaavai.
j oswihbqyrYminBwvY] jo saahib tayrai man bhaavai.
qUMsMqnkwsMqqumwrysMqswihbmnumwnwj Iau]2] too
N
santan kaa sant tumaaray sant saahib
man maanaa jee-o. ||2||
qUMsMqnkI krihpRiqpwl w] too
N
santan kee karahi partipaalaa.
sMqKyl ihqumsMig gopwl w] Sant khayleh tumsang gopaalaa.
ApunysMqquDuKryipAwryqUsMqnkypRwnwj Iau]3] apunay santtuDhkharay pi-aaray too santan
kay paraanaa jee-o. ||3||
aunsMqnkYmyrwmnukurbwny] un santan kai mayraa man kurbaanay.
ij nqUMj wqwj oquDuminBwny] jin too
N
jaataa jo tuDh man bhaanay.
iqnkYsMig sdwsuKupwieAwhir rs nwnk iqRpiq
AGwnwj Iau]4]13]20]
tin kai sang sadaa sukh paa-i-aa har ras
naanak taripat aghaanaa jee-o||4||13||20||
MAAJH MEHLA 5
Inprevious many shabads, GuruJi advisedustoalways singpraises of God, obey His will, andmeditate
onHisName. Inthisshabad, heexplainsthetruemeaningof all suchadvice.
Addressing God, Guru Ji says: "(O God), to cheerfully act in accordance with Your will is Your true
praise. That wisdomandmeditationaretruewhichpleaseYou. Yes, only trueworshipispleasingtoGod.
LivinginaccordancewithYour will isperfect knowledgeor enlightenment." (1)
GuruJi adds: "(O God), only that personsingsYour nectarineNamewhoispleasingtoYour mind. You
belongtothesaints, andthesaintsbelongtoYou. Thesaints mindremainsgratifiedwithYou."(2)
Elaborating on the relationship between God and His saints, Guru Ji says: "(O God), You provide
sustenanceto thesaints, and O theworld cherisher, thesaints play (thegames of love) with You. Your
saintsareverydear toYou, andO Sire, for thesaints, Youaretheir verylifebreath." (3)
Finally, Guru Ji describes how much heloves andrespects those saints who aredear to theCreator. He
says: "My soul is a sacrifice to those saints, who have realized You and are pleasing to Your mind.
(Because), inthecompanyof such(saints) Nanak hasalwaysfoundjoy andpeace, andhis(spiritual) thirst
hasbeenfullyquenched." (4-13-20)
The message of the shabad is that to cheerfully accept and live according to Gods will is His true
worship, and singing of His praise. To understand Gods will, we need to carefully listen to what
Guru Ji says in his Gurbani (as contained in Guru Granth Sahib Ji).
qUMj l iniDhmmInqumwry] too
N
jalniDh hammeen tumaaray
qyrwnwmubUMdhmcwiqRk iqKhwry] tayraa Naamboond hamchaatrik tikhhaaray.
qumrI Aws ipAwswqumrI qumhI sMig mnul Inw
j Iau]1]
tumree aas pi-aasaa tumree tum hee sang man
leenaa jee-o. ||1||
ij aubwirkupI KIruAGwvY] ji-o baarik pee kheer aghaavai.
ij auinrDnuDnudyiKsuKupwvY] ji-o nirDhan Dhan daykh sukh paavai.
iqRKwvMq j l upIvq TMFwiqauhir sMig iehumnu
BInwj Iau]2]
tarikhaava
N
t jal peevat thandhaa ti-o har sang ih
man bheenaa jee-o. ||2||
ij auAMiDAwrYdIpkuprgwsw] ji-o anDhi-aarai deepak pargaasaa.
BrqwicqvqpUrnAwsw] bhartaa chitvat pooran aasaa.
imil pRIqmij auhoq Andwiqauhir rMig mnu
rMgInwj Iau]3]
mil pareetam ji-o hot anandaa ti-o har rang man
rangeenaa jee-o. ||3||
sMqnmokauhir mwrig pwieAw] santan mo ka-o har maarag paa-i-aa.
swDikpwil hir sMig igJ wieAw] saaDh kirpaal har sang gijhaa-i-aa.
hir hmrwhmhir kydwsynwnk sbdugurUscudInw
j Iau]4]14]21]
har hamraa ham har kay daasay naanak sabad
guroo sach deenaa jee-o. ||4||14||21||
MAAJH MEHLA 5
Intheclosingstanzaof theprevious shabad, GuruJi expressedhis loveandgratitudetohis Guru. Inthis
shabad, hedescribeshowhissaint Guruhasput himontherightpath, andwhatkindof deeplovefor God
theGuruhasinducedinhim.
First, expressinghislovefor God, GuruJi says: "(O God), Youare(likean) ocean, andweare(like) the
fishinthat ocean. Your Nameis(likethecelestial) drop, andwearethirstylikethechaatrik (bird) longing
for that drop. Wecravefor You, andthirst for You, andit isonlywithYouthat our mindisattuned."(1)
Describing what pleasureand satisfaction heobtains on meditatingon Gods Name, hesays: "(O God),
just as achild is satiated with milk, just as apauper is overjoyed at thesight of money, just as athirsty
personfeels(comforted) ondrinkingcoldwater, similarlymymindfeelssatiatedinGodscompany."(2)
But that isnot all. Elaboratingfurther uponthepleasurehefeelsinGodspresence, GuruJi says: "Just as
alamplightsthedarkness, just aswhenuponrememberingher spouseabrideswishisfulfilled, andupon
meetingher belovedshefeelsbliss, similarly(my) mindishappilyimbuedwiththeloveof God."(3)
But GuruJi never wants to forget his Guru, who has helped himandshown himthepathto theCreator.
So hesays: "My saint (Guru) has shown theway toGod. It is thekindsaint (Guru) whohas accustomed
meto theloveof God. (Now, my lovefor God has reachedsuch astage, that I feel that) God belongs to
me, andI amHisslave. Suchisthetrueword(of advice), hisGuruhasgiventoNanak."(4-14-21)
The message of the shabad is that if we want to enjoy the bliss of a true love and eternal union with
the supreme Being, we should carefully read, understand, and act upon the immaculate teachings of
our Guru (Granth Sahib Ji).
AMimRqnwmusdwinrml IAw] Amrit Naamsadaa nirmalee-aa.
suKdweI dUKibf wrnhrIAw] sukh-daa-ee dookh bidaaran haree-aa.
Avir swdciKsgl ydyKymnhir rsusBqymITw
j Iau]1]
avar saad chakh saglay daykhay man har ras
sabhtay meethaa jee-o. ||1||
pMnw101 SGGS P- 101
j oj opIvYsoiqRpqwvY] jo jo peevai so tariptaavai.
AmruhovYj onwmrsupwvY] amar hovai jo Naamras paavai.
nwminDwniqsihprwpiqij susbdugurUminvUTw
j Iau]2]
Naam niDhaan tiseh paraapat jis sabad guroo
man voothaa jee-o. ||2||
ij inhir rsupwieAwsoiqRpiqAGwnw] jin har ras paa-i-aa so taripat aghaanaa.
ij inhir swdupwieAwsonwihf ul wnw] jin har saad paa-i-aa so naahi dulaanaa.
iqsihprwpiqhir hir nwmwij sumsqik
BwgITwj Iau]3]
tiseh paraapat har har Naamaa jis mastak
bhaageethaa jee-o. ||3||
hir ieksuhiQAwieAwvrswxybhuqyry] har ikas hath aa-i-aa varsaanay bahutayray.
iqsul ig mukquBeyGxyry] tis lag mukatbha-ay ghanayray.
nwmuinDwnwgurmuiK pweIAYkhunwnk ivrl I f ITw
j Iau]4]15]22]
Naam niDhaanaa gurmukh paa-ee-ai kaho
naanak virlee deethaa jee-o. ||4||15||22||
MAAJH MEHLA 5
Themainemphasisof themessageof GuruGranthSahibJi istocontinuously contemplateonGodsName
withloveanddevotion. Inthis shabad, GuruJi tells us about themerits of contemplatingon Gods Name
andthejoysit gives.
Hesays: TheNameof Godisalwaysimmaculate. It isthegiver of peaceanddispeller of pain. I havetried
andtastedall other relishes, but I findthisrelishof Godtobethesweetest of all.(1)
Guru Ji now tells us the benefits received by those who drink this nectar of Gods Name. He says:
Whosoever partakes of the Name-nectar is satiated, (and feels that all that persons desires have been
fulfilled). Thepersonwhoobtainstherelishof Gods Namebecomes immortal. However, onlythat person
obtainsthistreasureof (Gods) Name, inwhosemindtheholywordof theGuruhasbeenenshrined.(2)
Continuingto list themerits of Gods Name, Guru Ji says: Theperson who has obtained Gods relishis
fully satiated. The one who has enjoyed the taste of Gods Name does not waver. However, only that
personobtainsGodsNameinwhosedestinyit issopre-ordained. (3)
GuruJi nowdescribes theprocess by whichthegift of Nameis initially obtainedanddistributed. Hesays:
Thegift of GodsNameisfirst obtainedby oneperson(theGuru), andthenfromhimmanyothersbenefit.
By following theGuru many areemancipated. Thetreasureof Gods Nameis obtained by Gurus grace.
Nanaksays: Rarearethepersonswhohavehadasight(or tasteof thisgift of GodsName). (4-15-22)
The message of the shabad is that if we want to end all our sorrows and enjoy eternal peace and bliss,
we should seek the grace of Guru, and beg him to bless us with the gift of Gods Name.
iniDisiDiriDhir hir hir myrY] niDh siDh riDh har har har mayrai.
j nmupdwrQugihr gMBIrY] janampadaarath gahir gambheerai.
l wKkot KusIAwrMgrwvYj ogur l wgwpweI j Iau]1] laakh kot khusee-aa rang raavai jo gur laagaa
paa-ee jee-o. ||1||
drsnupyKqBeypunIqw] darsan paykhat bha-ay puneetaa.
sgl auDwryBweI mIqw] sagal uDhaaray bhaa-ee meetaa.
AgmAgocrusuAwmI Apunwgur ikrpwqyscuiDAweI
j Iau]2]
agam agochar su-aamee apunaa gur kirpaa
tay sach Dhi-aa-ee jee-o. ||2||
j wkauKoj ihsrbaupwey] jaa ka-o khojeh sarab upaa-ay.
vf BwgI drsnukoivrl wpwey] vadbhaagee darsan ko virlaa paa-ay.
aUc Apwr Agocr QwnwEhumhl ugurUdyKweI j Iau]3] ooch apaar agochar thaanaa oh mahal guroo
daykhaa-ee jee-o. ||3||
gihr gMBIr AMimRqnwmuqyrw] gahir gambheer amrit Naamtayraa.
mukiqBieAwij suirdYvsyrw] mukat bha-i-aa jis ridai vasayraa.
guir bMDn iqn kysgl ykwtyj n nwnk shij smweI
j Iau]4]16]23]
gur banDhan tin kay saglay kaatay jan naanak
sahj samaa-ee jee-o. ||4||16||23||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedus that if wewant toendall our sorrows andenjoy eternal peace
andbliss, weshouldseek thegraceof theGuru, andbeghimtoblessuswiththetreasureof GodsName.
Inthisshabad, hedescribeswhyheloveshisGuruandGod, andhowvaluableisGodsNamefor him.
He says: For me, God is thetreasureof all blessings, and thesource of all miraculous powers. By the
graceof theprofoundandunfathomableGod, I haveobtainedthesupremeblessingof life. (Not onlythis),
the person who falls at the Gurus feet (and follows his advice with full faith and devotion) obtains
millionsof joysandpleasures. (1)
Describing the blessings obtained by those who have seen the Guru and followed his advice, he says:
Upon seeing the sight (of the Guru and following his advice, many) have been rendered pure and
immaculate. (Not only that), through Gurus grace, the person who meditates on the inaccessible and
incomprehensibleMaster andeternal Godall that personsfriendsandbrothersareliberated. (2)
Continuingto explaintheimportanceof theGuru, hesays: (That God), whomall created beings search
for, isfoundbyonlyararefortunateperson, whoisabletohaveHisvision. Themansionof (that supreme
Being) islofty, infinite, andunknowable. It istheGurualonewhocanshowusthat place.(3)
GuruJi concludesthisshabad by expressinghisgratitudetoGod, andsays: O God, Your sweet Nameis
likeanunfathomableocean. Thepersoninwhoseheart (that Name) hascometoresideisemancipated. O
Nanak, theGurucutsoff all the(worldly) bondsof suchaperson, andsuchapersonimperceptiblymerges
(inGodHimself). (4-16-23)
The message of the shabad is that if we want to attain to God, the fount of all treasures, peace, and
bliss, then instead of going anywhere, we should seek, understand, and act upon the advice of the
Guru. In other words, we should simply follow Gurbani (the hymns of the Gurus and other saints)
enshrined in Guru Granth Sahib, and dwell on Gods Name with love and devotion at all times.
pRBikrpwqyhir hir iDAwvau] parabh kirpaa tay har har Dhi-aava-o.
pRBUdieAwqymMgl ugwvau] parabhoo da-i-aa tay mangal gaava-o.
aUTq bYTq sovq j wgq hir iDAweIAYsgl Avrdw
j Iau]1]
oothat baithat sovat jaagat har Dhi-aa-ee-ai
sagal avradaa jee-o. ||1||
nwmuAauKDumokauswDUdIAw] Naama-ukhaDh mo ka-o saaDhoo dee-aa.
ikl ibKkwtyinrml uQIAw] kilbikh kaatay nirmal thee-aa.
AnduBieAwinksI sBpIrwsgl ibnwsydrdw
j Iau]2]
anadbha-i-aa niksee sabh peeraa sagal
binaasay dardaa jee-o. ||2||
ij s kwAMgukrymyrwipAwrw] somukqwswgr
sMswrw]
jis kaa ang karay mayraa pi-aaraa. so muktaa
saagar sansaaraa.
siqkryij ingurUpCwqwsokwhykauf rdwj Iau]3] sat karay jin guroo pachhaataa so kaahay ka-o
dardaa jee-o. ||3||
j bqyswDUsMgiqpwey] gur BytqhaugeI bl wey] jab tay saaDhoo sangat paa-ay. gur bhaytat
ha-o ga-ee balaa-ay.
swis swis hir gwvYnwnkusiqgur Fwik l IAwmyrw
pVdwj Iau]4]17]24]
saas saas har gaavai naanak satgur dhaak lee-
aa mayraa parh-daa jee-o. ||4||17||24||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji described theblessings received by thosewho havedevotedly followed
theGurusadvice. Inthisshabad, heshareswithushisownexperienceinthisrespect.
Hesays: By Gods grace, I repeat Gods Name. By Gods mercy, I singsongs of joy inHis praise. (My
Guruhas advisedthat inevery state) whether sitting, standing, sleepingor wakingup, throughout all our
life, weshouldmeditateonGod.(1)
Telling us who has blessed himwith this panacea of Gods Name), and what are its blessings, Guru Ji
says: It is thesaint (Guru) who has givenmethis cure-all of (Gods) Name, whichhaspurgedmeof all
sinsandmademepure. It hasbrought meastateof bliss: (nowall) mypainhasbeendispelled, andall my
sufferingshavebeendestroyed. (2)
Therefore, on thebasis of his personal experience, GuruJi states: Theperson whommy beloved (God)
protectsisemancipatedfromtheworldlyocean. Thepersonwhohasrealizedthat theGuruiseternal, (and
whatever hesaysistheright thingtodo), that personneednot beafraidof anybody. (3)
Inconclusion, GuruJi says: Ever sincethetimeI havefoundthecompanyof thesaintlypersonsandmet
theGuru, my affliction (of ego) has been dispelled. (In this way), thetrueGuru has covered my faults.
(NowI), Nanak, singthepraisesof Godwitheachandeverybreath(at all times).(4-17-24)
The message of this shabad is that if we wish that all our sins should be removed, so that we may
attain to a state of eternal bliss, we should meditate on Gods Name. For getting this gift of Name,
we must seek the blessings of the Guru and God.
Eiqpoiqsyvk sMig rwqw] ot pot sayvak sang raataa.
pRBpRiqpwl ysyvk suKdwqw] parabh partipaalay sayvak sukh-daata.
pwxI pKwpIsausyvk kYTwkur hI kwAwhruj Iau]1] paanee pakhaa peesa-o sayvak kai thaakur
hee kaa aahar jee-o. ||1||
kwit isl k pRiBsyvwl wieAw] kaat silak parabh sayvaa laa-i-aa.
hukmuswihbkwsyvk minBwieAw] hukamsaahib kaa sayvak man bhaa-i-aa.
soeI kmwvYj oswihbBwvYsyvkuAMqir bwhir mwhru
j Iau]2]
so-ee kamaavai jo saahib bhaavai sayvak
antar baahar maahar jee-o. ||2||
qUMdwnwTwkurusBibiDj wnih] too
N
daanaa thaakur sabh biDh jaaneh.
pMnw102 SGGS P- 102
Twkur kysyvk hir rMg mwxih] thaakur kay sayvak har rang maaneh.
j oikCuTwkur kwsosyvk kwsyvkuTwkur hI sMig j whru
j Iau]3]
jo kichhthaakur kaa so sayvak kaa sayvak
thaakur hee sang jaahar jee-o. ||3||
ApunYTwkuir j opihrwieAw] bhuir n l yKwpuiC
bul wieAw]
apunai thaakur jo pehraa-i-aa. bahur na
laykhaa puchh bulaa-i-aa.
iqsusyvk kYnwnk kurbwxI sogihr gBIrwgauhru
j Iau]4]18]25]
tis sayvak kai naanak kurbaanee so gahir
gabheeraa ga-uhar jee-o. ||4||18||25||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi advised us that if wewant to seek theblessings of God, weshould seek
theGurusgrace. TheGuruisanother namefor thetruesaint or servant of God. Inthisshabad, hetellsus
about themeritsof suchaservant.
Hesays: Godisintertwinedlikethecrosswiseandlengthwisestrands(Taana Peta) of afabricwith(His)
servant. That God, theGiver of comfortstothecreatures, providessustenancetoHisservants. Therefore, I
fetchwater, wavefan, andgrindcorn(anddoall kindsof chores) for Godsservant: thistooistheservice
of GodHimself. (1)
Explainingwhy theserviceof Gods servant or devoteeis theserviceof God Himself, hesays: Cutting
off the noose (of death, God) has yoked the servant to His service. Gods command is pleasing to the
servantsmind. Theservant onlydoeswhat pleasesGod. Hethusbecomesanexpert inrealizingGodboth
insideandoutside(him). (2)
GuruJi nowmakes adirect supplication toGod. Hesays: (O God), You areall-wise, andknowall the
waysandstates(of servants minds). Theservantsof Godenjoy Hisloveandaffection. Whatever belongs
to(God, inaway) belongs to theservant aswell. Becauseof his associationwiththeMaster, theservant
alsobecomesknownintheworld. (3)
In conclusion, Guru Ji says: Theperson who has been once honorably recognized by His master is not
calledinagainto render anaccount (of past deeds). Nanak is asacrificeto such aservant becauseheor
sheisdeepandprofound, andpreciouslikeapearl. (4-18-25)
The message of the shabad is that the service of Gods servant (the Guru) is the service of God
Himself, who is the Giver of all joy and peace. The devotee who is once recognized with honor by
God is not required to render accounts of his past deeds ever again.
sBikCuGr mihbwhir nwhI ] sabh kichh ghar meh baahar naahee.
bwhir tol YsoBrimBul whI ] baahar tolai so bharambhulaahee.
gur prswdI ij nI AMqir pwieAwsoAMqir bwhir suhyl w
j Iau]1]
gur parsaadee jinee antar paa-i-aa so antar
baahar suhaylaa jee-o. ||1||
iJ imiJ imvrsYAMimRqDwrw] jhimjhimvarsai amrit Dhaaraa.
mnupIvYsuinsbdubIcwrw] man peevai sun sabad beechaaraa.
AndibnodkryidnrwqI sdwsdwhir kyl wj Iau]2] anad binod karay din raatee sadaa sadaa har
kaylaa jee-o. ||2||
j nmj nmkwivCuiVAwimil Aw] janamjanamkaa vichhurhi-aa mili-aa.
swDikpwqysUkwhirAw] saaDh kirpaa tay sookaa hari-aa.
sumiqpweynwmuiDAweygurmuiKhoeymyl wj Iau]3] sumat paa-ay NaamDhi-aa-ay gurmukh ho-ay
maylaa jee-o. ||3||
j l qrMguij auj l ihsmwieAw] jal tarang ji-o jaleh samaa-i-aa.
iqauj oqI sMig j oiqiml wieAw] ti-o jotee sang jot milaa-i-aa.
khunwnk BRmktyikvwVwbhuiV n hoeIAYj aul w
j Iau]4]19]26]
kaho naanak bharam katay kivaarhaa bahurh
na ho-ee-ai ja-ulaa jee-o. ||4||19||26||
MAAJH MEHLA 5
In the previous two shabads, Guru Ji told us about the blessings received by serving the Guru, and
meditatingonGodsName. Inthisshabad, heshareswithustheecstasyexperiencedby himonreceiving
Godsblessings, andthegift of thenectar of HisName.
On thebasis of his personal experience, GuruJi tells us: (O my friends), all boons arepresent right in
ones own house (ones heart. The person) who searches for these outside, is lost in doubt. By Gurus
grace, they whohavefound(this bliss of thenectar of Name) within(their ownhearts) areat peace, both
withinandwithout (withthemselvesandothers). (1)
Now touching the heights of poetic imagery, he shares with us his ecstasy on receiving the gift of the
nectar of Name. Hesays: Slowly andsteadily israiningdownthestreamof nectar. Themindisdrinking
this (nectar) while listening and reflecting on the word (of the Guru). Day and night, the mind enjoys
peaceandbliss, andplayslovinglywithGod.(2)
Statingthesignificanceof suchanexperience, GuruJi says: (Withthisexperience, I feel that I), whohad
been separated from God for many births, have been reunited (with Him). In this way, by the saint
(Gurus) grace, my dried up (sad) mind has blossomed again. Yes, by receiving good advice (fromthe
Guru), andbymeditatingonGodsName, unionwithHimhasbeenattained. (3)
Finally illustrating his union with God with abeautiful metaphor, hesays: Just as awavemerges back
into water, similarly my soul-light has been united with Gods Light. (Inshort I), Nanak, say that all the
doors of doubt (between God andme) havebeen cut down, andtherewill beno moredistancebetween
Godandme. (I havebeenunitedwithGod, andnowI will never beseparatedfromHim). (4-19-26)
The message of the shabad is that if we want to enjoy the ecstasy and unique experience of the soft,
steady, rain-like dripping of the nectar of Gods Name, then we should not try to find it outside.
Instead, we should follow the Gurus advice and search for it within ourselves.
iqsukurbwxI ij inqUMsuixAw] tis kurbaanee jin too
N
suni-aa.
iqsubil hwrI ij inrsnwBixAw] tis balihaaree jin rasnaa bhani-aa.
vwir vwir j weI iqsuivthuj ominqin quDuAwrwDy
j Iau]1]
vaar vaar jaa-ee tis vitahu jo man tan tuDh
aaraaDhay jee-o. ||1||
iqsucrx pKwl I j oqyrYmwrig cwl Y] tis charan pakhaalee jo tayrai maarag chaalai.
nYninhwl I iqsupurKdieAwl Y] nain nihaalee tis purakhda-i-aalai.
mnudyvwiqsuApunyswj n ij in gur imil sopRBul wDy
j Iau]2]
man dayvaa tis apunay saajan jin gur mil so
parabh laaDhay jee-o. ||2||
syvf BwgI ij inqumj wxy] say vadbhaagee jin tumjaanay.
sBkYmDyAil pqinrbwxy] sabh kai maDhay alipat nirbaanay.
swDkYsMig auin Bauj l uqirAwsgl dUq auin swDy
j Iau]3]
saaDh kai sang un bha-ojal tari-aa sagal doot
un saaDhay jee-o. ||3||
iqnkI srix pirAwmnumyrw] tin kee saran pari-aa man mayraa.
mwxuqwxuqij mohuAMDyrw] maantaantaj moh anDhayraa.
nwmudwnudIj Ynwnk kauiqsupRB AgmAgwDy
j Iau]4]20]27]
Naam daan deejai naanak ka-o tis parabh
agamagaaDhay jee-o. ||4||20||27||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi sharedwithus thebliss that oneexperiences whilemeditatingon Gods
Name. Hetoldushowhefelt asif thedivinenectar isdrippingwithinhim, likeasoft steadyrain. For this
reason, hetellsushowmuchherespectsthosewhohaveenjoyedthisblissof meditatingonGodsName.
Hesays: (O God), I amasacrificeto that person who has heardof You. I amasacrificeto thosewho
haveutteredYour Namewiththeir tongue. Yes, O my respectedGod, I amasacrificeagainandagainto
that person, whomeditatesonYoubothinbodyandmind. (1)
Continuinghispraiseof thosewhoareinlovewithGod, GuruJi says: (O God), I will liketo washthe
feet of thepersonwhotreadsonYour path. My eyes will feel blessedat thesight of suchakindperson. I
will surrender mymindtosuchafriend, whobymeetingtheGuruhasfoundGod(within). (2)
Listing some of theblessings received by such devotees of God, hesays: Very fortunatearethey who
have realized You. Such persons, while abiding in the midst of all, remain aloof and free from (all
worldly) desires. In thecompany of thesaint (Guru), they havecrossed thedreadful worldly ocean, and
havegainedcontrol over their (inner) demons(of lust, anger, greed, attachment andego). (3)
Concludingthisshabad, GuruJi says: Settingasideitsentireego, pride, anddarknessof attachment, my
mindhassought theshelter of such(godly) persons. (I) Nanak, beseechthemtoblessmealsowiththegift
of Nameof that incomprehensibleandunfathomableGod. (4-20-27)
The message of the shabad is that if we also want to enjoy the gift of the divine nectar of Name (and
its ecstasy), we should seek the shelter and blessings of those who have themselves listened, uttered,
and experienced the bliss of Gods Name.
qUMpyf uswKqyrI PUl I ] too
N
payd saakhtayree foolee.
qUMsUKmuhoAwAsQUl I ] too
N
sookhamho-aa asthoolee.
qUMj l iniD qUMPynubudbudwquDuibnuAvrun
Bwl IAYj Iau]1]
too
N
jalniDhtoo
N
fayn budbudaa tuDh bin avar na
bhaalee-ai jee-o. ||1||
qUMsUqumxIeyBI qUMhY] too
N
soot manee-ay bhee too
N
hai.
qUMgMTI myruisir qUMhY] too
N
ganthee mayr sir too
N
hai.
AwidmiDAMiqpRBusoeI Avrunkoie idKwl IAY
j Iau]2]
aad maDh ant parabh so-ee avar na ko-ay
dikhaalee-ai jee-o. ||2||
qUMinrguxusrguxusuKdwqw] too
N
nirgun sargun sukh-daata.
qUMinrbwxursIAwrMig rwqw] too
N
nirbaan rasee-aa rang raataa.
ApxykrqbAwpyj wxihAwpyquDusmwl IAY
j Iau]3]
apnay kartab aapay jaaneh aapay tuDh samaalee-
ai jee-o. ||3||
qUMTwkurusyvkuPuinAwpy] too
N
thaakur sayvak fun aapay.
qUMgupquprgtupRBAwpy] too
N
gupat pargat parabh aapay.
nwnk dwsusdwgux gwvYiek BorI ndir inhwl IAY
j Iau]4]21]28]
naanak daas sadaa gun gaavai ik bhoree nadar
nihaalee-ai jee-o. ||4||21||28||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi advised us that if wewant to enjoy thebliss of Gods Name, weshould
seek theshelter andguidanceof thosesaintswhohavethemselves enjoyeditsdivinebliss. Inthisshabad,
hedescribeshowtheseexaltedsaintsviewGodandeverythingelseintheworld.
AddressingGod Himself, GuruJi says: (O God, it appears to methat) You arelikeabig tree, andthis
worldisitsblossomingbranches. Youarethesubtleessence, whichhasbecometangible. Youarelikethe
ocean, andthisworldislikebubblesandfrotharisingfromit. Except You, I donot seeanythingelse. (1)
Citing other examples, Guru Ji says: (O God, this world is likea) necklace whose thread is You, and
whosebeadsalsoareYou. Eventheknot (at theend) isYou, andthecrownbeadis alsoYou. Inshort, it
is You who is in thebeginning, middleand end (of the world created) by You. I do not see any other
(except You, O myGod. (2)
Describinghis understandingof (God), GuruJi says: O God, You arethesubtleandapparent Giver of
all bliss. Youaredetachedandyet soattached, whoenjoys all kindsof joys andrelishes. OnlyYouknow
Your wonders, andYouYourself sustain(thisinfiniteuniverse.) (3)
Inconclusion, GuruJi humblysays: (O God), YouareYourself theMaster, andalsotheservant. Youon
Your own become hidden, and on Your own You become apparent. Slave Nanak always sings Your
praises. For aninstant, please, blesshimalsowithYour glanceof grace.. (4-21-28)
The message of the shabad is that (following the example of the saints who have been united with
God) we should be imbued with so much love and devotion for God that we also see Him and His
wonders in every phenomenon of this universe, and thus keep remembering Him at all times.
pMnw103 SGGS P- 103
sPl subwxI ij qunwmuvKwxI ] safal so banee jit Naamvakhaanee.
gur prswidiknYivrl Yj wxI ] gur parsaad kinai virlai jaanee.
DMnusuvyl wij quhir gwvqsunxwAweyqyprvwnw
j Iau]1]
Dhan so vaylaa jit har gaavat sunnaa aa-ay
tay parvaanaa jee-o. ||1||
synyqRprvwxuij nI drsnupyKw] say naytar parvaan jinee darsan paykhaa.
sykr Bl yij nI hir j sul yKw] say kar bhalay jinee har jas laykhaa.
sycrx suhwvyj ohir mwrig cl yhaubil iqn sMig
pCwxwj Iau]2]
say charan suhaavay jo har maarag chalay
ha-o bal tin sang pachhaanaa jee-o. ||2||
suix swj nmyrymIqipAwry] sun saajan mayray meet pi-aaray.
swDsMig iKnmwihauDwry] saaDhsang khin maahi uDhaaray.
ikl ivK kwit hoAwmnuinrml uimit geyAwvx j wxw
j Iau]3]
kilvikh kaat ho-aa man nirmal mit ga-ay aavan
jaanaa jee-o. ||3||
duie kr j oiViekuibnaukrIj Y] du-ay kar jorh ik bin-o kareejai.
kir ikrpwf ubdwpQrul Ij Y] kar kirpaa dubdaa pathar leejai.
nwnk kaupRB Beyikpwl wpRB nwnk min Bwxw
j Iau]4]22]29]
naanak ka-o parabhbha-ay kirpaalaa parabh
naanak man bhaanaa jee-o. ||4||22||29||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewanttoenjoytheblessingsof God, weshouldbe
fullyimbuedwithHislove. Inother words, weshouldseeGodineachandeverylivingthing. Eachand
everywordandactionof oursshouldbeinspiredbyHislove. Inthisshabad, hetellsusinwhatwaywe
shoulduseall our limbsandfaculties, sothatour total self maybeblessed.
Hesays: Approved isthespeechwithwhichGodsNameis uttered. By Gurus graceonly arareperson
hasrealizedthisthing. BlessedisthetimewhenGodspraisesaresungandheard. Approvedistheadvent
of suchpersons(inthisworld). (1)
Describingthebest useof our faculties, GuruJi says: Approvedaretheeyeswhichhavehadavision(of
God). Meritorious arethehands, whichwriteGodspraise. Beautiful (andworthyof worship) arethefeet
that treadGods path. I amasacrificeto such people, becauseit is intheir company that onecanrealize
You(O myGod). (2)
Now addressingus inamost friendly andaffectionatemanner, Guru Ji says: Listen! O my dear friend
and mate, many people have been saved in an instant in the company of the saint (Guru. Because the
personwhoremainsinthecompanyof saint is) purgedof all sinsandevil desires. Suchapersonsmindis
renderedpure, andthat personsroundsof birthsanddeathsareended. (3)
Guru Ji concludes theshabad by advising us how to approach God. He says: (O my friends), folding
bothhands, humbly praytoGodandsay: (O God, please) showmercy onmeandsavethis(sinner, who
islikea) sinkingstone.
Thenreferringtotheresult of suchaprayer madeby him, GuruJi says: (Onhearinghisprayer), Godhas
shownmercyuponNanakandGodhasbecomepleasingtoNanaksmind.(4-22-29)
The message of the shabad is that if we want to wash off all our sins and end the pains of repeated
births and deaths, we should humbly pray to God to show mercy on us, and bless us with the
company of the saint (Guru). Upon listening to his Gurbani, and following it, our mind would
become pure, and we would become worthy of merging in the pure and immaculate eternal God.
AMimRqbwxI hir hir qyrI ] amrit banee har har tayree.
suix suix hovYprmgiqmyrI ] sun sun hovai paramgat mayree.
j l in buJ I sIql uhoie mnUAwsiqgur kwdrsnupwey
j Iau]1]
jalan bujhee seetal ho-ay manoo-aa satgur
kaa darsan paa-ay jee-o. ||1||
sUKuBieAwduKudUir prwnw] sookh bha-i-aa dukh door paraanaa.
sMqrsnhir nwmuvKwnw] sant rasan har Naamvakhaanaa.
j l Ql nIir Brysr suBr ibrQwkoie n j wey
j Iau]2]
jal thal neer bharay sar subhar birthaa ko-ay
na jaa-ay jee-o. ||2||
dieAwDwrI iqinisrj nhwry] da-i-aa Dhaaree tin sirjanhaaray.
j IA j Mqsgl ypRiqpwry] jee-a jant saglay partipaaray.
imhrvwnikrpwl dieAwl wsgl yiqRpiqAGwey
j Iau]3]
miharvaan kirpaal da-i-aalaa saglay taripat
aghaa-ay jee-o. ||3||
vxuiqRxuiqRBvxukIqonuhirAw] van tarin taribhavan keeton hari-aa.
krxhwir iKnBIqir kirAw] karanhaar khin bheetar kari-aa.
gurmuiK nwnk iqsY ArwDy mn kI Aws puj wey
j Iau]4]23]30]
gurmukh naanak tisai araaDhay man kee aas
pujaa-ay jee-o. ||4||23||30||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji showed us how to pray to God with folded hands, and how when God
shows mercy onus, Hebecomes highlypleasingtoour mind. Inthis shabad, heshareswithuswhat kind
of joysandblessingsweget whenthat happens.
AddressingGod, GuruJi says: (O God), sweet asnectar isYour divineword. ThemoreI listentoit, the
moreI feel that I aminasupremestate(of bliss). After obtainingavision(andlisteningtothesermon) of
thetrueGuru, theburning(agonyof mymind) hasended, andmyheartfeelscalmandcool.(1)
Thengivingtheessenceof hisexperience, hesays: Whenwithhistonguethesaint (Guru) discoursedon
Gods Name, all my painwas dispelled, andpeaceprevailedall over (my body andmind). Just as after a
(heavy) rain, all places andwater bodiesarefilledtothebrimandbeginoverflowingwithwater (similarly
eachandeveryporeof mybodywasfilledwithuniquehappiness) (2)
But GuruJi wants to emphasizethat Gods blessings arenot confined to himor aselected fewonly. He
says: That Creator hasshownmercy, andhasprovidedsustenancetoall beings, bigandsmall. That kind
andmerciful Master hasfullysatiatedall Hiscreatures.(3)
Guru Ji concludes the shabad by telling us whomhe worships. He says: God has bestowed greenery
(life) onall theforests, grass blades, andtheuniverse. Yes, theCreator hasdoneall this inaninstant. By
thegraceof theGuru, Nanakworshipsthat Godwhofulfillsthedesiresof onesheart.(4-23-30)
The message of this shabad is that if we want to be rid of all our pains, and experience a state of joy
and peace, we should listen to and sing the ambrosial word of the Guru (the Gurbani as contained in
Guru Granth Sahib Ji) with love and devotion. A stage will come when we too will be blessed with
that celestial bliss, which would take us into an everlasting state of peace, poise, and bliss.
qUMmyrwipqwqUMhYmyrwmwqw] too
N
mayraa pitaa too
N
hai mayraa maataa.
qUMmyrwbMDpuqUMmyrwBRwqw] too
N
mayraa banDhap too
N
mayraa bharaataa.
qUMmyrwrwKwsBnI QweI qwBaukyhwkwVwj Iau]1] too
N
mayraa raakhaa sabhnee thaa-ee taa
bha-o kayhaa kaarhaa jee-o. ||1||
qumrI ikpwqyquDupCwxw] tumree kirpaa tay tuDh pachhaanaa.
qUMmyrI Et qUMhYmyrwmwxw] too
N
mayree ot too
N
hai mayraa maanaa.
quJ ibnudUj wAvrun koeI sBuqyrwKyl uAKwVw
j Iau]2]
tujh bin doojaa avar na ko-ee sabhtayraa
khayl akhaarhaa jee-o. ||2||
j IA j MqsiBquDuaupwey] jee-a jant sabhtuDh upaa-ay.
ij quij quBwxwiqquiqqul wey] jit jitbhaanaa tittit laa-ay.
sBikCukIqwqyrwhovYnwhI ikCuAswVwj Iau]3] sabh kichh keetaa tayraa hovai naahee kichh
asaarhaa jee-o. ||3||
nwmuiDAwie mhwsuKupwieAw] NaamDhi-aa-ay mahaa sukh paa-i-aa.
hir gux gwie myrwmnusIql wieAw] har gun gaa-ay mayraa man seetlaa-i-aa.
guir pUrY vj I vwDweI nwnk ij qw ibKwVw
j Iau]4]24]31]
gur poorai vajee vaaDhaa-ee naanak jitaa
bikhaarhaa jee-o. ||4||24||31||
MAAJH MEHLA 5
Wegenerallydependonour father, mother, relatives, andfriendsfor our support, andlook tothemintime
of need or difficulty. Many times, thesepersons areunableor unwillingtoprovideus any support inour
direneed, and then we feel even greater pain and sorrow. In this shabad, Guru Ji tells us on whomhe
depends, whomhetrustsinall circumstances, andwhathehasachievedasaresult of thistrust.
AddressingGod, hesays: (O God, for me), Youaremyfather. Youaremymother, relative, andbrother.
(Rather than trusting any of these relatives), I trust You, who are my protector in all places. Then why
shouldhaveI anyfear or worry?(1)
Continuingto express his full trust inGod, hesays: O God, it is by Your gracethat I haverecognized
You(asmy protector). Youaremyshield, andit isinYouthat I takepride. (BecauseI knowthat) except
You, thereisnoother second, andthisentireworldisthearenaof Your play.(2)
GuruJi further recognizes Gods handbehindtheentirecreation, andsays: O God, it is Youwho have
createdall beingsandcreatures. It isYouwhohaveyokedthemtodifferent tasksaccordingtoYour will.
Whatever happensisYour doing, andnothingcomestopassbasedonour doing.(3)
Finally, sharingwithus theblessings hehasreceivedby havingcompletetrust inGod andmeditatingon
His Name, Guru Ji says: By meditating on (Gods) Name, I have obtained supreme bliss. By singing
Gods praises, my mind has received peace and comfort. Yes, (by following theperfect Gurus advice),
Nanakhaswonthemost difficult battleof hislife, andheisbeingcongratulatedall around. (4-24-31)
The message of the shabad is that if we want to be free from all fears and worries (and win the battle
of life), then instead of depending upon any mortal we should depend on God and dwell on His Name.
j IA pRwx pRBmnihADwrw] jee-a paraan parabh maneh aDhaaraa.
Bgqj Ivihgux gwie Apwrw] bhagat jeeveh gun gaa-ay apaaraa.
gux inDwn AMimRquhir nwmwhir iDAwie iDAwie
suKupwieAwj Iau]1]
gun niDhaan amrit har Naamaa har Dhi-aa-ay
Dhi-aa-ay sukh paa-i- aa jee-o. ||1||
mnswDwir j oGr qyAwvY] mansaa Dhaar jo ghar tay aavai.
swDsMig j nmumrxuimtwvY] saaDhsang janammaran mitaavai.
pMnw104 SGGS P- 104
Aws mnorQu pUrnu hovY Bytq gur drswieAw
j Iau]2]
aas manorath pooran hovai bhaytat gur
darsaa-i-aa jee-o. ||2||
AgmAgocr ikCuimiqnhI j wnI ] agamagochar kichh mit nahee jaanee.
swiDk isDiDAwvihigAwnI ] saaDhik siDhDhi-aavahi gi-aanee.
KudI imtI cUkwBol wvwguir mnhI mihpRgtwieAw
j Iau]3]
khudee mitee chookaa bholaavaa gur man
hee meh paragtaa-i-aa jee-o. ||3||
And mMgl kil Awx inDwnw] sUKshj hir nwmu
vKwnw]
anad mangal kali-aan niDhaanaa. sookh sahj
har Naamvakhaanaa.
hoie ikpwl usuAwmI Apnwnwaunwnk Gr mih
AwieAwj Iau]4]25]32]
ho-ay kirpaal su-aamee apnaa naa-o naanak
ghar meh aa-i-aa jee-o. ||4||25||32||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant toberidof all fearsandworries(andwinthe
battleof life), then instead of dependingupon any mortals, weshoulddependon God anddwell on His
Name. In this shabad, hetells us theblessings obtained by Gods devotees, who have full faith in Him
anddwell onHisName.
Hesays: Thedevoteesof Godliveby singingpraisesof theinfinite(God). For them, Godisthemainstay
of their body, soul andmind. Gods nectar likeNameis thetreasureof virtues. By meditatingon Gods
Name, Hisdevoteesobtainbliss.(1)
Now statingthebenefits of singing Gods praises in thecompany of saintly persons, Guru Ji says: The
person, who fromhis housecomes (to thecongregationof saintly persons) withthedesireto(singGods
praises withfull devotion) ends all roundof births anddeaths. All hopes anddesires (of that person) are
fulfilleduponhavingavisionof theGuru.(2)
Stating the unique blessings received by a true devotee of God, Guru Ji says: Even though yoga-
practitioners, the accomplished yogis, and (divine) scholars meditate on Him, they are not yet able to
knowtheextent (or mystery) of theincomprehensibleandunknowableGod. (But by Gurus grace), God
isrevealedinthemindof thedevoteewhosself-conceit iserased, anddoubt isremoved. (3)
In conclusion, Guru Ji says: (The person who with true devotion) has meditated on Gods Name, that
persons mind has been filled with the treasures of bliss, pleasures, and salvation, and such a person
enjoys a state of peace and poise. In short, O Nanak, on whomour Master becomes merciful, Gods
Namecomestoresideinthat personsmind(whichbringsasupremestateof bliss).(4-25-32)
The message of the shabad is that if we want to enjoy the state of supreme peace, poise, and bliss, we
should sing the praises of God in the company of saintly persons.
suix suix j Ivwsoie qumwrI ] sun sun jeevaa so-ay tumaaree.
qUMpRIqmuTwkuruAiqBwrI ] too
N
pareetamthaakur atbhaaree.
qumrykrqbqumhI j wxhuqumrI Et guopwl wj Iau]1] tumray kartab tum hee jaanhu tumree ot
gux gwvqmnuhirAwhovY] gun gaavat man hari-aa hovai.
kQwsuxqml usgl I KovY] kathaa sunat mal saglee khovai.
BytqsMig swDsMqnkYsdwj paudieAwl wj Iau]2] bhaytat sang saaDh santan kai sadaa japa-o
da-i-aalaa jee-o. ||2||
pRBuApunwswis swis smwrau] parabh apunaa saas saas samaara-o.
iehmiqgur pRswidminDwrau] ih mat gur parsaad man Dhaara-o.
qumrI ikpwqyhoie pRgwswsrbmieAwpRiqpwl w
j Iau]3]
tumree kirpaa tay ho-ay pargaasaa sarab ma-
i-aa partipaalaa jee-o. ||3||
siqsiqsiqpRBusoeI ] sat sat sat parabh so-ee.
sdwsdwsdAwpyhoeI ] sadaa sadaa sad aapay ho-ee.
cil qqumwrypRgt ipAwrydyiKnwnk Beyinhwl w
j Iau]4]26]33]
chalittumaaray pargat pi-aaray daykh naanak
bha-ay nihaalaa jee-o. ||4||26||33||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji advised us that if we want to enjoy astateof supremebliss, we should
sing praises of God in thecompany of saintly persons. In this shabad, hedescribes thekindof bliss he
himself isenjoyingbydoingso.
Addressing God, he says: (O God), I feel rejuvenated upon listening repeatedly to the story of Your
glory. YouaremybelovedsupremeMaster. About Your wonders, O God, onlyYouknow, I onlyrelyon
Your support. (1)
On the basis of his personal experience, Guru Ji states: On singing the praises of God, ones mind
blooms. By listening to discourses about God, one sheds the dirt (of evil thoughts) fromones mind.
Therefore, inthecompanyof saintsI alwayskeepmeditatingonthegraciousGod.(2)
GuruJi further says: I wishthat by GurusgraceI may learnthis wisdom: that I remember myGodwith
each andevery breath. But O God, themerciful Sustainer of all, only by Your grace, oneis enlightened
(withsuchdivineknowledge). (3)
GuruJi concludesthehymnby saying: Godisforever true. Hehasbeenandwill always beself-existent.
O myBeloved(God), Your wondersareobvious. Seeingthem, Nanakisextremelydelighted. (4-26-33)
The message of the shabad is that if we want to enjoy a state of complete peace and bliss, we should
meditate on Gods Name in the company of saintly persons, and learn to see and enjoy the
manifestation of the merciful God in the awe-inspiring wonders of His creation.
hukmI vrsx l wgymyhw] hukmee varsan laagay mayhaa.
swj nsMqimil nwmuj pyhw] saajan sant mil Naamjapayhaa.
sIql sWiqshj suKupwieAwTwiFpweI pRiBAwpy
j Iau]1]
seetal saa
N
t sahj sukh paa-i-aa thaadh paa-ee
parabh aapay jee-o. ||1||
sBuikCubhuqobhuquaupwieAw] sabh kichh bahuto bahut upaa-i-aa.
kir ikrpwpRiBsgl rj wieAw] kar kirpaa parabh sagal rajaa-i-aa.
dwiqkrhumyrydwqwrwj IA j MqsiBDRwpyj Iau]2] daat karahu mayray daataaraa jee-a jant
sabhDharaapay jee-o. ||2||
scwswihbuscI nweI ] sachaa saahib sachee naa-ee.
gur prswidiqsusdwiDAweI ] gur parsaad tis sadaa Dhi-aa-ee.
j nmmrx BYkwtymohwibnsysog sMqwpy
j Iau]3]
janam maran bhai kaatay mohaa binsay sog
santaapay jee-o. ||3||
swis swis nwnkuswl why] saas saas naanak saalaahay.
ismrqnwmukwtysiBPwhy] Simrat Naamkaatay sabh faahay.
pUrn Aws krI iKn BIqir hir hir hir gux j wpy
j Iau]4]27]34]
pooran aas karee khin bheetar har har har
gun jaapay jee-o. ||4||27||34||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toenjoy astateof completepeaceandbliss, we
shouldmeditateonGods Nameinthecompanyof saints. Inthis shabad, usingthebeautiful metaphor of
plentiful rain, heshareswithusthekindof joyhehimself experiencedbymeditatingonGodsName.
He says: Joining the saints, when I meditated on Gods Name, I felt as if the (plentiful) rain (of His
grace) beganfallingby Hiscommand. Asaresult, I obtainedsoothingpeace, poise, andbliss. Inthisway,
GodHimself hasprovidedcool comfort (tomymind).(1)
Continuing the metaphor of rain, he says: He has produced everything in abundance. Showing His
mercy, Godhassatisfiedall. O merciful Giver, whenYoushower Your bounties, all creaturesandbeings
arefullysatiated.(2)
On the basis of such a satisfying personal experience, Guru Ji says: True is that God, and true is His
glory. ByGurusgrace, I alwaysmeditateuponHim. (Bydoingso), all myfearsof birthsanddeathshave
beendispelled. I amridof worldlyattachments, andall mysorrowsandsufferingshavevanished.(3)
Summarizinghispresent stateandblessings, hesays: Nanak praises Godwitheachandevery breath. By
meditatingonGodsName, all hisbonds(of Maya) havebeensnapped. Inaninstant, Godhasfulfilledall
mydesire. Therefore, againandagain, I singHispraises.(4-27-34)
The message of the shabad is that if we want to have all our desires fulfilled, and enjoy a state of
peace and bliss, then we should meditate on Gods Name under the guidance of the saint (Guru).
Awauswj nsMqmIqipAwry] aa-o saajan sant meet pi-aaray.
imil gwvhgux AgmApwry] mil gaavah gun agamapaaray.
gwvq suxq sByhI mukqysoiDAweIAYij in hmkIey
j Iau]1]
gaavat sunat sabhay hee muktay so
Dhi-aa-ee-ai jin hamkee-ay jee- o. ||1||
j nmj nmkyikl ibKj wvih] janamjanamkay kilbikh jaaveh.
minicMdysyeI Pl pwvih] man chinday say-ee fal paavahi.
ismir swihbusoscusuAwmI irj kusBsukaudIey
j Iau]2]
simar saahib so sach su-aamee rijak sabhas
ka-o dee-ay jee-o. ||2||
nwmuj pqsrbsuKupweIAY] Naamjapat sarab sukh paa-ee-ai.
sBuBauibnsYhir hir iDAweIAY] sabhbha-o binsai har har Dhi-aa-ee-ai.
ij insyivAwsopwrigrwmI kwrj sgl yQIeyj Iau]3] jin sayvi-aa so paargiramee kaaraj saglay
thee-ay jee-o. ||3||
Awie pieAwqyrI srxweI ] aa-ay pa-i-aa tayree sarnaa-ee.
ij auBwvYiqaul Yihiml weI ] ji-o bhaavai ti-o laihi milaa-ee.
pMnw105 SGGS P- 105
kir ikrpwpRBuBgqI l wvhuscunwnk AMimRqupIey
j Iau]4]28]35]
kar kirpaa parabhbhagtee laavhu sach naanak
amrit pee-ay jee-o. ||4||28||35||
MAAJH MEHLA 5
Intheprevious shabad, GuruJi described howby meditatingon Gods Name, hewas feeling asenseof
joy(asif GodwasrainingHisgraceonhismind). Nowonthebasisof hispersonal blissful experience, he
addressesusashissaintlyfriendsandinvitesustojoinhiminsingingGodspraises, andenjoythat bliss.
Hesays: Come, O my dear saintly friends, jointogether andlet ussingpraises of theincomprehensible
andinfiniteGod. All thosewho sing His praises or listen to themareemancipated. (O my friends), we
shouldmeditateonHim, whohascreatedusall.(1)
Listingthemerits of meditatingon Gods Name, hesays: By meditatingon God, theTrueMaster, who
providessustenancetoall, sinsof manybirthsaredispelled, andoneobtainswhatever onewishesfor. (2)
Guru Ji adds: By meditating on the Name, we obtain all pleasures. By meditating on God again and
again, all (our) fears are destroyed. Whosoever serves (and worships) God is ferried across the world-
ocean, andall that personstasksareaccomplished. (3)
Heconcludes theshabad by showing us how to approach God, for yoking us to His devotion. He says:
(O God), I havecomeandfallenat Your feet. UnitemewithYourself as You please. Showingmercy,
pleaseyokemetoYour devotion, sothat Nanakmaydrinkthetruenectar (of GodsName). (4-28-35)
The message of the shabad is that if we want to destroy all our past sins and swim across the worldly
ocean, then we should humbly seek Gods refuge, and pray to Him to bless us with His devotion.
Then joining together with saintly persons, we should sing Gods praises and meditate on His Name.
Beyikpwl goivMdgusweI ] bha-ay kirpaal govind gusaa-ee.
myGuvrsYsBnI QweI ] maygh varsai sabhnee thaa-ee.
dIndieAwl sdwikrpwl wTwiF pweI krqwry
j Iau]1]
deen da-i-aal sadaa kirpaalaa thaadh paa-ee
kartaaray jee-o. ||1||
Apunyj IA j MqpRiqpwry] apunay jee-a jant partipaaray.
ij aubwirk mwqwsMmwry] ji-o baarik maataa sammaaray.
duKBMj nsuKswgr suAwmI dyqsgl Awhwryj Iau]2] Dukh bhanjan sukh saagar su-aamee dayt
sagal aahaaray jee-o. ||2||
j il Qil pUir rihAwimhrvwnw] jal thal poor rahi-aa miharvaanaa.
sdbil hwir j weIAYkurbwnw] sad balihaar jaa-ee-ai kurbaanaa.
rYix idnsuiqsusdwiDAweI ij iKn mihsgl auDwry
j Iau]3]
rain dinas tis sadaa Dhi-aa-ee je khin meh
sagal uDhaaray jee-o. ||3||
rwiKl Ieysgl ypRiBAwpy] raakh lee-ay saglay parabh aapay.
auqir geysBsog sMqwpy] utar ga-ay sabh sog santaapay.
nwmuj pq mnuqnuhrIAwvl upRBnwnk ndir inhwry
j Iau]4]29]36]
Naam japat man tan haree-aaval parabh
naanak nadar nihaaray jee- o. ||4||29||36||
MAAJH MEHLA 5
Thisshabad isacontinuationof thepreviousshabad, inwhich(onbehalf of all mortals) GuruJi expresses
hisgratitudetoGodfor Hisrainof graceonall.
He says: God, the Master of the world, has shown grace and the rain (of His mercy) is falling
everywhere. Themerciful Creator, ever compassionatetothepoor, hassoothed(all) hearts.(1)
Describing Gods bounties, Guru Ji says: Just as a mother takes care of her children, God provides
sustenancetoall His creatures andbeings. That Master is theoceanof peace, anddestroyer of pain: (He)
providessustenancetoall.(2)
Advising us all, Guru Ji says: Themerciful God pervades all lands and waters. Oneshould always be
devotedtoHimandbeasacrificetoHim. Day andnight (at all times) weshouldmeditateon(that God),
whocanemancipateusinaninstant. (3)
Inconclusion, GuruJi says: GodHimself hassavedall (whohavesought Hisshelter). All their painsand
sufferings have been removed. O Nanak, on whomGod casts His merciful glance, meditates on (His)
Name, and(onefindssuchjoyinmindandbody, asif onehasbeen) renderedever-green.(4-29-36)
The message of the shabad is that if we want to be rid of all our fears, pains, and sorrows (and enjoy
the soothing rain of Gods grace), we should sing His praises day and night, and pray for the bliss of
His Name.
ij QYnwmuj pIAYpRBipAwry] jithai Naamjapee-ai parabh pi-aaray.
syAsQl soiencaubwry] say asthal so-in cha-ubaaray.
ij QYnwmunj pIAYmyrygoiedwsyeI ngr auj wVI
j Iau]1]
jithai Naamna japee-ai mayray go-idaa say-ee
nagar ujaarhee jee-o. ||1||
hir ruKI rotI Kwie smwl y] har rukhee rotee khaa-ay samaalay.
hir AMqir bwhir ndir inhwl y] har antar baahar nadar nihaalay.
Kwie Kwie krybdPYl I j wxuivsUkI vwVI j Iau]2] khaa-ay khaa-ay karay badfailee jaan visoo
kee vaarhee jee-o. ||2||
sMqwsyqI rMgunl wey] santaa saytee rang na laa-ay.
swkqsMig ivkrmkmwey] saakat sang vikramkamaa-ay.
dul BdyhKoeI AigAwnI j VApuxI AwipaupwVI
j Iau]3]
dulabh dayh kho-ee agi-aanee jarh apunee
aap upaarhee jee-o. ||3||
qyrI srix myrydIndieAwl w] tayree saran mayray deen da-i-aalaa.
suKswgr myrygur gopwl w] sukh saagar mayray gur gopaalaa.
kir ikrpwnwnkugux gwvYrwKhusrmAswVI
j Iau]4]30]37]
kar kirpaa naanak gun gaavai raakho saram
asaarhee jee-o. ||4||30||37||
MAAJH MEHLA 5
Inthepreviousshabad GuruJi advisedusthat if wewant toberidof all our fears, pains, andsorrows(and
enjoy thesoothingrainof Godsgrace), weshouldsingHispraisesdayandnight, andprayfor theblissof
HisName. Inthisshabad, heelaboratesontheblessingsreceivedby thosewhomeditateonGodsName,
andalsocontraststhesewiththefateof thosewhodonot contemplateGod.
Usingaverybeautiful metaphor, GuruJi says: O mybeloved, whereGodsNameisdwelt upon, evenif
thoseplaces arebarrenor wild, they are(valuable) likemansions of gold. On theother hand, wherethe
Nameof myGodisnot meditatedupon, thosecities(evenif fully) populatedarelikeruins.(1)
Therefore, Guru Ji states: The (Gurus follower), even if living on dry bread remembers God, on that
follower Godbestows Hisglanceof gracebothwithinandwithout. Ontheother hand, (theself-conceited
person), who in spite of enjoying good food, commits evil deeds, should be considered an orchard of
poison(andcompanyof suchapersonshouldbeconsideredveryharmful). (2)
GuruJi further warns: Theone, whodoes not lovesaintly persons, andinsteadcommitsevil deeds inthe
company of non-believers (or apostates), is a foolish and ignorant person who has wasted away the
invaluablegift of humanlife. Suchapersonhaspulledout his(or her own) roots. (3)
Finally, GuruJi shows uswhat ordinarypeopleshoulddo, andhowweneedtopray toGod. Onbehalf of
all of us, hesays: O my merciful God of themeek, theocean of Peace, my Guru God, I havecometo
Your shelter. Pleaseshowmercy, sothat Nanak maysingYour praises: pleasesaveour honor. (4-30-37)
The message of the shabad is that no matter what our circumstances are, we should always thank
God for His Gifts, and keep singing His praises. Then God will definitely protect us and save our
honor. Otherwise, no matter how affluent we are, without meditating on Gods Name we would be
wasting our invaluable human life.
crx Twkur kyirdYsmwxy] charan thaakur kay ridai samaanay.
kil kl ys sBdUir pieAwxy] kal kalays sabh door pa-i-aanay.
sWiqsUKshj Duinaupj I swDUsMig invwswj Iau]1] saa
N
t sookh sahj Dhun upjee saaDhoo sang
nivaasaa jee-o. ||1||
l wgI pRIiqnqUtYmUl y] laagee pareet na tootai moolay.
hir AMqir bwhir rihAwBrpUry] har antar baahar rahi-aa bharpooray.
ismir ismir ismir gux gwvwkwtI j mkI Pwsw
j Iau]2]
simar simar simar gun gaavaa kaatee jamkee
faasaa jee-o. ||2||
AMimRquvrKYAnhdbwxI ] amrit varkhai anhad banee.
mnqnAMqir sWiqsmwxI ] man tan antar saa
N
t samaanee.
iqRpiqAGwie rhyj nqyrysiqguir kIAwidl wsw
j Iau]3]
taripat aghaa-ay rahay jan tayray satgur
kee-aa dilaasaa jee-o. ||3||
ij s kwswiqs qyPl upwieAw] jis kaa saa tis tay fal paa-i-aa.
kir ikrpwpRBsMig iml wieAw] kar kirpaa parabh sang milaa-i-aa.
Awvx j wx rhyvf BwgI nwnk pUrnAwswj Iau
]4]31]38]
aavan jaan rahay vadbhaagee naanak pooran
aasaa jee-o. ||4||31||38||
MAAJH MEHLA 5
GuruJi concludedthepreviousshabad withthisprayer: O mymerciful Godof themeek, theoceanof
Peace, myGuruGod, I havecometoYour shelter. Pleaseshowmercy, sothatNanak maysingYour
praises: pleasesaveour honor. Inthisshabad, heshareswithustheresultsof thisprayer.
Hesays: (Whentheimmaculate) feet of theMaster (lovefor His Name) was enshrined inmy heart, all
my sorrows and pains weredispelled. Now, within merings themelody of happiness, peace, andpoise,
andI abideinthecompanyof thesaint(Guru). (1)
Describingwhat henowobserves, GuruJi says: God ispervadingbothwithinandwithout. Thebondof
loveonceforgedwithHimisnever broken. So, meditatingonHim, forever Nanak singsHis praises, and
hisnooseof deathhasbeencut off.(2)
Usingabeautiful metaphor, GuruJi describes his stateof bliss by saying: (I feel asif) therainof nectar
isfalling, andthemelody of unstuck music isringing. As aresult, astateof cool andcalmbliss pervades
withinmy body andmind. (Insuch ablissful state, O God), Your devotees havebeen fully satiated; the
trueGuruhasprovidedthemwiththeassurance(of Your protection).(3)
Summarizinghis experience, GuruJi says: I haveobtainedthefruit (of my hearts desire) fromtheone
(God) towhomI belong. ShowingHismercy, GodhasunitedmewithHimself. Sonow, by goodfortune,
Nanakhasgot hiswishfulfilled, andhis(roundsof) birthsanddeathshaveended.(4-31-38)
The message of the shabad is that if we want to end our rounds of births and deaths, and enjoy a
state of peace and bliss of union with God, we should keep singing His praises with true love and
devotion in our hearts.
mIhupieAwprmysir pwieAw] meehu pa-i-aa parmaysar paa-i-aa.
j IA j MqsiBsuKI vswieAw] jee-a jant sabh sukhee vasaa-i-aa.
gieAwkl ysuBieAwsuKuswcwhir hir nwmusmwl I
j Iau]1]
ga-i-aa kalays bha-i-aa sukh saachaa har har
Naamsamaalee jee-o. ||1||
ij s kysyiqnhI pRiqpwry] jis kay say tin hee partipaaray.
pwrbRhmpRBBeyrKvwry] paarbarahmparabhbha-ay rakhvaaray.
suxI bynqI Twkuir myrYpUrnhoeI Gwl I j Iau]2] sunee baynantee thaakur mayrai pooran ho-
ee ghaalee jee-o. ||2||
pMnw106 SGGS P- 106
srbj IAwkaudyvxhwrw] sarab jee-aa ka-o dayvanhaaraa.
gur prswdI ndir inhwrw] gur parsaadee nadar nihaaraa.
j l Ql mhIAl siBiqRpqwxyswDUcrn
pKwl I j Iau]3]
jal thal mahee-al sabhtariptaanay saaDhoo
charan pakhaalee jee-o. ||3||
mnkI ieCpuj wvxhwrw] man kee ichh pujaavanhaaraa.
sdwsdwj weI bil hwrw] sadaa sadaa jaa-ee balihaaraa.
nwnk dwnukIAwduKBMj inrqyrMig rswl I
j Iau]4]32]39]
naanak daan kee-aa dukhbhanjan ratay rang
rasaalee jee-o. ||4||32||39||
MAAJH MEHLA 5
According to Dr. Bh. Vir Singh Ji, this shabad appears to have been uttered by Guru Ji to express his
thankstoGodfor listeningtohisprayers, andblessingtheregionwithplentiful rainafter alongperiodof
drought. Thisiscorroboratedby thehistorical fact of GuruJisgettinglandrevenuewaivedfromemperor
Akbar. However, thisshabad alsohasitsspiritual message. Rainstandsfor Godsmercy.
SothankingGod, GuruJi says: Godhassent Hisrain(of mercy). Thus, Hehasgivenjoyandpeacetoall
creation. All worryisgoneandtruehappinesshascome. SoI repeatedlymeditateonGodsName.(1)
Guru Ji elaborates: He to whomthey belonged, (that God) has nurtured them. He has become their
savior. MyGodhaslistenedtotheir prayer, andtheir effort hasbeenrewarded.(2)
Hefurther comments: (God) is theprovider of all beings. By Gurus grace, (I have) seen Himwithmy
(spiritual) eyes. Hehas satiatedall (thecreatures residingon) landor sea. I washthefeet (humbly serve)
thesaint(Guru, bywhosegracewehavebeensoblessed). (3)
GuruJi concludes theshabad by onceagainexpressinghisgratitudetoGod. Hesays: Godisthefulfiller
of thewishof ones mind. I amasacrificetoHimever andforever. Inshort, (God) thedispeller of pain
hasbestowedHisblessingsonNanak, andheisimbuedwiththerelishof Hislove.(4-32-39)
The message of the shabad is that whenever we feel any kind of shortage or absence of happiness in
our life, we should seek the shelter of the Guru, and pray to God with complete love and devotion.
He will listen to our prayer and bless us with the rain of His mercy, and joys of all kinds.
mnuqnuqyrwDnuBI qyrw] man tan tayraa Dhan bhee tayraa.
qUMTwkurusuAwmI pRBumyrw] too
N
thaakur su-aamee parabh mayraa.
j IauipMf usBurwis qumwrI qyrwj orugopwl w
j Iau]1]
jee-o pind sabh raas tumaaree tayraa jor
sdwsdwqUMhYsuKdweI ] sadaa sadaa too
N
hai sukh-daa-ee.
iniv iniv l wgwqyrI pweI ] niv niv laagaa tayree paa-ee.
kwr kmwvwj yquDuBwvwj wqUMdyihdieAwl w
j Iau]2]
kaar kamaavaa jay tuDh bhaavaa jaa too
N
deh
da-i-aalaa jee-o. ||2||
pRBqumqyl hxwqUMmyrwghxw] parabh tumtay lahnaa too
N
mayraa gahnaa.
j oqUMdyihsoeI suKushxw] jo too
N
deh so-ee sukh sahnaa.
ij QYrKihbYkuMTuiqQweI qUMsBnwkypRiqpwl w
j Iau]3]
jithai rakheh baiku
N
th tithaa-ee too
N
sabhnaa
kay partipaalaa jee-o. ||3||
ismir ismir nwnk suKupwieAw] simar simar naanak sukh paa-i-aa.
AwT phr qyrygux gwieAw] aath pahar tayray gun gaa-i-aa.
sgl mnorQpUrnhoeykdynhoie duKwl w
j Iau]4]33]40]
sagal manorath pooran ho-ay kaday na ho-ay
dukhaalaa jee-o. ||4||33||40||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toenjoy Godsrainof grace, weshouldprayto
Himwithcompleteloveanddevotion. Inthisshabad heshowsushowtopraytoGodfor Hisgrace.
Addressing God, he says: You are my Master and my God. As such, my body, mind, and wealth are
Yours (andnot mine). Yes, O theCherisher of theworld, my body andlifeareYour property, andit is
Your might whichisworkinginthem. (1)
Expressinghis full faithinGod, GuruJi says: (O God), You arealways theGiver of happiness. Again
and again, I humbly bow to You in respect. O my merciful God, (I wish that) I may performonly that
deedwhichpleasesYou, andI maydowhatever Youassignme(todo).(2)
Next, GuruJi shows us whomto ask or pray tofor any favors, andwhomtoapproachfor thefulfillment
of our desires. Hesays: O God, it isfromYouthat I seek everything. Youaremy ornament (thesource
of my spiritual enlightenment). Whatever You giveme(whether painor pleasure), I accept it cheerfully.
Wherever Youkeepme, that isheavenfor me, (because) Youarethesustainer of all.(3)
In conclusion, Guru Ji says: (O God), by remembering (You) again and again, Nanak has obtained
peace. At all times, hehas sungYour praises. (As aresult), all his objectives havebeen fulfilled, andhe
never experiencesanypain.(4-33-40)
The message of the shabad is that if we want to enjoy permanent peace and happiness, and be free
from any pain or sorrow, we should seek Gods refuge, always cheerfully accept His will, and
meditate upon Him at all times. In times of need or suffering, we should pray only to God, and not
to any lesser gods or goddesses.
pwrbRhimpRiBmyGupTwieAw] paarbarahmparabh maygh pathaa-i-aa.
j il Qil mhIAil dhidis vrswieAw] jal thal mahee-al dah dis varsaa-i-aa.
sWiqBeI buJ I sBiqRsnwAnduBieAwsBTweI
j Iau]1]
saa
N
t bha-ee bujhee sabh tarisnaa anad bha-i-
aa sabh thaa-ee jee-o. ||1||
suKdwqwduKBMj nhwrw] sukh-daata dukh bha
N
janhaaraa.
AwpybKis kryj IA swrw] aapay bakhas karay jee-a saaraa.
ApnykIqynoAwippRiqpwl ypie pYrI iqsihmnweI
j Iau]2]
apnay keetay no aap partipaalay pa-i pairee
tiseh manaa-ee jee-o. ||2||
j wkI srix pieAwgiqpweIAY] jaa kee saran pa-i-aa gat paa-ee-ai.
swis swis hir nwmuiDAweIAY] saas saas har NaamDhi-aa-ee-ai.
iqsuibnuhorundUj wTwkurusBiqsYkIAwj weI
j Iau]3]
tis bin hor na doojaa thaakur sabh tisai kee-aa
jaa-ee jee-o. ||3||
qyrwmwxuqwxupRBqyrw] tayraa maan taan parabh tayraa.
qUMscwswihbuguxI ghyrw] too
N
sachaa saahib gunee gahayraa.
nwnkudwsukhYbynqI AwT phr quDuiDAweI
j Iau]4]34]41]
naanak daas kahai baynantee aath pahar tuDh
Dhi-aa-ee jee-o. ||4||34||41||
MAAJH MEHLA 5
According to Dr. Bh. Vir Singh Ji, in this shabad also Guru Ji expresses his thanks to God for sending
downmuchneededrain. But thistime, thetotal shabad appearstobewithreferencetothesendingof the
Guru as theharbinger of the spiritual rain of enlightenment in the world. Either way, this shabad is an
excellent exampleof thedepthsandheightsof GuruJispoetry, bothinspiritual andworldlycontexts.
Hesays: ThesupremeGod has sent down thecloud (intheformof Guru), who has pouredtherain (of
enlightenment) in all theten directions over land and water. As aresult, peacehas cometo prevail, and
(theworldly) thirst of all (people) hasbeenquenched, andthereishappinessall around. (1)
Describing Gods merits, hesays: That Giver of peaceand destroyer of pain, HeHimself shows mercy
onall beings. HeHimself sustainsHiscreation. Therefore, fallingat Hisfeet (payingHimutmost respect),
I trytopropitiateHim. (2)
So advisingusall, GuruJi says: (O my friends), by seekingHis refuge, weobtainsalvation; weshould
meditateupon that Gods Namewitheach andevery breath. (Weshouldkeep inmindthat) except Him,
thereisnoother Master, andall placesbelongtoHim. (3)
GuruJi concludestheshabad withahumbleprayer. Hesays: OGod, Youaremyhonor andYouaremy
strength. Youaretheeternal Master, andoceanof merits. SlaveNanak makesthis prayer toYou(tobless
himwiththisgift): that throughout theeight watches(atall times) hemaymeditateonYou.(4-34-41)
The message of the shabad is that God has been very gracious to bless us with the eternal Guru
(Granth Sahib Ji). All those who read and act upon the advice contained therein enjoy true peace
and bliss. Therefore, we too can be rid of all our sufferings and sorrows, if we also follow the
example of such Gurus followers, and meditate on Gods Name with true love and devotion.
sBysuKBeypRBquTy] sabhay sukhbha-ay parabh tuthay.
gur pUrykycrx minvuTy] gur pooray kay charan man vuthay.
shj smwiDl gI il v AMqir sorsusoeI j wxYj Iau]1] sahj samaaDh lagee liv antar so ras so-ee
jaanai jee-o. ||1||
AgmAgocruswihbumyrw] agamagochar saahib mayraa.
Gt Gt AMqir vrqYnyrw] ghat ghat antar vartai nayraa.
sdwAil pquj IAwkwdwqwkoivrl wAwpupCwxY
j Iau]2]
sadaa alipat jee-aa kaa daataa ko virlaa aap
pachhaanai jee-o. ||2||
pRBiml xYkI eyhnIswxI ] parabh milnai kee ayh neesaanee.
miniekoscwhukmupCwxI ] man iko sachaa hukampachhaanee.
shij sMqoiKsdwiqRpqwsyAnduKsmkYBwxYj Iau]3] sahj santokh sadaa tariptaasay anad khasam
kai bhaanai jee-o. ||3||
hQI idqI pRiBdyvxhwrY] hathee ditee parabh dayvanhaarai.
j nmmrx rog siBinvwry] janammaran rog sabh nivaaray.
nwnk dws kIeypRiBApunyhir kIrqinrMg
mwxyj Iau]4]35]42]
naanak daas kee-ay parabh apunay har
keertan rang maanay jee-o. ||4||35||42||
MAAJH MEHLA 5
In stanza(1) of theprevious shabad, Guru Ji stated thesupremeGod has sent down thecloud (Guru),
whichhasbrought downtherain(of enlightenment) inall thetendirectionsover landandwater. Thisis
thekind of bliss that all peopleenjoy after listening to and acting upon thesermon of theGuru. In this
shabad, heexplainstheinner joyandtruepeacethat personenjoys onwhomGodbecomesmerciful.
Hesays: ThepersononwhomGodispleasedisblessedwithall kindsof comforts. Thefeet (intheform
of immaculatewords) of theperfect Guru get enshrined in ones mind, andastateof poised meditation
setsintheheart. Onlythat personknowstherelishof suchastate(whohasexperiencedit). (1)
Dwelling upon someof thequalities of God, Guru Ji says: Unknowable and beyond comprehension is
my God, yet He is so near that He pervades each and every heart. Though Provider of all, He always
remainsdetached(fromeverybody andeverything. Heisthelifeandsoul of all beings. Heisthetrueself
of all. But) onlyaveryrarepersonrealizes(thisdivineformof) self. (2)
NowGuruJi tellsusthesignof havingexperiencedsuchadivinestate. Hesays: Thesignof unionwith
Godisthisthat onesmindacknowledges thecommandof theeternal (God) only (andexcept Gods will,
one doesnt care for the dictates of others). Such a person always remains in a state of peace and
contentment, and always finds joy in obeying theMasters will, (no matter what thecircumstances are,
suchapersonacceptsthemcheerfullyasGodswill). (3)
In conclusion, Guru Ji says: The person to whomwith His own hands thebeloved God has (Himself)
given(this stateof peaceandcontentment), Hehas curedall that persons maladies of birthanddeath. In
short, O Nanak, theywhom(God) hasmadeHisown, enjoytheblissof singingGodspraise. (4)
The message of the shabad is that if we want to enjoy a state of indescribable peace and bliss of
union with God, we should learn to recognize His Will and accept it cheerfully, and always keep
singing His praise with true love and devotion.
pMnw107 SGGS P- 107
kInI dieAwgopwl gusweI ] keenee da-i-aa gopaal gusaa-ee.
gur kycrx vsymnmwhI ] gur kay charan vasay man maahee.
AMgIkwrukIAwiqinkrqYduKkwf yrwFwihAw
j Iau]1]
angeekaar kee-aa tin kartai dukh kaa dayraa
dhaahi-aa jee-o. ||1||
minqinvisAwscwsoeI ] man tan vasi-aa sachaa so-ee.
ibKVwQwnunidsYkoeI ] bikh-rhaa thaan na disai ko-ee.
dUqdusmx siBsj x hoeyeykosuAwmI AwihAw
j Iau]2]
dootdusman sabh sajan ho-ay ayko su-aamee
aahi-aa jee-o. ||2||
j oikCukrysuAwpyAwpY] jo kichh karay so aapay aapai.
buiDisAwxpikCUn j wpY] buDh si-aanap kichhoo na jaapai.
AwpixAwsMqwnoAwipshweI pRiBBrmBul wvwl wihAw
j Iau]3]
aapni-aa santaa no aap sahaa-ee parabh
bharambhulaavaa laahi-aa jee-o. ||3||
crx kml j nkwAwDwro] charan kamal jan kaa aaDhaaro.
AwT phr rwmnwmuvwpwro] aath pahar raamNaamvaapaaro.
shj And gwvih gux goivMd pRBnwnk srb smwihAw
j Iau]4]36]43]
sahj anand gaavahi gun govind parabh naanak
sarab samaahi-aa jee-o. ||4||36||43||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toenjoy astateof indescribablepeaceandbliss
of union withGod, weshouldlearnto recognizeHis Will, accept it cheerfully, andalways keep singing
His praisewith trueloveanddevotion. Inthis shabad, hetells us what kind of peaceand bliss aperson
enjoys on whomGod has becomemerciful (whosemindhas beenenshrinedwiththeadviceof theGuru,
andthenectar of GodsName).
GuruJi says: ThepersononwhomtheCherisher of theworldhas shownmercy, thewords of theGuru
areenshrined in that persons mind. (Such a person never forgets the Gurus advice, and always keeps
meditatingon Gods Name). TheCreator accepts (that devotee) as His own, andcompletely banishes all
kindsof sorrowsfromthatpersonslife.(1)
Describing thestateof mind of such aperson (on whomGod has become merciful), Guru Ji says: No
placeseemstroublesometotheoneinwhosemindresidesthat eternal (God). Because(ineveryone), such
apersonhasseenonlyoneMaster, all theevil-doersandenemiesseemtobecomefriends.(2)
Regardingthefaithandbelief of suchablesseddevotee, GuruJi says: (Thepersoninwhosemindalways
abides Gods Name, believes that) whatever God does, He does it on His own (without consulting
anybody. Even if onehas) too much wisdom, still onecannot knowanything(about God or His deeds).
GodHimself helpsHissaints, andHehasremovedall their doubt andillusion.(3)
Guru Ji concludes theshabad by describing theconduct of Gods devotees. He says: Gods lotus feet
(HisName) arethesupport of Hisdevotees. Duringall theeight watches(at all times) theykeeptradingin
(anddwellingon) GodsName. O Nanak, inastateof peaceandbliss, they keepsingingpraises of God,
whopervadesall creation.(4-36-43)
The message of the shabad is that if we want all our enemies may become our friends, and all our
sorrows be destroyed, then we should pray to God to bless us with the guidance of the Guru. Under
his guidance, we should keep singing Gods praise, and meditating on His Name at all times, and see
God pervading in all including our enemies.
soscumMdruij quscuiDAweIAY] so sach mandar jit sach Dhi-aa-ee-ai.
soirdwsuhyl wij quhir gux gweIAY] so ridaa suhaylaa jit har gun gaa-ee-ai.
swDriqsuhwvI ij quvsihhir j nscynwmivthu
kurbwxoj Iau]1]
saa Dharat suhaavee jit vaseh har jan sachay
Naamvitahu kurbaano jee-o. ||1
scuvf weI kImnpweI ] sach vadaa-ee keemna paa-ee.
kudriqkrmunkhxwj weI ] kudrat karamna kahnaa jaa-ee.
iDAwie iDAwiej Ivihj nqyryscusbdumin
mwxj Iau]2]
Dhi-aa-ay Dhi-aa-ay jeeveh jan tayray sach
sabad man maano jee-o. ||2||
scuswl whxuvf BwgI pweIAY] sach saalaahan vadbhaagee paa-ee-ai.
gur prswdI hir gux gweIAY] gur parsaadee har gun gaa-ee-ai.
rMigrqyqyrYquDuBwvihscunwmunIswxoj Iau]3] rang ratay tayrai tuDh bhaaveh sach Naam
neesaano jee-o. ||3||
scyAMqun j wxYkoeI ] sachay ant na jaanai ko-ee.
QwinQnqir scwsoeI ] thaan thanantar sachaa so-ee.
nwnk scuiDAweIAYsdhI AMqrj wmI j wxo
j Iau]4]37]44]
naanak sach Dhi-aa-ee-ai sad hee antarjaamee
jaano jee-o. ||4||37||44||
MAAJH MEHLA 5
Intheprecedingshabad, GuruJi toldus howwecan turnour enemies into friends, andendour sorrows
by prayingtoGodto bless us withHis lovingdevotion, (sothat at all times wemay remainimbued with
HisNameandkeepsingingHispraise). Inthisshabad, hetellsushowgreat andwonderful isthat person,
andthat place, whereGodsNameisbeingmeditateduponandHispraisesarebeingsung.
Hesays: Eternal isthat templewherewecontemplatetheeternal (God). Always happy isthat heart with
whichwesingGodspraises. Sanctifiedbecomes that placewhereabidetheGods devotees. Therefore, I
amasacrificetotheNameof theeternal Being.(1)
Commenting on thegreatness of God, Guru Ji says: No onehas been ableto estimatetheworth of the
greatnessof theeternal God: Hisgreatnessisinestimable. Hismightandmercycannot bedescribed.
Thengoingintoaprayer mode, GuruJi says: (O God), Your devotees feel rejuvenatedmeditatingupon
Your Nameagainandagain. (Your) eternal word(Your Name) istheverysupport of their minds.(2)
Therefore, describingthemerits of singingGods praises, GuruJi says: It is only by great good fortune
that weobtaintheopportunity tosingpraiseof that eternal (God). It is onlyby Gurus gracethat wesing
praises of God. (O God), pleasing to You are they who are imbued with Your love (and sing Your
praises. They) receivethestampof Your trueName(Your approval). (3)
GuruJi concludes theshabad by dwellinguponGods attributes. Hesays: Nobody knows theextent of
God and His attributes. Theeternal (God) pervades in all places, and thespace in between. Nanak says
that weshouldalwaysmeditateontheeternal (God), whoknowswhat isintheheartsof usall.(4-37-44)
The message of the shabad is that contemplation of Gods Name and singing His praises are the key
to joy, peace, and bliss. This is possible through great good fortune and the Gurus grace. Those who
meditate on God are truly blessed.
rYix suhwvVI idnsusuhyl w] rain suhaavarhee dinas suhaylaa.
j ipAMimRqnwmusMqsMig myl w] jap amrit Naamsatsang maylaa.
GVI mUrqismrqpl vM\ ihj IvxusPl uiqQweI
j Iau]1]
gharhee moorat simrat pal vanjahi jeevan
safal tithaa-ee jee-o. ||1||
ismrqnwmudoKsiBl wQy] Simrat Naamdokh sabh laathay.
AMqir bwhir hir pRBuswQy] antar baahar har parabh saathay.
BYBauBrmuKoieAwguir pUrYdyKwsBnI j weI j Iau]2] bhai bha-o bharam kho-i-aa gur poorai
daykhaa sabhnee jaa-ee jee- o. ||2||
pRBusmrQuvf aUc Apwrw] parabh samrath vad ooch apaaraa.
nauiniDnwmuBryBMf wrw] na-o niDh Naambharay bhandaaraa.
AwidAMiqmiDpRBusoeI dUj wl vYnl weI
j Iau]3]
aad ant maDh parabh so-ee doojaa lavai na
laa-ee jee-o. ||3||
kir ikrpwmyrydIndieAwl w] kar kirpaa mayray deen da-i-aalaa.
j wickuj wcYswDrvwl w] jaachik jaachai saaDh ravaalaa.
dyihdwnunwnkuj numwgYsdwsdwhir iDAweI
j Iau]4]38]45]
deh daan naanak jan maagai sadaa sadaa har
Dhi-aa-ee jee-o. ||4||38||45||
MAAJH MEHLA 5
GuruJi startedtheprevious shabad withthestatement that eternal is that templewherewecontemplate
theeternal (God). Always happy is that heart withwhichwesingGods praises. Sanctifiedbecomes that
placewhereabidetheGods devotees. Therefore, I amasacrificeto theNameof theeternal Being. He
begins this shabad, by statingthemerits of that day and that night (in fact that entiretime) when Gods
Nameiscontemplated.
Hesays: That night is most beautiful and that day is most blessed when, in thecompany of saints, the
nectarine Name of God is contemplated. (In fact), ones life becomes fruitful when every hour and
moment isspent in(Gods) meditation.(1)
Describing the blessings obtained by a person as a result of meditation on Gods Name, he says: By
meditatingon (God)s Name, all my sins havebeen removed. (I haverealizedthat) God is withmeboth
withinandwithout. By thegraceof theperfect Guru, I haveshedall myfear, doubt, andillusion, andI see
Godinall places. (2)
On thebasis of his personal experience, Guru Ji says: God is fully capable, infinite, and highest of the
high. Hisstorehousesarefilledwith(all the) ninetreasures(of wealth). Inthebeginning, end, andmiddle,
it isGodwhopervades. I regardnoneelseasHisequal.(3)
Guru Ji concludes theshabad by saying: O God, Cherisher of themeek, pleasebestow Your kindness
uponme. Thisbeggar begsfor thedust of thefeet (themost humbleservice) of (Your) saints. Also, Your
devoteeNanakbegsYoutoblesshim(withthisgift), that hemaymeditateuponYouforever. (4-38-45)
The message of the shabad is that if we want to embellish our life and make it fruitful, we should beg
God to bless us with the company of saintly persons, and a desire to always meditate on His Name.
AYQYqUMhYAwgYAwpy] aithai too
N
hai aagai aapay.
j IA j MqRsiBqyryQwpy] jee-a jantar sabh tayray thaapay.
quDuibnuAvrunkoeI krqymYDr Et qumwrI j Iau]1] tuDh bin avar na ko-ee kartay mai Dhar ot
tumaaree jee-o. ||1||
rsnwj ipj ipj IvYsuAwmI ] rasnaa jap jap jeevai su-aamee.
pwrbRhmpRBAMqrj wmI ] paarbarahmparabh antarjaamee.
ij in syivAwiqn hI suKupwieAwsoj nmun j UAYhwrI
j Iau]2]
jin sayvi-aa tin hee sukh paa-i-aa so janamna
joo-ai haaree jee-o. ||2||
nwmuAvKDuij inj nqyrYpwieAw] NaamavkhaDh jin jan tayrai paa-i-aa.
pMnw108 SGGS P- 108
j nmj nmkwrogugvwieAw] janamjanamkaa rog gavaa-i-aa.
hir kIrqnugwvhuidnurwqI sPl eyhwhYkwrI
j Iau]3]
har keertan gaavhu din raatee safal ayhaa hai
kaaree jee-o. ||3||
idRsit Dwir ApnwdwsusvwirAw] darisat Dhaar apnaa daas savaari-aa.
Gt Gt AMqir pwrbRhmunmskwirAw] ghat ghat antar paarbarahmnamaskaari-aa.
ieksuivxuhorudUj wnwhI bwbwnwnk ieh miq swrI
j Iau]4]39]46]
ikas vin hor doojaa naahee baabaa naanak ih
mat saaree jee-o. ||4||39||46||
MAAJH MEHLA 5
In theprevious shabad, Guru Ji advised us that if we want to embellish our life and makeit fruitful, we
should beg God to bless us with the company of thesaintly persons, and a desire to meditate on Gods
Nameatall times. Inthisshabad, heshowsushowtopraytoGodandaskfor theseblessings.
AddressingGod, hesays: (O God), Youaremysupport here(inthisworld), andYouYourself wouldbe
present in the next world also to help me. All the creatures and human beings are Your creation. O
Creator, (for me) except You, noneelseexists. Therefore, I dependonYour supportalone.(1)
GuruJi states: O Master, (Your servant) lives by recitingYour Namewithhis tongue. O transcendent
Master and the knower of hearts, whosoever have served (and worshipped) You, they have obtained
peace. Theydonot losetheir lifeinagamble(anditdoesnt gowaste). (2)
Continuing his address, hesays: O God, thedevotee who has obtained themedicineof Your Nameis
curedof theafflictions of many births. (Thereforeaddressingus, GuruJi advises): (O my friends), sing
praises(of God), dayandnight; thisaloneisthemost fruitful task.(3)
Finally expressinghisgratitude, GuruJi says: CastingHis glanceof grace, Godhas exaltedHis servant.
(Asaresult, hisservant) discernsGodineverybeingandveneratesHim. (Inshort) Nanak says, except the
one(God), thereisnoother (likeHim), andsuchawisdomisthemost sublime.(4-39-46)
The message of the shabad is that if we want to cure all our ailments (not only of this birth, but also
of our previous births), we should see God in every being, and meditate on His Name.
mnuqnurqwrwmipAwry] man tan rataa raampi-aaray.
srbsudIj YApnwvwry] sarbas deejai apnaa vaaray.
AwT phr goivMdgux gweIAYibsrunkoeI swsw
j Iau]1]
aath pahar govind gun gaa-ee-ai bisar na
ko-ee saasaa jee-o. ||1||
soeI swj nmIquipAwrw] so-ee saajan meet pi-aaraa.
rwmnwmuswDsMig bIcwrw] raamNaamsaaDhsang beechaaraa.
swDUsMig qrIj YswgruktIAYj mkI Pwswj Iau]2] saaDhoo sang tareejai saagar katee-ai jam
kee faasaa jee-o. ||2||
cwir pdwrQhir kI syvw] chaar padaarath har kee sayvaa.
pwrj wquj ipAl KAByvw] paarjaat jap alakh abhayvaa.
kwmukoDuikl ibKguir kwtypUrnhoeI Awswj Iau]3] kaam kroDh kilbikh gur kaatay pooran ho-ee
aasaa jee-o. ||3||
pUrnBwg Beyij supRwxI ] swDsMig iml yswrMgpwxI ] pooran bhaag bha-ay jis paraanee. saaDhsang
milay saarangpaanee.
nwnk nwmuvisAwij suAMqir prvwxuigrsq audwsw
j Iau]4]40]47]
naanak Naam vasi-aa jis antar parvaan girsat
udaasaa jee-o. ||4||40||47||
MAAJH MEHLA 5
Intheprevious shabad GuruJi gaveus themessagethat if wewant tocureall our ailments (not only of
this birthbut also of all theprevious births), weshouldseeandbowto Godinevery being, andmeditate
onHisName. Inthisshabad, heshares withusthekindof bliss apersonenjoys who follows this advice,
meditatesonGodsName.
Hesays: (O myfriend, if youwant your) mindandbodytobeimbuedwiththeloveof thebelovedGod,
thensacrificeeverythingof yours(for that love). At all times, weshouldsingGodspraises(andsay: O
God, please) dont goout of mymind, evenfor abreath. (1)
GuruJi nowtellsus whomweshouldconsider asour dearest friendandmate. Hesays: Healoneis our
dear friendandmatewithwhomwecontemplateGodinthecompanyof saintlypersons. (Because) it isin
thecompany of thesaintly persons that we swimacross the(worldly) ocean, and snap thenoose of the
demons(of death).(2)
Next, tellinguswhat kindsof blessingsapersonobtainswhofollows this path, hesays: By serving(and
remembering) God, weobtainall thefour boonsof life(Faith, Wealth, Beauty andSalvation). Indeed, by
meditatingontheindescribableandmysterious God (weobtainthemythical wish-fulfilling) Elysiantree.
TheGurudispelsall themaladiesof lust, anger, andsin, andeverywishof suchapersonisfulfilled.(3)
In conclusion, Guru Ji states: The person who is blessed with perfect good fortune meets God in the
company of saintly persons. In short, O Nanak, whether one is living here as a householder or as a
recluse, thepersoninwhoseheart abides(Gods) NameisapprovedinGodscourt.(4-40-47)
The message of the shabad is that the person who seeks the Gurus guidance and meditates on Gods
Name at all times, whether householder or a recluse, that person is approved in the Divine court.
ismrqnwmuirdYsuKupwieAw] Simrat Naamridai sukh paa-i-aa.
kir ikrpwBgqI pRgtwieAw] kar kirpaa bhagtee
N
paragtaa-i-aa.
sMqsMigimil hir hir j ipAwibnsyAwl s rogw
j Iau]1]
satsang mil har har japi-aa binsay aalas rogaa
jee-o. ||1||
j wkYigRihnv iniDhir BweI ] jaa kai garihi nav niDh har bhaa-ee.
iqsuimil Awij supurbkmweI ] tis mili-aa jis purab kamaa-ee.
igAwniDAwnpUrnprmysur pRBusBnwgl wj ogw
j Iau]2]
gi-aan Dhi-aan pooran parmaysur parabh
sabhnaa galaa jogaa jee-o. ||2||
iKnmihQwipauQwpnhwrw] khin meh thaap uthaapanhaaraa.
AwipiekMqI Awippswrw] aap ikantee aap pasaaraa.
l ypunhI j gj Ivndwqydrsnif Tyl hinivj ogw
j Iau]3]
layp nahee jagjeevan daatay darsan dithay
lahan vijogaa jee-o. ||3||
AMcil l wie sBissit qrweI ] anchal laa-ay sabh sisat taraa-ee.
AwpxwnwauAwipj pweI ] aapnaa naa-o aap japaa-ee.
gur boihQupwieAwikrpwqynwnk Duir sMj ogw
j Iau]4]41]48]
gur bohith paa-i-aa kirpaa tay naanak Dhur
sanjogaa jee-o. ||4||41||48||
MAAJH MEHLA 5
Inthepreviousshabad, GuruJi toldusthat whether oneisahouseholder or arecluse, onecanfindapproval
in theDivine court if one seeks theGurus guidance, and meditates on Gods Name at all times. In this
shabad, hedescribestheblessingsreceivedbythosedevoteeswhohavedoneso.
Hesays: By meditating on Gods Name, (His) devotees haveobtained joy intheir hearts. ShowingHis
mercy, God reveals Himself toHis devotees. They who jointhesaints andmeditateon God arecured of
themaladyof sloth.(1)
Describingthekindsof personswhoattainto(God, GuruJi says: O brother, God, whoinHisabodehas
all theninetreasures, He) meetsthat (devotee) whointhepreviousbirthhasearned(sucha) merit. Sucha
personis blessed withdivinewisdomandmeditationon theperfect God, (andtruly believes that) Godis
capableof doingeverything.(2)
Elaboratingon Gods powers, GuruJi says: (O my friends), God is capableof creatinganddestroying
(theentireuniverse) inaninstant. HeHimself becomes theonly detached one, andHeHimself becomes
theexpanse(of theentireuniverse). Thereis no filth of selfishness in that universal life. On seeing His
vision, all onespangsof separationareremoved. (3)
GuruJi concludes theshabad by saying: By makingthemortals holdtoHisgown(by attachingthemto
the company of His saints), God enables the entire universe to swimacross (the worldly ocean). He
Himself makes (His devotees) meditate on His Name. O Nanak, it is only by Gods grace and pre-
ordained good fortune that one obtains the Guru, the ship of liberation (and is thus ferried across the
dreadful worldlyocean).(4-41-48)
The message of the shabad is that if we want to obtain true peace of mind and salvation, we should
humbly pray to God to bless us with the Gurus guidance. He will initiate and inspire us into dwelling
on Gods Name, so that we may become worthy of uniting with Him.
soeI krxwij Awipkrwey] so-ee karnaa je aap karaa-ay.
ij QYrKYswBl I j wey] jithai rakhai saa bhalee jaa-ay.
soeI isAwxwsopiqvMqwhukmul gYij sumITw
j Iau]1]
so-ee si-aanaa so pativantaa hukam lagai jis
meethaa jee-o. ||1||
sBproeI iekquDwgY] sabh paro-ee ikat Dhaagai.
ij sul wie l eysocrxI l wgY] jis laa-ay la-ay so charnee laagai.
aUNDkvl uij suhoiepRgwswiqinsrbinrMj nu
f ITwj Iau]2]
oo
N
Dh kaval jis ho-ay pargaasaa tin sarab
niranjan deethaa jee-o. ||2||
qyrI mihmwqUMhYj wxih] tayree mahimaa too
N
hai jaaneh.
ApxwAwpuqUMAwippCwxih] apnaa aap too
N
aap pachhaaneh.
haubil hwrI sMqnqyryij inkwmukoDul oBupITw
j Iau]3]
ha-o balihaaree santan tayray jin kaam kroDh
lobh peethaa jee-o. ||3||
qUMinrvYrusMqqyryinrml ] too
N
nirvair santtayray nirmal.
ij ndyKysBauqrihkl ml ] jin daykhay sabh utreh kalmal.
nwnk nwmuiDAwie iDAwie j IvYibnisAwBRmuBau
DITwj Iau]4]42]49]
naanak Naam Dhi-aa-ay Dhi-aa-ay jeevai
binsi-aa bharam bha-o Dheethaa jee-o.
||4||42||49||
MAAJH MEHLA 5
Inmany previous shabads, GuruJi advised us tomeditateon Gods NameandsingHis praises. But that
doesnot meanasimplerepetitionof anyparticular wordor phrase, or singingof somehymnswithout true
loveandfaithinGod. Inthisshabad, heexplainswhat kindof faithandtrust weshouldhaveinGod, and
whatour general attitudetowardsHimshouldbe.
Hesays: Peopleshoulddoonly thosethingswhichGodHimself commandsustodo. They shoulddeem
that place(or condition) to bethebest whereHekeeps them. That person is truly wiseandhonorableto
whomGodswill seemssweet.(1)
GuruJi nowtellsusabout creationsschemeof things, andabout thosewhogaintrueunderstandingof the
relationship between God and His creation. He says: God has (subjected the entire universe to one
universal law, as if He has) strung the entire creation on one thread. The person whom(God) inspires
becomes attachedtoHisfeet (andtotally surrenderstoHiscommand. (Thepersonwhofeels sodelighted,
as if the) inverted lotus (of that persons heart) has been enlightened, such a person has seen the
immaculateGodamongall. (2)
Guru Ji, however, acknowledges that he does not know the full glory of God. Therefore, he says: (O
God), Your glory only You know. Only You understand Your own self. I amasacrifice to Your saints
who(withYour grace) havesmotheredtheir lust, anger, andgreed. (3)
Heconcludes theshabad by praisingboth God andHis devotees (or saints). Hesays: O God, You are
without enmity andYour saints arepure. They who (followGurus advice), all their sins arewashedoff.
Nanak lives by meditatingonGods Nameagainandagain, (andby doingso), all his stubborndreadand
doubt hasbeendestroyed. (4)
The message of the shabad is that if we want to be rid of all our fears and worries, and enjoy true
happiness, then we should accept Gods Will as the best thing for us. For this we should follow the
advice of His saints (contained in Guru Granth Sahib Ji), and meditate on Gods Name at all times.
pMnw109 SGGS P- 109
mWJ mhl w5 ] maa
N
jh mehlaa 5.
J UTwmMgxuj ykoeI mwgY] jhoothaa mangan jay ko-ee maagai.
iqs kaumrqyGVI nl wgY] tis ka-o martay gharhee na laagai.
pwrbRhmuj osd hI syvYsogur imil inhcl u
khxw]1]
paarbarahm jo sad hee sayvai so gur mil nihchal
kahnaa. ||1||
pRymBgiqij s kYminl wgI ] paraymbhagat jis kai man laagee.
gux gwvYAnidnuiniqj wgI ] gun gaavai an-din nit jaagee.
bwhpkiViqsusuAwmI myl Yij s kYmsqik
l hxw]2]
baah pakarhtis su-aamee maylai jis kai mastak
lahnaa. ||2||
crnkml BgqWminvuTy] charan kamal bhagtaa
N
man vuthay.
ivxuprmysr sgl ymuTy] vin parmaysar saglay muthay.
sMqj nWkI DUiVinqbWCihnwmuscykw
ghxw]3]
sant janaa
N
kee Dhoorh nit baa
N
chheh Naam
sachay kaa gahnaa. ||3||
aUTqbYTqhir hir gweIAY] oothat baithat har har gaa-ee-ai.
ij suismrqvruinhcl upweIAY] jis simrat var nihchal paa-ee-ai.
nwnk kau pRB hoie dieAwl w qyrw kIqw
shxw]4]43]50]
naanak ka-o parabh ho-ay da-i-aalaa tayraa keetaa
sahnaa. ||4||43||50||
MAAJH MEHLA 5
Weoften ask God for many gifts, mainly relatedto wealth, healthor fame, so that wemay enjoy along
andluxurious life. Wewishthat even after our deathour childrenshouldberichandfamous, andpeople
shouldremember us forever. Inthis shabad, GuruJi tells us what shouldwereally beg fromGod, which
will immortalizeour name.
Hesays: If someoneasks for false(short-lived, worldly) things, it takes oneno timeto die(spiritually,
and lose ones honor. But) the one who always serves (and remembers) God, by meeting the Guru
(becomes) unaffected(byworldlyrichesor power). (1)
Describing the signs of such a devotee of God, Guru Ji says: The person who is imbued with Gods
loving devotion day andnight remains awake(to thepitfalls of worldly attachments), andkeeps singing
Hispraises. Thepersonwhois destinedto receivethis profit (of Name), holdingby thehand, Godunites
suchaperson(withHimself). (2)
Elaborating on this idea, Guru Ji says: Theminds of thedevotees arelovingly attuned to thelotus feet
(theimmaculateword) of God. (Ontheother hand), they whodo not remember God areall deceived(by
their inner evil impulses). But the devotees (of God) every day seek the dust of the feet (the humble
service) of thesaints, andfor themtheeternal (Gods) Nameistheir real ornament or wealth.(3)
GuruJi concludes theshabad withtheadvice: (O myfriends), whether sittingor standing, (inall states)
weshouldsingthepraisesof God, bymeditatinguponwhom, weobtainthatGod, whoisimmortal.
(Therefore, evenprayingfor himself, GuruJi says): O God, pleasebemerciful toNanak (andblesshim)
sothat hemay(gladly) accept (Your Will), andbear all Your doings.(4-43-50)
The message of the shabad is that if we want that we may remain un affected by worldly riches or
power, then instead of praying to God for false (short-lived) worldly wealth or fame, we should pray
to Him to bless us with the Gurus guidance. We should always meditate on Gods Name, so that one
day showing mercy on us also, God may unite us with Him, and make us eternal like Him.
rwgumwJ AstpdIAwmhl w1Gru1 raagmaajh asatpadee-aamehlaa 1 ghar 1
N
sbidrMgweyhukimsbwey] sabad rangaa-ay hukamsabaa-ay.
scI drghmhil bul wey] sachee dargeh mahal bulaa-ay.
scydIndieAwl myryswihbwscymnu
pqIAwvixAw]1]
sachay deen da-i-aal mayray saahibaa sachay
man patee-aavani-aa. ||1||
hauvwrI j IauvwrI sbidsuhwvixAw] ha-o vaaree jee-o vaaree sabad suhaavani-aa.
AMimRqnwmusdwsuKdwqwgurmqI mMin vswvixAw]1]
rhwau]
amrit Naam sadaa sukh-daata gurmatee man
vasaavani-aa. ||1|| rahaa-o.
nwkomyrwhauiksukyrw] naa ko mayraa ha-o kis kayraa.
swcwTwkuruiqRBvix myrw] saachaa thaakur taribhavan mayraa.
haumYkir kir j wie GxyrI kir Avgx
pCoqwvixAw]2]
ha-umai kar kar jaa-ay ghanayree kar avgan
pachhotaavani-aa. ||2||
hukmupCwxYsuhir gux vKwxY] hukampachhaanai so har gun vakhaanai.
gur kYsbidnwimnIswxY] gur kai sabad Naamneesaanai.
sBnwkwdir l yKwscYCUtis nwimsuhwvixAw]3] sabhnaa kaa dar laykhaa sachai chhootas Naam
suhaavani-aa. ||3||
mnmuKuBUl wTaurunpwey] manmukh bhoolaa tha-ur na paa-ay.
j mdir bDwcotwKwey] jamdar baDhaa chotaa khaa-ay.
ibnunwvYkosMig nswQI mukqynwmuiDAwvixAw]4] bin naavai ko sang na saathee muktay Naam
Dhi-aavani-aa. ||4||
swkqkUVyscunBwvY] saakat koorhay sach na bhaavai.
duibDwbwDwAwvYj wvY] dubiDhaa baaDhaa aavai jaavai.
il iKAwl yKunmytYkoeI gurmuiKmukiq
krwvixAw]5]
likhi-aa laykh na maytai ko-ee gurmukh mukat
karaavani-aa. ||5||
pyeIAVYipruj wqonwhI ] pay-ee-arhai pir jaato naahee.
J UiT ivCuMnI rovYDwhI ] jhooth vichhunnee rovai Dhaahee.
Avgix muTI mhl un pweyAvgx guix
bKswvixAw]6]
avgan muthee mahal na paa-ay avgan gun
bakhsaavani-aa. ||6||
pyeIAVYij inj wqwipAwrw] pay-ee-arhai jin jaataa pi-aaraa.
gurmuiKbUJ YqqubIcwrw] gurmukh boojhai tat beechaaraa.
Awvxuj wxwTwik rhweyscYnwimsmwvixAw]7] aavan jaanaa thaak rahaa-ay sachai Naam
samaavani-aa. ||7||
gurmuiKbUJ YAkQukhwvY] gurmukh boojhai akath kahaavai.
scyTwkur swcoBwvY] sachay thaakur saacho bhaavai.
nwnk scukhYbynqI scuiml Ygux gwvixAw]8]1] naanak sach kahai baynantee sach milai gun
gaavani-aa. ||8||1||
RAAG MAAJH MEHLA 1
ASHTPADIAN
Intheprevious shabad, GuruJi advisedusthat if wewant tobeunaffected by worldly riches andpower,
weshouldmeditateontheNameof theeternal God, sothat wemight becomeonewithHimandthusalso
becomeeternal. Inthisshabad, hetellsushowandwhomGodunitesandmergesinHimself.
Guru Ji says: All those who areso ordained by God aredyed in theholy word (of theGuru), and are
invited to thecourt and mansion of theeternal (God). Therefore, humbly expressing his love for God,
GuruJi says: O mytruemerciful God, Cherisher of themeek, it isYou, whoconvincethehumanminds
about thisthing. (1)
Next, GuruJi states howmuchherespects andloves thosewhohavebecomeimmaculatethroughGurus
word. Hesays: I amasacrifice, yesI amasacrificetothosewho, throughdevotiontothe(Gurus) word,
have become beauteous. By following the Gurus advice, they have enshrined in their mind Gods
nectarineName, whichbringseverlastingpeace.(1-pause)
Next commentingupon acardinal truth about life, andcautioningus against fallingprey to ego, Guru Ji
says: (In theworld), nonebelong to meandI belong to none, (no oneis ones permanent friend inthe
world). Only theeternal God of thethreeworlds is mine. Many depart fromtheworldafter indulgingin
egoandcommittingsins, for whichtheymust repent.(2)
GuruJi nowdescribestheblessingsreceivedby thosewhodonot indulgeinego, but understandandobey
Gods will or divinecommand. Hesays: Theperson who understands Gods will praises His attributes.
Through the Gurus word (by following the Gurus advice), such a person obtains name and fame.
Everyonemust render anaccount of hisor her deeds at thedivinePortal. Only they who areembellished
withtheNameareexcusedfromrenderinganyaccount (of their deeds, andareliberated.) (3)
Regardingthefateof theegoists, GuruJi says: Theegoist goneastraydoesnot reachanywhere. Boundat
thedoor of thedemonof death, (theegoist) suffersblows. Except GodsName, onehasnofriendor mate
(whocancometooneshelp). OnlytheywhomeditateonGodsNameareemancipated. (4)
Explaining the cause of theegoists suffering, Guru Ji says: To the worshipper of Maya (the lover of
worldly riches), Truth is not pleasing. Bound to duality (love of things other than God), such a person
remains caught in transmigration. Nobody can erase the writ of destiny (based on ones deeds done in
previousbirths). However, onecanalsobeemancipatedbytheGurusgrace(if oneseekshisshelter.)(5)
GuruJi now explains theaboveconcept by usingthemetaphor of ayoungbridefor thehuman soul. He
says: Thebride(soul) who does not educateherself about her spouse(God) whileinher parents house
(this world), is separatedfromHimduetoher falseeducation or attachment. Shecries loudly, (when her
spouserejects her). Deludedby her demerits, sheisnot allowedtoenter her Masters mansion. However,
shecanhaveher faultsforgivenif sheimbuesherself withthemerit (of Name).(6)
Contrasting egoists with the Gurus followers, Guru Ji says: Those bride souls, who while in their
parents house (this world) have educated themselves about their beloved God (and developed love for
Him) throughtheGuru, theyrealizetheessenceof reflection(divinewisdom). Their comingandgoing(in
thisworld) isended, andthroughGodsNametheymergeinHim.(7)
In conclusion, Guru Ji says: A Gurus follower understands the indescribable God, and makes others
realizeHim. (Thetruthisthat) onlytruthpleasesthetrueGod. Nanak makesthissubmission: that thetrue
GodisobtainedonlybysingingHispraises.(8-1)
The message of the shabad is that if we wish to enter the mansion of the true God, we should follow
Gurus advice and sing Gods praises with true love and devotion.
mwJ mhl w3 Gru1] maajh mehlaa3 ghar 1.
krmuhovYsiqgurUiml wey] karamhovai satguroo milaa-ay.
pMnw110 SGGS P- 110
syvwsuriqsbidicqul wey] sayvaa surat sabad chit laa-ay.
haumYmwir sdwsuKupwieAwmwieAwmohu
cukwvixAw]1]
ha-umai maar sadaa sukh paa-i-aa maa-i-aa
moh chukaavani-aa. ||1||
hauvwrI j IauvwrI siqgur kYbil hwrixAw] ha-o vaaree jee-o vaaree satgur kai
balihaarni-aa.
gurmqI prgwsu hoAw j I Anidnu hir gux
gwvixAw]1] rhwau]
gurmatee pargaas ho-aa jee an-din har gun
gaavani-aa. ||1|| rahaa-o.
qnumnuKoj yqwnwaupwey] tan man khojay taa naa-o paa-ay.
DwvqurwKYTwik rhwey] Dhaavat raakhai thaak rahaa-ay.
gur kI bwxI Anidnu gwvY shj y Bgiq
krwvixAw]2]
gur kee banee an-din gaavai sehjay bhagat
karaavani-aa. ||2||
iesukwieAwAMdir vsquAsMKw] is kaa-i-aa andar vasat asankhaa.
gurmuiKswcuiml YqwvyKw] gurmukh saach milai taa vaykhaa.
naudrvwj ydsvYmukqwAnhdsbduvj wvixAw]3] na-o darvaajay dasvai muktaa anhad sabad
vajaavani-aa. ||3||
scwswihbuscI nweI ] sachaa saahib sachee naa-ee.
gur prswdI mMinvsweI ] gur parsaadee man vasaa-ee.
AnidnusdwrhYrMig rwqwdir scYsoJ I
pwvixAw]4]
an-din sadaa rahai rang raataa dar sachai
sojhee paavni-aa. ||4||
pwppuMn kI swr nj wxI ] paap punn kee saar na jaanee.
dUj Yl wgI BrimBul wxI ] doojai laagee bharambhulaanee.
AigAwnI AMDwmgunj wxYiPir iPir Awvx
j wvixAw]5]
agi-aanee anDhaa mag na jaanai fir fir aavan
jaavani-aa. ||5||
gur syvwqysdwsuKupwieAw] gur sayvaa tay sadaa sukh paa-i-aa.
haumYmyrwTwik rhwieAw] ha-umai mayraa thaak rahaa-i-aa.
gur swKI imitAwAMiDAwrwbj r kpwt
Kul wvixAw]6]
gur saakhee miti-aa anDhi-aaraa bajar kapaat
khulaavani-aa. ||6||
haumYmwir mMinvswieAw] ha-umai maar man vasaa-i-aa.
gur crxI sdwicqul wieAw] gur charnee sadaa chit laa-i-aa.
gur ikrpwqymnuqnuinrml uinrml nwmu
iDAwvixAw]7]
gur kirpaa tay man tan nirmal nirmal Naam
j IvxumrxwsBuquDYqweI ] jeevan marnaa sabh tuDhai taa-ee.
ij subKsyiqsudyvif AweI ] jis bakhsay tis day vadi-aa-ee.
nwnk nwmuiDAwiesdwqUMj Mmxumrxu
svwrixAw]8]1]2]
naanak Naam Dhi-aa-ay sadaa too
N
jaman
maran savaarni-aa. ||8||1||2||
MAAJH MEHLA 3 GHAR 1
In theprevious shabad, Guru Ji advised us that if wewant to enter themansion of theeternal God, we
shouldfollowGurusadviceandsingGodspraiseswithtrueloveanddevotion. However, evenobtaining
theGuru is not asmall thing. That too comes about by supremegood fortune, andwith Gods grace. In
thisshabad, GuruJi explainsthisentireprocess, andhowapersonachievessalvation.
Hesays: WhenGod showers His graceonsomeone, Heunites that person withthetrueGuru. Thenthe
devotees mind is absorbed in Gods serviceand (Gurbani, theGurus) word. (In this way), obliterating
ego, oneobtainsperennial joyandpeace, andshedslovefor Maya (theworldlyrichesandpower).(1)
At thesametime, acknowledgingthepart of theGuruinthisprocess, hesays: I amasacrificetothetrue
Guru, because it is through his advice that a person is enlightened (with divine wisdom), and day and
nightsingspraisesof God.(1-pause)
GuruJi nowtellsushowapersonreceives thegift of Name(truedivinewisdom). Hesays: Onlywhena
onereflects withinthemindandself (andreflects onall ones shortcomings) does oneobtainthe(gift of)
Name. Restrainingthemercurial mind, onefindspeaceandpoise. Day andnight, onesingsGurbani, (the
Gurusword), andremainsengagedinGodsworshipinastateof equipoise.(2)
Describingthenext gift for whichoneshouldprepareoneself, hesays: Inthisbody arepresent countless
invaluablethings. But oneis abletoseethemonly if, by Guru-grantedwisdom, onerealizes theTruth. A
humanbeing must go beyond thenineapparent doors or sensefaculties (of two ears, two eyes etc.) and
realizethetenth(hidden) door (or faculty), whichis thedoor tosalvation. Onrealizingthis tenthdoor, a
humanbeinghearstheunstuckdivinemelody. (3)
Guru Ji thereforeadvises us and says: Eternal is theMaster, and eternal is His glory. It is through the
Gurus gracethat Heis enshrinedinthemind. Theperson who day andnight remains imbued withlove
(of that Master) obtainstheunderstandingtoreachthecourtof theeternal (God).(4)
Commenting on thestate of an ignorant person who doesnt perceive this, Guru Ji says: The ignorant
blind person, who does not know the difference between virtueand vice, remains attached to (worldly)
things rather than God, andis lost in illusion. Theignorant blind person does not knowthetruepath (to
liberation), thereforekeepscomingandgoing(inandout of thisworld) againandagain.(5)
Next, Guru Ji tells us how can amortal gain trueknowledge and enjoy everlastingbliss. He says: The
personwhohasserved(andfollowed) theGuru, hasobtainedpeace. By doingso, suchapersonhasput a
stoptothesenseof I-am-ness andego. ThroughtheGurusadvice, thedarknessof ignorance(of mind) is
dispelled, andthestonyshuttersof onesmindareopened(andoneobtainsdivinewisdom).(6)
Elaboratingontheprocessof trueabsorptioninGodsName, GuruJi says: Stillingtheego, onewhohas
enshrined (God) in the mind has attuned that mind to Gods feet (His Name). By Gurus grace, such a
personsmindandbodybecomepure, andkeepcontemplatingtheimmaculateName. (7)
Guru Ji concludes this shabad with ahumbleprayer and says: O God, both lifeanddeatharein Your
hands. The person with whomYou are pleased, You confer on that person, the glory (of Your Name.
Therefore), O Nanak, you should always meditate on His Name, which can embellish your birth and
death(andhelpyoutranscendthispainful circleentirely).(8-1-2)
The message of the shabad is that if we wish to obtain peace and bliss both in this world and the
next, we should: 1.) Humbly pray to God to bless us with the guidance of the true Guru (with which
we are already blessed in the form of Shri Guru Granth Sahib Ji), and 2.) We should read,
understand, and follow the advice contained therein, and dwell on Gods Name with true love and
devotion.
myrwpRBuinrml uAgmApwrw] mayraa parabh nirmal agamapaaraa.
ibnuqkVI qol YsMswrw] bin takrhee tolai sansaaraa.
gurmuiKhovYsoeI bUJ Ygux kihguxI
smwvixAw]1]
gurmukh hovai so-ee boojhai gun kahi gunee
samaavani-aa. ||1||
hauvwrI j IauvwrI hir kwnwmumMinvswvixAw] ha-o vaaree jee-o vaaree har kaa Naam man
vasaavani-aa.
j osic l wgysyAnidnuj wgydir scYsoBwpwvixAw]1]
rhwau]
jo sach laagay say an-din jaagay dar sachai
sobhaa paavni-aa. ||1|| rahaa-o.
AwipsuxYqYAwpyvyKY] aap sunai tai aapay vaykhai.
ij s nondir krysoeI j nul yKY] jis no nadar karay so-ee jan laykhai.
Awpyl wie l eysol wgYgurmuiKscukmwvixAw]2] aapay laa-ay la-ay so laagai gurmukh sach
kamaavani-aa. ||2||
ij suAwipBul weysuikQYhQupwey] jis aap bhulaa-ay so kithai hath paa-ay.
pUribil iKAwsumytxwnj wey] poorab likhi-aa so maytnaa na jaa-ay.
ij nsiqguruimil Awsyvf BwgI pUrYkrim
iml wvixAw]3]
jin satgur mili-aa say vadbhaagee poorai
karammilaavani-aa. ||3||
pyeIAVYDnAnidnusuqI ] pay-ee-arhai Dhan an-din sutee.
kMiqivswrI Avgix muqI ] kant visaaree avgan mutee.
AnidnusdwiPrYibl l wdI ibnuipr nIdn
pwvixAw]4]
an-din sadaa firai billaadee bin pir need na
paavni-aa. ||4||
pyeIAVYsuKdwqwj wqw] pay-ee-arhai sukh-daata jaataa.
haumYmwir gur sbidpCwqw] ha-umai maar gur sabad pachhaataa.
syj suhwvI sdwiprurwvyscusIgwrubxwvixAw]5] sayj suhaavee sadaa pir raavay sach seegaar
banaavani-aa. ||5||
pMnw111 SGGS P- 111
l KcaurwsIhj IA aupwey] lakh cha-oraaseeh jee-a upaa-ay.
ij s nondir kryiqsugurUiml wey] jis no nadar karay tis guroo milaa-ay.
ikl ibKkwit sdwj ninrml dir scYnwim
suhwvixAw]6]
kilbikh kaat sadaa jan nirmal dar sachai Naam
suhaavani-aa. ||6||
l yKwmwgYqwikin dIAY] laykhaa maagai taa kin dee-ai.
suKunwhI PuindUAYqIAY] sukh naahee fun doo-ai tee-ai.
AwpybKis l eypRBuswcwAwpybKis iml wvixAw]7] aapay bakhas la-ay parabh saachaa aapay
bakhas milaavani-aa. ||7||
AwipkryqYAwipkrwey] aap karay tai aap karaa-ay.
pUrygur kYsbidiml wey] pooray gur kai sabad milaa-ay.
nwnk nwmu iml Y vif AweI Awpy myil
iml wvixAw]8]2]3]
naanak Naam milai vadi-aa-ee aapay mayl
milaavani-aa. ||8||2||3||
MAAJH MEHLA 3
Themainobject of all faiths is to describeGod, how to reach Him, andhow to obtain His blessings. In
thisshabad, GuruJi tellsuswhat Sikhismsaysonthissubject.
He says: My God is immaculate, infinite, and incomprehensible. Without any apparent measuring (or
evaluating) device, Heweighs thewholeworld, (evaluates themerits anddemerits of all of us). But only
that personwho remainsintheGurus presence(obeys himandfollows his advice) understands this, and
bysingingthepraisesof theMeritoriousOneisabletomergeinHim.(1)
About such aGurus follower, hesays: I amasacrificetimeandagainto such aperson who enshrines
GodsNameinthemind. Thosewhoarethus devotedtoTruth(theeternal God) always remainwatchful
(againsttheonslaughtsof worldlyriches) andreceivehonor attheportal of theTruth(God).(1-pause)
Elaboratingon thenatureof God, GuruJi says: God Himself listens (to our prayers), and watches (our
deeds). Only theoneon whomHecasts His glanceof graceis taken into account (is approved by Him).
Only theonewhomHeattunes to Himself is imbued with His loveanddevotion, andthrough theGuru
meditatesontheTrueOne(andpracticestruthinlife).(2)
Now commentingupon thefateof thosewho, insteadof earningGods grace, aremisled by Himdueto
themisdeedsof their previousbirths, GuruJi says: Wherecantheyfindanysupport, whomGodHimself
puts on the wrong path? Their pre-ordained destiny (based on their past misdeeds) cannot be erased.
Therefore, those who have obtained the true Guru are really very fortunate, because it is only through
perfect goodfortunethat apersonisunitedwiththetrueGuru.(3)
Describingthelot of anordinaryhumanbeingby usingthemetaphor of ayoungbridesoul, GuruJi says:
In her parents house (this world), the bride soul remains asleep day and night (engrossed in worldly
pursuits). For her misdeeds she is disregarded, and forsaken by her Spouse (God). Day and night, she
roamsaroundcrying; andwithout thecompanyof her Spouseshecannot sleep(inpeace). (4)
Nowcontrastingit withtheconduct of theGuru-followingbride(humansoul), hesays: Stillingher ego
inher parents home(thisworld), the(Guru-following) bridesoul understandstheGuruswordandcomes
torealizeher Spouse, theGiver of joy. Shebedecksherself withtheornamentsof truth, andalwaysenjoys
thecompanyof her Spouseonthebeautiful couch(of her heart). (5)
Commentingupon thosefortunatebeings, who enjoy theblissful company of their Spouse, GuruJi says:
God has created 8.4 million (myriads of) species. But only those on whomHe showers His grace are
unitedwiththeGuru. All their sinsarethenwashedoff, andthroughthetrueNameof Godthey aremade
pureandbeauteous.(6)
Somepeoplethink that they do not need Gods grace. They think that by balancing past misdeeds with
their present gooddeeds, theycanget emancipated. Commentingonsuchnotions, GuruJi says: (If God)
asks for an account of ones deeds, who can give asatisfactory answer? (No matter howsoever hard we
may try, wecannot ever balanceour past misdeeds with present or past good deeds.) Therefore, thereis
never any peace in counting (our vices and virtues). It is only when God Himself forgives us that He
unitesuswithHimself, throughHisowngraceandbenevolence(andnot onthebasisof our merits).(7)
Inconclusion, GuruJi says: It is God whoHimself does andmakes us do(everything). It isthroughthe
word of theperfect Guruthat Heis met. O Nanak, theperson who is blessed with theglory of (Gods)
Name, (God) Himself unitesthat personwithHim(throughtheGuru). (8-2-3)
The message of the shabad is that if we want to enjoy a blissful union with our beloved Spouse
(God), then instead of feeling any ego about our merits, we should simply pray to Him to ignore our
vices or virtues, unite us with the true Guru, and bless us with His loving devotion.
iekoAwipiPrYprCMnw] iko aap firai parchhannaa.
gurmuiKvyKwqwiehumnuiBMnw] gurmukh vaykhaa taa ih man bhinnaa.
iqRsnwqij shj suKupwieAweykomMin
vswvixAw]1]
tarisnaa taj sahj sukh paa-i-aa ayko man
vasaavani-aa. ||1||
hauvwrI j IauvwrI ieksuisauicqul wvixAw] ha-o vaaree jee-o vaaree ikas si-o chit laavani-aa.
gurmqI mnu iekqu Gir AwieAw scY rMig
rMgwvixAw]1] rhwau]
gurmatee man ikat ghar aa-i-aa sachai rang
rangaavin-aa. ||1|| rahaa-o.
iehuj guBUl wqYNAwipBul wieAw] ih jag bhoolaa taiN aap bhulaa-i-aa.
iekuivswir dUj Yl oBwieAw] ik visaar doojai lobhaa-i-aa.
AnidnusdwiPrYBRimBUl wibnunwvYduKu
pwvixAw]2]
an-din sadaa firai bharam bhoolaa bin naavai
dukh paavni-aa. ||2||
j orMig rwqykrmibDwqy] jo rang raatay karambiDhaatay.
gur syvwqyj ug cwryj wqy] gur sayvaa tay jug chaaray jaatay.
ij s noAwipdyie vif AweI hir kYnwim
smwvixAw]3]
jis no aap day-ay vadi-aa-ee har kai Naam
samaavani-aa. ||3||
mwieAwmoihhir cyqYnwhI ] maa-i-aa mohi har chaytai naahee.
j mpuir bDwduKshwhI ] jampur baDhaa dukh sahaahee.
AMnwbol wikCundir n AwvYmnmuKpwip
pcwvixAw]4]
annaa bolaa kichh nadar na aavai manmukh paap
pachaavani-aa. ||4||
ieik rMig rwqyj oquDuAwipil v l wey] ik rang raatay jo tuDh aap liv laa-ay.
Bwie BgiqqyrYminBwey] bhaa-ay bhagat tayrai man bhaa-ay.
siqguru syvin sdwsuKdwqwsB ieCwAwip
puj wvixAw]5]
satgur sayvan sadaa sukh-daata sabh ichhaa aap
pujaavani-aa. ||5||
hir j IauqyrI sdwsrxweI ] har jee-o tayree sadaa sarnaa-ee.
AwpybKisihdyvif AweI ] aapay bakhsihi day vadi-aa-ee.
j mkwl uiqsunyiVnAwvYj ohir hir nwmu
iDAwvixAw]6]
jamkaal tis nayrh na aavai jo har har Naam
Anidnurwqyj ohir Bwey] an-din raatay jo har bhaa-ay.
myrYpRiBmyl ymyil iml wey] mayrai parabh maylay mayl milaa-ay.
sdwsdwscyqyrI srxweI qUMAwpyscu
buJ wvixAw]7]
sadaa sadaa sachay tayree sarnaa-ee tooN aapay
sach bujhaavani-aa. ||7||
ij nscuj wqwsysic smwxy] jin sach jaataa say sach samaanay.
hir gux gwvihscuvKwxy] har gun gaavahi sach vakhaanay.
nwnk nwimrqybYrwgI inj Gir qwVI
l wvixAw]8]3]4]
naanak Naamratay bairaagee nij ghar taarhee
laavani-aa. ||8||3||4||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi describedsomequalitiesof Godandtheways inwhichHeismet. Inthis
shabad also, heelaboratesonGodsmeritsandtellsuswhoarethefortunateoneswhoareabletobehold
HimandenjoyHisgrace.
Hesays: ByHimself, Godpervadesalone, hiddenandunseen(throughout theuniverse). ByGurusgrace,
when somehaveseen His vision, their heart has been filled with thejoy of His love. Then shedding all
worldlylove, theyhaveobtainedtheblissof equipoise, andenshrinedtheone(God) intheir mind.(1)
About suchpersonsGuruJi says: I amagainandagainasacrificetothosewho attunetheir mindtoone
God alone. Through Gurus advice, their mind returns to the one home (of their beloved God), and
becomesimbuedwiththeloveof theeternal (God).(1-pause)
ConversingwithGodregardingthestateof theworld, GuruJi says: (O God), thisworldhasgoneastray.
You, Yourself, havestrayed it. (That is why) forsaking theone(God), it has been attracted to theother
(worldly riches and powers). Day and night it wanders about, beguiled by illusion, and without (Your)
Namekeepssufferinginpain. (2)
However, GuruJi comments: They whoareimbuedwiththeloveof God, themaker of destiny, become
renownedthroughthefour ages by serving(following) theGuru. (But only) that personuponwhomGod
Himself bestowsthishonor ismergedinHisName(andremembersHimdayandnight).(3)
But regarding thefate of those who remain imbued with thelove of worldly riches, Guru Ji says: The
person who is in love with Maya (the worldly riches and powers), does not remember God. (Such a
person), bound in the city of demon of death, suffers pain. Being blind and dumb, the self-conceited
personcannot seeanything(except worldlyriches), andisthereforeconsumedbyhisor her ownsin. (4)
However, describingtherewards obtained by thosewho areimbuedwithGods love, GuruJi says: (O
God), therearesomewhomYou have Yourself attuned to Your love and devotion. Being imbued with
Your love, they arepleasing to Your mind. O theGiver of all peace, through thetrueGuru, they serve
You. YouYourself fulfill all their desires. (5)
GuruJi, therefore, submits: O myrespectedGod, I always seek Your shelter. YouYourself forgive(the
mortals, and) bless themwith honor. Not even the demon of death comes near a person who always
meditatesonGodsName. (6)
Continuingto describetheblessings bestowed by God, hesays: They who arepleasingto God, day and
night remainimbuedinHis love. My God unites themwithHimself. O my eternal (God), I always seek
Your shelter, andit isYouYourself whomakesmortalsrealizetheTruth.(7)
Guru Ji concludes this shabad by saying: They who have realized the Truth become absorbed in the
eternal One. They always utter truth and sing Gods praises. O Nanak, those detached persons who are
imbued with(Gods) Namebecomedetached (fromworldly riches and) attunethemselves totheir inner-
self (theGodwithin) (8-3-4)
The message of the shabad is that if we want to enjoy the sight of the invisible God, and have all our
desires fulfilled, we should seek the guidance of the Guru. We must shed our attachment to worldly
riches, imbue ourselves with His love, and always remain attuned to our inner-self (the God within).
sbidmrYsumuAwj wpY] sabad marai so mu-aa jaapai.
kwl uncwpYduKunsMqwpY] kaal na chaapai dukh na santaapai.
j oqI ivic imil j oiqsmwxI suix mnsic
smwvixAw]1]
jotee vich mil jot samaanee sun man sach
samaavani-aa. ||1||
hauvwrI j IauvwrI hir kYnwie soBwpwvixAw] ha-o vaaree jee-o vaaree har kai naa-ay
sobhaa paavni-aa.
siqguru syiv sic icqu l wieAwgurmqI shij
smwvixAw]1] rhwau]
satgur sayv sach chit laa-i-aa gurmatee sahj
samaavani-aa. ||1|| rahaa-o.
kwieAwkcI kcwcIruhMFwey] kaa-i-aa kachee kachaa cheer handhaa-ay.
dUj Yl wgI mhl un pwey] doojai laagee mahal na paa-ay.
pMnw112 SGGS P- 112
Anidnuj l dI iPrYidnurwqI ibnuipr bhuduKu
pwvixAw]2]
an-din jaldee firai din raatee bin pir baho dukh
paavni-aa. ||2||
dyhI j wiqn AwgYj wey] dayhee jaat na aagai jaa-ay
ij QYl yKwmMgIAYiqQYCutYscukmwey] jithai laykhaa mangee-ai tithai chhutai sach
kamaa-ay.
siqgurusyvinsyDnvMqyAYQYEQYnwim
smwvixAw]3]
satgur sayvan say Dhanvantay aithai othai
Naamsamaavani-aa. ||3||
BYBwie sIgwrubxwey] bhai bhaa-ay seegaar banaa-ay.
gur prswdI mhl uGrupwey] gur parsaadee mahal ghar paa-ay.
AnidnusdwrvYidnurwqI mj ITYrMgu
bxwvixAw]4]
an-din sadaa ravai din raatee majeethai rang
banaavani-aa. ||4||
sBnwipruvsYsdwnwl y] sabhnaa pir vasai sadaa naalay.
gur prswdI kondir inhwl y] gur parsaadee ko nadar nihaalay.
myrwpRBuAiqaUcoaUcwkir ikrpwAwip
iml wvixAw]5]
mayraa parabh at oocho oochaa kar kirpaa
aap milaavani-aa. ||5||
mwieAwmoihiehuj gusuqw] maa-i-aa mohi ih jag sutaa.
nwmuivswir AMiqivguqw] Naamvisaar ant vigutaa.
ij s qysuqwsoj wgweygurmiqsoJ I pwvixAw]6] jis tay sutaa so jaagaa-ay gurmat sojhee
paavni-aa. ||6||
AipaupIAYsoBrmugvwey] api-o pee-ai so bharamgavaa-ay.
gur prswidmukiqgiqpwey] gur parsaad mukat gat paa-ay.
BgqI rqwsdwbYrwgI Awpumwir iml wvixAw]7] bhagtee rataa sadaa bairaagee aap maar
milaavani-aa. ||7||
AwipaupweyDMDYl wey] aap upaa-ay DhanDhai laa-ay.
l KcaurwsI irj kuAwipApVwey] lakh cha-uraasee rijak aap aprhaa-ay.
nwnk nwmuiDAwiesic rwqyj oiqsuBwvYsu
kwr krwvixAw]8]4]5]
naanak Naam Dhi-aa-ay sach raatay jo tis
bhaavai so kaar karaavani-aa. ||8||4||5||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi advised us that if wewant to enjoy union withGod, weshouldshedour
worldlyattachmentandimbueourselveswithHislove. Inthisshabad heelaboratesuponthisadvice.
Hesays: Theonewhodiestotheworld(effacesall ego), throughdevotiontothe(Gurus) holyword(the
Gurbani), appears to be dead (and unaffected by worldly problems). Neither can death strangulate (or
scare), nor painafflictsthisperson. (Intheend), suchapersonslightmergesinthedivineLight, (because)
bylisteningto(theGurusword), that personsheart remainsabsorbedintheeternal God. (1)
Statinghowmuchregardhehasfor suchpersons, GuruJi says: I amasacrificetimeandagaintothose,
who obtainhonor by contemplatingGods Name. By servingthetrueGuru, they attunetheir mindtothe
eternal One, andbyactingontheGurusadvice, mergeinastateof divinepeaceandpoise. (1-pause)
Nowexplainingwhyit isnecessarytoshedour worldlyattachment andcontrol our desires, hesays: This
body isfrail andweak, andthesoul continueswearingit likeaflimsygarment. Beingattachedtothelove
of theother (worldly riches andpowers), thesoul does not achieve(Gods) mansion. Day andnight (the
soul) continues wandering about, burning (with worldly desires). Without its spouse (God), the soul
suffersgreattorment.(2)
Givingthereasonwhy thesoul doesnot attaintothemansionof God, GuruJi says: onesbody andhigh
castedonot gobeyondthis world. Becausewheretheaccount of deedsisaskedfor, (thesoul) isliberated
(onlyif it has) earned(themeritsof) truthful deeds(inthisworld). Thosewhoserve(andfollow) thetrue
Guruaretrulyrich, becausebothhereandinthenext world, theyremainabsorbedinGodsName(which
ismost pleasingtoGod).(3)
Therefore, advisinguswhat exactlyapersonmust dotowinGodspleasure, GuruJi usesthemetaphor of
abride-soul, andsays: The(human) bride-soul shoulddeck herself withtheornamentsof love, andthe
fear (of her Spouse, God,). Thenby Gurusgrace, shewill findaplaceinHismansion. Dayandnight, she
shouldkeeprememberingHim, andbecomedeeplyimbuedwithnever-fadinglove(for her Spouse).(4)
Remindingusabout thecontinuouspresenceof Godinus, hesays: (O myfriends, that) Master of usall
alwaysresideswithus. (But) it isonlyararepersonwho, by GurusgraceisabletoseeHimwith(divine)
eyes. MyGodisthehighest of thehigh; showingHismercyHeHimself unitesuswithHim.(5)
Explaining why the whole world is not able to enjoy a vision of God, he says: This world is asleep
(ignorant) in thelove of worldly riches and powers. Forsaking (Gods) Name, it ultimately gets ruined.
Onlytheonewhohasput thisworldinthesleep(of ignorance) canawakenit. Oneobtainsthisrealization
onlythroughtheGurusteachings.(6)
GuruJi now tells us, who wakes up(or becomes enlightened), andobtains salvation. Hesays: Only the
personwhodrinks thenectar (of Gods Name) shedsillusion. Thenby Gurus grace, achieves thestateof
salvation. Yes, the one who is imbued with love and devotion for God becomes a true ascetic (truly
detachedfromworldlydesires). Stillingall ego, suchapersonmerges(inGodsdevotion). (7)
Summarizing thewholeprocess, Guru Ji says: He Himself creates (theworld) and yokes it to different
tasks. It is He who provides sustenance to all the 8.4 million (myriad) species. O Nanak, they who
meditate on (Gods) Name are imbued with Truth (and God makes themdo only) that deed which is
pleasingtoHim.(8-4-5)
The message of the shabad is that if we want to earn Gods pleasure, and become worthy of union
with Him, we should follow the Gurus teachings: we should shed our ego, meditate on Gods Name,
and do only that deed which is pleasing to Him.
AMdir hIrwl wl ubxwieAw] andar heeraa laal banaa-i-aa.
gur kYsbidpriKprKwieAw] gur kai sabad parakh parkhaa-i-aa.
ij nscupl YscuvKwxihscuksvtI l wvixAw]1] jin sach palai sach vakaaneh sach kasvatee
laavani-aa. ||1||
hauvwrI j IauvwrI gur kI bwxI mMinvswvixAw] ha-o vaaree jee-o vaaree gur kee banee man
vasaavani-aa.
AMj n mwih inrMj nupwieAwj oqI j oiq iml wvixAw]1]
rhwau]
anjan maahi niranjan paa-i-aa jotee jot
milaavani-aa. ||1|| rahaa-o.
iesukwieAwAMdir bhuqupswrw] is kaa-i-aa andar bahut pasaaraa.
nwmuinrMj nuAiqAgmApwrw] Naamniranjan at agamapaaraa.
gurmuiKhovYsoeI pweyAwpybKis iml wvixAw]2] gurmukh hovai so-ee paa-ay aapay bakhas
milaavani-aa. ||2||
myrwTwkuruscuidRVwey] mayraa thaakur sach drirh-aa-ay.
gur prswdI sic icqul wey] gur parsaadee sach chit laa-ay.
scoscuvrqYsBnI QweI scysic smwvixAw]3] sacho sach vartai sabhnee thaa-ee sachay
sach samaavani-aa. ||3||
vyprvwhuscumyrwipAwrw] vayparvaahu sach mayraa pi-aaraa.
ikl ivKAvgx kwtxhwrw] kilvikh avgan kaatanhaaraa.
pRympRIiqsdwiDAweIAYBYBwie BgiqidRVwvixAw]4] paraym pareet sadaa Dhi-aa-ee-ai bhai bhaa-
ay bhagat darirhaavni-aa. ||4||
qyrI BgiqscI j yscyBwvY] tayree bhagat sachee jay sachay bhaavai.
Awpydyie npCoqwvY] aapay day-ay na pachhotaavai.
sBnwj IAwkweykodwqwsbdymwir j IvwvixAw]5] sabhnaa jee-aa kaa ayko daataa sabday maar
jeevaavni-aa. ||5||
hir quDubwJ humYkoeI nwhI ] har tuDh baajhahu mai ko-ee naahee.
hir quDYsyvI qYquDuswl whI ] har tuDhai sayvee tai tuDh saalaahee.
Awpymyil l YhupRBswcypUrYkrimqUMpwvixAw]6] aapay mayl laihu parabh saachay poorai
karamtooNpaavni-aa. ||6||
mYhorunkoeI quDYj yhw] mai hor na ko-ee tuDhai jayhaa.
qyrI ndrI sIJ is dyhw] tayree nadree seejhas dayhaa.
Anidnu swir smwil hir rwKih gurmuiK shij
smwvixAw]7]
an-din saar samaal har raakhahi gurmukh sahj
samaavani-aa. ||7||
quDuj yvf umYhorunkoeI ] tuDh jayvad mai hor na ko-ee.
quDuAwpyisrj I AwpygoeI ] tuDh aapay sirjee aapay go-ee.
pMnw113 SGGS P- 113
qUMAwpyhI GiVBMinsvwrihnwnk nwim
suhwvixAw]8]5]6]
tooN aapay hee gharh bhann savaareh naanak
Naamsuhaavani-aa. ||8||5||6||
MAAJH MEHLA 3
Inthepreviousshabad, GuruJi referredtothehumanbody asafragile, frail anddestructiblecover for the
soul. Now, inthisshabad, hedescribestheimportanceof thebodyandtellswhyitshouldnot beignored.
Hesays: Withinthisbody, Godhasbuilt thejewel (of Hisdivinelight. But it isonlyararepersonwho),
through theGurus word (theGurbani) has (realized its value. Only those) who areimbued with Truth
(about thisjewel of GodsName) utter truth, andknowhowtotest it onthetouchstoneof truth.(1)
About suchtruthful people, GuruJi says: I amasacrificetimeandagaintothosewhohaveenshrinedthe
Gurus wordintheir hearts. Whilestill livinginthisworldfull of thedarkness of Maya, they havefound
theimmaculateGod, andtheyareabletomergetheir soul intheprimeSoul (of God).(1-pause)
Commenting further on thesubject, he says: (On one hand), within this body lies a great expanse (of
worldly things. (On the other hand), there is also the immaculate Name of the incomprehensible and
limitlessGod. Onlytheperson, whobecomesGurusfollower, obtainsthis(commodityof Name). OnHis
own, showingHismercy, (God) unitesthat personwithHimself. (2)
Describing the merits of God, Guru Ji says: (The person in whose mind), my Master instills the holy
Truth, by Gurus grace attunes themind to that eternal (God. Such aperson realizes that) it is only the
eternal (God) who pervades everywhere. (Therefore, this person always) remains absorbed (in
contemplating) thattrueandeternal (God). (3)
Continuing his advice, Guru Ji says: Eternal and care-free is my beloved (God). He is thedispeller of
demeritsandsins. Weshouldalways meditateuponHimwithloveanddevotion, andalways liveinawe
andloveof Him.(4)
Now addressing God, Guru Ji says: (O God), Your worship is true (only if it) pleases You, the True
(One). OnYour own, (You) bless somewiththis (devotion), anddont ever regret givingit. (Youarethe
only) oneGiver of all creatures, andbyerasingtheego(of some), throughGurusword, Yougivethem(a
newspiritual) life. (5)
ExpressinghiscompletefaithinGod, GuruJi says: (O God), except You, for methereisnooneelse. O
myGod, I serveonly YouandpraiseonlyYou. O theeternal God, onYour ownunitemewithYourself.
It isonlybyYour full gracethat Youcanbeattained. (6)
Continuinghis earnest prayer, GuruJi says: (O God), for methereisnooneelselikeYou. It isonlyby
Your graciousglancethat thisbody isblessedandfindsfulfillment. O God, dayandnight, Youtakecare
of themortals, andthosewhofollowGurusadviceimperceptiblymerge(inYou).(7)
Inconclusion, GuruJi says: Inmy eyes, thereis nooneso highas You. YouhaveYourself createdthis
universe, and You will again dissolve it (into Yourself). You Yourself make, unmake, refashion and
embellishYour creation. NanaksaysthroughYour Nameonelooksbeautiful (andhonorable). (8-5-6)
The message of this shabad is that if we want to embellish our body and enjoy the bliss of the jewel
of Name (in this body), we should pray to God for the Gurus guidance and His loving devotion.
sBGt AwpyBogxhwrw] sabh ghat aapay bhoganhaaraa.
Al KuvrqYAgmApwrw] alakh vartai agamapaaraa.
gur kYsbid myrwhir pRBuiDAweIAYshj ysic
smwvixAw]1]
gur kai sabad mayraa har parabh Dhi-aa-ee-ai
sehjay sach samaavani-aa. ||1||
hauvwrI j IauvwrI gur sbdumMinvswvixAw] ha-o vaaree jee-o vaaree gur sabad man
vasaavani-aa.
sbdu sUJ Y qw mn isau l UJ Y mnsw mwir
smwvixAw]1] rhwau]
sabad soojhai taa man si-o loojhai mansaa maar
pMc dUqmuhihsMswrw] panch doot muheh sansaaraa.
mnmuKAMDysuiDnswrw] manmukh anDhay suDh na saaraa.
gurmuiKhovYsuApxwGrurwKYpMc dUqsbid
pcwvixAw]2]
gurmukh hovai so apnaa ghar raakhai panch doot
sabad pachaavani-aa. ||2||
ieik gurmuiKsdwscYrMig rwqy] ik gurmukh sadaa sachai rang raatay.
shj ypRBusyvihAnidnumwqy] sehjay parabh sayveh an-din maatay.
imil pRIqmscygux gwvihhir dir soBw
pwvixAw]3]
mil pareetamsachay gun gaavahi har dar sobhaa
paavni-aa. ||3||
eykmeykYAwpuaupwieAw] aykamaykai aap upaa-i-aa.
duibDwdUj wiqRibiDmwieAw] dubiDhaa doojaa taribaDh maa-i-aa.
cauQI pauVI gurmuiKaUcI scoscukmwvixAw]4] cha-uthee pa-orhee gurmukh oochee sacho sach
kamaavani-aa. ||4||
sBuhYscwj yscyBwvY] sabh hai sachaa jay sachay bhaavai.
ij inscuj wqwsoshij smwvY] jin sach jaataa so sahj samaavai.
gurmuiKkrxI scysyvihswcyj wie smwvixAw]5] gurmukh karnee sachay sayveh saachay jaa-ay
samaavani-aa. ||5||
scybwJ hukoAvrun dUAw] sachay baajhahu ko avar na doo-aa.
dUj Yl wig j guKipKipmUAw] doojai laag jag khap khap moo-aa.
gurmuiKhovYsueykoj wxYeykosyiv suKupwvixAw]6] gurmukh hovai so ayko jaanai ayko sayv
sukh paavni-aa. ||6||
j IA j MqsiBsrix qumwrI ] jee-a jant sabh saran tumaaree.
AwpyDir dyKihkcI pkI swrI ] aapay Dhar daykheh kachee pakee saaree.
AnidnuAwpykwr krweyAwpymyil iml wvixAw]7] an-din aapay kaar karaa-ay aapay mayl
milaavani-aa. ||7||
qUMAwpymyl ihvyKihhdUir ] too
N
aapay mayleh vaykheh hadoor.
sBmihAwiprihAwBrpUir ]
sabh meh aap rahi-aa bharpoor.
nwnk AwpyAwipvrqYgurmuiKsoJ I pwvixAw
]8]6]7]
naanak aapay aap vartai gurmukh sojhee paavni-
aa. ||8||6||7||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi informedus that withinour body is hiddenaninvaluablejewel of Gods
Name. But onlyararepersonfindsandenjoysit byGurusgrace. Inthisshabad hetellsusanother secret.
He says: (Actually) it is God who enjoys everything in the world, as He pervades in all hearts. The
infinite and incomprehensible God is invisibly present in all. Through the Gurus word, we should
meditateonthebelovedGodsothat wemayimperceptiblymergeintheeternal (God).(1)
Guru Ji comments: I amasacrificetimeandagain to theperson who enshrines theGurus word inhis
heart andmind. If oneunderstandsthe(Gurus) word, thenonewrestleswiththemind, andby controlling
(vicious) desires, becomesworthyof merginginGod.(1-pause)
Commenting on the general conduct of the world, he says: The five demons (of lust, anger, greed,
attachment, andego) aredeceivingtheworld. Theblindapostatepersondoes not haveany knowledgeor
understanding(about them). ThepersonwhofollowsGurusdirectionsprotectshisor her home(mindand
body) fromthesefivedemons, andbyfollowingtheGurusadvice, destroysthese(demons). (2)
Elaborating on the conduct of Gurus followers, he says: There are some Gurus followers who are
always imbuedwiththeloveof theeternal (God). IntoxicatedwithHis Love, night andday they worship
Himina stateof peaceand poise. Meeting their truebeloved Spouse, they sing His praises and receive
honor inGodscourt. (3)
GuruJi nowdescribes thecreationof theworldanditsvarioustraits. Hesays: First, theoneGodcreated
Himself. Second, He created duality (in theformof this world), and then He created the three-pronged
Maya (withthreetypes of impulses for vice, virtue, andpower). But aGurus follower rises tothefourth
state(calledTurya inwhich, oneremainsunaffectedby thesethreeimpulses), andoneearnsandpractices
nothingbut Truth. (4)
Next, tellingus theright thingtodo topleaseGod, GuruJi says: All is true(andright), if it pleases the
TrueOne. They who haveunderstood theTruth spontaneously merge(andremain absorbed) in theTrue
One. (This is the) duty of the Gurus followers: to keep serving (and worshipping) the True One, and
mergeinthat True(eternal God). (5)
Emphasizing thesignificanceof worshipping theoneeternal God only, Guru Ji says: (O my friends),
except theeternal God, thereisno oneelse. (But) still beingattachedtoduality (entities other thanGod),
theworlddies insuffering. Theonewho is Gurus follower recognizes only theone(God), and serving
onlyHim, livesinpeace. (6)
However, feeling compassion for suffering humanity, Guru Ji prays to God andsays: (O God), all the
beings and other creatures areunder Your protection. Theworld is likeachessboardwherein You have
placedbeingsbothimperfect andperfect (readytounitewithYou), but Youlook after all. Day andnight,
You make themdo deeds (according Your will), and You Yourself then unite themwith You. (Please
showmercy on them, andmakethemperformthenobledeed of meditatingon Your Name, so that they
mayalsobecomeworthyof unionwithYou.) (7)
Guru Ji concludes this shabad by saying: (O God), You unite with Yourself all mortals who find
themselves inYour presence, andthenseeYou manifest. You Yourself arefully pervadinginall. Nanak
(says), it isGodwhoisworkinginall, but thisrealizationcomesonlytoaGurusfollower. (8-6-7)
The message of this shabad is that only by reflecting on the Gurus word, can we realize that the one
eternal God pervades everywhere, and in every heart. It is only that one God whom we should serve
and worship. The best way to worship and merge in that eternal God is to meditate on His Name,
and day and night sing His praises with true love and devotion.
AMimRqbwxI gur kI mITI ] amrit banee gur kee meethee.
gurmuiKivrl YiknYciKf ITI ] gurmukh virlai kinai chakh deethee.
AMqir prgwsumhwrsupIvYdir scYsbdu
vj wvixAw]1]
antar pargaas mahaa ras peevai dar sachai
sabad vajaavani-aa. ||1||
hauvwrI j IauvwrI gur crxI icqul wvixAw] ha-o vaaree jee-o vaaree gur charnee chit
laavani-aa.
siqguruhYAMimRqsruswcwmnunwvYmYl u
cukwvixAw]1] rhwau]
satgur hai amrit sar saachaa man naavai mail
chukaavani-aa. ||1|| rahaa-o.
qyrwscyiknYAMqunpwieAw] tayraa sachay kinai ant na paa-i-aa.
gur prswidiknYivrl Yicqul wieAw] gur parsaad kinai virlai chit laa-i-aa.
quDuswl wihnrj wkbhUMscynwvYkI BuKl wvixAw]2] tuDh saalaahi na rajaa kabahoo
N
sachay
naavai kee bhukh laavani-aa. ||2||
eykovyKwAvrunbIAw] ayko vaykhaa avar na bee-aa.
gur prswdI AMimRqupIAw] gur parsaadee amrit pee-aa.
gur kYsbidiqKwinvwrI shj ysUiKsmwvixAw]3] gur kai sabad tikhaa nivaaree sehjay sookh
samaavani-aa. ||3||
rqnupdwrQupl ir iqAwgY] ratan padaarath palar ti-aagai.
mnmuKuAMDwdUj YBwie l wgY] manmukh anDhaa doojai bhaa-ay laagai.
j obIj YsoeI Pl upweysupnYsuKunpwvixAw]4] jo beejai so-ee fal paa-ay supnai sukh na
paavni-aa. ||4||
ApnI ikrpwkrysoeI j nupwey] apnee kirpaa karay so-ee jan paa-ay.
gur kwsbdumMin vswey] gur kaa sabad man vasaa-ay.
pMnw114 SGGS P- 114
AnidnusdwrhYBYAMdir BYmwir BrmucukwvixAw]5] an-din sadaa rahai bhai andar bhai maar
bharamchukaavani-aa. ||5||
BrmucukwieAwsdwsuKupwieAw] bharamchukaa-i-aa sadaa sukh paa-i-aa.
gur prswidprmpdupwieAw] gur parsaad parampad paa-i-aa.
AMqruinrml uinrml bwxI hir gux shj y
gwvixAw]6]
antar nirmal nirmal banee har gun sehjay
gaavani-aa. ||6||
isimRiqswsqbydvKwxY] simrit saasat bayd vakhaanai.
BrmyBUl wqqunj wxY] bharmay bhoolaa tat na jaanai.
ibnusiqgur syvysuKunpweyduKoduKukmwvixAw]7] bin satgur sayvay sukh na paa-ay dukho dukh
kamaavani-aa. ||7||
AwipkryiksuAwKYkoeI ] aap karay kis aakhai ko-ee.
AwKix j weIAYj yBUl whoeI ] aakhan jaa-ee-ai jay bhoolaa ho-ee.
nwnk AwpykrykrweynwmynwimsmwvixAw]8]7]8] naanak aapay karay karaa-ay Naamay Naam
samaavani-aa.||8||7||8||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi advisedusthat if wewant tobecomeonewiththeeternal God, weshould
meditateon His NameandsingHis praises. Thequestion arises: how to do this. In this shabad, GuruJi
answersthisquestion.
Hesays: Nectar-sweet isGurbani (theGurusword). Only arareGurusfollower hastastedandenjoyed
itsbliss. By drinkinginthissupremerelish, onesinner self isilluminated, andone(startslivingaccording
totheGurusword, asif) playingthe(tuneof Gurus) wordat thedoor of theeternal (God). (1)
Statinghow much regardhehas for such aperson, Guru Ji says: I amasacrificetimeandagainto the
onewho keeps themind attuned to theGurus holy feet (his Gurbani). ThetrueGuru is like a pool of
nectar. Whosoever bathes in this pool (reads, understands, and follows Gurbani) with true devotion,
washesoff all thedirt(of sins). (1-pause)
GuruJi now humbly goes into aprayer modeandsays: O eternal (God), no onehas foundYour limit.
ThroughGurus grace, only arareperson has fixed themind on You. O God, (bless me) withso much
hunger for Your trueName, thatI maynever feel satiatedpraisingYou. (2)
As aresult of this stateof mind, totally imbuedwithloveof God, GuruJi says: By Gurus grace, I have
partakenof suchanelixir of Namethat now, except theone(God), I seeno oneelse. (Inevery body and
everyplaceI seetheoneGod.) Yes, through(Gurbani, theGurus) word, I havesatiatedall my thirst (for
worldlyrichesandpower), andnowquiteeasilyandnaturallyI remainmergedinastateof peace.(3)
Commentingontheconduct of theself-conceitedpersons, hesays: A self-conceitedpersonforsakes the
jewel-likevaluablecommodity (of Name) asif it isworthless straw. Theself-willedblindfool isattached
to duality (thelove of worldly riches and power rather than God). Whatever (evil one) sows, (thesame
evil fruit) onereaps, anddoesnt findpeace, evenindream. (4)
GuruJi nowtells us why dont all peopleobtainthis valuablecommodity of Name. Hesays: Only that
person on whom God shows His mercy obtains (this commodity). Then such a person enshrines the
Guruswordinthemind, anddayandnight livesinlovingawe(of God). By destroyingall (worldly) fear,
suchapersondispelsall illusion. (5)
Describing what happens thereafter, Guru Ji says: (In this way, whosoever) has dispelled his or her
illusion, has always enjoyed peace. Through the Gurus grace, such a person has attained the supreme
status(of salvation). That personsinner self becomes pure, andpurebecomes hisor her speech, andina
stateof spiritual calm, that personsingsthepraisesof God. (6)
Guru Ji, however, cautions thosewho insteadof singing Gurbani with loveand devotion, try to impress
others with their knowledge of sacred scriptures. He says: The one who simply delivers lectures on
Simritis, Shastras or Vedas (Hindu holy scriptures), is lost in doubt and does not understand the true
essence. (Because) without serving thetrueGuru (and following his advice), onecannot find peace, but
simplygathersmoreandmorepain. (7)
Finally, pointing out the fact that whatever happens is according to Gods will, Guru Ji says: (God)
Himself doeseverything. Sotowhomshouldanybody (complain)? Wecouldgototell Himif Hewerein
thewrong. O Nanak, it is God who does everything, and it is only by meditating on His Name that a
personmergesinHim.(8-7-8)
The message of the shabad is that if we want to become one with God, then instead of complaining,
we should accept His Will, and through Gurbani meditate on Gods Name and sing His praises.
AwpyrMgyshij suBwey] aapay rangay sahj subhaa-ay.
gur kYsbidhir rMgucVwey] gur kai sabad har rang charhaa-ay.
mnuqnurqwrsnwrMigcl Ul I BYBwie rMgu
cVwvixAw]1]
man tan rataa rasnaa rang chaloolee bhai
bhaa-ay rang charhaavani-aa. ||1||
hauvwrI j IauvwrI inrBaumMinvswvixAw] ha-o vaaree jee-o vaaree nirbha-o man
vasaavani-aa.
gur ikrpwqyhir inrBauiDAwieAwibKuBauj l usbid
qrwvixAw]1] rhwau]
gur kirpaa tay har nirbha-o Dhi-aa-i-aa bikh
bha-ojal sabad taraavani-aa. ||1|| rahaa-o.
mnmuKmugDkrihcqurweI ] manmukh mugaDh karahi chaturaa-ee.
nwqwDoqwQwie npweI ] naataa Dhotaa thaa-ay na paa-ee.
j yhwAwieAwqyhwj wsI kir Avgx pCoqwvixAw]2] jayhaa aa-i-aa tayhaa jaasee kar avgan
mnmuKAMDyikCUnsUJ Y] manmukh anDhay kichhoo na soojhai.
mrxuil Kwie AweynhI bUJ Y] maran likhaa-ay aa-ay nahee boojhai.
mnmuKkrmkrynhI pweyibnunwvYj nmu
gvwvixAw]3]
manmukh karam karay nahee paa-ay bin
naavai janamgavaavni-aa. ||3||
scukrxI sbduhYswru] sach karnee sabad hai saar.
pUrYguir pweIAYmoKduAwru] poorai gur paa-ee-ai mokh du-aar.
AnidnubwxI sbidsuxweysic rwqyrMig
rMgwvixAw]4]
an-din banee sabad sunaa-ay sach raatay
rang rangaavin-aa. ||4||
rsnwhir ris rwqI rMgul wey] rasnaa har ras raatee rang laa-ay.
mnuqnumoihAwshij suBwey] man tan mohi-aa sahj subhaa-ay.
shj ypRIqmuipAwrwpwieAwshj yshij
iml wvixAw]5]
sehjay pareetampi-aaraa paa-i-aa sehjay sahj
milaavani-aa. ||5||
ij suAMdir rMgusoeI gux gwvY] jis andar rang so-ee gun gaavai.
gur kYsbidshj ysuiKsmwvY] gur kai sabad sehjay sukh samaavai.
haubil hwrI sdwiqnivthugur syvwicqu
l wvixAw]6]
ha-o balihaaree sadaa tin vitahu gur sayvaa
chit laavani-aa. ||6||
scwscosic pqIj Y] sachaa sacho sach pateejai.
gur prswdI AMdruBIj Y] gur parsaadee andar bheejai.
bYis suQwinhir gux gwvihAwpykir siq
mnwvixAw]7]
bais suthaan har gun gaavahi aapay kar sat
manaavni-aa. ||7||
ij s nondir krysopwey] jis no nadar karay so paa-ay.
gur prswdI haumYj wey] gur parsaadee ha-umai jaa-ay.
nwnk nwmuvsYmnAMqir dir scYsoBw
pwvixAw]8]8]9]
naanak Naam vasai man antar dar sachai
sobhaa paavni-aa. ||8||8||9||
MAAJH MEHLA 3
Inthelast stanzaof thepreviousshabad, GuruJi commentedthat Goddoeseverything. Inthisshabad, he
elaborates on this idea, andtells howeven thelovefor God inaperson is also anact of special favor of
Godonthat person.
Hesays: It is on His own, (that God) imperceptibly imbues onewith (His) love. Through the(Gurus)
word, HeimbuesonewithHislove. Thenthat personsmindandbody isfullyimpregnatedwithlove(for
God), andthetongueisdyeddeepred(uttersextremelysweet wordsfull of) lovingfear of God. (1)
Regardingsuchpersons, GuruJi says: I amasacrificeagainandagaintothosewhoenshrinethefearless
Godintheir minds. By Gurusgrace, theyworshipthefearlessGod, whoby unitingthemwiththeGurus
word, ferries themacross the poisonous world-ocean (and liberates themfromthe rounds of births and
deaths.(1-pause)
However, commentingon thestateof thoseself-conceited persons who regardthemselves as clever, and
practice all kinds of rituals according to the dictates of their own mind, he says: The self-conceited
person tries to be clever. Even though such a person bathes and washes (at many pilgrimcenters), yet
doesnt reach (Gods court). As such a person came into the world so will that person depart (empty-
handedfromhere), andwouldrepentover thesins, heor shehascommitted. (2)
GuruJi observes further: Theblindself-conceitedpersonhas nounderstandingor insight. Suchaperson
does not realizethat onehas comeinto this worldwithdeath written inones destiny. Therefore, such a
person continues performing (all kinds of ritualistic) deeds, and doesnt attain the right way of life. So
without meditatingon(Gods) Namewastesthe(human) birth.(3)
GuruJi nowtellsuswhat istrulytheright conduct for aperson. Hesays: (O myfriends), thetruest deed
worthperformingis to understandandliveaccordingto theessenceof (Gurbani, theGurus) word. It is
by followingtheperfect Guruthat weobtainthedoor to salvation. Becauseday andnight, he(theGuru)
recitesthedivineword(tothedevotees) andinthiswayheimbuesthemwiththelovefor God. (4)
Describing further what happens thereafter, he says: Whose tongue is imbued with Gods love,
imperceptiblythat personsmindandbody arebewitched. Unnoticeablysuchapersonobtainsthebeloved
Spouse, andthenslowlyandgentlyunitesothersalso(withGod) inastateof peaceandpoise. (5)
But Guru Ji clarifies: That person alone sings Gods praises who has been blessed with His love.
ThroughtheGurus word, suchaperson imperceptibly lives inpeace. Therefore, I amalways asacrifice
tothosewhoattunetheir mindtotheserviceof theGuru(andengagethemselvesinGurustasks). (6)
Stating thecardinal principlein this regard, Guru Ji says: ThetrueGod is pleased only with truth. By
Gurusgrace, oneisdrenchedinGodslovefromwithin(theheart). Sittinginaholy place(suchaGurus
follower) singspraisesof God. It isinthiswaythat(God) Himself makesapersonaccept HisTruth. (7)
Guru Ji, however cautioning us says: Only theoneon whom(God) casts His glance of grace, obtains
Him, andby Gurusgrace, that persons ego goes away. O Nanak, (it isinthis way that) GodsNameis
enshrinedinonesmind, andoneobtainshonor inthecourtof theeternal (God). (8-8-9)
The message of this shabad is that we should not take even the slightest pride in performing Nit-
Nem, or going to the Gurdwara, or rendering some service there. Instead, we should take it as a
special favor of God upon us. It is God who bestows the gift of His love, and then provides the
Gurus guidance, which inspires one to perform righteous deeds, which leads to salvation.
siqgurusyivAYvf I vif AweI ] satgur sayvi-ai vadee vadi-aa-ee.
hir j I AicMquvsYminAweI ] har jee achint vasai man aa-ee.
hir j IausPil E ibrKuhYAMimRquij in pIqwiqsu
iqKw
l hwvixAw]1]
har jee-o safli-o birakh hai amrit jin peetaa tis
tikhaa lahaavani-aa. ||1||
hauvwrI j IauvwrI scusMgiqmyil iml wvixAw] ha-o vaaree jee-o vaaree sach sangat mayl
milaavani-aa.
hir sqsMgiqAwpymyl Ygur sbdI hir gux gwvixAw
]1] rhwau]
har satsangat aapay maylai gur sabdee har gun
pMnw115 SGGS P- 115
siqgurusyvI sbidsuhwieAw] satgur sayvee sabad suhaa-i-aa.
ij inhir kwnwmumMinvswieAw] jin har kaa Naamman vasaa-i-aa.
hir inrml uhaumYmYl ugvweydir scYsoBw
pwvixAw]2]
har nirmal ha-umai mail gavaa-ay dar sachai
sobhaa paavni-aa. ||2||
ibnugur nwmun pwieAwj wie ] bin gur Naamna paa-i-aa jaa-ay.
isDswiDk rhyibl l wie ] siDh saaDhik rahay billaa-ay.
ibnugur syvysuKun hovI pUrYBwiggurupwvixAw]3] bin gur sayvay sukh na hovee poorai bhaag gur
paavni-aa. ||3||
iehumnuAwrsI koeI gurmuiKvyKY] ih man aarsee ko-ee gurmukh vaykhai.
morcwnl wgYj whaumYsoKY] morchaa na laagai jaa ha-umai sokhai.
Anhq bwxI inrml sbduvj weygur sbdI sic
smwvixAw]4]
anhat banee nirmal sabad vajaa-ay gur sabdee
ibnusiqgur ikhun dyiKAwj wie ] bin satgur kihu na daykhi-aa jaa-ay.
guir ikrpwkir AwpuidqwidKwie ] gur kirpaa kar aap ditaa dikhaa-ay.
AwpyAwipAwipimil rihAwshj yshij
smwvixAw]5]
aapay aap aap mil rahi-aa sehjay sahj
samaavani-aa. ||5||
gurmuiKhovYsuieksuisauil v l wey] gurmukh hovai so ikas si-o liv laa-ay.
dUj wBrmugur sbidj l wey] doojaa bharamgur sabad jalaa-ay.
kwieAwAMdir vxj ukryvwpwrwnwmuinDwnu
scupwvixAw]6]
kaa-i-aa andar vanaj karay vaapaaraa Naam
niDhaan sach paavni-aa. ||6||
gurmuiKkrxI hir kIriqswru] gurmukh karnee har keerat saar.
gurmuiKpweymoKduAwru] gurmukh paa-ay mokh du-aar.
AnidnurMig rqwgux gwvYAMdir mhil an-din rang rataa gun gaavai andar mahal
bul wvixAw]7] bulaavani-aa. ||7||
siqgurudwqwiml Yiml wieAw] satgur daataa milai milaa-i-aa.
pUrYBwig minsbduvswieAw] poorai bhaag man sabad vasaa-i-aa.
nwnk nwmuiml Yvif AweI hir scykygux
gwvixAw]8]9]10]
naanak Naam milai vadi-aa-ee har sachay kay
gun gaavani-aa. ||8||9||10||
MAAJH MEHLA 3
GuruJi beganthepreviousshabad withthecomment that of Hisownaccord, Godimperceptiblyimbuesa
personwithHis love. Further, it isthroughtheGurus wordthat Hedoes that. Thisshows theimportance
of theGuruinattainingtoGod. Inthisshabad, heelaboratesonthesignificanceandmeritsof theGuru.
Hesays: (Weobtain) great glory by servingthetrueGuru(by followinghisadvicebecauseby doingso)
without evenour knowing, thereverendGodcomes toresideinthemind. Godislikeafruit-bearingtree:
whosoever drinksitsnectar all hisor her thirst (for worldlypossessions) isquenched. (1)
GuruJi, thereforecomments: I amasacrificetimeandagain(tothetrueGuru), whohasunitedmewith
thetruecongregationof saintlypersons. Hehimself joinsapersonwithsaintlycompany, becausethrough
theGurusword, apersonisabletosingGodspraises.(1-pause)
Now, describing the merits obtained by those who meditate on Gods Name, Guru Ji says: They who
haveenshrinedGodsNameintheir minds(by actinginaccordancewiththewordof adviceof theGuru),
embellish themselves (with divinemerits). God Himself is immaculate(therefore, whosever is attuned to
Him), dispelsthedirtof ego, andobtainshonor atthedoor of theeternal (God). (2)
However, onceagainstressingupon theimportanceof theGuru, hesays: Without (theguidanceof) the
Guru, (Gods) Name cannot be obtained. (Even many) yogis and adepts have tried their best, but have
miserably failed (to obtain Gods Name without Gurus guidance). No joy or peace can be obtained
without serving(andfollowing) theGuru, andonlybyperfect destinyGurus(guidance) isobtained. (3)
GuruJi nowuses averybeautiful metaphor of aarsi (avery nicely polishedandshiningpieceof steel,
which was used in thepast as a mirror), to explain his point. He says: This mind (of ours is like) an
aarsi (mirror of shining steel). But, only a Gurus follower is able to see (the inner immaculate) self
throughthismirror. Norust (of evil thoughts) afflicts(themind) whenapersondriesout (themoistureof)
ego. (When, onekeeps remindingoneself of theGurus word, as if) onekeeps ringingthemelody of the
immaculateword, thenonemergesintheTrueOne. (4)
GuruJi, nowplainly says: Without the(guidanceof the) trueGuru, no onecansee(andexamineones
inner self). TheonetowhomtheGuruhasmercifullyshown(theinner self, realizesthat God) Himself has
become one with His creatures. Then, through perfect divine knowledge, the devotee imperceptibly
mergesinastateof equipoise.(5)
Therefore defining the conduct of a Gurus follower, Guru Ji says: A person who is Gurus follower
attunes themind only to theone(supremeBeing). Through theGurus word, burns away all illusion of
duality. Tradingin(andsearching for) truth within thebody, theGurus follower obtains theeverlasting
treasureof (GodsName). (6)
Summarizingtheconduct andmerits of atrueGurus follower, hesays: For atrueGurus follower, the
essenceof all deeds is Gods praise. TheGurus follower reaches thedoor of salvation. Dyed in Gods
love, suchapersonsingsGodspraisesdayandnight, andsoiscalledinto(Gods) mansion. (7)
In conclusion, Guru Ji says: Thebenevolent trueGuru is met only when God unites aperson (with the
Guru). It isonlythroughperfect goodluck that theGuruswordisenshrinedinthemind. O Nanak, only
theonewhosingsthepraisesof theTrueoneobtainsthegloryof HisName. (8-9-10)
The message of the shabad is that if we want to enjoy the bliss of union with God, we should pray to
Him to bless us with the guidance of the true Guru. Secondly, following Gurbani (as contained in
Guru Granth Sahib Ji), with true love and devotion we should sing Gods praises day and night.
AwpuvM\ weyqwsBikCupwey] aap vanjaa-ay taa sabh kichh paa-ay.
gur sbdI scI il v l wey] gur sabdee sachee liv laa-ay.
scuvxMj ihscusMGrihscuvwpwrukrwvixAw]1] sach vana
N
jahi sach sanghrahi sach vaapaar
karaavani-aa. ||1||
hauvwrI j IauvwrI hir gux AnidnugwvixAw] ha-o vaaree jee-o vaaree har gun an-din
gaavani-aa.
hauqyrwqUMTwkurumyrwsbid vif AweI dyvixAw]1]
rhwau]
ha-o tayraa too
N
thaakur mayraa sabad
vadi-aa-ee dayvani-aa. ||1|| rahaa-o.
vyl wvKqsiBsuhwieAw] vaylaa vakhat sabh suhaa-i-aa.
ij quscwmyryminBwieAw]
jit sachaa mayray man bhaa-i-aa.
scysyivAYscuvif AweI gur ikrpwqyscu
pwvixAw]2]
sachay sayvi-ai sach vadi-aa-ee gur kirpaa tay
sach paavni-aa. ||2||
BwauBoj nusiqguir quTYpwey] bhaa-o bhojan satgur tuthai paa-ay.
AnrsucUkYhir rsumMinvswey] an ras chookai har ras man vasaa-ay.
scusMqoKushj suKubwxI pUrygur qypwvixAw]3] sach santokh sahj sukh banee pooray gur tay
paavni-aa. ||3||
siqgurunsyvihmUrKAMDgvwrw] satgur na sayveh moorakh anDh gavaaraa.
iPir Eie ikQhupwieinmoKduAwrw] fir o-ay kithhu paa-in mokh du-aaraa.
mir mir j Mmih iPir iPir Awvih j m dir cotw
KwvixAw]4]
mar mar jameh fir fir aavahi jam dar chotaa
khaavani-aa. ||4||
sbdYswduj wxihqwAwpupCwxih] sabdai saad jaaneh taa aap pachhaaneh.
inrml bwxI sbidvKwxih] nirmal banee sabad vakaaneh.
scysyiv sdwsuKupwieinnauiniDnwmumMin
vswvixAw]5]
sachay sayv sadaa sukh paa-in na-o niDh
Naamman vasaavani-aa. ||5||
soQwnusuhwieAwj ohir minBwieAw] so thaan suhaa-i-aa jo har man bhaa-i-aa.
sqsMgiqbihhir gux gwieAw] satsangat bahi har gun gaa-i-aa.
Anidnu hir swl whih swcw inrml nwdu
vj wvixAw]6]
an-din har saalaahahi saachaa nirmal naad
vajaavani-aa. ||6||
pMnw116 SGGS P- 116
mnmuKKotI rwis Kotwpwswrw] manmukh khotee raas khotaa paasaaraa.
kUVukmwvinduKul wgYBwrw] koorh kamaavan dukh laagai bhaaraa.
BrmyBUl yiPrinidnrwqI mir j nmihj nmu
gvwvixAw]7]
bharmay bhoolay firan din raatee mar janmeh
janamgavaavni-aa. ||7||
scwswihbumYAiqipAwrw] sachaa saahib mai at pi-aaraa.
pUrygur kYsbidADwrw] pooray gur kai sabad aDhaaraa.
nwnk nwimiml Yvif AweI duKusuKusmkir
j wnixAw]8]10]11]
naanak Naammilai vadi-aa-ee dukh sukh sam
kar jaanni-aa. ||8||10||11||
MAAJH MEHLA 3
Inthepreviousshabad, GuruJi advisedusthat if wewant toenjoy theblissof unionwithGod, weshould
praytoHimtobless us withtheguidanceof thetrueGuru. Secondly, followingGurbani, weshouldsing
Gods praises day and night with true love and devotion. In this shabad, he impresses upon us the
importanceof sheddingour egoandhavingcompletefaithintheGurusguidance.
Describingthemerits of doingso, hesays: Whenapersoncompletely sheds his self-conceit, everything
is obtained. Following theGurus word (of advice), this person imbues himself with truelove (of God).
Hethendealsintruth, gatherstruth, andbecomesatruetrader of truth.(1)
Next, expressing thehigh regard hehas for such Gurus followers, and praying for Gurus guidance, he
says: I ama sacrifice again and again to those who day and night, sing Gods praises. O God, I am
YoursandYouaremyMaster. YouaretheGiver of glory(toaperson) throughtheGurusword: (please
blessmealsowiththisglory). (1-pause)
Many of us ask theright or auspicious timeto singGods praises? GuruJi answers: (O my friends, all)
that timeor moment is auspicious when theeternal (God) becomes pleasingto themind. By servingthe
TrueOne, weobtaintruehonor, but itisonlythroughtheGurusgracethat weobtaintheTrueOne. (2)
Elaboratingon themerits of servingthetrueGuru, hesays: Onereceives thefood of divinelovewhen
thetrueGuru becomes gracious. Then all craving for other (worldly) relishes is gone, and the relish of
Godsloveisenshrinedinthemind. (Thenthroughthenectar of) Gurbani, oneobtainstruth, contentment,
peace, andpoisefromtheperfect Guru.(3)
Next commentingonthefateof thosepersonswhodonot followtheGurusadvice, hesays: (Thosewho
are) ignorant blindfools donot serve(or follow) thetrueGuru. Howcanthey findthedoor to salvation?
Theydieagainandagaintobereborn, andkeepbearingblowsat thedoor of thedemonof death.(4)
However, inhiscompassionGuruJi tellsushowevensuchignorant personscanfindliberationfromtheir
woes. Hesays: (If theself-conceited persons) realizetherelishof theGurus word, andrecognizetheir
(trueinner) self, then they (start) reciting theimmaculateName through theword (of theGuru). In this
way, by serving the eternal (God) they always live in peace and enshrine (Gods) Name in their mind,
whichistheessenceof all theninetreasures.(5)
Elaboratingontheblessingsof singingGodspraises, GuruJi says: That place(intheheart) isbeauteous
which is pleasing to God. (Therefore, the Gurus followers always) sing praises of God, sitting in the
company of saintly persons. Day and night, they praise the eternal (God), and keep playing the
immaculate(divine) tune(intheir mind).(6)
Commentingonceagainonthestateof those, whoinsteadof followingtheadviceof theGuru, followthe
impulses of their own mind, Guru Ji says: Theself-conceited persons earn falsewealthand makefalse
expanse (of their possessions). By earning false (worldly) wealth, they are afflicted with very severe
suffering. Day andnight, they wander lost indoubt. They wastetheir humanlifeby continuingtodieand
takingbirthagainandagain.(7)
Guru Ji concludes this shabad by telling us about his own love for God. He says: The eternal God is
extremely dear to me. Through the word of the perfect Guru, I have made Himmy sole anchor and
support. (Because), O Nanak, it isonlythroughGodsNamethat oneachievesglory, andisabletoaccept
painandpleasurealike. (8-10-11)
The message of the shabad is that if we want to enjoy the bliss of union with God, we should erase
our ego completely. Following Gurus advice, we should sing Gods praises, and meditate on His
Name in the company of saintly persons.
qyrIAwKwxI qyrIAwbwxI ] tayree-aa khaanee tayree-aa banee.
ibnunwvYsBBrimBul wxI ] bin naavai sabh bharambhulaanee.
gur syvwqyhir nwmupwieAwibnusiqgur koie n
pwvixAw]1]
gur sayvaa tay har Naam paa-i-aa bin satgur
ko-ay na paavni-aa. ||1||
hauvwrI j IauvwrI hir syqI icqul wvixAw] ha-o vaaree jee-o vaaree har saytee chit
laavani-aa.
hir scwgur BgqI pweIAYshj ymMin vswvixAw]1]
rhwau]
har sachaa gur bhagtee paa-ee-ai sehjay man
siqgurusyvyqwsBikCupwey] satgur sayvay taa sabh kichh paa-ay.
j yhI mnswkir l wgYqyhwPl upwey] jayhee mansaa kar laagai tayhaa fal paa-ay.
siqgurudwqwsBnwvQUkwpUrYBwigiml wvixAw]2] satgur daataa sabhnaa vathoo kaa poorai
bhaag milaavani-aa. ||2||
iehumnumYl wiekuniDAwey] ih man mailaa ik na Dhi-aa-ay.
AMqir mYl ul wgI bhudUj YBwey] antar mail laagee baho doojai bhaa-ay.
qit qIriQidsMqir BvYAhMkwrI horuvDyrYhaumY
ml ul wvixAw]3]
tat tirath disantar bhavai aha
N
kaaree hor
vaDhayrai ha-umai mal laavani-aa. ||3||
siqgurusyvyqwml uj wey] satgur sayvay taa mal jaa-ay.
j IvqumrYhir isauicqul wey] jeevat marai har si-o chit laa-ay.
hir inrml u scu mYl u n l wgY sic l wgY mYl u
gvwvixAw]4]
har nirmal sach mail na laagai sach laagai mail
gavaavni-aa. ||4||
bwJ ugurUhYAMDgubwrw] baajh guroo hai anDh gubaaraa.
AigAwnI AMDwAMDuAMDwrw] agi-aanee anDhaa anDh anDhaaraa.
ibstwkykIVyibstwkmwvihiPir ibstwmwih
pcwvixAw]5]
bistaa kay keerhay bistaa kamaaveh fir bistaa
maahi pachaavani-aa. ||5||
mukqysyvymukqwhovY] muktay sayvay muktaa hovai.
haumYmmqwsbdyKovY] ha-umai mamtaa sabday khovai.
Anidnu hir j Iau scw syvI pUrY Bwig guru
pwvixAw]6]
an-din har jee-o sachaa sayvee poorai bhaag
gur paavni-aa. ||6||
AwpybKsymyil iml wey] aapay bakhsay mayl milaa-ay.
pUrygur qynwmuiniDpwey] pooray gur tay NaamniDh paa-ay.
scYnwimsdwmnuscwscusyvyduKu
gvwvixAw]7]
sachai Naam sadaa man sachaa sach sayvay
dukh gavaavni-aa. ||7||
sdwhj Uir dUir nj wxhu] sadaa hajoor door na jaanhu.
gur sbdI hir AMqir pCwxhu] gur sabdee har antar pachhaanhu.
nwnk nwimiml Yvif AweI pUrygur qypwvixAw
]8]11]12]
naanak Naam milai vadi-aa-ee pooray gur tay
paavni-aa. ||8||11||12||
MAAJH MEHLA 3
Inthepreviousshabad GuruJi advisedusthat if wewant toenjoy theblissof unionwithGod, weshould
completelyeraseour ego. FollowingGurus advice, weshouldsingGodspraises, andmeditateonGods
Nameinthecompanyof saintlypersons. Inthisshabad, hehimself addressesGodtorestatehisbelief.
Hesays: (O God), all thesources of creationanddifferent species areYours. But without meditatingon
(Your) Name, theyall arelost indelusion. (However, it isonly) throughGurusservice(that anybody has)
obtained(Gods) Name, andwithout the(guidanceof the) trueGuru, noonecanobtainit.(1)
Hetherefore, says: Timeandagain, I amasacrificetothosewhoattunetheir mindtoGod. (Theyrealize
that the) eternal God is obtained (only) through devotion to the Guru, and the devotee easily enshrines
(God) inthemind.(1-pause)
Elaboratingonthebenefitsof servingthetrueGuru, hesays: (If aperson) serves(follows) thetrueGuru,
then that person obtains everything. With whatever expectation oneyokes (oneself to theservice of the
Guru), oneobtainsthefruit accordingly. ThetrueGuruisthegiver of all gifts, but (only) throughperfect
goodluck, (God) unites(apersonwiththeGuru). (2)
Now Guru Ji tells us why we arenot ableto attain to God without theguidanceof trueGuru. Hesays:
Within(our mind) isstickingtoomuchdirt of duality (thesinful worldlydesires). Soiled(withtheseevil
desires and ego), this minddoes not contemplateon theone(God). Even if such aself-conceited person
wanders around shores and places of pilgrimagein many foreign lands, that person becomes even more
soiledwiththedirtof egoism. (3)
Contrasting the blessings of serving the Guru with the disadvantages of roaming around places of
pilgrimage, Guru Ji says: If a person serves (and follows) the true Guru, the dirt (of ego) goes away.
(Such a person effaces theself conceit, as if) that person has died whilestill alive, and has attuned the
mindto God. God is pureandtrue, no impurity canattach to Him. (Therefore), theonewho attunes the
mindtothat true(andimmaculateGod), getsridof thedirt(of egoism). (4)
Guru Ji adds: Without the Gurus (teaching), there is total darkness (of ignorance. Such an) ignorant
(person) is likeablindpersongropinginthedark. (Suchapersonis) likeawormof filth, whichgathers
filthandisconsumedinfilthitself. (5)
Regarding theonewho serves theemancipated Guru, hesays: Theperson who serves theemancipated
(Guru), is also emancipated. Throughthe(Gurus) word, such aperson sheds all ego andattachment (to
worldlythings). Dayandnight, thispersonservestheeternal (God). But onlybyperfect goodfortunedoes
(one) obtain(theguidanceof) theGuru. (6)
Now summarizing the process of obtaining the Gurus guidance, and ridding oneself of all sufferings,
GuruJi: (OnHisown, God) becomesgracious(onsomeone), andarrangesthat personsunion(withthe
Guru). Fromtheperfect Guru, suchapersonobtains thetreasureof Name. (Thenby remainingabsorbed
in) theNameof theeternal (God), that personsmindalwaysremainstrue(andpure, freefromevil desires.
Inthisway), byservingtheeternal (God), suchapersongetsridof all sorrows. (7)
Givingthegist of hisadvice, GuruJi says: (O myfriends, God) isalwaysby your side; never deemHim
tobefar fromyou. ThroughtheGurusword, realizeHimin(yourself). Nanak (says), it isthroughGods
Namethat oneobtainshonor (andglory, andthat Name) isobtainedfromtheperfect Guru.(8-11-12)
The message of the shabad is that if we want to obtain salvation from all kinds of worldly pains and
problems, and be reunited with our beloved God, then instead of roaming around pilgrimage places
we should pray to God to bless us with the guidance of the true Guru, and the gift of His Name.
AYQYswcysuAwgYswcy] aithai saachay so aagai saachay.
mnuscwscYsbidrwcy] man sachaa sachai sabad raachay.
scwsyvihscukmwvihscoscukmwvixAw]1] sachaa sayveh sach kamaaveh sacho sach
kamaavani-aa. ||1||
hauvwrI j IauvwrI scwnwmumMinvswvixAw] ha-o vaaree jee-o vaaree sachaa Naamman
vasaavani-aa.
scysyvihsic smwvihscykygux gwvixAw]1]
rhwau]
sachay sayveh sach samaaveh sachay kay gun
pMif qpVihswdun pwvih] pandit parheh saad na paavahi.
dUj YBwie mwieAwmnuBrmwvih] doojai bhaa-ay maa-i-aa man bharmaaveh.
mwieAwmoihsBsuiDgvweI kir Avgx
pCoqwvixAw]2]
maa-i-aa mohi sabh suDh gavaa-ee kar avgan
siqguruiml Yqwqqupwey] satgur milai taa tat paa-ay.
hir kwnwmumMinvswey] har kaa Naamman vasaa-ay.
pMnw117 SGGS P- 117
sbidmrYmnumwrYApunwmukqI kwdru
pwvixAw]3]
sabad marai man maarai apunaa muktee kaa dar
paavni-aa. ||3||
ikl ivKkwtYkoDuinvwry] kilvikh kaatai kroDh nivaaray.
gur kwsbdurKYaur Dwry] gur kaa sabad rakhai ur Dhaaray.
sic rqysdwbYrwgI haumYmwir iml wvixAw]4] sach ratay sadaa bairaagee ha-umai maar
milaavani-aa. ||4||
AMqir rqnuiml Yiml wieAw] antar ratan milai milaa-i-aa.
iqRibiDmnswiqRibiDmwieAw] taribaDh mansaa taribaDh maa-i-aa.
piVpiVpMif qmonI QkycauQypdkI swr
npwvixAw]5]
parh parh pandit monee thakay cha-uthay pad
kee saar na paavni-aa. ||5||
AwpyrMgyrMgucVwey] aapay rangay rang charhaa-ay.
syj nrwqygur sbidrMgwey] say jan raatay gur sabad rangaa-ay.
hir rMguciVAwAiqApwrwhir ris ris gux
gwvixAw]6]
har rang charhi-aa at apaaraa har ras ras gun
gaavani-aa. ||6||
gurmuiKiriDisiDscusMj musoeI ] gurmukh riDh siDh sach sanjamso-ee.
gurmuiKigAwnunwimmukiqhoeI ] gurmukh gi-aan Naammukat ho-ee.
gurmuiKkwr scukmwvihscysic smwvixAw]7] gurmukh kaar sach kamaaveh sachay sach
samaavani-aa. ||7||
gurmuiKQwpyQwipauQwpy] gurmukh thaapay thaap uthaapay.
gurmuiKj wiqpiqsBuAwpy] gurmukh jaat pat sabh aapay.
nwnk gurmuiKnwmuiDAweynwmynwim
smwvixAw]8]12]13]
naanak gurmukh Naam Dhi-aa-ay Naamay Naam
samaavani-aa. ||8||12||13||
MAAJH MEHLA 3
Instanza(7) of thepreviousshabad, GuruJi stated: (OnHisown, God) becomesgracious(onsomeone),
and arranges that persons union (with the Guru). Then fromthe perfect Guru, that person obtains the
treasureof Name. Inthisshabad, hecontinues that theme, andexplainswhat other blessingssuchpersons
obtainwhobecometrue(andimmaculate) inthisworld.
Hesays: Thosewhoaretruehere(whoremainabsorbedintheTrueOne), remaintrueinthehereafter as
well (united with God). Those who remain absorbed in the true word (of Gods Name), their mind
becomes true (and immaculate). They serve only the true God, earn only the truth (do only righteous
deeds), andpracticeTruthalone. (1)
Expressing his veneration for such persons, he says: I am a sacrifice time and again to those who
enshrinetheeternal Nameintheir heart. By servingandsingingpraises of theeternal (God), they merge
intheeternal (GodHimself). (1-pause)
Now commenting on thosepundits and scholars who, instead of meditating on Gods eternal Name, lay
emphasis only on studyingholy books liketheVedas and the Shastras, hesays: Thepundits study (the
scriptures), but they dont get the relish (of eternal Name). They mislead their mind with the love of
duality(theworldlyriches). Intheattachment toMaya (worldly richesandpowers), they loseall wisdom,
andbycommittingmisdeedstheyrepent. (2)
However inhismercy, GuruJi tellsushoweven suchpersonscanobtainsalvation. Hesays: If aperson
isblessedwith(theguidanceof) theGuru, heor sherealizestheessence(of thescriptures), andenshrines
Gods Nameinthemind. Thenby followingtheword(of adviceof theGuru, theonewho so disciplines
themind, asif) heor shehasdied(totheworld, thatperson) attainstothedoor of salvation. (3)
Explainingtheaboveprocess, GuruJi says: TheonewhokeepstheGuruswordinthemindandfollows
it, dispels anger and washes off all sins. Those who remain imbued with thelove of theeternal (God),
always remain detached (fromworldly riches and power), and by stilling their ego become worthy of
beingunitedwithGod. (4)
Next educatingus about all thegoodandbadintangiblethings withinus, hesays: (Withinevery oneis)
thejewel (of Name), but thisisfoundonlyif someone(liketheGuru) helpsustofindit. Within(aperson
also) liethethreekindsof impulses(or desires), andthethreeattributesof Maya (whichdont let aperson
look for thisjewel). Thepundits andthesilent sageshavegrowntiredof reading(their texts) but havenot
realizedtheessenceof thefourthstateof mind(of peaceandpoiseor Turya). (5)
Remindingusabout theways of God, hesays: Of Hisownaccord, (God) imbuesapersonwithHislove.
But only those persons areimbued (with Gods love), who areimbued with the(love of) Gurus word.
BeingextremelyimbuedwithGodslove, theyrepeatedlykeepsingingGodspraiseswithrelish. (6)
GuruJi nowdescribes thetraitsof atrueGurus follower whoisimbuedwithloveanddevotionfor God.
He says: For a Gurus follower, (Gods Name) is all miracles, austerities, and Truth. For a Gurus
follower, this is the (divine) knowledge: that salvation is obtained through (Gods) Name alone. The
Gurusfollower leadsatruthful life, andthustrulymergesinthetrue(God). (7)
Inclosing, hesays: (TheGurusfollower realizes that) it isGodwhocreates anddestroys (theuniverse).
For theGurus follower, God aloneis his or her casteand honor. In short, O Nanak, aGurus follower
alwaysmeditateson(Gods) Name, andthroughtheNamemergesin(Gods) Nameitself. (8-12-13)
The message of the shabad is that if we want to merge in the true God we should lead a truthful life,
and following the Gurus advice, we should meditate on Gods Name with true love and devotion.
auqpiqprl ausbdyhovY] utpat parla-o sabday hovai.
sbdyhI iPir EpiqhovY] sabday hee fir opat hovai.
gurmuiKvrqYsBuAwpyscwgurmuiKaupwie
smwvixAw]1]
gurmukh vartai sabh aapay sachaa
gurmukh upaa-ay samaavani-aa. ||1||
\ hauvwrI j IauvwrI gurupUrwmMinvswvixAw] ha-o vaaree jee-o vaaree gur pooraa man
vasaavani-aa.
gur qyswiqBgiqkryidnurwqI gux kihguxI
smwvixAw]1] rhwau]
gur tay saat bhagat karay din raatee gun kahi
gunee samaavani-aa. ||1|| rahaa-o.
gurmuiKDrqI gurmuiKpwxI ] gurmukh Dhartee gurmukh paanee.
gurmuiKpvxubYsMqruKyl Yivf wxI ] gurmukh pavan baisantar khaylai vidaanee.
soingurwj omir mir j MmYinguryAwvx j wvixAw]2] so niguraa jo mar mar jammai niguray aavan
jaavani-aa. ||2||
iqinkrqYiekuKyl urcwieAw] tin kartai ik khayl rachaa-i-aa.
kwieAwsrIrYivic sBuikCupwieAw] kaa-i-aa sareerai vich sabh kichh paa-i-aa.
sbidByidkoeI mhl upweymhl ymhil bul wvixAw]3] sabad bhayd ko-ee mahal paa-ay mahlay
mahal bulaavani-aa. ||3||
scwswhuscyvxj wry] sachaa saahu sachay vanjaaray.
scuvxMj ihgur hyiqApwry] sach vana
N
jahi gur hayt apaaray.
scuivhwJ ihscukmwvihscoscukmwvixAw]4] sach vihaajheh sach kamaaveh sacho sach
kamaavani-aa. ||4||
ibnurwsI kovQuikaupwey] bin raasee ko vath ki-o paa-ay.
mnmuKBUl yl ok sbwey] manmukh bhoolay lok sabaa-ay.
ibnurwsI sBKwl I cl yKwl I j wie duKupwvixAw]5] bin raasee sabh khaalee chalay khaalee jaa-ay
ieik scuvxMj ihgur sbidipAwry] ik sach vana
N
jahi gur sabad pi-aaray.
Awipqrihsgl ykul qwry] aap tareh saglay kul taaray.
Aweysyprvwxuhoeyimil pRIqmsuKupwvixAw]6] aa-ay say parvaan ho-ay mil pareetamsukh
paavni-aa. ||6||
AMqir vsqumUVwbwhruBwl y] antar vasat moorhaa baahar bhaalay.
mnmuKAMDyiPrihbyqwl y] manmukh anDhay fireh baytaalay.
ij QYvQuhovYiqQhukoie n pwvYmnmuK
BrimBul wvixAw]7]
jithai vath hovai tithhu ko-ay na paavai
manmukh bharambhulaavani-aa. ||7||
AwpydyvYsbidbul wey] aapay dayvai sabad bulaa-ay.
mhl I mhil shj suKupwey] mahlee mahal sahj sukh paa-ay.
nwnk nwimiml Yvif AweI Awpysuix suix
iDAwvixAw]8]13]14]
naanak Naammilai vadi-aa-ee aapay sun sun
Dhi-aavani-aa. ||8||13||14||
MAAJH MEHLA 3
Inthelast stanzaof thepreviousshabad, GuruJi commentedthat aGurusfollower realizesthat it isGod
who is theCreator andtheDestroyer. In this shabad, heelaborates on this ideaand tells us how Gurus
followersreachthemansionof God.
GuruJi says: Thecreation or destruction (of theuniverse) happens accordingto theword (or command
of God). Again, it is through the word (of Gods command) that the universe is recreated. The Gurus
follower realizes that everywheretheeternal (God) pervades, and(after) creating(theuniverse, God has)
mergedHimself init.(1)
Expressinghis venerationfor Gurus followers, hesays: I amasacrificetimeandagaintosuchpersons,
whoenshrinetheperfect Guruintheir mind. FromtheGurutheyobtainpeace, and(throughhisguidance,
theyworshipGod) dayandnight. BysingingHispraises, theymergeinthat meritorious(God). (1-pause)
Elaboratingontheconvictionsof theGurusfollowers, GuruJi says: (TheGurusfollower believes that)
the wonderful God Himself shows His wonders on land, water, air, and fire. (His divine writ runs
everywhere). But theonewithout theGurusguidancerepeatedlydies andtakesbirth, andinthis way the
Guru-lesspersons(whoarebereft of Gurusguidanceandinstruction) keeponcomingandgoing. (2)
GuruJi nowtellsus about thecreationof this universe. Hesays: That Creator hasstagedakindof play.
Inthishumanbody, Hehasput everything. But it isonlyararepersonwho, by reflectingonthe(Gurus)
word, understands themystery of thedivinemansion (withinhis body, andhowone) may becalledinto
themansionbyGod. (3)
Usingthemetaphor of abanker andatrader toexplaintherelationshipbetweentheGuruandhisdisciple,
hesays: TheGuru is likeatruebanker, and truearethetraders (or thedisciples) who do business (of
Name) throughhim. Throughunendinglovefor theGuru, theydeal inTruth(GodstrueName). Yes, they
buyTruth, theysell Truth, andearnnothingbut theprofit of Truth, (thewealthof GodsName). (4)
Continuing with the above metaphor, Guru Ji says: Without the capital (of loving devotion), how can
anyoneobtainthecommodity (of GodsName)? All theself-conceitedpersonshavegoneastray. Without
thecapital of (Name) theygoempty-handedandsuffer paininthehereafter. (5)
Contrastingtheabovebehavior withthat of Gurusfollowers, GuruJi says: (Ontheother hand), thereare
some who love the Gurus word, and invest in the true (capital of Name). They save themselves, and
emancipatetheir lineage. Approvedistheir advent (intothisworld), andmeetingtheir beloved(God), they
abideinpeace. (6)
Onceagaincommentingonthefolly of self-conceitedpersons, GuruJi says: Thecommodity (of Name)
is within, but thefool searches it outside. This way theself-conceited blind persons wander around like
ghosts. Theself-conceited persons arelost in doubt because noneof themlooks for this commodity (of
GodsName), whereitis. (7)
Guru Ji concludes by reiterating this basic principle. He says: God Himself gives this boon (of the
valuablecommodity of Name) by callingsome(into His mansion), through(Gurbani, theGurus) word.
That person then enters the mansion of God, where he or she attains peace and poise. O Nanak, It is
throughtheNamethat suchanhonor isobtained. (However, inthefinal analysis, it isGodHimself, who)
listensagainandagain, andmeditates(onHisName). (8-13-14)
The message of the shabad is that Gods mansion is within us. If we want to enter this mansion and
enjoy its peace and bliss, we should pray to Him to bless us with the guidance of the Guru, who may
enable us to earn the wealth of Gods Name and enter the Divine mansion.
siqgur swcI isKsuxweI ] satgur saachee sikh sunaa-ee.
pMnw118 SGGS P- 118
hir cyqhuAMiqhoie sKweI ] har chaytahu ant ho-ay sakhaa-ee.
hir AgmuAgocruAnwQuAj onI siqgur kYBwie
pwvixAw]1]
har agam agochar anaath ajonee satgur kai
bhaa-ay paavni-aa. ||1||
hauvwrI j IauvwrI AwpuinvwrixAw] ha-o vaaree jee-o vaaree aap nivaarni-aa.
Awpu gvwey qw hir pwey hir isau shij
smwvixAw]1] rhwau]
aap gavaa-ay taa har paa-ay har si-o sahj
pUribil iKAwsukrmukmwieAw] poorab likhi-aa so karamkamaa-i-aa.
siqgurusyiv sdwsuKupwieAw] satgur sayv sadaa sukh paa-i-aa.
ibnuBwgwgurupweIAYnwhI sbdYmyil iml wvixAw]2] bin bhaagaa gur paa-ee-ai naahee sabdai
mayl milaavani-aa. ||2||
gurmuiKAil pqurhYsMswry] gurmukh alipat rahai sansaaray.
gur kYqkIAYnwimADwry] gur kai takee-ai NaamaDhaaray.
gurmuiKj orukryikAwiqs noAwpyKipduKu
pwvixAw]3]
gurmukh jor karay ki-aa tis no aapay khap
mnmuiKAMDysuiDnkweI ] manmukh anDhay suDh na kaa-ee.
AwqmGwqI hYj gqksweI ] aatamghaatee hai jagat kasaa-ee.
inMdwkir kir bhuBwruauTwvYibnumj UrI Bwru
phucwvixAw]4]
nindaa kar kar baho bhaar uthaavai bin
majooree bhaar pahuchaavani-aa. ||4||
iehuj guvwVI myrwpRBumwl I ] ih jag vaarhee mayraa parabh maalee.
sdwsmwl ykonwhI Kwl I ] sadaa samaalay ko naahee khaalee.
j yhI vwsnwpweyqyhI vrqYvwsUvwsuj xwvixAw]5] jayhee vaasnaa paa-ay tayhee vartai vaasoo
vaas janaavani-aa. ||5||
mnmuKurogI hYsMswrw] manmukh rogee hai sansaaraa.
suKdwqwivsirAwAgmApwrw] sukh-daata visri-aa agamapaaraa.
duKIeyiniqiPrihibl l wdyibnugur sWiqn
pwvixAw]6]
dukhee-ay nit fireh billaaday bin gur saa
N
t na
paavni-aa. ||6||
ij inkIqysoeI ibiDj wxY] jin keetay so-ee biDh jaanai.
AwipkryqwhukimpCwxY] aap karay taa hukampachhaanai.
j yhwAMdir pweyqyhwvrqYAwpybwhir pwvixAw]7] jayhaa andar paa-ay tayhaa vartai aapay
baahar paavni-aa. ||7||
iqsubwJ huscymYhorun koeI ] tis baajhahu sachay mai hor na ko-ee.
ij sul wie l eysoinrml uhoeI ] jis laa-ay la-ay so nirmal ho-ee.
nwnk nwmu vsY Gt AMqir ij su dyvY so
pwvixAw]8]14]15]
naanak Naam vasai ghat antar jis dayvai so
paavni-aa. ||8||14||15||
MAAJH MEHLA 3
Inmany previous shabads GuruJi advised us that if wewant to enjoy peacebothhereandhereafter, we
shouldremember Goddayandnight. Inthisshabad, hereemphasizesthisconcept andshedsmorelight.
Hesays: (O my friends) I have told you this trueinstruction of theeternal Guru that you should keep
meditating on God, so that He may be your helper in the end. However, that incomprehensible and
unknowableGod who is beyondbirthanddeath, isattainedonly by livinginaccordancewiththewill of
thetrueGuru.(1)
Payinghis respects to thosewho sheddingtheir self-conceit, followtheGurus adviceandmergeinGod,
hesays: I amasacrificetimeandagaintothosewho shedtheir self-conceit, becauseonly by discarding
all self-conceit canoneattainGod, andimperceptiblymergeinHim. (1-pause)
GuruJi further observes: Onedoesthat deed(inthisworld), whichhasbeenpre-written(inonesdestiny,
based on thedeeds donein the past). By serving thetrueGuru, one always obtains joy and peace. But
without goodfortune, theGuru, whounitesaperson(withGod) throughhisword, isnot found. (2)
Describing the attributes of a Gurus follower, he says: A Gurus follower, while living in the world,
remainsdetached(fromworldlydesires). Suchapersonalways dependsuponthesupport of theGuruand
GodsName. NoonecanoppressaGurusfollower; insteadsuchapersonisconsumedby hisor her own
evil (plans), andsufferspain. (3)
Commenting further on self-conceited persons, he says: The blind egoistic person has no sense or
understanding. The(self-conceitedpersons) arethekillers(of their ownconscience), andare(like) slayers
of theentireworld. By indulginginslander (of others, aself-conceited person) carries aload(of sins on
thehead), andislikealaborer whocarriesloadswithout anyremuneration. (4)
Now, usingaverybeautiful metaphor, GuruJi explainsGodsrelationshipwiththeworld. Hesays: This
worldislikeanorchard, andmyGodisitsgardener. (Just asthegardener takescareof all theplantsinthe
garden, similarly) God takes care of all (the creatures), and nobody is bereft of His care. Whatever
fragrance (or attribute God) infuses in a person, that person emits that fragrance (and displays that
disposition, andjust asflower) isknownbyitsodor, (apersonisknownfromhisor her disposition). (5)
Onceagaincommentingon thegeneral stateof theworld, GuruJi says: This worldis afflictedwiththe
malady of self-conceit. It has forgotten theincomprehensibleand infinite God, who is thereal Giver of
peace. Therefore, thesufferinghumanswander about wailing, andwithout the(guidanceof the) trueGuru,
theydonot findpeace.(6)
However, inhis compassion, GuruJi describes howeven theself-conceitedpersons areultimately saved.
He says: He who has created themknows the way (of their salvation too). When God Himself shows
mercy, a human being realizes His will. Whatever attribute God puts in a person, that person acts
accordingly, andGodHimself drivesout (ones) demerits. (7)
Guru Ji concludes theshabad by saying: Except that eternal (God), I haveno oneelse(to look upon).
Theperson, whom(God) attunestoHimself, becomes pure. O Nanak, GodsNameresidesineachheart,
but onlywhomGodgives(trueunderstanding) obtainsit. (8-14-15)
The message of the shabad is that we are like flowers in the garden of God. Therefore following
Gurus guidance, we should pray to God to embellish us with the fragrance of His Name.
AMimRqnwmumMinvswey] amrit Naamman vasaa-ay.
haumYmyrwsBuduKugvwey] ha-umai mayraa sabh dukh gavaa-ay.
AMimRqbwxI sdwsl whyAMimRiqAMimRqupwvixAw]1] amrit banee sadaa salaahay amrit amrit
paavni-aa. ||1||
hauvwrI j IauvwrI AMimRqbwxI mMin vswvixAw] ha-o vaaree jee-o vaaree amrit banee man
vasaavani-aa.
AMimRq bwxI mMin vsweyAMimRqunwmuiDAwvixAw]1]
rhwau]
amrit banee man vasaa-ay amrit Naam
Dhi-aavani-aa. ||1|| rahaa-o.
AMimRqubol YsdwmuiKvYxI ] AMimRquvyKYprKYsdw
nYxI ]
amrit bolai sadaa mukh vainee. amrit vaykhai
parkhai sadaa nainee.
AMimRqkQwkhYsdwidnurwqI AvrwAwiK
sunwvixAw]2]
amrit kathaa kahai sadaa din raatee avraa
aakh sunaavni-aa. ||2||
AMimRqrMigrqwil v l wey] amrit rang rataa liv laa-ay.
AMimRqugur prswdI pwey] amrit gur parsaadee paa-ay.
AMimRqursnwbol YidnurwqI minqinAMimRqu
pIAwvixAw]3]
amrit rasnaa bolai din raatee man tan amrit
pee-aavni-aa. ||3||
soikCukrYj uiciqnhoeI ] so kichh karai jo chit na ho-ee.
iqs dwhukmumyit n skYkoeI ] tis daa hukammayt na sakai ko-ee.
hukmyvrqYAMimRqbwxI hukmyAMimRqupIAwvixAw]4] hukmay vartai amrit banee hukmay amrit
pee-aavni-aa. ||4||
Aj bkMmkrqyhir kyry] ajab kammkartay har kayray.
iehumnuBUl wj WdwPyry] ih man bhoolaa jaa
N
daa fayray.
AMimRqbwxI isauicqul weyAMimRqsbid
vj wvixAw]5]
amrit banee si-o chit laa-ay amrit sabad
vajaavani-aa. ||5||
pMnw119 SGGS P- 119
KotyKryquDuAwipaupwey] khotay kharay tuDh aap upaa-ay.
quDuAwpyprKyl ok sbwey] tuDh aapay parkhay lok sabaa-ay.
KrypriKKj wnYpwieihKotyBrimBul wvixAw]6] kharay parakh khajaanai paa-ihi khotay
bharambhulaavani-aa. ||6||
ikaukir vyKwikauswl whI ] ki-o kar vaykhaa ki-o saalaahee.
gur prswdI sbidsl whI ] gur parsaadee sabad salaahee.
qyry Bwxy ivic AMimRqu vsY qUMBwxY AMimRqu
pIAwvixAw]7]
tayray bhaanay vich amrit vasai too
N
bhaanai
amrit pee-aavni-aa. ||7||
AMimRqsbduAMimRqhir bwxI ] amrit sabad amrit har banee.
siqguir syivAYirdYsmwxI ] satgur sayvi-ai ridai samaanee.
nwnk AMimRqnwmusdwsuKdwqwpI AMimRqusBBuK
l ihj wvixAw]8]15]16]
naanak amrit Naam sadaa sukh-daata pee
amrit sabh bhukh leh jaavani-aa. ||8||15||16||
MAAJH MEHLA 3
Inmany previous shabads, GuruJi toldusabout thesignificanceof followingtheadviceof theGuruand
meditating on Gods Name. In this shabad heelaborates on theimportanceof meditating on theName,
whichislikeanimmortalizingelixir.
He says: (The person, who) enshrines the elixir of (Gods) Name in the heart, is rid of all maladies,
including those of ego and possessiveness. Through the nectar-sweet words (of the Guru), this person
alwayssingspraisesof God, andobtainstheimmortalizingnectar. (1)
Expressinghis deep veneration for such persons, GuruJi says: I amasacrificetimeandagain to those
who enshrine the ambrosial word (of the Guru) in their minds, because (the person) who enshrines the
ambrosial word(of theGuru) intheheart, meditatesontheimmortalizingName(of God). (1-pause)
Listingadditional meritsof suchpersons, GuruJi says: (Theperson, whoenshrinesthenectar of Namein
theheart) always utters nectar sweet words fromthemouth. (Such aperson) always sees andrealizes the
immortal God in everything. Day and night, that person utters the immortalizing gospel (of God), and
narratesit toothers. (2)
Describingtheconduct of suchpersons, GuruJi says: Thepersonwhoisdyedinthecolor (imbuedwith
thelove) of the nectar (of Name) and attunes (to God), by Gurus grace obtains the nectar (like Gods
Name. Suchaperson) day andnight uttersnectar (Name) withthetongue, andwithbody andmindhelps
otherstodrinkthisnectar (also). (3)
Somepeoplethink that what GuruJi discusses istoohighathingtobefollowedandpracticed. Innoway
cansinnerslikethemreachsuchapiousstage, wherethey canalsoobtaintheinvaluablejewel of (Gods)
Name. But GuruJi gives hopetoall of us, andreminds usthat Gods powersareamazingandHis mercy
is limitless. Therefore, Guru Ji says: (God) does that which is beyond (any bodys) imagination. His
command, noonecannullify. It isaccordingtoHiscommandthat Hisimmortalizingwordprevails, andit
isbyHiscommandthat HeadministersHisnectar likeName. (4)
Continuingtheabovethought, GuruJi says: (O my friends), wondrous aretheways of theCreator. He
brings the straying mind (of a person) to the right path. Then He attunes (that persons) mind to the
immortalizingword(of theGuru), andmakesthemusicof (divine) wordplaywithin.(5)
GuruJi, therefore, addresses God inall humility andsays: O God, You Yourself havecreated boththe
baseandgenuine(theevil andthevirtuous) persons. You Yourself test all people. Thosefoundvirtuous
areacceptedinYour treasury(unitedwithYou). Thefalseonesremainlost indelusion. (6)
Many of us wonder: how can we pleaseGod and see His sight? Therefore, on our behalf, Guru Ji asks:
(O God), howcanI seeYou, andhowcanI praiseYou, (so that I too may receiveYour grace? I think
that) through Gurus grace, I should praiseYou through his word. But (O God), it is only accordingto
Your will that thenectar (of Your) Namecomes toreside(inones heart), andit isinYour will that You
administer Your nectar (toanyone).(7)
Inclosing, GuruJi says: Theholy word(of theGuru) istheimmortalizingNectar, andsoistheNameof
God. By serving(andfollowing) theGuru, this (nectar) is enshrinedinthemind. O Nanak, thenectar of
Namegiveseternal peace. By drinkingit, all oneshungers(or worldlydesires) aresatiated. (8-15-16)
The message of the shabad is that if we want to satiate all our worldly desires and obtain eternal
bliss, we should sing and follow the nectar-sweet word of the Guru with love and devotion. So that
showing His mercy God may enshrine the immortalizing nectar of His Name in us also.
AMimRquvrsYshij suBwey] amrit varsai sahj subhaa-ay.
gurmuiKivrl wkoeI j nupwey] gurmukh virlaa ko-ee jan paa-ay.
AMimRqupI sdwiqRpqwsykir ikrpwiqRsnw
buJ wvixAw]1]
amrit pee sadaa tariptaasay kar kirpaa
tarisnaa bujhaavani-aa. ||1||
hauvwrI j IauvwrI gurmuiKAMimRqupIAwvixAw] ha-o vaaree jee-o vaaree gurmukh amrit
pee-aavni-aa.
rsnwrsucwiK sdwrhYrMig rwqI shj yhir gux
gwvixAw]1] rhwau]
rasnaa ras chaakh sadaa rahai rang raatee
sehjay har gun gaavani-aa. ||1|| rahaa-o.
gur prswdI shj ukopwey] gur parsaadee sahj ko paa-ay.
duibDwmwryieksuisauil v l wey] dubiDhaa maaray ikas si-o liv laa-ay.
ndir kry qw hir gux gwvY ndrI sic
smwvixAw]2]
nadar karay taa har gun gaavai nadree
sBnwaupir ndir pRBqyrI ] sabhnaa upar nadar parabh tayree.
iksYQoVI iksYhYGxyrI ] kisai thorhee kisai hai ghanayree.
quJ qybwhir ikCun hovYgurmuiKsoJ I pwvixAw]3] tujh tay baahar kichh na hovai gurmukh
sojhee paavni-aa. ||3||
gurmuiKqquhYbIcwrw] gurmukh tat hai beechaaraa.
AMimRiqBryqyryBMf wrw] amrit bharay tayray bhandaaraa.
ibnusiqgur syvy koeI n pwvYgur ikrpwqy
pwvixAw]4]
bin satgur sayvay ko-ee na paavai gur kirpaa
tay paavni-aa. ||4||
siqgurusyvYsoj nusohY] satgur sayvai so jan sohai.
AMimRqnwimAMqrumnumohY] amrit Naamantar man mohai.
AMimRiq mnu qnu bwxI rqw AMimRqu shij
suxwvixAw]5]
amrit man tan banee rataa amrit sahj
sunaavni-aa. ||5||
mnmuKuBUl wdUj YBwie KuAwey] manmukh bhoolaa doojai bhaa-ay khu-aa-ay.
nwmunl yvYmrYibKuKwey] Naamna layvai marai bikh khaa-ay.
Anidnusdwivstwmihvwswibnusyvwj nmu
gvwvixAw]6]
an-din sadaa vistaa meh vaasaa bin sayvaa
AMimRqupIvYij s noAwippIAwey] amrit peevai jis no aap pee-aa-ay.
gur prswdI shij il v l wey] gur parsaadee sahj liv laa-ay.
pUrnpUir rihAwsBAwpygurmiqndrI
AwvixAw]7]
pooran poor rahi-aa sabh aapay gurmat
nadree aavani-aa. ||7||
AwpyAwipinrMj nusoeI ] aapay aap niranjan so-ee.
ij inisrj I iqinAwpygoeI ] jin sirjee tin aapay go-ee.
nwnk nwmusmwil sdwqUMshj ysic
smwvixAw]8]16]17]
naanak Naamsamaal sadaa too
N
sehjay sach
samaavani-aa. ||8||16||17||
MAAJH MEHLA 3.
Intheopeningstanzaof theprevious shabad, GuruJi stated, If apersonenshrines theelixir of Namein
theheart, that personis ridof all themaladies, includingthoseof ego andpossessiveness. Inthis shabad,
hereveals howtherainof this nectar continues to fall naturally for all to quaff. Healsotells us, whoare
therarefortunatepersonswhoactuallydrinkit, andenjoyitsheavenlybliss.
Hesays: Thenectar (of Name) is raining down inits own natural course. However, only arareGurus
follower receives (and enjoys) this nectar. Drinking this nectar, that person is satiated forever. Showing
Hismercy, Godquenchesall that personsthirsts(or worldlydesires).(1)
Expressinghisloveandvenerationfor suchGurus followers, hesays: I amasacrificetimeandagainto
such Gurus followers who by Gurus grace, drink this nectar (of Name). Tasting this (nectar), their
tongueremainsimbued(withdivinelove), andunnoticeablytheykeepsinging(Gods) praises.(1-pause)
Guru Ji now describes theconditions, which aperson must fulfill beforebecoming worthy of receiving
this nectar (just as levelinganddiggingarerequired beforeafield becomes fit for receivingandholding
rainwater). Hesays: It is only ararepersonwho by Gurus graceattains astateof (spiritual) poise(and
balanceof mind). Thispersonstillsall senseof duality, andfixesthemindonlyontheone(God). But this
happens only when (God) showers His grace. (Thenthat person) sings (Gods) praises, andby His grace
remainsabsorbedinthat eternal (God).(2)
Explainingwhy only veryspecial personsreceivethebenefit of (Gods) grace, GuruJi addresses Godand
says: (O God), Your graceisover all. Onsomeit maybeless, onothers, more(just asrainfallsequally
onall places, but thelevel fieldsretainmoreof it, whilethehillyor stonyslopesretainveryless). Yet it is
onlytheGurusfollowerswhounderstandthat nothinghappensoutside, or without Your will. (3)
Elaborating on the belief and understanding of a Gurus follower, he says: The Gurus follower
understands this essence (of wisdom): that Your storehouses are filled to the brimwith the nectar (of
Name). However, without serving(andfollowing) thetrueGuru, noonereceives(thisnectar). Whosoever
receivesit, getsit onlyby Gurusgrace. (4)
Therefore, stating thebenefits of serving (and following theadvice of) trueGuru, he says: Theperson
who serves (and follows) the true Guru looks beauteous (and virtuous. Such a persons) inner mind is
fascinatedwiththeNectar of Name. That persons body, mind, andspeechbecomeimbuedwiththelove
of thenectar (of Name), and(theperson) imperceptiblykeepsreciting(Gurus) nectar sweet words). (5)
However, contrastingtheabovewiththestateandfateof theself-conceitedpersons, GuruJi says: A self-
willed person goes astray, and is ruined due to thelove of duality (theworldly riches, instead of God).
This person does not meditate on (Gods) Name, and dies eating poison (hankering after false worldly
desires). Day andnight, suchapersonlives inordure(absorbedinsinful worldly pleasures), andwithout
servingGod, wasteshis(or her human) birth.(6)
Describing the process, how a person actually drinks the Nectar (of Name), Guru Ji says: Only that
persondrinks thenectar (of Name), whomHeHimself administers. ThroughGurus grace, suchaperson
imperceptiblybecomes attunedtoGod. ThenthroughtheGurusinstruction, isabletoseethat theperfect
GodHimself ispervadingeverywhere. (7)
In conclusion, Guru Ji says: TheimmaculateGod is all by Himself. Hewho has created (this universe)
will Himself destroy it. Nanak (says, O my friends), always meditateon Gods Name, andunnoticeably
youwill mergeintheeternal (God). (8-16-17)
The message of this shabad is that rain of (Gods) joy-giving Nectar is imperceptibly falling on all
creation. But if we want to benefit from it, we should prepare our hearts for receiving (this nectar)
by following the Gurus advice, by always singing in praise of God, and meditating on His Name.
sysic l wgyj oquDuBwey] say sach laagay jo tuDh bhaa-ay.
sdwscusyvihshj suBwey] sadaa sach sayveh sahj subhaa-ay.
scYsbidscwswl whI scYmyil iml wvixAw]1] sachai sabad sachaa saalaahee sachai mayl
milaavani-aa. ||1||
hauvwrI j IauvwrI scuswl whixAw] ha-o vaaree jee-o vaaree sach salaahni-aa.
scuiDAwiein sysic rwqyscysic smwvixAw]1]
rhwau]
sach Dhi-aa-in say sach raatay sachay sach
j hdyKwscusBnI QweI ] jah daykhaa sach sabhnee thaa-ee.
gur prswdI mMinvsweI ] gur parsaadee man vasaa-ee.
qnuscwrsnwsic rwqI scusuix AwiK
vKwnixAw]2]
tan sachaa rasnaa sach raatee sach sun aakh
vakhaanni-aa. ||2||
pMnw120 SGGS P- 120
mnswmwir sic smwxI ] mansaa maar sach samaanee.
ieinminf ITI sBAwvx j wxI ] in man deethee sabh aavan jaanee.
siqgurusyvy sdwmnuinhcl uinj Gir vwsw
pwvixAw]3]
satgur sayvay sadaa man nihchal nij ghar
vaasaa paavni-aa. ||3||
gur kYsbidirdYidKwieAw] gur kai sabad ridai dikhaa-i-aa.
mwieAwmohusbidj l wieAw] maa-i-aa moh sabad jalaa-i-aa.
scoscwvyiKswl whI gur sbdI scupwvixAw]4] sacho sachaa vaykh saalaahee gur sabdee sach
paavni-aa. ||4||
j osic rwqyiqnscI il v l wgI ] jo sach raatay tin sachee liv laagee.
hir nwmusmwl ihsyvf BwgI ] har Naamsamaaleh say vadbhaagee.
scYsbidAwipiml weysqsMgiqscugux
gwvixAw]5]
sachai sabad aap milaa-ay satsangat sach gun
gaavani-aa. ||5||
l yKwpVIAYj yl yKyivic hovY] laykhaa parhee-ai jay laykhay vich hovai.
EhuAgmuAgocrusbidsuiDhovY] oh agamagochar sabad suDh hovai.
Anidnusc sbidswl whI horukoie n kImiq
pwvixAw]6]
an-din sach sabad saalaahee hor ko-ay na
keemat paavni-aa. ||6||
piVpiVQwkysWiqnAweI ] parh parh thaakay saa
N
t na aa-ee.
iqRsnwj wl ysuiDnkweI ] tarisnaa jaalay suDh na kaa-ee.
ibKuibhwJ ihibKumohipAwsykUVuboil ibKu
KwvixAw]7]
bikh bihaajheh bikh moh pi-aasay koorh bol bikh
khaavani-aa. ||7||
gur prswdI eykoj wxw] gur parsaadee ayko jaanaa.
dUj wmwir mnusic smwxw] doojaa maar man sach samaanaa.
nwnk eykonwmuvrqYmnAMqir gur prswdI
pwvixAw]8]17]18]
naanak ayko Naam vartai man antar gur
parsaadee paavni-aa. ||8||17||18||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi toldusthat it isGod whohascreatedthis universe, andit isHewhowill
destroy it (andabsorbit inHimself). But HeHimself iseverlastingandtrue. If wemeditateonHisName,
wewill imperceptibly mergeinHim. Inthis shabad, hetalksabout thosepersonswhoarereally engaged
inthisendeavor, andhowwecanemulatethem.
Hesays: (O God), onlythosepersonsareattunedtotheTruth(of Your eternal Name), whoarepleasing
to You. They always imperceptibly keep serving the Truth (by meditating on Your eternal Name).
Throughthetrueword(of theGuru), they praisetheeternal (God), andthus they themselves areunited,
anduniteotherswiththeeternal (God). (1)
Expressinghis praisefor thosewho keep praisingtheeternal God, Guru Ji says: I amasacrificeagain
andagain to such dear persons who praisetheeternal (God). They who meditateon theeternal God are
imbuedwiththeloveof theeternal (God), andtheymergeinthat trueandeternal (God). (1-pause)
GuruJi nowshares withusthestateof his ownmind, andsays: Wherever I look, I seethat eternal God
pervading everywhere. By Gurus grace I can enshrine Himin my mind. Now my body is filled with
Truth, mytongueisimbuedwithtruerelish, andI hear andtalkonlyabout Truth(theeternal God). (2)
Continuingtodescribethestateof hismind, GuruJi says: Stillingmy desireI havemergedinTruth(the
eternal God). My mindhas realizedthat this entireworldis subject to comingandgoing. I haverealized
that by servingthetrueGuru, onesmindalways remainsinastateof poise, andoneresidesinonesown
home(themansionof God). (3)
DescribinghowtheGurus wordhas helpedhim, hesays: TheGurus wordhas showed(God) tomein
my(own) heart. By followingtheGurusword, I burnt away myattachment for Maya (theworldly riches
and powers). Now seeing nothing but eternal God, I sing His praises. Thus through theGurus word, I
haveobtainedtheeternal (God). (4)
Therefore, onthebasis of hispersonal experience, GuruJi says: Thosewhoareimbuedwiththeloveof
the eternal (God), they are truly attuned to Him. Those fortunate ones keep Gods Name enshrined (in
their hearts). Through thetrueword (of theGuru), God has united themwith Himself, and through the
companyof saintlypersons, theykeepsingingpraisesof theeternal (God). (5)
GuruJi however wants tocautionus against reflectingonany kindof accountsabout God(suchaswhen
He came into existence or when He created this universe). He says: We might try to read (Gods)
accounts, if He weresubject to any such accounts. That incomprehensibleand unknowable God can be
realized only through the (Gurus) word. Only the person, who day and night praises Himthrough the
GuruswordknowsHim; nobodyelseknowsHisworth. (6)
Cautioningus against thosescholars or pundits who claimto tell us about theways to findpeaceon the
basis of their study of scriptures, Guru Ji says: (Thepundits) havegrown tired, reading (thescriptures,
but) have not found peace. They are consumed by (the fireof) their desires, and have no real wisdom.
Suchpeoplesimplytradeinpoison(of worldlywealth) because, enamoredof thispoison, theythirst for it.
Bytellingall kindsof lies, they(earnand) consumethepoison(of worldlywealth). (7)
In conclusion, Guru Ji says: By Gurus grace, I recognizeonly one(God). By stilling duality (lovefor
anyother entityor object), I havemergedmymindintheeternal (God). OnlyoneNameof Godpervades
inthemindof Nanak, whichhehasobtainedthroughtheGurusgraceonly. (8-17-18)
The message of the shabad is that only by following the true word of the Guru can we attain to God.
vrnrUpvrqihsBqyry] varan roop varteh sabh tayray.
mir mir j MmihPyr pvihGxyry] mar mar jameh fayr paveh ghanayray.
qUMeykoinhcl uAgmApwrwgurmqI bUJ
buJ wvixAw]1]
too
N
ayko nihchal agam apaaraa gurmatee
boojh bujhaavani-aa. ||1||
hauvwrI j IauvwrI rwmnwmumMinvswvixAw] ha-o vaaree jee-o vaaree raam Naam man
vasaavani-aa.
iqsurUpun ryiKAwvrnunkoeI gurmqI Awip
buJ wvixAw]1] rhwau]
tis roop na raykh-i-aa varan na ko-ee gurmatee
aap bujhaavani-aa. ||1|| rahaa-o.
sBeykwj oiqj wxYj ykoeI ] sabh aykaa jot jaanai jay ko-ee.
siqgurusyivAYprgtuhoeI ] satgur sayvi-ai pargat ho-ee.
gupquprgtuvrqYsBQweI j oqI j oiq
iml wvixAw]2]
gupat pargat vartai sabh thaa-ee jotee jot
milaavani-aa. ||2||
iqsnwAginj l YsMswrw] tisnaa agan jalai sansaaraa.
l oBuAiBmwnubhuquAhMkwrw] lobh abhimaan bahut aha
N
kaaraa.
mir mir j nmYpiqgvweyApxI ibrQwj nmu
gvwvixAw]3]
mar mar janmai pat gavaa-ay apnee birthaa
gur kwsbdukoivrl wbUJ Y] gur kaa sabad ko virlaa boojhai.
AwpumwryqwiqRBvxusUJ Y] aap maaray taa taribhavan soojhai.
iPir EhumrYn mrxwhovYshj ysic
smwvixAw]4]
fir oh marai na marnaa hovai sehjay sach
samaavani-aa. ||4||
mwieAwmihiPir icqunl wey] maa-i-aa meh fir chit na laa-ay.
gur kYsbidsdrhYsmwey] gur kai sabad sad rahai samaa-ay.
scusl whysBGt AMqir scoscusuhwvixAw]5] sach salaahay sabh ghat antar sacho sach
suhaavani-aa. ||5||
scuswl whI sdwhj Ury] sach saalaahee sadaa hajooray.
gur kYsbidrihAwBrpUry] gur kai sabad rahi-aa bharpooray.
gur prswdI scundrI AwvYscyhI suKupwvixAw]6] gur parsaadee sach nadree aavai sachay hee
scumnAMdir rihAwsmwie ] sach man andar rahi-aa samaa-ay.
sdwscuinhcl uAwvYnj wie ] sadaa sach nihchal aavai na jaa-ay.
scyl wgYsomnuinrml ugurmqI sic smwvixAw]7] sachay laagai so man nirmal gurmatee sach
samaavani-aa. ||7||
scuswl whI Avrun koeI ] sach saalaahee avar na ko-ee.
ij qusyivAYsdwsuKuhoeI ] jit sayvi-ai sadaa sukh ho-ee.
pMnw121 SGGS P- 121
nwnk nwimrqyvIcwrI scoscu
kmwvixAw]8]18]19]
naanak Naamratay veechaaree sacho sach
kamaavani-aa. ||8||18||19||
MAAJH MEHLA 3
Guru Ji concluded the previous shabad with the remark that by Gurus grace, he recognizes only one
(God). By stillingduality, hehas merged his mindintheeternal (God), andnowonly oneNameof God
pervades in his mind, and this state he has obtained through the Gurus grace only. In this shabad, he
shareswithuswhat other divineunderstanding, hehasobtainedthroughGurusgrace.
First as if talking to God himself, Guru Ji pours out his love and says: (O my beloved God), all the
different forms and colors, pervading (in this universe) are Your manifestation. These myriad creatures
keepdyingandgettingrebornagainandagain. Youalonearetheimmortal, incomprehensible, andinfinite
(One), and(You) impartthisunderstandingthroughtheGurusinstruction. (1)
Therefore, expressing his appreciation of Gurus followers, he says: I ama sacrifice timeand again to
thosewhoenshrineintheir heartstheNameof God, whohasnofigure, formor color. ThroughtheGurus
instruction, HeHimself impartsunderstanding(about Himtosome). (1-pause)
On the basis of his personal understanding, Guru Ji now tells us: (O my friends), if someone truly
understands, (that person would realize that) it is the same one Light (of God which) is present in all
(creation). It is by serving (and following theadvice of) the trueGuru that (this divine Light) becomes
manifest. Visibly andinvisibly, Hepervades everywhere, and it is He (who ultimately) merges all lights
(or souls) intoHisLight(or soul). (2)
However, commentingonthestateof theworld, GuruJi says: Theentireworldisburning(andsuffering)
inthefireof desire, greed, arrogance, andtoo muchego. Therefore, afflictedwiththeseevils, it is dying
repeatedlytobereborn. Thus, it islosingitshonor andwastingthe(human) birthinvain. (3)
GuruJi notesfurther: (It is) onlyaveryrarepersonwhounderstandstheGurusword(or advice). Onlyif
oneeffacesonesself (conceit), canoneunderstand(that Godpervadesthroughall) thethreeworlds. Then
oneneither dies (spiritually), nor goes through(such) death, but insteadimperceptibly remainsmergedin
eternal (GodHimself). (4)
Commenting on theconduct of such aperson, Guru Ji says: (That person who understands theGurus
instruction), no longer attunes themindto worldly things. Such aperson always remains absorbed inthe
Gurusword; (seesand) praisestheeternal Godpervadinginall hearts, andlookingbeauteous. (5)
Describingthestateof mindof suchaGurusfollower, hesays: Thepersonwhopraises theeternal God
deemsHimalways near. ThroughtheGuruswordthispersonunderstandsthat Godpervadeseverywhere.
By Gurus grace, eternal God becomes visible (to such a person), and fromthat eternal God Himself is
obtained(real) joyor peace. (6)
GuruJi nowtellsuswheretheeternal Godabides. Hesays: (That) eternal Godabideswithin(everyones)
heart. That trueGod is eternal and immovable, and never comes or goes. Those who aredevoted to the
eternal (God) arepureof mind, andby following theGurus instruction, they mergeinthat eternal God
(Himself). (7)
Giving his concluding advice, Guru Ji says: We should praise only the eternal God and none else,
becauseby serving Himcomes perennial joy or peace. O Nanak, they who areimbued with theloveof
(Gods) Namearetrulywise, andtheypracticeandearnonlyTruth.(8-18-19)
The message of the shabad is that it is only by following the Gurus word (the Gurbani as contained
in Guru Granth Sahib) that we can attain to the eternal God, and enjoy true and everlasting peace.
inrml sbduinrml hYbwxI ] nirmal sabad nirmal hai banee.
inrml j oiqsBmwihsmwxI ] nirmal jot sabh maahi samaanee.
inrml bwxI hir swl whI j ip hir inrml umYl u
gvwvixAw]1]
nirmal banee har saalaahee jap har nirmal
mail gavaavni-aa. ||1||
hauvwrI j IauvwrI suKdwqwmMinvswvixAw] ha-o vaaree jee-o vaaree sukh-daata man
vasaavani-aa.
hir inrml ugur sbidsl whI sbdosuix iqsw
imtwvixAw]1] rhwau]
har nirmal gur sabad salaahee sabdo suntisaa
mitaavni-aa. ||1|| rahaa-o.
inrml nwmuvisAwminAwey] nirmal Naamvasi-aa man aa-ay.
mnuqnuinrml umwieAwmohugvwey] man tan nirmal maa-i-aa moh gavaa-ay.
inrml gux gwvYinqswcykyinrml nwdu
vj wvixAw]2]
nirmal gun gaavai nit saachay kay nirmal naad
vajaavani-aa. ||2||
inrml AMimRqugur qypwieAw] nirmal amrit gur tay paa-i-aa.
ivchuAwpumuAwiqQYmohunmwieAw] vichahu aap mu-aa tithai moh na maa-i-aa.
inrml igAwnuiDAwnuAiqinrml uinrml bwxI mMin
vswvixAw]3]
nirmal gi-aan Dhi-aan at nirmal nirmal banee
man vasaavani-aa. ||3||
j oinrml usyvysuinrml uhovY] jo nirmal sayvay so nirmal hovai.
haumYmYl ugur sbdyDovY] ha-umai mail gur sabday Dhovai.
inrml vwj YAnhdDuinbwxI dir scYsoBw
pwvixAw]4]
nirmal vaajai anhadDhun banee dar sachai
inrml qysBinrml hovY] nirmal tay sabh nirmal hovai.
inrml umnUAwhir sbidprovY] nirmal manoo-aa har sabad parovai.
inrml nwiml gybf BwgI inrml unwimsuhwvixAw]5] nirmal Naamlagay badbhaagee nirmal Naam
suhaavani-aa. ||5||
soinrml uj osbdysohY] so nirmal jo sabday sohai.
inrml nwimmnuqnumohY] nirmal Naamman tan mohai.
sic nwimml ukdynl wgYmuKuaUj l uscu
krwvixAw]6]
sach Naam mal kaday na laagai mukh oojal
sach karaavani-aa. ||6||
mnumYl whYdUj YBwie ] man mailaa hai doojai bhaa-ay.
mYl wcaukwmYl YQwie ] mailaa cha-ukaa mailai thaa-ay.
mYl wKwie iPir mYl uvDweymnmuKmYl uduKu
pwvixAw]7]
mailaa khaa-ay fir mail vaDhaa-ay manmukh
mail dukh paavni-aa. ||7||
mYl yinrml siBhukimsbwey] mailay nirmal sabh hukamsabaa-ay.
syinrml j ohir swcyBwey] say nirmal jo har saachay bhaa-ay.
nwnk nwmuvsYmnAMqir gurmuiKmYl u
cukwvixAw]8]19]20]
naanak Naam vasai man antar gurmukh mail
chukaavani-aa. ||8||19||20||
MAAJH MEHLA 3
Theprevious two shabads containbeautiful examples of GuruJis useof theartificeof Pun (theart of
using the same word in different connotations). In these shabads he repeatedly used the word Sachch
(truth) in the sense of Truth, True, or True God. In this shabad, he uses the same technique to
highlight thewordNirmal inthesenseof Pure or Purity, andtellsus what andwhois really pure(and
howtoacquirepurityof mind).
Hesays: Pureis theword and pureis Gurbani (theGurus utterance, which is now embodied in Guru
GranthSahibJi). Further, pureisthedivineLight that abidesinall. PureistheGurusword(thehymn) in
Gods praise. By meditating on theimmaculateGod through thepureword (of theGuru), onebecomes
pureandwashesoff onesfilth(of mind). (1)
Paying his tributeto such holy persons, Guru Ji says: I amagain and again asacrifice to theonewho
enshrines the peace-giving (God) in the mind. Through the Gurus word, such a person praises the
immaculateGod, andbylisteningtothe(Gurus) word, stillsthethirst (for worldlyriches).(1-pause)
Guru Ji now tells us how theGurus pureword makes us also pure. He says: When (by praising God
throughtheGurusword) theimmaculateNamecomestoabideinonesmind, thebody andmindbecome
pure, andonedispelsattachment toMaya (worldlyrichesandpleasures) fromwithin. Thendayandnight,
onesingsthepurepraisesof theeternal God, andanimmaculatedivinetunerings(inonesheart). (2)
Describing thestateof mind of such persons in whose mind theimmaculateNameof God has come to
abide, GuruJi says: Thepersonwho hasobtainedthepurenectar (of Name) fromtheGuru, fromwithin
that person, the sense of self (conceit) disappears, and no attachment for worldly wealth is left. By
enshrining theimmaculateword of theGuru in theheart, immaculatebecomes that persons knowledge
andextremelyimmaculatebecomeshisor her reflectionor meditation. (3)
Enunciatinganother important principle, hesays: Thepersonisrenderedpurewhoserves thePureOne.
(By actingon) theGurusWord(suchaperson) washes off thedirt of ego. Theninthat personsear rings
theunstuckmelodyof celestial music, andthat personobtainshonor at thedoor of theeternal (God). (4)
But that is not all. Guru Ji says: Fromthe immaculate (God), all else becomes pure. The person who
enshrinesthedivinewordintheheart, that personsmindbecomes immaculate. (Therefore), fortunateare
they who areattunedto thepureName: through (meditationon the) theimmaculateName, they become
beauteous. (5)
Clarifying who is truly pure, Guru Ji says: That person alone is pure who looks beauteous (becomes
virtuous) through the (Gurus) word. Such a persons body and mind are charmed by the immaculate
Name. Nofilthever attachestothepureName. ThetrueNamemakesthat personsfacebright (worthyof
honor inGodscourt).(6)
Nowdescribingthestateof aself-conceitedperson, hesays: Duetothelovefor duality (worldlyriches),
the mind (of a self-conceited person) becomes impure. Impure is that persons kitchen and impure the
abode(theentirelifestyle). Suchapersoneatsfoodearnedby dishonest means, andspreadsimpurity (and
corruption). Inshort, theself-conceitedpersonsufferspainduetoimpurity(thecorrupt lifestyle). (7)
Inconclusion, GuruJi says: Thepureandimpureareall boundby GodsWill. Only thosearepurewho
arepleasingto theeternal God. But O Nanak, (they) inwhoseheart abides (Gods) Nameareridof the
dirt(of evil thoughts).(8-19-20)
The message of the shabad is that if we want to become pure and merge in the eternal immaculate
God, then we should act upon the immaculate word of the Guru (the Gurbani as embodied in Guru
Granth Sahib Ji), and meditate on His immaculate Name.
goivMduaUj l uaUj l hMsw] govind oojal oojal hansaa.
mnubwxI inrml myrI mnsw] man banee nirmal mayree mansaa.
minaUj l sdwmuKsohihAiqaUj l nwmu
iDAwvixAw]1]
man oojal sadaa mukh soheh at oojal Naam
hauvwrI j IauvwrI goibMdgux gwvixAw] ha-o vaaree jee-o vaaree gobind gun gaavani-aa.
goibdugoibdukhYidnrwqI goibdgux sbid
suxwvixAw]1] rhwau]
gobid gobid kahai din raatee gobid gun sabad
sunaavni-aa. ||1|| rahaa-o.
goibdugwvihshij suBwey] gobid gaavahi sahj subhaa-ay.
gur kYBYaUj l haumYml uj wey] gur kai bhai oojal ha-umai mal jaa-ay.
sdwAn idrhihBgiqkrihidnurwqI suix goibd
gux gwvixAw]2]
sadaa anand raheh bhagat karahi din raatee sun
gobid gun gaavani-aa. ||2||
mnUAwnwcYBgiqidRVwey] manoo-aa naachai bhagat drirh-aa-ay.
gur kYsbidmnYmnuiml wey] gur kai sabad manai man milaa-ay.
scwqwl upUrymwieAwmohucukweysbdyinriq
krwvixAw]3]
sachaa taal pooray maa-i-aa moh chukaa-ay
sabday nirat karaavani-aa. ||3||
aUcwkUkyqnihpCwVy] oochaa kookay taneh pachhaarhay
pMnw122 SGGS P- 122
mwieAwmoihj oihAwj mkwl y] maa-i-aa mohi johi-aa jamkaalay.
mwieAwmohuiesumnihncweyAMqir kptuduKu
pwvixAw]4]
maa-i-aa moh is maneh nachaa-ay antar kapat
gurmuiKBgiqj wAwipkrwey] gurmukh bhagat jaa aap karaa-ay.
qnumnurwqwshij suBwey] tan man raataa sahj subhaa-ay.
bwxI vj Ysbidvj weygurmuiKBgiqQwie
pwvixAw]5]
banee vajai sabad vajaa-ay gurmukh bhagat
thaa-ay paavni-aa. ||5||
bhuqwl pUryvwj yvj wey] baho taal pooray vaajay vajaa-ay.
nwkosuxyn mMinvswey] naa ko sunay na man vasaa-ay.
mwieAwkwrix ipVbMiDnwcYdUj YBwie duKu
pwvixAw]6]
maa-i-aa kaaran pirh banDh naachai doojai bhaa-
ay dukh paavni-aa. ||6||
ij suAMqir pRIiql gYsomukqw] jis antar pareet lagai so muktaa.
ieMdRI vis sc sMj imj ugqw] indree vas sach sanjamjugtaa.
gur kYsbidsdwhir iDAweyeyhwBgiq
hir BwvixAw]7]
gur kai sabad sadaa har Dhi-aa-ay ayhaa bhagat
har bhaavni-aa. ||7||
gurmuiKBgiqj ug cwryhoeI ] gurmukh bhagat jug chaaray ho-ee.
horquBgiqnpweykoeI ] horat bhagat na paa-ay ko-ee.
nwnk nwmugur BgqI pweIAYgur crxI icqu
l wvixAw]8]20]21]
naanak Naamgur bhagtee paa-ee-ai gur charnee
chit laavani-aa. ||8||20||21||
MAAJH MEHLA 3
Inearlier days, many Hindusingers anddancersusedtoroamabout thestreets andenact musical dramas
relatedtothelifeof HindugodKrishna (alsocalledGobind). They usedtodosuchthingstoearnmoney,
rather than out of truedevotion or to spread faith. In this shabad, Guru Ji tells us what kindof God, he
sings for and how. He also compares the motives and results of the worship done by the true Gurus
followerswiththoseof theselfishones.
Hesays: God is likeanimmaculatepool, andpurearetheswan-likeGurus followers bathing init (by
meditating on His Name). My own desire is that (in such a company), my tongue and mind may also
becomepure. Theywhosemindsbecomepure, their faces alsobecomeradiant. Therefore, veryhonorable
arethosewhomeditateonGodsName. (1)
Payinghisrespect tosuchsaintly persons, hesays: I amagainandagainasacrificetotheonewhosings
Gods praises. Day and night (such a person) repeats Gods Name, and through the word of the Guru,
recitesGodspraises(toothers).(1-pause)
Describingthemerits obtainedby thosewhosingGods praises, hesays: Thosewho inanatural sort of
waysingGods, throughlovingfear anddevotiontotheGuru, theybecomeimmaculate, becausetheir dirt
of egoismisdispelled. Therefore, theyalways liveinastateof bliss. Dayandnight, they worshipGodby
hearingandsingingHispraises. (2)
Guru Ji considers this kind of worship as thetruemusical dance in praise of God. He says: (The true
musical worshipof Godisthat inwhichinsteadof thebody), theminddancesindivinedevotion. Insuch
worship), asonestrengthensonesdevotiontoGod, theminddancesinelation. ThroughtheGurusword,
that person attunes themind (self) to thesupremeMind. Beating to thetruerhythm(of Gods worship),
oneshedsonesattachment toworldlyrichesandpower. AttunedtotheGurusword, onemakesthemind
(andsoul) dancetruly(indivinedevotion). (3)
Contrasting the above true dance of a Gurus follower, with that of a self-conceited person (who fakes
worshipanddevotion), GuruJi says: (Thedancer who) cries out loudly andmakes forceful movements
withthebody is simply doingthis for theloveof worldly riches, andis beingwatched by thedemon of
Death. Thegreedfor moneymakestheminddance, andbecauseof thedeceitwithin, suffersinpain. (4)
Describingwhat happenswhenaGurus follower worshipsGod, hesays: TheGurus follower worships
(God), when He Himself makes himworship. Then un-noticeably the (followers) mind and body are
imbuedwithlove(anddevotionfor God). WithinkeepsringingtheGurushymn, and(thefollower) keeps
playingthe(divine) word. Suchworshipof aGurusfollower isapproved(inGodscourt). (5)
Revertingtothedanceperformedbyaself-conceitedperson, GuruJi says: (Thegreedy person) dancesto
manybeatsandplaysonmanyinstruments. Noonelistensnor enshrinesinthemindwhat heor shesings.
For thesakeof worldly wealth, (agreedy person) gathers acrowd, and dancingfor thelove of worldly
riches, bearspain. (6)
Contrastingtheabovewiththeattitudeof Gurusfollowers, hesays: Theonewhoseheart isimbuedwith
(Gods) loveis emancipated. Gainingcontrol of thesenses, such aperson learns thetruedisciplines and
theway to(unitewithGod), andthroughthe(Gurus) word, alwaysmeditatesonGod. Thisistheworship
whichispleasingtoGod. (7)
In conclusion, Guru Ji declares: In all the four ages, Gods worship has been doneby listening to the
Guru and following his instruction. In no other way, can oneever attain it. In short, O Nanak, it is by
servingtheGuruandfixingonesmindonhislotusfeet that GodsNameisattained.(8-20-21)
The message of the shabad is that if we want to attain to God, then instead of performing superficial
dances for the sake of worldly wealth, we should day and night sing praises of God through the
Gurus hymns, and with true love and devotion meditate on His Name.
scwsyvI scuswl whI ] sachaa sayvee sach saalaahee.
scYnwie duKukbhI nwhI ] sachai naa-ay dukh kab hee naahee.
suKdwqwsyvinsuKupwieingurmiqmMin
vswvixAw]1]
sukh-daata sayvan sukh paa-in gurmat man
vasaavani-aa. ||1||
hauvwrI j IauvwrI suKshij smwiDl gwvixAw] ha-o vaaree jee-o vaaree sukh sahj samaaDh
lagaavani-aa.
j ohir syvih sysdwsohih soBwsuriq suhwvixAw]1]
rhwau]
jo har sayveh say sadaa soheh sobhaa surat
suhaavani-aa. ||1|| rahaa-o.
sBukoqyrwBgqukhwey] sabh ko tayraa bhagat kahaa-ay.
syeI BgqqyrYminBwey] say-ee bhagat tayrai man bhaa-ay.
scubwxI quDYswl whinrMig rwqyBgiqkrwvixAw]2] sach banee tuDhai saalaahan rang raatay
bhagat karaavani-aa. ||2||
sBukoscyhir j Iauqyrw] sabh ko sachay har jee-o tayraa.
gurmuiKiml YqwcUkYPyrw] gurmukh milai taa chookai fayraa.
j wquDuBwvYqwnwie rcwvihqUMAwpynwau
j pwvixAw]3]
jaa tuDh bhaavai taa naa-ay rachaaveh too
N
aapay naa-o japaavani-aa. ||3||
gurmqI hir mMin vswieAw] gurmatee har man vasaa-i-aa.
hrKusogusBumohugvwieAw] harakh sog sabh moh gavaa-i-aa.
ieksuisauil v l wgI sdhI hir nwmumMin
vswvixAw]4]
ikas si-o liv laagee sad hee har Naamman
vasaavani-aa. ||4||
BgqrMigrwqysdwqyrYcwey] bhagat rang raatay sadaa tayrai chaa-ay.
nauiniDnwmuvisAwminAwey] na-o niDh Naamvasi-aa man aa-ay.
pUrYBwig siqgurupwieAwsbdymyil iml wvixAw]5] poorai bhaag satgur paa-i-aa sabday mayl
milaavani-aa. ||5||
qUMdieAwl usdwsuKdwqw] too
N
da-i-aal sadaa sukh-daata.
qUMAwpymyil ihgurmuiKj wqw] too
N
aapay mayleh gurmukh jaataa.
qUMAwpydyvihnwmuvf weI nwimrqysuKupwvixAw]6] too
N
aapay dayveh Naam vadaa-ee Naam
ratay sukh paavni-aa. ||6||
sdwsdwswcyquDuswl whI ] sadaa sadaa saachay tuDh saalaahee.
gurmuiKj wqwdUj wkonwhI ] gurmukh jaataa doojaa ko naahee.
eyksuisaumnurihAwsmweymin mMinAYmnih
iml wvixAw]7]
aykas si-o man rahi-aa samaa-ay man mani-ai
maneh milaavani-aa. ||7||
gurmuiKhovYsoswl why] gurmukh hovai so saalaahay.
swcyTwkur vyprvwhy] saachay thaakur vayparvaahay.
nwnk nwmuvsYmnAMqir gur sbdI hir
myl wvixAw]8]21]22]
naanak Naamvasai man antar gur sabdee har
maylaavani-aa. ||8||21||22||
MAAJH MEHLA 3
In theprevious shabad, Guru Ji advised us that if we want to attain to God, then instead of performing
superficial dancesfor thesakeof worldlywealth, weshoulddayandnight singpraisesof Godthroughthe
Gurushymns, andwithtrueloveanddevotionmeditateonHisName. Inthisshabad, heagainlaysstress
ontheimportanceof worshippingtheoneeternal God.
He says: (O mortal), serve (worship) and praise only theeternal (God), because by meditating on the
Nameof theeternal (God), oneisnever afflictedwithpain. They whoenshrinetheGurusadviceintheir
mindandservetheGiver of comfortsliveinpeace. (1)
Expressing his praise for such persons, he says: I am a sacrifice again and again to those who
unnoticeably enter into such a trance of peace and poise. Those who devotedly serve God always look
graceful, andfor their virtuousintellect theyarehonored(everywhere). (1-pause)
GuruJi nowtells us who areGods truedevotees. AddressingGod, hesays: (O God), everyoneclaims
tobeYour devotee. But that personaloneisYour (true) devoteewhoispleasingtoYour mind. (Your true
devotees) praiseYouthroughthetrueword(of theGuru), andimbuedwithYour lovethey inspireothers
todoYour worship.(2)
Therefore, makingahumbleprayer beforeGod, hesays: O my eternal God, everybody belongstoYou,
but only onmeetingtheGuruandreceivinghisguidancecan(one) endonesrounds(of birthanddeath).
It is only when it pleases You that You instill a person with Your Name, and You Yourself make that
personmeditateonYour Name. (3)
Describingtheblessings receivedby thosewho followtheGurusadvice, hesays: FollowingtheGurus
instruction, they who haveenshrinedGod intheir minds, they haveshedtheir (hopes andworries) about
happiness and sorrow, and all (worldly) attachment. They always remain attuned to one God, and they
enshrineGodsNameintheir mind. (4)
Elaborating further on the conduct of Gods true devotees, Guru Ji says: O God, Your devotees are
always imbuedwithYour loveandlonging. TheName, whichistheessenceof all theninetreasures, has
cometo resideintheir mind. By perfect good fortune, they havefoundthetrueGuru. Throughhis word
(theGurbani), heunitesthemwithYou. (5)
Continuing to comment upon thegreatness andkindness of God, hesays: (O God), You aremerciful,
andalways theGiver of peace(tothecreatures). OnYour own, YouunitethemwithYourself throughthe
Guru. OnYour own, You bless apersonwiththeglory of (Your) Name, andthosewho areimbued with
theNameobtainpeace. (6)
Guru Ji now states what the Gurus followers believe. He says: (O God), those who praise You are
forever true. By theGurus gracethey haverealizedthat except You thereis no other (God). Their mind
remains absorbedintheone(God). They knowthat it is only whenour mindtruly accepts You that You
uniteuswithYourself throughtheminditself. (7)
Inconclusion, GuruJi says: Theonewho becomes aGurus follower, praises thecarefreeMaster. Then
O Nanak, (Gods) Nameis enshrined inthat persons mind, andthus it is throughtheGurus wordthat
(God) unites(apersonwithHimself). (8-21-22)
The message of the shabad is that if we want to become true devotees of God and enjoy the bliss of
union with Him, we should sing His praises and meditate on His Name through the Gurus word.
qyryBgqsohihswcYdrbwry] tayray bhagat soheh saachai darbaaray.
gur kYsbidnwimsvwry] gur kai sabadNaamsavaaray.
sdwAn idrhihidnurwqI gux kihguxI
smwvixAw]1]
sadaa anand raheh din raatee gun kahi gunee
samaavani-aa. ||1||
pMnw123 SGGS P- 123
hauvwrI j IauvwrI nwmusuix mMinvswvixAw] ha-o vaaree jee-o vaaree Naam sun man
vasaavani-aa.
hir j IauscwaUcoaUcwhaumYmwir iml wvixAw]1]
rhwau]
har jee-o sachaa oocho oochaa ha-umai maar
milaavani-aa. ||1|| rahaa-o.
hir j IauswcwswcI nweI ] har jee-o saachaa saachee naa-ee.
gur prswdI iksYiml weI ] gur parsaadee kisai milaa-ee.
gur sbidiml ihsyivCuVihnwhI shj ysic
smwvixAw]2]
gur sabad mileh say vichhurheh naahee sehjay
quJ qybwhir kCUn hoie] tujhtay baahar kachhoo na ho-ay.
qUMkir kir vyKihj wxihsoie] too
N
kar kar vaykheh jaaneh so-ay.
AwpykrykrweykrqwgurmiqAwip
iml wvixAw]3]
aapay karay karaa-ay kartaa gurmat aap
milaavani-aa. ||3||
kwmix guxvMqI hir pwey] kaaman gunvantee har paa-ay.
BYBwie sIgwrubxwey] bhai bhaa-ay seegaar banaa-ay.
siqgurusyiv sdwsohwgix sc aupdyis
smwvixAw]4]
satgur sayv sadaa sohagan sach updays
samaavani-aa. ||4||
sbduivswriniqnwTaurunTwau] sabad visaaran tinaa tha-ur na thaa-o.
BRimBUl yij ausuM\ YGir kwau] bharambhoolay ji-o sunjai ghar kaa-o.
hl qupl quiqnI dovYgvweyduKyduiK
ivhwvixAw]5]
halat palattinee dovai gavaa-ay dukhay dukh
vihaavani-aa. ||5||
il KidAwil KidAwkwgdmsuKoeI ] likh-di-aa likh-di-aa kaagad mas kho-ee.
dUj YBwie suKupweynkoeI ] doojai bhaa-ay sukh paa-ay na ko-ee.
kUVuil KihqYkUVukmwvihj il j wvihkUiVicqu
l wvixAw]6]
koorh likheh tai koorh kamaaveh jal jaaveh koorh
chit laavani-aa. ||6||
gurmuiKscoscuil KihvIcwru] gurmukh sacho sach likheh veechaar.
syj nscypwvihmoKduAwru] say jan sachay paavahi mokhdu-aar.
scukwgdukl mmsvwxI scuil iKsic
smwvixAw]7]
sach kaagad kalammasvaanee sach likh sach
samaavani-aa. ||7||
myrwpRBuAMqir bYTwvyKY] mayraa parabh antar baithaa vaykhai.
gur prswdI iml YsoeI j nul yKY] gur parsaadee milai so-ee jan laykhai.
nwnk nwmuiml Yvif AweI pUrygur qy
pwvixAw]8]22]23]
paavni-aa. ||8||22||23||
MAAJH MEHLA 3
In theprevious shabad Guru Ji advised us that if wewant to becometruedevotees of God andenjoy the
bliss of unionwithHim, weshouldsingHis praises andmeditateon His Name(throughtheGurus word,
withtrueloveanddevotion). Inthisshabad, hedescribesthevirtuesandmeritsof thetruedevoteesof God.
AddressingGodHimself, GuruJi says: (O God), Your devotees look beauteous (andworthyof respect)
in Your eternal court. Through the Gurus word they are embellished with Your Name. Day and night,
theyalwaysliveinbliss. UtteringYour merits, theymergeinYou, themeritorious(God). (1)
Describinghowmuchrespect hehas for such devotees, GuruJi says: I amtimeandagainasacrificeto
thosewho, listeningto(Gods) Name, enshrineit intheir mind. Inthis way, by stillingtheir ego they are
abletounitewithGod, whoiseternal andthehighest of thehigh. (1-pause)
Now explaining theprinciples of achieving union with God, hesays: Eternal is God and eternal is His
Name. It is only ararepersonwhomHeunites (withHimself) throughthegraceof theGuru. Theperson
who meets God through the Gurus word is never separated (fromHim), and in a natural way such a
personmergesintheeternal (GodHimself). (2)
Expressing his complete faith in God, Guru Ji says: O God, nothing happens outside Your will. You
Yourself create, watch, andknowall. Inshort, theCreator Himself does andgets everythingdone, andon
HisownHeunitesapersonwithHimself throughthewisdomgivenbytheGuru.(3)
Next, usingthemetaphor of ameritoriousyoungbride, GuruJi describes howonecanunitewithGod. He
says: The meritorious bride (soul) who decks herself with the ornaments of love and the fear of God
attainstoGod. By serving(andactingontheadviceof) thetrueGuru, sheenjoys everlastingmatrimonial
bliss, andfollowingthetrueinstruction(of theGurushe) mergesinHim. (4)
GuruJi nowdescribes thefateof thosewho do not carefor theGurus word (or advice), andfollow the
dictatesof their ownminds. Hesays: Theywhoforsaketheword(of advice) of theGuru, findnorefuge
or shelter. Lost indelusion, they wander likeacrowinadesertedhouse. They loseboththisandthenext
world, andpasstheir lifeinsuffering. (5)
Commenting upon those who writeabout different theological topics for thepurpose of making money
rather thanspreadingdivinewisdom, GuruJi says: Writingtheir thoughts, peoplehaveexhausted paper
andink, but noneof themhasever obtainedpeace. Sincethey writefalsehood, they earnfalsehood(false
worldly wealth). Concentrating their minds on earning falsehood (false worldly wealth and glory), they
ultimatelyburn(inpain). (6)
Stating what the Gurus followers write about and what blessings they obtain, he says: The Gurus
followers write about and reflect on what is pure and true. Such true devotees attain to the gate of
salvation. Trueistheir paper, penandink, andwritingabout Truththeymergeintheeternal (God). (7)
In conclusion, Guru Ji says: Sitting inside us, my God is watching (everything). Only the person who
meets Himthrough theGurus grace is counted among the approved ones. O Nanak, honor (in Gods
court) isattainedthroughtheName, whichisobtainedfromtheperfect Guru(alone). (8-22-23)
The message of the shabad is that if we want to obtain true bliss, and honor in Gods court, we must
meditate on His Name through the word of the Guru (the Gurbani, in Sri Guru Granth Sahib).
Awqmrwmprgwsugur qyhovY] aatamraampargaas gur tay hovai.
haumYmYl ul wgI gur sbdI KovY] ha-umai mail laagee gur sabdee khovai.
mnuinrml uAnidnuBgqI rwqwBgiqkryhir
pwvixAw]1]
man nirmal an-din bhagtee raataa bhagat karay
har paavni-aa. ||1||
hauvwrI j IauvwrI Awip Bgiq krin AvrwBgiq
krwvixAw]
ha-o vaaree jee-o vaaree aap bhagat karan
avraa bhagat karaavani-aa.
iqnwBgqj nwkausdnmskwrukIj Yj oAnidnuhir
gux gwvixAw]1] rhwau]
tinaa bhagat janaa ka-o sad namaskaar keejai
jo an-din har gun gaavani-aa. ||1|| rahaa-o.
Awpykrqwkwrxukrwey] aapay kartaa kaaran karaa-ay.
ij quBwvYiqqukwrYl wey] jit bhaavai tit kaarai laa-ay.
pUrYBwig gur syvwhovYgur syvwqysuKupwvixAw]2] poorai bhaag gur sayvaa hovai gur sayvaa tay
mir mir j IvYqwikCupwey] mar mar jeevai taa kichh paa-ay.
gur prswdI hir mMinvswey] gur parsaadee har man vasaa-ay.
sdw mukqu hir mMin vswey shj y shij
smwvixAw]3]
sadaa mukat har man vasaa-ay sehjay sahj
samaavani-aa. ||3||
bhukrmkmwvYmukiqnpwey] baho karamkamaavai mukat na paa-ay.
dysMqruBvYdUj YBwie KuAwey] daysantar bhavai doojai bhaa-ay khu-aa-ay.
ibrQwj nmugvwieAwkptI ibnusbdYduKu
pwvixAw]4]
birthaa janam gavaa-i-aa kaptee bin sabdai
DwvqurwKYTwik rhwey] Dhaavat raakhai thaak rahaa-ay.
gur prswdI prmpdupwey] gur parsaadee parampad paa-ay.
siqguruAwpymyil iml weyimil pRIqmsuKu
pwvixAw]5]
satgur aapay mayl milaa-ay mil pareetamsukh
paavni-aa. ||5||
pMnw124 SGGS P- 124
ieik kUiVl wgykUVyPl pwey] ik koorh laagay koorhay fal paa-ay.
dUj YBwie ibrQwj nmugvwey] doojai bhaa-ay birthaa janamgavaa-ay.
Awipf ubysgl ykul f obykUVuboil ibKuKwvixAw]6] aap dubay saglay kul dobay koorh bol bikh
khaavani-aa. ||6||
iesuqnmihmnukogurmuiKdyKY] is tan meh man ko gurmukh daykhai.
Bwie Bgiqj whaumYsoKY] bhaa-ay bhagat jaa ha-umai sokhai.
isDswiDk moinDwrI rhyil v l wie iqnBI qn
mihmnunidKwvixAw]7]
siDh saaDhik moniDhaaree rahay liv laa-ay tin
bhee tan meh man na dikhaavani-aa. ||7||
AwipkrweykrqwsoeI ] aap karaa-ay kartaa so-ee.
horuik krykIqYikAwhoeI ] hor ke karay keetai ki-aa ho-ee.
nwnk ij su nwmu dyvY so l yvY nwmo mMin
vswvixAw]8]23]24]
naanak jis Naam dayvai so layvai Naamo man
vasaavani-aa. ||8||23||24||
MAAJH MEHLA 3
Guru Ji concluded the previous shabad with the statement that God is sitting right within us, and is
watchingeverything. But it isonlyby theGurusgracethat wecanseeHim. Inthisshabad, heelaborates
further onthisconcept.
GuruJi says: Only fromtheGuru onereceives theillumination that Gods supremeLight shines inall.
By actingontheadviceof theGuru, oneisabletowashoff thedirt of egothat stickstoonesmind. Then
byworshippingGoddayandnightwithpurifiedmindoneisheabletoattaintoGod.(1)
Therefore, showinghisvenerationfor suchGurusfollowers, hesays: I amasacrificeagainandagainto
those who themselves engagein Gods worship, and inspireothers to do so. We should always bow to
suchdevotees, whodayandnight singthepraisesof God. (1-pause)
Lest any devotee fall into thetrap of ego, Guru Ji warns: It is on His own that theCreator creates the
cause(of devotioninaperson), andyokes that personinthetask which(God) likes. Onlyby perfect good
fortunedoesoneengageintheGurusservice, andthroughtheGurusserviceoneattainspeace. (2)
Clarifyingtheaboveconcept, hesays: Whenonetriesagainandagaintodie(totheself, by erasingones
ego), and is reborn (as a completely humble person), then that person attains something. Then by the
Gurus grace, that personenshrines Godinthemind. (Thepersonwhokeeps) Godenshrinedinthemind
imperceptiblyremainsabsorbedinastateof equipoise. (3)
Now Guru Ji comments on the fate of those who, instead of following the Gurus teachings, perform
rituals and roam around places of pilgrimage. About such persons, he says: By performing many
(ritualistic) deeds, one does not obtain salvation. By roaming around in foreign lands one is simply
deceived by duality (loveof things other than God). Such acheat or hypocritehas wasted human lifein
vain, andwithout followingtheword(of theGuru), sufferspain. (4)
Therefore, statingonceagainwhat typeof personcanattaintoGod, hesays: (Theperson) whorestrains
his wandering mind and keeps it under control, by the Gurus grace obtains the supreme state (of
exaltation). On his own, the true Guru brings about that persons union (with God), and meeting the
beloved(Master), suchapersonenjoys(spiritual) bliss. (5)
However, there are many who do not care about God. They are more interested in accumulating false
worldlyriches. Commentingonthestateof suchpersons, GuruJi says: Therearesomewhoareengaged
infalsehood(andarerunningafter falseworldly wealth). Owingto their involvement induality (lovefor
worldly wealth rather than God), they waste their life in vain. They drown themselves (in the worldly
oceanof Maya) anddrowntheir wholelineage(init). By utteringfalsehoodthey eat poison(becausethey
earnpoisonousworldlywealth, andsharethiswiththeir family). (6)
Explainingwhy somany peopleremaininterestedinworldlyriches rather thanGod, hesays: (It isonly)
a rare Gurus follower who observes the mind in the body. (This happens only when), through loving
devotion, oneremoves theego(fromwithin). Seekers, adepts, andsilent sages haveexhaustedthemselves
tryingtoconcentrateontheir minds, but eventheyfail toviewtheself or mindintheir body. (7)
So Guru Ji cautions us against thinking ourselves as superior to others, and thus letting any thoughts of
ego enter our mind. He says: The Creator Himself makes mortals act (to realize the self within, and
engageinHislovingdevotionandservice). What cananybody do? Noonecanaccomplishataskonones
own. O Nanak, only that person whomGod gives His Namereceives this gift, andkeeps (Gods) Name
enshrinedinthemind.(8-23-24)
The message of the shabad is that we should never feel proud of ourselves. We should always keep
humbly praying to God to keep us on the right path: of following the Gurus advice and through his
guidance and direction realizing Him within our own mind.
iesuguPwmihAKut BMf wrw] is gufaa meh akhut bhandaaraa.
iqsuivic vsYhir Al KApwrw] tis vich vasai har alakh apaaraa.
AwpygupquprgtuhYAwpygur sbdI Awpu
vM\ wvixAw]1]
aapay gupat pargat hai aapay gur sabdee aap
vanjaavan-i-aa. ||1||
hauvwrI j IauvwrI AMimRqnwmumMinvswvixAw] ha-o vaaree jee-o vaaree amrit Naamman
vasaavani-aa.
AMimRqnwmumhwrsumITwgurmqI AMimRqu
pIAwvixAw]1] rhwau]
amrit Naammahaa ras meethaa gurmatee amrit
pee-aavni-aa. ||1|| rahaa-o.
haumYmwir bj r kpwt Kul wieAw] ha-umai maar bajar kapaat khulaa-i-aa.
nwmuAmol kugur prswdI pwieAw] Naamamolak gur parsaadee paa-i-aa.
ibnusbdYnwmunpweykoeI gur ikrpwmMin
vswvixAw]2]
bin sabdai Naamna paa-ay ko-ee gur kirpaa man
vasaavani-aa. ||2||
gur igAwnAMj nuscunyqRI pwieAw] gur gi-aan anjan sach naytree paa-i-aa.
AMqir cwnxuAigAwnuAMDyrugvwieAw] antar chaanan agi-aan anDhayr gavaa-i-aa.
j oqI j oiqiml I mnumwinAwhir dir soBw
pwvixAw]3]
jotee jot milee man maani-aa har dar sobhaa
paavni-aa. ||3||
srIrhuBwl ix kobwhir j wey] sareerahu bhaalan ko baahar jaa-ay.
nwmunl hYbhuquvygwir duKupwey] Naamna lahai bahut vaygaar dukh paa-ay.
mnmuKAMDysUJ YnwhI iPir iGir Awie gurmuiK
vQupwvixAw]4]
manmukh anDhay soojhai naahee fir ghir aa-ay
gurmukh vath paavni-aa. ||4||
gur prswdI scwhir pwey] gur parsaadee sachaa har paa-ay.
minqinvyKYhaumYmYl uj wey] man tan vaykhai ha-umai mail jaa-ay.
bYis suQwinsdhir gux gwvYscYsbid
smwvixAw]5]
bais suthaan sad har gun gaavai sachai sabad
samaavani-aa. ||5||
naudr TwkyDwvqurhwey] na-o dar thaakay Dhaavat rahaa-ay.
dsvYinj Gir vwswpwey] dasvai nij ghar vaasaa paa-ay.
EQYAnhdsbdvj ihidnurwqI gurmqI sbdu
suxwvixAw]6]
othai anhad sabad vajeh din raatee gurmatee
sabad sunaavni-aa. ||6||
ibnusbdYAMqir Awnyrw] bin sabdai antar aanayraa.
nvsqul hYncUkYPyrw] na vasat lahai na chookai fayraa.
siqgur hiQkuMj I horqudruKul YnwhI gurupUrYBwig
iml wvixAw]7]
satgur hath kunjee horat dar khulai naahee gur
poorai bhaag milaavani-aa. ||7||
gupquprgtuqUMsBnI QweI ] gupat pargat tooNsabhnee thaa-ee.
gur prswdI imil soJ I pweI ] gur parsaadee mil sojhee paa-ee.
nwnk nwmusl wihsdwqUMgurmuiKmMin
vswvixAw]8]24]25]
naanak Naamsalaahi sadaa tooNgurmukh man
vasaavani-aa. ||8||24||25||
MAAJH MEHLA 3
GuruJi begantheprevious shabad withtheremark that only fromtheGuruonereceives theillumination
that GodssupremeLight shinesinall. (Because) it isby actingontheadviceof theGuruthat oneisable
to wash off thedirt of ego sticking to themind. Only by worshipping God day and night with purified
mindisoneabletoattaintoGod. Inthisshabad, hetellsusanother importantfact about God.
He says: Within this cave (of the human body) lies inexhaustible treasure (of spiritual merits), in this
(body) resides theunknowableandinfinite(God). Through theGurus word, they who ridthemselves of
their self (conceit, realizethat Godpervadeseverywhere, bothinHis) visibleandinvisible(form). (1)
Regardingsuch persons, GuruJi says: I amasacrificeagainandagaintothosewho enshrinethenectar
Name(of God) in their minds. Extremely sweet is therelish of thesupremeelixir of Name. It is by the
Gurusinstructionthat apersonisabletopartakeof thisnectar. (1-pause)
DescribinghowtheGurusguidanceisessential inthisprocess, hesays: Thepersonwhoby stillingego,
hasopenedthetoughdoors(of ignorance), by Gurus grace, hasobtainedtheinvaluable(elixir of) Gods
Name. Without (attuningto) theGurusword, nobody obtainsthe(nectar of) Name. By theGurusgrace,
it isenshrinedinonesmind.(2)
Explaining further how the Guru helps a person obtain the invaluable nectar of His Name, he says:
(When onereflects on theteachings of theGuru, and thus) puts thecollyriumof (divine) wisdomand
truth in the eyes, ones (mind) is illuminated with (divine) wisdom, and the darkness (of ignorance) is
dispelled. Thenones light (soul) becomes onewiththe(supreme) Soul; themindgets convinced(by the
divinegrace), andoneobtainshonor atGodsdoor.(3)
However, cautioningusagainst tryingtofindGodoutsideinthejungles andmountains, GuruJi says: If
onegoesinsearch(of thedivineLight) outsidethebody, onewill not attaintheName(whichgivesdivine
light). Onewill not get anyrecompensefor onesefforts, andwill suffer muchpain. Suchaself-conceited
person does not understand (that thedivineLight is within us). This realization comes only when, after
muchwandering, bytheGurusgraceonefindsthe(divine) commoditywithinoneself.(4)
Describing the subsequent steps for the salvation of a self-conceited person, Guru Ji says: (When) by
Gurus graceoneattains to theeternal God, onebeholds (Him, both) in thebody and mind. Thedirt of
ones ego is washed off (from within). Sitting in a holy place (a saintly congregation, or in divine
meditation), onealwayssingspraisesof God, andmergesinHimthroughthetrueword(of theGuru). (5)
Continuingto describethepathto salvation, GuruJi says: Theperson who closes theninedoors of the
body (theninesenseorgans: two eyes, two ears, two nostrils, onetongue, onesex organ, oneexcretion
organ) andrestrainstherestlessmind(fromstrayingintosins) attainstothetenthstate(of exaltation, and)
thetruehomeof theself (Gods abode). There, rings day andnight themystic unstuck divinemusic, and
byfollowingtheGurusinstruction, onekeepslisteningtothe(divine) word. (6)
Summarizing the concept explained above, he says: Without the Gurus word, the darkness (of
ignorance) remains within ones mind. In such a state, one neither obtains the (true) commodity (of
Name), nor areones rounds (of birthanddeath) ended. Thekey (totheattainment of this commodity of
Name) isinthehands of thetrueGuru. By anyother (means) thisdoor doesnt get opened, andit isonly
byperfect goodfortunethat theGuruismet. (7)
Therefore, concluding the shabad with a prayer, Guru Ji says: O God, visible or invisible, You are
pervadingeverywhere. This understandingI haveobtainedby meetingtheGuru, andby his grace. (I say
to myself), O Nanak, always praise(Gods) Name(becauseit is only) by theGurus gracethat onecan
enshrineHisNameinthemind.(8-24-25)
The message of the shabad is that we should realize that God resides within the cave of our own
body, and there is no use trying to find Him outside. Furthermore, it is only by following the advice
of the Guru (as incorporated in Guru Granth Sahib Ji) that we can discover God abiding within us.
gurmuiKiml Yiml weyAwpy] gurmukh milai milaa-ay aapay.
kwl unj ohYduKunsMqwpy] kaal na johai dukh na santaapay.
haumYmwir bMDnsBqoVYgurmuiKsbidsuhwvixAw]1] ha-umai maar banDhan sabh torhai gurmukh
sabad suhaavani-aa. ||1||
hauvwrI j IauvwrI hir hir nwimsuhwvixAw] ha-o vaaree jee-o vaaree har har Naam
suhaavani-aa.
gurmuiKgwvYgurmuiKnwcYhir syqI icqu
l wvixAw]1] rhwau]
gurmukh gaavai gurmukh naachai har saytee
chit laavani-aa. ||1|| rahaa-o.
pMnw125 SGGS P- 125
gurmuiKj IvYmrYprvwxu] gurmukh jeevai marai parvaan.
Awrj wnCIj YsbdupCwxu] aarjaa na chheejai sabad pachhaan.
gurmuiKmrYnkwl unKweygurmuiKsic
smwvixAw]2]
gurmukh marai na kaal na khaa-ay gurmukh
gurmuiKhir dir soBwpwey] gurmukh har dar sobhaa paa-ay.
gurmuiKivchuAwpugvwey] gurmukh vichahu aap gavaa-ay.
AwipqrYkul sgl yqwrygurmuiKj nmusvwrixAw]3] aap tarai kul saglay taaray gurmukh janam
savaarni-aa. ||3||
gurmuiKduKukdynl gYsrIir ] gurmukh dukh kaday na lagai sareer.
gurmuiKhaumYcUkYpIr ] gurmukh ha-umai chookai peer.
gurmuiKmnuinrml uiPir mYl unl wgYgurmuiKshij
smwvixAw]4]
gurmukh man nirmal fir mail na laagai
gurmukh sahj samaavani-aa. ||4||
gurmuiKnwmuiml Yvif AweI ] gurmukh Naammilai vadi-aa-ee.
gurmuiKgux gwvYsoBwpweI ] gurmukh gun gaavai sobhaa paa-ee.
sdwAn idrhYidnurwqI gurmuiKsbdukrwvixAw]5] sadaa anand rahai din raatee gurmukh sabad
karaavani-aa. ||5||
gurmuiKAnidnusbdyrwqw] gurmukh an-din sabday raataa.
gurmuiKj ug cwryhYj wqw] gurmukh jug chaaray hai jaataa.
gurmuiKgux gwvYsdwinrml usbdyBgiq
krwvixAw]6]
gurmukh gun gaavai sadaa nirmal sabday
bhagat karaavani-aa. ||6||
bwJ ugurUhYAMDAMDwrw] baajh guroo hai anDh anDhaaraa.
j mkwil grTykrihpukwrw] jamkaal garthay karahi pukaaraa.
AnidnurogI ibstwkykIVyibstwmihduKu
pwvixAw]7]
an-din rogee bistaa kay keerhay bistaa meh
gurmuiKAwpykrykrwey] gurmukh aapay karay karaa-ay.
gurmuiKihrdYvuTwAwipAwey] gurmukh hirdai vuthaa aap aa-ay.
nwnk nwimiml Yvif AweI pUrygur qypwvixAw
]8]25]26]
paavni-aa. ||8||25||26||
MAAJH MEHLA 3
Intheprevious shabad, GuruJi imparted us thewisdomthat God resides right withinour own mindand
body, but it is only by following theGurus guidance and teaching that we can discover Him. In other
words, inorder tohaveaglimpseof GodandbecomeonewithHim, wehavetobecomeGurusfollowers.
Inthisshabad, hetellsusabout thequalitiesor distinguishingmarksof aGurusfollower.
GuruJi says: GodHimself meetsandunitesaGurusfollower (withtheGuru). Eventhedemonof death
does not look towards aGurus follower (as his potential victim), andnosufferingoppresses himor her.
(Even in painful circumstances aGurus follower remains in a stateof peace and poise). Stilling ego, a
Gurus follower breaks off all the (worldly) shackles. (Such a person becomes virtuous, and therefore)
looksbeauteousbyactingupontheholyWord(of theGuru). (1)
Regarding such Gurus followers, Guru Ji says: I amagain and again a sacrifice to those who have
become virtuous through the (Gurus) word. The Gurus follower sings and dances (moves around in
ecstasy) withthemindfixedonGod. (1-pause)
Listingtheblessings obtainedby aGurus follower, hesays: TheGurus follower is approved (by God)
both in lifeanddeath. Sincesuch aperson realizes theGurus holy word, that persons lifedoes not go
waste. TheGurusfollower neither dies, nor isconsumedby death, (rememberedevenafter death, because
aGurusfollower) remainsabsorbedintheeternal (God).(2)
Continuingtodescribetheblessingsobtainedby aGurusfollower, hesays: TheGurusfollower obtains
honor at thedivineportal. TheGurus follower effaces self (conceit) fromwithin. Such aperson swims
across(theworldlyocean) andsavesall thelineage, thusmakinghisor her lifefruitful. (3)
Listingstill moreblessingsobtainedby aGurusfollower, hesays: TheGurusfollower isnever afflicted
withany bodily ailment, andisfreedfromthepainof ego. Themindof aGurus follower becomes pure,
andisnever soiledagain(withego). TheGurusfollower remainsabsorbedinspiritual serenity.(4)
But that is not all. Continuing theabove list, Guru Ji says: The Gurus follower receives the glory of
Gods Name. By singing praises (of God), the Gurus follower obtains honor. Day and night, such a
personremainsinbliss, andisalwaysinspiringotherstoact inaccordancewiththe(Gurus) word.(5)
Elaboratingonthetraitsof aGurus follower, hestates: TheGurus follower isalways imbuedwith(the
loveof) theholy word. TheGurus follower is known through all thefour Ages. Such aperson always
singspraisesof theimmaculateGod, andthroughthe(Gurus) wordinspiresotherstoworship(God).(6)
Now Guru Ji describes what happens without theGurus guidance. Hesays: Without (theguidanceof)
theGuru, thereis pitchdarkness (of ignorance). Those(whodo not followGurus advice) areinthegrip
of thedemonof death, andtheycry(inpain). Dayandnight, theyremainafflictedwithailments. Theyare
likeworms, whichalwayssuffer infilth. (7)
GuruJi however, cautionsusagainst anykindof self-conceit. Hesays: GodHimself inspiresor enablesa
persontobecomeaGurusfollower. OnHisown, (God) comestoabideinthemindof aGurusfollower.
Inshort, Nanak (says), greatness is obtainedthrough(Gods) Name, whichonereceives only throughthe
perfect Guru.(8-25-26)
The message of the shabad is that we should pray to God to bless us with the Gurus guidance, so
that under his guidance, we too may become Gurus followers, and enjoy the bliss of Gods Name.
eykwj oiqj oiqhYsrIrw] aykaa jot jot hai sareeraa.
sbididKweysiqgurupUrw] sabad dikhaa-ay satgur pooraa.
Awpy Prku kIqonu Gt AMqir Awpy bxq
bxwvixAw]1]
aapay farak keeton ghat antar aapay banat
banaavani-aa. ||1||
hauvwrI j IauvwrI hir scykygux gwvixAw] ha-o vaaree jee-o vaaree har sachay kay gun
gaavani-aa.
bwJ u gurU ko shj u n pwey gurmuiK shij
smwvixAw]1] rhwau]
baajh guroo ko sahj na paa-ay gurmukh sahj
qUMAwpysohihAwpyj gumohih] tooNaapay soheh aapay jag moheh.
qUMAwpyndrI j gquprovih] tooNaapay nadree jagat paroveh.
qUMAwpy duKu suKu dyvih krqy gurmuiK hir
dyKwvixAw]2]
tooN aapay dukh sukh dayveh kartay gurmukh
har daykhaavani-aa. ||2||
Awpykrqwkrykrwey] aapay kartaa karay karaa-ay.
Awpysbdugur mMinvswey] aapay sabad gur man vasaa-ay.
sbdy aupj Y AMimRq bwxI gurmuiK AwiK
suxwvixAw]3]
sabday upjai amrit banee gurmukh aakh
sunaavni-aa. ||3||
AwpykrqwAwpyBugqw] aapay kartaa aapay bhugtaa.
bMDnqoVysdwhYmukqw] banDhan torhay sadaa hai muktaa.
sdwmukquAwpyhYscwAwpyAl Kul KwvixAw]4] sadaa mukat aapay hai sachaa aapay alakh
lakhaavani-aa. ||4||
AwpymwieAwAwpyCwieAw] aapay maa-i-aa aapay chhaa-i-aa.
AwpymohusBuj gquaupwieAw] aapay moh sabh jagat upaa-i-aa.
Awpyguxdwqwgux gwvYAwpyAwiKsuxwvixAw]5] aapay gun daataa gun gaavai aapay aakh
sunaavni-aa. ||5||
AwpykrykrweyAwpy] aapay karay karaa-ay aapay.
AwpyQwipauQwpyAwpy] aapay thaap uthaapay aapay.
quJ qybwhir kCUn hovYqUMAwpykwrYl wvixAw]6] tujh tay baahar kachhoo na hovai tooN aapay
kaarai laavani-aa. ||6||
AwpymwryAwipj Ivwey] aapay maaray aap jeevaa-ay.
Awpymyl ymyil iml wey] aapay maylay mayl milaa-ay.
syvwqysdwsuKupwieAwgurmuiKshij
smwvixAw]7]
sayvaa tay sadaa sukh paa-i-aa gurmukh sahj
samaavani-aa. ||7||
pMnw126 SGGS P- 126
AwpyaUcwaUcohoeI ] aapay oochaa oocho ho-ee.
ij suAwipivKwl ysuvyKYkoeI ] jis aap vikhaalay so vaykhai ko-ee.
nwnk nwmuvsYGt AMqir AwpyvyiK
ivKwl ixAw]8]26]27]
naanak Naamvasai ghat antar aapay vaykh
vikhaalani-aa. ||8||26||27||
MAAJH MEHLA 3
In the previous shabad Guru Ji advised us that we should pray to God to bless us with the Gurus
guidance, so that under hisguidance, wetoo may becomeGurus followers, andenjoy thebliss of Gods
Name. Inthisshabad, hetellsuswhat kindof wisdomandmeritsweobtainwhenwefollowtheGuru.
Hesays: Throughhis word, theperfect Gurureveals that one(divine) Light pervades inall beings. God
Himself hasmadethemdifferent (fromoneanother), andHeHimself hasmadethisarrangement. (1)
Paying his respects to those who sing praises of God, Guru Ji says: I amtimeand again asacrifice to
thosewhosingpraisesof theeternal God. Without theGuru, nooneattainsastateof spiritual equipoise; it
isonlyby Gurusgracethat apersonbecomesabsorbedinastateof peaceandpoise. (1-pause)
Expressing his appreciation and wonder, Guru Ji addresses God Himself, and says: O God, You
Yourself manifest Your beauty(throughYour creation), and(withthat beauty, You) fascinateall. Through
Your gracious glance, You Yourself keep theworldstrungtogether. O Creator, You Yourself apportion
joyandsufferingtomortals, andthroughtheGuru, Youreveal Yourself. (2)
Continuinghisappreciation, GuruJi states: (O myfriends), theCreator doesandhaseverythingdoneon
Hisown. HeHimself enshrinestheGuruswordinonesmind. Fromtheholywordof theGuruemanates
theNectar Name, whichtheGurusfollowersutter andrecites(toothers). (3
Further describingthequalities of God, GuruJi says: GodHimself creates andenjoys (theuniverse). He
breaksthebonds(of mortals), but HeHimself iseternallyliberated(fromanyworldlybonds). That eternal
Godisforever emancipated, andtheunknowableOneletsHimself beknown(tothoseHechoses). (4)
GuruJi nowtellsus who has createdtheillusions of Maya andfalseworldly attachments. Hesays: It is
God Himself who has created Maya (the worldly attachment), and He Himself has created theillusory
world under its influence. He Himself is the Giver of all virtues (to mortals, and manifests Himself in
them). HeHimself singsHispraises. HeHimself narratesandpreaches(Hisattributes). (5)
Continuing his praise, Guru Ji says: God Himself does all. HeHimself creates and destroys. (O God),
nothinghappensoutsideYour will, andYouYourself yoke(mortals) todifferent tasks. (6)
Listingsomemorepowers of God, GuruJi says: God Himself causes death andgives life. He Himself
causes mortals to meet theGuru (in saintly congregation), and (through him) unites themwith Himself.
By rendering service (according to the Gurus directions), the Gurus followers have always obtained
spiritual blissandtheyimperceptiblymergeinHim. (7)
In conclusion, Guru Ji says: (God) Himself is thehighest of thehigh. Only that rareperson is able to
have His vision, whomHe reveals Himself. O Nanak, when (Gods) Name comes to abide in (some
ones) heart, thatpersonhimself sees(God), andshows(Himtoothers). (8-26-27)
The message of the shabad is that the same divine Light abides in all beings, and it is God who has
set up the structure of the universe. It is only by Gods own grace that a person is able to see Him,
and show Him to others.
myrwpRBuBrpUir rihAwsBQweI ] mayraa parabh bharpoor rahi-aa sabh
thaa-ee.
gur prswdI Gr hI mihpweI ] gur parsaadee ghar hee meh paa-ee.
sdw sryvI iek min iDAweI gurmuiK sic
smwvixAw]1]
sadaa sarayvee ik man Dhi-aa-ee gurmukh
hauvwrI j IauvwrI j gj IvnumMinvswvixAw] ha-o vaaree jee-o vaaree jagjeevan man
vasaavani-aa.
hir j gj Ivnu inrBau dwqw gurmiq shij
smwvixAw]1] rhwau]
har jagjeevan nirbha-o daataa gurmat sahj
Gr mihDrqI Daul upwqwl w] ghar meh Dhartee Dha-ul paataalaa.
Gr hI mihpRIqmusdwhYbwl w] ghar hee meh pareetamsadaa hai baalaa.
sdw An id rhY suKdwqw gurmiq shij
smwvixAw]2]
sadaa anand rahai sukh-daata gurmat sahj
samaavani-aa. ||2||
kwieAwAMdir haumYmyrw] kaa-i-aa andar ha-umai mayraa.
j Mmx mrxuncUkYPyrw] jaman maran na chookai fayraa.
gurmuiKhovYsuhaumYmwryscoscuiDAwvixAw]3] gurmukh hovai so ha-umai maaray sacho sach
kwieAwAMdir pwpupuMnuduie BweI ] kaa-i-aa andar paap punn du-ay bhaa-ee.
duhI imil kYisRsit aupweI ] duhee mil kai sarisat upaa-ee.
dovYmwir j wie iekquGir AwvYgurmiqshij
smwvixAw]4]
dovai maar jaa-ay ikatghar aavai gurmat sahj
samaavani-aa. ||4||
Gr hI mwihdUj YBwie Anyrw] ghar hee maahi doojai bhaa-ay anayraa.
cwnxuhovYCof YhaumYmyrw] chaanan hovai chhodai ha-umai mayraa.
prgtusbduhYsuKdwqwAnidnunwmuiDAwvixAw]5] pargat sabad hai sukh-daata an-din Naam
AMqir j oiqprgtupwswrw] antar jot pargat paasaaraa.
gur swKI imitAwAMiDAwrw] gur saakhee miti-aa anDhi-aaraa.
kml uibgwis sdwsuKupwieAwj oqI j oiq
iml wvixAw]6]
kamal bigaas sadaa sukh paa-i-aa jotee jot
milaavani-aa. ||6||
AMdir mhl rqnI BryBMf wrw] andar mahal ratnee bharay bhandaaraa.
gurmuiKpweynwmuApwrw] gurmukh paa-ay Naamapaaraa.
gurmuiKvxj ysdwvwpwrI l whwnwmusdpwvixAw]7] gurmukh vanjay sadaa vaapaaree laahaa
Naamsad paavni-aa. ||7||
AwpyvQurwKYAwpydyie ] aapay vath raakhai aapay day-ay.
gurmuiKvxj ihkyeI kyie ] gurmukh vanjahi kay-ee kay-ay.
nwnk ij sundir krysopweykir ikrpwmMin
vswvixAw]8]27]28]
naanak jis nadar karay so paa-ay kar kirpaa
man vasaavani-aa. ||8||27||28||
MAAJH MEHLA 3
In theprevious shabad Guru Ji informed us that God abides in all hearts, and when it pleases HimHe
reveals Himself to us throughtheGuru. This does not mean that God exists only inthehearts of human
beings and not anywhere else. In this shabad Guru Ji clarifies this concept and also tells us what else,
besidesGod, wecanfindinour ownself.
Guru Ji says: My God pervades everywhere. By Gurus graceI havefoundHimwithinmy own self. I
always serveandworshipHimwithsingle-mindedconcentration. By theGurus graceI remainabsorbed
intheeternal (God). (1)
Praising those who thus enshrineGod in their minds, Guru Ji says: I amasacrifice again andagain to
those who enshrine (God), the life of the universe in their minds. The life-giving God is fearless and
bountiful. ThroughGurusguidanceandinstruction, oneisabletomergeinHimunnoticeably. (1-pause)
Now GuruJi tells us what else, wecan realize, by reflectingwithin our own mind. Hesays: (God who
supportsthisearth, the(mythical) Bull, andtheunderworld, resides withinthis(body) homeitself. Within
the(body) homeitself resides onesever-youthful belovedSpouse. That belovedGod, theGiver of peace,
alwaysremainsinbliss. FollowingGurusinstruction, oneremainsabsorbedinpeaceandpoise. (2)
However, this is not all. Guru Ji says: Within ones body (also) resides thesenseof ego and I-am-ness
(andbecauseof this, mans roundof births anddeaths doesnt end). But theonewho becomes aGurus
follower, stillstheego, andmeditatesontheeternal (God) alone. (3)
GuruJi adds: (God has created this universeinwhichboth virtueandviceareinterspersed. Therefore),
within ones body also reside the two brothers (or notions) of vice and virtue. Together the two have
createdthisearth. Thepersonwhounder theGurusguidancerisesaboveboth, entersthehomeof theone
God, andremainsabsorbedincelestial peace.(4)
Enlightening us further, Guru Ji says: Within ones mind is also darkness (or ignorance), because of
duality (thelovefor worldly things rather than God). Whenonesheds ones senseof ego andI-am-ness,
thenthereis theillumination of (divine) light (or wisdominones mind). Thenthroughtheword(of the
Guru, God) thegiver of peacebecomesmanifest andthepersonmeditatesonHimdayandnight. (5)
Describing what else one realizes when ones mind has been illuminated with divine wisdom, Guru Ji
says: (When), through Gurus instruction, (ones) darkness of duality is dispelled, (one realizes that)
within ones mind is theLight (of God). Gods manifestation is theexpanse(of theuniverse. Then one
feels so happy that) theheart blooms likealotus andoneobtains everlastingpeace. (Inthis way), ones
light (or soul) mergesintothe(supreme) Light (of God). (6)
Guru Ji thereforestates: Within us is (Gods) mansion, which is brimful with jewels (of divineName).
TheGurus followers obtain theinfinite Name (of God). By becoming a merchant of (Gods Name), a
Gurusfollower alwaysdealssolelyinthese(jewels), andalwaysearnstheprofit of (Gods) Name. (7)
Guru Ji concludes theshabad by saying: God Himself keeps this commodity (of Nameinthehearts of
His beings), andHeHimself gives it (tosome). Only very rareGuru-directedpersons areabletodeal (in
thesejewels of Name). O Nanak, only theoneupon whom(God) casts His glanceof graceobtains this
(invaluablejewel). ShowingHismercy, Godenshrines(HisName) withinonesmind. (8-27-28)
The message of the shabad is that God and the divine jewel of His Name abide in our hearts. But
because of darkness caused by our sense of ego and I-am-ness, we are not able to realize this wealth.
If we want to enjoy this wealth, we should pray to God to bless us with the Gurus guidance, so that,
we may learn to reflect within us, and discover and enjoy these hidden divine treasures.
hir Awpymyl ysyv krwey] har aapay maylay sayv karaa-ay.
gur kYsbidBwaudUj wj wey] gur kai sabadbhaa-o doojaa jaa-ay.
hir inrml usdwguxdwqwhir gux mihAwip
smwvixAw]1]
har nirmal sadaa gundaataa har gun meh aap
samaavani-aa. ||1||
hauvwrI j IauvwrI scuscwihrdYvswvixAw] ha-o vaaree jee-o vaaree sach sachaa hirdai
vasaavani-aa.
scw nwmu sdw hY inrml u gur sbdI mMin
vswvixAw]1] rhwau]
sachaa Naam sadaa hai nirmal gur sabdee man
AwpygurudwqwkrimibDwqw] aapay gur daataa karambiDhaataa.
syvk syvihgurmuiKhir j wqw] sayvak sayveh gurmukh har jaataa.
AMimRqnwimsdwj nsohihgurmiqhir rsu
pwvixAw]2]
amrit Naam sadaa jan soheh gurmat har ras
paavni-aa. ||2||
iesuguPwmihiekuQwnusuhwieAw] is gufaa meh ik thaan suhaa-i-aa.
pUrYguir haumYBrmucukwieAw] poorai gur ha-umai bharamchukaa-i-aa.
Anidnunwmusl whinrMig rwqygur ikrpwqy
pwvixAw]3]
an-din Naamsalaahan rang raatay gur kirpaa tay
paavni-aa. ||3||
pMnw127 SGGS P- 127
gur kYsbidiehuguPwvIcwry] gur kai sabad ih gufaa veechaaray.
nwmuinrMj nuAMqir vsYmurwry] Naamniranjan antar vasai muraaray.
hir gux gwvYsbidsuhweyimil pRIqmsuKu
pwvixAw]4]
har gun gaavai sabad suhaa-ay mil pareetam
j muj wgwqI dUj YBwie krul wey] jamjaagaatee doojai bhaa-ay kar laa-ay.
nwvhuBUl ydyie sj wey] naavhu bhoolay day-ay sajaa-ay.
GVI muhqkwl yKwl yvYrqIAhumwsw
qol kFwvixAw]5]
gharhee muhat kaa laykhaa layvai ratee-ahu
maasaa tol kadhaavani-aa. ||5||
pyeIAVYiprucyqynwhI ] dUj YmuTI rovYDwhI ] pay-ee-arhai pir chaytay naahee. doojai muthee
rovai Dhaahee.
KrI kuAwil E kurUipkul KxI supnYiprunhI
pwvixAw]6]
kharee ku-aali-o kuroop kulkhanee supnai pir
nahee paavni-aa. ||6||
pyeIAVYiprumMinvswieAw] pay-ee-arhai pir man vasaa-i-aa.
pUrYguir hdUir idKwieAw] poorai gur hadoor dikhaa-i-aa.
kwmix iprurwiKAwkMiT l wie sbdyiprurwvY
syj suhwvixAw]7]
kaaman pir raakhi-aa kanth laa-ay sabday pir
raavai sayj suhaavani-aa. ||7||
AwpydyvYsidbul wey] aapay dayvai sad bulaa-ay.
AwpxwnwaumMinvswey] aapnaa naa-o man vasaa-ay.
nwnk nwmuiml Yvif AweI Anidnusdwgux
gwvixAw]8]28]29]
naanak Naam milai vadi-aa-ee an-din sadaa gun
gaavani-aa. ||8||28||29||
MAAJH MEHLA 3
In the preceding shabad Guru Ji told us that right within us abide God and Jewel of His Name. But
becauseof thedarkness causedby our senseof ego andI-am- ness, wearenot abletorealizethis wealth.
Inthisshabad, hetellsushowwecandiscover thismansionandenjoytheblissof thisjewel (of Name).
Hesays: God Himself unites (aperson) withHimself andyokes that person to His service(throughthe
Guru). ThenthroughtheGurus word, that personsloveof duality (attachment withtheworld) vanishes.
TheimmaculateGodisalwaystheGiver of merits. HeHimself makesoneget absorbedinHismerits. (1)
ThereforepraisingthosewhoenshrineGodintheir minds, GuruJi says: I amasacrificeagainandagain
tothose(exalted ones) who enshrine(God), thetrueeternal (God) intheir hearts. Ever immaculateis the
eternal Name(of God), throughthewordof theGuru, theyenshrineit intheir minds.(1-pause)
Clarifyinghow oneobtains theword or theadviceof thetrueGuru, hesays: God Himself is theGuru,
andtheGiver. Heisalsothearbiter of humandestiny. Theservants, who by Gurus graceserve(Himby
meditating upon Him), come to know Him. By meditating on (His) nectar Name, they always look
beauteous(andpraiseworthy) andfollowingGurusinstruction, theyenjoytheelixir of Gods(Name).(2)
GuruJi next tells us (Gods) whereabouts andhowto findHim. Hesays: Withinthecave(of thebody)
thereis abeautiful spot, which is reached when theperfect Guru dispels ones illusion caused by ones
ego. (Thesepersons, who are) imbuedwithGods love, day andnight they singpraises of Gods Name,
andbyGurusgrace, (theyattaintoHim). (3)
Guru Ji once again clarifies how one attains to God and what kind of blessings one receives. He says:
Theperson who throughtheGurus wordreflects upon(andexplores) this cave(of thebody) finds that
within(thebody) abidesimmaculateNameof (God), theenemyof ego. Thenmadebeauteousthroughthe
holyword(of theGuru), that personsings(Gods) praises, andobtainspeacebymeetingtheBeloved. (4)
Commenting on the fate of those who remain attached to duality (worldly riches and power), he says:
Like a tax collector, the demon of death taxes (and troubles) those who are in love with duality. He
punishesthosewhohaveforsaken(Gods) Name. Heasksthemtoaccount for everymoment of their life,
andjudgestheir actionsbythestrictest measuresandpunishesthemfor their slightest infraction.(5)
Next, using themetaphor of an ignorant foolish bridefor ahuman soul goneastray, Guru Ji says: The
bride(soul), who does not remember her Spouse(God) inher fathers house(this world), is deceivedby
duality (the false worldly attachments) and in the end, (while giving account of her deeds before the
Righteous Judge), wails grievously. Suchalow-born, ugly, andwicked, ill-omenedbride-soul will not be
abletomeet her Spouse(God) evenindream. (6)
However, about the wise (Guru-following) soul-bride, Guru Ji says: Even in her fathers house (this
world), the(sagacious) bride-soul keeps theSpouse(God) enshrinedinher mind. Toher, theperfect Guru
shows(God) right beforeher eyes. Suchavirtuousbride-soul keepstheSpouseclaspedtoher bosom(and
enshrinedinher heart). Thus by followingtheholy word(of theGuru), sheenjoys (thecompany of) her
Spouseonthebeauteousbed(of her heart). (7)
Guru Ji concludes this shabad by reiterating the principle stated in the first stanza. He says: (God)
Himself calls andbestows (thegift of His Name) on aperson. Hethenlodges His Nameintheheart. (In
this way) O Nanak, the one who receives the gift of Name, attains honor and glory (both here and
hereafter), anddayandnightsingspraisesof God. (8-28-29)
The message of the shabad is that we should never feel proud of ourselves and always pray humbly
to God to cast His glance of grace on us too and bless us also with the glory of His Name.
aUqmj nmusuQwinhYvwsw] ootamjanamsuthaan hai vaasaa.
siqgurusyvihGr mwihaudwsw] satgur sayveh ghar maahi udaasaa.
hir rMig rhih sdwrMig rwqyhir ris mnu
iqRpqwvixAw]1]
har rang raheh sadaa rang raatay har ras man
tariptaavni-aa. ||1||
hauvwrI j IauvwrI piVbuiJ mMin vswvixAw] ha-o vaaree jee-o vaaree parh bujh man
vasaavani-aa.
gurmuiK pVih hir nwmusl whih dir scYsoBw
pwvixAw]1] rhwau]
gurmukh parheh har Naam salaaheh dar
sachai sobhaa paavni-aa. ||1|| rahaa-o.
Al KAByauhir rihAwsmwey] alakh abhay-o har rahi-aa samaa-ay.
aupwie nikqI pwieAwj wey] upaa-ay na kitee paa-i-aa jaa-ay.
ikrpw kry qw siqguru BytY ndrI myil
iml wvixAw]2]
kirpaa karay taa satgur bhaytai nadree mayl
milaavani-aa. ||2||
dUj YBwie pVYnhI bUJ Y] doojai bhaa-ay parhai nahee boojhai.
iqRibiDmwieAwkwrix l UJ Y] taribaDh maa-i-aa kaaran loojhai.
iqRibiDbMDn qUtih gur sbdI gur sbdI mukiq
krwvixAw]3]
taribaDh banDhan tooteh gur sabdee gur
sabdee mukat karaavani-aa. ||3||
iehumnucMcl uvis nAwvY] ih man chanchal vas na aavai.
duibDwl wgYdhidis DwvY] dubiDhaa laagai dah dis Dhaavai.
ibKukwkIVwibKumih rwqwibKuhI mwih
pcwvixAw]4]
bikh kaa keerhaa bikh meh raataa bikh hee
maahi pachaavani-aa. ||4||
hauhaukryqYAwpuj xwey] ha-o ha-o karay tai aap janaa-ay.
bhukrmkrYikCuQwie npwey] baho karamkarai kichh thaa-ay na paa-ay.
quJ qy bwhir ikCU n hovY bKsy sbid
suhwvixAw]5]
tujh tay baahar kichhoo na hovai bakhsay
sabad suhaavani-aa. ||5||
aupj YpcYhir bUJ YnwhI ] upjai pachai har boojhai naahee.
AnidnudUj YBwie iPrwhI ] an-din doojai bhaa-ay firaa-ee.
mnmuK j nmugieAwhYibrQwAMiq gieAw
pCuqwvixAw]6]
manmukh janam ga-i-aa hai birthaa ant ga-i-
aa pachhutaavani-aa. ||6||
ipruprdyis isgwrubxwey] pir pardays sigaar banaa-ay.
mnmuKAMDuAYsykrmkmwey] manmukh anDh aisay karamkamaa-ay.
hl iq n soBwpl iq n FoeI ibrQwj nmu
gvwvixAw]7]
halat na sobhaa palat na dho-ee birthaa
hir kwnwmuiknYivrl Yj wqw] har kaa Naamkinai virlai jaataa.
pUrygur kYsbidpCwqw] pooray gur kai sabad pachhaataa.
AnidnuBgiq kryidnurwqI shj yhI suKu
pwvixAw]8]
an-din bhagat karay din raatee sehjay hee
sBmihvrqYeykosoeI ] sabh meh vartai ayko so-ee.
gurmuiKivrl wbUJ YkoeI ] gurmukh virlaa boojhai ko-ee.
nwnk nwimrqyj nsohihkir ikrpwAwip
iml wvixAw]9]29]30]
naanak Naam ratay jan soheh kar kirpaa aap
milaavani-aa. ||9||29||30||
MAAJH MEHLA 3
Intheprevious shabad GuruJi advisedus that weshouldalways pray toGodtobless us withHis glance
of graceandthegloryof HisName. Inthisshabad hedescribesthemeritsof Gurusfollowers.
Hesays: Blessedisthelifeandbirth, andholy istheplacewheresuchpersonsresidewhoserve(follow)
thetrueGuruandwhilelivingintheir householdremaindetached (fromit). They always remainimbued
withGodsloveandthusdyedinHislove, their heartsremainsatiatedwithGodselixir (of Name). (1)
Expressinghis admiration for such persons, Guru Ji says: I amtimeand againasacrificeto thosewho
after readingandunderstanding(theholy books) enshrineGod intheir mind. (Yes), theGurus followers
readthescriptures, eulogize(Gods) Name, andobtainhonor atthedivineportal. (1-pause)
Guru Ji now states some basic truths about Gods nature. He says: The incomprehensible and
impenetrableGod pervades everywhere. Hecannot be obtainedby any effort. Only if God shows mercy
Hecausesonetomeet thetrueGuru, andbrings about theunion(betweenHim, andthat person), through
Hisgrace. (2)
Nowcommentingonthestateof those, whostudy holy books, motivatedby duality (thelovefor worldly
wealthrather thanGod), GuruJi says: Theperson, whostudiesthescriptures, whilecaught inhisloveof
duality(theworldlywealth, power or prestige), doesnot get anydivineenlightenment. (Inspiteof reading
theholy scriptures, such a person) keeps agonizing for thethree-pronged Maya, (the impulses for vice,
virtue, or power). Onlyby attuningtothewordsof theGuru, thethree-prongedbond(of Maya) isbroken.
Inthisway, byattuningone) tothewordof theGuru, (Godgetsone) liberated(fromworldlybonds).(3)
Commenting further on thenatureof self-conceited persons, Guru Ji says: Themind (of self-conceited
persons) is mercurial, and doesnt remain in their control. Motivated by duality (the love for worldly
wealthor power), it keeps wanderinginall directions. Likeawormof poison, it remainsimbuedwiththe
love of poison (of worldly wealth). It becomes consumed in that poison itself, (and the self- conceited
persondiesengrossedinfalseworldlyaffairs). (4)
Continuinghiscommentson thenatureof self-conceitedhumanbeings, GuruJi says: (A self-conceited)
person always indulges inegotismand showingoff. Such aperson does many kinds of rituals, but none
finds acceptance in the divine court. (But, O God), nothing happens outside Your Will. When You
forgive, onlythenthroughtheGurusword, onebecomes(spiritually) beauteous(andvirtuous). (5)
Nowdescribingthefateof aself-conceitedperson, GuruJi says: (Theself-conceitedperson) isbornand
dies (again and again), but does not realize God. Day and night such a person keeps wandering about,
caught in duality (satisfying worldly desires). Thus an egoists life goes to waste, and such a person
ultimatelydepartsrepenting(fromtheworld). (6)
Comparingaself-conceited personto afoolishyoungbride, hesays: Likeayoungbridewho decorates
herself while her groomhas gone abroad, the blind self-conceited person does (foolish) deeds. Such a
personneither receiveshonor inthisworld, nor refugeinthenext, andthuswastesthehumanbirth. (7)
Enunciatingthecardinal principleinthisregard, GuruJi says: OnlyaveryrarepersonhasrealizedGods
Name. (It is only) through theGurus word that any person has identified (God). Then, day and night,
suchapersonengagesin(Gods) worship, andeasilyobtainspeace. (8)
In conclusion, Guru Ji says: In all (hearts) abides the same one God. (However), only a rare Gurus
follower recognizes Him. In short, O Nanak, only those devotees who are imbued with the love of
(Gods) Namelookbeauteous. Showing(His) mercy, God(Himself) unitesthem(withHim).(9-29-30)
The message of the shabad is that if we want to attain eternal peace and union with our beloved
(God), then instead of merely reading scriptures or performing rituals, we should truly understand
the Gurus word (in Guru Granth Sahib Ji), and act upon it with full love and devotion.
pMnw128 SGGS P- 128
mnmuKpVihpMif qkhwvih] manmukh parheh pandit kahaaveh.
dUj YBwie mhwduKupwvih] doojai bhaa-ay mahaa dukh paavahi.
ibiKAwmwqyikCusUJ YnwhI iPir iPir j UnI
AwvixAw]1]
bikhi-aa maatay kichh soojhai naahee fir fir
joonee aavani-aa. ||1||
hauvwrI j IauvwrI haumYmwir
iml wvixAw]
ha-o vaaree jee-o vaaree ha-umai maar
milaavani-aa.
gur syvwqyhir minvisAwhir rsushij
pIAwvixAw]1] rhwau]
gur sayvaa tay har man vasi-aa har ras sahj
pee-aavni-aa. ||1|| rahaa-o.
vydupVihhir rsunhI AwieAw] vayd parheh har ras nahee aa-i-aa.
vwduvKwxihmohymwieAw] vaad vakaaneh mohay maa-i-aa.
AigAwnmqI sdwAMiDAwrwgurmuiKbUiJ hir
gwvixAw]2]
agi-aanmatee sadaa anDhi-aaraa gurmukh
boojh har gaavani-aa. ||2||
AkQokQIAYsbidsuhwvY] aktho kathee-ai sabad suhaavai.
gurmqI minscoBwvY] gurmatee man sacho bhaavai.
scoscurvihidnurwqI iehumnusic
rMgwvixAw]3]
sacho sach raveh din raatee ih man sach
rangaavin-aa. ||3||
j osic rqyiqnscoBwvY] jo sach ratay tin sacho bhaavai.
Awpydyie npCoqwvY] aapay day-ay na pachhotaavai.
gur kYsbidsdwscuj wqwimil scysuKu
pwvixAw]4]
gur kai sabad sadaa sach jaataa mil sachay
kUVukusquiqnwmYl unl wgY] koorh kusat tinaa mail na laagai.
gur prswdI Anidnuj wgY] gur parsaadee an-din jaagai.
inrml nwmuvsYGt BIqir j oqI j oiq
iml wvixAw]5]
nirmal Naamvasai ghat bheetar jotee jot
milaavani-aa. ||5||
qRYgux pVihhir qqunj wxih] tarai gun parheh har tat na jaaneh.
mUl huBul ygur sbdunpCwxih] moolhu bhulay gur sabad na pachhaaneh.
mohibAwpyikCusUJ YnwhI gur sbdI hir
pwvixAw]6]
moh bi-aapay kichh soojhai naahee gur
sabdee har paavni-aa. ||6||
vydupukwrYiqRibiDmwieAw] vayd pukaarai taribaDh maa-i-aa.
mnmuKnbUJ ihdUj YBwieAw] manmukh na boojheh doojai bhaa-i-aa.
qRYgux pVihhir eykunj wxihibnubUJ yduKu
pwvixAw]7]
tarai gun parheh har ayk na jaaneh bin
boojhay dukh paavni-aa. ||7||
j wiqsuBwvYqwAwipiml wey] jaa tis bhaavai taa aap milaa-ay.
gur sbdI shswdUKucukwey] gur sabdee sahsaa dookh chukaa-ay.
nwnk nwvYkI scI vif AweI nwmomMin
suKupwvixAw]8]30]31]
naanak naavai kee sachee vadi-aa-ee Naamo
man sukh paavni-aa. ||8||30||31||
MAAJH MEHLA 3
In the previous shabad, Guru Ji advised us that if we want to attain eternal peace and union with our
beloved(God), theninsteadof merely readingscriptures or performingrituals, weshouldtruly understand
Gurbani (theGurusword), andact uponit withfull loveanddevotion. Inthisshabad, hecommentsonthe
conduct of thoseso-calledpundits andscholarswhostudythescripturesanddiscourseonthemfor thesake
of earningworldlywealthandfame, rather thanfor trueloveanddevotionfor God.
Guru Ji says: The self-conceited persons read the scriptures and are called pundits (or scholars), but
owingtotheir loveof duality (worldly wealth), they suffer terribly. Beingintoxicatedwiththepoison(of
worldly wealth), they do not understand anything (about spiritual life and Gods devotional worship).
Therefore, theygothrough(thepainof) fallingintoexistencesagainandagain.(1)
Regardingthehumblebut truly devotedpersons, GuruJi says: I amagainandagainasacrificetothose
who by shedding their ego, areableto unitethemselves with God. Dueto their serviceof theGuru (by
followinghis advice), God comes to abidein their mind, andthey imperceptibly drink Gods elixir (the
blissof unionwithGod). (1-pause)
Commentingfurther onthosewhosimplystudytheVedas or other suchscripturesfor thesakeof worldly
wealth, Guru Ji says: They who study thescriptures (to satisfy their ego) do not obtainany divinejoy.
Beingalluredby Maya (worldly wealthandpride), they enter incontroversies. (Becauseof their lovefor
worldly wealth), their intellect remains clouded by ignorance and they always live in darkness (without
divineknowledge. But) thosewhofollowtheGurusteachingsrealizeGodandsingHispraises. (2)
Nowdescribingthebenefitsof singingGodspraises, GuruJi says: If wekeepdescribingthe(praisesof)
the indescribable God through the pleasing word (of the Guru, his Gurbani), then through the Gurus
teachings, theeternal Godbecomespleasing(tothemind). Then(suchpersons) dayandnight meditateon
theeternal (God), andthismind(of theirs) remainsimbuedwiththeloveof theeternal (God). (3)
Describing thenext stages of spiritual growth of persons imbued with thelove of eternal God, hesays:
Thosewho areimbued withTruth, enjoy only theTruth. (Theeternal God) bestows this gift, andnever
regrets(havingdoneso). ThroughtheGurusword, theyrealizetheeternal (God). UnitingwithHim, they
alwayslivein(spiritual) peace. (4)
Now listing themerits attained by thepersons described above, Guru Ji says: No dirt of falsehood and
fraud ever afflicts those imbued with Gods true love. By the Gurus grace, day and night they remain
vigilant (against the allurements of worldly wealth). The immaculate Name (of God) resides in their
hearts, andtheyareabletounitetheir light (soul) withthelight(of thePrimesoul).(5)
Coming back to those who study thescriptures for thelove of worldly wealth or prestigeonly, Guru Ji
says: Those who study (the scriptures motivated by the) three qualities of Maya (impulses for vice,
virtue, or power) do not understand the essence of divine (love). They have gone astray fromthe very
fundamentals, and they do not understand the (true intent) of the Gurus word. Absorbed in love of
worldly wealth, they do not understandanything. (They do not realizethat it is only) throughtheGurus
wordthat Godcanberealized. (6)
Explainingfurther why thepundit who reads theVedas for thesakeof worldly wealthandprestigedoes
not obtain true divine realization, Guru Ji says: (Even) the Vedas (which the pundit reads) proclaim
loudly that Maya (or worldly attachment) is of three kinds (motivated by vice, virtue, or power). Being
allured by thesenseof duality (or love for worldly wealth), theself-conceited persons dont understand
thisthing. Motivatedby thethreequalities(or impulses), theydonot understandtheoneGod, andwithout
understanding(Him), theysuffer inpain. (7)
Inclosing, GuruJi says: Whenit sopleases (God), HeHimself unites (apersonwithHim). Throughthe
Gurusword, Heremoves that personsmaladyof doubt. O Nanak, eternal isthegloryof (Gods) Name,
andit isonlybyhavingfaithintheNamethatapersonfindsjoyandpeace. (8-30-31)
The message of the shabad is that the mere reading or discourse on the holy scriptures (for the sake
of worldly wealth or prestige) is of no use. It is only when we follow Gurus word, meditate on the
merits of the Divine, try to enshrine His celestial qualities in ourselves, and meditate on His Name,
that we are able to enjoy bliss of union with God.
inrguxusrguxuAwpysoeI ] nirgun sargun aapay so-ee.
qqupCwxYsopMif quhoeI ] tat pachhaanai so pandit ho-ee.
AwipqrYsgl ykul qwrYhir nwmumMin
vswvixAw]1]
aap tarai saglay kul taarai har Naamman
vasaavani-aa. ||1||
hauvwrI j IauvwrI hir rsuciKswdupwvixAw] ha-o vaaree jee-o vaaree har ras chakh saad
paavni-aa.
hir rsucwKihsyj ninrml inrml nwmu
iDAwvixAw]1] rhwau]
har ras chaakhahi say jan nirmal nirmal Naam
Dhi-aavani-aa. ||1|| rahaa-o.
soinhkrmI j osbdubIcwry] so nihkarmee jo sabad beechaaray.
AMqir qquigAwinhaumYmwry] antar tat gi-aan ha-umai maaray.
nwmupdwrQunauiniDpweyqRYgux myit smwvixAw]2] Naam padaarath na-o niDh paa-ay tarai gun
mayt samaavani-aa. ||2||
haumYkrYinhkrmI nhovY] ha-umai karai nihkarmee na hovai.
gur prswdI haumYKovY] gur parsaadee ha-umai khovai.
AMqir ibbykusdwAwpuvIcwrygur sbdI gux
gwvixAw]3]
antar bibayk sadaa aap veechaaray gur
sabdee gun gaavani-aa. ||3||
hir sruswgruinrml usoeI ] har sar saagar nirmal so-ee.
sMqcugihinqgurmuiKhoeI ] sant chugeh nit gurmukh ho-ee.
iesnwnukrihsdwidnurwqI haumYmYl u
cukwvixAw]4]
isnaan karahi sadaa din raatee ha-umai mail
chukaavani-aa. ||4||
inrml hMswpRymipAwir ] nirmal hansaa paraympi-aar.
hir sir vsYhaumYmwir ] har sar vasai ha-umai maar.
pMnw129 SGGS P- 129
Aihinis pRIiqsbidswcYhir sir vwsw
pwvixAw]5]
ahinis pareet sabad saachai har sar vaasaa
paavni-aa. ||5||
mnmuKusdwbgumYl whaumYml ul weI ] manmukh sadaa bag mailaa ha-umai mal
laa-ee.
iesnwnukrYprumYl un j weI ] isnaan karai par mail na jaa-ee.
j IvqumrYgur sbdubIcwrYhaumYmYl u
cukwvixAw]6]
jeevat marai gur sabad beechaarai ha-umai
mail chukaavani-aa. ||6||
rqnupdwrQuGr qypwieAw] ratan padaarath ghar tay paa-i-aa.
pUrYsiqguir sbdusuxwieAw] poorai satgur sabad sunaa-i-aa.
gur prswidimitAwAMiDAwrwGit cwnxuAwpu
pCwnixAw]7]
gur parsaad miti-aa anDhi-aaraa ghat chaanan
aap pachhaanni-aa. ||7||
AwipaupweyqYAwpyvyKY] aap upaa-ay tai aapay vaykhai.
siqgurusyvYsoj nul yKY] satgur sayvai so jan laykhai.
nwnk nwmuvsYGt AMqir gur ikrpwqy
pwvixAw]8]31]32]
naanak Naamvasai ghat antar gur kirpaa tay
paavni-aa.||8||31||32||
MAAJH MEHLA 3
GuruJi startedtheprecedingshabad withthecomment that theself-conceitedpersonsreadthescriptures
and are called pundits (or scholars), but owing to their love of duality (worldly wealth), they suffer
terribly. In this shabad, hetells us who is atruepundit (religious scholar), andhow onecan understand
andimbibethetrueessenceof God.
Guru Ji says: (O my friends, that God Himself) is theonewithout any attribute(such as color, shape,
andform, or thethreequalitiesof Maya), andHeHimself istheonewithall suchattributes. Healoneisa
(true) pundit whounderstandsthisessence. (Suchapundit) saveshimself andall hislineageby enshrining
GodsNameinhismind. (1)
Payinghisrespects tosuchtruescholars, GuruJi says: I amasacrificeagainandagainto(thoseexalted
souls) who upontastingGods elixir, enjoy itsrelishandobtaintruejoy. They who tasteGods elixir are
renderedimmaculate, andmeditateontheimmaculateName(of God). (1-pause)
Intheprevious shabad, GuruJi statedthat someself-conceitedpersonsstudy holy scriptures for thesake
of earning wealth and fame, and not for enlightening the people. Now he tells us who is an unselfish
pundit or atrulyreligiousscholar.
Hesays: That personalonerises aboveactions (anddoes deeds without selfishmotives) whoreflects on
theholy word. Withinsuch aperson is theessence(of divineknowledge), andwiththis knowledge, that
personstillstheego. Suchapersonobtainsthecommodity of (divine) Name, whichis (asvaluableas all
the) nine treasures, and by rising above the three qualities (the worldly impulses for vice, virtue, or
power), merges(inGodHimself).(2)
Guru Ji emphasizes: The one who indulges in ego (about ones knowledge or other acquisitions) can
never riseabove(therewardsfor) ones deeds. (It isonlythrough) Gurusgrace, that apersoncanget rid
of ego. Then within such a person comes the sense of discrimination (between good and bad). Such a
personalwaysreflectsupontheself, andthroughtheGurusteachingskeepssingingpraises(of God).(3)
Listing the blessings received by such persons, Guru Ji says: (O my friends, that) God is like a vast
immaculateocean (of thepearls of Name). By becoming Guruward, the(swan like) saints daily peck at
(thesepearls). Dayandnighttheybatheinthis(holy) pool, andget ridof their dirt of ego. (4)
Describingtheconduct of suchswan-likesaints, GuruJi says: Theseimmaculateswan(likesaints) live
absorbed in love and devotion (for God). Shedding their ego, they live in the divine pool (of holy
congregation). Beingday andnight imbuedwithlovefor theGurus trueword, they findanabodeinthe
divinepool (andremainabsorbedinloveanddevotionfor God). (5)
Now contrasting their conduct with theself-conceited persons, Guru Ji says: A self-conceited person is
always dirty likeacrane(withevil intent. Suchaperson) does bathe(at holy places), but thefilthof ego
(or evil intent) doesnot goaway. Onlytheonewhodies(totheworld) whilealive(whogivesupthesense
of I-am-ness), and reflects on the Gurus word, can wash off the dirt of ego (and become worthy of
mergingintheimmaculateGod). (6)
Describingtheblessingsreceivedby apersontowhomtheGuruhasrecitedhisholyword, hesays: (The
person whom) the perfect Guru has recited the (holy) word has obtained the jewel-like commodity (of
Name) intheheart. By Gurusgraceall thedarkness (of that personsmind) hasbeen dispelled, andwith
thelight (of divinewisdom) inthemind, thatpersonhasrealizedhis(or her true) self. (7)
In closing, hesays: (God) Himself creates and Himself takes care(of His creation). Only theone who
serves thetrueGuru(by followinghisadvice) isaccountedfor (andapprovedinGods court). O Nanak,
onlytheoneinwhoseheart isenshrined(Gods) NameattainstoGod, throughGurusgrace.(8-31-32)
The message of the shabad is that if we want to find the jewel of Gods Name, and obtain union with
the God who resides within our own heart, we should follow the Gurus word and seek Gods grace.
mwieAwmohuj gqusbwieAw] maa-i-aa moh jagat sabaa-i-aa.
qRYgux dIsihmohymwieAw] tarai gun deeseh mohay maa-i-aa.
gur prswdI koivrl wbUJ YcauQYpidil v
l wvixAw]1]
gur parsaadee ko virlaa boojhai cha-uthai pad liv
laavani-aa. ||1||
hauvwrI j IauvwrI mwieAwmohusbidj l wvixAw] ha-o vaaree jee-o vaaree maa-i-aa moh sabad
jalaavani-aa.
mwieAwmohuj l weysohir isauicqul weyhir dir
mhl I soBwpwvixAw]1] rhwau]
maa-i-aa moh jalaa-ay so har si-o chit laa-ay har
dar mahlee sobhaa paavni-aa. ||1|| rahaa-o.
dyvI dyvwmUl uhYmwieAw] dayvee dayvaa mool hai maa-i-aa.
isMimRiqswsqij Min aupwieAw] simrit saasat jinn upaa-i-aa.
kwmu koDu psirAw sMswry Awie j wie duKu
pwvixAw]2]
kaam kroDh pasri-aa sansaaray aa-ay jaa-ay
iqsuivic igAwnrqnuiekupwieAw] tis vich gi-aan ratan ik paa-i-aa.
gur prswdI mMinvswieAw] gur parsaadee man vasaa-i-aa.
j qu squ sMj mu scu kmwvY guir pUrY nwmu
iDAwvixAw]3]
jat sat sanjam sach kamaavai gur poorai Naam
pyeIAVYDnBrimBul wxI ] pay-ee-arhai Dhan bharambhulaanee.
dUj Yl wgI iPir pCoqwxI ] doojai laagee fir pachhotaanee.
hl qupl qudovYgvweysupnYsuKunpwvixAw]4] halat palat dovai gavaa-ay supnai sukh na
paavni-aa. ||4||
pyeIAVYDnkMqusmwl y] pay-ee-arhai Dhan kant samaalay.
gur prswdI vyKYnwl y] gur parsaadee vaykhai naalay.
ipr kYshij rhYrMig rwqI sbidisMgwru
bxwvixAw]5]
pir kai sahj rahai rang raatee sabad singaar
banaavani-aa. ||5||
sPl uj nmuij nwsiqgurupwieAw] safal janamjinaa satgur paa-i-aa.
dUj wBwaugur sbidj l wieAw] doojaa bhaa-o gur sabad jalaa-i-aa.
eykoriv rihAwGt AMqir imil sqsMgiqhir gux
gwvixAw]6]
ayko rav rahi-aa ghat antar mil satsangat har gun
gaavani-aa. ||6||
siqgurunsyvysokwhyAwieAw] satgur na sayvay so kaahay aa-i-aa.
iDRguj IvxuibrQwj nmugvwieAw] Dharig jeevan birthaa janamgavaa-i-aa.
mnmuiKnwmuiciqnAwvYibnunwvYbhuduKu
pwvixAw]7]
manmukh Naam chit na aavai bin naavai baho
ij inissit swj I soeI j wxY] jin sisat saajee so-ee jaanai.
Awpymyl YsbidpCwxY] aapay maylai sabad pachhaanai.
nwnk nwmuimil Awiqn j n kauij n Duir
msqik l yKuil KwvixAw]8]1]32]33]
naanak Naammili-aa tin jan ka-o jin Dhur mastak
laykh likhaavani-aa. ||8||1||32||33||
MAAJH MEHLA: 3
Inthis shabad, GuruJi explainshowMaya (theworldlyriches andpower) hasheldtightlytheentireworld
initsgrip, andhowonecanget out of itsclutches.
He says: The entire world is engrossed in the love of Maya. All people can be seen to be under the
influenceof thethreequalities(impulses) of Maya. By Gurusgrace, onlyararepersonrealizesthistruth.
(Stilling thesethreeimpulses, such aperson) attunes themind to thefourth state(of spiritual exaltation,
calledTurya). (1)
GuruJi therefore, says: I amreally asacrificetothosewho, burn(erase) their attachment for Maya (the
worldly riches) through theGuru's word (by following his advice). They who burn their attachment for
Maya andfixtheir mindonGodslotusfeet receivehonor at thedoor of (Gods) mansion.(1-pause)
Guru Ji makes another important observation and says: It is Maya (the desire for worldly peace and
comforts, andfear of sorrows andsufferings) whichledtothecreationof gods andgoddesses, for whom
werecomposed Simritis (thecodes of ritual observanceandHindulaw), andShastras (thesix systems of
Hindu philosophy and other holy books. These holy books prescribe various rituals and sacrifices to
propitiate gods and goddesses, so that they may fulfill human desires and save them from personal
misfortunes and natural calamities, such as floods and famines. But the fact remains that in spite of all
theseextensiverituals) lust andanger arepervadingtheworld, andahumanbeingcontinues tosuffer the
painof comingandgoing(inandout of theworld, againandagain). (2)
But GuruJi pointsout that Godhasalsoput into thisworldtheprecious commodity of divineknowledge
andunderstanding, withwhichmortalscancontendwithall situations, andliveinpeace. Hesays: (God)
has also placed onejewel of divinewisdominthis world, whichcanbeenshrinedinthemindby Guru's
grace. (The person who has done that) through the perfect Guru meditates on Gods Name, earns (the
meritsof) celibacy, truthful living, andself-discipline. (3)
Likening the human soul in this world with a bride in her parents home, Guru Ji says: Caught in
delusioninher parents home(world), thebride(soul) goes astray. Attachedtoduality (lost inthepursuit
of Maya), sheultimatelyrepents. Suchaonelosesjoy inboth(thisworldandthenext), anddoesnot find
peace, eveninadream. (4)
Now describing the conduct and lot of a Guruward bride soul, Guru Ji says: The bride (soul) in her
parents home(this world) who keeps her spouse(God) enshrinedinher mind, by Guru'sgracesees Him
always beside her. Embellishing herself with the holy word, she naturally remains dyed (imbued) with
lovefor her Beloved(God). (5)
Next, stressing theimportanceof theGuru in all human efforts, hesays: Fruitful is thehuman birth of
those who find the true Guru, and through his holy word (his teachings) burn their love for duality
(worldlyriches). Intheir heart abidesonlytheone(God), andinthecompanyof saintly personsthey sing
Godspraises.(6)
Regarding those who do not follow Gurus teachings, he says: Why the person who does not serve
(follow) theGurucomeintothisworldat all? Accursedisthebirth, andwastedisthat personslife. Such
aself-conceitedpersonnever remembersGodsName, andwithout HisNamesuffersgrievously. (7)
Inconclusion, GuruJi says: (God), who has createdthis universeonly knows (its mystery). HeHimself
grantsuniontothosewhorecognizeor realizeHimthroughthe(Gurus) word. O Nanak, onlythat person
obtainsthegift of GodsNamewhoissopredestined.(8-1-32-33)
The message of this shabad is that if we want to save ourselves from the grip of Maya (the worldly
desires), then we should seek the guidance of the Guru. Following his word, we should remain above
the three impulses of Maya, and live in a state of joy and peace imbued with Gods love.
AwidpurKuAprMpruAwpy] aad purakh aprampar aapay.
AwpyQwpyQwipauQwpy] aapay thaapay thaap uthaapay.
sBmihvrqYeykosoeI gurmuiKsoBwpwvixAw]1] sabh meh vartai ayko so-ee gurmukh sobhaa
paavni-aa. ||1||
hauvwrI j IauvwrI inrMkwrI nwmuiDAwvixAw] ha-o vaaree jee-o vaaree nirankaaree Naam
Dhi-aavani-aa.
pMnw130 SGGS P- 130
iqsurUpun ryiKAwGit Git dyiKAwgurmuiKAl Ku
l KwvixAw]1] rhwau]
tis roop na raykh-i-aa ghat ghat daykhi-aa
gurmukh alakh lakhaavani-aa. ||1|| rahaa-o.
qUdieAwl uikrpwl upRBusoeI ] too da-i-aal kirpaal parabh so-ee.
quDuibnudUj wAvrunkoeI ] tuDh bin doojaa avar na ko-ee.
guruprswdukrynwmudyvYnwmynwim
smwvixAw]2]
gur parsaad karay Naam dayvai Naamay
Naamsamaavani-aa. ||2||
qUMAwpyscwisrj xhwrw] too
N
aapay sachaa sirjanhaaraa.
BgqI BryqyryBMf wrw] bhagtee bharay tayray bhandaaraa.
gurmuiKnwmuiml YmnuBIj Yshij smwiD
l gwvixAw]3]
gurmukh Naam milai man bheejai sahj
samaaDh lagaavani-aa. ||3||
Anidnugux gwvwpRBqyry] an-din gun gaavaa parabhtayray.
quDuswl whI pRIqmmyry] tuDh saalaahee pareetammayray.
quDuibnuAvrunkoeI j wcwgur prswdI qUM
pwvixAw]4]
tuDh bin avar na ko-ee jaachaa gur parsaadee
too
N
paavni-aa. ||4||
AgmuAgocruimiqnhI pweI ] agamagochar mit nahee paa-ee.
ApxI ikpwkrihqUMl Yihiml weI ] apnee kirpaa karahi too
N
laihi milaa-ee.
pUrygur kYsbidiDAweIAYsbdusyiv suKu
pwvixAw]5]
pooray gur kai sabadDhi-aa-ee-ai sabad sayv
rsnwguxvMqI gux gwvY] rasnaa gunvantee gun gaavai.
nwmusl whyscyBwvY] Naamsalaahay sachay bhaavai.
gurmuiKsdwrhYrMig rwqI imil scysoBw
pwvixAw]6]
gurmukh sadaa rahai rang raatee mil sachay
mnmuKukrmkryAhMkwrI ] manmukh karamkaray aha
N
kaaree.
j UAYj nmusBbwj I hwrI ] joo-ai janamsabh baajee haaree.
AMqir l oBumhwgubwrwiPir iPir Awvx j wvixAw]7] antar lobh mahaa gubaaraa fir fir aavan
jaavani-aa. ||7||
Awpykrqwdyvif AweI ] ij nkauAwipil Kqu
Duir pweI ]
aapay kartaa day vadi-aa-ee. jin ka-o aap
likhat Dhur paa-ee.
nwnk nwmuiml YBauBMj nugur sbdI suKu
pwvixAw]8]1]34]
naanak Naammilai bha-o bhanjan gur sabdee
sukh paavni-aa. ||8||1||34||
MAAJH MEHLA: 4
GuruJi concludedtheprevious shabad withthecomment that it is of His ownwill that God showersHis
graceupon aperson, andthen unites that person withHimself. Inthis shabad, hetells us about someof
theattributesof God, andhowweshouldapproachHimtomeritHisglanceof grace.
He says: The primal Being is farther than the farthest; everywhere He is all by Himself. He Himself
creates and Himself destroys. That same one pervades in all beings, but the one who follows the Guru
attainsglory(at Hisdoor).(1)
Expressinghisloveandvenerationfor thosewhoattendtotheGuruandmeditateonGodsName, GuruJi
says: I amagain and again a sacrifice to those who meditate on the Name of theformless (God. That
God) hasneither formnor features, yet Heisseenpervadingall hearts. But it isonlythroughtheGuruthat
theincomprehensibleOnecanbeknownandrealized. (1-pause)
NowshowingushowtoaddressGod, GuruJi says: "O God, (for all creatures) Youarethemerciful and
compassionateMaster. Thereis noneother likeYou. If theGurushowers hisgrace, andblesses onewith
theName, thenbymeditatingontheNameonemergesinYou. (2)
Continuing his address, Guru Ji says: O God, You alone are the eternal Creator. Your treasures are
brimful withdevotion. Whenby Gurus graceoneis blessedwithYour Name, ones mindis satiatedand
oneeasilyentersintoastateof deepcontemplation. (3)
Next GuruJi praystoGod, andsays: (O God), blessmedayandnight, that I maysingYour praises. (O
my) Beloved, (I wish that) I may keep praisingYou. (Pleasebless me, that) except You I may not go to
anyoneelsebegging(for anything. But I knowthat itisonlyby) Gurusgracethat onecanattainYou.(4)
Now acknowledging Gods greatness, Guru Ji says: (O God, You) are incomprehensible (beyond the
reach of ones sensefaculties. No one) has been ableto know (theextent of Your) limit. But when You
showYour mercy (on someone), You unitethat person (with Yourself. Only when wemeditateon You
throughGurbani), andact upon(theGurus) word, canweobtain(true) peace.(5)
Next, suggesting to us what we ought to do, Guru Ji says, "(O my friends), that tongueis meritorious
whichsings thepraises of God. By laudingGods Name, onebecomes pleasingtotheeternal (God). The
Guru- followingsoul always remains imbued withthelove(of her spouseGod), andmeetingtheeternal
(God) attainsglory(inbothworlds). (6).
Guru Ji next tells us about theconduct and fate of self-conceited persons. He says: The self-conceited
person does all deeds out of arrogance and ego. Such a person loses and fritters away human life, as if
(losing ones entire savings) in a gamble. Within (a self-conceited) mind are greed and utter darkness
(ignorance). Suchapersonkeepscomingandgoing(inandout of theworld), againandagain. (7)
Finally GuruJi wants us to remember onevery important thing, lest weharbor any sort of ego. Hesays:
(Nothing is in thehands of thehelpless mortals). God Himself confers glory on thoseinwhose destiny
Hehassopreordainedfromtheverybeginning. (However), theywhoareblessedwiththeName(of God),
thedestroyer of fears, enjoytruepeacebyfollowingtheGurusword. (8-1-34)
The message of this shabad is that if we want to save ourselves from all fears and pains, we should
act upon the Gurus word and pray to God to be merciful and bless us with His Name and union.
mwJ mhl w5 Gru1] maajh mehlaa 5 ghar 1.
AMqir Al Kun j weI l iKAw] antar alakh na jaa-ee lakhi-aa.
nwmurqnul YguJ wriKAw] Naamratan lai gujhaa rakhi-aa.
AgmuAgocrusBqyaUcwgur kYsbid
l KwvixAw]1]
agamagochar sabhtay oochaa gur kai sabad
lakhaavani-aa. ||1||
hauvwrI j IauvwrI kil mihnwmusuxwvixAw] ha-o vaaree jee-o vaaree kal meh Naam
sunaavni-aa.
sMqipAwryscYDwryvf BwgI drsnu
pwvixAw]1] rhwau]
sant pi-aaray sachai Dhaaray vadbhaagee
darsan paavni-aa. ||1|| rahaa-o.
swiDk isDij sYkauiPrdy] saaDhik siDh jisai ka-o firday.
bRhmyieMdRiDAwieinihrdy] barahmay indar Dhi-aa-in hirday.
koit qyqIswKoj ihqwkaugur imil ihrdY
gwvixAw]2]
kot tayteesaa khojeh taa ka-o gur mil hirdai
gaavani-aa. ||2||
AwT phr quDuj wpypvnw] aath pahar tuDh jaapay pavnaa.
DrqI syvk pwiek crnw] Dhartee sayvak paa-ik charnaa.
KwxI bwxI srbinvwsI sBnwkYmin
BwvixAw]3]
khaanee banee sarab nivaasee sabhnaa kai
man bhaavni-aa. ||3||
swcwswihbugurmuiKj wpY] saachaa saahib gurmukh jaapai.
pUrygur kYsbidis\ wpY] pooray gur kai sabad sinjaapai.
ij npIAwsyeI iqRpqwsyscysic AGwvixAw]4] jin pee-aa say-ee tariptaasay sachay sach
aghaavani-aa. ||4||
iqsuGir shj wsoeI suhyl w] tis ghar sahjaa so-ee suhaylaa.
Andibnodkrysdkyl w] anad binod karay sad kaylaa.
soDnvMqwsovf swhwj ogur crxI mnul wvixAw]5] so Dhanvantaa so vad saahaa jo gur charnee
man laavani-aa. ||5||
pihl odyqYNirj kusmwhw] pahilo day tai
N
rijak samaahaa.
ipCodyqYNj Mquaupwhw] pichho day tai
N
jant upaahaa.
quDuj yvf udwqwAvrun suAwmI l vYnkoeI
l wvixAw]6]
tuDh jayvad daataa avar na su-aamee lavai na
ko-ee laavani-aa. ||6||
ij suqUMquTwsoquDuiDAwey] jis too
N
tuthaa so tuDh Dhi-aa-ay.
swDj nwkwmMqRkmwey] saaDh janaa kaa mantar kamaa-ay.
AwipqrYsgl ykul qwryiqsudrghTwk n
pwvixAw]7]
aap tarai saglay kul taaray tis dargeh thaak na
paavni-aa. ||7||
pMnw131 SGGS P- 131
qUMvf wqUMaUcoaUcw] too
N
vadaa too
N
oocho oochaa.
qUMbyAMquAiqmUcomUcw] too
N
bay-ant at moocho moochaa.
haukurbwxI qyrYvM\ wnwnk dws
dswvixAw]8]1]35]
ha-o kurbaanee tayrai vanjaa naanak daas
dasaavani-aa. ||8||1||35||
MAAJH MEHLA: 5
GHAR 1
Inthisshabad, GuruJi eulogizesGodsgreatnessandglory, andtellsushowwecanunitewithHim.
Hesays: Withinall heartsistheincomprehensibleGod, but Hecannot beunderstood. Hehasalsoplaced
thejewel (like) Nameinasecret place(inthebody). That incomprehensibleandunfathomableGodisthe
highest of thehigh. OnecanknowHimonlybyreflectingonthe(saint) Guru'sword. (1)
Praisingthosesaints who utter andreciteGods Name, GuruJi says: I amtimeandagainasacrificeto
thosewho reciteand preach Gods Namein this (dark age, the) Kal-Yug. Only by great good fortuneis
one blessed with the sight of those beloved saints (or Gods devotees), whom the eternal (God) has
providedHissupport.(1-pause)
Elaborating on themerits of theGuru, hesays: "(That God), whomyogis and adepts seek, whom(gods
like) Brahma and Indira contemplate in their hearts, and the (so-called) 330 million other gods search
(still remainsmysterious). By meetingtheGuru(andlisteningtohisteachings), wecansingHispraisesin
our hearts. (2)
Addressing God, Guru Ji says: O God, day and night, the air utters Your Name (moves according to
Your command). Theearthis aslaveat Your feet. You pervadeinall species andtheir speech, andYou
aredear toall hearts.(3)
NowGuruJi tellsushowtoattaintothat belovedtrueGod. Hesays: "(O myfriends), it isby theGurus
grace that the eternal God is known through the Guru. Only through the perfect Gurus word is He
realized. They whohave(reflectedontheGurusword, andthus) partakenof (thenectar of Gods Name)
aresatiatedwiththetruest of thetruefare. (4)
Layingstress on theimportanceof serving theGuru by followinghis teachings, Guru Ji says, "Thereis
(spiritual) peaceinthat heart, andthat personisincomfort, whoattunesthemindto(Gurbani, the) Gurus
word. Suchapersonalwaysenjoysspiritual peace, andis(truly) rich, andtheloftybanker.(5)
NowGuruJi describes theblessings that God hasbestowedon theworld. AddressingHim, GuruJi says,
"(O God, how wise and merciful You are, that) first You provided for their sustenance, and then You
createdthecreatures! Noneissogreat aGiver asYouare, O myMaster, nooneevencomesclose. (6)
Describing the blessings received by a person with whomGod is pleased, Guru Ji says: O God, on
whomYou become gracious acts upon the mantras (or teachings) of saintly people. Such a person is
liberated, andemancipateshisor her lineagetoo. Nonecanbar hisor her entryintoGodscourt (andsuch
apersoniseasilyunitedwiththesupremeBeing). (7)
Inconclusion, GuruJi says: O God, Youaregreat andhigher thanthehighest. Youareinfinite, andYou
aregreater thanthegreatest. (I) Nanak, theslaveof Your slaves, wishestobeasacrificetoYou."(8-1-35)
The message of this shabad is that the eternal God abides in our hearts, but He is incomprehensible.
It is only through Gurbani (the Gurus word) that He can be known and realized.
kauxusumukqwkauxusuj ugqw] ka-un so muktaa ka-un so jugtaa.
kauxusuigAwnI kauxusubkqw] ka-un so gi-aanee ka-un so baktaa.
kauxusuigrhI kauxuaudwsI kauxusukImiqpwey
j Iau]1]
ka-un so girhee ka-un udaasee ka-un so
keemat paa-ay jee-o. ||1||
ikinibiDbwDwikinibiDCUtw] kin biDh baaDhaa kin biDh chhootaa.
ikinibiDAwvxuj wvxuqUtw] kin biDh aavan jaavan tootaa.
kaux krmkaux inhkrmwkauxusukhYkhwey
j Iau]2]
ka-un karam ka-un nihkarmaa ka-un so kahai
kahaa-ay jee-o. ||2||
kauxususuKIAwkauxusuduKIAw] ka-un so sukhee-aa ka-un so dukhee-aa.
kauxususnmuKukauxuvymuKIAw] ka-un so sanmukh ka-un vaymukhee-aa.
ikin ibiDiml IAYikin ibiDibCurYieh ibiDkauxu
pRgtweyj Iau]3]
kin biDh milee-ai kin biDh bichhurai ih biDh
ka-un pargataa-ay jee-o. ||3||
kauxusuAKruij quDwvqurhqw] ka-un so akhar jit Dhaavat rahtaa.
kauxuaupdysuij quduKusuKusmshqw] ka-un updays jit dukh sukh samsahtaa.
kauxusucwl ij qupwrbRhmuiDAweyikin ibiDkIrqnu
gweyj Iau]4]
ka-un so chaal jit paarbarahm Dhi-aa-ay kin
biDh keertan gaa-ay jee-o. ||4||
gurmuiKmukqwgurmuiKj ugqw] gurmukh muktaa gurmukh jugtaa.
gurmuiKigAwnI gurmuiKbkqw] gurmukh gi-aanee gurmukh baktaa.
DMnuigrhI audwsI gurmuiKgurmuiKkImiqpwey
j Iau]5]
Dhan girhee udaasee gurmukh gurmukh
keemat paa-ay jee-o. ||5||
haumYbwDwgurmuiKCUtw] ha-umai baaDhaa gurmukh chhootaa.
gurmuiKAwvxuj wvxuqUtw] gurmukh aavan jaavan tootaa.
gurmuiKkrmgurmuiKinhkrmwgurmuiKkrysusuBwey
j Iau]6]
gurmukh karam gurmukh nihkarmaa gurmukh
karay so subhaa-ay jee-o. ||6||
gurmuiKsuKIAwmnmuiKduKIAw] gurmukh sukhee-aa manmukh dukhee-aa.
gurmuiKsnmuKumnmuiKvymuKIAw] gurmukh sanmukh manmukh vaymukhee-aa.
gurmuiKiml IAYmnmuiKivCurYgurmuiKibiD
pRgtweyj Iau]7]
gurmukh milee-ai manmukh vichhurai
gurmukh biDh pargataa-ay jee-o. ||7||
gurmuiKAKruij quDwvqurhqw] gurmukh akhar jit Dhaavat rahtaa.
gurmuiKaupdysuduKusuKusmshqw] gurmukh updays dukh sukh samsahtaa.
gurmuiK cwl ij qupwrbRhmuiDAweygurmuiK kIrqnu
gweyj Iau]8]
gurmukh chaal jit paarbarahm Dhi-aa-ay
gurmukh keertan gaa-ay jee-o. ||8||
sgl I bxqbxweI Awpy] saglee banat banaa-ee aapay.
AwpykrykrweyQwpy] aapay karay karaa-ay thaapay.
ieksuqyhoieE Anqwnwnk eyksumwihsmweyj Iau
]9]2]36]
ikas tay ho-i-o anantaa naanak aykas maahi
samaa-ay jee-o. ||9||2||36||
MAAJH MEHLA: 5
In this beautiful shabad, Guru Ji answers someof life's important questions, and brings out thecontrast
betweenthosewhofollowGurusadviceandthosewhofollowthedictatesof their ownmind.
First heposesthefollowingquestions:
1. (a) Whoistrulyfreefromthebondageof Maya (or worldlyinvolvements), andwhoisreallyunited
withGod?
(b) Whohasdivineknowledge, andwhoisatruepreacher ?
(c) Whoisa(sagacious) householder, andwhoisa(true) renouncer ?
(d) Whoistheonewhocanestimate(Gods) worth? (1)
2. (a) Howisonebound(toMaya, or worldlyaffairs), andhowcanonefreeoneself ?
(b) Howdoesonebreak(thecycleof) comingandgoing(inandout of theworld) ?
(c) Who is the one who does the deeds, and who is above actions (or the one who acts
disinterestedly and nobly, unconcerned about their fruit)? Who is theonewho sings (Gods)
praises, and inspiresotherstodosoalso? (2)
3. (a) Whoistrulyhappyandwhoismiserable?
(b) WhoisaGurus follower (whofollows Gurus advice) andwhois self-conceited(who follows
thedictatesof hisownmind) ?
(c) Howcanwemeet (God), andhowisoneseparatedfromHim?
(d) Whoisthepersonwhoshowsusthis(right) path? (3)
4. (a) What isthat (holy) word(uponhearingwhich, themindstopswandering) ?
(b) What istheinstructionthat makesonebear painandpleasurealike?
(c) What isthepath(byfollowingwhich) onemaymeditateonGod?
(d) HowshouldonesingGodspraises? (4)
Answeringthesequestions, GuruJi says:
1. TheGurmukh (whofollowstheGurusinstruction) isemancipated, andremainsunitedwithGod.
The Gurmukh is (truly) wise, and is a (true) preacher. Whether householder, or a renouncer,
Gurmukh isblessed. TheGurmukh realizes(Gods) worth. (5)
2. Becauseof ones ego, oneis bound(intheshackles of Maya, or worldly riches andpower). By
followingGurus advice, oneis liberated(fromthesebonds). By followingGurus advice, ones
cycleof comingandgoing(inandout of thisworld) comestoanend. TheGurmukh does(good)
deeds, anddoesnt expect any reward. Whatever theGurmukh does, it is out of his or her good
nature.(6)
3. TheGurmukh ishappy, theself-conceitedismiserable. TheGurmukh follows theGurus advice.
Theself-willedacts against theGurus advice. By becomingGurmukh, weareunitedwithGod.
By followingthedictatesof our ownmind, weareseparatedfromHim. TheGurmukh revealsthe
way(tounitewithGod).(7)
4. It is through the Guru's word that ones wandering mind becomes calm. By listening to the
Guru's instruction, onelooks uponpain andpleasurealike. TheGuru's teachingreveals theway
tomeditationonGod, andtheGurmukh personkeepssingingGodspraises. (8)
Guru Ji now cautions us against harboring any kind of self-conceit. He says: (Whether a person is
Gurmukh or self-conceited), it isGodHimself whohas thus fashionedHis creation. HeHimself does and
has everythingdone(fromHis creatures), andappoints them(to different positions). O Nanak, (it is He,
whofromoneform) assumedlimitless(forms), andultimately(all theforms) will bemergedintothat one
(Form) again. (9-2-36)
The message of the shabad is that only by acting in accordance with Gurbani (the Guru's word) can
we attain the spiritual knowledge to calm our restless mind, dispel our ego, and be emancipated.
Moreover, we should neither take pride in being Gurmukh, nor hate those who are self-conceited,
because it is God Himself who has created all and given them their different natures or dispositions.
pRBuAibnwsI qwikAwkwVw] parabh abhinaasee taa ki-aa kaarhaa.
hir BgvMqwqwj nuKrwsuKwl w] har bhagvantaa taa jan kharaa sukhaalaa.
j IA pRwnmwnsuKdwqwqUMkrihsoeI suKupwvixAw]1] jee-a paraan maan sukh-daata too
N
karahi so-
ee sukh paavni-aa. ||1||
hauvwrI j IauvwrI gurmuiKminqinBwvixAw] ha-o vaaree jee-o vaaree gurmukh man tan
bhaavni-aa.
qUMmyrwprbquqUMmyrwEl wqumsMig l vYn
l wvixAw]1] rhwau]
too
N
mayraa parbat too
N
mayraa olaa tumsang
lavai na laavani-aa. ||1|| rahaa-o. ||
qyrwkIqwij sul wgYmITw] tayraa keetaa jis laagai meethaa.
Git Git pwrbRhmuiqinj inf ITw] ghat ghat paarbarahmtin jan deethaa.
QwinQnqir qUMhYqUMhYiekoieku
vrqwvixAw]2]
thaan thanantar too
N
hai too
N
hai iko ik
vartaavani-aa. ||2||
sgl mnorQqUMdyvxhwrw] sagal manorath too
N
dayvanhaaraa.
BgqI Bwie BryBMf wrw] bhagtee bhaa-ay bharay bhandaaraa.
dieAwDwir rwKyquDusyeI pUrYkrimsmwvixAw]3] da-i-aa Dhaar raakhay tuDh say-ee poorai
karamsamaavani-aa.||3||
pMnw132 SGGS P- 132
AMDkUpqykMFYcwVy] anDh koop tay kandhai chaarhay.
kir ikrpwdws ndir inhwl y] kar kirpaa daas nadar nihaalay.
gux gwvihpUrnAibnwsI kihsuix qoit n
AwvixAw]4]
gun gaavahi pooran abhinaasee kahi sun tot
na aavani-aa. ||4||
AYQYEQYqUMhYrKvwl w] aithai othai too
N
hai rakhvaalaa.
mwqgrBmihqumhI pwl w] maat garabh meh tumhee paalaa.
mwieAwAginnpohYiqnkaurMigrqygux
gwvixAw]5]
maa-i-aa agan na pohai tin ka-o rang ratay
gun gaavani-aa. ||5||
ikAwgux qyryAwiKsmwl I ] ki-aa gun tayray aakh samaalee.
mnqnAMqir quDundir inhwl I ] man tan antar tuDh nadar nihaalee.
qUMmyrwmIquswj numyrwsuAwmI quDuibnu
Avrun j wnixAw]6]
too
N
mayraa meet saajan mayraa su-aamee
tuDh bin avar na jaanni-aa. ||6||
ij s kauqUMpRBBieAwshweI ] jis ka-o too
N
parabh bha-i-aa sahaa-ee.
iqsuqqI vwaunl gYkweI ] tis tatee vaa-o na lagai kaa-ee.
qUswihbusrix suKdwqwsqsMgiqj ip
pRgtwvixAw]7]
too saahib saran sukh-daata satsangat jap
pargataavani-aa. ||7||
qUMaUc AQwhuApwruAmol w] too
N
ooch athaahu apaar amolaa.
qUMswcwswihbudwsuqyrwgol w] too
N
saachaa saahib daas tayraa golaa.
qUMmIrwswcI TkurweI nwnk bil bil
j wvixAw]8]3]37]
too
N
meeraa saachee thakuraa-ee naanak bal
bal jaavani-aa. ||8||3||37
MAAJH MEHLA: 5
In the 8th stanza of the previous shabad, Guru Ji stated that it is through the Guru's word that ones
wandering mind becomes calm. Through the Guru's instruction does one look upon pain and pleasure
alike. TheGuru's teachingreveals theway to meditation on God, andtheGurmukh keeps singingGods
praises. Inthisshabad, heshowsuswhat kindof firmfaithaGurmukh hasinhisGuruandGod.
Speaking on behalf of a Gurmukh, Guru Ji says: (When a person believes that on ones side is) the
imperishableGod, thenwhydoesoneneedtohaveanyfear (inthemind? Whenonebelievesthat onehas
thesupport) of theMaster of all bliss, thenonefeels truly happy. (Suchaperson says: O God), Youare
theGiver of lifebreath, honor, andpeace, whatever Youdo, wefindpeaceinthat verything. (1)
Addressing God, he says: I amtruly a sacrifice to that Gurmukh to whose body and mind You look
pleasing. (O God), Youaremyshieldlikeamountain; I consider nooneequal toYou."(1-pause)
Going further, Guru Ji says: "O God, the one who accepts Your will as sweet sees You pervading in
everyheartandplace. Youabideinall spacesandinter spaces. Youalonepervadeeverywhere. (2)
Describingthegiftsbestowedby God, GuruJi says: O God, Youfulfill thewishesof all Your creatures.
Your treasures areoverflowing with love anddevotion. Showingmercy, You savethosewho by perfect
destinyremainabsorbedinYou(fromtheattacksof Maya, theworldlypitfalls).(3)
Continuing to list theblessings bestowed by God, Guru Ji says: O God, castingYour glanceof grace,
You pull (Your devotees) out of theblind deep well (of worldly entanglements). They continuesinging
praisesof theall-perfect imperishableGod, towhichthereisnoendor limit. (4)
Reposing his completetrust in God, Guru Ji says: O God, You alonearetheprotector in this and the
other world. Inthemother's womb too, You arethecherisher. Thefireof Maya (thehunger andavarice
for worldlyrichesandpower) doesnot touchthosewhoremainimbuedwithYour loveanddevotion. (5)
Expressing his limitations in counting all the attributes of God, Guru Ji says: "O God, I do not know
whichof Your qualities I shouldrecount. I seeYou aloneabidinginmy body andsoul. You aremy dear
friendandmyMaster. Except You, I knownoneelse. (6)
Onceagainexpressinghisfull faithinGod, hesays: O God, theonewhosehelper Youbecomeremains
untouchedby any hot wind(does not suffer fromany harm). You aremans Master, solerefuge, andthe
Giver of peace. Throughworshipandmeditationinthecompanyof saintlypersons, Youarerevealed. (7)
In conclusion, Guru Ji says: O God, You arethehighest, most inaccessible Being, and of inestimable
worth. YouarethetrueMaster, andI amYour devotedservant andslave. YouarethetrueSovereign, true
isYour domain, andNanakisasacrificetoYouagainandagain. (8-3-37)
The message of the shabad is that if we want to be free from all fears and worries, we should repose
complete faith and trust in God. We should truly believe that whatever God does is for our good,
and when He is on our side, we can suffer no harm.
mwJ mhl w5 Gru2 ] maajh mehlaa 5 ghar 2.
inqinqdXusmwl IAY] nit nit da-yu samaalee-ai.
mUil nmnhuivswrIAY] rhwau] mool na manhu visaaree-ai. rahaa-o.
sMqwsMgiqpweIAY] santaa sangat paa-ee-ai.
ij quj mkYpMiQn j weIAY] jit jamkai panth na jaa-ee-ai.
qoswhir kwnwmul Yqyrykul ihnl wgYgwil
j Iau]1]
tosaa har kaa Naamlai tayray kuleh na laagai
gaal jee-o. ||1||
j oismrMdysWeIAY] jo simranday saaN-ee-ai.
nrik nsyeI pweIAY] narak na say-ee paa-ee-ai.
qqI vwaunl geI ij nminvuTwAwie j Iau]2] tatee vaa-o na lag-ee jin man vuthaa aa-ay
jee-o. ||2||
syeI suMdr sohxy] say-ee sundar sohnay.
swDsMig ij nbYhxy] saaDhsang jin baihnay.
hir Dnuij nI sMij AwsyeI gMBIr Apwr
j Iau]3]
har Dhan jinee sanji-aa say-ee gambheer
apaar jee-o. ||3||
hir AimaurswiexupIvIAY] har ami-o rasaa-in peevee-ai.
muihif TYj nkYj IvIAY] muhi dithai jan kai jeevee-ai.
kwrj siBsvwir l YinqpUj hugur kypwv
j Iau]4]
kaaraj sabh savaar lai nit poojahu gur kay
paav jee-o. ||4||
j ohir kIqwAwpxw] iqnihgusweI j wpxw] jo har keetaa aapnaa. tineh gusaa-ee jaapnaa.
sosUrwprDwnusomsqik ij s dYBwguj Iau]5] so sooraa parDhaan so mastak jis dai bhaag
jee-o. ||5||
mnmMDypRBuAvgwhIAw] man manDhay parabh avgaahee-aa.
eyihrs Bogx pwiqswhIAw] ayhi ras bhogan paatisaahee-aa.
mMdwmUil naupij E qryscI kwrYl wig j Iau]6] mandaa mool na upji-o taray sachee kaarai
laag jee-o. ||6||
krqwmMinvswieAw] kartaa man vasaa-i-aa.
j nmYkwPl upwieAw] janmai kaa fal paa-i-aa.
minBwvMdwkMquhir qyrwiQruhoAwsohwgu
j Iau]7]
man bhaavandaa kant har tayraa thir ho-aa
sohaag jee-o. ||7||
Atl pdwrQupwieAw] atal padaarath paa-i-aa.
BYBMj nkI srxwieAw] bhai bhanjan kee sarnaa-i-aa.
l wie AMcil nwnk qwirAnu ij qw j nmu Apwr
j Iau]8]4]38]
laa-ay anchal naanak taari-an jitaa janam
apaar jee-o. ||8||4||38||
MAAJH M: 5 GHAR2
Intheprevious shabad, GuruJi advisedus that if wewant to befreefromall fears andworries, weshould
reposecompletefaithinGod. Weshouldtrulybelievethatwhatever Goddoesisfor our good, andwhenHeis
on our side, wecan suffer no harm. Inthis shabad, hetells us howto trainourselves to reachthat stateof
completefaithinGod, andhowtobereunitedwithHim, whichisthetrueobjectof ourhumanbirth.
Hesays: (O myfriends), dayafter dayremember themerciful God, andnever forsakeHimfromyour mind
(pause).
Tellinguswheretofindthat God, hesays: It isinthecompanyof thesaintlypersons(that GodsName) is
obtained, byvirtueof whichwedont godownthewayof (spiritual) death. (O myfriend), takewithyouthe
provisionof GodsName(onyour journeytoGod court), sothatnostigmaisattachedtoyourfamily.(1)
Stating what kinds of blessings those persons obtain who meditate on God, Guru Ji says: They who
contemplatetheMaster arenotcastintohell. Noteventheslightestharmcomestothoseinwhoseheart (God)
comestoabide.(2)
Guru Ji adds: Only those persons look beauteous and endearing who sit in the company of the saintly
persons. Yes, onlytheyareextremelyprofound(andwise) whohaveearnedthewealthof GodsName.(3)
GuruJi advisesus: Weshoulddrinktheambrosial nectar of Gods(Name), thesourceof all joys; whenwe
seethesightof thedevotees(of God), weobtain(anewspiritual) life(or awakening. Therefore, O myfriend,
accomplishyour task(of unitingwithGod), byworshippingthefeet(holywords) of theGuru.(4)
However, GuruJi notes: That personalonemeditatesontheMaster whomGodhasmadeHis own. Sucha
personisacknowledgedasabravewarrior andachosenone(inthespiritual realm) whoisblessedwith(this)
goodfortunewritonthebrow.(5)
Nowdescribingwhat kindof divinewisdomthosepersonshaveobtainedwhohavereflectedwithintheir
own minds, Guru Ji says: (They who have) reflected within their minds and have searched for God
thereinhaverealizedthat thisitself istherelishof enjoyingkingdoms. Absolutelynoevil thought arisesin
them, andbybeingengagedinthetruetask(of meditatingonGod, theycrosstheworldlyocean). (6)
Statingwhat kindsof blessings arereceived by apersonwho hasenshrinedGodinthemind, GuruJi says:
TheonewhohasenshrinedtheCreator inthemindhasobtainedtherewardof ones life(andachievedthe
lifes objective. O soul-bride, inthat stateyou will feel that you haveobtained) theSpouseof your hearts
desire, andyour marital life(your unionwithGod) hasbecomeeternal.(7).
Inconclusion, GuruJi says: They, whohavecometotheshelter of theDestroyer of fearshaveobtainedthe
everlastingcommodity(of GodsName). O, Nanak, byattachingthesesoulstoHimself, Godhassavedthem.
Theyhavewonthegameof (human) birth.(8-4-38)
The message of the shabad is that if we want to achieve the true object of human life (union with God),
we should join the company of saintly persons, and in their company amass the wealth of Gods Name.
N
mwJ mhl w5 Gru3 ] maajh mehlaa 5 ghar 3.
hir j ipj pymnuDIry]1] rhwau] har J AP J APay man Dheeray. ||1|| rahaa-o.
ismir ismir gurdyauimit geyBYdUry]1] simar simar gurday-o mit ga-ay bhai dooray. ||1||
srinAwvYpwrbRhmkI qwiPir kwhyJ Ury]2] saran aavai paarbarahm kee taa fir kaahay jhooray.
||2||
pMnw133 SGGS P- 133
crnsyv sMqswDkysgl mnorQpUry]3] charan sayv sant saaDh kay sagal manorath pooray.
||3||
Git Git eykuvrqdwj il Qil mhIAil
pUry]4]
ghat ghat ayk varatdaa jal thal mahee-al pooray.
||4||
pwpibnwsnusyivAwpivqRsMqnkI DUry]5] paap binaasan sayvi-aa pavitar santan kee Dhooray.
||5||
sBCf weI KsimAwiphir j ipBeI
TrUry]6]
sabh chhadaa-ee khasamaap har J AP bha-ee
tharooray. ||6||
krqYkIAwqpwvsodust mueyhoiemUry]7] kartai kee-aa tapaavaso dusat mu-ay ho-ay mooray.
||7||
nwnk rqwsic nwie hir vyKYsdwhj Ury
]8]5]39]1]32]1]5]39]
naanak rataa sach naa-ay har vaykhai sadaa
hajooray. ||8||5||39||1||32||1||5||39||
MAAJH MEHLA: 5
In theprevious so many shabads, Guru Ji has advised us to meditateon Gods Name. Inthis shabad he
explainstheadvantagesof meditatingonGod, andservingthesaint (Guru) byfollowinghisadvice.
Hesays: BymeditatingonGod, onesmindobtainspeace. (1-pause)
BycontinuouslyworshippingtheGuruGod, all onesfearsaredispelled. (1)
Whenonecomestotheshelter of theall pervadingGod, thenoneneednot worryatall. (2)
Byservingat thefeet of thesaint Guru(byfollowinghisadvice), all oneswishesarefulfilled. (3)
(Then, onecomestofirmlybelievethat) it istheone(God) whoispervadingineachandeveryheart, and
isfulfillingall waters, landsandspace. (4)
They whohaveserved(God), theDestroyer of sins, throughthedust of thefeet of thesaints(by humbly
followingtheir advice), theyhavebecomeimmaculate. (5)
The entireworld is pacified by meditating on God. TheMaster Himself has liberated theentire world
(fromtheworldlybonds). (6)
That Creator hasdonethisjustice: that theevil-doershavedied(aspiritual death), becominglife-less like
stuffedanimals.(7)
(But), O Nanak, theonewho has been imbued with thelove of theeternal (God's) Namealways sees
Godinonescompany.(8-5-39)
The message of the shabad is that we should humbly follow Gurus advice, and have complete faith
in God. We should trust that if we meditate on His Name with true love and devotion, He would
liberate us from all pains and suffering, and will suitably punish the evildoers who try to harm us.
bwrhmwhwmWJ mhl w5 Gru4 baarahmaahaamaa
N
jh mehlaa5 ghar 4
siqgur pRswid] ik-o
N
ikriqkrmkyvICuVykir ikrpwmyl hurwm] kirat karam kay veechhurhay kar kirpaa maylhu
raam.
cwir kuMt dhids BRmyQik AweypRBkI swm] chaar kunt dah dis bharamay thak aa-ay parabh
kee saam.
DynuduDYqybwhrI ikqYn AwvYkwm] Dhayn duDhai tay baahree kitai na aavai kaam.
j l ibnuswKkuml wvqI aupj ihnwhI dwm] jal bin saakh kumlaavatee upjahi naahee daam.
hir nwhniml IAYswj nYkqpweIAYibsrwm] har naah na milee-ai saajnai kat paa-ee-ai bisraam.
ij quGir hir kMqunpRgteI BiT ngr sygRwm] jit ghar har kant na pargata-ee bhath nagar say
garaam.
sRbsIgwr qMbol rs sxudyhI sBKwm] sarab seegaar tambol ras sandayhee sabh khaam.
pRBsuAwmI kMqivhUxIAwmIqsj x siBj wm] parabh su-aamee kant vihoonee-aa meet sajan
sabh jaam.
nwnk kI bynqIAwkir ikrpwdIj Ynwmu] naanak kee banantee-aa kar kirpaa deejai Naam.
hir myl husuAwmI sMig pRBij s kwinhcl
Dwm]1]
har maylhu su-aamee sang parabh jis kaa nihchal
Dhaam. ||1||
BARA MAHA
(TWELVE MONTHS)
MAAJH MEHLA 5 GHAR 4
In this poem, Guru Ji takes theexampleof changingseasons in thetwelvemonths of ayear, andrelates
themtothechangingmoodsof humanlove, particularlywhenoneisseparatedfromGod.
First, asanintroductiontothedescriptionof thetwelvemonthsrepresentingthechangingconditionof the
humansoul, GuruJi says: "(O God, asa), result of our (bad) deeds, weareseparatedfromYou. Showing
mercy, pleaseuniteus (withYou). Wehavewanderedinall thefour corners andtendirections. NowO
God, completely exhausted, wehavecometo Your refuge. (Just as) acow, that yields no milk (is of no
use), and just as a crop withers away for the lack of water and yields no income, (similarly) without
unitingwithGod(our belovedSpouse), howcanwefindanyrest or comfort?
Next using the beautiful metaphor of a bride separated fromher beloved spouse, Guru Ji describes the
anguish of a separated human soul fromGod. He says: The bride in whose house (the heart), doesnt
reside her spouse God, for her (all the) villages and cities are like ovens. To her, all ornaments,
embellishments, andcosmetics alongwithher body seemworthless. Without thepresenceof her spouse,
evenher friendsandrelatives appear asdemonsof death. (Therefore), Nanak prays: O Master, showing
mercy, pleaseblessuswith(Your) Name, anduniteuswiththat Spouse, whoseabodeisimmovable.(1)
The message of this shabad is that our love for God should be so sincere and intense that without
union with Him, we should feel like a cow gone dry, a plant withered without water, and a bride
without her spouse (to whom ornaments and cosmetics appear worthless, and friends and relatives
look like demons of death). We should most humbly pray to God to bless us with His Name (His love
and devotion), so that we may one day become worthy of enjoying His eternal union.
cyiqgoivMduArwDIAYhovYAnduGxw] chayt govind araaDhee-ai hovai anand
ghanaa.
sMqj nwimil pweIAYrsnwnwmuBxw] sant janaa mil paa-ee-ai rasnaa Naambhanaa.
ij inpwieAwpRBuAwpxwAweyiqsihgxw] jin paa-i-aa parabh aapnaa aa-ay tiseh ganaa.
iekuiKnuiqsuibnuj IvxwibrQwj nmuj xw] ik khin tis bin jeevnaa birthaa janamjanaa.
j il Qil mhIAil pUirAwrivAwivic vxw] jal thal mahee-al poori-aa ravi-aa vich vanaa.
sopRBuiciqnAwveI ikqVwduKugxw] so parabh chit na aavee kit-rhaa dukh ganaa.
ij nI rwivAwsopRBUiqMnwBwgumxw] jinee raavi-aa so parabhoo tinnaa bhaag
manaa.
hir drsnkMaumnul ocdwnwnk ipAws mnw] har darsan ka
N
-u man lochdaa naanak pi-aas
manaa.
cyiqiml weysopRBUiqs kYpwie l gw]2] chayt milaa-ay so parabhoo tis kai paa-ay
lagaa. ||2||
CHAIT
(Mid- March to Mid- April)
Inthisstanza, GuruJi tellsus howoneshouldconduct oneself inthemonthof Chait (midMarchthrough
mid April, andthestart of spring), how onecan enjoy spiritual bliss by worshipping God, and how this
worshipcanbedone.
Hesays: By worshippingGod inthemonthof Chait, extremebliss arises (in themind). But thegift of
recitingGodsNamewiththetonguecanbeobtainedinthecompanyof saintlypeople. Onlytheadvent of
those persons in this world is counted as fruitful who have obtained (union with) their God. To live
without that (God) even for a moment is a waste of (human) birth. The pain of that person cannot be
estimatedinwhoseheart doesnt residethat Godwhopervadesall landandwater, andispresent inforests
too. (But) veryfortunatearetheywhohaveenjoyed(therelishof unionwith) that God. (O God), Nanaks
mindtoocraves for Your sight; hismindisthirsty for it. (Therefore, hesays): I wouldfall at thefeet (of
that person, who) inthismonthof Chait unites (me) withthat God.(2)
The message of the shabad is that if we want to experience the joy of spring, then we should join the
company of saintly persons and sing Gods praises, so that we can enjoy the bliss of His union.
vYswiKDIrinikauvwFIAwij nwpRymibCohu] vaisaakh Dheeran ki-o vaadhee-aa jinaa paraym
bichhohu.
hir swj nupurKuivswir kYl gI mwieAwDohu] har saajan purakh visaar kai lagee maa-i-aa Dhohu.
puqRkl qRn sMig Dnwhir AivnwsI Ehu] putar kaltar na sang Dhanaa har avinaasee oh.
pl ic pl ic sgl I mueI J UTYDMDYmohu] palach palach saglee mu-ee jhoothai DhanDhai moh.
ieksuhir kynwmibnuAgYl eIAihKoih] ikas har kay Naambin agai la-ee-ah khohi.
dXuivswir ivgucxwpRBibnuAvrunkoie ] da-yu visaar viguchnaa parabh bin avar na ko-ay.
pRIqmcrxI j ol gyiqnkI inrml soie ] pareetamcharnee jo lagay tin kee nirmal so-ay.
pMnw134 SGGS P- 134
nwnk kI pRBbynqI pRBiml huprwpiqhoie] naanak kee parabh bayntee parabh milhu paraapat
ho-ay.
vYswKusuhwvwqWl gYj wsMquBytYhir
soie ]3]
vaisaakh suhaavaa taaNlagai jaa sant bhaytai har
so-ay. ||3||
VAISAAKH
(Mid April to Mid May)
Guru Ji now uses the month of Vaisaakh as an example. Generally this is themonth when the farmers
harvest their cropsandfeel happyabout theprospect of reapingrichrewardsfor their hardwork.
Guru Ji says: How can thebride-souls, find consolation and be happy in Vaisaakh (themonth of joy),
who arein torment because of separation fromtheir Beloved (God. The reason is that) forgetting their
Belovedfriend(God), they areattachedtothedelusions of Maya (theworldly riches andpower. They do
not realizethat) except theimperishableGod, no son, wife, or worldly wealthshall keep themcompany
(till theend). Beingentangledinfalseworldly pursuits, theentire(world) isdying. Whenonegoes tothe
next world, except One(Gods) Name, every other possession is taken away.. (Therefore), by forgetting
God, onesuffersdistress andhumiliation. Inthehereafter, thereis nooneexcept God(who canhelpus).
Theonewhoattachesoneself tothefeet of thebeloved(God) earnsagoodreputation(inthenext world).
O God, this istheprayer of Nanak: pleasemeet me, so that (I too may) obtain(thebliss of Your union).
Themonthof Vaisaakh looksbeauteousonlywhenonemeetsthesaint(Guru) God.(3)
The message of this shabad is that if we want to be truly happy in Vaisaakh, then instead of running
after false worldly wealth, we should attune our mind to God and seek union with Him.
hir j yiT j uVMdwl oVIAYij suAgYsiBinvMin] har jayth jurhandaa lorhee-ai jis agai sabh
nivann.
hir sj x dwvix l igAwiksYndyeI bMin] har sajan daavan lagi-aa kisai na day-ee bann.
mwxk moqI nwmupRBaunl gYnwhI sMin] maanak motee Naam parabh un lagai naahee
sann.
rMgsBynwrwiexYj yqyminBwvMin] rang sabhay naaraa-inai jaytay man bhaavann.
j ohir l oVysokrysoeI j IA krMin ] jo har lorhay so karay so-ee jee-a karann.
j opRiBkIqyAwpxysyeI khIAihDMin] jo parabh keetay aapnay say-ee kahee-ahi Dhan.
Awpx l IAwj yiml YivCuiVikaurovMin] aapan lee-aa jay milai vichhurh ki-o rovann.
swDUsMguprwpqynwnk rMg mwxMin] saaDhoo sang paraapatay naanak rang maanan.
hir j yTurMgIl wiqsuDxI ij s kYBwgumQMin ]4] har jayth rangeelaa tis Dhanee jis kai bhaag
mathann. ||4||
JAITTH
(Mid May to Mid June)
Jaitth literally means elder. The original name of the fourth Guru Ji was Jaittha (the elder son). In
Punjab, the elder brother-in-law (the husbands elder brother) is also called Jaitth. Here, showing his
remarkablepoeticskill, GuruJi usesthiswordinadoublesense: onefor thenameof themonth, andother
for God, whoistheeldest of all.
GuruJi says: Inthemonthof Jaitth, weshouldtrytounitewiththat JAITTH (thesupremeBeing), before
whomall bowtheir heads. WhenweareattachedtoGod, our real friend, Hedoesnt bindusdownor hand
us over to any (demon of deathfor punishment). Gods Nameis precious likegems andpearls, (andis a
wealth) which cannot be stolen. All the different forms and wonders, which please our mind (are the
works of) the primal Being. God does what He wills, and that is exactly what His creatures do. Those
whomGodhasmadeHisownareconsideredblessed.
GuruJi however, cautions us against any kindof self-conceit on achievinghonor andglory. Hesays: If
humanbeingscouldobtaineverythingthroughtheir ownefforts, thenwhy wouldthey feel unhappy upon
beingseparated(fromGod)? O Nanak, only thosepersonsenjoy theblissof unionwithGod whoobtain
thecompany of the holy saints. In short, themonth of Jaitth is full of joys for those fortunate ones, in
whosedestinyitissopreordained. (3)
The message of the shabad is that if we want to have a really joyful time in the month of Jaitth, or
any other month, we should seek the company of saintly persons, and meditate on (Gods) Name.
AwswVuqpMdwiqsul gYhir nwhunij Mnwpwis ] aasaarh tapandaa tis lagai har naahu na jinna
paas.
j gj IvnpurKuiqAwigkYmwxs sMdI Aws ] jagjeevan purakh ti-aag kai maanas sandee aas.
duXYBwie ivgucIAYgil peIsuj mkI Pws ] duyai bhaa-ay viguchee-ai gal pa-ees jamkee faas.
j yhwbIj Ysol uxYmQYj oil iKAwsu] jayhaa beejai so lunai mathai jo likhi-aas.
rYix ivhwxI pCuqwxI auiT cl I geI inrws ] rain vihaanee pachhutaanee uth chalee ga-ee
niraas.
ij nkOswDUBytIAYsodrghhoieKl wsu] jin kou saaDhoo bhaytee-ai so dargeh ho-ay
khalaas.
kir ikrpwpRBAwpxI qyrydrsnhoieipAws ] kar kirpaa parabh aapnee tayray darsan ho-ay
pi-aas.
pRBquDuibnudUj wkonhI nwnk kI Ardwis ] parabh tuDh bin doojaa ko nahee naanak kee
ardaas.
AwswVusuhMdwiqsul gYij suminhir crx
invws ]5]
aasaarh suhandaa tis lagai jis man har charan
nivaas. ||5||
ASAARD
(Mid June to Mid July)
IntheNorthernhemisphere, theperiodof JunethroughJulyis knownasthehottest timeof theyear. It is
particularly hot inPunjab(India) at this time. TheSunseems to beradiatingfirerather thanrays. It is in
thismonththat thefifthMaster, Sri GuruArjunDevJi, whocompiledSri GuruGranthSahibJi (theSikhs
Holy Scripture), was martyred. It was not anordinary killingeither. Hewasmadeto sit onared-hot iron
grill, whilehot burningsand was being poured over his head. Yet, Guru Ji remained calmandserenein
Godswill, saying: Sweet isYour will, O myGod. It is only Your Name(andlove) that servant Nanak
seeks. Thequestionis- howcouldheremainso calmandcool? Why didthis heat andtorturenot bother
him? GuruJi providesananswer inthishymn, namedafter themonthof Asaard.
Hesays: Asaard feels burninghot tothose(bride-souls) whosespouse(God) isnot withthem(whodont
meditateonGods Name, and) who forsakeGod, thelifeof theuniverse, andpintheir hopes onhumans.
By straying in duality (the love of transitory worldly pleasures and possessions, rather than God), we
suffer severely (asif) thenooseof deathhasbeenput aroundour necks. Suchaonereapswhat onesows,
andwhat is writ (inthedestiny) on ones forehead. (Inthis way, thebridesoul who forsakes her spouse
God) departsrepentingfrom(theworld) after spendingthenight of her life. (Ontheother hand), theywho
meet (andfollowtheadviceof the) saint (Guru) areexoneratedin(Gods) court.
Showing us theway to achieve cool comfort, not only in thehot month of Asaard, but lasting joy and
peaceall theyear round, Guru Ji prays: O God, pleaseshow Your mercy, that I may always thirst for
Your vision. Thisistheprayer of Nanak, that thereisnoneelseexcept You(whocangivemerelief). The
monthof Asaard ispleasingtotheone, inwhoseheart isenshrinedGodsfeet (HisName).(5)
The message of the shabad is that by enshrining Gods Name (His love and devotion) in our heart,
we can enjoy cool comfort not only in the hot months of June and July, but in all seasons and
situations of life.
swvix srsI kwmxI crnkml isauipAwru] saavan sarsee kaamnee charan kamal si-o
pi-aar.
mnuqnurqwsc rMig iekonwmuADwru] man tan rataa sach rang iko NaamaDhaar.
ibiKAwrMg kUVwivAwidsinsByCwru] bikhi-aa rang koorhaavi-aa disan sabhay chhaar.
hir AMimRqbUMdsuhwvxI imil swDUpIvxhwru] har amrit boond suhaavanee mil saaDhoo
peevanhaar.
vxuiqxupRBsMig mauil AwsMmRQpurKApwru] van tin parabh sang ma-oli-aa samrath purakh
apaar.
hir iml xYnomnul ocdwkrimiml wvxhwru] har milnai no man lochdaa karammilaavanhaar.
ij nI sKIeypRBupwieAwhMauiqnkYsdbil hwr ] jinee sakhee-ay parabh paa-i-aa haN-u tin kai sad
balihaar.
nwnk hir j I mieAwkir sbidsvwrxhwru] naanak har jee ma-i-aa kar sabad savaaranhaar.
swvxuiqnwsuhwgxI ij n rwmnwmuauir hwru]6] saavan tinaa suhaaganee jin raam Naam ur haar.
||6||
SAAWAN
(Mid July to Mid August)
Saawan isusuallythemonthof rainsinthePunjab(India). Rainsbringgreenerytolandandprosperityto
thepeople, particularly farmers. It is aseason of enjoyment for youngboys andgirls, who put swings on
thetreesandfrolicaround. It isparticularlypleasingtotheyoungbrideswhoenjoy thelovingcompanyof
their grooms. GuruJi uses this backdrop to illustratewhat brings happiness to ahumanbeing, whomhe
likenstoGodssoul-bride.
Hesays: Inthemonthof Saawan, that bridesoul blooms inhappiness who is imbuedwithlovefor the
lotus feet (the immaculate Name of God). Her body and mind is imbued with the love for the eternal
(God), andher onlypropisGodsName. For her all thefalseworldlyattractionsarebitter likepoison, and
appear useless likeashes. Meetingthesaint-Guru, sheisabletodrink thepleasingdropof Gods(Name).
In the company of the limitless all-powerful God, all theforests and grass blades arein bloom(in this
monthof Saawan.) My mindalsolongstomeet that God, but it isonlyby Hisgracethat anyonecanunite
(withHim). I amalwaysasacrificetothosefellowbride-soulswhohaveattainedtoGod. Nanak says: O
my God, please show Your mercy (upon me). It is only You who can embellish a person, through the
word(of theGuru). Themonthof Saawan (istrulypleasant) for thoseunited(soul) brides, whohaveworn
thenecklaceof GodsNameintheir hearts.(6)
The message of the shabad is that if we want to experience the bliss of union with God, and remain
as happy as the blooming nature in the rainy month of Saawan, then we should embellish our
thoughts with the immaculate word (of the Guru) and keep Gods Name enshrined in our heart.
Bwduie BrimBul wxIAwdUj Yl gwhyqu] bhaadu-ay bharam bhulaanee-aa doojai lagaa
hayt.
l KsIgwr bxwieAwkwrij nwhI kyqu] lakh seegaar banaa-i-aa kaaraj naahee kayt.
ij quidindyhibnssI iqquvyl YkhsinpRyqu] jit din dayh binsasee tit vaylai kahsan parayt.
pkiVcl wieindUqj miksYndynI Byqu] pakarh chalaa-in doot jam kisai na daynee
bhayt.
Cif KVoqyiKnYmwihij nisaul gwhyqu] chhad kharhotay khinai maahi jin si-o lagaa
hayt.
hQmroVYqnukpyisAwhhuhoAwsyqu] hath marorhai tan kapay si-aahhu ho-aa sayt.
j yhwbIj Ysol uxYkrmwsMdVwKyqu] jayhaa beejai so lunai karmaa sand-rhaa
khayt.
nwnk pRBsrxwgqI crx boihQpRBdyqu] naanak parabh sarnaagatee charan bohith
parabh dayt.
syBwduie nrik n pweIAihgururKx vwl whyqu]7] say bhaadu-ay narak na paa-ee-ah gur rakhan
vaalaa hayt. ||7||
BHAADON
(Mid-August to Mid- September)
Themonthof Bhaadon isveryhot anduncomfortable, particularlyfor thefarmer inPunjab(India). Inthis
month, intenseheatcombinedwithhumiditymakesafarmerslifeverydifficult andmiserable.
Takingthis example, GuruJi says: Inthemonthof Bhaadon, (just asafarmer feels very uncomfortable,
similarly) thebride-soul attached to duality (worldly riches) is lost in illusion and goes astray. Shemay
adornherself withmyriadornaments, but theseareof noavail. Theday this body dies, it will becalleda
ghost. Thedemons of deathwill bindthesoul anddriveit away without telling anybody wherethey are
takingit. Inaninstant, all thosewithwhomshewasinloveshall abandonher. (Seeingdeathapproaching,
onebecomes so frightened that) onewrings hands, thebody trembles, and it turns fromblack to white.
Lifeislikeafieldof actionswhereonereapswhatever onesows. But O Nanak, theywhoseek therefuge
of God, andboardtheshipof thelotus feet (of His Name, God helps themcross over theworldly ocean.
Inshort), they, whosebelovedisthesavior Guru, arenot cast intohell (or madetosuffer torments, asone
suffersinthemonthof) Bhaadon. (7)
The message of the shabad is that if we want to save ourselves from the difficulties and troubles of
the world and the tortures of hell, we should seek the protection of the Guru, and lead our life in
accordance with Gurbani, as contained in Guru Granth Sahib Ji.
AsuinpRymaumwhVwikauiml IAYhir j wie ] asun paraymumaahrhaa ki-o milee-ai har jaa-ay.
pMnw135 SGGS P- 135
minqinipAws drsnGxI koeI Awix iml wvY
mwie ]
man tan pi-aas darsan ghanee ko-ee aan milaavai
maa-ay.
sMqshweI pRymkyhauiqnkYl wgwpwie ] sant sahaa-ee paraymkay ha-o tin kai laagaa
paa-ay.
ivxupRBikausuKupweIAYdUj I nwhI j wie ] vin parabh ki-o sukh paa-ee-ai doojee naahee
jaa-ay.
ij Mn@I cwiKAwpRymrsusyiqRpiqrhyAwGwie ] jinHee chaakhi-aa paraym ras say taripat rahay
aaghaa-ay.
AwpuiqAwigibnqI krihl yhupRBUl iVl wie ] aap ti-aag bintee karahi layho parabhoo larh
laa-ay.
j ohir kMiqiml weIAwis ivCuiVkqihn j wie ] jo har kant milaa-ee-aa se vichhurh kateh na
jaa-ay.
pRBivxudUj wkonhI nwnk hir srxwie ] parabh vin doojaa ko nahee naanak har sarnaa-ay.
AsUsuKI vsMdIAwij nwmieAwhir rwie ]8] asoo sukhee vasandee-aa jinaa ma-i-aa har raa-ay.
||8||
ASSUN
(Mid September to Mid October)
Ascomparedtothehot andhumidmonthof Bhaadon, themonthof Assu israther acomfortablemonth. It
isnatural that insuchasituation, alongingarises intheheart of ayoungbridetomeet her Comparingthe
humansoul withsuchayoungbride, GuruJi describes howthehumansoul alsolongsfor unionwithher
spouse(God).
Hesays: O mymother, (after passingthroughtheagonyof themonthof Bhaadon), anupsurgeof loveis
arising within me in this (pleasant) month of Assu. I wonder, how could I go and meet (my Spouse)?
Withinmymindandbody, thereisagreat thirst andlongingfor Hisvision, andI wishthat somebodymay
comeandunitemewithHim. (I haveheardthat) thesaints providehelp(to devotees, to meet theobject
of) their love. Therefore, I think I should go and fall at their feet (and humbly seek their help. I fully
realizethat) without (meeting) Godwecannot findpeace, and(except His shelter) thereis noother place
to go. (They) who have tasted the relish of (His) love remain fully satiated (and dont have any more
worldly desires). Renouncingtheir self (conceit), they humbly pray: (O God), pleaseattach us to Your
love. (The bride souls), whomthe spouse God has united (with Him) never get separated (fromHim.
Because), O Nanak (they realizethat) except God there is no other, (who can provide themwith such
eternal peace). Therefore, they always remainunder Gods shelter. (Inshort), inthemonthof Assu, those
bridesoulswhohavethegraceof Godtheking, liveinpeace.(8)
The message of the shabad is that if we want to enjoy eternal peace and attain union with God, we
should seek the help of the saint (Guru), and pray to God to show His mercy and unite us with Him.
kiqik krmkmwvxydosun kwhUj ogu] katik karamkamaavnay dos na kaahoo jog.
prmysr qyBuil AWivAwpinsByrog ] parmaysar tay bhuli-aaNvi-aapan sabhay rog.
vymuKhoeyrwmqyl ginj nmivj og ] vaimukh ho-ay raamtay lagan janamvijog.
iKnmihkauVyhoie geyij qVymwieAwBog ] khin meh ka-urhay ho-ay ga-ay jit-rhay maa-i-
aa bhog.
ivcun koeI kir skYiks QYrovihroj ] vich na ko-ee kar sakai kis thai roveh roj.
kIqwikCUn hoveI il iKAwDuir sMj og ] keetaa kichhoo na hova-ee likhi-aa Dhur
sanjog.
vf BwgI myrwpRBuiml YqWauqrihsiBibEg ] vadbhaagee mayraa parabh milai taaN utreh
sabh bi-og.
nwnk kaupRBrwiKl yihmyryswihbbMdI moc ] naanak ka-o parabh raakh layhi mayray saahib
bandee moch.
kiqk hovYswDsMguibnsihsBysoc ]9] katik hovai saaDhsang binsahi sabhay soch.
||9||
KATTAK
(Mid October to Mid November)
Themonthof Kattak isquitepleasant. It isneither toohot nor toocold. However, somepersonsarefound
sufferingeveninthismonth.
Addressing such persons, Guru Ji says: If even in otherwise happy circumstances, like the month of
Kattak, youaremiserable, thendo not blameanyone(for your sufferings, because) it istheresult of your
own past deeds. (Thereason is that in your pursuit of falseworldly pleasures, you forget God, and) by
forgetting, oneisafflictedwithall kindsof maladies. Thosewho(becomingapostate) turntheir faceaway
fromGod areseparated fromHimfor several births. All theenjoyments of theworldbecomebitter (and
painful) in an instant. (In such circumstances), no intercessor can do anything (to help them, so they
wonder) beforewhomthey cangoandcry every day (tofindsolacefor their grief). Nothingcanbedone
(toavoidthesuffering, which) hasbeenpre-ordainedintheir destiny(basedontheir pastdeeds).
However, inhis compassion, Guru Ji tells away out. Hesays: If by great good fortuneonehappens to
meet myGod, thenall (thepainandsufferingdueto) separationfromGodisgone.
(But thequestion arises, how can aperson meet God)? Putting himself in theplace of such aseparated
bridesoul, GuruJi says: O myGod, theemancipator of all, pleasesaveNanak (fromtheworldlybonds.
But sinceGod is obtained through thecompany of thesaints), Guru Ji says: If in themonth of Kattak,
oneobtainsthecompanyof thesaint (Guru), thenall onesworriesvanish. (9)
The message of the shabad is that if we want to avoid any pain and suffering due to our past deeds,
we should seek the company of the saint Guru, devotedly listen and follow Gurbani, and pray to
God to pardon our past sins and now unite us with Him.
mMiGir mwihsohMdIAwhir ipr sMig bYTVIAwh] manghir maahi sohandee-aa har pir sang
baith-rhee-aah.
iqnkI soBwikAwgxI ij swihibmyl VIAwh] tin kee sobhaa ki-aa ganee je saahib
maylrhee-aah.
qnumnumauil AwrwmisausMig swDshyl VIAwh] tan man ma-oli-aa raamsi-o sang saaDh
sahaylrhee-aah.
swDj nwqybwhrI syrhiniekyl VIAwh] saaDh janaa tay baahree say rahan
ikaylarhee-aah.
iqnduKunkbhUauqrYsyj mkYvis pVIAwh] tin dukh na kabhoo utrai say jam kai vas
parhee-aah.
ij nI rwivAwpRBuAwpxwsyidsininqKVIAwh] jinee raavi-aa parabh aapnaa say disan nit
kharhee-aah.
rqnj vyhr l wl hir kMiT iqnwj VIAwh] ratan javayhar laal har kanth tinaa jarhee-aah.
nwnk bWCYDUiViqnpRBsrxI dir pVIAwh] naanak baaNchhai Dhoorh tin parabh sarnee
dar parhee-aah.
mMiGir pRBuAwrwDxwbhuiVnj nmVIAwh]10] manghir parabh aaraaDhanaa bahurh na
janamrhee-aah. ||10||
MANGHAR
(Mid November to Mid December)
This monthis generally pleasant, becausethesummer season isgoneandwinter inthereal sensehas not
yet begun. It israther pleasantlycool. Sonaturallyeverybody (andparticularlyyoungbrides) liketoadorn
themselveswithbeautiful clothesandornaments, sothat theymaylook attractiveandcharming.
But GuruJi tells us what typeof soul brides look beauteous toour groom(God). Hesays: Inthemonth
of Manghar (onlythosebridesouls) look beauteouswhoenjoy thecompanyof GodtheSpouse. What can
I say about thegloryof suchbridesouls whoareunitedwiththeMaster (God)? By meditatingonGodin
thecompanyof saintlypersons, thebodyandmindof suchbridesoulsremainsalwaysinbloom.
Next, GuruJi describes thestateof those(soul) brideswhoremainbereft of thecompanyof thesaints. He
says: Those(soul brides) whoremaindeprivedof thecompanyof saintlypeoplealwayskeepsufferingin
loneliness. Miserynever leavesthem, andtheyareput under thecontrol of thedemonof death.
Describingonceagainthehonor andgloryenjoyedbythosebridesoulswhoremember God, GuruJi says:
Those(bridesouls) who haveenjoyed the(blissful) company of their (God) arealways seen waitingon
Him(readytoserveHim. Whilestandinginthedivinecourt, theylook beauteousandglorious, asif) they
havebeen adornedwiththejewels, diamonds andrubies (of Gods Name). Nanak seeks thedust of such
honored souls who have sought refuge at (Gods) door. They who meditate on God in the month of
Manghar donot (suffer thepainof) birthanddeathagain.(10)
The message of this shabad is that if we want to obtain honor in (Gods) court, we should seek those
blessed souls who are already united with Him, and meditate on Gods Name in their company.
poiKquKwrunivAwpeI kMiT imil Awhir nwhu] pokh tukhaar na vi-aapa-ee kanth mili-aa har
naahu.
mnubyiDAwcrnwribMddrsinl gVwswhu] man bayDhi-aa charnaarbind darsan lagrhaa
saahu.
Et goivMdgopwl rwie syvwsuAwmI l whu] ot govind gopaal raa-ay sayvaa su-aamee laahu.
ibiKAwpoihn skeI imil swDUgux gwhu] bikhi-aa pohi na sak-ee mil saaDhoo gun gaahu.
j hqyaupj I qhiml I scI pRIiqsmwhu] jah tay upjee tah milee sachee pareet samaahu.
krugihl InI pwrbRhimbhuiVn ivCuVIAwhu] kar geh leenee paarbarahm bahurh na vichhurhi-
aahu.
bwir j waul KbyrIAwhir sj xuAgmAgwhu] baar jaa-o lakh bayree-aa har sajan agamagaahu.
srmpeI nwrwiexYnwnk dir peIAwhu] sarampa-ee naaraa-inai naanak dar pa-ee-aahu.
poKusuohMdwsrbsuKij subKsyvyprvwhu]11] pokh sohandaa sarab sukh jis bakhsay
vayparvaahu. ||11||
POAKH
(Mid December to Mid January)
Poakh isaverycoldmonthinnorthernIndia. Mountainsarecoveredwithsnow, andmany timesthesub-
zero temperatures in the plains make people very uncomfortable during the biting and freezing cold of
winter. Insuchtimes, peopletry tosavethemselves fromthecoldby wearingwarmclothes, heatingtheir
homes, or just by huggingandembracingtheir lovedones. GuruJi usesthis metaphor of thebridesinthe
loving and warmembrace of their spouses, to explain the warmth enjoyed by those devout souls who
remainunitedwiththeir spouse(God) bycontinuingtomeditateonHisName.
Hesays: Thefreezingcoldof Poakh doesnt afflict that (bridesoul) who is blessed withtheembraceof
God, her spouse. Her heart ispiercedwithdevotiontoGodslotus feet (His Name), andisattunedto(the
expectationof seeingHis) sight. Shenowlives only for thesupport of God, thekingof theuniverse, and
reapstheprofit of serviceof her Master. Noweventhepoison(of worldly richesandpower) cannot touch
her, becauseafter meetingwiththesaint (Guru), shekeeps singing(Gods) praises. (Inthisway), by being
absorbed in true love (of God) shemerges back into Him(and is united with Him, by) whomshewas
created. Grasping her with His hand, theall-pervading God has united her with Him, and shewont be
separated (from Him) again. Millions of times I sacrifice myself to God, the incomprehensible and
unfathomable friend. O Nanak, that God (is very kind, and it is in His nature that He has to) save the
honor of thosewhofall at Hisdoor for shelter. Eventhecoldmonthof Poakh becomespleasant andfull of
comfortstotheonewhohasbeenpardonedbythat carefree(God). (11)
The message of the shabad is that if we want to avoid any kind of mental suffering, even in otherwise
adverse circumstances, we should keep singing Gods praises in the company of saintly people, and
most humbly ask for Gods pardon and mercy.
mwiGmj nusMig swDUAwDUVI kir iesnwnu] maagh majan sang saaDhoo-aa Dhoorhee kar
isnaan.
hir kwnwmuiDAwie suix sBnwnokir dwnu] har kaa Naam Dhi-aa-ay sun sabhnaa no kar
daan.
j nmkrmml uauqrYmnqyj wie gumwnu] janamkarammal utrai man tay jaa-ay gumaan.
pMnw136 SGGS P- 136
kwimkroiDn mohIAYibnsYl oBusuAwnu] kaamkaroDh na mohee-ai binsai lobh su-aan.
scYmwrigcl idAwausqiqkryj hwnu] sachai maarag chaldi-aa ustat karay jahaan.
ATsiTqIrQsgl puMn j IA dieAwprvwnu] athsath tirath sagal punn jee-a da-i-aa parvaan.
ij s nodyvYdieAwkir soeI purKusuj wnu] jis no dayvai da-i-aa kar so-ee purakh sujaan.
ij nwimil AwpRBuAwpxwnwnk iqnkurbwnu] jinaa mili-aa parabh aapnaa naanak tin kurbaan.
mwiG sucy sy kWFIAih ij n pUrw guru
imhrvwnu]12]
maagh suchay say kaaNdhee-ah jin pooraa gur
miharvaan. ||12||
MAAGH
(Mid January to Mid February)
Thismonthisalsousually very cold, thoughsometimes it starts showingsignsof theadvent of spring. In
Indiathismonthisconsideredveryauspicious. Manyimportant Hindufestivalsareheldonthefirst of this
month. Hindus consider it highly virtuous totakeadipintheriver, andgivecharity near theholy city of
Paraag (Allahabad), situatedon theconfluenceof threeholy rivers (theGanges, Yamuna, andtheunder
groundSaraswati).
However, GuruJi givesadifferent adviceonthisoccasion. Hesays: (O myfriend, insteadof bathingat
holy places) inthemonthof Maagh, batheinthedust of thesaints feet (by humbly servingthem. Listen
andmeditateon(Gods) Name, and(insteadof givingfood, clothes, andmoneytothefakePundits), give
thecharityof Nametoall. Bydoingso, all thedirt of the(evil andsinful) deedsof your past birthswill be
washed off, andyour mindwill beridof arrogance. You will not bealluredby lust andanger, andeven
your dog-likegreedwouldgoaway. Theworldpraises thosewho treadonthis righteous path. Infact, all
theapprovedacts(suchasbathingat thesixty-eight places of pilgrimage, all typesof charities, andactsof
compassionon Gods creatures) areincludedinthemerits of meditatingon Gods Name. Therefore, that
onealoneis truly wisewhomGod inHis mercy blesses with(this gift of Name). Nanak is asacrificeto
thosewhohavemet their God. Inthemonthof Maagh, only thosepersons areconsideredpureonwhom
theperfect Guruiskind(andblessesthemwiththegift of Name).(12)
The message of this shabad is that instead of visiting pilgrimage places and giving alms to pundits or
priests in the month of Maagh, we should humbly serve the holy saints (by acting on the advice of
Guru (Granth Sahib Ji), meditate on (Gods) Name, and inspire others to do the same.
Pl guix Andaupwrj nwhir sj x pRgtyAwie ] fulgun anand upaarjanaa har sajan pargatay
aa-ay.
sMqshweI rwmkykir ikrpwdIAwiml wie ] sant sahaa-ee raamkay kar kirpaa dee-aa
milaa-ay.
syj suhwvI srbsuKhuix duKwnwhI j wie ] sayj suhaavee sarab sukh hun dukhaa naahee
jaa-ay.
ieCpunI vf BwgxI vrupwieAwhir rwie ] ichh punee vadbhaagnee var paa-i-aa har raa-ay.
imil shIAwmMgl ugwvhI gIqgoivMdAl wie] mil sahee-aa mangal gaavhee geet govind
alaa-ay.
hir j yhwAvrun idseI koeI dUj wl vYnl wie ] har jayhaa avar na dis-ee ko-ee doojaa lavai na
laa-ay.
hl qupl qusvwirEnuinhcl idqIAnuj wie ] halat palat savaari-on nihchal ditee-an jaa-ay.
sMswr swgr qyriKAnubhuiVnj nmYDwie ] sansaar saagar tay rakhi-an bahurh na janmai
Dhaa-ay.
ij hvweyk Anyk gux qrynwnk crxI pwie ] jihvaa ayk anayk gun taray naanak charnee
paa-ay.
Pl guix inqsl whIAYij s noiql unqmwie ]13] fulgun nit salaahee-ai jis no til na tamaa-ay.
||13||
PHALGUN
(MidFebruarytoMidMarch)
Phalgun announces the advent of spring after a long cold spell, and people celebrate it by observing
festivals like Holi and Hola Mohalla (wherein participants throw colored powder and water on one
another, or arrangespecial paradesanddisplaymartial skills). GuruJi startedthispoemwiththemonthof
Chait whenthesoul bridesufferedfrompangsof separationfromher spouse(God). Now, towardstheend
of the poem, he describes the state of mind of that bride soul who followed the Guru-directed path of
rememberingher spouse(God) inholycompanyfor alongperiod, andhasbeenrewardedwithHisunion.
Inthis stanzadescribingthejoy andhappiness of springseason, on behalf of suchasoul (bride), GuruJi
states: Inthemonthof Phalgun, uniquespiritual bliss arises intheminds of (thosesoul brides inwhose
heart) their dearest friend, God has come and become manifest. The saints of God have become their
helpers, andshowingmercy they haveunitedthem(withGod). Thecouch(of their heart looks) beautiful,
theyenjoyall kindsof comforts, andthereisnoplacefor anysorrow. (Theheart felt) desireof
such fortunate ones gets fulfilled, because they have obtained God the King as their groom. Joining
together withtheir saintlyfriendsandmates, they recitesongsinpraiseof God. (Suchaunitedbridesoul)
doesnt consider anyoneelseremotely comparable(toGod, who) hasembellishedher bothinthis andher
next life, and has given her an eternal place(in His mansion). Hehas saved her (fromdrowning) in the
worldlyocean, andshewill not havetosuffer throughanymoreroundsof birth(anddeath).
Now, entering into aprayer mode, Guru Ji says: O God, wehave(only) onetongue, but countless are
Your virtues. Nanak says that those who fall at Your feet (and humbly meditate on Your Name) swim
across (the worldly ocean. Therefore, I say that in the month of) Phalgun we should daily praise (that
God) whoiswithout avarice.(13)
The message of this shabad is that if we want to swim across the worldly ocean and save ourselves
from the perpetual pains of birth and death, then we must join together with saintly persons, daily
sing praises of God, and meditate on His Name.
ij inij innwmuiDAwieAwiqnkykwj sry] jin jin NaamDhi-aa-i-aa tin kay kaaj saray.
hir gurupUrwAwrwiDAwdrghsic Kry] har gur pooraa aaraaDhi-aa dargeh sach
kharay.
srbsuKwiniDcrx hir Bauj l uibKmuqry] sarab sukhaa niDh charan har bha-ojal bikham
taray.
pRymBgiqiqnpweIAwibiKAwnwihj ry] paraym bhagat tin paa-ee-aa bikhi-aa naahi
jaray.
kUVgeyduibDwnsI pUrnsic Bry] koorh ga-ay dubiDhaa nasee pooran sach
bharay.
pwrbRhmupRBusyvdymnAMdir eykuDry] paarbarahm parabh sayvday man andar ayk
Dharay.
mwhidvs mUrqBl yij s kaundir kry] maah divas moorat bhalay jis ka-o nadar
karay.
nwnkumMgYdrs dwnuikrpwkrhuhry]14]1] naanak mangai daras daan kirpaa karahu
haray. ||14||1||
CONCLUDING PARA
After describing how meditation on Gods Name is ones sole strength and sustenance in all seasons,
whether painful or pleasant, Guru Ji concludes: Whosoever has meditated on (Gods) Name has
accomplished all their tasks. Those who worship the perfect Guru-God are judged true in Gods court.
Gods lotus feet (His devoted service and meditation) are the treasure of all joys. (They who attune
themselves to God) cross over the dreadful (worldly ocean). They obtain the gift of Gods loving
devotion, anddonot burn(or suffer inthedesires for) thepoison(of worldly richesandpower). All their
false(notions) aregone, andtheir duality (double-mindedness) flees away. They arefilledwithcomplete
truth. Enshriningonly theone(God) intheir mind, they keep serving(andmeditatingon God). In short,
all themonths, days andmoments areauspicious for those on whom(God) bestows His grace. O God,
NanakbegsYoufor thegift of Your vision. Pleaseshowmercy(andblesshimwiththisgift).(14-1)
The message of this hymn of Bara Maha is that we can make all the twelve months (our entire life)
fruitful and blissful if we pray to God to bless us with the guidance of the Guru (Guru Granth Sahib
Ji), meditate on His Name with loving devotion, and learn to live in obedience to His will.
mwJ mhl w5 idnrYix maajh mehlaa5 din raiian
syvI siqguruAwpxwhir ismrI idnsiBrYx ] sayvee satgur aapnaa har simree din sabh rain.
AwpuiqAwigsrxI pvWmuiKbol I imTVyvYx ] aap ti-aag sarnee pavaaN mukh bolee mith-rhay
vain.
j nmj nmkwivCuiVAwhir myl husj xusYx ] janam janam kaa vichhurhi-aa har maylhu sajan
sain.
j oj IA hir qyivCuVysysuiKn vsinBYx ] jo jee-a har tay vichhurhay say sukh na vasan
bhain.
hir ipr ibnucYnun pweIAYKoij if TysiBgYx ] har pir bin chain na paa-ee-ai khoj dithay sabh
gain.
AwpkmwxYivCuVI dosunkwhUdyx ] aap kamaanai vichhurhee dos na kaahoo dayn.
kir ikrpwpRBrwiKl yhuhorunwhI krx kryx ] kar kirpaa parabh raakh layho hor naahee karan
karayn.
hir quDuivxuKwkUrUl xwkhIAYikQYvYx ] har tuDh vin khaakoo roolnaa kahee-ai kithai vain.
nwnk kI bynqIAwhir surj nudyKwnYx ]1] naanak kee banantee-aa har surjan daykhaa nain.
||1||
j IA kI ibrQwsosuxyhir sMimRQpurKuApwru] jee-a kee birthaa so sunay har sammrith purakh
apaar.
mrix j Ivix AwrwDxwsBnwkwAwDwru] maran jeevan aaraaDhanaa sabhnaa kaa aaDhaar.
pMnw137 SGGS P- 137
ssurYpyeIAYiqsukMqkI vf wij suprvwru] sasurai pay-ee-ai tis kant kee vadaa jis parvaar.
aUcwAgmAgwiDboDikCuAMqun pwrwvwru] oochaa agam agaaDh boDh kichh ant na
paaraavaar.
syvwswiqsuBwvsI sMqwkI hoie Cwru] sayvaa saa tis bhaavsee santaa kee ho-ay chhaar.
dInwnwQdYAwl dyv piqqauDwrxhwru] deenaa naath dai-aal dayv patit uDhaaranhaar.
Awidj ugwdI rKdwscunwmukrqwru] aad jugaadee rakh-daa sach Naamkartaar.
kImiqkoie nj wxeI konwhI qol xhwru] keemat ko-ay na jaan-ee ko naahee tolanhaar.
mnqnAMqir vis rhynwnk nhI sumwru] man tan antar vas rahay naanak nahee sumaar.
idnurYix ij pRBkMausyvdyiqnkYsd
bil hwr ]2]
din rain je parabh kaN-u sayvday tin kai sad
balihaar. ||2||
sMqArwDinsdsdwsBnwkwbKisMdu] sant araaDhan sad sadaa sabhnaa kaa bakhsind.
j IauipMf uij in swij Awkir ikrpwidqInuij Mdu] jee-o pind jin saaji-aa kar kirpaa diteen jind.
gur sbdI AwrwDIAYj pIAYinrml mMqu] gur sabdee aaraaDhee-ai J APee-ai nirmal mant.
kImiqkhxunj weIAYprmysurubyAMqu] keemat kahan na jaa-ee-ai parmaysur bay-ant.
ij suminvsYnrwiexosokhIAYBgvMqu] jis man vasai naaraa-ino so kahee-ai bhagvant.
j IA kI l ocwpUrIAYiml YsuAwmI kMqu] jee-a kee lochaa pooree-ai milai su-aamee kant.
nwnkuj IvYj iphrI doKsByhI hMqu] naanak jeevai J AP haree dokh sabhay hee hant.
idnurYix ij sunivsrYsohirAwhovYj Mqu]3] din rain jis na visrai so hari-aa hovai jant. ||3||
srbkl wpRBpUrxomM\ uinmwxI Qwau] sarab kalaa parabh poorno manj nimaanee thaa-o.
hir Et ghI mnAMdryj ipj ipj IvWnwau] har ot gahee man andray J AP J AP jeevaaNnaa-o.
kir ikrpwpRBAwpxI j nDUVI sMig smwau] kar kirpaa parabh aapnee jan Dhoorhee sang
samaa-o.
ij auqUMrwKihiqaurhwqyrwidqwpYnwKwau] ji-o tooNraakhahi ti-o rahaa tayraa ditaa painaa
khaa-o.
audmusoeI krwiepRBimil swDUgux gwau] udamso-ee karaa-ay parabh mil saaDhoo gun
gaa-o.
dUj I j wie nsuJ eI ikQYkUkx j wau] doojee jaa-ay na sujh-ee kithai kookan jaa-o.
AigAwnibnwsnqmhrx aUcyAgmAmwau] agi-aan binaasan tamharan oochay agamamaa-o.
mnuivCuiVAwhir myl IAYnwnk eyhusuAwau] man vichhurhi-aa har maylee-ai naanak ayhu
su-aa-o.
srbkil Awxwiqquidinhir prsI gur kypwau
]4]1]
sarab kali-aanaa tit din har parsee gur kay paa-o.
||4||1||
MAAJH MEHLA 5 DIN RAAIN
(DAY AND NIGHT)
LikeBara Maha (twelvemonths), thetitleof thiscompositionisDin Raain (dayandnight). It describes
howweshouldstrivedayandnight tocultivateloveanddevotionfor God. Herecomparinghissoul toa
lovingbride, GuruJi appearstobetalkingtohisbosomfriend(holysaint), andshareswithhimhisinner-
most thoughts.
Hesays: (O my friend, I wishthat) I may servemy trueGuruandmeditateonGodfor all thedays and
nights (of my life. I wish that) abandoningmy ego, I may fall at thefeet of my Guru, utter sweet words
frommymouth, andrequest himtounitemewithGod(myclosest friendandrelative, fromwhomI have
beenseparatedfor manybirths).
As if guessing his friends obvious question, why he was so anxious to meet God, Guru Ji states the
reason: O my sister, the mortals who remain separated fromGod are not able to live in peace and
comfort. I havesearched in all thespheres, and concluded that without thespouse God, we cannot find
anypeace(of mind).
Imagining the next obvious question: Why did she get separated from her spouse (God) in the first
place? GuruJi humblyreplies: It istheresult of myownmisdeeds. Therefore, it doesnot behoovemeto
blameanybodyelse.
GuruJi now directly prays to God, andsays: O God, pleaseshowmercy andsaveme, becauseexcept
Younooneelsehasanypower. O God, without You(onesufferssomuchpainandhumiliation, asif one
is) rollingindust. Towhomelsecouldwerelateour taleof woe? Therefore, this is thehumbleprayer of
Nanak: that withmyeyes, I mayseethesightof God, thesupremeBeing.(1)
Now, narratingtheanswer givenbyhisfriend(holysaint), GuruJi says: (O myfriend), that all powerful
andinfiniteGoddoes listentoonescriesof anguish. Oneought tomeditateonHimbothinlifeanddeath
(throughout ones life), because He is the sustainer of all (creatures). Both in the parents house (this
world), andinthein-laws house(thenext world), thebridesoul (canlivepeacefully, only onthesupport
of) thespouse(God), whohasaverybigfamily.
Next, discussingthewhereabouts of God andhowto winHis support, (on behalf of that friend), GuruJi
says: That God is thehighest of thehigh. Heis inaccessibleandbeyondhumanunderstanding. Thereis
nolimit or endtoHisexpanse. Theonly servicethat pleasesHimisthat whichisperformedby becoming
thedust of thesaints feet (by humbly followingtheadviceof thesaint Guru). That God is themerciful
master of themeek andthepoor, andsanctifier of thesinners. Sincethebeginningof ages (inall times),
theCreator has been saving His devotees. Trueandeternal is His Name. Nobody knows His worth, and
nobodycanestimateHisgreatness. O Nanak, Heisabidingineveryonesmindandbody, andthereisno
count (of Hismerits). Therefore, I amalwaysasacrificetothosewhoserveGod, dayandnight. (2)
Guessingthenext question(howtoserveGod), hesays: Wemust worship(that God) whohasfashioned
thebody andmindof all thecreatures, whoisgracioustoall, whomall thesaintsmeditateupon, through
theGuruswordandmeditateonHisimmaculateName. That Godisour supremeMaster; thereisnolimit
toHismerits, andHisworthcannot beestimated. That personisconsideredtruly fortunateinwhoseheart
resides theall- pervading God. All thedesires of our heart arefulfilled when we meet our spouse God.
Nanak too lives worshipping(that) God. (By meditatinguponHim), all ones sinsaredestroyed, andthat
personblooms(withspiritual delight) whodoesnt forsakeGoddayor night.(3)
Finallygoingintoaprayer mode, GuruJi says: O God, (Youare) thepossessor of all powers, the(only)
support of thepoor (personlike) me. Therefore, I havegraspedonto (Your) divinesupport, andI survive
onlyby meditatingagainandagainon(Your) Name. Pleaseshowsuchmercy uponmethat I may remain
absorbedinthedust of thefeet (themost humbleservice) of Your devotees. (Alsopleasebless me, that) I
may (happily) livein whatever stateYou keep me, and(gratefully) eat and wear whatever You give. O
God, makemedoonly that effort (by virtueof which) I amjoinedwiththesaints, whereI may singYour
praises. I can think of no other place where I may go and relate my pain. O lofty, unknowable, and
immeasurableGod, destroyer of ignoranceanddispeller of darkness, this isNanaksobjective: unite(his)
estranged mind with Yourself (again). The day I touch the feet of God, my (supreme) Guru, I would
obtainall kindsof joys(andblessings, andit will bethedayof mytotal deliverance).(4-1)
The message of this shabad is that if we want to obtain eternal happiness, then at all times we should
remember God by praising Him through the most immaculate word of the Guru (the Gurbani,
enshrined in Sri Guru Granth Sahib Ji), and by meditating on His Name. One day showing His
grace, God may re-unite our separated soul with Him, and bless it also with His eternal union.
vwr mwJ kI qQwsl ok mhl w1 vaar maajh keetathaa salok mehlaa 1
ml k murIdqQwcMdRhVwsohIAwkI DunI gwvxI ] malak mureed tathaa chandarharhaa sohee-
aa keeDhuneegaavnee.
< >siqnwmukrqwpurKugur pRswid] ik-oNkaar sat Naamkartaa purakh gur parsaad.
sl okum1] salok mehlaa 1.
gurudwqwguruihvYGrugurudIpkuiqhl oie] gur daataa gur hivai ghar gur deepak tih lo-ay.
Amr pdwrQunwnkwminmwinAYsuKuhoie]1] amar padaarath naankaa man maanee-ai sukh
ho-ay. ||1||
m1] mehlaa 1.
pihl YipAwir l gwQx duiD] pahilai pi-aar lagaa than duDh.
dUj Ymwie bwpkI suiD] doojai maa-ay baap kee suDh.
qIj YBXwBwBI byb] teejai bha-yaa bhaabhee bayb.
cauQYipAwir aupMnI Kyf ] cha-uthai pi-aar upannee khayd.
pMj vYKwx pIAx kI Dwqu] punjvai khaan pee-an kee Dhaat.
iCvYkwmun puCYj wiq] chhivai kaamna puchhai jaat.
sqvYsMij kIAwGr vwsu] satvai sanj kee-aa ghar vaas.
ATvYkoDuhoAwqnnwsu] athvai kroDh ho-aa tan naas.
nwvYDaul yauByswh] naavai Dha-ulay ubhay saah.
dsvYdDwhoAwsuAwh] dasvai daDhaa ho-aa su-aah.
geyisgIqpukwrI Dwh] ga-ay sigeet pukaaree Dhaah.
auif AwhMsudsweyrwh] udi-aa hans dasaa-ay raah.
pMnw138 SGGS P- 138
AwieAwgieAwmuieAwnwau] aa-i-aa ga-i-aa mu-i-aa naa-o.
ipCYpqil sidhukwv ] pichhai patal sadihu kaav.
nwnk mnmuiKAMDuipAwru] naanak manmukh anDh pi-aar.
bwJ ugurUf ubwsMswru]2] baajh guroo dubaa sansaar. ||2||
VAAR MAAJH
SALOKMEHLA 1
(To be sung to the tune of Malik Murid and Chanderhara Sohia)
Guru Ji instructs that this Vaar (poetic narration of awar story) should besung to thetuneof apopular
contemporary story relatingtothewar between Malik MuridandChanderharaSohia. Malik Muridand
ChanderharaSohiaweretwobravegeneralsinthearmyof thegreat Mughal emperor Akbar. They
engagedinafiercebattletoshowtheir loyaltytotheKing, andbothdiedfightingvaliantly. Suchepics, as
originally composed by different Gurus, consisted only of Paureees, or the progressive steps for ones
spiritual ascent. These were meant to be sung to the tune, as indicated by the respective Guru. While
compilingGuruGranthSahibJi, thefifthGuruArjunDev Ji addedsomeSaloks (short stanzascomposed
by thesameor different Guru) beforeeachPauree tofurther clarify themeaningor purposeof thesesteps.
Many times, he also indicated the tune to which that Vaar aught to be sung. This is how these Vaars
assumedtheappropriateformats, asshowninGuruGranthSahibJi.
SALOK MEHLA 1
First of all, emphasizingtheimportanceof theGuru, hesays: TheGuruistheGiver (of Name). Heis(the
sublime source of peace, like a cool and soothing) house of snow. The Guru is (like) a lamp, which
provides thelight (of divineknowledge) to all thethreeworlds. O Nanak, it is from(theGuru that one
can obtain) theeverlasting commodity (of Name). It is only when weareconvinced in our mind (about
thistruth) that weobtainpeace.(1)
The message of this Salok is that if we want peace of mind, divine knowledge, or the way to unite
with God, then we must seek the guidance of our Guru (Granth Sahib Ji).
MEHLA 1
Nowdividinghumanlifeintotenstages, GuruJi explainshowfrominfancy oneiscontinuously attached
to worldly pleasures and comforts, and instead of following Gurus advice follows thedictates of ones
mind, whichultimatelybringpainandsuffering.
Hesays: Inthefirst stage(of life, one) fallsinlovewiththemothersbreastsfor thesakeof milk. Inthe
second(stage, becomingolder), onebecomes awareof mother andfather. Thirdly, onebecomes awareof
brother, brothers wife and sister (and other close relatives). In the fourth (stage) arises the love for
playing. In thefifth (stage), oneis motivated by thedesirefor eatingand drinking(enjoying tasty foods
anddrinks). Sixthly, oneissomuchovercomeby sexual desirethat onedoesnot careabout (thepartners)
caste(or social status). Intheseventh(stage), onetries toamasswealthandbuildmansions. Intheeighth
(stageof life, onebecomessomuchproneto) anger that thebody getsruinedby it. Intheninth(state, one
becomes so old that) thehair becomes gray, andbreathing becomes difficult. (Lastly) in thetenth stage,
one dies and is burnt into ashes. The companions (who accompany one to the cremation ground) wail
loudly andthengo away. Theswan-soul flies away on anunknown path(to theworldhereafter). This is
how a human being comes to and departs (fromtheworld), and even ones name dies (because one is
completely forgotten). After ones death, foodisserved (toBrahmins) onleaf plates andcrows arecalled
(and fed in ones memory, but none of this charity reaches the departed soul). O Nanak, (this is
essentially the story) of blind (worldly) love of the self-conceited person, and this is how without (the
guidanceof) theGuru, the(entire) worldisdrowned(intheworldlyocean).(2)
The message of this stanza is that without meditating on Gods Name, the entire world suffers in
pain. Only by following Gurus advice can we obtain the commodity of Name, and live in peace.
m: 1] mehlaa1
ds bwl qix, bIs rvix, qIswkwsMudrukhwvY] das baaltan bees ravan teesaa kaa sundar
kahaavai.
cwl IsI puruhoie pcwsI pguiKsYsTI kyboFypwAwvY] chaaleesee pur ho-ay pachaasee pag khisai
sathee kay bodhaypaa aavai.
sqir kwmiqhIxuAsIhWkwivauhwrunpwvY] satar kaa matiheen aseehaaN kaa vi-uhaar na
paavai.
nvYkwishj wsxI mUil nj wxYApbl u] navai kaa sihjaasnee mool na jaanai ap bal.
FMFoil muFUiFmuif TumYNnwnk j guDUeykwDvl hru]3] dhandholim dhoodhim dith mai naanak jag
Dhoo-ay kaa Dhavalhar. ||3||
MEHLA 1
Now, assumingnormal humanlifespanasonehundredyears, GuruJi onceagaindivideshumanlifeintoten
spansof tenyearseach, anddescribeshowoneprogressesintodifferenttypesof behavior, ultimatelydies, and
spendshisentirelifeinvain.
Hesays: Uptotheageof tenyears, oneisachild; at twenty, oneiscalledayoungperson, andinthirtiesone
is consideredgood-looking. At forty, oneattainsfull maturity. At fifty, onestartsfalteringin ones gait. At
sixty, setsinoldage. Atseventy, oneisdevoidof senses. Ateighty, oneisunfittowork. Atninety, oneisbed-
ridden andis left with no strengthto performthedaily functions by oneself (andafter that, ones lifeends
without achievingany purpose). O Nanak, I haveinvestigated(thehumanlife, andfoundthat thisworldis
(nothingbut) amansionof smoke(averyshort-livedillusorypleasure).
The message of this stanza is that unless we live our life for its real purpose (of reuniting with God), it is
no more than the process of passing through the various stages of physical growth and decay, and
ultimately being reduced to ashes.
pauVI ] pa-orhee.
qUMkrqwpurKuAgMmuhYAwipisRsit aupwqI ] tooN kartaa purakh agamm hai aap sarisat
upaatee.
rMg prMg aupwrj nwbhubhuibiDBwqI ] rang parang upaarjanaa baho baho biDh
bhaatee.
qUMj wxihij inaupweIAYsBuKyl uqumwqI ] tooN jaaneh jin upaa-ee-ai sabh khayl
tumaatee.
ieik Awvihieik j wihauiTibnunwvYmir j wqI ] ik aavahi ik jaahi uth bin naavai mar jaatee.
gurmuiKrMig cl Uil AwrMighir rMigrwqI ] gurmukh rang chalooli-aa rang har rang
raatee.
sosyvhusiqinrMj nohir purKuibDwqI ] so sayvhu sat niranjano har purakh biDhaatee.
qUMAwpyAwipsuj wxuhYvf purKuvf wqI ] tooN aapay aap sujaan hai vad purakh
vadaatee.
j omin iciq quDuiDAwiedymyrysicAwbil bil hau
iqnj wqI ]1]
jo man chit tuDh Dhi-aa-iday mayray sachi-aa
bal bal ha-o tin jaatee. ||1||
PAURREE
NowGuruJi takes upthefirst Pauree of thisVaar, andinaccordancewiththeprevailingtradition, starts
withthepraiseof God.
He says: "(O God), You are the incomprehensible Creator who has Himself created the universe. You
have fashioned this universein many different colors, hues, and in many different ways. It is only You
whohascreatedall thisplay(of theworld). Therearesomewhoarecoming(tothisworld, and) someare
exitingit. But without (meditating) onGods Name, theentire(world) is dying(aspiritual death, except)
the Gurus follower who has been imbued with the deep love (for God. Therefore O my friends, you
should also) serve that eternal, immaculate God, who is the architect of ones destiny. O God, You
Yourself are the wisest (person), and You are the greatest personality. O my eternal (God), I am
repeatedlyasacrificetothosewhomeditateonYou(withtruelove) intheir mindand heart. (1)
The message of this Pauree is that unless we meditate on the eternal God, and remain imbued with
His love (Name), our life is nothing but a meaningless round of birth, growth, and death.
j Iaupwie qnuswij AwriKAwbxqbxwie ] jee-o paa-ay tan saaji-aa rakhi-aa banat banaa-ay.
AKI dyKYij hvwbol YkMnI suriqsmwie ] akhee daykhai jihvaa bolai kannee surat samaa-ay.
pYrI cl YhQI krxwidqwpYnYKwie ] pairee chalai hathee karnaa ditaa painai khaa-ay.
ij inric ricAwiqsihnj wxYAMDwAMDu
kmwie ]
jin rach rachi-aa tiseh na jaanai anDhaa anDh
kamaa-ay.
j wBj YqwTIkruhovYGwVqGVI nj wie ] jaa bhajai taa theekar hovai ghaarhat gharhee na
jaa-ay.
nwnk gur ibnunwihpiqpiqivxupwir n
pwie ]1]
naanak gur bin naahi pat pat vin paar na
paa-ay. ||1||
SALOK MEHLA: 1
Intheprevious Pauree, GuruJi advisedusthat unless wemeditateontheeternal Godandalways remain
imbuedwithHis love, our lifeisameaningless roundof birth, growth, anddeath. Nowhegives ussome
reasonsandmotivationsfor imbibingandcultivatingloveanddevotionfor God.
He says: "Putting life (in it), God created (human) body, and kept it (in an orderly) arrangement. (He
molded human being in such amanner that) onecan see with ones eyes, speak with ones tongue, and
gain awareness of mindfromwhat onehears with theears. Onewalks with feet, works withhands, and
wearsandeats, what Godgives. But theungrateful humanbeing) does not evenrecognize(that God) who
hascreatedhim, andtheblindfool keepsdoingblind(andfoolish) deeds. When(onediesandtheearthen
vessel of ones body) breaks, onebecomes likeabroken piece(of clay), which cannot be remolded into
shape again (and revived). O Nanak, without the (guidance of the) Guru one doesnt obtain honor (in
Godscourt), andwithout honor, onecannot swimacross(thisworldlyoceanof Maya).(1)
The message of this stanza is that if we want to swim across this worldly ocean, then we should
follow the Gurus guidance so that we may obtain honor in the court of that God who has created
us, and blessed us with all the parts and senses of our body, and provided us with our sustenance.
m2 ] mehlaa2.
dyNdyQwvhuidqwcMgwmnmuiKAYswj wxIAY] day
N
day thaavhu ditaa changa manmukh aisaa
jaanee-ai.
suriqmiqcqurweI qwkI ikAwkir AwiKvKwxIAY] surat mat chaturaa-ee taa kee ki-aa kar aakh
vakhaanee-ai.
AMqir bihkYkrmkmwvYsochukuMf I j wxIAY] antar bahi kai karam kamaavai so chahu
kundee jaanee-ai.
j oDrmukmwvYiqsuDrmnwauhovYpwipkmwxY
pwpI j wxIAY]
jo Dharam kamaavai tis Dharam naa-o hovai
paap kamaanai paapee jaanee-ai.
qUMAwpy Kyl krih siB krqy ikAwdUj wAwiK
vKwxIAY]
too
N
aapay khayl karahi sabh kartay ki-aa
doojaa aakh vakhaanee-ai.
ij cruqyrI j oiq iqcruj oqI ivic qUMbol ih ivxuj oqI
koeI ikCukirhuidKwisAwxIAY]
jichar tayree jottichar jotee vich too
N
boleh vin
jotee ko-ee kichh karihu dikhaa si-aanee-ai.
nwnk gurmuiKndrI AwieAwhir iekosuGVu
suj wxIAY]2]
naanak gurmukh nadree aa-i-aa har iko
sugharh sujaanee-ai. ||2||
M: 2
In the previous salok Guru Ji indicated that human being is so self-centered that one does not even
recognizeGodwhocreatedoneandblessedonewithall thegiftsof life. Inthissalok, heexpoundsonthe
characteristicsof aManmukh (or aself-willedperson)
Hesays: Weshould regardthat person as (self-conceited) Manmukh who values thegift morethan the
Giver (of that gift). What shouldonesay about (worthless) understanding, knowledge, andcleverness (of
such aperson)? Whatever (bad) deeds onestealthily commits eventually become known in all thefour
directions(everywhere. Thisisthelawof nature: that) onewhodoesgooddeedsisknownasvirtuous, and
who commits evil deeds is known as a sinner. But O Creator, it is You who does all these plays (of
makingsomegoodandothersbad). As longas Your light (andpower) iswithin(ones body), Youspeak
through that light (and power). I shall recognize that person (as having some real power) who can do
something without Your light. O Nanak, by Gurus grace(onerealizes) that thereis only onewiseand
sagacious(God, whoresidesinall).(2)
The message of this shabad is that instead of feeling proud of our own virtues and condemning
others for their shortcomings, we should be grateful to God for all the gifts He has bestowed on us.
We should recognize the will and special purpose of God in all His creatures (good or bad).
pauVI ] pa-orhee.
quDuAwpyj gquaupwie kYquDuAwpyDMDYl wieAw] tuDh aapay jagat upaa-ay kai tuDh aapay
DhanDhai laa-i-aa.
mohTgaul I pwie kYquDuAwphuj gquKuAwieAw] moh thag-ulee paa-ay kai tuDh aaphu jagat
khu-aa-i-aa.
iqsnwAMdir AginhYnhiqpqYBuKwiqhwieAw] tisnaa andar agan hai nah tiptai bhukhaa
tihaa-i-aa.
shswiehusMswruhYmir j MmYAwieAwj wieAw] sahsaa ih sansaar hai mar jammai aa-i-aa
jaa-i-aa.
ibnusiqgur mohunquteI siBQkykrmkmwieAw] bin satgur moh na tut-ee sabh thakay karam
kamaa-i-aa.
gurmqI nwmuiDAweIAYsuiKrj wj wquDuBwieAw] gurmatee Naam Dhi-aa-ee-ai sukh rajaa jaa
tuDh bhaa-i-aa.
kul uauDwryAwpxwDMnuj xydI mwieAw] kul uDhaaray aapnaa Dhan janaydee maa-i-aa.
pMnw139 SGGS P- 139
soBwsuriqsuhwvxI ij inhir syqI icqul wieAw]2] sobhaa surat suhaavanee jin har saytee chit
laa-i-aa. ||2||
PAURREE
Intheprevioussaloks, GuruJi concludedthat Godcreatedall beings, andgavethemlifeandthemeansto
sustainthemselves. However, theself-conceitedhumansdo not recognizetheir Creator, andcommit sins.
But GuruJi seesGodswill andhandbehindeverything, goodor bad.
He says: O God, You Yourself created this world, and You Yourself engaged it in various tasks. By
administeringthepotionof (family) attachment, Youhavestrayedit away fromYou. Thefireof desirein
this worldis so insatiablethat thethirsty andhungry (human being) is never satisfied. This world is the
embodiment of illusion: thereforeit keeps dyingtobereborn, andkeeps comingandgoing. All havetried
and grown tired of performing rituals (and have cometo theconclusion, that) without (theguidanceof)
thetrueGuru, worldly attachment cannot begotten rid of. O God, when it pleases You, oneis satiated,
andfeelsat peaceby meditatingon(Your) Name, under Gurusguidance. Blessedindeedisthemother of
such aonewho saves not only oneself, but also brings salvation to ones (entire) lineage. (Inshort), the
intellect of theperson who has attuned themindto God becomes beauteous, and that person earns good
reputation(intheworld). (2)
The message of this Puree is that if we want to save our entire family from the fire of worldly desires
and the attachment to worldly riches and power (and obtain true honor in Gods court), then we
should follow the Gurus advice and meditate on God with true love and devotion.
sl okum2 ] salok mehlaa2.
AKI bwJ huvyKxwivxukMnwsunxw] akhee baajhahu vaykh-naa vin kanna sunnaa.
pYrwbwJ hucl xwivxuhQwkrxw] pairaa baajhahu chalnaa vin hathaa karnaa.
j IBYbwJ hubol xwieauj Ivqmrxw] jeebhai baajhahu bolnaa i-o jeevat marnaa.
nwnk hukmupCwix kYqauKsmYiml xw]1] naanak Hukam pachhaan kai ta-o khasmai
milnaa. ||1||
SALOK M: 2
InthepreviousPauree, GuruJi gaveusthemessagethat if wewant tosaveour entirefamilyfromthefire
of worldly desires (attachments to worldly riches and power) andobtain truehonor in Gods court, then
weshouldfollowtheGurusadvice: meditateonGodwithtrueloveanddevotion.
Oneof theoft-repeated pieces of adviceinGurbani is that of dyingwhileliving. Inthis salok, GuruJi
explainsthisidea.
He says: To see without eyes (to realize Gods wondrous hand working behind all creation), to listen
without ears (to restrain oneself fromslandering others, and instead listen to the unstuck divine music
within theself), to walk without feet (to mentally takeour mind into theGurus presenceby restraining
ourselves fromrunning after sinful pleasures of the world), to do things without the use of hands (to
remain mentally prepared to serveGod anddesist fromdoingany harmto others), andto speak without
theuseof tongue(tomentally singGods praises) istheway todiewhileliving. O Nanak, it isinthis
waythat weobtainour spouse(God) byrealizingHisWill.(1)
The message of this salok is that if we want to meet our spouse (God), we should die while living.
(We should rise above worldly desires while living in the world, doing our worldly duties, and
meditating on Gods Name).
m2 ] mehlaa2.
idsYsuxIAYj wxIAYswaunpwieAwj wie ] disai sunee-ai jaanee-ai saa-o na paa-i-aa jaa-ay.
ruhl wtuMf wAMDul wikaugil l gYDwie ] ruhlaa tundaa anDhulaa ki-o gal lagai Dhaa-ay.
BYkycrx kr Bwv kyl oiex suriqkryie] bhai kay charan kar bhaav kay lo-in surat karay-i.
nwnkukhYisAwxIeyiev kMqiml wvwhoie ]2] aanak kahai si-aanee-ay iv kant milaavaa ho-ay.
||2||
M: 2
Intheprevious salok GuruJi advisedus tokeepour mindattunedtoGod evenwhileengagedinworldly
chores. Inthissalok hetellsusthebenefit of doingso.
He says: God is visible (in His creation). Wecan hear (Himin theheartbeat of His creatures), we can
know Him (through the wonders of His creation), but still that Spouse cannot be obtained (or seen
physically. Thereason isthat inthespiritual sense, ahumanbridesoul is) lame, armless, andblind. How
couldsherunandembrace(her spouseGod? Theanswer is that (ahumanbrideshouldalways liveand
work in love and fear of God, as if she has made Gods) fear her feet, (divine) love her hands, and
attunement (to God), her eyes. Nanak says: O the wise (human bride), this is how the union with the
groom(God) isobtained.(2)
The message of this salok is that it is not with our physical limbs and faculties, but with our loving
fear and devotion to God, that we can realize God and enjoy the bliss of uniting with Him.
pauVI ] pa-orhee.
sdwsdwqUMeykuhYquDudUj wKyl urcwieAw] sadaa sadaa tooN ayk hai tuDh doojaa khayl
rachaa-i-aa.
haumYgrbuaupwie kYl oBuAMqir j MqwpwieAw] ha-umai garab upaa-ay kai lobh antar jantaa
paa-i-aa.
ij auBwvYiqaurKuqUsBkryqyrwkrwieAw] ji-o bhaavai ti-o rakh too sabh karay tayraa
karaa-i-aa.
ieknwbKsihmyil l YihgurmqI quDYl wieAw] iknaa bakhsahi mayl laihi gurmatee tuDhai
laa-i-aa.
ieik KVykrihqyrI cwkrI ivxunwvYhorunBwieAw] ik kharhay karahi tayree chaakree vin naavai
hor na bhaa-i-aa.
horukwr vykwr hYieik scI kwrYl wieAw] hor kaar vaykaar hai ik sachee kaarai laa-i-aa.
puqukl qukutMbuhYieik Ail pqurhyj oquDuBwieAw] put kalat kutamb hai ik alipat rahay jo tuDh
bhaa-i-aa.
EihAMdrhubwhrhuinrml yscYnwie smwieAw]3] ohi andrahu baahrahu nirmalay sachai naa-ay
samaa-i-aa. ||3||
PAURREE
Intheprevioussalok, GuruJi advisedusthat itisnot withour physical limbsandfaculties, but withour
lovingfear anddevotiontoGod, thatwecanrealizeGodandenjoytheblissof unitingwithHim. Nowhe
showsushowtoaddressGodandexpressour loveanddevotionfor Him.
GuruJi says: O God, ever andforever, Youaretheoneandonlyone(uniquepower). It isYouwhohas
createdthissecondplay(or theworlddrama. After) creatingprideandegoism, Youhaveinstilledgreedin
all creatures. (Therefore, the creatures) do only what You make themdo. Now please save them, in
whatever way You wish to. Therearesome, on whomYou shower Your grace, andunitewithYourself.
You Yourself attunethemtoGurus teachings. Therearesome, whodoYour servicewhilestanding, and
except Your Name, nothingelsepleasesthem. Therearesome, whomYouhaveyokedtothetruedeed(of
meditating on Gods Name, because for them) any other deed is useless. Then there aresome who are
pleasingtoYou, andwhoinspiteof havingsons, wife, andfamily, remaindetachedfromthem. They are
pure both fromwithin and without (they stick to truth both in thought and conduct) and remain always
absorbedinYour trueName."(3)
The message of this Pauree is that we should realize that the world with all its creatures (both good
and bad) is the play of God. If we want to win His grace and attain union with Him, we should
humbly pray to Him to bless us with the guidance of the true Guru, so that we may remain engaged
in the true task of meditating on His Name, even while living in the midst of our families and
performing our worldly duties.
suienykYprbiqguPwkrI kYpwxI pieAwil ] su-inay kai parbat gufaa karee kai paanee pa-i-aal.
kYivic DrqI kYAwkwsI auriDrhwisir Bwir ] kai vich Dhartee kai aakaasee uraDh rahaa sir
bhaar.
purukir kwieAwkpVupihrwDovwsdwkwir ] pur kar kaa-i-aa kaparh pahiraa Dhovaa sadaa
kaar.
bgwrqwpIAl wkwl wbydwkrI pukwr ] bagaa rataa pee-alaa kaalaa baydaa karee pukaar.
hoie kucIl urhwml uDwrI durmiqmiqivkwr ] ho-ay kucheel rahaa mal Dhaaree durmat mat
vikaar.
nwhaunwmYnwhauhovwnwnk sbduvIcwir ]1] naa ha-o naa mai naa ha-o hovaa naanak sabad
veechaar. ||1||
SALOK MEHLA 1
Inthelast Pauree GuruJi advised us that If wewant to win Gods graceandattainunion withHim, we
shouldhumbly praytoHimtobless uswiththeguidanceof thetrueGurusothat wemayremainengaged
inthetruetask of meditatingon His Name. But many peopleadopt several other methods to seek union
withGod andachievesalvation. They claimthat thesemethods arequiteeffective. GuruJi tells us about
thetruthabout all suchtechniques.
Hesays: Whether I makeacaveinmount (Sumaer, whichisbelievedtobe) madeof gold, or goandlive
below water in the underworld; whether I remain standing upsidedown on my head on earth, or in the
sky; whether, I fully cover my body with clothes and keep washing my body forever; whether I adorn
white, red, yellow, or black clothes, andloudlyrecitetheVedas; or whether becomingfilthy(likeasect of
Jainfaith) I remaindirty, theseareall baddeeds bornout of baseintellect. O Nanak, after reflectingon
theword(of theGuru, I haverealized) that I wasneither (thereinthepast), nor I amnow, (nor I wish) that
I shouldbethereinthefuture(andmyegoshouldbecompletelyerased).(1)
The message of this Salok is that practicing austerities and undergoing penances by sitting in
mountain caves, in deep waters, or in the ethereal regions are useless and counter-productive: they
make one proud and self-conceited. The best and most effective method is to ponder on the Gurus
holy Word, and overcome ones ego (which is the pre-requisite for achieving union with God).
m1] mehlaa1.
vsqRpKwil pKwl ykwieAwAwpysMj imhovY] vastar pakhaal pakhaalay kaa-i-aa aapay
sanjamhovai.
AMqir mYl ul gI nhI j wxYbwhrhumil mil DovY] antar mail lagee nahee jaanai baahrahu mal
mal Dhovai.
AMDwBUil pieAwj mj wl y] anDhaa bhool pa-i-aa jamjaalay.
vsquprweI ApunI kir j wnYhaumYivic duKuGwl y] vasat paraa-ee apunee kar jaanai ha-umai
vich dukh ghaalay.
nwnk gurmuiKhaumYqutYqwhir hir nwmuiDAwvY] naanak gurmukh ha-umai tutai taa har har
NaamDhi-aavai.
nwmuj pynwmoAwrwDynwmysuiKsmwvY]2] Naam J APay Naamo aaraaDhay Naamay sukh
samaavai. ||2||
M: 1
Intheprevious salok, GuruJi commentedon theuselessness of practicingmany yogic andJainmethods
of purifying ones soul. In this salok, he comments particularly on the practice of washing clothes and
bathingthebodiesrepeatedlyinthebelief that thiswayonewill beabletocleanseonessoul aswell.Guru
Ji says: Theonewhowashesclothesandbathesthebody, andononesownhasbecomeadisciplined
person(andhascontrolledtheevil thoughtsalso) doesnt knowabout thedirt (of evil thoughts) stickingto
theinner self, evenif suchapersonrepeatedly rubs andwasheshimor herself fromoutside. Suchablind
fool mistakenly falls into thetrap of thedemon of death. Deeming (thebody and other things) as ones
own, whichbelongtosomeoneelse(God), onesufferspainsduetoonesself-conceit. O Nanak, whenby
Gurus graceones ego is erased; onemeditates on (Gods) Name. Only by reflecting andmeditatingon
theName, andthroughtheholyName, doesoneobtain(true) peace. (2)
The message of the salok is that none of the austerities, penances, and ablutions is of any avail for
purifying our soul and obtaining true divine peace and happiness. It is only when by Gurus grace
and guidance we overcome our ego and meditate on (Gods) Name that we attain true bliss.
pvVI ] pavrhee.
kwieAwhMis sMj ogumyil iml wieAw] kaa-i-aa hans sanjog mayl milaa-i-aa.
iqnhI kIAwivj oguij inaupwieAw] tin hee kee-aa vijog jin upaa-i-aa.
mUrKuBogyBoguduKsbwieAw] moorakh bhogay bhog dukh sabaa-i-aa.
suKhuauTyrogpwpkmwieAw] sukhhu uthay rog paap kamaa-i-aa.
hrKhusoguivj oguaupwie KpwieAw] harkhahu sog vijog upaa-ay khapaa-i-aa.
mUrKgxqgxwie J gVwpwieAw] moorakh ganat ganaa-ay jhagrhaa paa-i-aa.
siqgur hiQinbyVuJ gVucukwieAw] satgur hath nibayrh jhagarh chukaa-i-aa.
krqwkrysuhoguncl Ycl wieAw]4] kartaa karay so hog na chalai chalaa-i-aa.
||4||
PAURREE
Intheprevioussalok, GuruJi notedthat onesbodybelongstoGod, but onemistakenlyregardsit asones
own. InthisPaurree heelaboratesonthistruthandreferstovariouskindsof painswesuffer by misusing
thisbodyfor falsepleasures.
Hesays: (It isGodwho) hasbrought about theunionof thesoul andthebody. (ThesameGod) whohas
created themalso brings about theseparation (of thesoul fromthebody). But (forsaking that God), the
foolishhumanbeingkeepsindulgingin(false) pleasures, whichall bringpain. Becauseof committingsins
(in pursuit of these enjoyments), these pleasures give rise to (all kinds of) maladies. After enjoying
pleasures, one suffers pain and separation (from the dear ones), and (the rounds of) creation and
consumption (or birthanddeath). Unnecessarily, thefool enters into counting(of good deeds, whichfall
far short of the sins, and) thus gets entangled in the strife (of births and deaths. But a Gurus follower
knows that) thetrueGuruhasthepower tosettle(all suchaccountsof onesdeeds. Therefore, seekingthe
Gurusshelter, suchaperson) gets this strifeended. (TheGurus follower) alsorealizes that whatever the
Creator doesthat happens (for sure), andonesowndoingdoesntwork.(4)
The message of this Pauree is that instead of wasting our body in false worldly pleasures, or entering
into the counting of our virtuous deeds, we should seek the Gurus refuge. The Guru would teach
us how to live in accordance with Gods will, meditate on His Name, and thus settle all our accounts.
kUVuboil murdwruKwie ] koorh bol murdaar khaa-ay.
pMnw140 SGGS P- 140
AvrI nosmJ wvix j wie ] avree no samjhaavan jaa-ay.
muTwAwipmuhweyswQY] muthaa aap muhaa-ay saathai.
nwnk AYswAwgUj wpY]1] naanak aisaa aagoo jaapai. ||1||
SALOK M: 1
In this salok, Guru Ji comments on contemporary leaders, politicians, andpseudo holy men of his time.
Theseremarksareequallyapplicabletopresentconditions.
Hesays: (Theperson) whotellslies(andby deceit usurpstherightsof others, islikeananimal that) eats
dead corpses. Such aperson tries to guideothers, (but inreality) is deceived personally, andgets his (or
her) companionsalsocheated. O Nanak, sucha(fake) leader (soon) getsexposed.(1)
The message of this salok is that we shouldnt try to preach truthfulness and honesty to others when
we ourselves are secretly indulging in dishonest acts. Such acts will soon get us exposed, and ruin not
only us, but also our companions.
mhl w4 ] mehlaa4.
ij s dYAMdir scuhYsoscwnwmumuiKscuAl wey] jis dai andar sach hai so sachaa Naam mukh
sach alaa-ay.
Ehuhir mwrigAwipcl dwhornwnohir mwrig pwey] oh har maarag aap chaldaa hornaa no har
maarag paa-ay.
j yAgYqIrQuhoieqwml ul hYCpiVnwqYsgvI ml u
l wey]
jay agai tirath ho-ay taa mal lahai chhaparh
naatai sagvee mal laa-ay.
qIrQupUrwsiqgurUj oAnidnuhir hir nwmuiDAwey] tirath pooraa satguroo jo an-din har har Naam
Dhi-aa-ay.
EhuAwip CutwkutMbisaudyhir hir nwmusBisRsit
Cf wey]
oh aap chhutaa kutamb si-o day har har Naam
sabh sarisat chhadaa-y.
j nnwnk iqsubil hwrxYj oAwipj pYAvrwnwmu
j pwey]2]
jan naanak tis balihaarnai jo aap J APai avraa
NaamJ APaa-ay. ||2||
M: 4
Intheprevioussalok, GuruJi commentedonthestateandfateof thefakeleadersandguidesof histimein
India. Inthissalok, hetellsusabout thequalitiesof atrueleader andGuru.
Hesays: Theperson who has Truth within (him) meditates on thetrueName(of God), andutters truth
with his tongue, that person himor herself walks on Gods path and puts others also on that path. (We
need to remember that if) infront of us is aplaceof (trueholy) ablution(wherewecanlistento thetrue
Guru); onlythenthedirt (of our mind) getswashedoff. Otherwise, by bathinginapool of dirty water (by
listeningtoafakeGuru), weget soiledevenmore. (Weshouldknowthat only) theperfect trueGuruwho
daily meditates on Gods Name is (like a true) pilgrimage place. Such a person along with his or her
family is emancipated, andby bestowingthe(gift of) Gods Name, gets others also liberated. Nanak is a
sacrificetotheonewhopersonallymeditates, andalsomakesotherstomeditateonGodsName.(2)
The message of this salok is that the true leader, or Guru, is the one who is true both from within
and without, personally meditates on (Gods) Name, and guides and inspires others also to do so.
pauVI ] pa-orhee.
ieik kMdmUl ucuix Kwihvx KMif vwsw] ik kand mool chun khaahi vankhand vaasaa.
ieik Bgvwvysukir iPrihj ogI sMinAwsw] ik bhagvaa vays kar fireh jogee saniaasaa.
AMdir iqRsnwbhuquCwdnBoj nkI Awsw] andar tarisnaa bahutchhaadan bhojan kee
aasaa.
ibrQwj nmugvwie nigrhI naudwsw] birthaa janamgavaa-ay na girhee na udaasaa.
j mkwl uisrhun auqrYiqRibiDmnsw] jamkaal sirahu na utrai taribaDh mansaa.
gurmqI kwl unAwvYnyVYj whovYdwsindwsw] gurmatee kaal na aavai nayrhai jaa hovai
daasan daasaa.
scwsbduscuminGr hI mwihaudwsw] sachaa sabad sach man ghar hee maahi
udaasaa.
nwnk siqgurusyvinAwpxwsyAwswqyinrwsw]5] naanak satgur sayvan aapnaa say aasaa tay
niraasaa. ||5||
PAURREE
In theprevious two saloks Guru Ji cautioned us against falseleaders, andtold us who thetrueguides or
gurus are. In this Paurree, hecomments on thosefalseyogis or sanyaasees (who renouncetheir families
andgotothejungles) andtrytoimpresspeoplewiththeir holygarbsandmiracles.
Commentingonthelives of suchpeople, hesays: Therearesome, whogoandresideinjungles, andlive
on wildroots andfruits. Others roamabout theworldinorangecoloredclothes asyogis andrenouncers.
But withinthemstill remains thedesirefor beautiful garments andtasty dishes. (Inthis way, they) waste
their lifeinvain, becausetheyremainneither (true) renouncersnor (true) householders. Becausethedesire
for thethree-prongedMaya (withitsimpulses for virtue, vice, or power) isstill intheir minds, thedemon
of (thefear of) deathdoesnt leavethem. Only whenapersonbecomes theservant of theservants (of the
saint Guru) by followingtheGurus teachings, the(fear of) deathdoesnt comenear. Thenthetrueword
(of theGuru) andtheeternal (God) residesintheheart, andevenwhilelivinginthehome, onebecomes(a
true) renouncer. O Nanak, they who serve (and follow) their true Guru become free of (worldly)
desires.(5)
The message of this Paurree is that if we want to remove our fear of death and achieve union with
God, then instead of going to any pilgrimage places or jungles, we should follow (Gurbani), the true
Gurus word. By doing so and meditating on (Gods) Name, we will rise above worldly desires even
while living in our homes; we will experience the bliss of union with God.
j yrqul gYkpVYj wmwhoie pl Iqu] jay rat lagai kaprhai jaamaa ho-ay paleet.
j orqupIvihmwxswiqnikauinrml ucIqu] jo rat peeveh maansaa tin ki-o nirmal cheet.
nwnk nwauKudwie kwidil hCYmuiKl yhu] naanak naa-o khudaa-ay kaa dil hachhai mukh
layho.
Avir idvwj ydunI kyJ UTyAml kryhu]1] avar divaajay dunee kay jhoothay amal
karayhu. ||1||
SALOK M: 1
Intheprevious Paurri, GuruJi commentedon theinefficacy of thepractices of yogis, ascetics, andholy
men to achievereal purification of thesoul. Now, hecomments upon thepractices of Muslimrulers and
judges of those days, who posed as very holy and righteous but used to indulge in oppression and
exploitationof their subjects.
Addressingsuchunjust andtyrannical judges andrulers, GuruJi says: If bloodstickstoonesgarment, it
isconsideredunclean. Sohowcantheheart of suchapersonbecalledcleanandpurewhosuckstheblood
of humans(byexploitingandoppressingthepoor)? Nanak(says, O myfriend), utter (Gods) Namefrom
thetonguewithapureandsincereheart, otherwiseall theso-calledpious deeds (theprayers andrituals),
whichyoudoarefalseandworldlyshows. (1)
The message of this salok is that while working as public servants or doing business, we should not
indulge in bribery, injustice, or cheating. Otherwise all our prayers and acts of piety are false
worldly shows.
m1] mehlaa1.
j whaunwhI qwikAwAwKwikhunwhI ikAwhovw] jaa ha-o naahee taa ki-aa aakhaa kihu naahee
ki-aa hovaa.
kIqwkrxwkihAwkQnwBirAwBir Bir DovW] keetaa karnaa kahi-aa kathnaa bhari-aa bhar
bhar DhovaaN.
AwipnbuJ wl ok buJ weI AYswAwgUhovW] aap na bujhaa lok bujhaa-ee aisaa aagoo
hovaaN.
nwnk AMDwhoie kYdsyrwhYsBsumuhweyswQY] naanak anDhaa ho-ay kai dasay raahai sabhas
muhaa-ay saathai.
AgYgieAwmuhymuihpwihsuAYswAwgUj wpY
]2]
agai ga-i-aa muhay muhi paahi so aisaa aagoo
jaapai. ||2||
M: 1
According to Dr. Bh. Vir Singh Ji, Guru Ji uttered this salok in answer to a yogis question about his
introduction. Guru Ji shows extreme humility while speaking about himself. It should serve as a great
lessontotheleadersandpreachersof today, whowithout anymeritclaimtobegreat persons.
Hesays: "WhenI amnothing(who has not acquired any spiritual qualities), thenhow can I claimthat I
amsomebody? I dowhat Godwantsmetodo, andspeak accordingtoHisguidance. I amfull of sins, and
repeatedly I washmyself (withthewater of theholy Name). WhenI donot understandmyself, howcanI
show the path to others or become a leader? O Nanak, a blind person who shows the path to others,
misleadsandruinsall thecompanions. Suchanignorant andfalseleader (or Guru) will beexposedinthe
hereafter, andwouldreceiveheavyblowsontheface, (andsuffer severepunishment anddisgrace.)" (2)
The message of this salok is that the person, who does not know the true path, should not try to
guide and lead others. Otherwise such a person would not only ruin him or herself, but would also
cause great harm to all companions, and would eventually suffer total disgrace and punishment.
pauVI ] pa-orhee.
mwhwruqI sBqUMGVI mUrqvIcwrw] maahaa rutee sabhtoo
N
gharhee moorat
veechaaraa.
qUMgxqYiknYnpwieE scyAl KApwrw] too
N
gantai kinai na paa-i-o sachay alakh
apaaraa.
piVAwmUrKuAwKIAYij sul bul oBuAhMkwrw] parhi-aa moorakh aakhee-ai jis lab lobh
aha
N
kaaraa.
nwaupVIAYnwaubuJ IAYgurmqI vIcwrw] naa-o parhee-ai naa-o bujhee-ai gurmatee
veechaaraa.
gurmqI nwmuDnuKitAwBgqI BryBMf wrw] gurmatee Naam Dhan khati-aa bhagtee bharay
bhandaaraa.
inrml unwmumMinAwdir scYsicAwrw] nirmal Naammani-aa dar sachai sachi-aaraa.
ij s dwj IauprwxuhYAMqir j oiqApwrw] jis daa jee-o paraan hai antar jot apaaraa.
scwswhuiekuqUMhoruj gquvxj wrw]6] sachaa saahu ik too
N
hor jagat vanjaaraa. ||6||
PAURREE
Intheprevious Paurri, GuruJi toldus that thereis no useof goingto Jungles, bathingat holy places, or
doingany kinds of ritual worships unless wearefollowingGurus teachings (meditatingon Gods Name
withtrueloveanddevotioninour mind). Inthissalok, heshowsushowtoperformtrueworship.
Addressing God Himself, hesays: (O my God), onecan meditateon You in all months, seasons, hours
andintervals. (Thereisnospecial or auspicioustimeinwhichGodmust bemeditatedupon). O unseenand
infinite (God), nobody has ever found You by calculating the auspicious days and moments. (Such a)
scholar should be considered foolish within whomaregreed, avarice, andpride. Instead, by reflecting on
theGurusteachings, weshouldlearnandrealize(Gods) Name. By followingGurusinstruction, theywho
have earned the wealth of (Gods) Name have filled their treasures with (thewealth of Gods) devotion.
Yes, they whohavebelievedintheimmaculateName(of God) havebeenadjudgedtrue(andhonorable) in
thecourt of theeternal (God. O God), You alonearetheeternal Banker; therest of theworld is apetty
trader (who comes and goes). It is You to whombelong our life and breaths, and whose limitless light
pervadesin(all creatures).(6)
The message of the Paurree is that instead of entering into calculations for auspicious moments, or
days for telling beads, visiting Gurdwaras, we should simply follow the Gurus advice (Gurbani),
and meditate on (Gods) Name, whenever and wherever we can.
imhr msIiqisdkumusl whkuhl wl ukurwxu] mihar maseet sidak muslaa hak halaal kuraan.
srmsuMniqsIl uroj whohumusl mwxu] saramsunat seel rojaa hohu musalmaan.
krxI kwbwscupIrukl mwkrminvwj ] karnee kaabaa sach peer kalmaa karam
nivaaj.
qsbI swiqsuBwvsI nwnk rKYl wj ]1] tasbee saa tis bhaavsee naanak rakhai laaj.
||1||
SALOK MEHLA 1
Inthissalok GuruJi isapparentlyaddressingMuslimsandrulersof histime, andadvisingthemhowtobe
goodMuslims. But thespirit of this adviceis equally applicabletothefollowers of all faiths, particularly
theSikhswhoclaimtobethefollowersof GuruNanak, thefounder of Sikhism.
Guru Ji says: (If you want to be atrueMuslim), let mercy be your mosque, faith your prayer-mat, and
honest livingyour Quran (holy scripture). Let humilitybeyour circumcision, goodconduct your fast, and
this way makeyourself atrueMuslim. Let your righteous deeds beyour pilgrimageto Kaaba, truthyour
prophet, andgooddeeds your prayer. Let your rosary besubmissionto His will. Nanak (says), only then
will Godsaveyour honor."(1)
The message of this salok is that we can be true followers of our faith only if our conduct (not just
the outside symbols and rituals) is of truth, honesty, compassion, and submission to (Gods) Will.
pMnw141 SGGS P- 141
m1] mehlaa1.
hkuprwieAwnwnkwaususUAr ausugwie ] hak paraa-i-aa naankaa us soo-ar us gaa-ay.
gurupIruhwmwqwBryj wmurdwrun Kwie ] gur peer haamaa taa bharay jaa murdaar na
khaa-ay.
gl I iBsiqnj weIAYCutYscukmwie ] galee bhisat na jaa-ee-ai chhutai sach kamaa-ay.
mwrx pwihhrwmmihhoie hl wl un j wie ] maaran paahi haraammeh ho-ay halaal na
jaa-ay.
nwnk gl I kUVIeI kUVopl Ypwie ]2] naanak galee koorhee-ee koorho palai
paa-ay. ||2||
M: 1
This shabad also apparently seems addressed to the Muslimrulers of those days (500 years ago), who
indulgedinall kindsof corruptionandinjustice, andoppressedthepoor. However, thisadviceisstill very
muchvalidfor present day politicians andrulers of many countries wherebribery, nepotismandinjustice
areprevalent. GuruJi condemnsdeprivingothersof their dueinthestrongest terms.
He says: Depriving any person his or her due or right is comparable to the sin of eating pork (for a
Muslim) and beef (for aHindu. O my friends), your Guru or prophet will only stand by you (in Gods
court) if you do not eat carcasses (if you do not usurptheright of others. Remember) that by meretalks
wecannot gotoheaven. Emancipation(frompunishment) canonly beobtainedby truthful living. Asyou
cannot purify pork (which you consider polluted) by adding condiments (similarly by rationalizing or
quoting fromtheholy books) you cannot justify your sinful acts. In short, O Nanak, through falsetalk
onegathersnothingbut falsehood.(2)
The message of this salok is that if we want our Guru or prophet to help us in any way before God,
then we should earn our living by honest means. We should never try to justify our deceit or
corruption by phony reasoning, or by quoting from our holy books.
m1] mehlaa 1.
pMij invwj wvKqpMij pMj wpMj ynwau] panj nivaajaa vakhat panj panjaa panjay naa-o.
pihl wscuhl wl duie qIj wKYr Kudwie ] pahilaa sach halaal du-ay teejaa khair khudaa-ay.
cauQI nIAiqrwis mnupMj vI isPiqsnwie ] cha-uthee nee-at raas man panjvee sifat sanaa-ay.
krxI kl mwAwiKkYqwmusl mwxusdwie ] karnee kalmaa aakh kai taa musalmaan sadaa-ay.
nwnk j yqykUiVAwr kUVYkUVI pwie ]3] naanak jaytay koorhi-aar koorhai koorhee
paa-ay. ||3||
M: 1
ThisstanzaisalsoapparentlyaddressedtoMuslims, but it isequallyapplicabletopeopleof all faiths, and
particularly to Sikhs because they are supposed to daily recite five Baanis (or prayers), and believe in
Gurbani. GuruJi says: You say fiveprayers fivetimes, givingthemfivenames. (But I suggest that) let
truthbeyour first prayer, honest livingthesecond, charity thethird, honest desiresinthemindthefourth,
and praise of God as your fifth prayer. (In this way), by practicing the Kalma (theMuslimMantra) of
good deeds, you will be called a true Muslim. O Nanak, (all those who are without these virtues) are
tradersof falsehood, andfalseisthefoundationof suchfalsepersons.(3)
The message of this salok is that if we do not live a truthful life, have no compassion for the poor in
our heart, and have no true devotion to God, then all our daily prayers or faith rituals are nothing
but a false show.
pauVI ] pa-orhee.
ieik rqnpdwrQvxj dyieik kcYdyvwpwrw] ik ratan padaarath vanjaday ik kachai day
vaapaaraa.
siqguir quTYpweIAinAMdir rqnBMf wrw] satgur tuthai paa-ee-an andar ratan
bhandaaraa.
ivxugur iknYnl iDAwAMDyBauik mueykUiVAwrw] vin gur kinai na laDhi-aa anDhay bha-uk mu-ay
koorhi-aaraa.
mnmuKdUj Ypic mueynwbUJ ihvIcwrw] manmukh doojai pach mu-ay naa boojheh
veechaaraa.
ieksubwJ hudUj wkonhI iksuAgYkrihpukwrw] ikas baajhahu doojaa ko nahee kis agai karahi
pukaaraa.
ieik inrDnsdwBaukdyieknwBryquj wrw] ik nirDhan sadaa bha-ukday iknaa bharay
tujaaraa.
ivxunwvYhoruDnunwhI horuibiKAwsBuCwrw] vin naavai hor Dhan naahee hor bikhi-aa sabh
chhaaraa.
nwnk AwipkrweykryAwiphukimsvwrxhwrw]7] naanak aap karaa-ay karay aapHukam
savaaranhaaraa. ||7||
PAURREE
Most of us deal insomekindof business toamass worldly wealth, andmany times wedonot hesitateto
indulge in falsehood, hypocrisy, and cheating to satisfy our greed. This wealth may provide us some
happiness for avery short time, but often fails to provideus longlastinghappiness or peaceof mind. In
thisPaurri, GuruJi tellsuswhat isthat real wealth, whichcanbringustrueandeverlastinghappiness.
Hesays: Sometradeinjewels (of God's praise), others aredealers inshort lived (material wealth. They
dont realizethat right) within us is atreasureof jewels (of Gods Name), but we can obtain theseonly
when our trueGurubecomes gracious on us. Without theguidanceof theGuru, no onehas been ableto
find(this) treasure. Many falseblind fools havedied exhausted, (insearch of this truewealth). Theself-
conceited persons are ruined by their duality (or love of things other than God), because they do not
understanddivinethoughts. Thereisno oneexcept theone(God tohelpthem); so beforewhomcanthey
cry? Therearesome, who being poor (in thewealth of Name) always keep wandering (andcrying from
door todoor). Thereareotherswhosesafes(of hearts) arefull (withthejewelsof Name). Without (God's)
Namethereisnolastingwealth, all elseispoisonand(asuseless as) dust. (But) O Nanak, it isGod who
doesandmakesusdo(whatHewants), anditisbyHisowncommandthat Heembellishesus. (7)
The message of this paurri is that if we want to enjoy true peace and happiness, then instead of
running after false worldly wealth, we should follow Gurus advice and seek the wealth of Gods
Name.
musl mwxukhwvxumuskl uj whoie qwmusl mwxukhwvY] musalmaan kahaavan muskal jaa ho-ay taa
musalmaan kahaavai.
Avil Aauil dInukir imTwmskl mwnwmwl umuswvY] aval a-ul deen kar mithaa maskal maanaa
maal musaavai.
hoie musil mudInmuhwxYmrx j Ivx kwBrmucukwvY] ho-ay muslim deen muhaanai maran jeevan
kaa bharamchukhaavai.
rbkI rj wie mMnyisr aupir krqwmMnyAwpugvwvY] rab kee rajaa-ay mannay sir upar kartaa
mannay aap gavaavai.
qaunwnk srbj IAwimhrMmiqhoieqmusl mwxu
khwvY]1]
ta-o naanak sarab jee-aa mihramat ho-ay ta
musalmaan kahaavai. ||1||
SALOK M: 1
Accordingto Bh. Vir SinghJi, GuruNanak Dev Ji utteredthis salok when hecameout of theriver after
receivinghisrevelation, andwhenhewasaddressingaQazi (Muslimjudge).
Hedeclared: Thereis no Hindu and no Muslim. TheQazi asked Guru Nanak: Why cannot onebe a
Muslim? GuruJi replied: It isvery difficult tobecalleda(true) Muslim, becauseapersoncanbecalled
a Muslimonly if he is a (true) follower (of Islam. To get one self called a Muslim), firstly one has to
accept assweet thefaithpropagatedby theprophet. Then, just asonescrapesoff rust withascrapper, one
hastoridoneself of ones possessions(by sharingthemwiththeneedy. Next, just asarider inashiphas
full faith intheships captain), oneshouldhavefirmfaithin ones prophet. This way oneshoulddispel
thedoubt (or fear) of birthanddeath. Oneshouldreadilysubmit tothewill of God. Oneshouldshedones
self -conceit and consider the Creator as the Master of all. (In this way) O Nanak, only when one is
compassionatetoall creatures, canonebecalleda(true) Muslim.(1)
The message of this salok is that one is considered a true follower of ones faith if one reposes
complete faith in ones Guru, and submits to the will of God, and is compassionate to all creatures.
mhl w4 ] mehlaa4.
prhir kwm koDuJ UTuinMdwqij mwieAwAhMkwru
cukwvY]
parhar kaamkroDh jhooth nindaa taj maa-i-aa
ahaNkaar chukhaavai.
qij kwmukwimnI mohuqj YqwAMj nmwihinrMj nupwvY] taj kaamkaaminee moh tajai taa anjan maahi
niranjan paavai.
qij mwnuAiBmwnupRIiq suqdwrwqij ipAws Aws rwm
il v l wvY]
taj maan abhimaan pareet sut daaraa taj pi-
aas aas raamliv laavai.
nwnk swcwminvsYswc sbidhir nwimsmwvY]2] naanak saachaa man vasai saach sabad har
Naamsamaavai. ||2||
M: 4
Intheprevious salok, apparently addressedtoaMuslim, GuruJi toldus howtobeatrueMuslim. Inthis
salok, hesimilarly describes howto beatrueHindu. Infact, theadvicecontainedinboththesesaloks is
equallyapplicabletothefollowersof anyandall faiths.
Hesays: (If one) shedslust, anger, falsehood, slander, andprideof wealth, if oneabandonsone lust and
attachment to women (opposite sex), then while still living in this sinful world one can obtain the
immaculateGod. Yes, by sheddingonesconcernfor honor or dishonor, (undue) lovefor sonor wife, and
craving(for worldly riches), oneshouldpinones hopes anddesires only inGod. O Nanak, inthis way
theeternal (God) will cometoresideintheheart, andfollowingthetrueword(of adviceof theGuru), one
wouldmergeinGodsName.
The message of this salok is that if we want to enjoy the bliss of union with God, then we should shed
the sinful impulses of our mind (such as lust, anger, greed, and attachment), and listening to the
Gurus word, we should imbue ourselves with the love for Gods Name.
pauVI ] pa-orhee.
rwj yrXiqiskdwr koie nrhsIE ] raajay ra-yat sikdaar ko-ay na rahsee-o.
ht ptx bwj wr hukmI FhsIE ] hat patan baajaar hukmee dhahsee-o.
pkybMk duAwr mUrKuj wxYAwpxy] pakay bank du-aar moorakh jaanai aapnay.
dribBryBMf wr rIqyieik Kxy] darab bharay bhandaar reetay ik khanay.
qwj I rQquKwr hwQI pwKry] taajee rath tukhaar haathee paakhray.
bwg iml KGr bwr ikQYis Awpxy] baag milakh ghar baar kithai se aapnay.
qMbUpl Ginvwr srwiecyl wl qI ] tamboo palangh nivaar saraa-ichay laaltee.
nwnk sc dwqwruisnwKqukudrqI ]8] naanak sach daataar sinaakhat kudratee. ||8||
PAURREE
In theprevious salok, Guru Ji advised us to shed our lust, anger, and attachment with our relatives and
wealth. InthisPaurri heexplainswhy.
Hesays: Noneof thekings, subjects, or chiefs will remain(inthis worldforever). Accordingto(Gods)
will, all theshops, cities, andmarkets will oneday fall down. Thefoolish (humanbeing) thinks that the
solidandbeautiful mansionsarehis(but doesnt realizethat all thesemansions, alongwith) treasures full
of wealthwouldbeemptied inamoment. Thehorses, chariots, camels, elephants, (alongwiththeir coats
and also all ones gardens, lands, houses, possessions, tents, beds made with (special) cotton tape, and
satinpavilions(modernday cars, airplanes, cozy beds, andmansions), whichonethinksasones own) go
nowhere(withanyone). O Nanak, onlyGodiseternal, whoisidentifiedthroughHisNature. (8)
The message of this paurri is that neither kings, nor their subjects, nor possessions last forever. It is
only God who is eternal. Therefore, to obtain eternal happiness we need to have love and
attachment only for the eternal God, and try to identify Him in His nature.
ndIAwhovihDyxvwsuMmhovihduDuGIau] nadee-aa hoveh Dhaynvaa summ hoveh
duDhghee-o.
sgl I DrqI skr hovYKusI kryinqj Iau] saglee Dhartee sakar hovai khusee karay nit jee-o.
pMnw142 SGGS P- 142
prbqusuienwrupwhovYhIryl wl j Vwau] parbat su-inaa rupaa hovai heeray laal jarhaa-o.
BI qUMhYswl whxwAwKx l hYncwau]1] bhee too
N
hai salaahnaa aakhan lahai na chaa-o.
||1||
SALOK M: 1
Most of usremember Godonlywhenwearesufferingfromabject poverty, aserioushealthissue, or some
personal or family tragedy. But as soon as thesedifficulties areover, or we becomesomewhat rich and
beginenjoyingcomfortablelife, weforget God. But GuruJi prays toGod, andadvises usthat evenwhen
weareenjoyingaverycomfortablelife, weshouldnot forget God, but alwaysmeditateonHisName.
Hesays: "(O God), evenif theriversbecomecows andI ownspringsof milk andbutter, theentireearth
becomes sugar and(seeingthesethings) my mindrejoices every day, even if (I may own) amountainof
gold and silver, studded with jewels and rubies, I (wish that) still I may keep praising You. May my
passionfor utteringYour praisenever die.(1)
The message of this salok is that no matter how rich we may become, we should always be eager to
thank and praise God.
m1] mehlaa1.
Bwr ATwrhmyvwhovYgruVwhoiesuAwau] bhaar athaarah mayvaa hovai garurhaa ho-ay su-
aa-o.
cMdusUrj uduie iPrdyrKIAihinhcl uhovYQwau] chand sooraj du-ay firday rakhee-ahi nihchal
hovai thaa-o.
BI qUMhYswl whxwAwKx l hYncwau]2] bhee tooNhai salaahnaa aakhan lahai na chaa-o.
||2||
M: 1
Continuingtheprevious thought, GuruJi says: "O God, evenif all theworld'svegetationturnsintofruit,
whosetastemay bevery delicious, thesunandmoon may bemadeto ceasetheir motion, andmy abode
maybecomeimmovable, (still I wishthat) I keeppraisingYou, andthisfervor shouldnever goaway. (2)
The message of this salok again is that even in the midst of all worldly pleasures and powers, we
should never forget God.
m1] mehlaa1.
j ydyhYduKul weIAYpwpgrhduie rwhu] J ay dayhai dukh laa-ee-ai paap garah du-ay
raahu.
rqupIxyrwj yisrYaupir rKIAiheyvYj wpYBwau] rat peenay raajay sirai upar rakhee-ahi ayvai
jaapai bhaa-o.
BI qUMhYswl whxwAwKx l hYncwau]3] bhee tooNhai salaahnaa aakhan lahai na
chaa-o. ||3||
M: 1
NowGuruJi advisesusthat not onlyingoodtimesshouldweremember God, but alsoduringtheworst of
timesweshouldkeeppraisingHim.
He says: "Even if my body is afflicted with a malady, and both stars Rahoo and Kaitu (which goad a
personinto sins) areafter me, andtheblood-suckingkingsareafter myhead, (still I wishthat) I may feel
Your love, andeventhenI maykeeppraisingYou. Maymyzeal for uttering(Your Praise) never die.(3)
The message of this salok is that even in the worst of circumstances, instead of losing faith or
making complaints, we should accept our misfortunes as the sweet will of God, and keep praising
Him with the same zeal as before.
m1] mehlaa1.
AgI pwl wkpVuhovYKwxwhovYvwau] agee paalaa kaparh hovai khaanaa hovai vaa-o.
surgYdIAwmohxIAwiesqrIAwhovin nwnk sBo
j wau]
surgai dee-aa mohnee-aa istaree-aa hovan
naanak sabho jaa-o.
BI qUhYswl whxwAwKx l hYncwau]4] bhee toohai salaahnaa aakhan lahai na chaa-o.
||4||
M: 1
Guru Ji now advises what our attitudeshouldbe towards God whenwepossess such miraculous powers
that wearenot botheredevenby theseverityof Natureselements.
Hesays: "(O God), evenif (I mayhavenoclothestosavemyself fromtheextremesof weather, asif) my
clothes areof fire(insummer), andof frost (inwinter), andI havenothingtoeat except air (or quitethe
reverse), I mayhavethebewitchingwomenof heavenasmy wives I wouldstill say tomyself, O Nanak,
all these(circumstances, good or bad) aretransient. (I wish that inall states, I may) praiseYou, and the
fervor of uttering(Your praise) maynever lessen.(4)
The message of this salok is that whether we are suffering in abject poverty, or rolling in riches, we
should never forsake God. Our love and passion for singing His praise should never diminish.
pvVI ] pavrhee.
bdPYl I gYbwnwKsmunj wxeI ] badfailee gaibaanaa khasamna jaan-ee.
sokhIAYdyvwnwAwpunpCwxeI ] so kahee-ai dayvaanaa aap na pachhaan-ee.
kl ihburI sMswir vwdyKpIAY] kaleh buree sansaar vaaday khapee-ai.
ivxunwvYvykwir BrmypcIAY] vin naavai vaykaar bharmay pachee-ai.
rwhdovYiekuj wxYsoeI isJ sI ] raah dovai ik jaanai so-ee sijhsee.
kuPr goA kuPrwxYpieAwdJ sI ] kufar go-a kufraanai pa-i-aa dajhsee.
sBdunIAwsubhwnusic smweIAY] sabh dunee-aa sub-haan sach samaa-ee-ai.
isJ Ydir dIvwinAwpugvweIAY]9] sijhai dar deevaan aap gavaa-ee-ai. ||9||
PAAURRI
In theprevious saloks Guru Ji advised us that we should not forget God in any circumstances, whether
good or bad. But therearesomewho stealthily keep on performingsinful deeds, thinkingthat no oneis
watchingthem. In this way, they becomemoreand moreentangled in thelifeof sin, and ultimately are
consumedinsufferingandpain. InthisPaurri, commentingonthestateof suchpeople, GuruJi advisesus
what our wayof lifeshouldbe.
He says: The person who stealthily does evil deeds doesnt realize that the Master (is present
everywhere). Theonewho does not recognizeonesownself (isunder thescrutiny of GodtheMaster, at
all times, and) shouldbecalledanidiot. (Weshouldremember) that it isverybadtoenter intoanykindof
strifeinthis world. By enteringinto arguments, westrainour mind. Without meditatingonGods Name,
we unnecessarily become consumed in Doubt. Both the ways (of Truth and Falsehood) are before a
human. Theonewho chooses theway of one(God) will besaved. But theoneattachedto falsehoodwill
burn in falsehood itself. Theonewho remains attuned to theeternal (God); to that onetheentireworld
seemspleasing. If weshedour self-conceit, wesuccessfullyattaintothemansionof God. (9)
The message of this paurri is that if we want this world to look most pleasing to us, and if we want to
successfully attain to God, then we should abandon the path of falsehood, strife, doubt, and self-
conceit, and meditate on God with full faith and devotion.
m1sl oku] mehlaa1 salok.
soj IivAwij suminvisAwsoie ] so jeevi-aa J is man vasi-aa so-ay.
nwnk Avrun j IvYkoie ] naanak avar na jeevai ko-ay.
j yj IvYpiql QI j wie ] jay jeevai pat lathee jaa-ay.
sBuhrwmuj yqwikCuKwie ] sabh haraamjaytaa kichh khaa-ay.
rwij rMgumwil rMgu] raaj rang maal rang.
rMig rqwncYngu] rang rataa nachai nang.
nwnk TigAwmuTwj wie ] naanak thagi-aa muthaa jaa-ay.
ivxunwvYpiqgieAwgvwie ]1] vin naavai pat ga-i-aa gavaa-ay. ||1||
SALOK M: 1
In the previous paurri, Guru Ji advised us that if want to make this life of ours a success, we should
abandon falsehood, andmeditateon God withfull faithanddevotion. Inthis salok, heagainstresses this
point, andtellsushowbest toliveinthisworld.
GuruJi says: Inreality, onlythat personistrulyaliveinwhosemindisenshrinedGod. O Nanak, noone
else truly lives. If a person is living (without meditating on God), that person departs (fromtheworld)
after losing honor (because without realizing God, one keeps performing wrong deeds, and loses ones
respect). Therefore, whatever oneeats (or wears) goes towaste. Onemay beunashamedly dancinginthe
intoxication of ones dominions andriches, but O Nanak, without Gods Namesuchapersonis cheated
out (of theobject of thislife), andwill depart fromthisworldlosinghonor.(1)
The message of this salok is that if we want to depart from this world with honor and victory, then
instead of indulging in false worldly pleasures, we should meditate on Gods Name.
m1] mehlaa1.
ikAwKwDYikAwpYDYhoie] ki-aa khaaDhai ki-aa paiDhai ho-ay.
j wminnwhI scwsoie ] jaa man naahee sachaa so-ay.
ikAwmyvwikAwiGauguVuimTwikAwmYdwikAw
mwsu]
ki-aa mayvaa ki-aa ghi-o gurh mithaa ki-aa
maidaa ki-aa maas.
ikAwkpVuikAwsyj suKwl I kIj ihBogibl ws ] ki-aa kaparh ki-aa sayj sukhaalee keejeh bhog
bilaas.
ikAwl skr ikAwnybKvwsI AwvYmhl I vwsu] ki-aa laskar ki-aa nayb khavaasee aavai mahlee
vaas.
nwnk scynwmivxusBytol ivxwsu]2] naanak sachay Naamvin sabhay tol vinaas. ||2||
M: 1
Intheprevioussalok, GuruJi advisedusthat if wewant todepart fromthisworldwithhonor andvictory,
theninsteadof indulginginfalseworldly pleasures weshouldmeditateonGods Name. Inthis salok, he
listssomeof thesefalsepleasures, andtellshowuselessall thesethingsare.
Guru Ji says: What is the use of eating (delicious dishes, or wearing costly clothes), if in our mind
doesnt residethat true(God). What is theuseof fruits, butter, sugar, sweets, starchor meat, andwhat is
theuseof wearing(fine) clothesandenjoyingcomfortablebeds, andother pleasures(of life)? What isthe
bigdeal, if onehasarmies, sentries, andhasresidenceincastles? O Nanak, without God'sName, all these
show-piecesareawaste." (2)
The message of this salok is that there is no use in enjoying false worldly pleasures if we dont
remember God in our hearts.
pvVI ] pavrhee.
j wqI dYikAwhiQscuprKIAY] jaatee dai ki-aa hath sach parkhee-ai.
mhurwhovYhiQmrIAYcKIAY] mahuraa hovai hath maree-ai chakhee-ai.
scykI isrkwr j uguj uguj wxIAY] sachay kee sirkaar jug jug jaanee-ai.
hukmumMnyisrdwrudir dIbwxIAY] hukammannay sirdaar dar deebaanee-ai.
PurmwnI hYkwr KsimpTwieAw] furmaanee hai kaar khasampathaa-i-aa.
qbl bwj bIcwr sbidsuxwieAw] tabalbaaj beechaar sabad sunaa-i-aa.
ieik hoeyAsvwr ieknwswKqI ] ik ho-ay asvaar iknaa saakh-tee.
ieknI bDyBwr ieknwqwKqI ]10] iknee baDhay bhaar iknaa taakh-tee. ||10||
PAURREE
In the previous two saloks, Guru Ji advised us against the pursuit of false worldly pleasures. But in
addition to having the riches and power to enjoy these pleasures of food, clothes, or dominions, some
peoplesimply feel elated and proud because of their casteor race. Guru Ji gives abeautiful exampleto
cautionusagainstsuchfalsepride.
Hesays: (Inthecourt of God), noconsiderationisgiventoonescaste(or race). There, oneisjudgedon
ones true (merit), just as if we have poison in our hand and we put it in our mouth, we will die
(irrespectiveof our casteor race). Weshouldunderstandthat throughout all theages it is theruleof the
eternal (God, who prevails everywhere). In (Gods) court, one who obeys (Gods) command (is alone
given honor, and is madea) leader. (God) theMaster has sent ahuman being to carry out (His certain)
command. TheGuru(whoislikeadrummer appointedby Godtoconvey Hisproclamationtothepeople)
has conveyed this (command) throughhis word(theGurbani. After listeningtothis proclamation), some
havealreadymountedtheir horses(andstartedadvancingonthispath). Othersareputtingonsaddles(and
getting ready). In short, some are gathering their loads (and settling their worldly affairs), while others
havealreadyhastenedtothebattlefield(andright awayproceededonthepathshownbytheGuru).(10)
The message of this paurri is that we should not enter into any false pride of caste or race. We
should listen to the message of the Guru (as contained in Guru Granth Sahib), and without any
further delay we should start meditating on Gods Name with such enthusiasm and zeal, as if we
were fighting a war.
j wpkwqwkitAwrhI supl ir vwiV] jaa pakaa taa kati-aa rahee so palar vaarh.
sxukIswrwiciQAwkxul ieAwqnuJ wiV] san keesaaraa chithi-aa kan la-i-aa tan jhaarh.
duie puVckI j oiVkYpIsx Awie bihTu] du-ay purh chakee jorh kai peesan aa-ay bahith.
j odir rhysuaubrynwnk Aj buif Tu]1] jo dar rahay so ubray naanak ajab dith. ||1||
SALOK M: 1
Inthissalok, GuruJi givesabeautiful exampletoadviseustoremainclosetoGodsGate, theGuru.
Hesays: Whenthe(wheat) cropisripe, it isharvested. Onlythestrawandthefenceremain. Then, along
withthebristledearsthecropisthrashed, andby winnowingthegrain, it isseparatedfromthecrop. Then
joiningtogether thetwo stones of amill (aperson) sits down to grind(thegrains into flour). Nanak has
observed this strange play: that (thegrains) which remain within thegate (the small space between the
mill pegandthestones) escape(frombeingcrushed. Similarly, thosesouls whoremainclosetotheGuru
aresavedfromthetorturesof thedemonof death).(1)
The message of this salok is that with age, all creatures die and are subjected to pains and
punishments. Only those who remain near the gate of God (the congregation of the Guru) are saved.
m1] mehlaa 1.
vyKuij imTwkitAwkit kuit bDwpwie ] vaykh je mithaa kati-aa kat kut baDhaa paa-ay.
pMnw143 SGGS P- 143
KuMFwAMdir riKkYdyinsuml sj wie ] khundhaa andar rakh kai dayn so mal sajaa-ay.
rsuksuttir pweIAYqpYqYivl l wie] ras kas tatar paa-ee-ai tapai tai villaa-ay.
BI soPogusmwl IAYidcYAig j wl wie ] bhee so fog samaalee-ai dichai ag jaalaa-ay.
nwnk imTYpqrIAYvyKhul okwAwie ]2] naanak mithai patree-ai vaykhhu lokaa aa-ay. ||2||
M: 1
Guru Ji nowgives another beautiful exampleto explainwhy many times thosepersons who arevirtuous
alsosuffer.
Hesays: (O my friend), see how upon deemingthesugar caneready, thefarmers cut it, chop off the
leaves, andbindit intobundles. Thenplacingit betweenthewoodenrollers(of thecrusher), they crushit
(asif theyarepunishingit). Thenitsjuiceisplacedandheatedinacauldron. Uponbeingheated(it hisses,
asif) it iscryinginpain. (But that isnot all), eventheemptyleftoversof thesugarcanearesavedtobeput
into fire. Nanak says, comeO people, andseehow(just as thesugar cane) suffers to providesweetness
(toothers, similarlyvirtuouspeoplesuffer toprovidecomforttoothers). (2)
The message of this salok is that we should not lose heart or complain if while doing good for others
we have to go through some pain and suffering. We should remember the example of our fifth Guru
Ji, who sat on the hot burning iron pan in the scorching month of June, and sacrificed his life to
provide us with the eternal treasure of peace and bliss in the form of Shri Guru Granth Sahib Ji,
and the Golden Temple.
pvVI ] pavrhee.
ieknwmrxun iciqAws GxyirAw] iknaa maran na chit aas ghanayri-aa.
mir mir j MmihinqiksYnkyirAw] mar mar jameh nit kisai na kayri-aa.
AwpnVYminiciqkhincMgyirAw] aapnarhai man chit kahan changayri-aa.
j mrwj YinqinqmnmuKhyirAw] jamraajai nit nit manmukh hayri-aa.
mnmuKl Ux hwrwmikAwnj wixAw] manmukh loon haaraamki-aa na jaani-aa.
bDykrinsl wmKsmn BwixAw] baDhay karan salaamkhasamna bhaani-aa.
scuiml YmuiKnwmuswihbBwvsI ] sach milai mukh Naamsaahib bhaavsee.
krsinqKiqsl wmuil iKAwpwvsI ]11] karsan takhat salaamlikhi-aa paavsee. ||11||
PAURREE
In thefirst salok (of this paurri), Guru Ji told us that likewheat grains, thosepersons who remain near
their Guru suffer no punishment in Gods court. In the second salok, he advised us that we should not
complainif whileservingothers, wehavetosuffer painor even death. Nowhecommentson thestateof
thosepeoplewhodonot thinkabout deathatall.
HeSays: Therearesomewho do not remember death, and keep harboring hopes of many kinds. Such
people keep dying again and again to be reborn, but areof no use to anyone. In their own minds, they
think highlyof themselves, but thedemonof deathalwayskeepssuchself-conceitedpersonsunder hiseye
(just asahunter keepseyeonhishunt). Theseself-conceitedpersonsdonot realize, what (favorsGod) has
bestowedonthem. (Sometimes intheir difficulties) they bowtoGod under compulsionbut (suchbowing
under compulsion) does not impress the Master. Only that person will obtain to the eternal (God) on
whosetongueis theName, whichis pleasingto God. (Suchapersonis given theseat of honor inGods
court), beforewhompeoplewouldbow, andthat personwouldrealizethepre-ordaineddestiny.(1)
The message of this paurri is that if we want to obtain true honor in this world and the next, then we
should always feel grateful to God and keep meditating on His Name at all times.
m1sl oku] mehlaa 1 salok.
mCI qwrUikAwkrypMKI ikAwAwkwsu] machhee taaroo ki-aa karay pankhee ki-aa aakaas.
pQr pwl wikAwkryKusryikAwGr vwsu] pathar paalaa ki-aa karay khusray ki-aa ghar vaas.
kuqycMdnul weIAYBI sokuqI Dwqu] kutay chandan laa-ee-ai bhee so kutee Dhaat.
bol wj ysmJ weIAYpVIAihisMimRiqpwT ] bolaa jay samjaa-ee-ai parhee-ah simrit paath.
AMDwcwnix rKIAYdIvybl ihpcws ] anDhaa chaanan rakhee-ai deevay baleh pachaas.
cauxysuienwpweIAYcuix cuix KwvYGwsu] cha-unay su-inaa paa-ee-ai chun chun khaavai ghaas.
l ohwmwrix pweIAYFhYnhoiekpws ] lohaa maaran paa-ee-ai dhahai na ho-ay kapaas.
nwnk mUrKeyihgux bol ysdwivxwsu]1] naanak moorakh ayhi gun bolay sadaa vinaas. ||1||
SALOK MEHLA 1
In the previous paurri Guru Ji commented on the state of self-conceited persons, who never care to
remember God, or to feel grateful to Himfor thegift of life, or His many other favors. In this salok, he
gives many beautiful examples to adviseus not to wastetimeon suchself-conceitedfools, becausenone
of our adviceisgoingtohaveanyeffect onthem.
Hesays: What useis thedeep seato thefish, andof what useis thevast sky to abird? (A fish is more
concernedwithsmaller fishfor itsfood, thanthewater depth. Similarly, abirddoesnt carefor theheight
or vastness of thesky, aslongasit canget thewormsor insectsfromthegroundandflyaway). Similarly,
anyamount of colddoesnot bother astone, andfor aeunuchresidenceinahomeisof noconsequence. If
weapplysandalwoodtoadog, itsnaturestill remainsthat of adog. (Further), just asthereisnousetrying
to put any senseinto adumbperson by readingSimritis (theholy Hindubooks) tohim, similarly even if
weput ablind person into thelight of fifty burning lamps (still that person wont be ableto see). If we
spreadgoldbeforecattle, theywouldstill carefullyselect andeat grass. If wetrytomelt iron, it wouldstill
not melt downtobecome(soft like) cotton. SimilarlyO Nanak, thisisthenatureof afoolishperson: that
(nomatter howmuchwemayadvise, still) whenever heor sheutters(anything), it alwaysdoesharm.(1)
The message of this salok is that we should not waste our time and energy in trying to give any good
advice to a foolish person.
m1] mehlaa1.
kYhwkMcnuqutYswru] kaihaa kanchan tutai saar.
AgnI gMFupweyl ohwru] agnee gandh paa-ay lohaar.
gorI syqI qutYBqwru] goree saytee tutai bhataar.
puqI gMFupvYsMswir ] puteeN gandh pavai sansaar.
rwj wmMgYidqYgMFupwie ] raajaa mangai ditai gandh paa-ay.
BuiKAwgMFupvYj wKwie ] bhukhi-aa gandh pavai jaa khaa-ay.
kwl wgMFundIAwmIhJ ol ] kaalaa gandh nadee-aa meeh jhol.
gMFuprIqI imTybol ] gandh pareetee mithay bol.
bydwgMFubol yscukoie ] baydaa gandh bolay sach ko-ay.
muieAwgMFunykI squhoie ] mu-i-aa gandh naykee sat ho-ay.
eyqugMiF vrqYsMswru] ayt gandh vartai sansaar.
mUrKgMFupvYmuihmwr ] moorakh gandh pavai muhi maar.
nwnkuAwKYeyhubIcwru] naanak aakhai ayhu beechaar.
isPqI gMFupvYdrbwir ]2] siftee gandh pavai darbaar. ||2||
M: 1
Most of us want others to loveandrespect us, so much so that wewish that even after our deathpeople
shouldremember us. . What tospeak of thisworld, someof usdesirethat evenwhenwedie, weshouldbe
receivedwithhonor inGodscourt. Inthissalok, GuruJi tellsushowtodevelopsuchlovingrelationships
withtheworld, andevenwithGod.
Startingwiththeexampleof ordinary metal objects, GuruJi says: (If anarticle) of bronze, iron, or gold
breaks, thesmithcanweldit againby puttingit infire. If whilealive, thehusbandandwifeareseparated,
they arereunited intheworldthrough their sons (or other children). Whenthekingasks (for taxes), it is
only by paying (that tax) that anyone can maintain relationship (with the king). The relationship with
hungrypersonsdevelops whenonegives themsomethingtoeat. Thereisabreak inthefaminesif it rains
and rivers start running full. Sweet words bind thelovers. Oneis considered devoted to Vedas (theholy
books) when one utters truth. The dead persons are remembered and their relationship with the world
continues if they do truly good deeds. Such aretheways, which uniteandmendour relationships inthis
world. But the fool mends him or her self, only when he or she receives some punishment. Nanak
expressesthisthought: that it isGodspraisethat unitesuswithHiscourt. (2)
The message of this salok is that if we want to have good relations with our near and dear ones, and
want the world to remember us even after death, then we should practice truth, do good deeds, and
speak sweetly with everyone. But if we want to have good relations with God, and want to be
received with honor in His court, then we should sing Gods praise, and meditate on His Name.
pauVI ] pa-orhee.
Awpykudriqswij kYAwpykrybIcwru] aapay kudrat saaj kai aapay karay beechaar.
ieik Kotyieik KryAwpyprKxhwru] ik khotay ik kharay aapay parkhanhaar.
KryKj wnYpweIAihKotystIAihbwhr vwir ] kharay khajaanai paa-ee-ah khotay satee-ah
baahar vaar.
KotyscI drghsutIAihiksuAwgYkrihpukwr ] khotay sachee dargeh sutee-ah kis aagai karahi
pukaar.
siqgur ipCYBij pviheyhwkrxI swru] satgur pichhai bhaj paveh ayhaa karnee saar.
siqguruKoitAhuKrykrysbidsvwrxhwru] satgur khoti-ahu kharay karay sabad savaaranhaar.
scI drghmMnIAingur kYpRymipAwir ] sachee dargeh mannee-an gur kai paraympi-aar.
gxqiqnwdI koikAwkryj oAwipbKsy
krqwir ]12]
ganat tinaa dee ko ki-aa karay jo aap bakhsay
kartaar.||12||
PAURREE
Intheprevious two saloks, GuruJi toldus howcouldweformgoodrelationswithothers andalsoobtain
honor inGods court. InthisPaurri, hetellsusabout therewardof thosewhofollowthis advice, andthe
punishment, which awaits the fools. But in his compassion, he also tells how even they can save
themselves. Hecompares thosewhofollowtheright pathtotrueor genuinecoins andthefoolishones to
falsecoins, anddescribestheir fateasfollows.
Hesays: (God), after Himself creating theuniverse, HeHimself reflects (upon its needs, andconsiders
themerits or faultsof various creatures in) it. Therearesomewhoarebad, likefalsecoins, andsomeare
goodlikegenuinecoins. HeHimself istheexaminer (of thesegoodandbadpeople). Likethegenuine
(coins, Heaccepts thegoodpeople) inHis court, but thefalseones Hethrows out (of His court tosuffer.
Nowthequestionarises), beforewhomshould(theserejectedpeople) goandcry?
GuruJi advises: Thesepersonsshouldrunandseek therefugeof theGuru. Thisisthebest thingfor them
todo. ThetrueGuruturnsthefalseintogenuineones. (Hewouldpurify them) by embellishingthemwith
his word (or Gurbani). Throughthelove of theGuru, they would beaccepted in the(Gods) truecourt,
andthennoonecancount the(meritsor demerits) of thosewhomtheCreator Himself hasforgiven? (12)
The message of this paurri is that even if we have done foolish things in the past, we should still
hasten to seek the shelter of the Guru. We should sincerely act upon his advice as included in Guru
Granth Sahib, so that we may also be accepted in Gods court.
hmj yr ij mI dunIAwpIrwmswiekwrwieAw] hamjayr J imee dunee-aa peeraa masaa-ikaa raa-i-aa.
myrvidbwidswhwAPj UKudwie ] may ravad baadisaahaa afjoo khudaa-ay.
eyk qUhI eyk quhI ]1] ayk toohee ayk tuhee. ||1||
m1] mehlaa 1.
n dyv dwnvwnrw] na dayv daanvaa naraa.
n isDswiDkwDrw] na siDh saaDhikaa Dharaa.
Asiqeyk idgir kueI ] asat ayk digar ku-ee.
pMnw144 SGGS P- 144
eyk queI eyk queI ]2] ayk tu-ee ayk tu-ee. ||2||
m1] mehlaa 1.
n dwdyidhMdAwdmI ] na daaday dihand aadmee.
n spqj yr ij mI ] na sapat jayr J imee.
Asiqeyk idgir kueI ] asat ayk digar ku-ee.
m1] mehlaa 1.
n sUr sis mMf l o] na soor sas mandlo.
n spqdIpnhj l o] na sapat deep nah jalo.
AMn paux iQrunkueI ] ann pa-un thir na ku-ee.
eykuqueI eykuqueI ]4] ayk tu-ee ayk tu-ee. ||4||
m1] mehlaa 1.
n irj kudsqAwksy] na rijak dasat aa kasay.
hmwrweykuAws vsy] hamaa raa ayk aas vasay.
Asiqeykuidgr kueI ] asat ayk digar ku-ee.
eyk queI eykuqueI ]5] ayk tu-ee ayk tu-ee. ||5||
m1] mehlaa 1.
prMdeynigrwhj r ] paranday na giraah jar.
drKqAwbAws kr ] darkhat aab aas kar.
idhMdsueI ] dihand su-ee.
m1] mehlaa 1.
nwnk il l wir il iKAwsoie ] naanak lilaar likhi-aa so-ay.
myit nswkYkoie ] mayt na saakai ko-ay.
kl wDrYihrYsueI ] kalaa Dharai hirai su-ee.
eykuqueI eykuqueI ]7] ayk tu-ee ayk tu-ee. ||7||
SALOK M: 1
Inthepreviouspaurri GuruJi advisedustoseek theshelter of theGuruandfollowhisadvice, sothat we
may be able to obtain blissful reunion with God. Thereason Guru Ji stresses again and again upon the
importance of this union with God is that He alone is the only everlasting entity in the world, and
therefore only union with Himcan provide us eternal peace and happiness. Therefore, in this and the
followingsaloks, GuruJi addresses God, andindirectly tells us howamong all thelivingandnon-living
entitiesGodaloneiseverlasting.
First usingtheMuslimterminology, GuruJi says: All thepeers (or Muslimsaints), sheikhs andchiefs
of theworld(will dieandbe) buriedunder theearth. All thekingswill depart, but O God, Youalonewill
still remain. YesO God, YouandonlyYouwill last forever. (1)
M: 1
NowswitchingtotheHinduvocabulary, hesays: Neither theangels, nor demons, nor humanbeings, nor
adepts, nor yogis, haveremainedontheearth. (O God), except Youthereisnoneother (whoiseternal). It
isYouandYoualone(O myGod, whowill remainforever). (2)
M: 1
Guru Ji adds: "Neither the men who do justice on the earth, nor the inhabitants of nether worlds are
eternal. All otherswill perish, You alonewouldremain. Yes O God, it is YouandYou alone, who (will
liveforever)."(3)
M: 1
Continuing the theme of eternity, he says: Neither the sun, the moon, the galaxies, nor the seven
continents, nor theocean, nor food, nor air iseternal. O God, YouandYoualone(areeternal). (4)
M: 1
Guru Ji nowreminds us that thesustenanceof all creatures is under thecontrol of noneexcept God. He
says: O God, the sustenance of all the creatures is under the control of no one (except You. All the
creatures) pintheir hopeonlyintheone(God). Youaloneareeternal, andnooneelse. (5)
M: 1
Next, hegives us abeautiful exampletoillustratehowGodprovides sustenancenot only tothepoor, but
also to thosewho do not haveany money at all. Hesays, "O God, thebirds do not haveany money in
their pockets(tobuyfood), but theystill hopetofindtheir sustenanceinthetreesandwater. Yes, Youare
their provider also. O God, Youaretheonlyone(for them) andYouaretheonlyone(for all of us)." (6)
M: 1
Finally, hereminds us that no onecantakeaway fromus what God has written inour destiny. Hesays:
O Nanak, whatever God has writteninour destiny, no onecanerase. Healonegives us power andHe
alonetakes it away. Yes, O God, You alonearetheonewho (gives andtakes back thepower fromthe
creatures). (7)
The message of the above saloks is that all living and non-living things will one day disappear. It is
only the one God who would live forever. It is He, who provides sustenance to all creatures, and it is
He who takes it back. Therefore, we should pray only to Him for our sustenance, and lasting peace
and pleasure, and not to any short-lived god, goddess, celestial body or human being.
pauVI ] pa-orhee.
scwqyrwhukmugurmuiKj wixAw] sachaa tayraa hukamgurmukh jaani-aa.
gurmqI Awpugvwie scupCwixAw] gurmatee aap gavaa-ay sach pachhaani-aa.
scuqyrwdrbwrusbdunIswixAw] sach tayraa darbaar sabad neesaani-aa.
scwsbduvIcwir sic smwixAw] sachaa sabad veechaar sach samaani-aa.
mnmuKsdwkUiVAwr BrimBul wixAw] manmukh sadaa koorhi-aar bharam
bhoolaani-aa.
ivstwAMdir vwsuswdunj wixAw] vistaa andar vaas saad na jaani-aa.
ivxunwvYduKupwie Awvx j wixAw] vin naavai dukh paa-ay aavan jaani-aa.
nwnk pwrKuAwipij inKotwKrwpCwixAw]13] naanak paarakh aap J in khotaa kharaa
pachhaani-aa. ||13||
PAURREE
Intheprevious salok, GuruJi madeacomment that whatever Godhas writteninour destiny, no onecan
erase. Healonegives us power, andHealonetakes it away. However, inthis paurri, hetells us who are
those people who recognize this truth and ultimately merge in theeternal God, and who arethose who
keepwanderingindoubt andsufferinginpain.
Hesays: "O God, trueis Your command, but it is only theGurus followers who haverecognized (this
truth). By shedding their self-conceit through Gurus instruction, they have recognized (You), the
everlasting (God). O God, trueis Your court, and theword (of theGuru) is theidentification mark (to
enter it). By reflecting on thetrueword, (theGurus followers) mergein (You) theTruth. On theother
handtheself-conceitedpersonsalwaysindulgeinfalsehoodandremainlost indoubt. Their aboderemains
filthy (with sinful pursuits), andthey do not knowthetaste(of Gods Name). Without meditatingon the
Namethey keep sufferingthepainof comingandgoing. O Nanak, (God) Himself is theexaminer, who
recognizesthefalseandthegenuine(or thegoodandthebad). (13)
The message of this Paurree is that we should follow the advice of the Guru, and by reflecting on his
word (the Gurbani contained in Guru Granth Sahib), we should try to merge with God. But we
should not pass judgments on others; let God Himself decide who is good and who is bad.
sIhwbwj wcrgwkuhIAweynwKvwl yGwh] seehaa baajaa chargaa kuhee-aa aynaa
khavaalay ghaah.
GwhuKwiniqnwmwsuKvwl yeyihcl weyrwh] ghaahu khaan tinaa maas khavaalay ayhi
chalaa-ay raah.
ndIAwivic itbydyKwl yQl I kryAsgwh] nadee-aa vich tibay daykhaalay thalee karay
asgaah.
kIVwQwipdyie pwiqswhI l skr krysuAwh] keerhaa thaap day-ay paatisaahee laskar karay
su-aah.
j yqyj IA j Ivihl Yswhwj Ivwl yqwik Aswh] jaytay jee-a jeeveh lai saahaa jeevaalay taa ke
asaah.
nwnk ij auij auscyBwvYiqauiqaudyie igrwh]1] naanak J i-o J i-o sachay bhaavai ti-o ti-o day-ay
giraah. ||1||
SALOK M: 1
In oneof theprevious saloks, Guru Ji madethecomment that thebirds do not haveany money (to buy
food), but they still hopeto find their sustenancein thetrees and water. It is God who is their provider,
and who is theonly provider for us also. In this salok, hegoes onestep further, and tells how God can
raise the lowest and the most humble to the highest and most prestigious status, and vice versa, and
providesustenancetothemasandwhenHepleases.
Hesays: (Godhassomuchpower that if Hesowishes, Hecanmakethemeat eating) tigers, hawks, kites
andfalcons eat grass, andthosecreatures whicheat grass, Hecanmakethemeat meat, andmakethis as
their way of life. Hecan createdry mounds within streams andturndeserts into unfathomablelakes. He
canexalt aworm(likelowliest person) tothepositionof aking, andcompletely annihilatethebigarmies
(of aking). All livingcreatures liveas long as they have breath in their body, but if Hewants to revive
them, thenit does not matter whether or not they hadany breathleft inthem(or not). Inshort, O Nanak,
Godprovidessustenance(andlife) tothecreaturesasandwhenHepleases. (1)
The message of this salok is that we should have complete faith in God; He can do anything for
anybody even if it seems impossible to us.
m1] mehlaa1.
ieik mwshwrI ieik iqRxuKwih] ik maashaaree ik tarin khaahi.
ieknwCqIhAMimRqpwih] iknaa chhateeh amrit paahi.
ieik imtIAwmihimtIAwKwih] ik mitee-aa meh mitee-aa khaahi.
ieik paux sumwrI paux sumwir ] ik pa-un sumaaree pa-un sumaar.
ieik inrMkwrI nwmAwDwir ] ik nirankaaree NaamaaDhaar.
j IvYdwqwmrYnkoie ] jeevai daataa marai na ko-ay.
nwnk muTyj wihnwhI minsoie ]2] naanak muthay jaahi naahee man so-ay. ||2||
M: 1
Guru Ji concluded the last salok, with the comment that God provides sustenance (and life) to the
creaturesasandwhenHepleases. Inthissalok, hedescribeshowGodhascreateddifferent kindsof foods
for different creatures, andhowHeensuresthat noonedieswithout thefoodit needs.
He says: Therearesomecreatures, that aremeat eaters, and somewho eat grass. Therearesomewho
enjoy many kinds of dainty dishes, while some live in dust and eat dust. There aresome who practice
breathcontrol, andremainbusyinbreathingexercises. Therearesomeworshippersof theFormless(God),
who make(Gods) Nameas their support. They trust that God is always alive, andso nobody candieof
hunger, (under His Domain). But O Nanak, those who do not remember (God) in their minds are
deceived(of thetrueobject of life). (2)
The message of this salok is that we should meditate on Gods Name and have faith that He provides
for all, and will do the same for us also.
pauVI ] pa-orhee.
pUrygur kI kwr krimkmweIAY] pooray gur kee kaar karamkamaa-ee-ai.
gurmqI Awpugvwie nwmuiDAweIAY] gurmatee aap gavaa-ay NaamDhi-aa-ee-ai.
dUj I kwrYl ig j nmugvweIAY] doojee kaarai lag janamgavaa-ee-ai.
ivxunwvYsBivsupYJ YKweIAY] vin naavai sabh vis paijhai khaa-ee-ai.
scwsbduswl wihsic smweIAY] sachaa sabad saalaahi sach samaa-ee-ai.
ivxusiqgurusyvynwhI suiKinvwsuiPir iPir
AweIAY]
vin satgur sayvay naahee sukh nivaas fir fir
aa-ee-ai.
dunIAwKotI rwis kUVukmweIAY] dunee-aa khotee raas koorh kamaa-ee-ai.
nwnk scuKrwswl wihpiqisauj weIAY]14] naanak sach kharaa saalaahi pat si-o jaa-ee-ai.
||14||
PAURREE
IntheprevioussaloksGuruJi advisedusthat Godisall-powerful andthesustainer of all. Nowhetellsus
whyweshouldlistentotheGuruanddowhathetellsus.
Guru Ji says: It is by thegraceof God that wefollow theadviceof thetrueGuru. Therefore, shedding
our self-conceit according to Gurus instruction, we should meditate on Gods Name. By engaging
ourselves in other (worldly) pursuits, we simply waste away our (human) birth. Without (meditating on
Gods) Name, all weeat or wear is like(eating) poison. By appreciatingandfollowingthetrueword(of
advice) of theGuru, wemergeintheeternal (God. Weshouldremember that) without followingthetrue
Guru, we cannot live in peace, and we keep coming (into this world) again and again. The(attachment
withthe) worldis afalsecapital; this makes us accumulatefalsehood(andnothingelse). O Nanak, truly
profitableisthepraiseof God. (BypraisingHim), wegoto(Godscourt) withhonor.(14)
The message of this paurri is that if we want to reach Gods mansion with honor and dignity we
should follow Gurus advice, sing praises of God, and meditate on His Name.
sl okum1] salok mehlaa1.
quDuBwvYqwvwvihgwvihquDuBwvYj il nwvih] tuDh bhaavai taa vaaveh gaavahi tuDh bhaavai
jal naaveh.
pMnw145 SGGS P- 145
j wquDuBwvihqwkrihibBUqwisM| I nwduvj wvih] jaa tuDh bhaaveh taa karahi bibhootaa sinyee
naad vajaavah.
j wquDuBwvYqwpVihkqybwmul wsyKkhwvih] jaa tuDh bhaavai taa parheh kataybaa mulaa
saykh kahaaveh.
j wquDuBwvYqwhovihrwj yrs ks bhuqukmwvih] jaa tuDh bhaavai taa hoveh raajay ras kas bahut
kamaaveh.
j wquDuBwvYqyg vgwvihisr muMf I kit j wvih] jaa tuDh bhaavai tayg vagaaveh sir mundee kat
jaaveh.
j wquDuBwvYj wihidsMqir suix gl wGir Awvih] jaa tuDh bhaavai jaahi disantar sun galaa ghar
aavahi.
j wquDuBwvYnwie rcwvihquDuBwxyqUMBwvih] jaa tuDh bhaavai naa-ay rachaaveh tuDh
bhaanay tooN bhaaveh.
nwnkueyk khYbynqI hoir sgl ykUVukmwvih]1] naanak ayk kahai baynantee hor saglay koorh
kamaaveh. ||1||
SALOK M: 1
Intheprevious paurri, GuruJi advisedus that if wewant toreachGodsmansionwithhonor anddignity
weshouldfollowGurusadvice, singpraisesof God, andmeditateonHisName. Inthissalok, hereminds
usthat onlywhenGodsowisheswesingHispraises, meditateonHisName, or doother similar deeds.
Hesays: (O God), when it pleases You somepersons play music, singsongs (inYour praise), or bathe
in (holy) waters. When You so desire, (people) smear themselves with ashes and blow the yogi's horn.
When it pleases You, some read Muslimtexts and call themselves Mullahs and sheikhs. When it so
pleases You, somebecome kings and indulgein many feasts and false pleasures. When it is Your will,
somepeoplebecomewarriorsandwieldswords(inthebattlefieldstokill others, but) their ownheadsare
chopped off. If that is Your will, some go to foreign lands and return home after hearing and learning
many different things. (O God), when You so desire, some get attuned to Your Name and become
pleasingtoYou, becausethey loveYour will. Nanak makes this onesupplication(that except those, who
meditateonYour Name), all othersareearningfalsehood(whichisof noavail inGodscourt).(1)
The message of this salok is that only those who accept Gods will and meditate on His Name are
pleasing to God. All others who are engaged in other activities are earning nothing but falsehood.
m1] mehlaa1.
j wqUMvf wsiBvif AWeIAwcMgYcMgwhoeI ] jaa tooN vadaa sabh vadi-aaN-ee-aa changai
changa ho-ee.
j wqUMscwqwsBukoscwkUVwkoie nkoeI ] jaa tooN sachaa taa sabh ko sachaa koorhaa
ko-ay na ko-ee.
AwKxuvyKxubol xucl xuj IvxumrxwDwqu] aakhan vaykhan bolan chalan jeevan marnaa
Dhaat.
hukmuswij hukmYivic rKYnwnk scwAwip]2] Hukamsaaj hukmai vich rakhai naanak sachaa
aap. ||2||
M: 1
Intheprevioussalok, GuruJi toldusthat onlythosewhoaccept Godswill andmeditateonHisNameare
pleasingtoGod. Inthissalok, hegivesasampleof thethought processof suchpersons.
On behalf of such persons, hesays: (O God), sinceYou aregreat, all great things emanatefromYou,
and only good comes out froma good person. When You aretrue, then everyone(created by You also
must betrue; therefore) noonecouldbefalse. All talking, seeing, uttering, walking, livinganddyingare
simply anillusion. O Nanak, that true(God) Himself creates (all creatures) accordingto His will, andis
makingthemliveunder Hiscommand.(2)
The message of this salok is that we should not complain or criticize God for whatever is happening
in this world. We should instead learn to see good in everything happening, because nothing but
goodness comes out of such a great and virtuous God.
pauVI ] pa-orhee.
siqgurusyiv insMguBrmucukweIAY] satgur sayv nisang bharamchukhaa-ee-ai.
siqguruAwKYkwr sukwr kmweIAY] satgur aakhai kaar so kaar kamaa-ee-ai.
siqguruhoie dieAwl uqnwmuiDAweIAY] satgur ho-ay da-i-aal ta NaamDhi-aa-ee-ai.
l whwBgiqsuswrugurmuiKpweIAY] laahaa bhagat so saar gurmukh paa-ee-ai.
mnmuiKkUVugubwrukUVukmweIAY] manmukh koorh gubaar koorh kamaa-ee-ai.
scydYdir j wie scucvWeIAY] sachay dai dar jaa-ay sach chavaaN-ee-ai.
scYAMdir mhil sic bul weIAY] sachai andar mahal sach bulaa-ee-ai.
nwnk scusdwsicAwrusic smweIAY]15] naanak sach sadaa sachiaar sach samaa-ee-ai.
||15||
PAURREE
In the previous salok, Guru Ji told us that we should not complain or criticize God for whatever is
happening in this world. We should instead learn to see good in everything happening, because nothing
but goodness comes out of suchagreat andvirtuous God. Naturallythis will raisemany doubts. So Guru
Ji tellsushowtoremovethesedoubts.
Hesays: By servingtheGuru(by followinghisadvice) andwithout feelinganysenseof embarrassment,
weshould removeall our doubts. Whatever thetrueGuru asks us to do we should do that (without any
hesitation). It isonlywhenthetrueGurushows hismercy that wemeditateonGodsName. By following
theGuru, wereaptheprofit of devotion(toGod, whichis) thetrueprofit (tobeearnedinthisworld). But
theself-conceitedperson(whofollows thedictatesof his or her mind) earnsonly thedirt anddarkness of
falsehood. Toenter thecourt of thetrue(God), weneedtomeditateonthetrue(Name). It isonlythetrue
ones who arecalled insidethemansion of the(Master). O Nanak, onewho earns truth(throughtruthful
living) isalwaystrue(andhonorableinGodscourt, and) remainsabsorbedinthat true(God).(15)
The message of this paurri is that if we want to merge in the everlasting true God, then following the
Gurus advice, we should live a truthful life and meditate on Gods Name.
sl okum1] salok mehlaa1.
kil kwqI rwj ykwsweI DrmupMKkir auf irAw] kal kaatee raajay kaasaa-ee Dharam pankh kar
udri-aa.
kUVuAmwvs scucMdRmwdIsYnwhI kh
ciVAw]
koorh amaavas sach chandarmaa deesai naahee
kah charhi-aa.
hauBwil ivkuMnI hoeI ] ha-o bhaal vikunnee ho-ee.
AwDyrYrwhunkoeI ] aaDhaarai raahu na ko-ee.
ivic haumYkir duKuroeI ] vich ha-umai kar dukh ro-ee.
khunwnk ikinibiDgiqhoeI ]1] kaho naanak kin biDh gat ho-ee. ||1||
SALOK M: 1
AccordingtoDr. Bhai Vir SinghJi, GuruNanak Dev Ji utteredthissalok whenhemet several yogis who
werelivinginremotemountains. They askedGuruJi about thestateof affairsintheworld. Liketoday, at
that timecorruption, injustice, oppression, and falsehood werealso widely rampant. Guru Ji narrated the
stateof affairsof theworldinaverypictorial way.
Hesaid: (Thereis so much tyranny andoppression in theworld, as if) inthis Iron Age, thekings have
become (as merciless as) the knife wielding butchers. (There is so much injustice, as if the sense of)
righteousness has flown away likeabird. On top of it all, thecultureof falsehood is as pervasiveas the
darknight, andnowherecanweseethemoonof truth. I havegrownexhausted, andcanfindnowayout of
this darkness. Gripped inthedarkness of ego (theentireworld) is cryinginpain. Therefore, Nanak says:
(O yogis, youtell me) howonecouldfindemancipation(fromsufferinginsuchcircumstances)? (1)
The message of this salok is that when falsehood, corruption, and injustice become so prevalent in a
society that even the top rulers behave like butchers, it is very difficult to set it right or save oneself.
In such circumstances, it is the duty of the spiritually wise persons to come forward and provide
true guidance to the suffering humanity, instead of hiding in mountains and jungles.
m3 ] mehlaa 3.
kil kIriqprgtucwnxusMswir ] kal keerat pargat chaanan sansaar.
gurmuiKkoeI auqrYpwir ] gurmukh ko-ee utrai paar.
ij s nondir kryiqsudyvY] jis no nadar karay tis dayvai.
nwnk gurmuiKrqnusol yvY]2] naanak gurmukh ratan so layvai. ||2||
M: 3
Intheprevioussalok Guru(Nanak DevJi) paintedatruepictureof thestateof affairsof histime, whichis
arepresentationof thepresent conditionsalso. Heaskedtheyogistotell howcouldonefindemancipation
(fromsuffering in such circumstances). Dr. Bhai Vir Singh Ji believes that this salok was the answer
providedbythethirdGuruAmardasJi tosomeof hissikhs, regardingsimilar circumstancesof that time.
GuruJi says: Inthis IronAge, singingthepraiseof Godprovides light (of trueknowledge) intheworld.
But onlyarareGurusfollower crossesover (theworldlyoceanby makinguseof thislight). Onlytheone
on whom(God) showers His gracereceives (this gift of praise). O Nanak, only such aGurus follower
receivesthisjewel.(2)
The message of this salok is that even when we are surrounded on all sides by falsehood, corruption,
and injustice, we can still save ourselves by following the Gurus advice and singing praises of God.
pauVI ] pa-orhee.
BgqwqYsYswrIAwj oVukdyn AwieAw] bhagtaa tai saisaaree-aa jorh kaday na aa-i-aa.
krqwAwipABul uhYn Bul YiksYdwBul wieAw] kartaa aap abhul hai na bhulai kisai daa bhulaa-i-aa.
BgqAwpymyil Anuij nI scoscukmwieAw] bhagat aapay mayli-an J inee sacho sach kamaa-i-aa.
sYswrI AwipKuAwieAnuij nI kUVuboil boil ibKu
KwieAw]
saisaaree aap khu-aa-i-an J inee koorh bol bol bikh
khaa-i-aa.
cl x swr nj wxnI kwmukroDuivsuvDwieAw] chalan saar na jaannee kaamkaroDh vis
vaDhaa-i-aa.
Bgq krin hir cwkrI ij nI Anidnunwmu
iDAwieAw]
bhagat karan har chaakree J inee an-din Naam
Dhi-aa-i-aa.
dwsindws hoiekYij nI ivchuAwpugvwieAw] daasan daas ho-ay kai J inee vichahu aap gavaa-i-aa.
EnwKsmYkYdir muKauj l yscYsbid
suhwieAw]16]
onaa khasmai kai dar mukh ujlay sachai sabad
suhaa-i-aa. ||16||
PAURREE
In theprevious saloks GuruJi commented on thestateof affairs intheworld, andalso told us that only
thosepersons who follow Gurus adviceandmeditateon Gods Namesavethemselves. But thequestion
arises that if it isGod whois runningtheshowof theentireworld, thenwhy does Helet suchbadthings
happen, andwhy only afewpersons do theright thing, andtherest remainlost infalsepursuits? In this
paurri, GuruJi respondstosuchquestions.
Hesays: (First of all, weshouldunderstand) that thereis never ameetingof minds between theworldly
(wise) peopleand (true) devotees (of God. Secondly) we should understand that theCreator Himself is
never in error, andnobody could mislead Him. (Looking at somebody or at somehappening, weshould
not think that Godhasmadeamistakehere). Heunites thosedevotees withHimself whopracticenothing
but Truth. He Himself lets those worldly people to be wasted away who amass the poison (of worldly
riches) by telling lies after lies, such peopledo not know theright way to live (in this world); but they
keeponmultiplyingpoisoninthemthroughtheir lust andanger. (Ontheother hand, those) devotees who
day andnight meditateonGodsName(inaway) perform(true) serviceof God. Suchpersonswhoerase
all self-conceit from their within and consider themselves as the slaves of the slaves (of God) are
embellishedthroughthetrueword(of theGuru) andobtainaplaceof honor inGodscourt. (16)
The message of this paurri is that God is infallible. It is He who purposely puts some on the right
path through the Guru, and misleads others into false worldly ways. We should not waste our time
trying to understand His purpose. Instead we should follow the true word of the Guru (as contained
in Guru Granth Sahib Ji), and live a truthful life while meditating on Gods Name.
sbwhI swl whij nI iDAwieAwiek min] sabaahee saalaah J inee Dhi-aa-i-aa ik man.
syeI pUryswhvKqYaupir l iVmuey] say-ee pooray saah vakh-tai upar larh mu-ay.
dUj YbhuqyrwhmnkIAwmqI iKMf IAw] doojai bahutay raah man kee-aa matee khindee-aa.
bhuqupeyAsgwhgoqyKwihninkl ih] bahut pa-ay asgaah gotay khaahi na niklahi.
pMnw146 SGGS P- 146
qIj YmuhI igrwhBuKiqKwduie BaukIAw] teejai muhee giraah bhukh tikhaa du-ay bha-ukee-aa.
KwDwhoiesuAwhBI KwxyisaudosqI ] khaaDhaa ho-ay su-aah bhee khaanay si-o dostee.
cauQYAweI aUNGAKI mIit pvwir gieAw] cha-uthai aa-ee ooNgh akhee meet pavaar ga-i-aa.
BI auiTricEnuvwdusYvir@AwkI ipVbDI ] bhee uth rachi-on vaad sai vareh-aa kee pirh baDhee.
sByvyl wvKqsiBj yATI Bauhoie] sabhay vaylaa vakhat sabh jay athee bha-o ho-ay.
nwnk swihbuminvsYscwnwvxuhoie ]1] naanak saahib man vasai sachaa naavan ho-ay. ||1||
SALOK MEHLA 1
Intheprevious paurri, GuruJi gaveus themessagethat if wewant to obtainhonor inGods court, then
weshouldfollowGurusadviceandmeditateonGodsName. Nowthequestionarises regardingthebest
timefor meditatingonGodsName. GuruJi providesananswer inthissalok.
Hesays: Thosearetruekings (truly rich) whomeditateon Godintheearly morninghourswithasingle
mindeddevotion. Theywageafiercewar (withtheir mind, anditsdesiretogoback tosleep. Thereasonis
that) inthesecondquarter (or latemorning), thefacultiesof themindarescatteredinmanydirections. (By
thistime), manypeopleget drownedintheoceans(of worldly worries) andarenever abletocomeout. In
the third quarter (by noon), hunger and thirst start bothering like barking dogs, and ones attention is
diverted towards putting something in ones mouth. After some time, whatever onehad eaten or drunk
becomes dust (getsconsumed, and) onefeels theneedtoeat again. Inthefourthquarter, onefeels sleepy,
so closingtheeyes onegoes into deep sleep. Next day, onwakinguponeagaingets busy intheworldly
strife (amassing more and more riches and possessions), as if one is going to stay in this world for
hundredsof years. (Thereforeit isbest tomeditateonGods Nameintheearly morninghours, sothat) in
all theeight watches(at all times), wemay remainimbuedwith(Gods) love. O Nanak, wheninthisway
our Master comestoresideinour heart, thenit becomestrue(spiritual) ablution.(1)
The message of this salok is that it is best to fight our laziness and meditate on Gods Name in the
early morning hours, before the faculties of our mind get scattered by our physical needs or worldly
affairs. When we do so, our mind remains imbued with Gods love at all times, and that is its true
ablution or purification.
m2 ] mehlaa 2.
syeI pUryswhij nI pUrwpwieAw] say-ee pooray saah J inee pooraa paa-i-aa.
ATI vyprvwhrhiniekqYrMig] athee vayparvaah rahan iktai rang.
drsinrUipAQwhivrl ypweIAih] darsan roop athaah virlay paa-ee-ah.
krimpUrYpUrwgurUpUrwj wkwbol u] karampoorai pooraa guroo pooraa jaa kaa bol.
nwnk pUrwj ykryGtYnwhI qol u]2] naanak pooraa jay karay ghatai naahee tol. ||2||
M: 2
In theprevious salok, Guru Ji advised us that thosearethetruekings (spiritually wealthy persons) who
fight withtheir ownmindandmeditateonGodat theappropriatetime(particularly earlymorninghours).
Inthissalok, hestatessomemorequalitiesof suchspirituallyrichpersons.
Hesays: They alonearethetruekingswho haveattainedtotheperfect God. Day andnight they remain
indifferent to worldly problems, and always remain imbued with the love of the one (God). However,
rarely do weseesuchpersonswho at all timesareabsorbed intheir cravings for aglimpseof God. (This
kind of love for God, one only gets) if by perfect destiny one finds (and follows) such a perfect Guru,
whos every word is perfect. O Nanak, if Guru perfects (some one, then such a person) is not found
lacking(inanyquality, andisthereforeacceptedinGodscourt). (2)
The message of this salok is that if we want to become acceptable in the eyes of God, then we need to
pray to Him to bless us with the guidance of the perfect Guru (Granth Sahib Ji). Following his
advice, meditate on Gods Name with true love and devotion.
pauVI ] pa-orhee.
j wqUMqwikAwhoir mYscusuxweIAY] jaa tooN taa ki-aa hor mai sach sunaa-ee-ai.
muTI DMDYcoir mhl unpweIAY] muthee DhanDhai chor mahal na paa-ee-ai.
eynYiciqkToir syv gvweIAY] aynai chit kathor sayv gavaa-ee-ai.
ij quGit scunpwie suBMinGVweIAY] J it ghat sach na paa-ay so bhann gharhaa-ee-ai.
ikaukir pUrYvit qoil qul weIAY] ki-o kar poorai vat tol tulaa-ee-ai.
koie n AwKYGit haumYj weIAY] ko-ay na aakhai ghat ha-umai jaa-ee-ai.
l eIAinKrypriKdir bInweIAY] la-ee-an kharay parakh dar beenaa-ee-ai.
saudwiekquhit pUrYguir pweIAY]17] sa-udaa ikat hat poorai gur paa-ee-ai. ||17||
PAURREE
In the previous salok, Guru Ji advised us that the truly rich persons are those who have obtained the
perfect God. NowheaddressesGodanddescribeshisownfaithinHim, andalsocommentsonthestateof
theworldingeneral.
Hesays: (O God), I speak out thetruth, that whenYou(areonmyside), thereisnoneedfor metolook
towards anybody else? However, (I seethat theworld) hasbeenrobbed by thethief of (worldly) pursuits.
Thereforeit doesnot obtaintoYour mansion. Our heartshavebecomesohard(andimpermeabletoGods
love) that we have wasted all our service in vain, and theheart in which thetrue(God) hasnt come to
residehastobedestroyedandrebuilt, (sothat onekeepsdyingandgettingbornagainandagain. Until one
becomes perfect), one cannot be weighed against perfect measure (and considered fit to merge in the
perfect God. But) no oneconsidershimor herself lacking(inanything, andweall) gotoGods court full
of ego. But inthecourt of thesagacious (God), thetrueones areeasily recognized. Themerchandise(of
GodsName, whichgetsusapprovedinGodscourt, isobtained) onlyat onedoor (of theGuru).(17)
The message of this paurri is that it is only from the one door of the Guru that we can obtain the
merchandise of Gods Name, which gets us approved in Gods court. Therefore, we must follow the
advice of our true Guru.
sl ok m2 ] salok mehlaa2.
ATI phrI AT KMf nwvwKMf usrIru] athee pahree ath khand naavaa khand sareer.
iqsuivic nauiniDnwmueykuBwl ihguxI ghIru] tis vich na-o niDh Naamayk bhaaleh gunee gaheer.
krmvMqI swl wihAwnwnk kir gurupIru] karamvantee salaahi-aa naanak kar gur peer.
cauQYphir sbwhkYsuriqAwaupj Ycwau] cha-uthai pahar sabaah kai surti-aa upjai chaa-o.
iqnwdrIAwvwisaudosqI minmuiKscwnwau] tinaa daree-aavaa si-o dostee man mukh sachaa
naa-o.
EQYAMimRquvMf IAYkrmI hoiepswau] othai amrit vandee-ai karmee ho-ay pasaa-o.
kMcnkwieAwksIAYvMnI cVYcVwau] kanchan kaa-i-aa kasee-ai vannee charhai
charhaa-o.
j yhovYndir srwPkI bhuiVnpweI qwau] jay hovai nadar saraaf kee bahurh na paa-ee taa-o.
sqI phrI squBl wbhIAYpiVAwpwis ] satee pahree sat bhalaa bahee-ai parhi-aa paas.
EQYpwpupuMnubIcwrIAYkUVYGtYrwis ] othai paap pun beechaaree-ai koorhai ghatai raas.
EQYKotystIAihKrykIcihswbwis ] othai khotay satee-ah kharay keecheh saabaas.
bol xuPwdl unwnkwduKusuKuKsmYpwis ]1] bolan faadal naankaa dukh sukh khasmai paas.
||1||
SALOK M: 2
Intheprevious Paurri, GuruJi toldusthat onlyby followingtheguidanceof theGuru, canweobtainthe
merchandise of Gods Name, and get approved in Gods court. In this salok, he describes in detail the
entireprocess.
Hesays: Thetime(of dayandnight) isdividedintoeight parts. (But inaway) our bodyis(alsoaprocess
of time, andcanbecalled) theninthdivision, or part of thetime. Inthisbody isthecommodity of Name,
which is equivalent to all thenine treasures. However, only rare virtuous people are able to search out
(thisjewel, asif) fromthedepthsof anocean.
GuruJi nowtells thequalitiesof suchseekers. Hesays: O Nanak, it is only very fortunatepeoplewho,
by first adoptingaGuruor prophet, praisethat God. Inthefourthwatchof theearlymorninghour, asense
of eagernessarisesinthemindsof thesepeopleattuned(toGod) to(meditateonHisName). Withthetrue
Nameintheir minds andon their lips, they walk towards their friendly rivers (bathingfacilities andholy
congregations). In those holy congregations, theNectar (of Name) is distributed, but it is only fortunate
peoplewho areblessedwiththis gift. (Thenjust asgoldisheatedandtestedonthetouchstoneto ensure
itspurity, similarly inthesaintly congregation) thesoul is subjectedtohardship, andpurifiedso that it is
imbued withthezeal of truedevotion. Then(just as thegold oncepurified throughthefireandaccepted
by thejeweler as pureis not madetopass throughthefireagain, similarly) if thejeweler (God) casts His
merciful glanceof grace, thesoul isnot subjectedtoanymoretestsor hardships.
GuruJi nowtellsusabout theright useof theremainingsevendivisionsor watches(of dayandnight). He
says: Inthe(remaining) sevenwatchesweshouldliveatruthful life, dogoodtoothersandspendtimein
the company of good people. In that company we should reflect upon virtues and sins, so that we can
diminish theburden of wrong doings fromour shoulders. There in the(mansion of God), evildoers are
kickedout likefalsecoins, andthevirtuousor truthful soulsareusheredinwithhonor. O Nanak, thewise
saythat all painsandpleasuresareinthehandsof our Master (whoisthefinal judgeof our fate).(1)
The message of this salok is that if we want to become acceptable in the mansion of the eternal God,
then following the Gurus advice we should start our day early in the morning by meditating on
Gods Name. We should spend the rest of the day living a truthful life, doing good deeds, and
spending time in the company of virtuous people. However we must remember that it is God who is
the final judge of our destiny.
m2 ] mehlaa 2.
pauxugurUpwxI ipqwmwqwDriqmhqu] pa-un guroo paanee pitaa maataa Dharat
mahat.
idnsurwiqduie dweI dwieAwKyl Ysgl j gqu] dinas raat du-ay daa-ee daa-i-aa khaylai sagal
jagat.
cMigAweIAwbuirAweIAwvwcyDrmuhdUir ] chang-aa-ee-aa buri-aa-ee-aa vaachay
Dharamhadoor.
krmI AwpoAwpxI kynyVYkydUir ] karmee aapo aapnee kay nayrhai kay door.
ij nI nwmuiDAwieAwgeymskiqGwil ] J inee NaamDhi-aa-i-aa ga-ay maskat ghaal.
nwnk qymuKauj l yhor kyqI CutI nwil ]2] naanak tay mukh ujlay hor kaytee chhutee
naal. ||2||
M: 2
Intheprevious salok, GuruJi advisedushowtospendour day, startingwithmeditationonGodsName.
In this salok, which also forms the last sermon of the first composition JAP Ji Sahib, Guru Ji
summarizeshisphilosophyonhumanlifeandthisworld.
Hesays: (For humanbeings), air is(like) theGuru. (Just asGuruisessential for theguidanceof thesoul;
air isnecessary for thesurvival of thehumanbody). Water islikethefather (becauseit isfromwater that
thefathers semen is formed, and thehuman body is started). Theearth is likethegreat mother (which
provides food and sustenance to all thechildren). Day and night arethemaleand femalenurses, in the
hands of whomthewholeworldplays (andgrows). Thejudgeof Righteousness is watchingall thegood
and bad deeds done by humans. All receive the reward or punishment of their deeds sooner or later.
However, thosewho havemeditated on Gods Namedepart fromthis worldwith their toil approved. O
Nanak, such persons arereceived in thecourt of God with honor, and many morein their company are
savedalongwiththem. (2)
The message of this salok is that if we want to end our endless rounds of births and deaths, and want
to be reunited with (God) then we should live a virtuous life and meditate on Gods Name. By doing
so, not only will we be emancipated, but many others who follow us by engaging in meditating on
Gods Name will also be saved.
pauVI ] pa-orhee.
scwBoj nuBwausiqguir disAw] sachaa bhojan bhaa-o satgur dasi-aa.
scyhI pqIAwie sic ivgisAw] sachay hee patee-aa-ay sach vigsi-aa.
scYkoit igrWie inj Gir visAw] sachai kot giraaN-ay nij ghar vasi-aa.
siqguir quTYnwaupRyimrhisAw] satgur tuthai naa-o paraymrehsi-aa.
scYdYdIbwix kUiVnj weIAY] sachai dai deebaan koorh na jaa-ee-ai.
J UToJ UTuvKwix sumhl uKuAweIAY] jhootho jhooth vakhaan so mahal khu-aa-ee-ai.
pMnw147 SGGS P- 147
scYsbidnIswix Twk n pweIAY] sachai sabad neesaan thaak na paa-ee-ai.
scusuix buiJ vKwix mhil bul weIAY]18] sach sun bujh vakhaan mahal bulaa-ee-ai. ||18||
PAURREE
Intheprevious salok, GuruJi toldus that thosewhomeditateon Gods Namearereceivedwithhonor in
Godscourt. Nowhe(figuratively) explainsfurther theconduct of suchpersons, andtheblisstheyenjoy.
Hesays: (Theperson, whom) theGuruhastoldthat true(spiritual) foodistruelove(for God), holdsfull
trust inthetrue(God), andblossomswhensuchapersonfindsthistrue(foodof GodsName. That person
remains attuned to God, as if) residing in the fort and village of thetrue God, in his or her own (true)
home. By obtainingthe(gift of Gods) Name, which thetrueGurugaveafter becominggracious, such a
personhasbloomedwithlove. (O brothers), throughfalsehoodwecannot reachthecourt of thetrueGod.
By telling lies again and again, we lose the opportunity to reach (Gods) mansion. But, if we bear the
stampof truth, then wefaceno obstacles inour path(to God). Inshort, when welisten, understand, and
describeTruth(liveatruthful lifeimbuedwiththeloveof God), weareinvitedintoHismansion.(18)
The message of this paurri is that if we want to be invited into the mansion of God, then following
Gurus advice we should live a truthful life, and meditate on His Name with true love and
devotion.
pihrwAginihvYGrubwDwBoj nuswrukrweI ] pahiraa agan hivai ghar baaDhaa bhojan saar
karaa-ee.
sgl ydUKpwxI kir pIvwDrqI hwk cl weI ] saglay dookh paanee kar peevaa Dhartee haak
chalaa-ee.
Dir qwrwj I AMbruqol I ipCYtMkucVweI ] Dhar taaraajee ambar tolee pichhai tank
charhaa-ee.
eyvf uvDwmwvwnwhI sBsYniQcl weI ] ayvad vaDhaa maavaa naahee sabhsai nath
chalaa-ee.
eyqwqwxuhovYmnAMdir krI iBAwiKkrweI ] aytaa taan hovai man andar karee bhe aakh
karaa-ee.
j yvf uswihbuqyvf dwqI dydykryrj weI ] jayvad saahib tayvad daatee day day karay
rajaa-ee.
nwnk ndir kryij suaupir sic nwimvif AweI ]1] naanak nadar karay J is upar sach Naam
vadi-aa-ee. ||1||
SALOK M: 1
According to Dr. Bh. Vir Singh Ji and Giani Harbans Singh Ji, this salok is theessenceof Guru Nanak
Dev Jis conversation with someadepts/yogis on thesubject of thepower to performmiracles. Thereis
alsoareferencetothisconversationintheepicsof Bh. GurdasJi, thefamousscribeof GuruGranthSahib.
HereGuruJi explainswhyheprefersthepower of valueof Nametothepower of performingmiracles.
Hesays: (Evenif I hadsomuchpower toperformmiracles) that I couldwear theclothesof fire, or make
myhouseinsnow, andcouldmakesteel asmyfood, (Godisstill greater). If I havesomuch(will) power
that I couldbear all kindsof painslikedrinkingwater (without any hesitation), andmakethewholeearth
obeymeasif I amdrivingit (likeananimal infront of me, Godisstill greater). If I couldweighthewhole
earthandthesky against asmall weight of copper, or expand(myself) somuchthat I cannot becontained
or limitedanywhere, andevenif I may makeall creaturesobey measif I wereholdingthemby achainin
their nose, (God is still greater). There may be so much will power in my mind that I do and get done
whatever I say, yet (thiswouldall beinvain), becauseasgreat asGodis, sogreat areHisgiftswhichHe
bestows onall accordingtoHisWill. Nanak says: Heonwhom, HecastsHisglanceof Grace, (receives)
thegloryof trueName(whichisthegreatest gift or miracle).(1)
The message of this salok is that instead of praying to God for any gift of wealth, possessions, or the
power to perform miracles, we should beg for the gift of Name (His love and enlightenment).
m2 ] mehlaa 2.
AwKxuAwiKn rij Awsunix nrj ykMn] aakhan aakh na raJ i-aa sunan na rajay kann.
AKI dyiKn rj IAwgux gwhk iek vMn ] akhee daykh na rajee-aa gun gaahak ik vann.
BuiKAwBuKnauqrYgl I BuKnj wie ] bhukhi-aa bhukh na utrai galee bhukh na jaa-ay.
nwnk BuKwqwrj Yj wgux kihguxI smwie ]2] naanak bhukhaa taa rajai jaa gun kahi gunee
samaa-ay. ||2||
M: 2
Intheprevioussalok, GuruJi advisedusthat insteadof prayingtoGodfor anymaterial possessionsor the
power to performmiracles, we should beg for the gift of His Name. In this salok, he gives thereasons
behindhisadvice.
He says: Our tongue is never satiated, even if it keeps talking endlessly, and ears never get tired of
listening (to slander). Theeyes arenot sated (no matter how muchbeauty they see). Yes, this is theone
property of all our sense desires: that no matter how much we may try to satisfy them, they never are
satiated. (Just as no matter how much fuel we may put in it, the fire is not contained, and keeps on
multiplying), similarlythehunger of hungrypersons(whether for food, or for anyworldly possessions, or
power) isnever quenched, andneither doesthishunger goesawayby merelytalkingabout it. O Nanak, a
hungry(mind) feelssatedonlywhen, bysingingpraisesof thepraiseworthyGod, itmergesintoHim.(2)
The message of this salok is that if we want to really satisfy all the desires of our mind, then instead
of making endless efforts to fulfill these desires we should try to seek satisfaction in singing the
praises of God, and attempting to merge with Him.
pauVI ] pa-orhee.
ivxuscysBukUVukUVukmweIAY] vin sachay sabh koorh koorh kamaa-ee-ai.
ivxuscykUiVAwrubMincl weIAY] vin sachay koorhi-aar bann chalaa-ee-ai.
ivxuscyqnuCwruCwrurl weIAY] vin sachay tan chhaar chhaar ralaa-ee-ai.
ivxuscysBBuKij pYJ YKweIAY] vin sachay sabh bhukh je paijhai khaa-ee-ai.
ivxuscydrbwrukUiVnpweIAY] vin sachay darbaar koorh na paa-ee-ai.
kUVYl wl ic l igmhl uKuAweIAY] koorhai laalach lag mahal khu-aa-ee-ai.
sBuj guTigE Tig AweIAYj weIAY] sabh jag thagi-o thag aa-ee-ai jaa-ee-ai.
qnmihiqRsnwAig sbidbuJ weIAY]19] tan meh tarisnaa ag sabad bujhaa-ee-ai. ||19||
PAURREE
Intheprevious salok, GuruJi advisedus that insteadof makingendless efforts to satisfy our desires, we
shouldconcentrateonsingingthepraisesof thetrueGod. Nowheexplainsthereasonfor thisremark.
He says: Except the(wealth) of true (Name), whatever else we earn is false (short-lived). Without the
true(Name), oneisbounddownanddriven(tohell). Without thetrue(Name, ones) bodyislikedust, and
it ismixedwithdust. Without (meditatingon) thetrueGod, whatever wewear or eat isnothingmorethan
our attempt tosatisfy thehunger (of our sensory desires). Without meditatingon thetrue(God), all other
efforts arefalse, andwecannot obtainto His court through them. Beingattached to falsegreed, welose
theopportunitytoenter themansionof (God). Inthiswaytheentireworldhasbeencheated(of its
opportunitytobeunitedwithGod), andkeepscomingandgoing. Onlythroughthe(Gurus) word, wecan
quenchthefireof (worldly) desires(andsaveourselvesfromtheperpetual painsof birthanddeath).(19)
The message of this paurree is that if we want to save ourselves from the continuous coming and
going in and out of this world, then we have to quench our fire of worldly desires, and have to follow
Gurus advice, and meditate on Gods Name.
nwnk gurusMqoKuruKuDrmuPul uPl igAwnu] naanak gur santokh rukh Dharam ful fal gi-
aan.
ris risAwhirAwsdwpkYkrimiDAwin] ras rasi-aa hari-aa sadaa pakai karamDhi-aan.
piqkyswdKwdwl hYdwnwkYisir dwnu]1] pat kay saad khaadaa lahai daanaa kai sir
daan. ||1||
SALOK M: 1
In Sikh faith, the Guru holds a very important place as the spiritual guide of the human soul, and is
considered theessential vehicleto unitethesoul with its source: theprime-Soul or God. Naturally the
question arises: what is so special about the Guru? In this salok, Guru Ji explains this point with a
beautiful metaphor.
Hesays: Guruislikeatreeof contentment whichyields theflowersof righteous conduct, andfruitsof
(divine) knowledge. It always remains green and full of juice. It ripens through virtuous deeds and
meditation. Theperson who (devotedly follows Gurus advice andthus) eats with relish thefruit from
thistree, alongwithitsleaves, obtainsthemost sublimegift (of GodsName). (1)
The message of this salok is that if we want to obtain the most valuable boon (of Gods Name), then
we should listen to Gurus advice with utmost reverence and love. The Sikhs should feel themselves
as most fortunate, because they dont have to go in search of any new Guru: they have been blessed
with the ever-present eternal Guru Granth Sahib, and all they need to do is to reflect on the Gurbani
contained in it, and act upon it with utmost sincerity and devotion.
m1] mehlaa 1.
suienykwibrKupqprvwl wPul j vyhr l wl ] su-inay kaa birakh pat parvaalaa ful javayhar
laal.
iqquPl rqnl gihmuiKBwiKqihrdYirdYinhwl u] tit fal ratan lageh mukh bhaakhit hirdai ridai
nihaal.
nwnk krmuhovYmuiKmsqik il iKAwhovYl yKu] naanak karamhovai mukh mastak likhi-aa hovai
laykh.
AiTsiT qIrQgur kI crxI pUj YsdwivsyKu] athisath tirath gur kee charnee poojai sadaa
visaykh.
hMsuhyqul oBukopucwryndIAwAig ] hans hayt lobh kop chaaray nadee-aa ag.
pvihdJ ihnwnkwqrIAYkrmI l ig]2] paveh dajheh naankaa taree-ai karmee lag. ||2||
M: 1
In this salok, Guru Ji again gives the example of a tree to stress upon the importance and benefits of
followingtheGuru.
He says: The Guru is like a tree of gold. Its leaves (the Guru's followers) are precious like coral. Its
flowers (the Guru's words of advice) are valuable like diamonds and pearls. This tree yields the fruits
(whichareprecious, like) jewels. Thewordsutteredby theGurumaketheheart bloominbliss. O Nanak,
only thepersonon whomis God's graceandinwhosedestiny it is so ordainedserves at theGurus feet,
whichareholier thanall thesixtyeight holyplacesof pilgrimage.
Now telling us why it is absolutely essential to have the guidance of the Guru and worship himlike a
pilgrimageplace, hesays: Violence, attachments, greed, andanger arelikefour rivers of fireflowingin
this world; mankindfalls intotheseriversandisburnt. O Nanak, onlyif by Gods graceweareattached
tothe(feet or guidance) of theGuru, areweabletoswimacross(theserivers, andsaveourselves). (2)
The message of this salok is that if we want to save us from the vices of cruelty, attachment, greed,
and anger, and enjoy true happiness, we should follow the advice of the Guru (Granth Sahib Ji).
pauVI ] pa-orhee.
j IvidAwmrumwir npCoqweIAY] jeevdi-aa mar maar na pachhotaa-ee-ai.
J UTwiehusMswruikinsmJ weIAY] jhoothaa ih sansaar kin samjaa-ee-ai.
sic n DryipAwruDMDYDweIAY] sach na Dharay pi-aar DhanDhai Dhaa-ee-ai.
kwl uburwKYkwl uisir dunIAweIAY] kaal buraa khai kaal sir dunee-aa-ee-ai.
hukmI isir j MdwrumwrydweIAY] hukmee sir jandaar maaray daa-ee-ai.
Awpydyie ipAwrumMinvsweIAY] aapay day-ay pi-aar man vasaa-ee-ai.
muhquncswivl muBrIAYpweIAY] muhat na chasaa vilammbharee-ai paa-ee-ai.
gur prswdI buiJ sic smweIAY]20] gur parsaadee bujh sach samaa-ee-ai. ||20||
PAURREE
In the previous two saloks Guru Ji explained to us how most precious and beneficial are the words or
teachingof theGuruinhelpingussaveourselves frombeingburnt by suchvices ascruelty, anger, greed,
andattachment. InthisPaurri, hetellsuswhyit isnecessarytoovercometheseevilsduringour life.
Hesays: (O my friend), overcomethese(evil impulses) andyour ego whilestill alive, so that you may
not haveto repent (intheend). How doI makeyou understandthat this worldisfalse(short-lived? I see
that thestrayedhumanbeing) doesnt get imbuedwiththeloveof true(wealthof GodsName, and) keeps
wandering in the (false) worldly pursuit. (The human being doesnt realize that) the vicious demon of
death, who destroys the world, is always hovering over the head. According to the (divine) command,
whenever he gets the opportunity, the cruel demon (of death) strikes everybody. (However, if) we
enshrine(God) inour mind, then on His own, Heblesses us with His love(and gives us thestrength to
accept evendeathwithcheer. Thenweunderstandthat) whenour cupof lifeisfull (our lifespanisover),
wecannot delay (our death), evenby asinglemoment or second, andthroughGurus Gracewemergein
thetrue(One). (20)
The message of this paurri is that we should listen to Gurus advice and understand the false or
temporary nature of this world. We should overcome our ego and try to merge in the love of God,
rather than the love of the world.
qumI qumwivsuAkuDqUrwinmuPl u] tumee tumaa vis ak Dhatooraa nimfal.
minmuiKvsihiqsuij suqUMiciqnAwvhI ] man mukh vaseh tis J is too
N
chit na aavhee.
nwnk khIAYiksuhMFinkrmwbwhry]1] naanak kahee-ai kis handhan karmaa
baahray. ||1||
SALOK M: 1
Inthelast paurri, GuruJi advisedusthat weshouldpayheedtotheGurusadvice, understandthefalseor
temporarynatureof thisworld, overcomeour ego, andtrytomergeintheloveof Godrather thanthelove
of the world. But (we are so self-centered), that instead of following the Gurus advice, we follow the
dictatesof our mind. Inthissalok, hetellsusabout someof thetraitsof aself-centeredperson.
He says: O God, a self-centered person who does not remember You generally speaks bitter and rude
language, asif inthat persons mouthareplacedleaves of very bitter plants, suchasTumma (colocynth),
Akk (swallow-wart), Dhatoora (thorn apple) and Neem (a tree whose leaves and fruits are very bitter).
What canwesaytosuchill-destinedpersons, whothuskeepwastingawaytheir lives? (1)
The message of this salok is that the person who does not remember God is very unpleasant. There
is nothing we can do about such a person, and the best thing is to avoid arguing with him.
m1] mehlaa 1.
miqpMKyrUikrquswiQkbauqmkbnIc ] mat pankhayroo kirat saath kab utamkab neech.
pMnw148 SGGS P- 148
kbcMdinkbAik f wil kbaucI prIiq] kab chandan kab ak daal kab uchee pareet.
nwnk hukimcl weIAYswihbl gI rIiq]2] naanak Hukamchalaa-ee-ai saahib lagee reet. ||2||
M: 1
After describingthehabit of self-centeredpersons, GuruJi nowcommentsuponhumanbeingsingeneral.
He says: (Based on ones deeds in thepast birth, themind of a person sometimes thinks of very lofty
ideas, suchasservinghumanity. At other timesit stoopssolowthatit makesplanstorobor murder others.
It) behaveslikeabird, whichsometimesflieshighandsometimeslow. Asif, it sometimessitsonasandal
tree, other times it perches onthebranches of the(poisonous) Akk tree. But O Nanak, (thehumanbeings
arein away helpless, because this is thetradition fromthevery beginning, that) it is (God) theMaster
whoismakingall creaturesbehaveaccordingtoHisWill. (2)
The message of this salok is that based on past deeds, human beings are given good or evil roles to
play in this world. So we shouldnt pass judgment on anyone. Instead, we should pray to God to
show us the right path, and bless us with a virtuous role to play in this and the next life.
pauVI ] pa-orhee.
kyqykhihvKwx kihkihj wvxw] kaytay kaheh vakhaan kahi kahi jaavnaa.
vydkhihviKAwx AMqunpwvxw] vayd kaheh vakhi-aan ant na paavnaa.
piVAYnwhI BydubuiJ AYpwvxw] parhi-ai naahee bhayd bujhi-ai paavnaa.
KtudrsnkYByiKiksYsic smwvxw] khat darsan kai bhaykh kisai sach samaavnaa.
scwpurKuAl Kusbidsuhwvxw] sachaa purakh alakh sabad suhaavanaa.
mMnynwauibsMKdrghpwvxw] mannay naa-o bisankh dargeh paavnaa.
Kwl k kauAwdysuFwFI gwvxw] khaalak ka-o aadays dhaadhee gaavnaa.
nwnk j uguj ugueykumMinvswvxw]21] naanak jug jug ayk man vasaavnaa. ||21||
PAURREE
Intheprevious salok, GuruJi toldus that apersonsmindsometimes thinksof verylofty ideas, andother
times it stoops very low. Now he tells us how to keep our intellect on theright path. First hetells how
evenmanylearnedpersonsgoastray.
He says: Many deliver discourse after discourse and then depart (fromthis world). They even deliver
lecturesonVedas (theHinduscriptures), but still arenot abletofindthelimitsof God. It isnot byreading,
but by knowing God (fromwithin) that we can obtain Him. No one can merge in the eternal God by
(merely) adoptingtheso-called six garbs mentioned in Shastras (theHinduholy books). Thefact is that
theeternal God is unknowable, and His beautiful manifestation is revealed through (Gurbani), theword
(of theGuru). HewhobelievesintheNameof that infiniteGodattainsto(His) court. (My) obeisanceisto
theCreator, (becausethejobof) abardis to singGods praises. O Nanak, wehaveto enshrinethat one
(God) inour minds, whohasbeentherefor agesafter ages.(21)
The message of this paurri is that it is not by reading books or performing rituals that we can obtain
to that eternal God. It is only by singing His praises through the word of the Guru (the Gurbani in
Guru Granth Sahib Ji), and by enshrining Him in our mind that we can be united with Him.
sl okumhl w2 ] salok mehlaa 2.
mMqRI hoieATUihAwnwgI l gYj wie ] mantree ho-ay athoohi-aa naagee lagai jaa-ay.
Awpx hQI AwpxYdykUcwAwpyl wie ] aapan hathee aapnai day koochaa aapay laa-ay.
hukmupieAwDuir KsmkwAqI hUDkwKwie ] Hukam pa-i-aa Dhur khasam kaa atee hoo Dhakaa
khaa-ay.
gurmuKisaumnmuKuAVYf ubYhik inAwie ] gurmukh si-o manmukh arhai dubai hak ni-aa-ay.
duhwisirAwAwpyKsmuvyKYkir ivaupwie ] duhaa siri-aa aapay khasamvaykhai kar vi-upaa-ay.
nwnk eyvYj wxIAYsBikCuiqsihrj wie ]1] naanak ayvai jaanee-ai sabh kichh tiseh rajaa-ay.
||1||
SALOK M: 2
Intheprevious paurri, GuruJi advisedus that thebest way toobtainGod istofollowGurus adviceand
to enshrineGod in our minds. But therearemany peoplewho, after acquiringa littlebit of knowledge,
think themselves perfect andthen even start bothering thehumbleGurus followers. GuruJi warns such
peoplebygivingveryvividexamples.
Hesays: If oneonlyknewhowtocharmscorpionstriestohandlesnakes(that personismost likelytobe
bitten, and is like the one, who) sets oneself on fire with ones own hands. This is the pre-ordained
commandof God: that anybody who goes to extremes suffers abigset back. Similarly, if aself-centered
personclasheswithaGurusfollower, inaccordancewiththetruejustice(of God, that person) isdrowned
(in the worldly ocean. However, no one can be blamed, because God) Himself is the Master of both
worlds, andHeiswatchinganddecidingafter doingduejustice. Inshort, O Nanak, weshouldunderstand
that everythingishappeningaccordingtoHisWill.(1)
The message of this salok is that we shouldnt be proud of our little knowledge. We should know
that God is watching everything, doing justice to all, and everything is happening as per His will.
mhl w2 ] mehlaa 2.
nwnk prKyAwpkauqwpwrKuj wxu] naanak parkhay aap ka-o taa paarakh jaan.
rogudwrUdovYbuJ YqwvYdusuj wxu] rog daaroo dovai bujhai taa vaid sujaan.
vwt nkreI mwml wj wxYimhmwxu] vaat na kar-ee maamlaa jaanai mihmaan.
mUl uj wix gl wkryhwix l weyhwxu] mool jaan galaa karay haan laa-ay haan.
l ibncl eI sic rhYsoivstuprvwxu] lab na chal-ee sach rahai so visat parvaan.
srusMDyAwgws kauikauphucYbwxu] sar sanDhay aagaas ka-o ki-o pahuchai baan.
AgYEhuAgMmuhYvwhydVuj wxu]2] agai oh agammhai vaahaydarh jaan. ||2||
M: 2
Intheprevious salok, GuruJi warnedusagainst beingtoo confident of our littleknowledge. Inthis salok
heexplainsthisconcept further withsomebeautiful examples.
Hesays: O Nanak, atrueJudgeistheonewhofirst examinesoneself. A competent physicianistheone
who knows both the(correct) diagnosis and the(right) medicine. Thewisetraveler is theonewho does
not get involvedinanyscufflesontheway, knowingthat heor sheisonlyaguest. Inshort, awiseperson
is theonewho talks only after understandingtheessenceof each matter; suchaperson never suffers any
loss. Similarly, only that middle- man (broker) is considered acceptablewho isnt swayed by greed, and
remainsonthesideof truth. Oneshouldunderstandthat just asthearrowaimedat theskycannot reachits
destination(becausethesky infront islimitless) andultimately comes back tostrikethearcher, similarly
onewhoharborsimpossibledreamscannot reachonesobjective. (2)
The message of this salok is that we should know our limits and the true nature of our
circumstances, and live wisely within these limits.
pauVI ] pa-orhee.
nwrI purKipAwrupRyimsIgwrIAw] naaree purakh pi-aar paraymseegaaree-aa.
krinBgiqidnurwiqnrhnI vwrIAw] karan bhagat din raat na rahnee vaaree-aa.
mhl wmMiJ invwsusbidsvwrIAw] mehlaa manjh nivaas sabad savaaree-aa.
scukhinArdwis syvycwrIAw] sach kahan ardaas say vaychaaree-aa.
sohinKsmYpwis hukimisDwrIAw] sohan khasmai paas HukamsiDhaaree-aa.
sKI khinArdwis mnhuipAwrIAw] sakhee kahan ardaas manhu pi-aaree-aa.
ibnunwvYiDRguvwsuiPtusuj IivAw] bin naavai Dharig vaas fit so jeevi-aa.
sbidsvwrIAwsuAMimRqupIivAw]22] sabad savaaree-aas amrit peevi-aa. ||22||
PAURREE
Intheprevious salok, GuruJi advisedustoliveabalancedlife, intouchwiththerealityof eachsituation.
Nowhetellsus howatrueGurus follower spendshisor her lifespan. HecomparesaGurusfollower to
ayoungbride, whoseliferevolvesaroundtheloveof her groom(God).
Hesays: Thosebride(souls) wholovetheir groom(God) areembellishedwiththeornament of love. Day
and night, they keep worshipping Him, and even when restrained (by someone) they dont stop (their
worship). Embellished by the Guru's word they abide in God's palace (attuned to His memory). Those
humble ones always make a truly (sincere) prayer (before God). They have reached Gods palace
accordingtoHis command, andlook beauteous standingnear their Groom. They pray (to God) inavery
intimatefriendly manner, andthey loveHimfromthecoreof their hearts. (Incomparisonto such loving
company with God), all lifewithout Gods Name(His love) is vain andaccursed. Only those who have
beenembellishedbytheword(of theGuru) havetastedthisNectar (of Godslove). (22)
The message of this paurree is that if we want to enjoy a truly blissful life, then we should live a life
of such love and devotion to God, as a young faithful bride lives in devotion to her beloved groom.
mwrUmIihniqRpiqAwAgI l hYn BuK] maaroo meehi na taripti-aa agee lahai na
bhukh.
rwj wrwij n iqRpiqAwswier Bryiksuk ] raajaa raaj na taripti-aa saa-ir bharay kisuk.
nwnk scynwmkI kyqI puCwpuC]1] naanak sachay Naam kee kaytee puchhaa
puchh. ||1||
SALOK M: 1
Intheprevious paurri, GuruJi advised us that if wewant toenjoy ablissful life, weshouldlivealifeof
love and devotion to God. Thequestion arises: how deep should be this love, and how long should we
keepmeditatingonHisName? Inthissalok, heanswersthisquestionbygivingsomebeautiful examples.
He says: Just as adesert cannot be satisfied by any amount of rain, a firecannot be quenched by any
amount of woodor fuel, akingisnever satisfied(nomatter) howlongor howwidehisor her domain, or
just asnobodyhasever beenableto(over) fill theoceans(withwater), similarlyO Nanak, thehunger for
thetrueName(of Godinthemindsof devotees) issogreat that itcannot bedescribed.(1)
The message of this salok is that if we want to enjoy the bliss of union with God, our love for Him
and the desire for meditating on His Name should have no limits.
mhl w2 ] mehlaa 2.
inhPl qis j nmis j wvqubRhmn ibMdqy] nihfalaN tas janmas jaavat barahmna bindtay.
swgrMsMswris gur prswdI qrihky] saagraNsansaaras gur parsaadee tareh kay.
krx kwrx smrQuhYkhunwnk bIcwir ] karan kaaran samrath hai kaho naanak
beechaar.
kwrxukrqyvis hYij inkl rKI Dwir ]2] kaaran kartay vas hai J in kal rakhee Dhaar.
||2||
M: 2
Intheprevious salok, GuruJi advised ustoimbueourselves withinsatiablelovefor Gods Name. Inthis
salok, hetells us who can helpandguideus inthis respect. Hesays: Thehumanbirthof aperson who
doesnot realizeGodgoestowaste. Thisworldislikeanocean, whichstandsbetweenGodandus. It is
onlyafewpersonswhoby Gurusgraceareabletoswimacross(thisocean). Nanak presentsthisthought:
that God, thecauseanddoer of everythingisall-powerful. Thecausebehindall causesisunder thecontrol
of God, whobyHispower iskeepingthisuniverseinbalance.(2)
The message of this salok is that if we want to swim across the worldly ocean and meet God, who is
the master of the entire universe, then we should seek and follow the guidance of the Guru.
pauVI ] pa-orhee.
KsmYkYdrbwir FwFI visAw] khasmai kai darbaar dhaadhee vasi-aa.
scwKsmukl wix kml uivgisAw] sachaa khasamkalaan kamal vigsi-aa.
KsmhupUrwpwie mnhurhisAw] khasmahu pooraa paa-ay manhu rehsi-aa.
dusmnkFymwir sj x srisAw] dusman kadhay maar sajan sarsi-aa.
scwsiqgurusyvinscwmwrgudisAw] achaa satgur sayvan sachaa maarag dasi-aa.
pMnw149 SGGS P- 149
scwsbdubIcwir kwl uivDauisAw] sachaa sabad beechaar kaal viDh-usi-aa.
FwFI kQyAkQusbidsvwirAw] dhaadhee kathay akath sabad savaari-aa.
nwnk gux gihrwis hir j Iauiml yipAwirAw]23] naanak gun geh raas har jee-o milay
pi-aari-aa. ||23||
PAURREE
Intheprevioussalok, GuruJi advisedustoseek andfollowtheguidanceof theGurutounitewithGod. In
thispaurri, heshareswithustheblissof hisownexperienceof meetingGod.
He says: (By following the Gurus advice, me), a lowly bard have found an abode in thecourt of the
eternal God. By singingpraises of theeternal God (I havebeen so delighted, as if) thelotus of my heart
has blossomed. Yes, by receiving full (approval) fromtheMaster, I havefelt blessed inmy mind. (This
state of bliss) has driven out my enemies (like lust, anger, and greed) and my friends (such as truth,
happiness, andcontentment) haveprospered(andmultiplied) inmy mind. (Nowmy faculties) serve(and
follow) that trueGuru who has shown this true path. By reflecting on his trueword (of advice), I have
destroyed (my fear of) death. So embellished by the (Gurus) word, the bard is describing the
indescribableGod. Nanak (says), bygraspingthe(divine) merits, hehasmet thebeloved(God). (23)
The message of this paurri is that if we want to enjoy bliss of union with our beloved God, then
following Gurus advice, we should sing His praise and meditate on His Name with love and
devotion.
KiqAhuj MmyKqykrinqKiqAwivic pwih] khati-ahu jammay khatay karan ta khati-aa
vich paahi.
DoqymUil nauqrihj ysauDovx pwih] Dhotay mool na utreh jay sa-o Dhovan paahi.
nwnk bKsybKsIAihnwihqpwhI pwih]1] naanak bakhsay bakhsee-ahi naahi ta paahee
paahi. ||1
SALOK M: 1
In the previous several shabads, Guru Ji noted that we keep going through endless circles of birth and
death. Thequestionarises, whyit isso, andhowtoendthiscircle. Inthissalok, heprovidestheanswer.
GuruJi says: Becauseof our past mistakes (andsins), wetakebirth, andthenmakemoremistakes, and
thus keep going through thecycle of making moremistakes and suffering morebirths (and deaths). By
simplywashingor bathing(our bodies at holy places), thesesinsarenot washedoff, evenif we(batheor)
wash hundreds of times. O Nanak, only if the forgiving God forgives these sins are we forgiven.
Otherwisewekeepsufferingpunishment (of birthsanddeaths). (1)
The message of this salok is that if we want to have our sins forgiven once for all, and our rounds of
births and deaths may end once for all, then we should seek forgiveness from God.
m1] mehlaa 1.
nwnk bol xuJ KxwduKCif mMgIAihsuK] naanak bolan jhakh-naa dukh chhad mangee-ah
sukh.
suKuduKuduie dir kpVypihrihj wie mnuK] sukh dukh du-ay dar kaprhay pahirahi jaa-ay
manukh.
ij QYbol ix hwrIAYiqQYcMgI cup]2] jithai bolan haaree-ai tithai changee chup. ||2||
M: 1
Thomas Hardy, a famous English novelist, writes Happiness is but an occasional episode in a general
dramaof Pain. All of us, except ararefew, aresufferingfromonekindof painor another. Naturally all
of us keep trying and praying for happiness instead of sorrow. In this salok, Guru Ji advises us, how to
accept painor pleasurewithequanimity.
Hesays: O Nanak, vainisour prayingwhenweask that insteadof sorrows, weshouldobtainpleasures.
Both pain and pleasure arelike clothes, which a human being has been given to wear. (These pains or
pleasures areaccordingto thejudgment of God basedonour past sins or virtues. Wecannot complainto
God, whyHehasordainedsomanysorrowsandnot enoughpleasuresinour destiny. Suchcomplaintscan
only bringusmorepunishment). Thereforeit isbetter tokeepsilent, whenweknowthat (nomatter) how
muchwemayargue, wearegoingtolose. (2)
The message of this salok is that instead of complaining about our pains, or arguing with God that
He has done some injustice to us, we should humbly ask for His forgiveness.
pauVI ] pa-orhee.
cwrykuMf wdyiKAMdruBwil Aw] chaaray kundaa daykh andar bhaali-aa.
scYpuriKAl iKisrij inhwil Aw] sachai purakh alakh siraj nihaali-aa.
auJ iVBul yrwhguir vyKwil Aw] ujharh bhulay raah gur vaykhaali-aa.
siqgur scyvwhuscusmwil Aw] satgur sachay vaahu sach samaali-aa.
pwieAwrqnuGrwhudIvwbwil Aw] paa-i-aa ratan gharaahu deevaa baali-aa.
scYsbidsl wihsuKIeysc vwil Aw] sachai sabad salaahi sukhee-ay sach vaali-aa.
inf irAwf rul ig gribis gwil Aw] nidri-aa dar lag garab se gaali-aa.
nwvhuBul wj guiPrYbyqwil Aw]24] naavhu bhulaa jag firai baytaali-aa. ||24||
PAURREE
After impressinguponusthefact that it isbecauseof our ownpast mistakesor sinsthat wekeepsuffering
through endless circles of births anddeaths, Guru Ji now tells us about theenlightenment, thosepersons
haveobtainedwhohavecarefully reflected on thesematters withinthemselves, andalsosought guidance
fromtheGuru.
Hesays: (Theone) who has tried to search within theself after looking in all thefour directions (after
payingdueattentionto all theoutsidefactors, andthereasons for ones circumstances), has realizedthat
the incomprehensible God, the true Being (after creating this universe) has Himself taken care of it.
(Further), theGuruhas shown theright pathto thosewho havelost their way. Therefore, praised bethat
trueGuru, (through whose guidance) wemeditateon theeternal (God). Theonewithin whomtheGuru
haslightedthelamp(of divineknowledge), hasfoundthegem(of GodsName) intheheart. (Inthisway),
they who have praised (God) through thetrue word (of the Guru) have obtained peace, and have come
close to the true (One). But they who do not fear (God) are afflicted with (worldly) fears, and are
consumedbytheir self-conceit. Inshort, bereft of GodsName, theworldisroaminglikeghosts.(24)
The message of this paurri is that if we want to end the pains of repeated rounds of births and
deaths, then we should follow the path shown by the word of the Guru (the Gurbani in Guru Granth
Sahib Ji), and find in our own heart that God, who is the source of eternal bliss.
sl okum3 ] salok mehlaa 3.
BYivic j MmYBYmrYBI Baumnmihhoie] bhai vich jammai bhai marai bhee bha-o man
meh ho-ay.
nwnk BYivic j ymrYsihl wAwieAwsoie ]1] naanak bhai vich jay marai sahilaa aa-i-aa
so-ay. ||1||
SALOK M: 3
Inthepreviouspaurri, GuruJi describedthestateof mindof thosepeoplewhoarenot afraidof God, and
howthey suffer becauseof their owninternal fears. Inthissalok, heonceagainstressesuponustolivein
thefear of God.
Hesays: Thehumanbeingisbornunder fear frombirth, anddies infear. Throughout lifethereisfear in
ones mind. (As soon asoneisborn; oneis under somekindof fear. First thereis thefear of ones safe
delivery and survival at birth itself. Then thereis thefear of all kinds of infections and maladies in the
childhood. Evenwhenonegrowsolder, onelives under thefear of accidentsor lossof onesrelatives and
worldlypossessions. If nothingelse, oneisafflictedwiththefear of oldageanddeath, andthepunishment,
which ones soul may haveto bear for ones misdeeds). Therefore, Guru Ji says: O Nanak, theperson
who dies under thefear (of God, realizingthat God is watchingall our deeds, andthereforedoesnt hurt
othersinanyway), that personsadventintothisworldisapproved(inGodscourt). (1)
The message of this salok is that if we want to make a success of this human life of ours, then instead
of living under worldly fears, we should live and die under the fear of God (and never indulge in any
evil deeds or thoughts, remembering that God is always watching us).
m3 ] mehlaa 3.
BYivxuj IvYbhuqubhuquKusIAwKusI kmwie ] bhai vin jeevai bahut bahut khusee-aa khusee
kamaa-ay.
nwnk BYivxuj ymrYmuihkwl YauiT j wie ]2] naanak bhai vin jay marai muhi kaalai uth
jaa-ay. ||2||
M: 3
Intheprevious salok, GuruJi toldusabout thebenefitsof livingunder thefear of God. Nowheshows us
theoppositesideof thepicture, andtellswhat happensif wedonot liveunder thefear of God.
Hesays: If onelivesunmindful of thefear of God(commitsall kindsof sinswithout caringabout divine
punishment), keepsenjoyingall kindsof (sensual andsinful) pleasures, andif onedieswithout thefear (of
God inthemind, such aperson) departs (fromtheworld) inshameanddishonor. (Even if someonehas
escaped punishment in this worldon account of ones wealth or power, nobody will sincerely feel sorry
about such apersons death. What couldbeagreater dishonor thanthat? However, fear of God does not
meanthekindof fear somepeoplehavefor their bosses or their rulers. It is thekindof fear mixed with
love, achildhasfor itsmother, guidedby which, it doesnot dothosethings, whichitsmother hasadvised
it not todofor itsownsafetyandwelfare).
The message of this salok is that if we dont want to depart from this world in shame or dishonor,
we should live and conduct our life under the fear of God. We should not perform any deeds, which
will make us lose our respect in the world and subject us to the displeasure of our beloved God.
pauVI ] pa-orhee.
siqguruhoie dieAwl uqsrDwpUrIAY] satgur ho-ay da-i-aal ta sarDhaa pooree-ai.
siqguruhoie dieAwl unkbhUMJ UrIAY] satgur ho-ay da-i-aal na kabahooN jhooree-ai.
siqguruhoie dieAwl uqwduKunj wxIAY] satgur ho-ay da-i-aal taa dukh na jaanee-ai.
siqguruhoie dieAwl uqwhir rMgumwxIAY] satgur ho-ay da-i-aal taa har rang maanee-ai.
siqguruhoie dieAwl uqwj mkwf rukyhw] satgur ho-ay da-i-aal taa jamkaa dar kayhaa.
siqguruhoie dieAwl uqwsdhI suKudyhw] satgur ho-ay da-i-aal taa sad hee sukh dayhaa.
siqguruhoie dieAwl uqwnv iniDpweIAY] satgur ho-ay da-i-aal taa nav niDh paa-ee-ai.
siqguruhoie dieAwl uqsic smweIAY]25] satgur ho-ay da-i-aal ta sach samaa-ee-ai.
||25||
PAURREE
After tellingusabout thebenefitsof followingtrueGurus adviceandlivingunder thefear of God, Guru
Ji nowtellsuswhatkindsof blessingsweobtain, whenthetrueGurubecomesgraciousonus.
Hesays: WhentrueGurubecomes gracious, our trust inGod becomes firm. WhenthetrueGurushows
his kindness, then wenever agonize(over our problems, and accept theseas Gods will). When thetrue
Guru becomes merciful we do not feel pain (even when living under painful circumstances). When the
trueGurubecomebeneficent, weenjoy Gods love. When thetrueGurubecomes gracious, thenthereis
no question of the fear of the demon of death (for us). When the trueGuru is merciful, then our body
always lives in peace. When thetrueGuru becomes merciful, we obtain (such happiness, as if we have
obtainedall) theninetreasures (of worldly wealth). Inshort, whenthetrueGurubecomes beneficent, we
mergeintheTruth(theeternal GodHimself).(25)
The message of this paurri is that if we want to enjoy all kinds of pleasures (including the pleasure of
union with the eternal God), then we should try to seek the pleasure and mercy of the true Guru.
isruKohwie pIAihml vwxI j UTwmMig mMig KwhI ] sir khohaa-ay pee-ah malvaanee joothaa mang
mang khaahee.
Poil PdIhiqmuihl YinBVwswpwxI dyiKsgwhI ] fol fadeehat muhi lain bharhaasaa paanee
daykh sagaahee.
Byf wvwgI isruKohwieinBrIAinhQsuAwhI ] bhaydaa vaagee sir khohaa-in bharee-an hath
su-aahee.
mwaUpIaUikrqugvwieintbr rovinDwhI ] maa-oo pee-oo kirat gavaa-in tabar rovan
Dhaahee.
EnwipMf unpqil ikirAwn dIvwmueyikQwaUpwhI ] onaa pind na patal kiri-aa na deevaa mu-ay
kithaa-oo paahee.
ATsiT qIrQdyinn FoeI bRhmx AMnunKwhI ] athsath tirath dayn na dho-ee barahman ann
na khaahee.
sdwkucIl rhihidnurwqI mQYitkynwhI ] sadaa kucheel raheh din raatee mathai tikay
naahee.
J uMf I pwie bhininiqmrxYdiVdIbwix n j whI ] jhundee paa-ay bahan nit marnai darh
deebaan na jaahee.
l kI kwsyhQI PuMmx AgoipCI j whI ] lakee kaasay hathee fumman ago pichhee
jaahee.
nwEie j ogI nwEie j MgmnwEie kwj I muMl w] naa o-ay jogee naa o-ay jangam naa o-ay
kaajee muNlaa.
pMnw150 SGGS P- 150
diXivgoeyiPrihivguqyiPtwvqYgl w] da-yi vigo-ay fireh vigutay fitaa vatai galaa.
j IAwmwir j Ivwl ysoeI AvrunkoeI rKY] jee-aa maar jeevaalay so-ee avar na ko-ee
rakhai.
dwnhuqYiesnwnhuvMj yBsupeI isir KuQY] daanhu tai isnaanhu vanjay bhas pa-ee sir
khuthai.
pwxI ivchurqnaupMnymyrukIAwmwDwxI ] paanee vichahu ratan upannay mayr kee-aa
maaDhaanee.
ATsiT qIrQdyvI QwpypurbI l gYbwxI ] athsath tirath dayvee thaapay purbee lagai
banee.
nwie invwj wnwqYpUj wnwvinsdwsuj wxI ] naa-ay nivaajaa naatai poojaa naavan sadaa
sujaanee.
muieAwj IvidAwgiqhovYj Wisir pweIAYpwxI ] mu-i-aa jeevdi-aa gat hovai jaaN sir paa-ee-ai
paanee.
nwnk isrKuQysYqwnI eynwgl n BwxI ] naanak sirkhutay saitaanee aynaa gal na
bhaanee.
vuTYhoieAYhoieibl wvl uj IAwj ugiqsmwxI ] vuthai ho-i-ai ho-ay bilaaval jee-aa jugat
samaanee.
vuTYAMnukmwdukpwhwsBsYpVdwhovY] vuthai ann kamaad kapaahaa sabhsai parh-
daa hovai.
vuTYGwhucrihiniqsurhI swDndhI ivl ovY] vuthai ghaahu chareh nit surhee saa Dhan
dahee vilovai.
iqquiGie homj g sdpUj wpieAYkwrj usohY] tit ghi-ay hom jag sad poojaa pa-i-ai kaaraj
sohai.
gurUsmuMdundI siBisKI nwqYij quvif AweI ] guroo samund nadee sabh sikhee naatai J it
vadi-aa-ee.
nwnk j yisrKuQynwvinnwhI qwsqctyisir CweI ]1] naanak jay sirkhutay naavan naahee taa sat
chatay sir chhaa-ee. ||1||
SALOK M: 1
In this salok, Guru Ji is commenting on thebehavior of a sect of Jainism, called Sarevarras, who have
takentheideaof non-violencetotheridiculousextreme.
Hesays: These(Sarevarras) pluck their heads(lest anyliceor anyother livingthingsmaybebornthere,
whichtheyhavetokill), drink thewashings(thewater whichisdirty), andbegfor leftoversfor their food
(so that they dont haveto kill any morebacteria, in theprocess of preparing additional food for them).
Theyrakeuptheir ownexcreta(toprovideair totheinsectsinit), suck badodorsandhesitatetousewater
for their cleanliness. Likesheep, they get hair plucked fromtheir heads by thosewhose hands aresoiled
withashes. Unliketheir parents, theystopearningtheir livelihoods, andconsequentlytheir dependentscry
bitterly. At the time of their death, no Hindu ceremonies (such as offering of rice balls, or lighting of
earthen lamps) are performed. It is not certain where their dead bodies are disposed of. They are not
welcomeat thesixty-eight Hinduholy places, andBrahmins, (theHindupriests) donot accept their food.
Day and night they remain unclean and they do not put any marks on their foreheads. They silently sit
crouchedingroups, asif inmourning, anddo not go toanyholy gathering. They walk behindeachother
with abegging bowl slung fromtheir sides and broomin their hands (so that they can whisk away any
living insects in their path). Thesepeopleareneither yogis (thefollowers of Gorakh), nor Jangams (the
followers of Shiva), nor arethey Qazis, or Mullahs (theMuslimpriests). Strayed (by God), they wander
about likealost herdof cattle, withtheir entiremultituderuined.
GuruJi nowgivesthemandusthetrueperspectiveonthelivingcreatures. Hesays: (O myfriends), it is
God who sustains anddestroys thecreatures andno oneelsecan savelife. (By goingto theextremes of
non-violence), these people live their lives without giving any charity, or even taking a bath, and they
simply gather dust on their plucked heads. (They even forget that accordingto Hindumythology), it was
the water fromwhich the jewels were obtained, by churning the ocean using the Meru mountain as a
spindle. It isthewater duetowhichthe(Hindu) sixty-eight holyplaces aresituatedonthebanksof rivers,
wherepeople gather at festivals and talk of God. It is after bathing (in water that theMuslims say their
prayer, or) Nimaaz, andHindusdotheir Pooja. Bothat birthanddeath, it iswithwater that thebodies are
cleaned. But O Nanak, tothesebaldheadedfools, thisthingdoesnt appeal at all.
GuruJi nowputsforthanother argument. Hesays: Whenit rains, thereisjoyall around, becausewater is
thekey to all life. It is thewater (fromtherains or otherwise) that grows food, sugar cane, and cotton,
whichgivesclothestoall. Whenit rains, thecows havethegrasstograze, andthehousewifehasher milk
andyogurt to churn, fromwhichshemakes thepurified butter which is used to performso many sacred
Hinduworshipsandprayers, andtheseritualslookimpressive.
IntheendGuruJi tellshoweventhey canredeemthemselves. Hesays: (O myfriends), Guruislikethe
sea(of knowledge) andhisteachings arelikestreams, bathinginwhichoneobtainsglory. But O Nanak,
if thesebaldheadedones donot bathe(inthesestreams, anddo not listentoGurusadvice, thenthey are
disgraced, asif) ashhasbeenpouredontheir heads. (1)
The message of this salok is that non-violence is good, but it should not be taken to such an extreme
that one starts living an unhealthy and unclean life, and loses ones honor. The best way is to live the
life according to Gurus word (or Gurbani, as contained in Guru Granth Sahib Ji).
m2 ] mehlaa 2.
AgI pwl wik krysUrj kyhI rwiq] agee paalaa ke karay sooraj kayhee raat.
cMdAnyrwik krypaux pwxI ikAwj wiq] chand anayraa ke karay pa-un paanee ki-aa
jaat.
DrqI cIj I ik kryij suivic sBuikCuhoie ] Dhartee cheejee ke karay J is vich sabh kichh
ho-ay.
nwnk qwpiqj wxIAYj wpiqrKYsoie ]2] naanak taa pat jaanee-ai jaa pat rakhai so-ay.
||2||
M: 2
Intheprevious salok, GuruJi commentedonthelife-styleof asect of Jainism. Hetoldus that takingthe
ideaof non- violencetosuch extremes that it makes you liveinavery unhygienic andunproductiveway
is no good. It brings you nothingbut shameanddishonor. Now hegives us aperspectiveon honor, and
tellsuswhoreallysavesour honor.
Hesays: (As firehas been giventhequality of warmthby God), no amount of coldcando any harmto
fire. Similarly night cannot erasethelight of theSun(becausewhen it is night on onesideof globe, the
Sunisshiningontheother). ThedarknesscandonoharmtotheMoon. No(highor low) cast canpollute
thewater or theair. Nothing canaffect theearth, inwhich everythinggrows. Similarly O Nanak, when
GodHimself savesoneshonor, onlythenisoneknownashonorable. (2)
The message of this salok is that we should not care about the false accusations against us, nor care
for false praise. Following Gurus advice, we should live a truthful life and always meditate on
Gods Name. We should depend only on God to protect our honor in this world and the next.
pauVI ] pa-orhee.
quDuscysubhwnusdwkl wixAw] tuDh sachay sub-haan sadaa kalaani-aa.
qUMscwdIbwxuhoir Awvx j wixAw] tooNsachaa deebaan hor aavan jaani-aa.
scuij mMgihdwnuis quDYj yihAw] sach je mangeh daan se tuDhai jayhi-aa.
scuqyrwPurmwnusbdysoihAw] sach tayraa furmaan sabday sohi-aa.
mMinAYigAwnuiDAwnuquDYqypwieAw] mani-ai gi-aan Dhi-aan tuDhai tay paa-i-aa.
krimpvYnIswnun cl Ycl wieAw] karampavai neesaan na chalai chalaa-i-aa.
qUMscwdwqwruinqdyvihcVihsvwieAw] tooN sachaa daataar nit dayveh charheh
savaa-i-aa.
nwnkumMgYdwnuj oquDuBwieAw]26] naanak mangai daan jo tuDh bhaa-i-aa. ||26||
PAURREE
Intheprevioussalok, GuruJi advisedusnot toworryabout our honor or dishonor at thehandsof worldly
people, and to have full faith in Gods Name and His protection. In this paurri, he shows us how to
expressour faithandconfidenceinGod.
He says: "O trueand wonderful (God), I have always praised You. You alonearetheeternal ruler; all
others comeandgo. Thosewho ask for thegift of true(Name) fromYou becomelikeYou. Throughthe
word (of the Guru), Your eternal command seems pleasing to them. By obeying Your command, they
obtaindivineknowledgeandmeditationfromYou. Whenthemarkof (Your) graceisput (ontheir heads),
it cannot be erased, (even if someone) tries to erase it. O God, You aretheeternal Giver, and keep on
multiplying thesegifts every day. But Nanak begs fromYou (only that) which pleases You, (thegift of
livinginYour will). (26)
The message of this paurri is that we should remember that it is God, who is the eternal Giver of all,
and we should only beg from Him the gift of cheerfully accepting His will. Because when we do that,
we automatically obtain the gift of His divine knowledge and meditation (on His Name), which is the
greatest gift of all.
sl okum2 ] salok mehlaa 2.
dIiKAwAwiKbuJ wieAwisPqI sic smyau] deekhi-aa aakh bujhaa-i-aa siftee sach samay-o.
iqnkauikAwaupdysIAYij ngurunwnk dyau]1] tin ka-o ki-aa updaysee-ai J in gur naanak day-o.
||1||
Salok M: 2
Intheprevious paurri, GuruJi advisedus that when weliveinthewill of God, weautomatically obtain
His divineknowledgeandmeditation (on His Name, thegreatest gift of all). Now, inthis salok, GuruJi
tellsus, whatfurther advicethat personneeds, whomtheGuruhasalreadygiventhisadvice.
He says: (Those whom), through his teaching, (theGuru has already) madeto understand that through
(Godspraise), weshouldtrytomergeinthat trueGod; O Nanak, thereisnoneedtogivethemanymore
advice, whohavealreadysuchagreatGuru(toadvisethem).(1)
The message of this salok is that if we want to unite with God, then we have to remember Him and
praise Him day and night so much, that we merge and become one with Him. (This is what is really
meant by meditating on Gods Name, and this is the essence of Guru Jis instruction).
m1] mehlaa 1.
AwipbuJ weysoeI bUJ Y] aap bujhaa-ay so-ee boojhai.
ij suAwipsuJ weyiqsusBuikCusUJ Y] J is aap sujhaa-ay tis sabh kichh soojhai.
kihkihkQnwmwieAwl UJ Y] kahi kahi kathnaa maa-i-aa loojhai.
hukmI sgl kryAwkwr ] hukmee sagal karay aakaar.
Awpyj wxYsrbvIcwr ] aapay jaanai sarab veechaar.
AKr nwnk AiKE Awip] akhar naanak akhi-o aap.
l hYBrwiqhovYij sudwiq]2] lahai bharaat hovai J is daat. ||2||
M: 1
Intheprevious salok, GuruJi gaveus theessenceof his message, andthetrueway tounitewithGod. In
thissalok, hetellsuswhoarethosewhounderstandthistruedivinemessage.
He says: That person aloneknows (the way of Gods praise), to whomGod reveals Himself. The one
whom (God) Himself makes to understand, understands everything. The one who merely prattles is
involved in Maya (worldly problems). God creates all beings according to His Will, and He Himself
knows what to consider (or givethem). O Nanak, whatever wordI haveuttered, (is what God) Himself
hassaid. Theonewhoisblessedwiththegift (of Gurusadvice), getsall doubt removed. (2)
The message of this salok is that what the Guru is telling us are not his words, but the words uttered
to him by God Himself. Therefore, we should have complete and unflinching faith and trust in the
Gurbani as written in Guru Granth Sahib Ji.
pauVI ] pa-orhee.
hauFwFI vykwrukwrYl wieAw] ha-o dhaadhee vaykaar kaarai laa-i-aa.
rwiqidhYkYvwr DurhuPurmwieAw] raat dihai kai vaar Dharahu furmaa-i-aa.
FwFI scYmhil Ksimbul wieAw] dhaadhee sachai mahal khasambulaa-i-aa.
scI isPiqswl whkpVwpwieAw] sachee sifat saalaah kaprhaa paa-i-aa.
scwAMimRqnwmuBoj nuAwieAw] sachaa amrit Naambhojan aa-i-aa.
gurmqI KwDwrij iqinsuKupwieAw] gurmatee khaaDhaa raj tin sukh paa-i-aa.
FwFI krypswausbduvj wieAw] dhaadhee karay pasaa-o sabad vajaa-i-aa.
nwnk scuswl wihpUrwpwieAw]27] suDu naanak sach saalaahi pooraa paa-i-aa. ||27||
suDhu
PAURREE
Inthislast paurri of thischapter, GuruJi showshishumilityandalsogivesusinsight, howhereceivedhis
Divine mission (as we read about thestory of His receiving therevelation, when he disappeared in the
Bein river inPunjab, India).
Hesays: (It was Gods mercy that) He commissioned this idlebard into His Service. It was thedivine
command that whether it is day or night, I should go out and sing His praises. (When hedid this), the
Master called this bard into His eternal mansion and robed him with the honor of true praise and
appreciation. Thenthefoodof trueNamewas presented(andhewas askedto partakeof it. Hehas noted
that) following Gurus instruction, whosoever has partaken of this food (of Gods Name), has obtained
peace. Therefore, this bard is preaching the message of the divine word. Nanak says, (whosoever has)
praisedtheeternal (God) hasobtainedtothat perfect One. (27)
The message of this paurri is that we should have full faith that the message of Gurbani (as
contained in Guru Granth Sahib) is not any ordinary message. It is the divine message received by
Guru Ji in person from God Himself. The meaning of this message is that if we want to have eternal
peace, we need to follow the Gurus advice and meditate on Gods Name (by remembering Him with
love and devotion) day and night.
pMnw151 SGGS P- 151
rwgugauVI guAwryrI mhl w1
caupdydupdy
raagga-orheegu-aarayreemehlaa 1
cha-upday dupday
< >siq nwmukrqwpurKuinrBauinrvYruAkwl
mUriqAj UnI sYBMgur pRswid]
ik-oNkaar sat Naam kartaa purakh nirbha-o nirvair
akaal moorat ajoonee saibhaN gur parsaad.
BaumucuBwrwvf wqol u] bha-o much bhaaraa vadaa tol.
mnmiqhaul I bol ybol u] man mat ha-ulee bolay bol.
isir Dir cl IAYshIAYBwru] sir Dhar chalee-ai sahee-ai bhaar.
ndrI krmI gur bIcwru]1] nadree karmee gur beechaar. ||1||
BYibnukoie n l Gis pwir ] bhai bin ko-ay na langhas paar.
BYBaurwiKAwBwie svwir ]1] rhwau] bhai bha-o raakhi-aa bhaa-ay savaar. ||1|| rahaa-o.
BYqinAginBKYBYnwil ] bhai tan agan bhakhai bhai naal.
BYBauGVIAYsbidsvwir ] bhai bha-o gharhee-ai sabad savaar.
BYibnuGwVqkcuinkc ] bhai bin ghaarhat kach nikach
AMDwscwAMDI st ]2] anDhaa sachaa anDhee sat. ||2||
buDI bwj I aupj Ycwau] buDhee baajee upjai chaa-o.
shs isAwxppvYnqwau] sahas si-aanap pavai na taa-o.
nwnk mnmuiKbol xuvwau] naanak manmukh bolan vaa-o.
AMDwAKruvwauduAwau]3]1] anDhaa akhar vaa-o du-aa-o. ||3||1||
RAAG GAURRI GUARERI
Mehla 1 Chaupadey Dupadey
This new chapter is written in the musical measure Gaurri, and sub-measure Guareri. It includes four
linedandtwo linedstanzas(or Chaupadey andDupadey). AccordingtoDr. Bh. Vir SinghJi, thisshabad
was utteredby first Guru(Nanak Dev Ji). It appearstobeaddressedtoapreacher whowas preachinghis
philosophies guidedby selfishmotives rather thanby thefear or loveof God. GuruJi cautionsus against
suchmisleadingadvice.
Hesays: Thefear of Godhasthemost substanceandvalidity. Theintellect guidedby onesownmindis
very shallow, andso arethewords uttered under its sway. (O my friends), weshould walk through the
pathof lifebearingtheload(of Godsfear inour mind, andknowingthat Godiswatchingall our deeds).
Then, byHisgracewemaystartreflectingonGurusteachings(whichbecomepartof our life).(1)
Stressingtheimportanceof havingthefear of Godinonesmind, GuruJi says: (Thisworldislikeavast
anddeepocean). Without thefear (of Godinonesmind), nobodycanswimacrossit. (Onlytheone, who)
hasembellishedoneslifebykeepingthefear andlove(of Godinthemind), crossesit.(1-pause)
Commentingupontheimportanceof livingunder thefear andloveof God, GuruJi says: Thefireof fear
burns brighter when thereis thefear of God. (When wehave thefear of God in our mind, wearemore
afraidof committingsinful acts). Therefore, following Gurus word, weshould mold andembellish (our
character) inthefear andloveof God. (In fact) without thefear (of God, human) character is absolutely
flimsy(likeavessel), whichhasbeenfashionedinamoldof ignorance, andbeatenblindly).(2)
GuruJi nowexplainswhyandhowthinkingof our ownmindmisguidesus. Hesays: Theintellect guided
by our ownmindleadstothe(false) pleasures(of theworld). Inspiteof thousandsof clever ideas, (ones
character) isnot moldedby theheat of truth(andtruedivinethoughts donot ariseinthemind). Inshort,
O Nanak, all thespeechof aself-conceitedpersonisaslight (or shallow) astheair. Suchapersonsword
or guidanceis(easilychangeable) andmisleading. (3-1)
The message of this shabad is that we should not let ourselves be misguided by our own minds
temptations, or the clever words of self-conceited persons. Instead, we should always try to live our
life under the fear of God as guided by our Guru (Guru Granth Sahib Ji). Even though such a life
may seem difficult in the beginning, it will ultimately lead to a more productive and blissful life.
gauVI mhl w1] ga-orheemehlaa1.
f ir GruGir f ruf ir f ruj wie ] dar ghar ghar dar dar dar jaa-ay.
sof rukyhwij quf ir f rupwie ] so dar kayhaa J it dar dar paa-ay.
quDuibnudUj I nwhI j wie ] tuDh bin doojee naahee jaa-ay.
j oikCuvrqYsBqyrI rj wie ]1] jo kichh vartai sabhtayree rajaa-ay. ||1||
f rIAYj yf ruhovYhoru] daree-ai jay dar hovai hor.
f ir f ir f rxwmnkwsoru]1] rhwau] dar dar darnaa man kaa sor. ||1|| rahaa-o.
nwj IaumrYnf UbYqrY] naa jee-o marai na doobai tarai.
ij inikCukIAwsoikCukrY] J in kichh kee-aa so kichh karai.
hukmyAwvYhukmyj wie ] hukmay aavai hukmay jaa-ay.
AwgYpwCYhukimsmwie ]2] aagai paachhai hukamsamaa-ay. ||2||
hMsuhyquAwswAsmwnu] hans hayt aasaa asmaan.
iqsuivic BUKbhuqunYswnu] tis vich bhookh bahut nai saan.
BauKwxwpIxwAwDwru] bha-o khaanaa peenaa aaDhaar.
ivxuKwDymir hoihgvwr ]3] vinkhaaDhay mar hohi gavaar. ||3||
ij s kwkoie koeI koie koie ] J is kaa ko-ay ko-ee ko-ay ko-ay.
sBukoqyrwqUMsBnwkwsoie ] sabh ko tayraa too
N
sabhnaa kaa so-ay.
j wkyj IA j MqDnumwl u] jaa kay jee-a jantDhan maal.
nwnk AwKxuibKmubIcwru]4]2] naanak aakhan bikhambeechaar. ||4||2||
GAURRI MEHLA 1
Intheprevious shabad, GuruJi toldus that weshouldtry toliveunder thefear of God, insteadof being
misguided by other worldly considerations or fears. In this shabad, which is a superb example of his
poeticskills, GuruJi usesthewordfear inmanyconnotationstoelaborateonhisearlier message.
GuruJi states: Wheninour heart isthefear (of God), thenanyother kindof fear isdispelled, asif that
fear is afraid of thefear of God. Moreover, what is theuseof having thekind of fear, which makes us
increasingly afraidof life? (Thisis liketellingalietohideonemistake, thentellingmorelies tohidethe
previouslie).
GuruJi thereforereposeshiscompletefaithinGod, andsays: O God, except Youthereisnoother place
(togoto seek any support), andwhatever happensis accordingtoYour Will. (Why shouldwetell lies or
dowrongthingsunder thefear of undesirableconsequences)? (1)
Expressing themeaning of his message in this regard, Guru Ji says: We should be afraid of any other
kind of fear if thereweretruly any other fear (except thefear of God). To keep fearing onefear or the
other isnothingbut themindsownnoise(or ahallucination). (1-pause)
Therefore, Guru Ji says: No onelives, dies, sinks or swims (on ones own). He who has created (this
universe) does everything. It is according to His command that any creaturecomes into this world, and
also departs accordingtoHis orders. Inshort, bothbeforeandafter (their existence, all creatures) remain
mergedinHiscommand.(2)
GuruJi nowgivesusinsight intotheworkingof our mind, andtellshowweshouldtrytoliveour life. He
says: Within us arethetendencies for violence, attachment, andsky high desires. Also withinus is the
hunger (for worldly possessions), which like a big streamnever seems to stop. (Therefore, one should)
makethefear of God, thecorner stoneof onesway of life(andliveoneslifeunder thefear of God, and
not try to usurp therights of others). Without eating (this fear, without livingunder such fear of God, a
person) diesbecomingafool.(3)
Guru Ji concludes the shabad with an affirmation of full faith in God and says: The one who has
someone(asonessupporter, that person) rarelyprovestobe(thetruesupporter intheend). But (O God),
Youbelongtoall andYouarethesupport of all. Nanak says, "It isverydifficult todescribe(that God), to
whombelongall thebeings, creatures, andpossessions. (4-2)
The message of this shabad is that we should have only the fear of God in our minds (and live our
life immersed in this fear). Then all other fears from anyone and any source will disappear, because
we have full faith that we have the support of God, who is the most powerful Master of all.
mwqwmiqipqwsMqoKu] maataa mat pitaa santokh.
squBweI kir eyhuivsyKu]1] satbhaa-ee kar ayhu visaykh. ||1||
khxwhYikCukhxunj wie ] kahnaa hai kichh kahan na jaa-ay.
qaukudriqkImiqnhI pwie ]1] rhwau] ta-o kudrat keemat nahee paa-ay. ||1|| rahaa-o.
pMnw152 SGGS P- 152
srmsuriqduie ssur Bey] saramsuratdu-ay sasur bha-ay.
krxI kwmix kir mnl ey]2] karnee kaaman kar man la-ay. ||2||
swhwsMj oguvIAwhuivj ogu] saahaa sanjog vee-aahu vijog.
scusMqiqkhunwnk j ogu]3]3] sach santat kaho naanak jog. ||3||3||
GAURRI MEHLA 1
Inthepreviousshabad, GuruJi advisedustoliveunder acertainkindof fear andrespect for God. Inthis
shabad, he elaborates on this concept with a metaphor fromthetime when a good bride, following the
adviceof her dear parents, usedtoconduct her lifewithacertainfear andrespect for her in-laws.
Portrayinghimself as such abride, Guru Ji shares withus howheis leadinghis life. AddressingGod as
his beloved Spouse, hesays: (O God), for me(good) intellect is likemy mother, and contentment like
myfather. I havemadeTruthasmybrother, andthisismyspecial (family). (1)
Now, expressinghisinabilitytodescribeGodscreation, hesays: (O God, much) needstobesaid(about
Your creation), but nothingcanbesaid, becausetheworthof Your creationcannot beassayed.(1-pause)
Elaboratingontheabovemetaphor, hesays: (O God), for mehardwork andgoodsensearelikemyin-
laws. I havemademymindlikeavirtuousbride(andI doall deedslikeagoodandsensiblebride). (2)
Concluding this metaphor, Guru Ji says: For me, themost auspicious moment is union with You, and
detachment (fromworldly affairs) is liketheseparation (of abridefromher parents house, at thetimeof
marriage). Nanak callsit atrueunion(withYou), whenit givesbirthtoTruth(andYour trueNamecomes
toabideinmyheart). (3-3)
The message of this shabad is that if we want to obtain a true union with God, then we should live
our life like a sagacious and virtuous young bride of olden days: with true love, affection, and
respect for our beloved spouse (God). In this way, His true Name would come to abide in our heart.
gauVI mhl w1] ga-orheemehlaa 1.
pauxYpwxI AgnI kwmyl u] pa-unai paanee agnee kaa mayl.
cMcl cpl buiDkwKyl u] chanchal chapal buDh kaa khayl.
naudrvwj ydsvwduAwru] na-o darvaajay dasvaa du-aar.
buJ uryigAwnI eyhubIcwru]1] bujh ray gi-aanee ayhu beechaar. ||1||
kQqwbkqwsunqwsoeI ] kathtaa baktaa suntaa so-ee.
AwpubIcwrysuigAwnI hoeI ]1] rhwau] aap beechaaray so gi-aanee ho-ee. ||1|| rahaa-o.
dyhI mwtI bol Ypauxu] dayhee maatee bolai pa-un.
buJ uryigAwnI mUAwhYkauxu] bujh ray gi-aanee moo-aa hai ka-un.
mUeI suriqbwduAhMkwru] moo-ee surat baad aha
N
kaar.
EhunmUAwj odyKxhwru]2] oh na moo-aa jo daykhanhaar. ||2||
j Ykwrix qit qIrQj whI ] jai kaaran tat tirath jaahee.
rqnpdwrQGt hI mwhI ] ratan padaarath ghat hee maahee.
piVpiVpMif qubwduvKwxY] parh parh pandit baad vakhaanai.
BIqir hodI vsqunj wxY]3] bheetar hodee vasat na jaanai. ||3||
haunmUAwmyrI mueI bl wie ] ha-o na moo-aa mayree mu-ee balaa-ay.
EhunmUAwj orihAwsmwie ] oh na moo-aa jo rahi-aa samaa-ay.
khunwnk guir bRhmuidKwieAw] kaho naanak gur barahmdikhaa-i-aa.
mrqwj wqwndir nAwieAw]4]4] martaa jaataa nadar na aa-i-aa. ||4||4||
GAURRI MEHLA 1
AccordingtoDr. Bh. Vir SinghJi thisshabad appearstobeaddressedtoawisePundit (or scholar), who
hadrecentlysufferedtheloss of hiscloserelative, andwasfeelingverydepressed. Inthis shabad GuruJi
explainstohimthemysteryof thehumanbody, andlikeaverycompetent psychiatrist helpshimtocome
out of his depression. Therefore, this shabad couldbeavery useful tool to helpour friends andrelatives
whomayhavesufferedasimilar loss.
GuruJi says: O wiselearnedman, understandthisconcept: that our body isacombinationof air, water,
andfire(andhasbecomelike) aplay thingfor themercurial intellect (withinit). Thereareninedoors (or
openings, suchaseyes, ears, etc.), whichareapparent. But theninadditionthereisthetenth(unseen) door
(or placewhichisof special significance. That isthedoor tothemansionof God). (1)
Continuinghissermon, GuruJi says: (O mydear friend, Godissittinginthis mansionbeyondthetenth
door), who does, utters, andlistens to (everything). Theonewho reflects upon oneself (and understands
thisbasicprinciple) becomes(truly) wise. (1-pause)
Now, like avery competent psychologist, Guru Ji engages that depressed person in aconversation, and
says: (O my) learned friend, this body is like dust, (which upon the death of a person is ultimately
consumed back into theearth). Similarly, aperson speaks withhis or her breath(whichtoo merges back
intotheair after death). ThenO wiseman, (reflect), whohasreallydied(withthedeathof thisperson)?
Perhapsfindingthat pundit speechless, GuruJi himself providestheanswer, andsays: (If youthink about
it, you will agreethat with thedeath of this person, what has really died, is the) intellect which leads a
persontoindulgeinstrifeandego. (But thesoul) whosees(theentireplayof life) doesnt die. (2)
It appears that after listeningto thesehealing words describingtheimmortality of thesoul withinus, the
aggrievedpersonexpresseshisdesiretogoonapilgrimageof holy placestofurther consolehismind. But
GuruJi adviseshimagainstthisunnecessaryexpenseandeffort.
Hesays: (O myfriend, that commodityof Godspeace-givingName), whichyouwant tosearchonholy
shores, that jewel likecommodityiswithinyour minditself. (Inthoseplaces), apundit simply readsmore
and more scriptures, which are merely discourses on (useless) strife (or various interpretations of holy
books). But (suchapundit) doesnot realizethecommodity(of Name) lyingwithin.(3)
Concludinghissermon, GuruJi says: I understandthat (whenmybodydies) it isnot that I havedied, but
it is my demon (ignorant intellect) which has died. O Nanak, theGuru has shown metheall pervading
God(inmeandnow) I dont seeanyone(truly) dyingor goingaway.(4-4)
The message of this shabad is that whenever any of our close relatives or friends die, we should try
to console ourselves with the fact that the temporal body and elements within it have only merged
back into their origins. But the true light of God within him or her has not died, and never will.
Note: This shabad should be a good resource for doctors, religious preachers, relatives, and friends to
rely upon for consoling the aggrieved.
gauVI mhl w1dKxI ] ga-orheemehlaa1 dakh-nee.
suix suix bUJ YmwnYnwau] qwkYsdbil hwrYj wau] sun sun boojhai maanai naa-o. taa kai sad
balihaarai jaa-o.
AwipBul weyTaur n Twau] aap bhulaa-ay tha-ur na thaa-o.
qUMsmJ wvihmyil iml wau]1] too
N
samjhaavahi mayl milaa-o. ||1||
nwmuiml Ycl YmYnwil ] Naammilai chalai mai naal.
ibnunwvYbwDI sBkwil ]1] rhwau] bin naavai baaDhee sabh kaal. ||1|| rahaa-o.
KyqI vxj unwvYkI Et ] khaytee vanaj naavai kee ot.
pwpupuMnubIj kI pot ] paap punn beej kee pot.
kwmukoDuj IA mihcot ] kaamkroDh jee-a meh chot.
nwmuivswir cl yminKot ]2] Naamvisaar chalay man khot. ||2||
swcygur kI swcI sIK] saachay gur kee saachee seekh.
qnumnusIql uswcuprIK] tan man seetal saach pareekh.
j l purwieinrs kml prIK] jal puraa-in ras kamal pareekh.
sbidrqymITyrs eIK]3] sabad ratay meethay ras eekh. ||3||
hukimsMj ogI giVds duAwr ] Hukamsanjogee garh das du-aar.
pMc vsihimil j oiqApwr ] panch vaseh mil jot apaar.
Awipqul YAwpyvxj wr ] aap tulai aapay vanjaar.
nwnk nwimsvwrxhwr ]4]5] naanak Naamsavaaranhaar. ||4||5||
GAURRI MEHLA 1 DAKHNI
In theprevious shabad Guru Ji told us that theinvaluable commodity of Gods Name, which brings us
truepeace, is contained right withinour own mind. Thereis no need for us to go to different pilgrimage
placesinsearchof it. Inthisshabad, heexplainstheblessingsof thisinvaluablecommodity.
GuruJi Says: I amalways asacrificeto(that person), whoafter listeningagainandagain(totheGurus
instruction), understands it, andbelieves in(Gods) Name. O God, whomYouYourself leadastray, that
person finds no place of rest. However, those whomYou Yourself coach, after uniting them(with the
Guru, You) unitethemwithYourself.(1)
Therefore, Guru Ji also says: (O God, I also pray that) I should be blessed with Your Name, which
accompanies me(evenafter death. BecauseI knowthat) without theName(thewholeworld) isboundto
die(andperish).(1-pause)
Explainingwhy heprays only for Gods Name, andnot for anythingelse, GuruJi says: (I believe that,
just as wefarmor do business to support our physical needs, similarly for our spirit) weshould depend
uponthesupport of (Gods) Name. All our virtuesor sinsbecomelikethebundleof seeds (onour heads,
whichbringawards or punishment intheir duecourse. Theimpulses of) lust andanger inflict wounds on
our mind. Therefore, they who forsakeGods Namedepart fromhere with evil thoughts in their minds
(andsuffer inpain).(2)
Explaining theimportanceof obtaining Gurus advice, hesays: ThetrueGuru imparts trueinstruction.
(By obtainingthis), ones body andmind obtainpeace, whichin itself is thetruetest (of right guidance.
Theperson who follows Gurus instruction, whilestill livingintheworldremains detached fromits evil
influence) likealily or alotus (which grows inwater, yet remains above it). Even thewords uttered by
suchaGurusfollower aresweet likesugarcane. (3)
Elaboratingon themerits of theGurus followers, hesays: (They who followGurus adviceunderstand
that) it is accordingto their preordaineddestiny that they havebeen blessed withthis body fortress with
ten doors. (In this fortress) reside the five (impulses of lust, anger, greed, ego, and attachment); along
with the infinite light (of God. It is God, who Himself is evaluating Himself, as if He) Himself is the
merchant and Himself the merchandise. O Nanak, through His Name He embellishes (a person with
merits).(4-5)
The message of this shabad is that we should always pray to God to bless us with the guidance of the
true Guru, who may sow the seed of Name in us and make us worthy of Gods union.
j wqoj wie khwqyAwvY] jaato jaa-ay kahaa tay aavai.
khaupj Ykhj wie smwvY] kah upjai kah jaa-ay samaavai.
ikaubwiDE ikaumukqI pwvY] ki-o baaDhi-o ki-o muktee paavai.
ikauAibnwsI shij smwvY]1] ki-o abhinaasee sahj samaavai. ||1||
nwmuirdYAMimRqumuiKnwmu] Naamridai amrit mukh Naam.
nrhr nwmunrhr inhkwmu]1] rhwau] narhar Naamnarhar nihkaam. ||1|| rahaa-o.
shj yAwvYshj yj wie ] sehjay aavai sehjay jaa-ay.
mnqyaupj Ymnmwihsmwie ] man tay upjai man maahi samaa-ay.
gurmuiKmukqobMDunpwie ] gurmukh mukto banDh na paa-ay.
sbdubIcwir CutYhir nwie ]2] sabad beechaar chhutai har naa-ay. ||2||
qrvr pMKI bhuinis bwsu] tarvar pankhee baho nis baas.
suKduKIAwminmohivxwsu] sukh dukhee-aa man moh vinaas.
swJ ibhwg qkihAwgwsu] saajh bihaag takeh aagaas.
dhidis Dwvihkrimil iKAwsu]3] dah dis Dhaaveh karamlikhi-aas. ||3||
pMnw153 SGGS P- 153
nwmsMj ogI goieil Qwtu] Naamsanjogee go-il thaat.
kwmkoDPUtYibKumwtu] kaamkroDh footai bikh maat.
ibnuvKr sUnoGruhwtu] bin vakhar soono ghar haat.
gur imil Kol ybj r kpwt ]4] gur mil kholay bajar kapaat. ||4||
swDuiml YpUrbsMj og ] saaDh milai poorab sanjog.
sic rhsypUryhir l og ] sach rahsay pooray har log.
mnuqnudyl Yshij suBwie ] man tan day lai sahj subhaa-ay.
nwnk iqnkYl wgaupwie ]5]6] naanak tin kai laaga-o paa-ay. ||5||6||
GAURRI MEHLA 1
Intheprevious shabad (4-4), GuruJi consoledthemindof apundit, who was grievingon account of the
recent deathof hiscloserelative. GuruJi suggestedtohimthat thelight of God, whichisthereal power
withinus, never dies. It appears that inthis shabad, heis answeringsomeof thesubsequent questions of
that personfor theguidanceof usall.
Hesays: (Weshould try to understand) where(this soul) comes from, wherewas is it created andwith
what does it (ultimately) merge? (Secondly), why it has been bound (by worldly ties), and how does it
obtainemancipation(fromthesebonds)?Howcanit indiscerniblymergeintheimmortal (God)? (1)
Answeringthelast question first, GuruJi says: Theoneinwhosemindabides God's nectar Name, who
uttersGod'sName, likeGodbecomesfreefromdesire(andhencefreefromworldlybonds).(1-pause)
Now takingupthequestion inits entirety, GuruJi says: Accordingto natural law, onecomes into (this
world), andaccordingto(thesame) natural law, goes (away fromhere. Dueto thedesires of mind, (one)
isbornandultimatelymergesintotheminditself. But theonewhofollowstheGuru'sinstructionremains
free(fromtheentanglements of desire), andno obstacles areput (inthat persons pathto liberation). By
reflecting(ontheGurus) wordandbymeditatingonGodsName, oneisemancipated. (2)
GuruJi nowexplainsthesystemof theworldusingtheexampleof birds. Hesays: Just asthebirdscome
to sit inatreeat night, similarly mortals cometo theworldfor alimitedstay. Somearehappy andsome
aremiserable, becausewithintheir mindisthedestructiveworldlyattachment. Whennight passes, (just as
thebirds) look tothesky andfly indifferent directions(toseek their dailyfood), similarly themortalsgo
toearntheir sustenance(throughvariousprofessions) accordingtotheir preordaineddestiny. (3)
The above was the conduct of ordinary persons. Now Guru Ji tells, how the persons who meditate on
Gods Name conduct their life. He says: They, who are attuned to Gods Name (understand that) this
world is likeapasture, (wherehumans and other creatures comefor ashort whileto eat their feed, and
thengoback fromwhencetheycame. By meditatingonGodsNameandactingontheGurusadvice), all
their lust andanger isdispelled, asif thepitcher containingall suchpoisonshasbroken. But thosewhoare
without this commodity (of Name) arelikean empty house or shop. It is only when they meet theGuru
that theharddoors(of their strayedmind) areopened. (4)
Inconclusion, GuruJi says: Only throughpre-ordained destiny does onemeet (andobtaintheguidance
of) asaint (Guru). Theaccomplisheddevotees of Godalways rejoiceintheblissof theeternal God. They
imperceptibly surrender their mind and body (to the Guru, and receive the blessings of Gods Name).
Nanakrespectfullybowstotheir feet. (5-6)
The message of this shabad is that if we want to get out of the cycle of birth and death, and enjoy
the bliss of eternal union with God, then we should pray to Him to bless us with the guidance of the
Guru. So that following Gurus advice, we may cleanse our mind of worldly desires and meditate
on Gods Name.
kwmukoDumwieAwmihcIqu] kaamkroDh maa-i-aa meh cheet.
J UT ivkwir j wgYihqcIqu] jhooth vikaar jaagai hit cheet.
pUMj I pwpl oBkI kIqu] poonjee paap lobh kee keet.
qruqwrI minnwmusucIqu]1] tar taaree man Naamsucheet. ||1||
vwhuvwhuswcymYqyrI tyk ] vaahu vaahu saachay mai tayree tayk.
haupwpI qUMinrml ueyk ]1] rhwau] ha-o paapee tooN nirmal ayk. ||1|| rahaa-o.
AginpwxI bol YBVvwau] agan paanee bolai bharhvaa-o.
ij hvwieMdRI eykusuAwau] jihvaa indree ayk su-aa-o.
idsit ivkwrI nwhI BauBwau] disat vikaaree naahee bha-o bhaa-o.
Awpumwryqwpweynwau]2] aap maaray taa paa-ay naa-o. ||2||
sbidmrYiPir mrxun hoie] sabad marai fir maran na ho-ay.
ibnumUeyikaupUrwhoie ] bin moo-ay ki-o pooraa ho-ay.
prpMic ivAwiprihAwmnudoie ] parpanch vi-aap rahi-aa man do-ay.
iQrunwrwiexukrysuhoie]3] thir naaraa-in karay so ho-ay. ||3||
boihiQcVauj wAwvYvwru] bohith charha-o jaa aavai vaar.
TwkyboihQdrghmwr ] thaakay bohith dargeh maar.
scuswl whI DMnugurduAwru] sach saalaahee Dhan gurdu-aar.
nwnk dir Gir eykMkwru]4]7] naanak dar ghar aykankaar. ||4||7||
RAAG GAURRI MEHLA 1
In the previous shabad, Guru Ji advised us that if we want to enjoy eternal bliss we should seek the
guidanceof theGuru, andmeditateonGodsName. Inthisshabad hetellsusthereasonfor thisadvice.
He says: (Human) mind is engrossed in lust, anger and Maya. It is always awake(ready) and loves to
enter into falsehood andevil, andhasthusacquiredthecapital of greed andsin. (O humanbeing, try to)
swimacross(thisworldlyocean) bymeditatingon(GodsName) withfull concentrationof mind.(1)
GuruJi nowshows us howtoreachthat stateof mind, becauseonour ownwedont turnour thoughtsto
meditatingon Gods Name, andhowtopray to God. AddressingGod, hesays: O my wondrous God, I
havebut onlyYour support. I amasinner, andYoualonearethePureone." (1-pause)
Turning back to theprevious theme, why on his own onecan not obtainGods Nameandswimacross,
GuruJi says: Thefireandwater (withinus) unitetoroar infury(likeasteam). Our tongues andsensual
organscravetheir individual satisfactions(suchaseatingtastyfoods, or satisfyingour sexual desires.
(Our) wholeoutlook is evil-oriented, andwithin us is neither thelovenor fear (of God). It is only when
onekillsonesself (conceit andstillsthefalseworldlydesires) that oneobtains(Gods) Name.(2)
Elaborating on thebenefits of stillingones mindthrough theName, GuruJi says: (When onestills the
mind by meditating on Gods Name, and thus) dies through the Name, one does not go through death
again. (Suchapersonisemancipatedfromanyfutureroundsof birthanddeath). Without dying(toself by
stillingthemind, one) cannot achieveperfection, andonesmindremainsentangledinworldly duality (or
Maya. But thereisnothingunder onescontrol); onlythat happenswhichtheeternal Goddoes.(3)
Therefore, GuruJi concludestheshabad by saying: I canboardtheshipof (Gods) Nameonlywhen(by
Hisgrace), myturncomes. Thosewhoarestoppedfrom(boarding) thisship(of Name) suffer punishment
inGods court. Therefore, (I) Nanak say that blessed is thedoor of theGuru(where) I cansit andpraise
theeternal God(meditateonHisName), andseethedoor andmansionof thatoneCreator.(4-7)
The message of this shabad is that we are full of so many vices, lusts, and evil tendencies. We can
only be saved if we take the refuge of the Guru, and meditate on God's Name.
aul itE kml ubRhmubIcwir ] ulti-o kamal barahmbeechaar.
AMimRqDwr gginds duAwir ] amrit Dhaar gagan das du-aar.
qRBvxubyiDAwAwipmurwir ]1] taribhavan bayDhi-aa aap muraar. ||1||
rymnmyryBrmunkIj Y] ray man mayray bharamna keejai.
minmwinAYAMimRqrsupIj Y]1] rhwau] man maanee-ai amrit ras peejai. ||1|| rahaa-o.
j nmuj Iiqmrix mnumwinAw] janamjeet maran man maani-aa.
AwipmUAwmnumnqyj winAw] aap moo-aa man man tay jaani-aa.
nj ir BeI GruGr qyj winAw]2] najar bha-ee ghar ghar tay jaani-aa. ||2||
j qusquqIrQumj nunwim] jat sat tirath majan Naam.
AiDk ibQwrukrauiksukwim] aDhik bithaar kara-o kis kaam.
nr nwrwiex AMqrj wim]3] nar naaraa-in antarjaam. ||3||
Awnmnauqaupr Gr j wau] aan man-o ta-o par ghar jaa-o.
iksuj wcaunwhI koQwau] kis jaacha-o naahee ko thaa-o.
nwnk gurmiqshij smwau]4]8] naanak gurmat sahj samaa-o. ||4||8||
GAURRI MEHLA 1
Intheprevious shabad, GuruJi toldus that wearefull of many vices, lusts, andevil tendencies, andwe
canonly besavedif wetaketherefugeof theGuruandmeditateonGod'sName. Inthis shabad, hetells
uswhathappenswhenwefollowGurusinstructionandmeditateonGodsName.
Describinghispersonal experience, GuruJi says: By reflectingonGod, thelotusof my heart (my mind)
has turned away (fromworldly attachments, and is enjoying such a unique and continuous feeling of
divinebliss, as if) asteady streamof nectar is falling on thesky of my tenthgate. Now, my mind truly
believesthat GodHimself isrunningall thethreeworldsunder HisdivineLaw.(1)
Guru Ji therefore advises his own mind (indirectly ours), and says: O my mind do not entertain any
doubt (becauseonly) whenthemindreposesfull faith(inGod) canthisnectar bepartaken. (1-pause)
Elaboratingon his experience, GuruJi says: Nowwhen my mindhas accepted theconcept of dying(to
theself, or stillingmyego, I feel that I haveachievedtheobject of mylife. Thus) I havewon(thebattleof)
Lifeitself. When(theegoof mymindwasdispelled, and) theself inmedied, mymindunderstood(reality)
fromthemind itself (and on my own I was enlightened). When I was blessed with theglanceof Grace
(fromGod), I recognizedHisabodewithinmyownabode(myminditself).(2)
After obtainingtheaboveenlightenment, GuruJi doesnot hesitateinsaying: (Now, I amconvincedthat)
all the merits of) austerities, charities, and bathing at pilgrimage places are included in meditating on
God's Name. Thenfor what purposeshouldI enter into any moreextensiveoperations? That Godknows
all that isinour mind. (3)
GuruJi concludes theshabad by firmlyexpressingHis faithintheoneGodandrejectinganythoughtsof
praying to other lesser gods and goddesses. He says: If I wereto believe in any other (god or goddess
except theoneGod), only thenI wouldknock at any other door. FromwhomshouldI beg(whenI know
that besidetheoneGodalone), thereis noother place(togo? I) Nanak (firmly believethat) by following
Gurusinstruction, I caneasilymerge(inthat oneGod).(4-8)
The message of this shabad is that there is no need for us to observe any austerities, do pilgrimages,
or bow to statues of gods and goddesses. We can easily merge in God and enjoy heavenly bliss just
by following Gurbani (as contained in Guru Granth Sahib Ji), and meditating on Gods Name.
siqguruiml YsumrxuidKwey] satgur milai so maran dikhaa-ay.
mrx rhx rsuAMqir Bwey] maran rahan ras antar bhaa-ay.
grbuinvwir ggnpurupwey]1] garab nivaar gagan pur paa-ay. ||1||
mrxuil KwieAweynhI rhxw] maran likhaa-ay aa-ay nahee rahnaa.
hir j ipj wiprhxuhir srxw]1] rhwau] har J AP jaap rahan har sarnaa. ||1|| rahaa-o.
siqguruiml YqduibDwBwgY] satgur milai ta dubiDhaa bhaagai.
kml uibgwis mnuhir pRBl wgY] kamal bigaas man har parabh laagai.
j IvqumrYmhwrsuAwgY]2] jeevat marai mahaa ras aagai. ||2||
siqguir imil AYsc sMj imsUcw] satgur mili-ai sach sanjamsoochaa.
gur kI pauVI aUcoaUcw] gur kee pa-orhee oocho oochaa.
krimiml Yj mkwBaumUcw]3] karammilai jamkaa bha-o moochaa. ||3||
guir imil AYimil AMik smwieAw] gur mili-ai mil ank samaa-i-aa.
kir ikrpwGrumhl uidKwieAw] kar kirpaa ghar mahal dikhaa-i-aa.
nwnk haumYmwir iml wieAw]4]9] naanak ha-umai maar milaa-i-aa. ||4||9||
GAURRI MEHLA 1
Intheprevious shabad, GuruJi toldusthat tobecomeonewithGod, weneednot observeanyausterities,
do pilgrimages, or bow to statues of gods and goddesses. We can easily merge in the eternal God by
followingtheGurusinstruction. Inthisshabad, heexplainswhyhestressesontheguidanceof theGuru.
Hesays: WhenapersonmeetstheGuru, he(theGuru) shows (that person) what thedeath(of theself or
ego really is). Then the mystery of remaining dead (or detached from the worldly desires) becomes
pleasingto themind. By gettingridof ego, oneobtains (ahighspiritual state, as if onehas reached) the
realmof thesky(andrealizedGod). (1)
Statingthefundamental principle, whichtheGuru teaches, hesays: (OnmeetingtheGuruandlistening
to his divinewords of wisdom, werealize) that wehavecome(to this world) with deathwritten (in our
destiny), andwearenot goingtolive(forever). But by meditatingonGodagainandagain, weobtain(an
eternal) abodeinGodsshelter. (1-pause)
Elaboratingonblessingsobtainedby meetingtheGuru, hesays: OnmeetingthetrueGuru(andby acting
upon his advice), our sense of duality (or double-mindedness between theallurements of theworld and
divinebliss) departs. Our mindblossoms likealotus, andis attunedto God. Even thoughstill alive, one
(detaches fromworldly allurements, as if) onehas died, and after that onerelishes thesupremetaste(of
blissful unionwithGod). (2)
Going into moredetail, Guru Ji says: On meeting thetrueGuru, oneenters thedisciplineof Truth and
becomes immaculate. (Oneexamines everythingon thebasis of truthandjustice, andnot on thebasis of
ones selfish interests or falsehood). Thus climbingtheladder of theGuru(followingthepath shown by
theGuru), onerises higher andhigher (andbecomes abetter person). But it is only by (Gods) gracethat
onemeets(atrueGuru, and) theneventhegreat fear of deathisdispelled(fromonesmind).(3)
In conclusion, Guru Ji says: On meeting the Guru, one remains attuned to God, and merges into the
embrace (of God). Extending his mercy (theGuru) shows that person themansion (of God) within the
mind(itself. Inshort, O) Nanak, bydispelling(apersonsego), theGuruunites(himwithGod).(4-9)
The message of this shabad is that if we want to experience the bliss of union with God, we should
pray to Him to bless us with the guidance of the Guru (which we already have in the form of Guru
Granth Sahib). Now all we need to do is follow the advice contained therein, and detach ourselves
from worldly enticements, so that showing His mercy God may bless us with His union.
pMnw154 SGGS P- 154
ikrqupieAwnhmytYkoie ] kirat pa-i-aa nah maytai ko-ay.
ikAwj wxwikAwAwgYhoie] ki-aa jaanaa ki-aa aagai ho-ay.
j oiqsuBwxwsoeI hUAw] jo tis bhaanaa so-ee hoo-aa.
AvrunkrxYvwl wdUAw]1] avar na karnai vaalaa doo-aa. ||1||
nwj wxwkrmkyvf qyrI dwiq] naa jaanaa karamkayvad tayree daat.
krmuDrmuqyrynwmkI j wiq]1] rhwau] karamDharamtayray Naamkee jaat. ||1|| rahaa-o.
qUeyvf udwqwdyvxhwru] too ayvad daataa dayvanhaar.
qoit nwhI quDuBgiqBMf wr ] tot naahee tuDh bhagat bhandaar.
kIAwgrbun AwvYrwis ] kee-aa garab na aavai raas.
j IauipMf usBuqyrYpwis ]2] jee-o pind sabh tayrai paas. ||2||
qUmwir j Ivwl ihbKis iml wie ] too maar jeevaaleh bakhas milaa-ay.
ij auBwvI iqaunwmuj pwie ] J i-o bhaavee ti-o NaamJ APaa-ay.
qUMdwnwbInwswcwisir myrY] too
N
daanaa beenaa saachaa sir mayrai.
gurmiqdyie BrosYqyrY]3] gurmatday-ay bharosai tayrai. ||3||
qnmihmYl unwhI mnurwqw] tan meh mail naahee man raataa.
gur bcnI scusbidpCwqw] gur bachnee sach sabad pachhaataa.
qyrwqwxunwmkI vif AweI ] tayraa taanNaamkee vadi-aa-ee.
nwnk rhxwBgiqsrxweI ]4]10] naanak rahnaa bhagat sarnaa-ee. ||4||10||
GAURRI MEHLA 1
Intheprevious shabad, GuruJi advisedus that if wewant to experiencethebliss of unionwithGod, we
should pray to Himto bless us withtheguidanceof theGuru. Following his advice, we should still our
egoanddetachourselvesfromworldlyallurements, sothat GodmayshowHismercyandblessusalso
withHisunion. Inthisshabad, hecommentsonour destiniesandtheresultsof our actionsinthepast, and
tellsushowwecantryfor abetter future.
He says: "(O my friends), no one can erase our destiny. I dont know what will happen in the future.
Whatever hashappenedhashappenedaccordingtoHiswill, andthereisnoother whodoesanything. (1)
Guru Ji now wonders about the greatness of God and says: (O God), neither I know about my (past)
deeds, nor doI knowhowgreat isYour bounty. (I knowonly this): that all themerits of righteous deeds,
or (pridein) onescaste, lieinYour Name(alone). (1-pause)
AppealingtoGodsgreatness, GuruJi says: (O God), Youaresuchagreat benefactor anddonor that the
treasures of Your meditationnever runshort. (I knowthat) any act doneinarroganceis never beneficial.
(Thesafetyof human) lifeandbodyisinYour hands.(2)
Continuing his humbleprayer to God, hesays: (O God), You takeandgive life, and forgiving (man's
sins), You unitehim(with Yourself). As You wish, You makeaperson meditateon (Your) Name. You
aremy true, wise, andsagacious protector. Pleasebless mewiththeinstructionof theGurubecauseI am
dependent onYour support.(3)
GuruJi nowdescribes theblessingsof meditatingonGods Name. Hesays: If onesmindisimbuedwith
thelove(of GodsName), thennodirt (of evil thoughts) remainsinonesbody. By listeningtothewordof
theGuru, onerealizes theeternal (God). Nanak says, (O God) suchis Your power andthegreatness of
Your Name, that oneshouldalwaysseekYour refugebydoingYour worship.(4-10)
The message of this shabad is that we do not know what is written in our destiny, and what our fate
shall be. The only thing for us to do is to pray to God to bless us with the guidance of the Guru, so
that we may worship God by meditating on His Name, and thus live in His refuge.
ij inAkQukhwieAwAipE pIAwieAw] jin akath kahaa-i-aa api-o pee-aa-i-aa.
AnBYivsrynwimsmwieAw]1] an bhai visray Naamsamaa-i-aa. ||1||
ikAwf rIAYf ruf rihsmwnw] ki-aa daree-ai dar dareh samaanaa.
pUrygur kYsbidpCwnw]1] rhwau]
pooray gur kai sabad pachhaanaa. ||1|| rahaa-o.
ij sunr rwmuirdYhir rwis ] jis nar raamridai har raas.
shij suBwie iml yswbwis ]2] sahj subhaa-ay milay saabaas. ||2||
j wihsvwrYswJ ibAwl ] jaahi savaarai saajh bi-aal.
ieqauqmnmuKbwDykwl ]3] it ut manmukh baaDhay kaal. ||3||
Aihinis rwmuirdYsypUry] ahinis raamridai say pooray.
nwnk rwmiml yBRmdUry]4]11] naanak raammilay bharamdooray. ||4||11||
GAURRI MEHLA 1
Intheprevious shabad GuruJi advisedus that if wewant abetter future, weshouldpray toGodtobless
us withtheguidanceof theGuruandmeditateonGodsName, andthus always liveunder Gods refuge.
Inthisshabad, hedescribestheblessingsreceivedbyapersonwhohasacteduponthisadvice.
Hesays: (Theone), whohasworshippedtheindescribable(God), andhasinspiredotherstodothesame,
hasquaffedthenectar (of GodsName) andhelpedotherstodrinkit (also. Thatpersonsall other worldly)
fearshavevanished, becausesuchapersonalwaysremainsabsorbedin(meditationof Gods) Name.(1)
Regarding the state of mind of such a person, Guru Ji says: (Such a person who remains absorbed in
GodsName, says): Of what shouldI nowbeafraidof, whenall (worldly) fear hasmergedinthefear (of
God), whomI haverecognizedthroughthewordof theperfect Guru?(1-pause)
Listingother blessingsreceivedby suchaperson, GuruJi says: Thepersoninwhoseheart isthecapital
of Gods(Name) easilyreceiveshonor (inGodscourt).(2)
Guru Ji now shows the other side of the picture, and describes the fate of those worldly people, who
insteadof meditatingon Gods Nameremain preoccupied inamassingworldly wealth. Hesays: Whom
God keeps asleep day andnight (inworldly allurements, they) remainboundtodeathhereandhereafter.
(Theseself-conceitedpersonskeepsufferinginthepainsof birthsanddeaths). (3)
Inconclusion, GuruJi says: They inwhoseheart, day andnight abides Gods (Name), they areperfect.
O Nanak, all their doubtshavebeendispelled, andtheyareunitedwithGod.(4-11)
The message of this shabad is that if we want to get rid of all fears (including the fear of death) and
live in union with God, then following Gurus advice we should meditate on Gods Name.
j nimmrYqRYgux ihqkwru] janammarai tarai gun hitkaar.
cwrybydkQihAwkwru] chaaray bayd katheh aakaar.
qIinAvsQwkhihviKAwnu] teen avasthaa kaheh vakhi-aan.
qurIAwvsQwsiqgur qyhir j wnu]1] turee-aavasthaa satgur tay har jaan. ||1||
rwmBgiqgur syvwqrxw] raambhagat gur sayvaa tarnaa.
bwhuiVj nmunhoie hYmrxw]1] rhwau] baahurh janam na ho-ay hai marnaa. ||1||
rahaa-o.
cwir pdwrQkhYsBukoeI ] chaar padaarath kahai sabh ko-ee.
isMimRiqswsqpMif qmuiKsoeI ] simrit saasat pandit mukh so-ee.
ibnugur ArQubIcwrunpwieAw] bin gur arath beechaar na paa-i-aa.
mukiqpdwrQuBgiqhir pwieAw]2] mukat padaarath bhagat har paa-i-aa. ||2||
j wkYihrdYvisAwhir soeI ] jaa kai hirdai vasi-aa har so-ee.
gurmuiKBgiqprwpiqhoeI ] gurmukh bhagat paraapat ho-ee.
hir kI BgiqmukiqAwndu] har kee bhagat mukat aanand.
gurmiqpweyprmwndu]3] gurmat paa-ay parmaanand. ||3||
ij inpwieAwguir dyiKidKwieAw] jin paa-i-aa gur daykh dikhaa-i-aa.
AwswmwihinrwsubuJ wieAw] aasaa maahi niraas bujhaa-i-aa.
dInwnwQusrbsuKdwqw] deenaa naath sarab sukh-daata.
nwnk hir crxI mnurwqw]4]12] naanak har charnee man raataa. ||4||12||
GAURRI MEHLA I
Intheprevious shabad GuruJi advised usthat if wewant toget ridof all our fears(includingthefear of
death) and live in union with God, then following Gurus advice we should meditate on Gods Name.
However, inspiteof this repeated advicewestill keep conductingour lives under theinfluenceof three
modes of Maya (worldly riches and power). We do false and evil deeds for our own selfish ends.
Sometimeswework tofulfill our ambitionsfor worldlypower, andother timesdogooddeedsfor thesake
of winningpraiseor salvationrather thanfor thesakeof truthor loveof God. GuruJi beginsthis shabad
by telling us what happens when we thus conduct our life under the influence of these three modes or
impulsesof Maya.
Hesays: Theperson who loves (or is influenced by) thethreequalities (of Maya, namely impulses for
vice, virtue, or power) keeps suffering(thepainof) birthanddeath. Eventhefour Vedas discuss only the
visibleform(of thisworld). They mentionthethreestatesof mind. However, it isonlyfromthetrueGuru
that wecanunderstandthefourthstateof mind(calledTurya, inwhichaperson) remainsunitedwithGod
(inastateof equipoise).(1)
Givingtheessenceof this shabad, GuruJi says: It is throughtheworshipof God andtheserviceof the
Guru that oneswims across (theworldly ocean), after which thereis no more(pain of) birth or death.
(1-pause)
Now commenting on thefour objects of life advocated by theHindu scholars, Guru Ji says: Everyone
discussesthefour objectsof humanlife(namely, achievingrighteousness, financial success, satisfaction
of sexual desires, andsalvation). Thisisall containedintheSimritis andShastras (theHinduholy books)
andthediscourses of thegreat Pundits. But without (guidanceof the) Guru, nobody has understood the
truemeaning(of theseobjects, particularlysalvation). It isonlythroughtheGuruthat anypersonhasever
obtainedthecommodityof salvation.(2)
GuruJi nowrevealswhoarethose, whoachievetruesalvation. Hesays: Theoneinwhoseheart Godhas
cometoresidehasobtainedtheworshipof GodthroughtheGuru, andthroughtheworshipof Godenjoys
theblissof salvation. Thisishow, throughGurusinstruction, oneobtainsthestateof supremebliss.(3)
In conclusion, Guru Ji says: Whosoever has obtained God, it is only through the Guru that they have
themselves seen Him, and helped others to see. (The Guru has) taught themthe way to live free from
desire, whilestill livingamidst (worldly) desires. That Master of themeek isthegiver of peacetoall, and
O Nanak, themind(of suchdevotees) remainsimbuedwiththeloveof Godsfeet (HisName). (4-12)
The message of this shabad is that if we want to live above the three ordinary states (of worldly
Maya), and enjoy the fourth state of unique peace and bliss and obtain true salvation, we should
follow the instruction of the Guru (Granth Sahib Ji) and meditate on Gods Name day and night.
gauVI cyqI mhl w1] ga-orheechayteemehlaa 1.
AMimRqkwieAwrhYsuKwl I bwj I iehusMswro] amrit kaa-i-aa rahai sukhaalee baajee ih sansaaro.
l bul oBumucukUVukmwvihbhuquauTwvihBwro] lab lobh much koorh kamaaveh bahut uthaaveh
bhaaro.
qUMkwieAwmYrul dI dyKI ij auDr aupir Cwro]1] tooN kaa-i-aa mai ruldee daykhee J i-o Dhar upar
chhaaro. ||1||
suix suix isKhmwrI ] sun sun sikh hamaaree.
suikqukIqwrhsI myry j IAVy bhuiV n AwvY
vwrI ]1] rhwau]
sukarit keetaa rahsee mayray jee-arhay bahurh na
aavai vaaree. ||1|| rahaa-o.
hauquDuAwKwmyrI kwieAwqUMsuix isKhmwrI ] ha-o tuDh aakhaa mayree kaa-i-aa tooN sun sikh
hamaaree.
pMnw155 SGGS P- 155
inMdwicMdwkrihprweI J UTI l wieqbwrI ] nindaa chindaa karahi paraa-ee jhoothee laa-
itbaaree.
vyil prweI j ohihj IAVykrihcorI buirAwrI ] vayl paraa-ee joheh jee-arhay karahi choree buri-
aaree.
hMsu cil AwqUMipCY rhIeyih CutiV hoeIAih
nwrI ]2]
hans chali-aa tooN pichhai rahee-ayhi chhutarh
ho-ee-ah naaree. ||2||
qUMkwieAwrhIAihsupnqir quDuikAwkrm
kmwieAw]
tooN kaa-i-aa rahee-ah supnantar tuDh ki-aa
karamkamaa-i-aa.
kir corI mYj wikCul IAwqwminBl wBwieAw] kar choree mai jaa kichh lee-aa taa man bhalaa
bhaa-i-aa.
hl iqn soBwpl iqn FoeI Aihl wj nmu
gvwieAw]3]
halat na sobhaa palat na dho-ee ahilaa janam
gavaa-i-aa. ||3||
hauKrI duhyl I hoeI bwbwnwnk myrI bwq n puCY
koeI ]1] rhwau]
ha-o kharee duhaylee ho-ee baabaa naanak
mayree baat na puchhai ko-ee. ||1|| rahaa-o.
qwj I qurkI suienwrupwkpVkyryBwrw] taajee turkee su-inaa rupaa kaparh kayray
bhaaraa.
iks hI nwil ncl ynwnk J iVJ iVpeygvwrw] kis hee naal na chalay naanak jharh jharh pa-ay
gavaaraa.
kUj wmyvwmYsBikCucwiKAwiekuAMimRqunwmu
qumwrw]4]
koojaa mayvaa mai sabh kichh chaakhi-aa ik amrit
Naamtumaaraa. ||4||
dydynIv idvwl auswrI BsmMdr kI FyrI ] day day neev divaal usaaree bhasmandar kee
dhayree.
sMcysMic ndyeI iks hI AMDuj wxYsBmyrI ] sanchay sanch na day-ee kis hee anDh jaanai
sabh mayree.
soienl kwsoienmwVI sMpYiksYnkyrI ]5] so-in lankaa so-in maarhee sampai kisai na
kayree. ||5||
suix mUrKmMnAj wxw] sun moorakh man ajaanaa.
hoguiqsYkwBwxw]1] rhwau] hog tisai kaa bhaanaa. ||1|| rahaa-o.
swhuhmwrwTwkuruBwrwhmiqs kyvxj wry] saahu hamaaraa thaakur bhaaraa ham tis kay
vanjaaray.
j Iau ipMf u sB rwis iqsY kI mwir Awpy
j Ivwl y]6]1]13]
jee-o pind sabh raas tisai kee maar aapay
jeevaalay. ||6||1||13||
GAURRI CHAYTEE MEHLA 1
Intheprevious shabad, GuruJi toldus that thepersonwho loves (or isinfluencedby) thethreequalities
(of Maya) keeps suffering(thepainof) birthanddeath. Inthis soul-awakeningbeautiful shabad, GuruJi
putshimself amongordinary people, andaddresses hisbody, soul, andmind(andindirectly us) tofollow
theright path.
First addressing thebody, Guru Ji says, "(O my body, thinking yourself as immortal, you remain busy
only in enjoying (worldly) pleasures. (But you don't understand that) this world is only a play. You
practice much avarice, greed, and falsehood, and carry a load of sin on your head. O my body, I have
seenyouwastedlikethedust onearth.(1)
Next addressingthesoul, GuruJi says: O my soul, listencarefullytomy advice. I tell youthat youwill
not findthisopportunity (of humanbirth) again. Only your gooddeeds will last (andbeof helptoyouin
theend) (1-pause).
Turningback tothebody, GuruJi says: I say toyou, O my body, listento my advice. Youslander and
criticize others. You indulge in false backbiting. You look upon another's spouse with lustful intention,
youcommit theft andevil deeds, but youdon't remember that whentheswan(soul) fliesaway, youwill be
left likeadesertedwoman. (2)
Continuinghisaddresstothebody, GuruJi says: O (my) body, youliveasif inadream. (Haveyouever
reflected) what good deed haveyou done(so far)? Whenever you obtained somethingby stealing(or by
deceiving someone), it looked pleasing to the mind. (This way, you) neither earned any honor in this
world, nor anysupportfor thenext world. Youhavewastedawayyour precious(human) life. (3)
(Thus reflecting on the sorry state of mind and body, Guru Ji tells us what we will soon be saying to
ourselves). On our behalf hesays: O my respected sir, (I) Nanak truly feel inpain, andnobody cares a
bit for me. (1-pause)
Making a confession on our behalf, Guru Ji says: All these costly Arabian and Turkish horses (these
luxurious foreign cars), gold and silver, loads of raiment, etc., areuseless loads. Nanak says, O foolish
person, all these things never accompany anyone (after death). They separate (fromthe body) and fall
down like embers. I havetasted all the(delicious foods, like) rock candy and dried fruit, but I find that
onlyYour Nameisnectar (sweet), O myGod.(4)
GuruJi nowcommentsonthepreoccupationof manypeopletobuildgrandmansionsor amassriches. He
says: (People) digdeepfoundationstoerect bigmansions, but intheendthesecrumbledowntoheapsof
dust. A humanbeingamasses andhoardsriches, anddoesnt sharethiswealthwithanyoneelse. Thefool
thinksthat all thiswealthishis(or her) own, but doesnot remember that evenLanka, thecityof gold, and
themansionsof gold(possessedbykingRavana) wereof nousetohim(intheend). (5)
Guru Ji finally addresses his mind and says: "Hear, O my foolish mind, only that will happen which
pleasesHim(1-pause).
(Understandthat) Our Godisagreat merchant andweall areHispeddlers. All thisbodyandsoul areHis
capital. HeHimself createsanddestroys life. (6-1-13)
The message of this shabad is that instead of wasting our precious human birth in amassing false
worldly wealth and power, we should use this opportunity to do good deeds and meditate on Gods
Name, so that we may earn honor in this and the next world.
Avir pMc hmeyk j nwikaurwKauGr bwrumnw] avar panch ham ayk janaa ki-o raakha-o ghar
baar manaa.
mwrihl UtihnIqnIqiksuAwgYkrI pukwr j nw]1] maareh looteh neet neet kis aagai karee
pukaar janaa. ||1||
sRI rwmnwmwaucrumnw] saree raamNaamaa uchar manaa.
AwgYj mdl uibKmuGnw]1] rhwau] aagai jamdal bikhamghanaa. ||1|| rahaa-o.
auswir mVol I rwKYduAwrwBIqir bYTI swDnw] usaar marholee raakhai du-aaraa bheetar
baithee saa Dhanaa.
AMimRqkyl kryinqkwmix Avir l utyinsupMc
j nw]2]
amrit kayl karay nit kaaman avar lutayn so
panch janaa. ||2||
FwihmVol I l UitAwdyhurwswDnpkVI eyk j nw] dhaahi marholee looti-aa dayhuraa saa Dhan
pakrhee ayk janaa.
j mf Mf wgil sMgl upiVAwBwig geysypMc j nw]3] jam dandaa gal sangal parhi-aa bhaag ga-ay
say panch janaa. ||3||
kwmix l oVYsuienwrupwimqRl uVyinsuKwDwqw] kaaman lorhai su-inaa rupaa mitar lurhayn so
khaaDhaataa.
nwnk pwp kry iqn kwrix j wsI j mpuir
bwDwqw]4]2]14]
naanak paap karay tin kaaran jaasee jampur
baaDhaataa. ||4||2||14||
RAAG GAURRI CHAYTEE MEHLA 1
In the previous shabad, Guru Ji advised us that instead of wasting our time in amassing false worldly
wealth, weshouldusethisopportunitytodogooddeeds andmeditateonGodsName. But thefact isthat
we keep doing wrong things, influenced by our innateevil tendencies of lust, anger, greed, attachment,
andego. Inthis shabad, hecomparesthesetendencies tofivethieves, whicharealways onthelookout to
steal whatever merit our soul might haveearnedinpreviouslives, or istryingtoearnnow. Comparingour
soul toapoor landladysurroundedbyfivethieves, GuruJi depictsthesoulssituationinitsownwords.
Thesoul says: Thosethieves (evil tendencies withinmy body) arefive, andI amjust oneperson. O my
mind, howcanI savemy houseandproperty (merits) fromthem? Theserobbers beat androb me(of my
goodqualities, andgivemepain) everyday. BeforewhommayI goandcry? (1)
Answeringonbehalf of divinewisdom(or consciencewithinusall), GuruJi says: O mymind, utter the
Nameof God, becauseinfrontof youisaverypowerful armyof thedemonsof death. (1-pause)
Continuingthemetaphor of alandlady for thehumansoul, GuruJi nowcommentsfurther on thestateof
thebody andsays: Buildingasmall thatchedhut (of thebody, God) hasput (ten) doorsinit. Insidethis
hut lives the soul, the landlady. (Thinking herself to be) immortal, every day she engages in leisurely
sports whilethefivethieves (lust, anger, greed, attachment, andego) keep plunderingthemansion(of all
itsvirtuesor goodqualities). (2)
Depicting the end of this body mansion (the situation at the time of ones death), Guru Ji says:
Demolishingthishut androbbingit of all wealth, thelady(soul) isapprehended. Withachainaroundher
neck, thedemon(of death) beatsher withastickwhilethosefivethieves(or evil tendencies) runaway. (In
other words, at thetimeof deathonlyour soul goesthroughpain, whileall other facultiesdisappear.) (3)
Guru Ji now tells us thereason behind thesuffering of the human soul. He says: (For his entire life),
ones wife(spouse) keeps askingfor gold andsilver, andfriends seek good food (anddrink). O Nanak,
(one) commitssinsfor their sake(but inend, onessoul alone) will beboundanddriventohell.(4)
The message of this shabad is that although it is our duty to discharge our obligations to our families
and friends through honest means, still we should not stoop to dishonesty, greed, or other sinful acts
to please them. In the end, only our soul would bear the punishment for all the sins committed by us.
muMdRwqyGt BIqir muMdRwkWieAwkIj YiKMQwqw] mundraa tay ghat bheetar mundraa kaaN-i-aa
keejai khinthaataa.
pMc cyl yvis kIj ihrwvl iehumnukIj Yf Mf wqw]1] panch chaylay vas keejeh raaval ih man keejai
dandaataa. ||1||
j og j ugiqiev pwvisqw] jog jugat iv paavsitaa.
eykusbdudUj whorunwsiqkMd mUil mnul wvisqw]1]
rhwau]
ayk sabad doojaa hor naasat kand mool man
laavsitaa. ||1|| rahaa-o.
mUMif muMf wieAYj ygurupweIAYhmgurukInI gMgwqw] moond moondaa-i-ai jay gur paa-ee-ai ham gur
keenee gangaataa.
iqRBvx qwrxhwrusuAwmI eykun cyqis AMDwqw]2] taribhavan taaranhaar su-aamee ayk na chaytas
anDhaataa. ||2||
kir ptMbugl I mnul wvis sMswmUil n j wvisqw] kar patamb galee man laavas sansaa mool na
jaavsitaa.
pMnw156 SGGS P- 156
eyksucrxI j yicqul wvihl ibl oiBkI Dwvisqw]3] aykas charnee jay chit laaveh lab lobh kee
Dhaavsitaa. ||3||
j pis inrMj nurcis mnw] J APas niranjan rachas manaa.
kwhybol ihj ogI kptuGnw]1] rhwau] kaahay boleh jogee kapat ghanaa. ||1|| rahaa-o.
kwieAwkml I hMsuieAwxwmyrI myrI krqibhwxIqw] kaa-i-aa kamlee hans i-aanaa mayree mayree
karat bihaaneetaa.
pRxviq nwnku nwgI dwJ Y iPir pwCY
pCuqwxIqw]4]3]15]
paranvat naanak naagee daajhai fir paachhai
pachhutaaneetaa. ||4||3||15||
GAURRI CHETI MEHLA 1
In the previous shabad Guru Ji told us that although it is our duty to discharge our obligations to our
families andfriends through honest means, still weshould not stoop to dishonesty, greed, or other sinful
waysinorder topleasethem. Inthisshabad, whileaddressingdirectlytheyogis(whousuallywear special
garbs andsymbols, such as anoldtorn-out jacket, largewoodenearrings, andasmall supportingstaff in
their hands), Guru Ji is indirectly advising us against false outside garbs and austerities. Instead, he
emphasizestheimportanceof purifyingour inner self.
Hesays, "(O yogi), insteadof ringsaroundyour ears, put theseringsaroundyour heart (andcontrol your
evil desires. Realizethat your body will soon die), andmakethis(belief) your torn-out jacket. (Insteadof
having other humans as your disciples who follow your orders), make your five senses (speech, touch,
smell, sight andhearing) your disciples, andmakeyour mindthestaff (tocontrol your senses).(1)
GuruJi says: (O yogi), thisishowyouwill findthewaytoyoga(unionwithGod). Insteadof occupying
your mind with thethoughts of forest fruits and roots, concentrateon thefood of God's Name, because
onlytheoneword(of GodsName) iseternal, andeverythingelseisperishable. (1-pause)
Making a satire on other practices of the yogis, he says: You shave your head at the banks of river
Ganges(asif by doingsoyouhavefoundtheGuru). If it istruethenI havemadetheriver Ganges asmy
Guru. O blindone, whydon'tyouworshiptheoneGodalone, theMaster of all thethreeworlds? (2)
Holdingthemirror of their falsepractices tothem, hesays: O yogis, youdeceivepeoplewithyour false
showandmereprattle, whichdoesnot removedoubt fromthemindat all. Whydon't youconcentrateyour
mindontheserviceof theoneGod? Whatistheuseof runningabout inavariceandgreed?(3)
Guru Ji onceagain emphasizes, andsays: (O yogis), simply meditateon theimmaculateGod with the
full concentrationof your mind. Whydoyouutter somuchfalsehood?(1-pause)
Concluding his remarks, Guru Ji says: Our body is foolish, swan (soul) childish; wespendour lives in
thepursuit of I-am-ness (acquiringworldly possessions andpower for ourselves). But Nanak says, when
thesoul departsfromthisworldemptyhanded, itrepentsseeingthenakedbodybeingburnt. (4-3-15)
The message of this shabad is that simply by wearing symbols and holy clothes we should not assume
that automatically we have become the disciples (or sikhs) of the Guru. These outer symbols and
dress are just outer indication of our being sikhs (like the uniforms of school students or soldiers of
an army). The real test is that in addition to these outer requirements we must control our five senses,
lead a life of truth, and meditate on Gods Name as advised by our Guru.
AauKDmMqRmUl umneykYj ykir idRVuicqukIj Yry] a-ukhaDh mantar mool man aykai jay kar darirh
chit keejai ray.
j nmj nmkypwpkrmkykwtnhwrwl Ij Yry]1] janam janam kay paap karam kay katanhaaraa
leejai ray. ||1||
mneykoswihbuBweI ry] man ayko saahib bhaa-ee ray.
qyryqIinguxwsMswir smwvihAl Kunl Kxwj weI
ry]1] rhwau]
tayray teen gunaa sansaar samaaveh alakh na
lakh-naa jaa-ee ray. ||1|| rahaa-o.
skr KMf umwieAwqinmITI hmqaupMf aucweI ry] sakar khand maa-i-aa tan meethee hamta-o pand
uchaa-ee ray.
rwiq AnyrI sUJ is nwhI l j utUkis mUswBweI
ry]2]
raat anayree soojhas naahee laj tookas moosaa
bhaa-ee ray. ||2||
mnmuiK krih qyqwduKul wgYgurmuiK iml Yvf weI
ry]
manmukh karahi taytaa dukh laagai gurmukh
milai vadaa-ee ray.
j oiqinkIAwsoeI hoAwikrqun myitAwj weI
ry]3]
jo tin kee-aa so-ee ho-aa kirat na mayti-aa jaa-ee
ray. ||3||
suBr Bryn hovihaUxyj orwqyrMgul weI ry] subhar bharay na hoveh oonay jo raatay rang
laa-ee ray.
iqnkI pMk hovYj ynwnkuqaumUVwikCupweI
ry]4]4]16]
tin kee pank hovai jay naanak ta-o moorhaa kichh
paa-ee ray. ||4||4||16||
Intheprevious shabad, addressedto yogis, GuruJi advisedus that simply by wearingsymbols andholy
clothes weshouldnot assumethat automatically wehavebecomethedisciples of theGuru. Accordingto
Dr. Bh. Vir Singh Ji, this shabad also appears to be acontinuation of Guru Jis address to theyogis. In
order tomakethisadviceuniversal, hechosetheformatof addressinghisownmind.
Stressingtheimportanceof God'sName, GuruJi says: "O mymind, thebasicmantra(of GodsName) is
theonly panacea(for all maladies). If you firmly enshrineit inthemind, thenyou canobtain(that God),
whocanerasethesins(committedbyyou) birthafter birth.(1)
ThereforeGuruJi says: O mybrother, understandthat thereisbut onlyoneMaster of themind(whocan
saveit fromevil tendencies). But becauseof your threeimpulses (for virtue, vice, or power), you remain
submergedinworldlyaffairs, andyoucannot comprehendtheunknowableGod." (1-pause)
Guru Ji now uses avery pictorial example to show us themirror of our own life. He says: To us this
worldlywealthtastessweet likesugar andmolasses, andwearecarryingabigload(of sinsonour heads,
to amass this wealth by fair means or foul. We are so entangled in false worldly affairs that we are
unaware how our span of life is being cut short every moment). Our situation is like that of a person
(hanginginawell), whocannot think of anyway toget out of it, whiletherat (of death) isnibblingaway
at theropeof hislife. (2)
Guru Ji therefore comments: Whatever self-conceited persons do, they are afflicted with an equal
proportion of pain. (On theother hand), theGurus followers obtain honor both here(inthis world) and
there(inthenext). Whatever that (God) hasdone, that alonehashappened, andonespre-ordaineddestiny
(basedononespast deeds) cannot beerased. (3)
GuruJi concludes theshabad by tellingusabout theblessingsreceivedby thosewhoareimbuedwiththe
love of God. He says: They who areimbued with thelove (of God) always remain brimful (with joy),
andnever runshort (of thishappiness). O Nanak, if (our mind) becomes evenlittlebit (humble, like) the
dust of their feet, thenthat foolish(mind) wouldobtainsome(spiritual gain). (4-4-16)
The message of this shabad is that instead of wasting our time in the pursuit of worldly wealth we
should seek the service of saintly people, and imbue ourselves with Gods love. Then we will find the
way out of this dark forest of worldly Maya, reach the mansion of God, and live in eternal bliss.
kqkI mweI bwpukqkyrwikdUQwvhuhmAwey] kat kee maa-ee baap kat kayraa kidoo thaavhu
hamaa-ay.
AginibMbj l BIqir inpj ykwhykMimaupwey]1] agan bimb jal bheetar nipjay kaahay kamm
upaa-ay. ||1||
myryswihbwkauxuj wxYgux qyry] mayray saahibaa ka-un jaanai guntayray.
khynj wnI Aaugx myry]1] rhwau] kahay na jaanee a-ugan mayray. ||1|| rahaa-o.
kyqyruKibrKhmcInykyqypsUaupwey] kaytay rukh birakh ham cheenay kaytay pasoo
upaa-ay.
kyqynwgkul I mihAweykyqypMKauf wey]2] kaytay naag kulee meh aa-ay kaytay pankh
udaa-ay. ||2||
ht ptx ibj mMdr BMnYkir corI Gir AwvY] hat patan bij mandar bhannai kar choree ghar
aavai.
AghudyKYipChudyKYquJ qykhwCpwvY]3] agahu daykhai pichhahu daykhai tujhtay kahaa
chhapaavai. ||3||
qt qIrQhmnv KMf dyKyht ptx bwj wrw] tat tirath ham nav khand daykhay hat patan
baajaaraa.
l YkYqkVI qol ix l wgwGt hI mihvxj wrw]4] lai kai takrhee tolan laagaa ghat hee meh
vanjaaraa. ||4||
j yqwsmuMduswgrunIir BirAwqyqyAaugx hmwry] jaytaa samund saagar neer bhari-aa taytay a-
ugan hamaaray.
dieAwkrhuikCuimhr aupwvhuf ubdypQr qwry]5] da-i-aa karahu kichh mihar upaavhu dubday
pathar taaray. ||5||
j IAVwAginbrwbir qpYBIqir vgYkwqI ] jee-arhaa agan baraabar tapai bheetar vagai
kaatee.
pRxviq nwnku hukmu pCwxY suKu hovY idnu
rwqI ]6]5]17]
paranvat naanak hukam pachhaanai sukh hovai
din raatee. ||6||5||17||
In theprevious shabad GuruJi told us, that if wewant to findaway out of this dark worldly forest and
reach themansion of God, then we should imbue ourselves with His trueLove. In this shabad heonce
againputshimself amongsinnerslikeusandshowsushowtofirst examineourselvesandaddressGod.
First wonderingabout theplaceor statebeforeweobtained humanform, Guru Ji says: "Wedont know
how longwehadany mother or father, andfromwhich placewehavecome(into this world. Weknow
that) wewerecreated fromthewater of our fathers sperm, andfashionedin thefireof mothers womb.
(But wedont know) for whatpurposewewerecreatedatall.(1)
Therefore, making a humble confession to God, Guru Ji says: O my dear Master, no one knows the
extentof Your merits, whileitisnot possibletonarratemydemerits.(1-pause)
Continuingtowonder about all thepossibleexistencesinwhichwemight havelivedbeforetakingbirthas
humanbeings, GuruJi says: (O God, howcanweknow) howmanyformsof trees, plants, andbeastswe
passed throughbeforebeingborninto this humanbody? Howmany times haveweenteredthefamily of
serpents, andfor manytimeshaveweflownasbirds"? (3)
NowGuruJi describes what kindof evil deeds aperson commits asahumanbeing. Hesays: (O God),
one breaks into many shops, cities, and strong houses, and comes home after committing thefts. While
committing thesethefts, onelooks back and forth (to ensurethat nobody is watching), but how can one
hidethesetheftsfromYou?(3)
Describing the false deeds done by many to escape punishment for their sins, Guru Ji says: (O God,
many times inorder toeraseour sins), westart visitingholy shores andthebanks of rivers inall thenine
regions, andgobeggingintheshops, bazaarsandcities. Thenlikeapeddler, withinonesownmindstarts
weighing(ones merits anddemerits. Thenrealizes that ones vices far outweigh thevirtues, andthereis
nowayonecanescapepunishment inGodscourt throughtheseritualisticdeedsof piety).(4)
Therefore, Guru Ji shows us a new approach to wash off all our sins in a single stroke. Most humbly
addressing God on our behalf, hesays: "(O God), as is an ocean full of water, (whose depth cannot be
measured, similarlyunaccountable) aremysins. (Thereisnoway that onmy ownI canwashoff mysins.
So, pleaseshowsomemercy, (andsaveus). Youcanhelpeventhestonestoswimacrossanocean). (5)
In closing, hesays: (Even when ones) soul is burning likefire, and within it is running asharp knife,
Nanaksubmitsthatif onerecognizes(Gods) command, peaceprevails(inlife) dayandnight."(6-5-17)
The message of this shabad is that we dont know how many sins and misdeeds we have committed
in this or previous births, or through how many different existences we have already suffered and
will suffer through again. The only way to end this cycle and live in eternal peace is to live according
to the Will of God, pray to Him to show His mercy, and save us like so many other sinners.
gauVI bYrwgix mhl w1] ga-orheebairaaganmehlaa 1.
rYix gvweI soie kYidvsugvwieAwKwie ] rain gavaa-ee so-ay kai divas gavaa-i-aa khaa-ay.
hIryj Yswj nmuhYkauf I bdl yj wie ]1] heeray jaisaa janam hai ka-udee badlay jaa-ay.
||1||
nwmun j winAwrwmkw] Naamna jaani-aa raamkaa.
mUVyiPir pwCYpCuqwihry]1] rhwau] moorhay fir paachhai pachhutaahi ray. ||1||
rahaa-o.
AnqwDnuDrxI DryAnqn cwihAwj wie ] antaa Dhan Dharnee Dharay anat na chaahi-aa
jaa-ay.
Anqkaucwhnj ogeysyAweyAnqgvwie ]2] anat ka-o chaahan jo ga-ay say aa-ay anat
gavaa-ay. ||2||
Awpx l IAwj yiml YqwsBukoBwgTuhoie] aapan lee-aa jay milai taa sabh ko bhaagath ho-ay.
pMnw157 SGGS P- 157
krmwaupir inbVYj yl ocYsBukoie ]3] karmaa upar nibrhai jay lochai sabh ko-ay. ||3||
nwnk krxwij inkIAwsoeI swr kryie ] naanak karnaa J in kee-aa so-ee saar karay-i.
hukmu n j wpI Ksm kw iksY vf weI
dyie ]4]1]18]
hukam na jaapee khasam kaa kisai vadaa-ee
day-ay. ||4||1||18||
GAURRI BAIRAAGAN MEHLA 1
Intheprevious shabad GuruJi talkedabout thepossibleexistences inwhichwemight havelivedbefore
taking birth as human beings. He noted how even after taking birth as a human being, one keeps
committingsins andmisdeeds, andwastes this invaluableopportunity invain. Inthis shabad, hedirectly
addressesus, andtriestowakeusupfromtheslumber of (worldlyattachments)..
He says: (O my friend), you arewasting thenight (time) in sleeping, and theday (time) in eating (or
enjoyingworldlypleasures). Your humanbirthisvaluablelikeadiamond, but isbeing(wasted, asif) it is
beingsoldawayfor ashell. (1)
Warningusinverystrongwords, hesays: O fool, if youhavenot realizedtheNameof God, (I tell you)
that youwill later repent." (1-pause)
Next, employingpoeticartistryof usingthesamewordfor twodifferent meanings, hesays: "(Theperson)
who hoards inthegroundand(keeps trying to acquire) limitless wealthdoes not havetheurgeto obtain
the limitless (God). They who have (spent their time) trying to acquire limitless (worldly wealth) have
endeduplosingthelimitless(God)."(2)
However, Guru Ji wants to caution us, that thetrue wealth of Gods Name cannot be obtained, just by
ones own efforts. Hesays: If by ones own efforts, the(truewealthof Gods Name) couldbeobtained,
theneveryonewouldbecome(spiritually) wealthy. Oneobtainsthiswealthonlyif it issowritteninones
destiny(whichisbasedononespast deeds).(3)
In closing, hesays: O Nanak, He who has created (this universe, that God) alonetakes careof it. The
commandof theMaster cannot bepre-determined: (nobodyknows), whomHemaygrantglory. (4-1-18)
The message of this shabad is that we should not waste our time in sleeping, eating, (or pursuing
worldly wealth only). We should try to acquire the wealth of God's Name, lest we repent in the end.
gauVI bYrwgix mhl w1] ga-orheebairaagan mehlaa 1.
hrxI hovwbinbswkMdmUl cuix Kwau] harnee hovaa ban basaa kand mool chunkhaa-o.
gur prswdI myrwshuiml Yvwir vwir hauj wau
j Iau]1]
gur parsaadee mayraa saho milai vaar vaar ha-o
jaa-o jee-o. ||1||
mYbnj wrinrwmkI ] mai banjaaran raamkee.
qyrwnwmuvKruvwpwruj I ]1] rhwau] tayraa Naamvakhar vaapaar jee. ||1|| rahaa-o.
koikl hovwAMibbswshij sbdbIcwru] kokil hovaa amb basaa sahj sabad beechaar.
shij suBwie myrwshuiml YdrsinrUipApwru]2] sahj subhaa-ay mayraa saho milai darsan roop
apaar. ||2||
mCul I hovwj il bswj IA j MqsiBswir ] machhulee hovaa jal basaa jee-a jant sabh saar.
aurvwir pwir myrwshuvsYhauiml augI bwh
pswir ]3]
urvaar paar mayraa saho vasai ha-o mila-ugee
baah pasaar. ||3||
nwginhovwDr vswsbduvsYBauj wie ] naagan hovaa Dhar vasaa sabad vasai bha-o
jaa-ay.
nwnk sdwsohwgxI ij nj oqI j oiqsmwie ]4]2]19] naanak sadaa sohaaganee J in jotee jot
samaa-ay. ||4||2||19||
Intheprevious shabad GuruJi warnedus howwearewastingaway our precious humanbirthineating,
drinkingandsleepinginsteadof utilizingthistimetotrytomeet our belovedspouse(God). Inthisshabad,
which is asuperb example of theheight and beauty of Guru Jis poetic skill and imagery, he expresses
howkeenlyhelongstomeet hisBeloved.
Guru Ji says: "(O God), I wish that I wereadeer abidinginthewoods andsurvivingon wildroots and
fruits. (If) byGuru'sgraceI meet mybelovedGod, I maysacrificemyself for Himagainandagain."(1)
Before switching to the second metaphor, Guru Ji summarizes his love for God in yet another poetic
image. Hesays: "(O myfriends), I amapeddler of God. (O God, thesoleoccupationandpurposeof my
lifeistoamassthewealthof theYour Name, asif) Your Nameismy(entire) capital andtrade." (1-pause)
Resuming the expression of his love for God, he says: "(O God), I wish I were a cuckoo sitting on a
mango tree, and peacefully reflecting on the (Gurus) word so that my Master of infinite beauty may
imperceptiblycometomeet me." (2)
Next, quoting theproverbial exampleof theloveof afish for water, Guru Ji says: "I wish I wereafish
living in water, (and meditating on that God who takes care of all living beings. Both on this and the
yonder shore(everywhere) residesmyspouse(God). I wouldgoandembraceHimwithopenarms." (3)
Finally describing his love in the metaphor of a serpent, he says: "I wish I were a serpent living
underground, Your wordmay abideinmyheart, andmyfear maygoaway. O Nanak, (thosebridesouls)
alwaysremainunitedwiththeir spouse(God), whosesoul mergesinthesoul (of their Beloved). (4-2-19)
The message of this shabad is that our love for God should be so intense, sincere, and deep, that in
every state we remember Him. We must keep singing His praises like a cuckoo sitting on a mango
tree, and keep longing for His embrace, just as a fish pines for water.
gauVI pUrbI dIpkI mhl w1 ga-orheepoorbeedeepkeemehlaa 1
N
j YGir kIriqAwKIAYkrqykwhoie bIcwro] jai ghar keerat aakhee-ai kartay kaa ho-ay
beechaaro.
iqquGir gwvhusoihl wisvrhuisrj xhwro]1] tit ghar gaavhu sohilaa sivrahu sirjanhaaro. ||1||
qumgwvhumyryinrBaukwsoihl w] tumgaavhu mayray nirbha-o kaa sohilaa.
hauvwrI j wauij qusoihl YsdwsuKuhoie ]1] rhwau] ha-o vaaree jaa-o J it sohilai sadaa sukh ho-ay.
||1|| rahaa-o.
nqinqj IAVysmwl IAindyKYgwdyvxhwru] nit nit jee-arhay samaalee-an daykhaigaa
dayvanhaar.
qyrydwnYkImiqnwpvYiqsudwqykvxusumwru]2] tayray daanai keemat naa pavai tis daatay kavan
sumaar. ||2||
sMbiqswhwil iKAwimil kir pwvhuqyl u] sambat saahaa likhi-aa mil kar paavhu tayl.
dyhusj x AwsIsVIAwij auhovYswihbisaumyl u]3] dayh sajan aaseesrhee-aa J i-o hovai saahib si-o
mayl. ||3||
Gir Gir eyhopwhucwsdVyinqpvMin] ghar ghar ayho paahuchaa sad-rhay nit pavann.
sdxhwrwismrIAYnwnk syidhAwvMin
]4]1]20]
sadanhaaraa simree-ai naanak say dih aavann.
||4||1||20||
GAURRI POORABI DEEPAKI MEHLA 1
Thisshabad isincludedinKeertan Sohela, whichisthelast prayer recitedby Sikhsbeforegoingtobedat
night. According to Dr. Bh. Vir Singh Ji this shabad appears to be uttered by Guru Ji in responseto a
question regardingthebest placeor stateof mindfor rememberingGod. Secondly, just as this shabad is
recitedat bedtime(or at theendof theday), similarly it alsoisrecitedwhenweretireGuruGranthSahib
Ji for theday, or as alast prayer at thedeathof somebody. In this shabad, Guru Ji advises us not to be
afraidof death, andinsteadtakeitasour opportunitytomarryandunitewithour dear spouseGod.
Hesays: (O my soul), inwhatever (stateof mind, or congregation) house, whereHis praises areuttered
andtheCreator isreflectedupon, inthat placeyoualsosingsongsof joyandmeditateontheCreator. (1)
Guru Ji again emphasizes this point and says: (O my dear friend), please sing songs of praise of my
fearless(God). I amasacrificetothat songof joy, whichbringspeace(of mind). (1-pause)
Many peoplerecitetheprayers as required by Sikh Rehat Meryada (Codeof Conduct), or join in doing
Keertan (singingpraises of God). Yet many often makeexcuses andsay if they spendtimeindoingthis,
then no one will take care of their families. While never asking his disciples to abandon their families,
Guru Ji advises us against worrying too much on this account. He says: (O my soul), everyday God
takes careof all His creatures, andthat Provider will surelytakecare(of your family too). Moreover, you
cannot evaluatewhatHehasalreadygiftedtoyou: thereisnoendtothelimitsof thatDonor.(2)
Switchingtothesecondpart of hismessage, GuruJi remindsusof our approachingdeathsothat wemay
not be caught unaware, and later complain that we did not get enough warning and we had no timeto
meditateonGodsName. But hewantsustotreat thisoccasionof deathnot asadreadful thing, but rather
as awelcomeoccasion of our marriagewithour spouse God. Whileusingthis metaphor of marriage, he
referstotheoldtraditionof pouringoil onabridesheadby her relatives, andhelpingher dressupfor the
marriage. Speakingonbehalf of suchabride, GuruJi says: (O myfriends), theauspicioustimeanddate
of (mymarriagewithGod) hasbeenwrittendown; pleasejoinandpour oil (tocelebratethisoccasion). O
my(saintly) friends, blessmesothat myunionwithmyMaster maycometopass." (3)
In conclusion, he says: (This messenger) of death, whom we must welcome like a harbinger of our
marriageto God) is goingfromdoor todoor, anddaily such calls arebeingissued. O Nanak, weshould
worshipthat Caller and(praythat) our dayof call (for unionwithGod) mayalsocome.(4-1-20)
The message of this shabad is that we should always keep in mind that our time of departure from
this world can come at any time. While spending reasonable time in discharging our family duties,
we should also prepare ourselves for this moment by singing praises of God in holy congregation,
and meditating on His Name. Instead of fearing the moment of Death, we should look forward to it
as a welcome opportunity for reunion with our beloved spouse (God) from whom we have remained
separated for such a long time.
rwgugauVI guAwryrI ] raagga-orheegu-aarayree.
mhl w3 caupdy] mehlaa 3 cha-upday.
N
guir imil AYhir myl whoeI ] gur mili-ai har maylaa ho-ee.
Awpymyil iml wvYsoeI ] aapay mayl milaavai so-ee.
myrwpRBusBibiDAwpyj wxY] mayraa parabh sabh biDh aapay jaanai.
hukmymyl ysbidpCwxY]1] hukmay maylay sabad pachhaanai. ||1||
siqgur kYBie BRmuBauj wie ] satgur kai bha-ay bharambha-o jaa-ay.
BYrwcYsc rMig smwie ]1] rhwau] bhai raachai sach rang samaa-ay. ||1||
rahaa-o.
guir imil AYhir minvsYsuBwie ] gur mili-ai har man vasai subhaa-ay.
myrwpRBuBwrwkImiqnhI pwie ] mayraa parabhbhaaraa keemat nahee paa-ay.
sbidswl whYAMqunpwrwvwru] sabad salaahai ant na paaraavaar.
myrwpRBubKsybKsxhwru]2] mayraa parabh bakhsay bakhsanhaar. ||2||
guir imil AYsBmiqbuiDhoie ] gur mili-ai sabh mat buDh ho-ay.
pMnw158 SGGS P- 158
mininrmil vsYscusoie ] man nirmal vasai sach so-ay.
swic visAYswcI sBkwr saach vasi-ai saachee sabh kaar.
aUqmkrxI sbdbIcwr ]3] ootamkarnee sabad beechaar. ||3||
gur qyswcI syvwhoie] gur tay saachee sayvaa ho-ay.
gurmuiKnwmupCwxYkoie ] gurmukhNaampachhaanai ko-ay.
j IvYdwqwdyvxhwru] jeevai daataa dayvanhaar.
nwnk hir nwmyl gYipAwru]4]1]21] naanak har Naamay lagai pi-aar. ||4||1||21||
RAAG GAURRI MEHLA 3 CHAUPADEY
Ik Onkaar Sat Gur Parsad
GAURRI GUARERI
In the previous shabad, Guru Ji advised us that we should meditate on our Creator, so that a day may
comewhen(likeabride) wearemarriedtoHim. But oftenit isverydifficult tomeditateonHimwhenwe
dont knowhowtodoso. Inthisshabad, GuruJi tellsuswhocanguideusinthisrespect, andbringabout
our union with God. He also lists the merits of such a person and tells us what kinds of blessings we
receivewhenwemeet him(andact uponhisadvice).
Hesays: UnionwiththeGurubringsunionwithGod. Infact, GodHimself brings about theunion(with
Himself, by first) unitingus (withtheGuru). My God Himself knows all theways (of bringingabout this
union). When, accordingto His command, Heunites aperson withHimself, that person identifies (God)
throughtheword(or guidanceof theGuru). (1)
Statingtheblessingsof Gurusrefuge, hesays: Whenweremaininfear of theGuru, all our worldlyfears
and doubts go away. By being imbued with thefear of Guru, onemerges inthelove of theeternal God
Himself." (1-pause)
Elaborating on themerits of theGuru, hesays: On meeting theGuru, imperceptibly God abides in our
heart. My God isso great that His worthcannot beestimated. Theonewho isattunedtotheGuru'sword
meditatesonthepraiseof Godof limitlessmerits, andmyforgivingGodforgives(all onessins). (2)
Now explaining the importance of the Guru, he says: On meeting the Guru, (true) wisdom and
understandingisobtained. Themindisrenderedimmaculate, andthetrueGodcomes toabideinit. When
theeternal God comes to abideinone's mind, ones wholeconduct becomes truthful. (Onerealizes) that
themost sublimedeedistoreflect onthe(Gurus) word(becauseitleadstounionwithGod). (3)
Inconclusion, GuruJi says: ThroughtheGuru, oneengagesinthetrueservice(of God, by meditatingon
Gods Name). But rare is the one who, through the Guru, realizes God's Name. O Nanak, one who is
imbuedwiththeloveof GodsName(firmlybelievesthat) theGiver (of all gifts) livesforever. (4-1-21)
The message of this shabad is that if we want to be united with (God) our beloved Spouse, then we
should pray to Him to bless us with the guidance of the Guru, and the wisdom to follow his advice.
gauVI guAwryrI mhl w3 ] ga-orheegu-aarayreemehlaa 3.
gur qyigAwnupweyj nukoie ] gur tay gi-aan paa-ay jan ko-ay.
gur qybUJ YsIJ Ysoie ] gur tay boojhai seejhai so-ay.
gur qyshj uswcubIcwru] gur tay sahj saach beechaar.
gur qypweymukiqduAwru]1] gur tay paa-ay mukatdu-aar. ||1||
pUrYBwig iml YguruAwie] poorai bhaag milai gur aa-ay.
swcYshij swic smwie ]1] rhwau] saachai sahj saach samaa-ay. ||1|| rahaa-o.
guir imil AYiqRsnwAginbuJ wey]
gur mili-ai tarisnaa agan bujhaa-ay.
gur qysWiqvsYminAwey] gur tay saa
N
t vasai man aa-ay.
gur qypivqpwvnsuic hoie] gur tay pavit paavan such ho-ay.
gur qysbidiml wvwhoie ]2] gur tay sabad milaavaa ho-ay. ||2||
bwJ ugurUsBBrimBul weI ] baajh guroo sabh bharambhulaa-ee.
ibnunwvYbhuqwduKupweI ] bin naavai bahutaa dukh paa-ee.
gurmuiKhovYsunwmuiDAweI ] gurmukh hovai so NaamDhi-aa-ee.
drsinscYscI piqhoeI ]3] darsan sachai sachee pat ho-ee. ||3||
iks nokhIAYdwqwiekusoeI ] kis no kahee-ai daataa ik so-ee.
ikrpwkrysbidiml wvwhoeI ] kirpaa karay sabad milaavaa ho-ee.
imil pRIqmswcygux gwvw] mil pareetamsaachay gun gaavaa.
nwnk swcyswic smwvw]4]2]22] naanak saachay saach samaavaa. ||4||2||22||
GAURRI GUARERI MEHLA 3
Likethepreviousshabad, GuruJi stressesupontheimportanceof theGuruinthisshabad also.
He says: Rare is the one who seeks (divine) wisdomfrom the Guru. The one who acquires (divine
wisdom) fromtheGurusucceeds (spiritually inlife). FromtheGuru, oneobtainspoiseandunderstanding
(about themerits) of theeternal God. (Inshort), fromtheGuruonefindsthe(door) tosalvation. (1)
Therefore Guru Ji states: By great good fortune, whomthe Guru comes to meet merges in theeternal
(God), andtheeverlastingstateof equipoise.(1-pause)
Elaborating on the blessings obtained through the Guru, he says: When one meets the Guru, one
extinguishesonesfireof (worldly) desire. ThroughtheGuru, peacecomestoabideinthemind. Fromthe
Guru is obtained (spiritual) purity, transparency, and cleanliness (of character). It is through the Guru's
shabad, that unionwithGodtakesplace.(2)
Describingwhat happenswithout theguidanceof theGuru, hesays: Without theGuru, thewhole(world)
islost indoubt, andwithout (meditatingonGod's) Name, immensepainissuffered. Theonewhofollows
theGurumeditatesontheName, andbyseeingthesight of theeternal (God) obtainstruehonor.(3)
Inconclusion, hesays: "Whomcanweask (for thisgift of Name, whenGod) istheonly Giver (who can
givethisgift)? WhenHeshows mercy, onlythenisunionwithHimobtainedthroughthe(Guru's) shabad.
(I) Nanak pray that by meeting my beloved (Guru), I may singpraises of theeternal (God), and forever
mergeintheeternal (God)." (4-2-22)
The message of this shabad is that if we want to avoid wandering through existences, then we should
pray to God to unite us with the true Guru. So that by listening and acting on his advice, we may also
meditate on Gods Name, become worthy of His grace, and merge in that eternal God.
suQwauscumnuinrml uhoie] so thaa-o sach man nirmal ho-ay.
sic invwsukryscusoie ] sach nivaas karay sach so-ay.
scI bwxI j ug cwryj wpY] sachee banee jug chaaray jaapai.
sBuikCuswcwAwpyAwpY]1] sabh kichh saachaa aapay aapai. ||1||
krmuhovYsqsMigiml wey] karamhovai satsang milaa-ay.
hir gux gwvYbYis suQwey]1] rhwau] har gun gaavai bais so thaa-ay. ||1|| rahaa-o.
j l auiehij hvwdUj YBwie ] jala-o ih J ihvaa doojai bhaa-ay.
hir rsun cwKYPIkwAwl wie ] har ras na chaakhai feekaa aalaa-ay.
ibnubUJ yqnumnuPIkwhoie] bin boojhay tan man feekaa ho-ay.
ibnunwvYduKIAwcil Awroie]2] bin naavai dukhee-aa chali-aa ro-ay. ||2||
rsnwhir rsucwiKAwshij suBwie ] rasnaa har ras chaakhi-aa sahj subhaa-ay.
gur ikrpwqysic smwie ] gur kirpaa tay sach samaa-ay.
swcyrwqI gur sbduvIcwr ] saachay raatee gur sabad veechaar.
AMimRqupIvYinrml Dwr ]3] amrit peevai nirmal Dhaar. ||3||
nwimsmwvYj oBwf whoie] Naamsamaavai jo bhaadaa ho-ay.
aUNDYBWf YitkYn koie ] ooNDhai bhaaNdai tikai na ko-ay.
gur sbdI minnwiminvwsu] gur sabdee man Naamnivaas.
nwnk scuBWf wij susbdipAws ]4]3]23] naanak sach bhaaNdaa J is sabad pi-aas.
||4||3||23||
GAAURRI GUARERI MEHLA 3
In the previous shabad, Guru Ji told us about the merits of the Guru, and the blessings which we can
obtainfromhim. Inthis shabad, hetells us about theplaceor congregation whichisbest for leadingour
mindintheright direction.
GuruJi says: That place(or congregation) istrulytheright placewhereonesmindbecomes immaculate.
There ones mind is attuned to the eternal (God, by virtue of the holy congregation) becomes the
embodiment of the eternal (God). By reflecting on the true word (of the Guru), one becomes known
throughall thefour ages(forever, andrealizesthat) theeternal (God) iseverything, all byHimself. (1)
But everyonedoes not obtainsuch atruecompany. Therefore, Guru Ji says: (Only) when (God) shows
mercy (on someone), He unites that person with the congregation of saintly persons. Sitting in that
company, suchapersonsingsGodspraise. (1-pause)
Guru Ji now states his opinion about those who remain attached to worldly wealth and do not taste the
relish of Gods Name. He says: May this tonguebe burnt which is in love with (worldly wealth rather
than God). Such a(tongue) does not tastetherelishof Gods (Name), andutters insipid words. Without
knowing(God), onesmindandbody becomeinsipid, andwithout meditatingontheName(of God), one
departsfromtheworldinastateof grief. (2)
Now showing theoppositeside, and stating themerits acquired by that person who meditates on Gods
Name, GuruJi says: (Theperson whose) tonguehastasted therelishof Gods (Name), by Gurus grace
easily merges in the eternal (God). By reflecting on theword of theGuru, thetongue becomes imbued
withtheloveof theeternal (God), and it drinks theimmaculatestreamof Nectar. (3)Guru Ji concludes
the shabad by stating another important concept about the person who obtains the grace of God and
merges in Him. Usingtheexampleof avessel intherain, hesays: The(rainof) Nameenters only (the
heart of that person, whichlike) avessel (is turnedupwards andis receptiveof theGurus word. Just as)
nothing can stay in thedownward turned vessel (similarly no advice can benefit themind, which is not
attunedtotheGuru). OnlythroughtheGurus wordGods Namecomestoresideinour heart. O Nanak,
trueisthat vessel (that mind) whichisthirstyfor the(Gurus) word. (4-3-23)
The message of this shabad is that if we want to enjoy the relish of the nectar of Gods Name, we
should pray to Him to bless us with the company of saintly persons. Joining this congregation, we
should listen to the word of the Guru, sing Gods praises, and meditate on His Name.
ieik gwvqrhyminswdunpwie ] ik gaavat rahay man saad na paa-ay.
haumYivic gwvihibrQwj wie ] ha-umai vich gaavahi birthaa jaa-ay.
gwvix gwvihij nnwmipAwru] gaavan gaavahi J in Naampi-aar.
swcI bwxI sbdbIcwru]1] saachee banee sabad beechaar. ||1||
gwvqrhYj ysiqgur BwvY] gaavat rahai jay satgur bhaavai.
mnuqnurwqwnwimsuhwvY]1] rhwau]
man tan raataa Naamsuhaavai. ||1|| rahaa-o.
ieik gwvihieik Bgiqkryih] ik gaavahi ik bhagat karayhi.
nwmun pwvihibnuAsnyh] Naamna paavahi bin asnayh.
scI Bgiqgur sbdipAwir ] sachee bhagat gur sabad pi-aar.
ApnwiprurwiKAwsdwauir Dwir ]2] apnaa pir raakhi-aa sadaa ur Dhaar. ||2||
pMnw159 SGGS P- 159
BgiqkrihmUrKAwpuj xwvih] bhagat karahi moorakh aap janaaveh.
nic nic tpihbhuquduKupwvih] nach nach tapeh bahutdukh paavahi.
nicAYtipAYBgiqnhoie ] nachi-ai tapi-ai bhagat na ho-ay.
sbidmrYBgiqpweyj nusoie ]3] sabad marai bhagat paa-ay jan so-ay. ||3||
BgiqvCl uBgiqkrweysoie ] bhagat vachhal bhagat karaa-ay so-ay.
scI BgiqivchuAwpuKoie] sachee bhagat vichahu aap kho-ay.
myrwpRBuswcwsBibiDj wxY] mayraa parabh saachaa sabh biDh jaanai.
nwnk bKsynwmupCwxY]4]4]24] naanak bakhsay Naam pachhaanai.
||4||4||24||
Intheprevious shabad Guru Ji advised us that if wewant to enjoy therelishof Gods Name, weshould
pray toHimto bless us withthecompany of saintly persons. Joiningthis congregation, wemay listento
thewordof theGuru, singGods praises, andmeditateonHis Name. Inthisshabad, hewarnsus against
singing praises of God, without truelove and devotion, as is generally the case with many singers and
dancerswhoperform, morefor thesakeof money, or satisfyingtheir ego, rather thantruelovefor God.
Guru Ji says: There are some who keep singing (divine songs), but they dont obtain (true) delight in
their mind. (Because), they sing out of ego, all their effort goes waste. Only those sing (true) songs (of
Godspraise) whoareinlovewithHisName, andreflect on(Gurbani), the(Gurus) eternal word.(1)
StatingtheblessingoneobtainswhenonetrulysingsGodspraises, hesays: If it sopleasesthetrueGuru
(andheshows mercy ontheonewho has cometohis shelter, thenone) keeps singingGodspraises. The
mindandbodyarethenimbued(withGods) Name, andones(life) becomesbeauteous.(1-pause)
Elaborating on his remarks in the first paragraph, Guru Ji says: There are some who sing or worship
(God). But without trueinner love, they do not obtain(Gods) Name. Thetrueworshiplies in(true) love
of theGurusword. (Suchdevotees) havealwayskept their spouse(God) enshrinedintheir mind. (2)
Commentingfurther onthosewhomakeashowof their worshipby singingor dancinginfront of others,
GuruJi says: Therearethosefools whoworshiponly tomakethemselves known. They danceandjump
againandagainandbear great pain. Dancingandjumpingdoes not mean(true) devotion (of God). Only
theonewho (by reflectingon theGurus word completely loses ones self-conceit, as if that personhas)
diedthroughthe(Gurus) wordobtainstruedevotion.(3)
Finally Guru Ji describes how God gets His trueworship done, andwho thefortunateones arewho are
blessedwiththetrueworshipof God. Hesays: That lover of thedevotees, Himself getsHistrueworship
done. Thetrueworshiphappens when aperson erases self (conceit) fromwithin. My eternal God knows
all theways (tomakeapersonloseself- conceit andperformtrueworship). O Nanak, theoneon whom
(God) showersHisGracerealizes(His) Name. (4-4-24)
The message of this shabad is that we should not consider ourselves devotees of God simply because
we perform ritual worship or sing hymns. The true worship of God is only performed when by
reflecting on the Gurus word, we erase our ego and sing His praises with true love and devotion.
mnumwryDwqumir j wie ] man maaray Dhaat mar jaa-ay.
ibnumUeykYsyhir pwie ] bin moo-ay kaisay har paa-ay.
mnumrYdwrUj wxYkoie ] man marai daaroo jaanai ko-ay.
mnusbidmrYbUJ Yj nusoie ]1] man sabad marai boojhai jan so-ay. ||1||
ij s nobKsydyvif AweI ] J is no bakhsay day vadi-aa-ee.
gur prswidhir vsYminAweI ]1] rhwau] gur parsaad har vasai man aa-ee. ||1|| rahaa-o.
gurmuiKkrxI kwr kmwvY] gurmukh karnee kaar kamaavai.
qwiesumnkI soJ I pwvY] taa is man kee sojhee paavai.
mnumYmqumYgl imkdwrw] man mai mat maigal mikdaaraa.
guruAMksumwir j Ivwl xhwrw]2] gur ankas maar jeevaalanhaaraa. ||2||
mnuAswDuswDYj nukoie ] man asaaDh saaDhai jan ko-ay.
AcrucrYqwinrml uhoie ] achar charai taa nirmal ho-ay.
gurmuiKiehumnul ieAwsvwir ] gurmukh ih man la-i-aa savaar.
haumYivchuqj yivkwr ]3] ha-umai vichahu tajay vikaar. ||3||
j oDuir rwiKAnumyil iml wie ] jo Dhur raakhi-an mayl milaa-ay.
kdynivCuVihsbidsmwie ] kaday na vichhurheh sabad samaa-ay.
AwpxI kl wAwpyhI j wxY] aapnee kalaa aapay hee jaanai.
nwnk gurmuiKnwmupCwxY]4]5]25] naanak gurmukhNaampachhaanai. ||4||5||25||
Intheprevious shabad, GuruJi stated that trueworshipof God is only performedwhenby reflecting on
theGurus word, we eraseour ego and sing His praises with truelove and devotion. In this shabad, he
tellsuswhathappenswhenonestillsthemind, andwhyitissoimportanttoeraseonesego.
Guru Ji says: When one subdues ones mind, then ones wandering (for material possessions) ceases.
Without controlling the mind, one cannot attain to God. But it is only a rare person who knows the
medicine (or the way) to still themind. The person who knows that the mind is brought under control
throughthe(Gurus) wordisa(true) devotee.(1)
Guru Ji now tells us, whom God gives this honor. He says: The person upon whom God becomes
graciousisgiventhishonor, (and) byGurusGrace, Godcomestoresideintheheart.(1-pause)
Explainingtheaboveremarks, GuruJi says: It isonly whenoneconductsoneself accordingto theword
or advice of theGuru that oneobtains understanding about themind. (Such a person then realizes that)
likeanintoxicatedelephant, themindisfull of ego. It isonly theGuruwhodisciplinesit andrejuvenates
it (spiritually) withthegoad(of hisshabad). (2)
Guru Ji adds: This mind is incorrigible. Only arareperson rectifies it (and brings it to theright path).
Only when one eats the uneatable (self-conceit, this mind) becomes immaculate. The Gurus followers
haverectified(andsubdued) thismind, andtheyhavedispelledtheegoandother evilsfromwithin. (3)
In conclusion, he says: They whom(God) has preordained (to be saved) have been united (with the
Guru). They always remainmergedin(theGurus) word, andarenever separated(fromGod, who) alone
knowsHispower andplay. O Nanak, aGurusfollower recognizes(Gods) Name(Hiswill).(4-5-25)
The message of this shabad is that if we want to obtain peace and unite with God, then we should
subdue our mind by reflecting on the Gurus word. We must make the mind pure by dispelling our
ego and evil thoughts, so that it can recognize Gods will and truly meditate on His Name.
haumYivic sBuj gubaurwnw] ha-umai vich sabh jag ba-uraanaa.
dUj YBwie BrimBul wnw] doojai bhaa-ay bharambhulaanaa.
bhuicMqwicqvYAwpun pCwnw] baho chintaa chitvai aap na pachhaanaa.
DMDwkriqAwAnidnuivhwnw]1] DhanDhaa karti-aa an-din vihaanaa. ||1||
ihrdYrwmurmhumyryBweI ] hirdai raamramhu mayray bhaa-ee.
gurmuiKrsnwhir rsnrsweI ]1] rhwau] gurmukh rasnaa har rasan rasaa-ee. ||1|| rahaa-o.
gurmuiKihrdYij inrwmupCwqw] gurmukh hirdai J in raampachhaataa.
j gj Ivnusyiv j ug cwryj wqw] jagjeevan sayv jug chaaray jaataa.
haumYmwir gur sbidpCwqw] ha-umai maar gur sabad pachhaataa.
ikpwkrypRBkrmibDwqw]2] kirpaa karay parabh karambiDhaataa. ||2||
syj nscyj ogur sbidiml wey] say jan sachay jo gur sabad milaa-ay.
Dwvqvrj yTwik rhwey] Dhaavat varjay thaak rahaa-ay.
nwmunv iniDgur qypwey] Naamnav niDh gur tay paa-ay.
hir ikrpwqyhir vsYminAwey]3] har kirpaa tay har vasai man aa-ay. ||3||
rwmrwmkriqAwsuKusWiqsrIr ] raamraamkarti-aa sukh saa
N
t sareer.
AMqir vsYnl wgYj mpIr ] antar vasai na laagai jampeer.
AwpyswihbuAwipvj Ir ] aapay saahib aap vajeer.
nwnk syiv sdwhir guxI ghIr ]4]6]26] naanak sayv sadaa har gunee gaheer. ||4||6||26||
Inthepreviousshabad GuruJi advisedusthat if wewant toobtaintruepeaceandunitewithGod, thenwe
shouldsubdueour mindanddispel our ego. In this shabad, heexplains why it is necessary, andwhat is
thebest waytodoso.
He says: The entire world has gone crazy under the influence of ego. Because of the love of other
(worldly things), it is lost in illusion. One worries too much, and does not recognize ones (true) self.
Onesdayandnight(andinthisway, theentirelife) isbeingspent doing(worldly) chores. (1)
Suggesting theremedy to save ourselves fromthis rat race, Guru Ji says: O my brothers, meditateon
Godinyour heart. SeekingGurusGrace, helpyour tonguetastetherelishof Gods(Name). (1-pause)
Describing thebenefits of realizingGod, hesays: Through Gurus Grace, onewho has realized God in
theheart byservingthat Lifeof theuniverse, hasbecomeknown(forever) throughall thefour ages. When
God, the judge of our deeds, shows mercy, by stilling ego through the Gurus word, such a person
recognizedhisor her trueself. (2)
Describing themerits acquiredby such aperson, Guru Ji says: Truearethosedevotees who havebeen
united (with God) through the Gurus word. The (minds of such persons) have been stopped from
wanderingandhavebeenbrought to rest. FromtheGuruthey haveobtained (Gods) Name, theessence
of all theninetreasures. Yes, byGodsGrace, Godhascometoresideintheir hearts. (3)
Inconclusion, GuruJi states: By repeatingGods Name, our body obtains peaceandjoy. (By doingso,
God) comes toresidewithinus, andwearenot afflictedby thepainof thedemon(or fear of death). God
Himself istheKingandHimself theCounselor (andisnot dependentonanyadvice). Therefore, O Nanak,
(weshould) alwaysserve(andworship) that Oceanof virtues. (4-6-26)
The message of this shabad is that the world has gone crazy, due to its love of duality and self-
conceit. If we want to rid ourselves of this malady and enjoy an eternal state of peace, then we
should meditate on Gods Name by reflecting on the Gurus word (Gurbani in Guru Granth Sahib).
soikauivsrYij s kyj IA prwnw] so ki-o visrai J is kay jee-a paraanaa.
soikauivsrYsBmwihsmwnw] so ki-o visrai sabh maahi samaanaa.
ij qusyivAYdrghpiqprvwnw]1] jit sayvi-ai dargeh pat parvaanaa. ||1||
hir kynwmivthubil j wau] har kay Naamvitahu bal jaa-o.
qUMivsrihqidhI mir j wau]1] rhwau] tooNvisrahi tad hee mar jaa-o. ||1|| rahaa-o.
iqnqUMivsrihij quDuAwipBul wey] tin tooNvisrahi je tuDh aap bhulaa-ay.
pMnw160 SGGS P- 160
iqnqUMivsrihij dUj YBwey] tin tooNvisrahi je doojai bhaa-ay.
mnmuKAigAwnI j onI pwey]2] manmukh agi-aanee jonee paa-ay. ||2||
ij niek minquTwsysiqgur syvwl wey] jin ik man tuthaa say satgur sayvaa laa-ay.
ij niek minquTwiqnhir mMinvswey] jin ik man tuthaa tin har man vasaa-ay.
gurmqI hir nwimsmwey]3] gurmatee har Naamsamaa-ay. ||3||
ij nwpoqYpuMnusyigAwnbIcwrI ] jinaa potai punn say gi-aan beechaaree.
ij nwpoqYpuMnuiqnhaumYmwrI ] jinaa potai punn tin ha-umai maaree.
nwnk j onwimrqyiqnkaubil hwrI ]4]7]27] naanak jo Naamratay tin ka-o balihaaree.
||4||7||27||
Inthepreviousshabad GuruJi toldusthat theworldhasgonecrazybecauseof egoandloveof duality. In
other words, theworld has forsaken God for thesakeof satisfying their ego andworldly desires. In this
shabad heinstructsusnot tomakesuchamistake.
Reminding us of so many gifts, which God has bestowed on us, Guru Ji says: (O my friends), why
should that (God) go out of our mind, to whombelong our life and soul? Why should that (God) be
forsaken, whopervadesinall, andbyservingwhomoneisacceptedwithhonor in(Gods) court? (1)
Sharing withus, howmuch heloves andrespects Gods Name, GuruJi says: I amasacrificeto Gods
Name. (O God, I spiritually) diethemoment I forsakeYou. (1-pause)
Nowtellinguswhat kindof peopleforget God, andwhat kindof consequences they suffer, hesays: (O
God), You areforgottenby thosewhomYouYourself leadastray. Yougoout of themindof those, who
areinlovewithduality(theworldlywealth). Suchself-centeredignorant (persons) aremadetogothrough
existences(againandagain).(2)
Next Guru Ji contrasts the fate of the self-conceited against the blessings received by those whomHe
leadstotheright path, andyokes intheserviceof thetrueGuru. Hesays: (O myfriends), onwhomGod
has become whole-heartedly gracious, they havebeen yoked in theservice of thetrueGuru. They upon
whom, Hehas becomewhole-heartedly gracious; they haveenshrined God in their minds. By following
theGurusinstruction, (they) havemergedinGodsName. (3)
Finally, GuruJi tellsus, whoarethosewhoreflect ontheGurusdivinewisdom. Hesays: Theyinwhose
destinyistheaccount of (past) virtues, reflect onthe(Gurusdivine) wisdom. They inwhoseaccountsare
virtues have subdued their ego. Nanak is a sacrifice to those, who are imbued with thelove of (Gods)
Name.(4-7-27)
The message of this shabad is that we should never forsake God, who has given us this life and soul.
Instead, we should pray to Him to bless us with the guidance of the true Guru, so that we may
reflect on his divine wisdom, still our ego, and become worthy of acceptance in Gods court.
qUMAkQuikaukiQAwj wih] too
N
akath ki-o kathi-aa jaahi.
gur sbdumwrxumnmwihsmwih] gur sabad maaran man maahi samaahi.
qyrygux Anyk kImiqnhpwih]1] tayray gun anayk keemat nah paahi. ||1||
ij s kI bwxI iqsumwihsmwxI ] jis kee banee tis maahi samaanee.
qyrI AkQkQwgur sbidvKwxI ]1] rhwau] tayree akath kathaa gur sabad vakhaanee.
||1|| rahaa-o.
j hsiqguruqhsqsMgiqbxweI ] jah satgur tah satsangat banaa-ee.
j hsiqgurushj yhir gux gweI ] jah satgur sehjay har gun gaa-ee.
j hsiqguruqhwhaumYsbidj l weI ]2] jah satgur tahaa ha-umai sabad jalaa-ee. ||2||
gurmuiKsyvwmhl I Qwaupwey] gurmukh sayvaa mahlee thaa-o paa-ay.
gurmuiKAMqir hir nwmuvswey] gurmukh antar har Naamvasaa-ay.
gurmuiKBgiqhir nwimsmwey]3] gurmukh bhagat har Naamsamaa-ay. ||3||
Awpydwiqkrydwqwru] aapay daat karay daataar.
pUrysiqgur isaul gYipAwru] pooray satgur si-o lagai pi-aar.
nwnk nwimrqyiqnkauj Ykwru]4]8]28] naanak Naam ratay tin ka-o jaikaar.
||4||8||28||
Intheprevious shabad GuruJi advised us that weshouldnever forsakeGod. Instead, weshouldpray to
Himtoblessuswiththeguidanceof theGuru. Inthisshabad, hetellsuswhythisguidanceisessential.
AddressingGod directly, GuruJi says: (O God), You areindescribable, so howcanYoubedescribed?
(I onlyknowthismuch): that hewhohastherecipeof thewordof theGuru(theonewhohassubduedego
by reflecting on Gurbani), You come to reside in that ones mind. (O God), unaccountable are Your
merits, whoseworthcannot beestimated.(1)
Stating the significance of Gods word, he says: (O my friends, like God), His word (is also
indescribable. It) remains absorbed in Himto whomit belongs. (O God), Your ineffable discoursecan
onlybedescribedthroughthe(Gurus) word.(1-pause)
StatinghowtheGuruhelpsusinour spiritual journey, hesays: Wherever theGuruhasgone, therehehas
established a saintly congregation. Where there is the true Guru, there imperceptibly are sung Gods
praises. Sowherever isthetrueGuru, therethrough(divine) word, hehasburntoff theego(of many). (2)
Explainingthebenefitsof participatingintheholy congregation(inthepresenceof theGuruGranthSahib
Ji), Guru Ji says: By serving (and by singing praises of God), a Gurus follower obtains a seat in the
mansionof God. TherebyGurusGrace, suchapersonenshrines(Gods) Nameintheheart. (Inthisway),
byworshippingGodaGurusfollower mergesinthe(Gods) Name(itself). (3)
But GuruJi cautionsus against any falsemisconceptions about our religiosity, andtells usthat weobtain
all suchblessingsonlywhenGodHimself showsHisgraceuponus. Hesays: OnHisown, thebenefactor
(God) blesses aperson withsuch agift. Then oneis imbued with lovefor thetrueGuru, (andthen with
Godslove). Nanak, therefore, salutesthosewhoareimbuedwiththeloveof (Gods) Name. (4-8-28)
The message of this shabad is that if we want to really enjoy the bliss of eternal union with God,
then we should daily pray to Him to bless us with the love and guidance of the true Guru. Joining
his holy congregation, we should sing praises of God and merge in His Name.
eyksuqysiBrUphihrMgw] aykas tay sabh roop heh rangaa.
pauxupwxI bYsMqrusiBshl gw] pa-un paanee baisantar sabh sahlangaa.
iBMniBMnvyKYhir pRBurMgw]1] bhinn bhinn vaykhai har parabh rangaa. ||1||
eykuAcrj ueykohYsoeI ] ayk achraj ayko hai so-ee.
gurmuiKvIcwryivrl wkoeI ]1] rhwau] gurmukh veechaaray virlaa ko-ee. ||1|| rahaa-o.
shij BvYpRBusBnI QweI ] sahj bhavai parabh sabhnee thaa-ee.
khwgupqupRgtupRiBbxqbxweI ] kahaa gupat pargat parabh banat banaa-ee.
AwpysuiqAwdyie j gweI ]2] aapay suti-aa day-ay jagaa-ee. ||2||
iqs kI kImiqiknYnhoeI ] tis kee keemat kinai na ho-ee.
kihkihkQnukhYsBukoeI ] kahi kahi kathan kahai sabh ko-ee.
gur sbidsmwvYbUJ Yhir soeI ]3] gur sabad samaavai boojhai har so-ee. ||3||
suix suix vyKYsbidiml wey] sun sun vaykhai sabad milaa-ay.
vf I vif AweI gur syvwqypwey] vadee vadi-aa-ee gur sayvaa tay paa-ay.
nwnk nwimrqyhir nwimsmwey]4]9]29] naanak Naam ratay har Naam samaa-ay.
||4||9||29||
In theprevious shabad, Guru Ji told us that God is indescribable, but through theGurus word onecan
obtainsomeunderstandingof Him. Inthisshabad, heshareswithussomeof theattributesof God.
Hesays: All forms andcolors haveoriginated fromtheone(God). Thesameuniversal lawgoverns all
theair, water, andfire. GodHimself takescareof all thesecreaturesof different colors. (1)
Statingthemainprinciplebehindall creation, GuruJi says: Thereisbut onewonderful God(responsible
for all thecreation), but onlyararepersonreflectsonthisconcept byGurusGrace. (1-pause)
Further explainingtheways of God, GuruJi says: Unnoticeably, Godpervades inall places. (That God)
whohasmadeall thestructuresof theuniverse, issomewherehidden, andsomewherevisible. OnHisown,
He wakes up (some) who areasleep (in theslumber of worldly riches, and motivates themto earn the
wealthof GodsName). (2)
But onceagainGuruJi wants tocaution us against any thoughts of self-conceit. Hesays: Thoughmany
havetried, yet nobody hasbeenableto(fully) evaluateGod. It isonly whenonemerges(inHim) through
thewordof theGuruthat oneunderstandsGod. (3)
Finally, describingtheright way tounderstandGod, GuruJi says: (Theonewhoby) listeningagainand
againto the(Gurus) word, sees (God everywhere), andunites his (or her self withtheGuru), trough his
word. Yes, it isonlyby servingtheGuru(by listeningandactingonhisadvice), that apersonobtainsthis
great honor (of understanding and merging in God). In short, O Nanak, they who areimbued with the
loveof (Gods) Name, remainmergedinGodsName(itself). (4-9-29)
The message of this shabad is that the entire creation, in its different forms and manifestations, has
originated from the one God alone. But it is impossible to describe that Creator. The only way to
understand Him is to merge in Him by listening and acting upon (Gurbani) the Gurus word.
mnmuiKsUqwmwieAwmoihipAwir ] manmukh sootaa maa-i-aa mohi pi-aar.
gurmuiKj wgygux igAwnbIcwir ] gurmukh jaagay gun gi-aan beechaar.
syj nj wgyij nnwmipAwir ]1] say jan jaagay jin Naampi-aar. ||1||
shj yj wgYsvYnkoie ] sehjay jaagai savai na ko-ay.
pUrygur qybUJ Yj nukoie ]1] rhwau] pooray gur tay boojhai jan ko-ay. ||1|| rahaa-o.
AsMquAnwVI kdynbUJ Y] asant anaarhee kaday na boojhai.
kQnI kryqYmwieAwnwil l UJ Y] kathnee karay tai maa-i-aa naal loojhai.
AMDuAigAwnI kdyn sIJ Y]2] anDh agi-aanee kaday na seejhai. ||2||
iesuj ug mihrwmnwiminsqwrw] is jug meh raamNaamnistaaraa.
ivrl wkopweygur sbidvIcwrw] virlaa ko paa-ay gur sabad veechaaraa.
AwipqrYsgl ykul auDwrw]3] aap tarai saglay kul uDhaaraa. ||3||
pMnw161 SGGS P- 161
iesukil j ug mihkrmDrmunkoeI ] is kalijug meh karamDharamna ko-ee.
kl I kwj nmucMf wl kYGir hoeI ] kalee kaa janamchandaal kai ghar ho-ee.
nwnk nwmibnwkomukiqnhoeI ]4]10]30] naanak Naam binaa ko mukat na ho-ee.
||4||10||30||
In the previous shabad Guru Ji told us that on His own, God wakes up (some) who are asleep in the
slumber of worldly riches, andmotivates themtoearnthewealthof Gods Name. Inthis shabad, hetells
uswhoarethosewhoareasleep, andwhomwecanconsider awake, anddescribestheir traits.
Guru Ji says: Theself-conceited person is asleep intheattachment of Maya (or worldly riches. On the
other hand), by reflecting on the (divine) wisdom, the Gurus follower remains awake (to worldly
temptations. Inother words), thosedevoteesremainawakewhoareinlovewithGodsName. (1)
However, Guru Ji notes: It is only arareperson who understands (theabove principle) fromtheGuru.
(But theonewhodoesso), remainsunnoticeablyawake, andnever sleeps(or becomesunawareof worldly
temptations).(1-pause)
Commenting upon thestateof theself-conceited and thosewho do not listen to thesaints, GuruJi says:
Theignorant personswhodonot listentothesaint (Guru) never understand(thepurposeof humanlife).
All they do is to talk about and strugglewith worldly wealth (and riches). Such blind ignorant persons
never succeed(inachievingsalvation). (2)
Now regarding salvation, Guru Ji unequivocally states: In this age, salvation is obtained only through
GodsName. But onlyararepersonunderstandsthisfact by reflectingontheGurusword. (However, the
onewhodoesunderstandthistruth) savesonesownself, andsavesonesentirelineage. (3)
Finallysettingat rest our doubtsabout theefficacyof doingritualsor deedsof righteousness, GuruJi says:
Inthisage(of evil) noritualsor deeds of righteousness are(successful inachievingsalvation, becausein
thisage, falsehoodandevil aresopredominant. Itisasif) thisIronAgeisbornintoanevil
family. Therefore, O Nanak, nobody achieves salvation without (meditating) on Gods Name. (It is only
by meditating on Gods Name that a person develops real love for God in the heart, which helps the
persontoultimatelymergeinGodHimself andthusobtainsalvation). (4-10-30)
The message of this shabad is that if we want to achieve the purpose of this human life (and achieve
salvation), then instead of remaining engrossed in amassing worldly riches or performing faith
rituals, we should listen to the Guru and meditate on Gods Name with true love and devotion.
gauVI mhl w3 guAwryrI ] ga-orheemehlaa3 gu-aarayree.
scwAmruscwpwiqswhu] sachaa amar sachaa paatisaahu.
minswcYrwqyhir vyprvwhu] man saachai raatay har vayparvaahu.
scYmhil sic nwimsmwhu]1] sachai mahal sach Naamsamaahu. ||1||
suix mnmyrysbduvIcwir ] sun man mayray sabad veechaar.
rwmj phuBvj l uauqrhupwir ]1] rhwau] raamJ APahu bhavjal utarahu paar. ||1|| rahaa-o.
BrmyAwvYBrmyj wie ] bharmay aavai bharmay jaa-ay.
iehuj guj nimAwdUj YBwie ] ih jag janmi-aa doojai bhaa-ay.
mnmuiKn cyqYAwvYj wie ]2] manmukh na chaytai aavai jaa-ay. ||2||
AwipBul wik pRiBAwipBul wieAw] aap bhulaa ke parabh aap bhulaa-i-aa.
iehuj Iauivf wxI cwkrI l wieAw] ih jee-o vidaanee chaakree laa-i-aa.
mhwduKuKtyibrQwj nmugvwieAw]3] mahaa dukh khatay birthaa janamgavaa-i-aa. ||3||
ikrpwkir siqgurUiml wey] kirpaa kar satguroo milaa-ay.
eykonwmucyqyivchuBrmucukwey] ayko Naamchaytay vichahu bharamchukaa-ay.
nwnk nwmuj pynwaunauiniDpwey]4]11]31] naanak Naam J APay naa-o na-o niDh paa-ay.
||4||11||31||
In the previous shabad we learned that if we want to achieve salvation and live in the eternal bliss of
unionwithGod, weshouldmeditateonHisNamewithsincereloveanddevotion. Inthis shabad GuruJi
explainswhyitisso.
Guru Ji says: God is eternal, andeternal is His command. They who areinlovewith that carefreeGod
fromthe(coreof their) heartenter themansionof theeternal (God) bymeditatingonHistrueName. (1)
Thereforeinstructing his mind (and indirectly us), hesays: Listen O my mind, reflect on the(Gurus)
word, (whichsaysthat you) meditateonGod, andswimacrossthedreadful (worldly) ocean.(1-pause)
Commenting upon the general state of human beings in this world, Guru Ji says: (The human being)
comes(intothisworld) indoubt, anddeparts(fromhere) indoubt. It isbecauseof duality(thelovefor the
worldly riches) that this world is born. Being self-conceited, thehuman being does not remember God;
thereforekeepscomingandgoing(inandout of thisworld, againandagain). (2)
GuruJi nowwonderswhyit isso. Heasks: Hasthehumanbeinggoneastrayonhisown, or hashebeen
strayed (by God? Theanswer is that becauseof his lovefor worldly riches, God has) yoked (thehuman
being) to the service of the other (worldly riches and power. Therefore, the human being) earns great
agonyandloseshislifeinvain. (3)
Inhismercy, GuruJi tellsushowcanonesaveoneself fromall thispain, inspiteof somanypast sins. He
says: If (God) shows His mercy (upon a person), He unites that person with the true Guru. Then
dispelling all doubts from within (that person) meditates on (Gods) Name alone. O Nanak, (this is
certain: that) theonewho meditates on Gods Nameobtains that Name(which is as valuableas all the)
ninetreasures(of wealth).(4-11-31)
The message of this shabad is that if we want to unite with God, (the treasure of all virtues) we
should pray to Him to unite us with the true Guru. (He has already done this by uniting us with Sri
Guru Granth Sahib Ji). Now all we must do is to reflect upon the Gurus advice (the Gurbani) and
meditate on Gods Name with true love and devotion. One day God will grace us also with the bliss
of His union.
ij nwgurmuiKiDAwieAwiqnpUCauj wie ] jinaa gurmukh Dhi-aa-i-aa tin poochha-o jaa-ay.
gur syvwqymnupqIAwie ] gur sayvaa tay man patee-aa-ay.
syDnvMqhir nwmukmwie ] say Dhanvant har Naamkamaa-ay.
pUrygur qysoJ I pwie ]1] pooray gur tay sojhee paa-ay. ||1||
hir hir nwmuj phumyryBweI ] har har NaamJ APahu mayray bhaa-ee.
gurmuiKsyvwhir Gwl Qwie pweI ]1] rhwau] gurmukh sayvaa har ghaal thaa-ay paa-ee. ||1||
rahaa-o.
AwpupCwxYmnuinrml uhoie ] aap pachhaanai man nirmal ho-ay.
j Ivnmukiqhir pwvYsoie ] jeevan mukat har paavai so-ay.
hir gux gwvYmiqaUqmhoie ] har gun gaavai mat ootamho-ay.
shj yshij smwvYsoie ]2] sehjay sahj samaavai so-ay. ||2||
dUj YBwie nsyivAwj wie ] doojai bhaa-ay na sayvi-aa jaa-ay.
haumYmwieAwmhwibKuKwie ] ha-umai maa-i-aa mahaa bikh khaa-ay.
puiqkutMibigRihmoihAwmwie ] put kutamb garihi mohi-aa maa-ay.
mnmuiKAMDwAwvYj wie ]3] manmukh anDhaa aavai jaa-ay. ||3||
hir hir nwmudyvYj nusoie ] har har Naamdayvai jan so-ay.
AnidnuBgiqgur sbdI hoie ] an-din bhagat gur sabdee ho-ay.
gurmiqivrl wbUJ Ykoie ] gurmat virlaa boojhai ko-ay.
nwnk nwimsmwvYsoie ]4]12]32] naanak Naamsamaavai so-ay. ||4||12||32||
Inprevious somany shabads GuruJi hasurgedustofollowGurusadviceandmeditateonGodsName.
Inthisshabad hedescribesthebenefitsof doingso.
Hesays: (WhenI) goandask thosewhohavefollowedGurusguidance(andmeditatedonGodsName)
about thebenefitsof doingso, theytell methat by servingtheGuru(by followinghisadvice), onesmind
is convinced (of thebenefits of meditatingonGods Name). They who earn(thewealthof) Gods Name
are(truly) wealthy. However, thisunderstandingisonlyobtainedfromtheperfect Guru.(1)
Therefore, advising us in unequivocal terms, Guru Ji says: O my brothers, meditate on Gods Name.
(I assureyou) that Godacceptsthat service(that worship) whichyourender throughtheGuru.(1-pause)
GuruJi nowtellswhat happenswhenapersonreflectsontheGuruswordandfollowshisadvice. Hesays:
(When one reflects on the Gurus word), one realizes ones (own true) self, and ones mind becomes
immaculate. Suchapersonthenattainsthat Godwhocangrant salvation(fromworldlybonds, evenwhen)
oneisstill alive. By singingpraisesof God, onesintellect becomessublime, andoneunnoticeably merges
inastateof equipoise. (2)
Commentingonthefateof thosewhomight trytoserveGodwhileremaininginlovewithworldlyriches,
GuruJi says: (O myfriends, God) cannot be(truly) servedwhileremaininginlovewithduality(worldly
riches and power. Under such circumstances) the person simply keeps amassing the poison of ego and
worldly riches. The blind self-conceited person (who remains) engrossed in (the attachment of) sons,
(daughters), family, andworldlywealth, keepscomingandgoing(inandout of thisworld). (3)
In conclusion, Guru Ji says: That (person) alone is the true devotee (of God), whomHe blesses with
GodsName. It isonlythroughthewordof theGuruthat dayandnight, worship(of God) isperformed.
But it is only ararepersonwhounderstands thisthroughtheGurus instruction. O Nanak, suchaperson
mergesintheName(of God). (4-12-32)
The message of this shabad is that if we want to obtain salvation even while still alive, and merge in
God Himself, we should reflect on the Gurus word and meditate on Gods Name.
gur syvwj ug cwryhoeI ] gur sayvaa jug chaaray ho-ee.
pUrwj nukwr kmwvYkoeI ] pooraa jan kaar kamaavai ko-ee.
AKutunwmDnuhir qoit nhoeI ] akhut NaamDhan har tot na ho-ee.
AYQYsdwsuKudir soBwhoeI ]1] aithai sadaa sukh dar sobhaa ho-ee. ||1||
eymnmyryBrmunkIj Y] ay man mayray bharamna keejai.
gurmuiKsyvwAMimRqrsupIj Y]1] rhwau] gurmukh sayvaa amrit ras peejai. ||1|| rahaa-o.
siqgurusyvihsymhwpurKsMswry] satgur sayveh say mahaa purakh sansaaray.
AwipauDrykul sgl insqwry] aap uDhray kul sagal nistaaray.
hir kwnwmurKihaur Dwry] har kaa Naamrakheh ur Dhaaray.
nwimrqyBauj l auqrihpwry]2] Naamratay bha-ojal utreh paaray. ||2||
siqgurusyvihsdwmindwsw] satgur sayveh sadaa man daasaa.
haumYmwir kml uprgwsw] ha-umai maar kamal pargaasaa.
Anhduvwj Yinj Gir vwsw] anhad vaajai nij ghar vaasaa.
nwimrqyGr mwihaudwsw]3] Naamratay ghar maahi udaasaa. ||3||
siqgurusyvihiqnkI scI bwxI ] satgur sayveh tin kee sachee banee.
j uguj uguBgqI AwiKvKwxI ] jug jug bhagtee aakh vakhaanee.
Anidnuj pihhir swrMgpwxI ] an-din jaapeh har saarangpaanee.
pMnw162 SGGS P- 162
nwnk nwimrqyinhkyvl inrbwxI ]4]13]33] naanak Naam ratay nihkayval nirbaanee.
||4||13||33||
Inthepreviousshabad, GuruJi toldusthat by servingtheGuruandfollowinghisguidance, weobtainso
many blessings (includingunion with God). In this shabad, hetells us how ancient and well established
thismethodis, andhowwecanrelyonthisapproachtoenjoytheblissof eternal unionwithGod.
Hesays: (Thetraditionof) servingtheGuru(andfollowinghisadvice) hasbeencarriedout inall thefour
ages. But only arareperfect person fully does this deed. (Theonewho has donethis), has obtained the
inexhaustible wealth of Name, which never falls short. (As a result, such a person) has always enjoyed
peacehere(inthisworld), andhasobtainedhonor atthe(Gods) door. (1)
Thereforeinstructinghisownmind(andindirectly ours), GuruJi says: O mymind, dont enter intoany
doubt. (Goahead) anddrinktherelishof (Gods) nectar throughtheGurusservice. (1-pause)
Next, Guru Ji unambiguously declares: They who serve thetrueGuru in this world aresupreme. They
emancipate themselves, and emancipate their entire lineage. They keep Gods Name enshrined in their
hearts. Beingimbuedwith(Gods) Name, theyswimacrossthedreadful (worldly) ocean. (2)
Explainingwhat happenswhenapersonservestheGuru(by sincerelyfollowinghisadvice), GuruJi says:
They who servethetrueGuru(always remainso humblethat) intheir minds, they (consider themselves
tobethe) servants(of others). By conqueringtheir ego, (their heart feelsdelighted, asif) it hasblossomed
like a lotus. Within thembegins playing the music of continuous (divine) melody, and they obtain an
abode in their own home (attuned to God). Being imbued with (Gods) Name, they become detached
(fromworldlyaffairs), evenwhilelivingintheir household. (3)
Inclosing, GuruJi says: Thespeechof thosewhoservethetrueGuruisalwaystrue. Throughout (all) the
ages, devotees havesaidanddescribedthis fact (because) day andnight they meditateontheoneGod of
theuniverse. In short, O Nanak, they who areimbued with the(Gods) Nameare(truly) detached, and
emancipated(fromworldlybonds). (4-13-33)
The message of this shabad is that if we want to obtain salvation from worldly bonds while living in
our households, we should follow Gurus advice, and meditate on Gods Name without delay.
siqguruiml Yvf Bwig sMj og ] satgur milai vadbhaag sanjog.
ihrdYnwmuinqhir rs Bog ]1] hirdai Naamnit har ras bhog. ||1||
gurmuiKpRwxI nwmuhir iDAwie] gurmukh paraanee Naamhar Dhi-aa-ay.
j nmuj Iiql whwnwmupwie ]1] rhwau] janamjeet laahaa Naampaa-ay. ||1|| rahaa-o.
igAwnuiDAwnugur sbduhYmITw] gi-aan Dhi-aan gur sabad hai meethaa.
gur ikrpwqyiknYivrl YciKf ITw]2] gur kirpaa tay kinai virlai chakh deethaa. ||2||
krmkWf bhukrihAcwr ] karamkaa
N
d baho karahi achaar.
ibnunwvYiDRguiDRguAhMkwr ]3] bin naavai Dharig Dharig aha
N
kaar. ||3||
bMDinbwiDE mwieAwPws ] banDhan baaDhi-o maa-i-aa faas.
j nnwnk CUtYgur prgws ]4]14]34] jan naanak chhootai gur pargaas.
||4||14||34||
Throughout GuruGranthSahibJi, GuruJi urgesustoservetheGuruandfollowhisadvice(Gurbani). In
thisshabad, hetellsushowfortunatearethosewhomeet thetrueGuru.
Hesays: It isonly by great fortunethat oneisblessedwiththeunion(andguidanceof) theGuru. Sucha
(fortunateperson) dailyenjoystherelishof GodsNectar intheheart. (1)
Summarizingtheblessingsobtainedby suchafortunateperson, GuruJi says: Theonewhomeditateson
(Gods) Nameunder Gurusguidance, obtainstheprofit of (thewealthof Gods) Name, anddepartsfrom
here, winning(thegameof) life. (1-pause)
NowGuruJi tells us what is so special about theGurus adviceor word. Hesays: Throughthewordof
theGuru, themeditation and divinewisdombecomes sweet (and pleasing to a person). But only a rare
person, byGurusGrace, hasseenandtasted(thissweetness). (2)
Commentingontheritualsandworkswhichmanypeopleerroneously practicefor salvation, GuruJi says:
Some people indulge in many kinds of rituals, ways of works, and pious conduct. (But) without
(meditatingonGods) Name, it givesthem(nothingbut) ego, whichistobecursedagainandagain. (3)
In conclusion, Guru Ji says: (Ordinarily, one) remains bound to the noose of worldly attachments.
Servant Nanak (says that) onlythroughtheenlightenment of (Gurbani) theGurus(word) oneisliberated
(fromthesebonds).(4-14-34)
The message of this shabad is that Sikhs should consider themselves very fortunate for being
provided with the eternal guidance of Shri Guru Granth Sahib Ji. Now all they need to do is to read,
understand, and act upon the word (or Gurbani contained therein) to obtain salvation.
mhl w3 gauVI bYrwgix ] mehlaa 3 ga-orheebairaagan.
j YsI DrqI aUpirmyGul wbrsquhYikAwDrqI mDypwxI
nwhI ]
jaisee Dhartee oopar mayghulaa barsat hai ki-
aa Dhartee maDhay paanee naahee.
j YsyDrqI mDypwxI prgwisAwibnupgwvrsq
iPrwhI ]1]
jaisay Dhartee maDhay paanee pargaasi-aa
bin pagaa varsat firaa-ee. ||1||
bwbwqUMAYsyBrmucukwhI ] baabaa tooN aisay bharamchukaahee.
j oikCukrquhYsoeI koeI hYryqYsyj wie smwhI ]1]
rhwau]
jo kichh karat hai so-ee ko-ee hai ray taisay
jaa-ay samaahee. ||1|| rahaa-o.
iesqrI purKhoie kYikAwEie krmkmwhI ] istaree purakh ho-ay kai ki-aa o-ay karam
kamaahee.
nwnwrUpsdwhihqyryquJ hI mwihsmwhI ]2] naanaa roop sadaa heh tayray tujh hee maahi
samaahee. ||2||
ieqnyj nmBUil prysyj wpwieAwqwBUl ynwhI ] itnay janam bhool paray say jaa paa-i-aa taa
bhoolay naahee.
j wkwkwrj usoeI pruj wxYj ygur kYsbidsmwhI ]3] jaa kaa kaaraj so-ee par jaanai jay gur kai
sabad samaahee. ||3||
qyrwsbduqUMhYhihAwpyBrmukhwhI ] tayraa sabad tooNhai heh aapay bharam
kahaahee.
nwnk qqu qq isau imil Aw punrip j nim n
AwhI ]4]1]15]35]
naanak tat tat si-o mili-aa punrap janam na
aahee. ||4||1||15||35||
AccordingtoDr. Bh. Vir SinghJi, it isbelievedthat thethirdGuruAmardas Ji utteredthis shabad when
hevisitedHardwaar (avery holy HinduPlaceon thebanks of river Ganges). Here, alocal Pundit asked
himwhat wasthenecessityfor himandhispredecessorstoreciteadditional divinewisdom, whenenough
of it was already coveredintheVedas (theHinduscriptures). ThePundit also questionedthewisdomof
recitingGurbani inthelocal dialect (usedby ordinarypeople), insteadof Sanskrit (whichisbelievedtobe
thelanguageof angelsandtheelite)?
GuruJi answeredhimwithabeautiful example. Hesaid: (O Pundit), thoughthereis water intheearth
itself, yet clouds still rain over it. Similarly, inspiteof thedivinewisdomintheVedas thereis need for
additional enlightenment by thedevotees. (Further), though thewater within theearth becomes manifest
(intheformof rivers andsprings), yet still theclouds keep rainingat different places; (similarly, though
theknowledge within theVedas may be availableto some eliteand those educated in Sanskrit, there is
still need for additional spreading of divine knowledge by the devotees in a language which can be
understoodbyordinarypeople). (1)
GuruJi respectfully asks thePundit to removehis doubt, andsays: O my dear Sir, pleaseremoveyour
doubt. Whatever andwherever any thingis happening, that sameGod does it. Everybody andeverything
ultimately merges back into Him. (Similarly, whatever His devotees are uttering, it is according to His
command. That knowledgethenismergedintobooksandholyscriptures). (1-pause)
The Pundit raises yet another objection, and says that according to their holy scriptures (the Shastras),
womenarenot supposedtohavethisdivinewisdom. However, GuruJi hasmadehisknowledgeavailable
tobothsexes.
To this Guru Ji responds: (O Pundit, beforeraising this objection, pleaseponder) what kinds of deeds
Godhasnot performedbothintheformof amanor awoman? (Thengoingintoaprayer mode, hesays):
"OGod, all thedifferent formshavealwaysbeenYours, andtheyall ultimatelymergeback intoYou. (2)
ThePundit thenagrees, andregretsthat hehasbeenmistakenfor suchalongtime. GuruJi responds: We
all might havebeenmistakenfor many births, but nowthat wehaveobtainedtheright understanding, we
shouldnot makethesamemistakeagain. (Thetruthis) that onlyHewhosecreationisall thisworldknows
(all itsmysteries), andtheonewhomergesinHimthroughtheGurusword(understandsthis.)(3)
Guru Ji concludes with a humble address to God and says: O God, it is Your Word (which Your
devotees utter), and You areall by Yourself. Why should therebe any doubt? O Nanak, when (ones)
essenceuniteswiththeessence(of God), thentherearenomore(cyclesof) birth(anddeath). (4-15-35)
The message of this shabad is that it does not matter how much knowledge or wisdom already exists,
and in what script or language this divine wisdom is already recorded. There is always a need for
additional knowledge, and this knowledge should be spread to all the masses in a language
understood by them.
gauVI bYrwgix mhl w3 ] ga-orheebairaagan mehlaa 3.
sBuj gukwl Yvis hYbwDwdUj YBwie ] sabh jag kaalai vas hai baaDhaa doojai bhaa-ay.
haumYkrmkmwvdymnmuiKiml Ysj wie ]1] ha-umai karam kamaavday manmukh milai
sajaa-ay. ||1||
myrymngur crxI icqul wie ] mayray man gur charnee chit laa-ay.
gurmuiKnwmuinDwnul Ydrghl eyCf wie ]1]
rhwau]
Gurmukh Naam niDhaan lai dargeh la-ay
chhadaa-ay. ||1|| rahaa-o.
l KcaurwsIhBrmdymnhiTAwvYj wie ] lakh cha-oraaseeh bharamday manhath aavai
jaa-ay.
gur kwsbduncIinE iPir iPir j onI pwie ]2] gur kaa sabad na cheeni-o fir fir jonee paa-ay.
||2||
gurmuiKAwpupCwixAwhir nwmuvisAwminAwie ] gurmukh aap pachhaani-aa har Naam vasi-aa
man aa-ay.
AnidnuBgqI riqAwhir nwmysuiKsmwie ]3] an-din bhagtee rati-aa har Naamay sukh
samaa-ay. ||3||
mnusbidmrYprqIiqhoie haumYqj yivkwr ] man sabad marai parteet ho-ay ha-umai tajay
vikaar.
j n nwnk krmI pweIAin hir nwmw Bgiq
BMf wr ]4]2]16]36]
jan naanak karmee paa-ee-an har Naamaa
bhagat bhandaar. ||4||2||16||36||
Inthepreviousshabad, whileaddressingaPundit GuruJi explainedhowimportant thewordof theGuru
is, inspiteof all thewisdomcontainedinother previous scriptures. Inthis shabad, heexplains insimple
wordsthebasicreasonfor thesufferingsof humanbeingsinthisworld.
Hesays: Theentireworldisunder thecontrol of death, becauseit isboundtoduality(theloveof worldly
things instead of God. Swayed by duality), thoseself-conceited persons who do deeds motivated by ego
areawardedpunishment inGodscourt. (1)
Advising his mind (and indirectly us), he says: O my mind, fix your attention to the Gurus feet
(Gurbani). Through Gurus Grace obtain the treasure of Name, which will save you in (Gods) court.
(1-pause)
Guru Ji now describes thefateof thosewho do not carefor theGurus word or advice. Hesays: There
aremany who keep wanderingthrougheighty four million (myriadof) species, becauseof theobstinacy
of their ownmind. Thesepeoplehavenot reflectedupontheGurusword, andthereforethey arecast into
thewombagainandagain. (2)
But regardingtheGurus followers, hesays: TheGurus followers haverecognized their self (that they
arealso a small microcosmof God): in their mind Gods Namehas cometo reside. Being imbued with
(Gods) devotiondayandnight, theymergeinthepeaceof GodsName. (3)
In closing, Guru Ji says: (The one whose) mind dies through the word (who subdues the mind by
listeningtoGurbani) developsfaithinit, andthenrenounces egoandother evils. But O Nanak, it isonly
throughthegrace(of Godthat someobtain) thetreasuresof (Gods) Nameanddevotion. (4-16-36)
The message of this shabad is that if we want to save ourselves from the unending pain of births and
deaths, we should forsake our duality (or the love for worldly riches and power), listen to Gurus
advice (the Gurbani in Guru Granth Sahib Ji), and meditate on Gods Name day and night.
gauVI bYrwgix mhl w3 ] ga-orheebairaaganmehlaa 3.
pyeIAVYidncwir hYhir hir il iKpwieAw] pay-ee-arhai din chaar hai har har likh paa-i-aa.
soBwvMqI nwir hYgurmuiKgux gwieAw] sobhaavantee naar hai gurmukh gun gaa-i-aa.
pyvkVYgux sMml YswhurYvwsupwieAw] payvkarhai gun sammlai saahurai vaas paa-i-aa.
gurmuiK shij smwxIAw hir hir min
BwieAw]1]
gurmukh sahj samaanee-aa har har man
bhaa-i-aa. ||1||
ssurYpyeIAYipruvsYkhuikquibiDpweIAY] sasurai pay-ee-ai pir vasai kaho kit biDh paa-ee-ai.
Awip inrMj nu Al KuhYAwpy myl weIAY]1]
rhwau]
aap niranjan alakh hai aapay maylaa-ee-ai. ||1||
rahaa-o.
pMnw163 SGGS P- 163
AwpyhI pRBudyihmiqhir nwmuiDAweIAY] aapay hee parabhdeh mat har NaamDhi-aa-ee-ai.
vf BwgI siqguruiml YmuiKAMimRqupweIAY] vadbhaagee satgur milai mukh amrit paa-ee-ai.
haumYduibDwibnis j wie shj ysuiKsmweIAY] ha-umai dubiDhaa binas jaa-ay sehjay sukh
samaa-ee-ai.
sBuAwpyAwipvrqdwAwpynwie l weIAY]2] sabh aapay aap varatdaa aapay naa-ay laa-ee-ai.
||2||
mnmuiKgribn pwieE AigAwnieAwxy] manmukh garab na paa-i-o agi-aan i-aanay.
siqgur syvwnwkrihiPir iPir pCuqwxy] satgur sayvaa naa karahi fir fir pachhutaanay.
grBj onI vwsupwiedygrBygil j wxy] garabh jonee vaas paa-iday garbhay gal jaanay.
myrykrqyeyvYBwvdwmnmuKBrmwxy]3] mayray kartay ayvai bhaavdaa manmukh
bharmaanay. ||3||
myrYhir pRiBl yKuil KwieAwDuir msqik pUrw] mayrai har parabh laykh likhaa-i-aa Dhur mastak
pooraa.
hir hir nwmuiDAwieAwByitAwgurusUrw] har har NaamDhi-aa-i-aa bhayti-aa gur sooraa.
myrwipqwmwqwhir nwmuhYhir bMDpubIrw] mayraa pitaa maataa har Naam hai har banDhap
beeraa.
hir hir bKis iml wie pRB j nu nwnku
kIrw]4]3]17]37]
har har bakhas milaa-ay parabh jan naanak
keeraa.||4||3||17||37||
In theprevious shabad Guru Ji advised us that if we want to save ourselves fromtheunending pain of
birthanddeath, weshouldforsakeour duality, or thelovefor worldly riches andpower, listento Gurus
advice, (Gurbani) and meditate on Gods Nameday and night. In this shabad, heexplains this concept
withthehelpof themost commonplaceexampleof agirl whogenerallylives averyshort spanof her life
beforemarriageat her parents homeandspends themajor part of her lifeat her in-laws. Thesuccess of
her marriedlifeandthekindof respect andloveshereceives at her in-laws depends uponthemerits and
virtuesshehasacquiredather parents home.
Usingtheaboveexample, GuruJi comparesthehumansoul toagirl andthisworldtoher parents home,
whereshewill spendonly avery minor part of her overall lifespan. Hecompares thenext world, or the
houseof God, toher in-lawshouse, whereshemust spendthemajor part of her life.
GuruJi says: (O myfriends, God) hassopreordainedthat thebride(soul) will stayat her parents home
(this world) only for afewdays. That bride(soul) is honorable, who seekingGurus shelter sings praises
of God. Sucha(bride-soul) acquires meritsintheparents home(this world), andfindsaplaceof respect
in the in-laws home (the mansion of God). Yes, those brides to whose mind God seems pleasing, by
GurusGraceeffortlesslymergeinHim.(1)
GuruJi next raises aquestion, andprovides theanswer himself. Hesays: Bothat theparents home(this
world) andat thein-laws (thenext world) resides our spouse(God). HowcanweobtainHim? (Answer),
theimmaculateGodisunknowable. It isonHisownthat HeunitesapersonwithHimself. (1-pause)
Naturallythenonewonders, howdoesall thishappen? GuruJi answers: (Thishappenswhen, onHisown)
God gives us instruction and we start meditating on (His) Name. (Yet merging with God only occurs)
whenby great goodfortunewemeet thetrueGuru; only thenareweableput thenectar (of Name) inour
mouth(bymeditatingonGodsNamewithour tongue). Thenour entireegoandsenseof duality(our love
of thingsother thanGod) isdestroyed, andweeasilymergeinthe(divine) peace. (Inshort, God) Himself
pervadeseverywhere, andHeHimself unitesus(withHim). (2)
But thenthequestionarises: whydoesGodpickandchose, andwhydoall peoplenot get unitedwithHim
to enjoy thepeaceandpoiseof His Union? GuruJi says: Becauseof their ego, ignorant, self-conceited
persons do not obtain (Gods union). They do not serve (follow theadvice of) the trueGuru; therefore
they repent again and again. They keep residing in different wombs, and ultimately get wasted in the
wombitself. Suchisthewill of myCreator: that theself conceitedwill remainlost (indoubt). (3)
Guru Ji concludes this shabad by expressinghis gratitudeto God for not subjecting himto thefateof a
self -conceited person, and blessing himby His grace. He says: My God blessed me with a perfect
destiny fromthevery beginning, whichhasnowbeenfulfilled. I havemet thebraveGuru, and(under his
guidance) I havemeditated on Gods Nameagain and again. (Now), Gods Nameis my father, mother,
brother andkin, (themost important thingof my life. Nowmy only prayer isthat) by showingHis grace,
GodmayunitethewormNanak(withHim). (4-3-17-37)
The message of this shabad is that our stay in this world is for a very short time. But the stay in the
next world is going to be very long. Therefore, instead of wasting our time in the present worldly
attachments, we should concentrate on the Gurus word (Gurbani) and meditate on Gods Name, so
that we may also become worthy of Gods mercy and His blissful eternal union.
gauVI bYrwgix mhl w3 ] ga-orheebairaagan mehlaa3.
siqgur qyigAwnupwieAwhir qqubIcwrw] satgur tay gi-aan paa-i-aa har tat beechaaraa.
miqml Ix prgtuBeI j ipnwmumurwrw] mat maleen pargat bha-ee J AP Naammuraaraa.
isiv skiqimtweIAwcUkwAMiDAwrw] siv sakat mitaa-ee-aa chookaa anDhi-aaraa.
Duir msqik ij nkauil iKAwiqnhir nwmu
ipAwrw]1]
Dhur mastak jin ka-o likhi-aa tin har Naam
pi-aaraa. ||1||
hir ikquibiDpweIAYsMqj nhuij sudyiKhau
j Ivw]
har kit biDh paa-ee-ai sant janhu jis daykh ha-o
jeevaa.
hir ibnucswn j IvqI gur myil huhir rsu
pIvw]1] rhwau]
har bin chasaa na jeevtee gur maylihu har ras
peevaa. ||1|| rahaa-o.
hauhir gux gwvwinqhir suxI hir hir giq
kInI ]
ha-o har gun gaavaa nit har sunee har har gat
keenee.
hir rsugur qypwieAwmyrwmnuqnul InI ] har ras gur tay paa-i-aa mayraa man tan leenee.
DnuDnugurusqpurKuhYij inBgiqhir dInI ] Dhan Dhan gur sat purakh hai jin bhagat har
deenee.
ij sugur qyhir pwieAwsoguruhmkInI ]2] jis gur tay har paa-i-aa so gur hamkeenee. ||2||
guxdwqwhir rwie hYhmAvgixAwry] gundaataa har raa-ay hai hamavgani-aaray.
pwpI pwQr f Ubdygurmiqhir qwry] paapee paathar doobday gurmat har taaray.
qUMguxdwqwinrml whmAvgixAwry] tooN gundaataa nirmalaa hamavgani-aaray.
hir srxwgiqrwiKl yhumUVmugDinsqwry]3] har sarnaagat raakh layho moorh mugaDh
nistaaray. ||3|
shj uAndusdwgurmqI hir hir miniDAwieAw] sahj anand sadaa gurmatee har har man
Dhi-aa-i-aa.
sj xuhir pRBupwieAwGir soihl wgwieAw] sajan har parabh paa-i-aa ghar sohilaa gaa-i-aa.
hir dieAwDwir pRBbynqI hir hir cyqwieAw] har da-i-aa Dhaar parabh bayntee har har
chaytaa-i-aa.
j nnwnkumMgYDUiViqnij nsiqguru
pwieAw]4]4]18]38]
jan naanak mangai Dhoorh tin jin satgur paa-i-aa.
||4||4||18||38||
In theprevious shabad, Guru Ji told us that our stay in this world is for avery short period. Therefore,
instead of wasting our time in useless worldly attachments, we should utilize this opportunity to earn
merits under theguidanceof atrueGuru, so that wemay behonorably accepted into themansion of our
God. Inthisshabad, heliststhemeritsandblessingshehasobtainedfromhistrueGuru(Amar Das Ji).
He says: I have obtained (divine) wisdom and the essence of discourse on God. (As a result), by
meditating on the Name of God, the destroyer of pride, my darkened mind has been enlightened. The
spiritual awakeninghas erased thematerial mindedness inme, andnowall thedarkness (of my mind) is
gone. (Onthebasisof thisexperience, I say) that thosewhohavebeensoblessedfromtheverybeginning,
tothemGodsNametastessweet (andpleasing). (1)
GuruJi isnowsomuchinlovewithGodthat hesays tohissaintlyfriends: O saintlypeople, pleasetell
mehow can I find God, seeing whomI survive. Without God, I cannot live even for a moment. Please
unitemewiththeGurusothatI maybeabletodrinktherelishof Godsunion.(1-pause)
Describing his present state of mind, Guru Ji says: Now I listen and sing praises of God daily. The
repetitionof Gods (Name) has emancipatedme. (Yes), I haveobtainedtherelishof Gods (Name) from
theGuru, andnowmy mindandbody areattunedtoHim. (Therefore), I say againandagainthat blessed
is the Guru, the true person who has given methe devotion of God. I have dedicated myself to such a
Guru, throughwhomI haveobtainedGod. (2)
Guru Ji nowmakes aconfession on our behalf, andalso shows us howto ask for Gods forgiveness. He
says: (O my friends), God theKingis thegiver of merits, but weareall full of faults. ThroughGurus
instruction, He has even saved sinners who were(otherwise) sinking likestones. (O God), You arethe
immaculategiver of merits, but wearefull of faults. O God, wehavecometoseek Your shelter. Just as
Youhaveemancipatedeventhemost foolishpersons, pleasesaveusalso.(3)
In conclusion, Guru Ji says: (O my friends), through Gurus instruction, they who have meditated on
God in their mind haveobtainedeternal poiseandbliss. They haveobtained atruefriend(God, and are
enjoyingsuchapleasure, asif) asongof joyisbeingsungintheir heart.
GuruJi thereforeevenhumbly prays for himself, andsays: O God, thisismyprayer beforeYou: please
show mercy on me and make me always remember You. Slave Nanak begs for the dust (the humble
service) of thosewhohaveobtainedthetrueGuru. (4-4-18-38)
The message of this shabad is that we should seek the company of those who are attuned to the
Guru. In their company we should reflect on Gurus word and sing praises of God. So that
ultimately our dark mind may be enlightened, and we become worthy of Gods Grace and union.
Note: - Gaurri Bairagan M: 3=4, Gaurri Guareri M: 3= 14, Sub Total=18, Gaurri M: 1=20, Total=38
gauVI guAwryrI mhl w4 cauQwcaupdy ga-orhee gu-aarayree mehlaa 4
cha-uthaacha-upday
N
pMif quswsqisimRiqpiVAw] pandit saasat simrit parhi-aa.
j ogI gorKugorKukirAw] jogee gorakh gorakh kari-aa.
mYmUrKhir hir j pupiVAw]1] mai moorakh har har J AP parhi-aa. ||1||
nwj wnwikAwgiqrwmhmwrI ] naa jaanaa ki-aa gat raamhamaaree.
hir Bj umnmyryqruBauj l uqUqwrI ]1] rhwau] har bhaj man mayray tar bha-ojal too taaree.
||1|| rahaa-o.
pMnw164 SGGS P- 164
sMinAwsI ibBUql wie dyhsvwrI ] sani-aasee bibhoot laa-ay dayh savaaree.
pr iqRA iqAwgukrI bRhmcwrI ] par tari-a ti-aag karee barahamchaaree.
mYmUrKhir Aws qumwrI ]2] mai moorakh har aas tumaaree. ||2||
KqRI krmkrysUrqxupwvY] khatree karamkaray soortan paavai.
sUduvYsupr ikriqkmwvY] sood vais par kirat kamaavai.
mYmUrKhir nwmuCf wvY]3] mai moorakh har Naamchhadaavai. ||3||
sBqyrI isRsit qUMAwiprihAwsmweI ] sabh tayree sarisat too
N
aap rahi-aa samaa-ee.
gurmuiKnwnk dyvif AweI ] gurmukh naanak day vadi-aa-ee.
mYAMDul yhir tyk itkweI ]4]1]39] mai anDhulay har tayk tikaa-ee. ||4||1||39||
Intheprevious shabad (thethird Guru) Amardas Ji advised us that weshouldreflect on thewordof the
Guru and sing praises of God, so that the darkness of our mind may be removed and we may become
worthy of Gods union. However, as is evident, different faiths use different methods to reach God.
Among Hindus, different sects performdifferent rituals to pleasetheir gods and goddesses, and all feel
that their wayisthebest. InthisShabad, (thefourthGuru) Ram Das Ji tellsusinamost humblewaywhat
methodheusesfor thispurpose, andhowmuchfaithhehasinit.
Hesays: ThePundit reads theShastras andSimritis (theHinduholy books), theYogi repeats (thename
of hisspiritual leader) Gorakh. But me, thefoolishone, onlyrecitesGodsNameagainandagain. (1)
GuruJi humblyadmits: I donot knowwhat will bemyultimatefate. (I onlysaytomyself): O mymind,
meditateonGod, andinthiswayswimacrossthedreadful worldlyocean. (1-pause)
Commentingonthepracticesof different Hindusects, GuruJi says: A Sanyaasi (whoforsakestheworld)
decks his body withashes. A Brahamchaari (whohastakenavowof celibacy) abstainsfromall kindsof
sexual acts(andthinksthat inthis way hewill obtainsalvation, but O God) I, thefoolishone, leanonly
onYour support. (2)
Now commenting on the practices of some Hindu casts, Guru Ji says: A Kshatriya performs acts of
bravery (inthebattlefield) andthinks that inthis way hewill obtain(thestatus of ahero). TheShudras
and theVaish (theservant and the farming or business classes) think that their salvation lies in serving
others. But I, thefoolishone, believethat it is(Gods) Name, whichwouldemancipateme. (3)
Guru Ji concludes the shabad by expressing his complete faith in God. He says: (O God), all this
universeis Yours, andYou Yourself pervadeinit. Nanak says that thoseon whomYou showmercy are
grantedglorythroughtheGuru. So, I theblindonehavereposedmyfaithinYouonly.(4-1-39)
The message of this shabad is that we need not get ourselves confused by different techniques,
rituals, or ways of life practiced or advocated by other faiths for salvation. We simply need to listen,
understand, and act upon the word of our own Guru (Granth Sahib Ji), meditate on Gods Name,
and have faith that one day He would bless us also with His union.
inrgux kQwkQwhYhir kI ] nirgun kathaa kathaa hai har kee.
Bj uimil swDUsMgiqj n kI ] bhaj mil saaDhoo sangat jan kee.
qruBauj l uAkQkQwsuinhir kI ]1] tar bha-ojal akath kathaa sun har kee. ||1||
goibMdsqsMgiqmyl wie ] gobind satsangat maylaa-ay.
hir rsursnwrwmgun gwie ]1] rhwau] har ras rasnaa raamgun gaa-ay. ||1|| rahaa-o.
j oj niDAwvihhir hir nwmw] jo jan Dhi-aavahi har har Naamaa.
iqndwsindws krhuhmrwmw] tin daasan daas karahu hamraamaa.
j nkI syvwaUqmkwmw]2] jan kee sayvaa ootamkaamaa. ||2||
j ohir kI hir kQwsuxwvY] jo har kee har kathaa sunaavai.
soj nuhmrYminiciqBwvY] so jan hamrai man chit bhaavai.
j npg ryxuvf BwgI pwvY]3] jan pag rayn vadbhaagee paavai. ||3||
sMqj nwisaupRIiqbinAweI ] sant janaa si-o pareet ban aa-ee.
ij nkauil Kquil iKAwDuir pweI ] jin ka-o likhat likhi-aa Dhur paa-ee.
qyj nnwnk nwimsmweI ]4]2]40] tay jan naanak Naamsamaa-ee. ||4||2||40||
Intheprevious shabad, GuruJi stated that different peopleadopt different rituals (such asthereadingof
Shastras, visiting holy places, abandoning the world) to obtain salvation. Guru Ji simply relies on the
support of God, andmeditatesonHisName. Inthisshabad, onthebasisof hisownexperience, hetellsus
themeritsof usinghismethod.
He says: (O my friends), the discourse of God is the description of someone who doesnt have any
particular traits. (TounderstandGodandget near Him, I suggest that) onejoinsthecompanyof thesaintly
personsandmeditates onHim. By listeningtothediscourseof theindescribableGod, onelearnstoswim
acrossthisdreadful (worldly) ocean.(1)
Therefore, even for himself, Guru Ji prays to God and says: O God, please unite me with the true
congregation (the company of saintly people), so that my tongue may enjoy the relish of singing the
praisesof God. (1-pause)
Guru Ji goes onestep further, and says: O God, makemetheservant of theservant of thosedevotees
whorepeatedlyutter GodsName. Theserviceof thedevotees(of God) isthemost sublimedeed. (2)
Expressingfurther his appreciationfor thedevotees, GuruJi says: Theonewho recites to methegospel
of God is very pleasing to my mind and heart. (I believe that) it is only a very fortunate person who
obtainsthedust of feet (themost humbleservice) of adevoteeof God. (3)
In closing, GuruJi says: They inwhoselot it hadbeen so writtenfromthevery beginning, areimbued
withtheloveof saintlypeople. O Nanak, suchdevotees) mergeinGodsName(itself). (4-2-40)
The message of this shabad is that if we want to seek salvation and unite with God, then the best
thing for us is to seek the company and humble service of holy persons. In their company we should
learn to sing praises of God, and meditate on His Name with true love and devotion.
mwqwpRIiqkrypuquKwie ] maataa pareet karay put khaa-ay.
mInypRIiqBeI j il nwie ] meenay pareet bha-ee jal naa-ay.
siqgur pRIiqgurisKmuiKpwie ]1] satgur pareet gursikh mukh paa-ay. ||1||
qyhir j n hir myl huhmipAwry] tay har jan har maylhu hampi-aaray.
ij nimil AwduKj wihhmwry]1] rhwau] jin mili-aa dukh jaahi hamaaray. ||1|| rahaa-o.
ij auimil bCrygaUpRIiql gwvY] ji-o mil bachhray ga-oo pareet lagaavai.
kwminpRIiqj wipruGir AwvY] kaaman pareet jaa pir ghar aavai.
hir j npRIiqj whir j sugwvY]2] har jan pareet jaa har jas gaavai. ||2||
swirMg pRIiqbsYj l Dwrw] saaring pareet basai jal Dhaaraa.
nrpiqpRIiqmwieAwdyiKpswrw] narpat pareet maa-i-aa daykh pasaaraa.
hir j npRIiqj pYinrMkwrw]3] har jan pareet J APai nirankaaraa. ||3||
nr pRwxI pRIiqmwieAwDnuKwty] nar paraanee pareet maa-i-aa Dhan khaatay.
gurisKpRIiqguruiml Ygl wty] gursikh pareet gur milai galaatay.
j nnwnk pRIiqswDpg cwty]4]3]41] jan naanak pareet saaDh pag chaatay.
||4||3||41||
Intheprevious shabad, GuruJi advisedus that if wewant toseek salvationweshouldseek thecompany
of holy persons and performtheir most humble service. In this shabad, he teaches us how intense and
sincerethisserviceshouldbe. Hequotesmanybeautiful examplestomakehispoint.
First, hedescribes theloveof theGurufor his Sikhor disciple. Hesays: Just asthemother loves to see
her soneating(deliciousfood), just asthefishloves andfeels happywhenit swimsinwater, similarlythe
trueGurulovestoput(thedivinefoodof GodsName) inthemouthof hisdisciple. (1)
Guru Ji therefore prays to God and says: O my beloved God, pleaseunite mewith those devotees of
God, uponmeetingwhomall mypainsmaygoaway. (1-pause)
GuruJi nowgivessomeexamplestoillustratewhat ismost pleasingtoadevoteeof God. Hesays: Just as
acowfeels happy inlovingitscalf, just asayoungbrideshows affectionwhenher groomreturns home,
similarlythedevoteeof Godfeelsimbuedwithloveandjoywhenhesingsthepraisesof God. (2)
Offeringmoreexamples, hesays: Themost pleasingthingfor asongbirdiswhenrainfallslikeastream
(fromheaven). A kings happiness lies inseeingtheexpanseof his wealthandpossessions. But themost
lovingandpleasingthingfor adevoteeof GodistomeditateontheformlessGod. (3)
Finally depicting theextent of love and devotion of a Sikh for his Guru, he says: Every human being
loves to earnwealthandpossessions. But thediscipleof theGuruloves andyearns for themeetingwith
theGuru, andtobeinhisembrace. DevoteeNanaklovestokissthefeet of thesaint (Guru). (4-3-41)
The message of this shabad is that our love and devotion for our Guru should be sincere and intense,
like the love of a fish for water, or the love of a cuckoo bird for swanti boond (a special drop of rain.
We should always yearn that one day our Guru may embrace us to his bosom.
BIKk pRIiqBIKpRBpwie ] bheekhak pareet bheekh parabh paa-ay.
BUKypRIiqhovYAMnuKwie ] bhookhay pareet hovai ann khaa-ay.
gurisKpRIiqgur imil AwGwie ]1] gursikh pareet gur mil aaghaa-ay. ||1||
hir drsnudyhuhir Aws qumwrI ] har darsan dayh har aas tumaaree.
kir ikrpwl oc pUir hmwrI ]1] rhwau] kar kirpaa loch poor hamaaree. ||1|| rahaa-o.
ckvI pRIiqsUrj umuiKl wgY] chakvee pareet sooraj mukh laagai.
iml YipAwrysBduKiqAwgY] milai pi-aaray sabh dukh ti-aagai.
gurisKpRIiqgurUmuiKl wgY]2] gursikh pareet guroo mukh laagai. ||2||
bCrypRIiqKIrumuiKKwie ] bachhray pareet kheer mukh khaa-ay.
ihrdYibgsYdyKYmwie ] hirdai bigsai daykhai maa-ay.
gurisKpRIiqgurUmuiKl wie ]3] gursikh pareet guroo mukh laa-ay. ||3||
horusBpRIiqmwieAwmohukwcw] hor sabh pareet maa-i-aa moh kaachaa.
ibnis j wie kUrwkcupwcw] binas jaa-ay kooraa kach paachaa.
j nnwnk pRIiqiqRpiqguruswcw]4]4]42] jan naanak pareet taripat gur saachaa.
||4||4||42||
Intheprevious shabad, GuruJi offeredsomeexamples toillustratetheloveandcravingof atruedisciple
of theGuru. Inthisshabad, GuruJi citesmoreexamplestoillustratethepointstill further.
Guru Ji says: A beggar craves and wishes that abenevolent person give himalms. Thehungry person
longstoeat food. But atrueSikhof theGuruonlylovesandfeelssatiateduponmeetinghisGuru. (1)
Guru Ji thereforeprays to God and says: O God, my only wish and hope is that You pleasebless me
withYour sight. PleaseshowYour mercyandfulfill myheartfelt desire. (1-pause)
Citingmorebeautiful examples, GuruJi says: The(bird) Chakwi loves toseethesunright infront of its
face(sothatit mayseeitsmalepartner, and) uponmeetingitsbeloved, it mayforget all itspain. Similarly,
aGurusfollower isinso muchlovefor hisGuruthat healways wishes theGurumay bless himwithhis
sight. (2)
GuruJi adds: A calf lovestosuck (itsmothers) milk. Uponmerelyseeingitsmother, itsheart feelsajoy.
But for aGurussikh, themost cherisheddesireisthat hisGurumaycall himintohispresence. (3)
However, Guru Ji concludes theshabad by saying: All other loves arefalseandtemporary attachments
of Maya (worldly relations). This false show of attachment soon dies away. Therefore, the love of the
devoteeNanakisonlysatiateduponmeetingthetrueGuru. (4-4-42)
The message of this shabad is that if we want to be the true Sikhs of our Guru, than our Love for
the Guru and his Darshan (sight) should supersede any other worldly love or attachment.
pMnw165 SGGS P- 165
siqgur syvwsPl hYbxI ] satgur sayvaa safal hai banee.
ij quimil hir nwmuiDAwieAwhir DxI ] jit mil har NaamDhi-aa-i-aa har Dhanee.
ij nhir j ipAwiqnpICYCUtI GxI ]1] jin har J APi-aa tin peechhai chhootee ghanee. ||1||
gurisKhir bol humyryBweI ] gursikh har bolhu mayray bhaa-ee.
hir bol qsBpwpl ihj weI ]1] rhwau] har bolat sabh paap leh jaa-ee. ||1|| rahaa-o.
j bguruimil Awqbmnuvis AwieAw] jab gur mili-aa tab man vas aa-i-aa.
DwvqpMc rhyhir iDAwieAw] Dhaavat panch rahay har Dhi-aa-i-aa.
AnidnungrI hir gux gwieAw]2] an-din nagree har gun gaa-i-aa. ||2||
siqgur pg DUir ij nwmuiKl weI ] satgur pag Dhoor jinaa mukh laa-ee.
iqnkUViqAwgyhir il v l weI ] tin koorhti-aagay har liv laa-ee.
qyhir drghmuKaUj l BweI ]3] tay har dargeh mukh oojal bhaa-ee. ||3||
gur syvwAwiphir BwvY] gur sayvaa aap har bhaavai.
iksnubl BdRgur pg l igiDAwvY] krisan balbhadaro gur pag lag Dhi-aavai.
nwnk gurmuiKhir AwipqrwvY]4]5]43] naanak gurmukh har aap taraavai. ||4||5||43||
Fromthestudyof wholeGuruGranthSahibJi it appearsthat thebasic messageof Sikhfaithisthat if we
want to enjoy eternal peace and happiness, then we should meditate on Gods Name under Gurus
guidance. Naturallythequestionarisesinmanyminds: whytheguidanceof theGuruissoessential? Why
cannot wedirectly pray toGod? Inessence, what arethebenefitsof seekingtheguidanceof theGuru? In
thisshabad, GuruJi answersthisquestiononthebasisof hispersonal research.
He says: Meeting whom I have meditated on the Name of God the supreme Master, the service
(following the guidance) of that true Guru has become fruitful. Much of the world has been saved by
followingthosewhohavemeditatedonGod. (1)
Thereforeadvisingusinthesweetest possiblewords, GuruJi says: O mybrotherlydisciplesof theGuru,
utter GodsName. ByutteringGods(Name), all sinsarewashedoff. (1-pause)
Now, explaining how theGurus guidancebrings about beneficial changes in a person, hesays: When
onemeets theGuru(andfollows hisadvice), ones mindcomes under control. Whilemeditatingon God,
ones five faculties (sight, sound, smell, touch, and taste) stop running after evil impulses. Then ones
(soul), themaster of (thebody), dayandnight singsGodspraises.(2)
Continuingtheaboveexplanation, Guru Ji states: They (who havefollowed theGurus advicewithfull
faithandreverence, asif they) haveappliedthedust of thetrueGurusfeet totheir faces, haveabandoned
all their falsehoods andattunedthemselves totheloveof God. O my brothers, suchpersonsarereceived
withhonor at Godscourt. (3)
GuruJi concludes theshabad by quotingexamples fromHindumythology. Hesays: O, myfriends, the
service of the Guru is pleasing to God Himself. Even (god) Krishna, and (his brother) Balbhadara
meditatedonGodat Gurusfeet (under hisguidance). Inshort, O Nanak, it isthroughtheGuruthat God
Himself helpsapersontoswimacross(thisworldlyocean). (4-5-43)
The message of this shabad is that if we want our mind to be cleansed of all its evil thoughts, we
must be imbued with the love of Gods Name. To become worthy of union with God, we should pray
for and follow the Gurus guidance or Gurbani (as contained in Guru Granth Sahib Ji).
hir Awpyj ogI f Mf wDwrI ] har aapay jogee dandaaDhaaree.
hir Awpyriv rihAwbnvwrI ] har aapay rav rahi-aa banvaaree.
hir AwpyqpuqwpYl wie qwrI ]1] har aapay tap taapai laa-ay taaree. ||1||
AYswmyrwrwmurihAwBrpUir ] aisaa mayraa raamrahi-aa bharpoor.
inkit vsYnwhI hir dUir ]1] rhwau] nikat vasai naahee har door. ||1|| rahaa-o.
hir AwpysbdusuriqDuinAwpy] har aapay sabad suratDhun aapay.
hir AwpyvyKYivgsYAwpy] har aapay vaykhai vigsai aapay.
hir Awipj pwie Awpyhir j wpy]2] har aap J APaa-ay aapay har jaapay. ||2||
hir AwpyswirMg AMimRqDwrw] har aapay saaring amrit-Dhaara.
hir AMimRquAwippIAwvxhwrw] har amrit aap pee-aavanhaaraa.
hir AwipkryAwpyinsqwrw]3] har aap karay aapay nistaaraa. ||3||
hir AwpybyVI qul hwqwrw] har aapay bayrhee tulhaa taaraa.
hir AwpygurmqI insqwrw] har aapay gurmatee nistaaraa.
hir Awpynwnk pwvYpwrw]4]6]44] har aapay naanak paavai paaraa. ||4||6||44||
Inthepreviousshabad GuruJi toldusthat oneof themajor advantagesof seekingtheGurusguidanceis
that under hisguidance, our outgoingmindcomesunder our control. Thenweareabletoconcentrateupon
Godwithfull devotion. Inthisshabad, hetellsusother benefitsof followingGurusguidance.
He says: (God) Himself is the yogi or the sanyaasi (a recluse) who holds a staff in His hand. God
Himself is pervading as the master of this worldly forest. God Himself enters into meditation and
concentratesuponHimself. (1)
Therefore, expressinghis loveandwonder at God, Guru Ji says: Such is my God, that Heis pervading
fullyeverywhere. Healwaysabidesnear, andisnever far (fromus). (1-pause)
Elaborating further upon the uniqueness of God, Guru Ji says: God Himself is the Word, Himself the
constant attunement (tothisWord), andHimself thetune. HeHimself sees(Hiscreation) andfeelspleased
(uponseeingit). HeHimself makesothersmeditate, andHeHimself meditatesuponHim. (2)
Givinganother beautiful example, hesays: God Himself is Papeeha (thepied-cuckoo), Himself therain
of nectar, and Himself helps us drink the nectar. In fact, God Himself creates (the creatures), and He
Himself emancipatesthem. (3)
In summary, Guru Ji says: God Himself is the boat, Himself the raft, and Himself the boatman. God
Himself saves us throughGurus instruction. Inshort, O Nanak, on His ownGod makes us swimacross
(thisworldlyocean). (4-6-44)
The message of this shabad is that if we want to control our mind, be able to concentrate upon God,
and understand the reality of this universe, we need to understand and follow our Gurus advice.
We must realize that it is God Himself who is playing all the roles in this play of the universe.
Note: - Gaurri Guareri M: 4=6, Gaurri M: 1= 20, Gaurri M: 3=18, Total=44
swhuhmwrwqUMDxI j YsI qUMrwis dyihqYsI hml yih] saahu hamaaraa too
N
Dhanee jaisee too
N
raas
deh taisee hamlayhi.
hir nwmuvxMj hrMg isauj yAwipdieAwl uhoie
dyih]1]
har Naamvannjah rang si-o jay aap da-i-aal
ho-ay deh. ||1||
hmvxj wryrwmky] hamvanjaaray raamkay.
hir vxj ukrwvYdyrwis ry]1] rhwau] har vanaj karaavai day raas ray. ||1|| rahaa-o.
l whwhir BgiqDnuKitAwhir scyswhminBwieAw] laahaa har bhagat Dhan khati-aa har sachay
saah man bhaa-i-aa.
hir j iphir vKrul idAwj muj wgwqI nyiVn
AwieAw]2]
har J AP har vakhar ladi-aa jam jaagaatee
nayrh na aa-i-aa. ||2||
horuvxj ukrihvwpwrIeyAnqqrMgI duKumwieAw] hor vanaj karahi vaapaaree-ay ananttarangee
dukh maa-i-aa.
Eie j yhYvxij hir l wieAwPl uqyhwiqnpwieAw]3] o-ay jayhai vanaj har laa-i-aa fal tayhaa tin
paa-i-aa. ||3||
hir hir vxj usoj nukryij suikpwl uhoie pRBudyeI ] har har vanaj so jan karay jis kirpaal ho-ay
parabhday-ee.
j n nwnk swhu hir syivAwiPir l yKwmUil n
l yeI ]4]1]7]45]
jan naanak saahu har sayvi-aa fir laykhaa mool
na lay-ee. ||4||1||7||45||
Inpreviousdays inIndia, it wassmall tradersor peddlerswhocarriedout most of thebusiness. Typically,
they wouldgo withtheir animal (usually adonkey) or asmall handor horse-drivencart tothewholesale
merchant calledtheShah. Fromhim, they wouldborrowsomemerchandise, gotoavillageor city tosell
it at asmall profit, andthenwould comeback, report to theShah, andobtaintheir shareof theprofit. It
wasuptothisShah tolendtheappropriatecommodity, andtounderstanditsworth, beforedistributingthe
goods to any peddler. In this shabad Guru Ji compares God to that wholesale merchant, or Shah, and
himself to onesuch peddler. In this way, hegives us abeautiful metaphor to teach us how to makeour
humanlifeprofitableinareal sense.
Hesays: (O God), You areour rich(wholesalemerchant, or the) Shah. Whatever commodity You give
us, wetake. Wewould lovingly tradein(thecommodity of) Gods Name, if You becomegracious (and
giveusthiscommodity).(1)
GuruJi nowinstructs us toconsider ourselves as thepeddlers of God. Hesays: (O my friends), weare
thepeddlersof God. Bygivingusthecommodity(of Name), Hemakesusdeal init. (1-pause)
Describing the benefits of trading in thecommodity of Name, he says: Theone who (in this life) has
earned theprofit of Gods devotion is pleasing to (God), thetrueShah. Theonewho, by meditating on
God, loads (ones animal or cart) with thecommodity of Gods (Name) is not bothered even by thetax
collector (thedemonof death). (2)
Next GuruJi commentsuponthefateof thosewho, insteadof tradinginGodsName, spendtheir livesin
all other kinds of worldly trades. Hesays: Thosewhotradeinother kinds (of worldly things) insteadof
GodsName, get caught intheendlesswaves (or upsanddowns) of worldlywealth, andsuffer inpain. In
whatever businessGodhasyokedthem, theyhaveobtainedthefruitaccordingly. (3)
GuruJi concludes theshabadby saying: Onlythat personuponwhomGodhasbecomemerciful dealsin
thecommodity of God Name, and has been bestowed thegift (of this commodity). Slave Nanak (says)
that theonewhohasservedGod, the(true) Shah, isnever askedfor anyaccount at all. (4-1-7-45)
The message of this shabad is that we should think ourselves as kind of petty traders or salesmen of
God. We have been entrusted with the capital stock of a limited number of breaths. Instead of
wasting it away in earning worldly wealth or fame, we should try to make the maximum use of this
commodity by meditating on Gods Name. If our master God is pleased with us, we may be accepted
into His blissful union.
ij auj nnI grBupwl qI suqkI kir Awsw] ji-o jannee garabh paaltee sut kee kar aasaa.
vf whoie DnuKwit dyie kir Bog ibl wsw] vadaa ho-ay Dhan khaat day-ay kar bhog
bilaasaa.
iqauhir j npRIiqhir rwKdwdyAwiphQwsw]1] ti-o har jan pareet har raakh-daa day aap
hathaasaa. ||1||
pMnw166 SGGS P- 166
myryrwmmYmUrKhir rwKumyryguseIAw] mayray raam mai moorakh har raakh mayray
gus-ee-aa.
j nkI aupmwquJ ihvf eIAw]1] rhwau] jan kee upmaa tujheh vad-ee-aa. ||1|| rahaa-o.
mMdir Gir Awnduhir hir j suminBwvY] mandar ghar aanand har har jas man bhaavai.
sBrs mITymuiKl gihj whir gux gwvY] sabh ras meethay mukh lageh jaa har gun gaavai.
hir j nuprvwrusDwruhYiekIhkul I sBuj gqu
Cf wvY]2]
har jan parvaar saDhaar hai ikeeh kulee sabh
jagat chhadaavai. ||2||
j oikCukIAwsohir kIAwhir kI vif AweI ] jo kichh kee-aa so har kee-aa har kee vadi-aa-ee.
hir j IA qyryqUMvrqdwhir pUj krweI ] har jee-a tayray too
N
varatdaa har pooj karaa-ee.
hir BgiqBMf wr l hwiedwAwpyvrqweI ]3] har bhagat bhandaar lahaa-idaa aapay vartaa-ee.
||3||
l wl whwit ivhwiJ AwikAwiqsucqurweI ] laalaa haat vihaajhi-aa ki-aa tis chaturaa-ee.
j yrwij bhwl yqwhir gul wmuGwsI kauhir nwmu
kFweI ]
jay raaj bahaalay taa har gulaam ghaasee ka-o
har Naamkadhaa-ee.
j nunwnkuhir kwdwsuhYhir kI vif AweI
]4]2]8]46]
jan naanak har kaa daas hai har kee vadi-aa-ee.
||4||2||8||46||
Inthisbeautiful shabad, GuruJi tellsuswhat kindof sincereloveandaffection, Godhasfor Hisdevotees,
andwhatisthedutyof devoteestowardsHim.
GuruJi says: A (pregnant) mother nourishes her childinthewomb andprotects it, hopingfor it to bea
son (or daughter) who may grow to earn and bring home (wealth), so that she may enjoy (worldly)
pleasures. Similarly, GodlovesHisdevotees, andprotectsthembyextendingHisHand(of support).(1)
ThereforeGuruJi humbly prays toGod, andsays: O God, myMaster, pleasesavemetheignorant one.
Whenadevoteeisbeingpraised, that (infact) isYour glory." (1-pause)
GuruJi nowdescribes what shouldbetheconduct of atruedevoteeof God, andtheblessingshereceives
whenhesingsthepraises of God. Hesays: Thereispeaceandblissinthemindandbody (of adevotee)
towhosemindthepraiseof Godispleasing. Whenonesingspraises of God(withlove), onetastes every
sweet relish. (In this way), a devotee of God not only helps to save (all) his (or her) twenty-one
generations, but alsosavesthewholeworld(fromevil impulses). (2)
Next reflectingon thegeneral expanseof theworld, andwhat has happened init, GuruJi says: (O my
friends), whatever (anyone) hasdone(inthisworld) iswhatGodhasdone, andthisisthegloryof God.
Addressing God, hesays: O God, all thecreatures areYours. You abidein them, and You makethem
worship You. God (Himself) procures the store houses of worship (for His devotees), and He Himself
distributes(thesame)." (3)
In conclusion, Guru Ji says: "If a slave has been bought frommarket, none of his cleverness can work
(beforethemaster. No matter what honor or status themaster may give, theslavestill remains aslave).
Similarly, if (GodmakesHisdevotee) tosit onathrone, still heremainsGodsslave, andif Hemakes(the
slave) agrass-cutter, still Hemakes himutter His Name. Similarly, devoteeNanak isaslaveof God (and
heconsidersthat), it isthegreatnessof God(that HehashonoredhimwithGuruship)." (4-8-46)
The message of this shabad is that we should try to be humble and affectionate devotees of God, and
remember His Name in all humility, both in the height of prosperity and the depth of adversity. We
should always be grateful to Him for considering us worthy of His devotion, service, and honor.
ikrswxI ikrswxukryl ocYj Iaul wie ] kirsaanee kirsaan karay lochai jee-o laa-ay.
hl uj oqYaudmukrymyrwpuquDI Kwie ] hal jotai udamkaray mayraa put Dhee khaa-ay.
iqauhir j nuhir hir j pukryhir AMiqCf wie ]1] ti-o har jan har har J AP karay har ant
chhadaa-ay. ||1||
mYmUrKkI giqkIj Ymyryrwm] mai moorakh kee gat keejai mayray raam.
gur siqgur syvwhir l wie hmkwm]1] rhwau] gur satgur sayvaa har laa-ay ham kaam. ||1||
rahaa-o.
l YqurysaudwgrI saudwgruDwvY] lai turay sa-udaagree sa-udaagar Dhaavai.
DnuKtYAwswkrYmwieAwmohuvDwvY] Dhan khatai aasaa karai maa-i-aa moh
vaDhaavai.
iqauhir j nuhir hir bol qwhir boil suKupwvY]2] ti-o har jan har har boltaa har bol sukh paavai.
||2||
ibKusMcYhtvwxIAwbihhwit kmwie ] bikh sanchai hatvaanee-aa bahi haat kamaa-ay.
mohJ UTupswrwJ UT kwJ UTyl ptwie] moh jhooth pasaaraa jhooth kaa jhoothay
laptaa-ay.
iqauhir j inhir DnusMicAwhir Krcul Yj wie ]3] ti-o har jan har Dhan sanchi-aa har kharach lai
jaa-ay. ||3||
iehumwieAwmohkutMbuhYBwie dUj YPws ] ih maa-i-aa moh kutamb hai bhaa-ay doojai
faas.
gurmqI soj nuqrYj odwsindws ] gurmatee so jan tarai jo daasan daas.
j in nwnik nwmu iDAwieAw gurmuiK
prgws ]4]3]9]47]
jan naanak NaamDhi-aa-i-aa gurmukh pargaas.
||4||3||9||47||
In theprevious shabad, Guru Ji advised us to remember Gods Namewith humility, love, anddevotion.
Hegaveus theexampleof apregnant mother, statinghow carefully and affectionately shecares for the
childinher womb, withthehopethat upongrowingolder that childwill takecareof her. Inthisshabad he
gives many examples to illustrate how a devotee of God meditates on God day and night to earn the
capital of Name, sothatit maysavehimintheend.
He says: A farmer does farming, and puts his heart and soul into his work. He ploughs the fields and
makes many efforts so that (hereaps abountiful crop) andhis son anddaughter (andrest of thefamily)
may enjoy the income. Similarly, a devotee of God utters Gods Name, so that in the end, God may
liberatehim(fromthedemonsof death). (1)
Guru Ji therefore prays to God and says: "O my God, redeemme, the ignorant fool. Yoke me to the
serviceof theGuru, (sothat under hisguidanceI mayalsomeditateonYour Name)." (1-pause)
Guru Ji now gives more examples fromdifferent fields and professions to illustrate his point. First he
takes theexamplefrombusiness. He says: Loading horses (with merchandise), a merchant goes out to
themarket. Heearns wealthandentertains hopes (for morewealth, andthus) increases his attachment to
worldlywealth. SimilarlyGodsdevoteeuttersGodsNameagainandagain, andby utteringGodsName
enjoys truepeace. (2)
Next, Guru Ji takes the example of a small town grocer, and says: A shopkeeper, sitting in his shop
amassesthepoison(of worldlywealthfor hisfamily), whichisnothingbut anexpanseof falseattachment
andinvolvement infalsehood. Similarly, Godsdevoteekeeps onacquiringthewealthof GodsName, so
that hemaytakethiswealthalongwithhim(onhisjourneyintothenext world).(3)
Summingup, GuruJi says: This attachment for worldly wealth, or family islikeanentanglement to get
us caught inthenooseof duality (or loveof thingsother thanGod). Only that personisemancipatedwho
under Guru's instruction becomes the servant of Gods servants (by humbly following their lead).
Therefore, slave Nanak has meditated on (Gods) Name, and by Gurus grace has been (spiritually)
enlightened. (4-3-9-47)
The message of this shabad is that just as we put our heart and soul into our jobs so that our family
may enjoy a comfortable living in this world, we should similarly meditate on Gods Name with love
and dedication, so that we may earn the capital of Gods Name, which accompanies us in the end.
gauVI bYrwgix mhl w4 ] ga-orheebairaaganmehlaa 4.
inqidnsurwiql wl cukryBrmYBrmwieAw] nit dinas raat laalach karay bharmai bharmaa-i-aa.
vygwir iPrYvygwrIAwisir BwruauTwieAw] vaygaar firai vaygaaree-aa sir bhaar uthaa-i-aa.
j ogur kI j nusyvwkrysoGr kYkMimhir
l wieAw]1]
jo gur kee jan sayvaa karay so ghar kai kamm har
laa-i-aa. ||1||
myryrwmqoiVbMDn mwieAwGr kYkMiml wie ] mayray raam torh banDhan maa-i-aa ghar kai
kammlaa-ay.
inqhir gux gwvhhir nwimsmwie ]1]
rhwau]
nit har gun gaavah har Naam samaa-ay. ||1||
rahaa-o.
nrupRwxI cwkrI krynrpiq rwj yAriQ sB
mwieAw]
nar paraanee chaakree karay narpat raajay arath
sabh maa-i-aa.
kYbMDYkYf winl yie kYnrpiqmir j wieAw] kai banDhai kai daan lay-ay kai narpat mar jaa-i-aa.
DMnuDnusyvwsPl siqgurUkI ij quhir hir nwmu
j iphir suKupwieAw]2]
Dhan Dhan sayvaa safal satguroo kee jit har har
NaamJ AP har sukh paa-i-aa. ||2||
inqsaudwsUdukIcYbhuBwiqkir mwieAwkY
qweI ]
nit sa-udaa sood keechai baho bhaat kar maa-i-aa
kai taa-ee.
j wl whwdyie qwsuKumnyqotYmir j weI ] jaa laahaa day-ay taa sukh manay totai mar jaa-ee.
j ogux swJ I gur isaukryinqinqsuKupweI ]3] jo gun saajhee gur si-o karay nit nit sukh paa-ee.
||3||
pMnw167 SGGS P- 167
ij qnI BUKAnrs swdhYiqqnI BUKiPir l wgY] jitnee bhookh an ras saad hai titnee bhookh fir
laagai.
ij suhir Awipikpwkrysovycyisrugur AwgY] jis har aap kirpaa karay so vaychay sir gur aagai.
j n nwnk hir ris iqRpiqAwiPir BUK n
l wgY]4]4]10]48]
jan naanak har ras taripti-aa fir bhookh na laagai.
||4||4||10||48||
In theprevious so many shabads, Guru Ji has advised us to servetheGuru by following his adviceand
meditatingonGodsNamewithtruefaith, love, anddevotion. Inthisshabad, hecomparesthebenefitsof
servingtheGuruandmeditatingonGodsNamewithother worldlyjobsandtrades.
Hesays: Generally, oneworksdayandnight obsessedbythegreedfor Maya (worldlywealthandpower),
andremains strayed by delusions (of Maya. Ones stateis likethat of) aforcedlaborer who is carryinga
bigloadon his headwithout any wages (becausethis worldly wealthis of nousetohimintheend). But
thedevoteewhoservestheGuru, Godhasassignedhim(or her) tothework of hisor her ownhouse. (The
serviceof theGuru, byfollowinghisadvice, helpsoneinonesownsalvation).(1)
Thereforeevenfor himself, GuruJi prays: "O God, pleasesnapour bondsof Maya andyokeustothejob
of (our ownhome, theheart). Sothat wemay dailysingpraises of God, and(ultimately) mergein(Your)
Name." (1-pause)
Guru Ji now gives some specific examples of worldly jobs, and tells us how they could bring
disappointment intheend. Hesays: A personsometimes serves another personor aruler for thesakeof
worldly wealth. But many times this ruler (when displeased for any reason) puts the servant in jail, or
awards someother punishment. Sometimes this ruler himself dies. (Then all thepersons servicegoes to
waste, and brings nothing but disappointment). However, the service of the true Guru is blessed, and
throughmeditationonGodsNameoneobtainstheblissof Gods(love). (2)
Nowturningtobusiness, GuruJi says: Someenter intodifferent kindsof business toearnmoney. If this
businessbringsthemprofit theyfeel happy, but alossbreakstheir heart. (Ontheother hand, if one) enters
intopartnershipof meritswiththeGuru(triestoemulateGurusmerits), onedailyenjoys peace. (3)
Finally referringto our worldly cravings, hesays: Themorewecravefor thetastes (other thanthetaste
of Gods Name), themorewefeel hungry (for thesepleasures). But theoneon whomGod shows mercy
surrenders completely to the Guru (and does whatever the Guru wants). O Nanak, that person is then
satiatedwiththeelixir of Gods(Name), andthehunger (for worldlygoods) doesnt afflict.(4-4-10-48)
The message of this shabad is that we should not spend all our time in earning wealth for our
families. Instead, after meeting the reasonable demands of our families, we should completely
surrender our lives to the Guru and do His will (meditate on Gods Name, and help the needy). Only
this will quench our hunger for worldly wealth, and bring us true and lasting happiness.
hmrYmin iciq hir Aws inq ikaudyKwhir drsu
qumwrw]
hamrai man chit har aas nit ki-o daykhaa har
daras tumaaraa.
ij in pRIiq l weI soj wxqwhmrYmin iciq hir bhuqu
ipAwrw]
jin pareet laa-ee so jaantaa hamrai man chit
har bahut pi-aaraa.
haukurbwnI gur Awpxyij in ivCuiVAwmyil Awmyrw
isrj nhwrw]1]
ha-o kurbaanee gur aapnay jin vichhurhi-aa
mayli-aa mayraa sirjanhaaraa. ||1||
myryrwmhmpwpI srix pryhir duAwir ] mayray raamhampaapee saran paray har
du-aar.
mquinrgux hmmyl YkbhUMApunI ikrpwDwir
]1] rhwau]
mat nirgun ham maylai kabahoo
N
apunee
kirpaa Dhaar. ||1|| rahaa-o.
hmryAvgux bhuqubhuquhYbhubwr bwr hir gxq
n AwvY]
hamray avgun bahut bahut hai baho baar baar
har ganat na aavai.
qUMguxvMqwhir hir dieAwl uhir AwpybKis l Yih hir
BwvY]
too
N
gunvantaa har har da-i-aal har aapay
bakhas laihi har bhaavai.
hmAprwDI rwKygur sMgqI aupdysudIE hir nwmu
Cf wvY]2]
ham apraaDhee raakhay gur sangtee updays
dee-o har Naamchhadaavai. ||2||
qumrygux ikAwkhwmyrysiqgurwj b gurubol h qb
ibsmuhoie j wie ]
tumray gun ki-aa kahaa mayray satiguraa jab
gur bolah tab bisamho-ay jaa-ay.
hmj YsyAprwDI AvrukoeI rwKYj Ysyhmsiqguir rwiK
l IeyCf wie ]
ham jaisay apraaDhee avar ko-ee raakhai
jaisay hamsatgur raakh lee-ay chhadaa-ay.
qUMguruipqwqUMhYgurumwqwqUMgurubMDpumyrwsKw
sKwie ]3]
too
N
gur pitaa too
N
hai gur maataa too
N
gur
banDhap mayraa sakhaa sakhaa-ay. ||3||
j ohmrI ibiDhoqI myrysiqgurwswibiDqumhir j wxhu
Awpy]
jo hamree biDh hotee mayray satiguraa saa
biDh tumhar jaanhu aapay.
hmrul qyiPrqykoeI bwqn pUCqwgur siqgur sMig kIry
hmQwpy]
hamrultay firtay ko-ee baat na poochh-taa gur
satgur sang keeray hamthaapay.
DMnuDMnugurUnwnk j n kyrwij quimil AYcUkysiB sog
sMqwpy]4]5]11]49]
Dhan Dhan guroo naanak jan kayraa jit mili-ai
chookay sabh sog santaapay. ||4||5||11||49||
In theprevious shabad, Guru Ji gave us beautiful examples fromdifferent walks of life to illustrate the
deeploveandpassionwithwhichadevoteeof GodremembersHim, andlongstoseeHim. Inthisshabad,
Guru Ramdas Ji expresses his own sense of gratitude for Guru Amardas Ji and his longing for God.
Becausehewas amereorphan and petty vendor beforethethird Guru Amardas Ji, blessed andaccepted
himashisson-in-law, andlater anointedhimasthefourthGuru.
Hesays: "O my God, daily inmy mindrises ahopeandawish: how I canseeYour sight. That (Guru)
whohasimbuedmewiththisloveknows that Godisverydear tomymind. Therefore, I amasacrificeto
myGuruwhohasunitedmewithmyCreator, fromwhomI wasseparated. (1)
GuruJi nowuses theheart-rendingmetaphor of abeggar who often lies downoutsideapersons door in
thehopethat theowner wouldtakemercyandgivehimsomealms. AddressingGod, hesays: O myGod,
I amasinner seeking refugeat Your door, (inthehope) that perhaps showingmercy You might unitea
merit-lesspersonlikeme(withYou)." (1-pause)
Expressing still further his senseof humility, Guru Ji adds: (O God), my sins arenumerous. I commit
these sins again and again, so these cannot be counted. (But O God), You are full of merits and very
compassionate. Therefore, O God, if it sopleasesYou, pleasepardonmeonYour own.
Sharingtheresult of hisprayer, GuruJi says: (God) savedme, thesinner by puttingmeinthecompany
of theGuruwhogavemethisinstructionthatGodsNameliberatesaperson(fromevil tendencies). (2)
ThereforeexpressinghisgratitudetotheGuru, hesays: "O mytrueGuru, howcanI describeyour merits?
As soon as I utter (theword) Guru, (my mind) goes into ecstasy andbliss. (I wonder andask my mind):
can anyoneelsesaveasinner likeme, as thetrueGuruhas saved anddeliveredme? (Thereforefor me),
YouaremyGuru-father, myGuru-mother, myGuru-kin, myfriendandmymate. (3)
Now touching the heights of humility, and remembering his past as a petty orphan street-vendor before
beingblessedby GuruAmardas Ji, hesays: O (my benefactor), youyourself knowwhat usedtobemy
situation. I used towander about helplessly andno onepaidany attentionto me. (I say that) by bringing
meintothecompanyof thetrueGuru, (Godhas) anointedawormlikeme(asthenext Guru). ThereforeI
say againandagainthat blessed againandagainis theGuruof slaveNanak, upon meetingwhomall his
sorrowsandtroubleshaveended." (4-5-11-49)
The message of this shabad is that even if we have committed countless sins, and even if everybody
else does not care a bit about us, yet if we sincerely and humbly seek the refuge of God and
following Gurus advice, meditate on Gods Name, He would not only save us from all troubles but
would also honor us with great glory.
Note: AccordingtoGiani Harbans Singh Ji, it is said that when Dr. Bh. Vir Singh Ji uttered the last lines
of this Shabad Jo Hamri Bidh Hoti Mairey Satgura at the beginning of his lecture at the Sikh Educational
Conference in Bombay India, an awesome silence spread over all the audience.
This author also feels, that he is so ignorant, and so bereft of any intelligence, and grasp, that even after
translating the entire Guru Granth Sahib Ji, he doesnt know even A, B, C of the Sikh philosophy; the
question of following it is a far cry. Only if God shows some special favor, only then, there is a chance
that this duffer may be accepted in Gods court.
kMcnnwrI mihj Iaul uBquhYmohumITwmwieAw] kanchan naaree meh jee-o lubhat hai moh
meethaa maa-i-aa.
Gr mMdr GoVyKusI mnuAnris l wieAw] ghar mandar ghorhay khusee man an ras laa-i-aa.
hir pRBuiciqnAwveI ikauCUtwmyryhir
rwieAw]1]
har parabh chit na aavee ki-o chhootaa mayray
har raa-i-aa. ||1||
myryrwmiehnIc krmhir myry] mayray raamih neech karamhar mayray.
guxvMqwhir hir dieAwl ukir ikrpwbKis Avgx
siBmyry]1] rhwau]
gunvantaa har har da-i-aal kar kirpaa bakhas
avgan sabh mayray. ||1|| rahaa-o.
ikCurUpunhI ikCuj wiqnwhI ikCuFMgunmyrw] kichh roop nahee kichh jaat naahee kichhdhang
na mayraa.
ikAwmuhul Ybol hgux ibhUnnwmuj ipAwnqyrw] ki-aa muhu lai bolah gun bihoon NaamJ APi-aa na
tayraa.
hmpwpI sMig gur aubrypuMnusiqgur kyrw]2] ham paapee sang gur ubray punn satgur kayraa.
||2||
sBuj IauipMf umuKunkudIAwvrqx kaupwxI ] sabh jee-o pind mukh nak dee-aa vartan ka-o
paanee.
AMnuKwxwkpVupYnxudIAwrs AinBogwxI ] ann khaanaa kaparh painandee-aa ras an
bhogaanee.
ij indIeysuiciqnAwveI psUhaukir j wxI ]3] jin dee-ay so chit na aavee pasoo ha-o kar jaanee.
||3||
sBukIqwqyrwvrqdwqUMAMqrj wmI ] sabh keetaa tayraa varatdaa too
N
antarjaamee.
hmj MqivcwryikAwkrhsBuKyl uqumsuAwmI ] hamjant vichaaray ki-aa karah sabhkhayl tum
su-aamee.
j n nwnku hwit ivhwiJ Aw hir gul m
gul wmI ]4]6]12]50]
jan naanak haat vihaajhi-aa har gulam gulaamee.
||4||6||12||50||
In the previous shabad Guru Ji advised us that even if we have committed countless sins, and even if
nobody cares abit about us, still if we sincerely andhumbly seek therefuge of God, He would save us
fromall troublesandblessuswithglory. Inthisshabad, hetellsushowtoprayandapproachGodfor His
forgivenessandblessings.
Addressing God on our behalf, he says: "O God, my life is engrossed in thelust for gold (wealth) and
womans (beauty). Theattachment withthis worldly loveseems sweet to me. I haveengrossed my mind
inpleasuresof houses, palaces, horses(cars) andother relishes. Therefore, GodtheMaster never comes to
mymind. O myGodtheking, (I wonder), howcouldI besaved? (1)
Summarizinghisconfessionandprayer, hesays: O God, sucharethebaseactionsof mine. But O God,
Youarethetreasureof virtues. Pleasehavemercyonmeandpardonall mysins." (1-pause)
Showingmorehumility, GuruJi adds, "O God, I do not possess any beauty, nor any highcaste(or high
references), nor ismyconduct (truly) good. Devoidof virtue, what shall I speakof myself, whohas(never)
meditated on Your Name? (I can only say that) if a sinner like me has been saved, it is because of the
companyof theGuru, andthevirtueof that trueGuru. (Noneof thisisduetoanyof mymerits). (2)
Makingafurther confessionof ingratitudeandthanklessnessonour behalf, hesays: Godgaveusthesoul,
thebody, themouth, thenose(andall other limbs), andgaveuswater for our use. Hegaveusfoodtoeat,
clothing to wear, andother relishes to enjoy. But wethemortals do not remember God, who gaveus all
thesethings, andlikeanimals, wethinkthat weobtainedthesethingsonour own. (3)
Instead of finding excuses or blaming others, Guru Ji expresses the mortals helplessness, and humbly
prayingtoGodonour behalf, says: "O Godwhatever happensisaccordingtoYour will. Youknowwhat
happensinsideall hearts. What canwepoor creaturesdo, sinceall thehappenings(inthisworld) areYour
plays? Devotee Nanak is (like a slave) bought froma shop. He is the slave of Gods slaves (and does
whatever hisMaster orders, andhopesthat hisMaster will savehim)." (4-6-12-50)
The message of this shabad is that we should remember that it is God who gave us our life, body,
and wealth. We should never feel proud of anything; instead we should always thank Him for all
these gifts. We should always feel as humble as His slaves, and hope that ultimately He will save us.
pMnw168 SGGS P- 168
ij auj nnI suquj ix pwl qI rwKYndir mJ wir ] ji-o jannee sut jan paaltee raakhai nadar majhaar.
AMqir bwhir muiKdyigrwsuiKnuiKnupocwir ] antar baahar mukhday giraas khin khin pochaar.
iqausiqgurugurisKrwKqwhir pRIiqipAwir ]1] ti-o satgur gursikh raakh-taa har pareet pi-aar.
||1||
myryrwmhmbwirk hir pRBkyhYieAwxy] mayray raam ham baarik har parabh kay hai
i-aanay.
DMnuDMnugurUgurusiqgurupwDwij inhir aupdysu
dykIeyisAwxy]1] rhwau]
Dhan Dhan guroo gur satgur paaDhaa jin har
updays day kee-ay si-aanay. ||1|| rahaa-o.
j YsI gginiPrMqI aUf qI kprybwgyvwl I ] jaisee gagan firantee oodtee kapray baagay
vaalee.
Eh rwKYcIqupICYibic bcryinq ihrdYswir
smwl I ]
oh raakhai cheet peechhai bich bachray nit hirdai
saar samaalee.
iqausiqgur isK pRIiq hir hir kI guruisK rKY
j IA nwl I ]2]
ti-o satgur sikh pareet har har kee gur sikh rakhai
jee-a naalee. ||2||
j YsykwqI qIs bqIs hYivic rwKYrsnwmws rqu
kyrI ]
jaisay kaatee tees batees hai vich raakhai rasnaa
maas rat kayree.
koeI j wxhumws kwqI kYikCuhwiQhYsBvsgiqhY
hir kyrI ]
ko-ee jaanhu maas kaatee kai kichh haath hai
sabh vasgat hai har kayree.
iqausMq j nwkI nr inMdwkrih hir rwKYpYj j n
kyrI ]3]
ti-o sant janaa kee nar nindaa karahi har raakhai
paij jan kayree. ||3||
BweI mq koeI j wxhuiksI kYikCuhwiQhYsB kry
krwieAw]
bhaa-ee mat ko-ee jaanhu kisee kai kichh haath
hai sabh karay karaa-i-aa.
j rwmrwqwpuisriq swpusBuhir kYvis hYkoeI
l wig nskYibnuhir kwl wieAw]
jaraa maraa taap sirat saap sabh har kai vas hai
ko-ee laag na sakai bin har kaa laa-i-aa.
AYswhir nwmumin iciqiniqiDAwvhuj n nwnk j o
AMqI Aausir l eyCf wieAw]4]7]13]51]
aisaa har Naam man chit nit Dhi-aavahu jan
naanak jo antee a-osar la-ay chhadaa-i-aa.
||4||7||13||51||
GUARRI BAAIRAAGAN MEHLA 4
Inthepreviousshabad, GuruJi illustratedhowatrueSikhloves, serves, andexpresseshisor her gratitude
to theGurufor all his favors. In this shabad, hetells us what kindof love, protection, andblessings the
Gurubestowsonhisdisciplesor Sikhs.
Hesays: Just asamother bringsupher son(child), keepsit alwaysinher sight, feedshimconstantly, and
caresses himeverymoment, similarlythetrueGurutakescareof hisSikh(by inculcatinginhim) thelove
andaffectionfor God.(1)
For thisreason, GuruJi says: "O God, weareYour innocent children, andblessedisour teacher, thetrue
Guru, whomadeuswisebyimpartinguswithdivineknowledge." (1-pause)
Guru Ji now gives another beautiful example of the Guru's love for his Sikhs. He says: Just as while
flying in the sky a white feathered flamingo keeps her young ones left behind, in her thoughts and
remembers themin her heart, similarly the true Guru imbues his Sikhs with love for God, and keeps
caringfor themfromhisheart. (2)
Now Guru Ji illustrates how God protects his creatures even when surrounded by so many dangers. He
says: (O humanbeing, just look) at your tongueof fleshwhichliessafe, eventhoughit isencasedwithin
apair of scissors withthirty two teeth. Cananyonesay that it is withinthepower of thetongue(tosave
itself frombeing bit by the scissors? You would agree that) it is all in control of God. Similarly, even
thoughmanymaytrytoslander thesaints, yet Godprotectsthehonor of Hisdevotees. (3)
GuruJi thereforeconcludes by saying: "O brothers, don't ever think that anythingisunder thecontrol of
anybody. It is God who does everything, and causes everything to be done. Old age, death, pain, fever,
and damnation are all in the hands of God, and without being so willed by God, no harmcan come to
anybody. Therefore, advisinghimself (andindirectly us), GuruJi says: O slaveNanak, meditateevery
dayonsuchaNameof Godwhichwouldliberateyouatthelast moment (of death). (4-7-13-51)
The message of this shabad is that our true Guru loves us like our mother, and protects us at every
step. Secondly, whatever happens (good or bad) is all under the will of God. Therefore, we should
always meditate on Gods Name while following the word (of advice) of our Guru.
ij suimil AYminhoie AndusosiqgurukhIAY] jis mili-ai man ho-ay anand so satgur kahee-ai.
mn kI duibDwibnis j wie hir prm pdu
l hIAY]1]
man kee dubiDhaa binas jaa-ay har param pad
lahee-ai. ||1||
myrwsiqguruipAwrwikquibiDiml Y] mayraa satgur pi-aaraa kit biDh milai.
hauiKnuiKnukrI nmskwrumyrwgurupUrwikau
iml Y]1] rhwau]
ha-o khin khin karee namaskaar mayraa gur pooraa
ki-o milai. ||1|| rahaa-o.
kir ikrpwhir myil AwmyrwsiqgurupUrw] kar kirpaa har mayli-aa mayraa satgur pooraa.
ieCpuMnI j nkyrIAwl ysiqgur DUrw]2] ichh punnee jan kayree-aa lay satgur Dhooraa. ||2||
hir Bgiq idRVwvYhir Bgiq suxYiqsusiqgur
iml IAY]
har bhagat darirh-aavai har bhagat sunai tis satgur
milee-ai.
qotwmUil nAwveI hir l wBuiniqidRVIAY]3] totaa mool na aavee har laabh nit darirhee-ai. ||3||
ij s kauirdYivgwsuhYBwaudUj wnwhI ]
jis ka-o ridai vigaas hai bhaa-o doojaa naahee.
nwnk iqsu gur imil auDrY hir gux
gwvwhI ]4]8]14]52]
naanak tis gur mil uDhrai har gun gaavaahee.
||4||8||14||52||
GAURRI BAAIRAAGAN MEHLA 4
Inmanypreviousshabads, GuruJi hasbeenstatingtheblessingsandbenefitsshoweredby atrueGuruon
hisSikhs(or disciples). Inthisshabad, hetellsushowtoidentifyatrueGuru, andwhathisqualitiesare.
He says: The one who brings bliss to the mind and destroys duality, and who allows us to attain the
supremestatus(of unionwithGod), suchapersoniscalledthetrueGuru. (1)
GuruJi thenposesthequestionandaskshimself: "HowcanI findsuchatrueGuru?I salute(theperson)
againandagainat everymoment) whocantell mehowcanI meet mytrueGuru." (1-pause)
GuruJi answersthequestionhimself andshares withushisownexperienceof meetingthetrueGuru. He
says: "Showing mercy, God has united me with the true Guru. (By yoking themselves in his humble
service, andthus) takingthedust of theGuru'sfeet, thedesiresof hisdevoteehavebeenfulfilled. (2)
Therefore, Guru Ji advises: We should meet such a true Guru who urges others to worship God, and
himself yearns to hear of Gods worship. Then we may never suffer a loss, and every day we earn the
profit of Gods(Name). (3)
Inconclusion, GuruJi says: Withinwhoseheart is divinepleasureandwho entertains no other love, O
Nanak, meetingsuchaGuruthemortal issaved. Thereafter onealwayssingspraisesof God. (4-8-14-52)
The message of this shabad is that if we want to end all our pains and enjoy eternal bliss, then we
should seek the guidance of a true Guru. The true Guru is the one who always advises us to
meditate on God. Upon meeting the true Guru, our mind immediately feels a sense of bliss, and all
its doubt is gone.
mhl w4 gauVI pUrbI ] mehlaa 4 ga-orheepoorbee.
hir dieAwil dieAwpRiBkInI myrYmin qin muiKhir
bol I ]
har da-i-aal da-i-aa parabh keenee mayrai
man tan mukh har bolee.
gurmuiK rMguBieAwAiq gUVwhir rMig BInI myrI
col I ]1]
gurmukh rang bha-i-aa at goorhaa har rang
bheenee mayree cholee. ||1||
Apunyhir pRBkI haugol I ] apunay har parabh kee ha-o golee.
j b hmhir syqI mnumwinAwkir dInoj gqusBugol
Amol I ]1] rhwau]
jab ham har saytee man maani-aa kar deeno
jagat sabh gol amolee. ||1|| rahaa-o.
krhuibbykusMqj nBweI Koij ihrdYdyiKFMFol I ] karahu bibayk sant jan bhaa-ee khoj hirdai
daykh dhandholee.
hir hir rUpusB j oiq sbweI hir inkit vsYhir
kol I ]2]
har har roop sabh jot sabaa-ee har nikat vasai
har kolee. ||2||
pMnw169 SGGS P- 169
hir hir inkit vsYsBj g kYAprMpr purKuAqol I ] har har nikat vasai sabh jag kai aprampar
purakh atolee.
hir hir pRgtukIE guir pUrYisruvyicE gur pih
mol I ]3]
har har pargat kee-o gur poorai sir vaychi-o
gur peh molee. ||3||
hir j I AMqir bwhir qumsrxwgiq qumvf purK
vf ol I ]
har jee antar baahar tum sarnaagat tum vad
purakh vadolee.
j nunwnkuAnidnuhir gux gwvYimil siqgur gur
vycol I ]4]1]15]53]
jan naanak an-din har gun gaavai mil satgur
gur vaycholee. ||4||1||15||53||
MEHLA 4 GAURRI POORBI
Intheprevious shabad, Guru(Ram Das) Ji toldusthat themainidentificationor quality of atrueGuruis
that he always advises his followers to meditate on God. Upon meeting such a Guru, our mind feels a
senseof bliss, andall itsdoubt isgone. Inthisshabad, heshareswithushisownexperiencesof peaceand
blissuponmeetinghistrueGuru(Amar Das Ji).
Hesays: "Themerciful Godhasshownhismercy, andnowthroughout mymindandbody ringstheword
of Gods (praise). By Gurus graceI havebeen imbued withsuch adeep love(for God), as if my whole
garment (mywholebody) hasbeenfullydrenchedinthecolor of thisLove. (1)
Describingtheloveandhumility of hismind, GuruJi says: I ambut amaidenslaveof God, my Master.
(Sincethetime), my mind has reposed completefaithin God, (I feel that) Hehas madetheentireworld
myslavewithout aprice(asif I amrulingtheworld).(1-pause)
Nowaddressingus, hesays: "O dear saints, if youreflect deeplyandsearchyour hearts, youwill findthat
thebeautyandthelight of Godpervadesall hearts, andGodabidesnear andclosetoeveryone. (2)
Guru Ji adds: The omnipotent, immeasurable, limitless Being resides close to the entire world. The
perfect Guru has revealed the all-powerful God (to me. Therefore, I have so completely surrendered
myself tohim, asif) I havesoldmyheadtotheGurufor aprice. (3)
GuruJi concludesthisshabad withaveryhumbleprayer toGod. Hesays: "O myrespectedGod, Youare
thehighest of thehighandYouareour helper, bothinsideandout. Beingblessedwiththeintercessionof
thetrueGuru, Your slaveNanak singspraisesof God, dayandnight. (4-1-15-53)
The message of this shabad is that if we want to enjoy a state of bliss, as if we are ruling the world,
then following the advice of our Guru, we should sing praises of God day and night with true love.
gauVI pUrbI mhl w4 ] ga-orheepoorbeemehlaa 4.
j gj IvnAprMpr suAwmI j gdIsur purKibDwqy] jagjeevan aprampar su-aamee jagdeesur
purakh biDhaatay.
ij qumwrig qumpRyrhusuAwmI iqqumwrig hmj wqy]1] jit maarag tum parayrhu su-aamee tit maarag
hamjaatay. ||1||
rwmmyrwmnuhir syqI rwqy] raammayraa man har saytee raatay.
sqsMgiq imil rwm rsu pwieAwhir rwmYnwim
smwqy]1] rhwau]
satsangat mil raam ras paa-i-aa har raamai
Naamsamaatay. ||1|| rahaa-o.
hir hir nwmuhir hir j ig AvKDuhir hir nwmuhir
swqy]
har har Naam har har jag avkhaDh har har
Naamhar saatay.
iqn kypwp doK siB ibnsyj ogurmiq rwm rsu
Kwqy]2]
tin kay paap dokh sabh binsay jo gurmat raam
ras khaatay. ||2||
ij n kauil Kquil KyDuir msqik qygur sMqoK sir
nwqy]
jin ka-o likhat likhay Dhur mastak tay gur
santokh sar naatay.
durmiqmYl ugeI sBiqnkI j orwmnwmrMig rwqy]3] durmat mail ga-ee sabh tin kee jo raamNaam
rang raatay. ||3||
rwmqumAwpyAwip Awip pRBuTwkur qumj yvf Avrun
dwqy]
raam tum aapay aap aap parabh thaakur tum
jayvad avar na daatay.
j nunwnkunwmul eyqWj IvYhir j pIAYhir ikrpw
qy]4]2]16]54]
jan naanak Naam la-ay taaN jeevai har
J APee-ai har kirpaa tay. ||4||2||16||54||
GAURRI POORBI MEHLA 4
Intheprevious shabad, GuruJi shared withus thesupremebliss experiencedby him, whenthemerciful
God showered His blessings and imbued himwith the deep fast color of His Love. In this shabad, he
shareswithusthekindof love, devotion, andobediencehehasfor Godinhismind.
Guru Ji says: "O God, the life of the world, the remotest of the remote, the master of the universe,
omnipotent, architect of our destiny (I so completely submit to Your command that) whatever way You
leadme, that wayI go. (1)
Expressing his humbleandsincerelovefor God, Guru Ji says: O God, my mind is imbued withYour
love. Associatingwiththesociety of saints, I haveobtainedtherelishof Gods(Love), andI amabsorbed
inGod'sName." (1-pause)
Now on thebasis of his personal experience, hetells us: God's Nameis thepanacea (thecureall) and
provider of peaceintheworld. FollowingGurusinstruction, thosewhopartakeof Godselixir destroy all
their sinsandsorrows. (2)
Guru Ji therefore comments: (Only) those in whose destiny it has been so preordained from the
beginning, (faithfullyfollowGurusguidanceandliveacontentedlife, asif they) batheintheGuruspool
of contentment. (Inthis way), thosewhoareimbuedwiththeloveof Gods Namewashoff all thedirt of
their evil intellect. (3)
Summarizing his supplication, Guru Ji says: "O God, You by Yourself are theMaster and there is no
greater benefactor thanYou. SlaveNanak livesonlyif hemeditateson(Your Name), but wecanmeditate
on Your Nameby Your gracealone. (Therefore, pleaseshowYour mercy on us, andbless us so that we
maymeditateonYour Name). (4-2-16-54)
The message of this shabad is that if we want to enjoy true happiness, then following Gurus
guidance we should live as per Gods will, and meditate on His Name with true love and devotion.
gauVI pUrbI mhl w4 ] ga-orheepoorbeemehlaa4.
krhuikpwj gj Ivndwqymyrwmnuhir syqI rwcy] karahu kirpaa jagjeevan daatay mayraa man har
saytee raachay.
siqguir bcnudIE Aiq inrml uj ip hir hir hir
mnumwcy]1]
satgur bachan dee-o at nirmal J AP har har
har man maachay. ||1||
rwmmyrwmnuqnubyiDl IE hir swcy] raammayraa man tan bayDh lee-o har saachay.
ij h kwl kYmuiK j gqusBugRisAwgur siqgur kY
bcinhir hmbwcy]1] rhwau]
jih kaal kai mukh jagat sabh garsi-aa gur satgur
kai bachan har hambaachay. ||1|| rahaa-o.
ij n kaupRIiq nwhI hir syqI qyswkq mUV nr
kwcy]
jin ka-o pareet naahee har saytee tay saakat
moorh nar kaachay.
iqn kauj nmumrxuAiqBwrI ivic ivstwmir mir
pwcy]2]
tin ka-o janam maran at bhaaree vich vistaa mar
mar paachay. ||2||
qumdieAwl srix pRiqpwl k mokaudIj Ydwnuhir
hmj wcy]
tum da-i-aal saran partipaalak mo ka-o deejai
daan har hamjaachay.
hir kydws dws hmkIj Ymnuinriq krykir
nwcy]3]
har kay daas daas hamkeejai man nirat karay kar
naachay. ||3||
Awpyswhvf ypRBsuAwmI hmvxj wryhihqwcy] aapay saah vaday parabh su-aamee ham
vanjaaray heh taa chay.
myrwmnuqnuj Iaurwis sB qyrI j n nwnk kyswh
pRBswcy]4]3]17]55]
mayraa man tan jee-o raas sabh tayree jan
naanak kay saah parabh saachay. ||4||3||17||55||
Intheprevioussomanyshabads, GuruJi advisedusthat if wewant toenjoy eternal peaceandhappiness,
then we should meditateon Gods Name (always remember Himwith love and devotion) under Gurus
guidance. In this shabad, he shows us how to act upon the advice of the Guru, and pray to God for
blessinghimwiththegift of HisLove.
Guru Ji says: "O Giver of life to the world, please take pity (and bless me), so that my mind remains
imbued withGods (love). Because(my) trueGuruhas given methis very immaculateword(of advice),
that bymeditatingonGodsNameagainandagain, themindgoesintoecstasy. (1)
Sharinghisfeelings of deeploveandgratitude, GuruJi says: (O my friends), God, thetrueMaster, has
piercedmy body andmind(withHis love. Therefore), whilethewholeworldisinthegripof (therounds
of birthand) death, I havebeensaved(fromit) byfollowingGuru'sInstruction. (1-pause)
Next, Guru Ji describes the fate of those who do not have any love for God. He says: Those foolish
worshippersof power whodonot haveanylovefor Godareimmaturepersons. Theyareafflictedwiththe
extremeagonyof birthanddeath, andrepeatedlydieandputrefyinthefilth(of lusts). (2)
He therefore prays to God and says: "O God, You are the merciful protector of those who seek Your
refuge. I beg You, topleasegivemethecharity of Gods (Name), andmakemetheslaveof Your slaves
(sothat) mymindmaydance(inhappiness). (3)
In closing, he says: O God, You arethesupremeMaster, thegreat Banker, and I amonly Your petty
trader. O theeternal Banker of Nanak, mymind, body, andlifeareall Your capital stock. (4-3-17-55)
The message of this shabad is that we should surrender ourselves wholly to God, and beg Him only
for the gift of His Name (His never ending love and devotion).
qumdieAwl srbduKBMj niek ibnausunhudykwny] tum da-i-aal sarab dukh bhanjan ik bin-o
sunhu day kaanay.
ij s qyqumhir j wnysuAwmI sosiqgurumyil myrw
pRwny]1]
jis tay tum har jaanay su-aamee so satgur
mayl mayraa paraanay. ||1||
rwmhmsiqgur pwrbRhmkir mwny] raamhamsatgur paarbarahmkar maanay.
hmmUV mugDAsuDmiq hoqygur siqgur kYbcin hir
hmj wny]1] rhwau]
ham moorh mugaDh asuDh mat hotay gur
satgur kai bachan har ham jaanay. ||1||
rahaa-o.
ij qnyrs An rs hmdyKysBiqqnyPIk PIkwny] jitnay ras an ras hamdaykhay sabh titnay feek
feekaanay.
pMnw170 SGGS P- 170
hir kwnwmuAMimRq rsucwiKAwimil siqgur mIT rs
gwny]2]
har kaa Naam amrit ras chaakhi-aa mil satgur
meeth ras gaanay. ||2||
ij nkaugurusiqgurunhI ByitAwqyswkqmUVidvwny] jin ka-o gur satgur nahee bhayti-aa tay saakat
moorh divaanay.
iqnkykrmhInDuir pweydyiKdIpkumoihpcwny]3] tin kay karamheen Dhur paa-ay daykh deepak
mohi pachaanay. ||3||
ij nkauqumdieAwkir myl huqyhir hir syv
l gwny]
jin ka-o tum da-i-aa kar maylhu tay har har
sayv lagaanay.
j n nwnk hir hir hir j ip pRgtymiq gurmiq nwim
smwny]4]4]18]56]
jan naanak har har har J AP pargatay mat
gurmat Naamsamaanay. ||4||4||18||56||
GUARRI POORBI MEHLA 4
GuruJi startedthepreviousshabad withaprayer toGodrequestingHimtoblesshimwithsuchagift, that
his mind may remain imbued with His love. Guru Ji further stated that thereason for his prayer to God
wasthat histrueGuruhadinformedhimthat whenonemeditatesonGod, onesheart feelslikedancingin
delight. Now this isauniqueconcept of theSikhfaith: that it is thetrueGuruwho shows andguides his
disciple(sikh) inpleasingGod, yet it isGodwhoblesses aSikhwiththeguidanceandcompanyof atrue
Guru. Therefore, inthisshabad, hepraystoGodtoblesshimwiththeguidanceof atrueGuru.
Guru Ji says: O God, You are the merciful destroyer of all pain. Please listen to my one prayer
attentively. Unitemewiththat trueGuru, myverylife, throughwhomI couldcometoknowYou." (1)
Makingno bones about thehighesteeminwhichheholds his trueGuru, hesays: "O God, I respect the
trueGuru liketheall pervading God (You). Thereason is that I ambut afoolish, ignorant person with
falseintellect. Only(withtheinstructionof) thetrueGuru, I canknow(You, O) God. (1-pause)
Describingtheblissandbenefits, whichhehasalreadyexperiencedthoughtheguidanceof thetrueGuru,
hesays: (I have) foundinsipidall theother tastes(of richesandpowers) of theworld, whichI havetasted.
But whenI met thetrueGuruandtastedtherelishof thenectar of Gods Name, I foundit delicious like
thejuiceof asugar cane." (2)
Therefore, on thebasis of his personal experience, Guru Ji states: Those worshippers of power (Maya)
who havenot met thetrueGuruarefoolishandinsane. (I feel) that suchunfortunateis their preordained
destiny that just as the moths burn themselves upon seeing the candle, they keep burning due to their
attachment to(Maya). (3)
Concluding his prayer, Guru Ji says: "O God, You show mercy upon those whomYou unite (with the
Guru), andtheyapplythemselvestoYour service. Inshort, Nanaksaysthat thedevoteeswho, by
following the Gurus advice have repeatedly meditated on Gods Name, have become renowned. They
havemergedin(Gods) Name." (4-4-18-56)
The message of this shabad is that if we want to enjoy the bliss of union with God, we should pray to
Him for the true Gurus guidance, and following his guidance, we should meditate on Gods Name.
myrymn sopRBusdwnwil hYsuAwmI khuikQYhir phu
nsIAY]
mayray man so parabh sadaa naal hai su-
aamee kaho kithai har pahu nasee- ai.
hir AwpybKis l eypRBuswcwhir Awip Cf wey
CutIAY]1]
har aapay bakhas la-ay parabh saachaa har
aap chhadaa-ay chhutee-ai. ||1||
myrymnj iphir hir hir minj pIAY] mayray man J AP har har har man J APee-ai.
siqgur kI srxweI Bij paumyrymnwgur siqgur pICY
CutIAY]1] rhwau]
satgur kee sarnaa-ee bhaj pa-o mayray manaa
gur satgur peechhai chhutee-ai. ||1|| rahaa-o.
myrymn syvhusopRBsRb suKdwqwij qusyivAYinj Gir
vsIAY]
mayray man sayvhu so parabh sarab sukh-
daata jit sayvi-ai nij ghar vasee-ai.
gurmuiKj wie l hhuGruApnwGis cMdnuhir j su
GsIAY]2]
gurmukh jaa-ay lahhu ghar apnaa ghas
chandan har jas ghasee-ai. ||2||
myrymn hir hir hir hir hir j suaUqmul Yl whwhir
minhsIAY]
mayray man har har har har har jas ootam lai
laahaa har man hasee-ai.
hir hir AwipdieAwkir dyvYqwAMimRquhir rsu
cKIAY]3]
har har aap da-i-aa kar dayvai taa amrit har
ras chakhee-ai. ||3||
myrymnnwmibnwj odUj Yl wgyqyswkqnr j im
GutIAY]
mayray man Naam binaa jo doojai laagay tay
saakat nar jamghutee-ai.
qyswkq cor ij nwnwmuivswirAwmn iqn kYinkit n
iBtIAY]4]
tay saakat chor jinaa Naam visaari-aa man tin
kai nikat na bhitee-ai. ||4||
myrymn syvhuAl K inrMj n nrhir ij qusyivAYl yKw
CutIAY]
mayray man sayvhu alakh niranjan narhar jit
sayvi-ai laykhaa chhutee-ai.
j n nwnk hir pRiB pUrykIeyiKnumwswqol un
GtIAY]5]5]19]57]
jan naanak har parabh pooray kee-ay khin
maasaa tol na ghatee-ai.||5||5||19||57||
Manytimes wedomisdeeds, thinkinginour mindthat nobody isseeingus. Inthisshabad, GuruJi wants
tocautionhismind(actually all of us) that wecannot hideanythingfromGod. Healways abides near us,
andseesandknowsall our deeds(andthoughts).
Thereforeadmonishinghismind(andindirectly us), GuruJi says: O my mind, Godisforever withyou.
Tell me, how can you escape His presence? (The fact of the matter is that) if the eternal God Himself
forgivesandif HeHimself saves, onlythenarewereleased(fromthepunishment of our misdeeds). (1)
GuruJi advises his mindandsays: O my mind, weshouldalways meditateonGods Name. (To know
howtodothis), weshouldhastentothesanctuary of thetrueGuru. By followinghim(andmeditatingon
theNameaccordingtohisguidance), weareliberated(fromworldlybonds). (1-pause)
Advising his mind further, Guru Ji says: O my soul, serve that God, the Giver of all comfort, by
performing whose service we abide in our own home (and experience the presence of God in our own
heart. O mymind), by Gurusgrace, goandreclaimyour ownhouse(your body, whichisalsotheabode
of God). Just aswereceiveapleasant odor by rubbingsandalwoodagainandagain, (similarly weshould
enjoyblissbysingingpraisesof GodandrepeatingHisName). (2)
Onceagainstressingtheimportanceof God, GuruJi says: "O my mind, earnthemost sublimeprofit of
Godspraise. WhenGodabidesinour mind, wefeel sohappythat weliketolaugh. But onlyby showing
HismercydoesGodbestowthisgift, sothat wemight tastetherelishof thenectar of Gods(Name)." (3)
Nowcommentingonthefateof thosewho, insteadof attuningthemselves to Gods Name, areengrossed
inearningworldly wealth, hesays: "O my mind, forsakingGods Name, they who areattachedto other
(worldly riches, suffer such great pain, as if they) are strangulated by the demon of death. Such
worshippers of Maya, who haveforsaken Gods Name, arelikethieves. O my mind, we (should avoid
their company, and) shouldnot evengonear them. (4)
Summarizinghisadvice, GuruJi says: O mymind, (always) servetheincomprehensibleandimmaculate
God, by servingwhomall theaccountsof our past deedsarecleared. (Inthisway), O Nanak, thosewhom
Godhasmadewholedont lack inmerit evenabit. (5-5-19-57)
The message of the shabad is that we should always remember that God pervades everywhere, and
we cannot hide any of our sins from Him. We should meditate on His Name under Gurus guidance.
Note: This message is illustrated in the story of a saint, who asked his disciples to each kill a bird where
no one might see them. All the disciples soon went into corners, or behind trees, killed their birds,
and came back. But one disciple came back after a long time with the bird still alive, saying that he
could not find anyplace where God did not see him.
hmrypRwnvsgiqpRBqumrYmyrwj IauipMf usBqyrI ] hamray paraan vasgat parabh tumrai mayraa
jee-o pind sabh tayree.
dieAwkrhuhir drsuidKwvhumyrYminqinl oc
GxyrI ]1]
da-i-aa karahu har daras dikhaavhu mayrai
man tan loch ghanayree. ||1||
rwmmyrYminqinl oc iml x hir kyrI ] raammayrai man tan loch milan har kayree.
gur ikpwil ikpwikMcq guir kInI hir imil AwAwie
pRBumyrI ]1] rhwau]
gur kirpaal kirpaa kichant gur keenee har
mili-aa aa-ay parabh mayree. ||1|| rahaa-o.
j ohmrYmniciqhYsuAwmI swibiDqumhir j wnhu
myrI ]
jo hamrai man chit hai su-aamee saa biDh tum
har jaanhu mayree.
Anidnunwmuj pI suKupweI inqj IvwAws hir
qyrI ]2]
an-din NaamJ APee sukh paa-ee nit jeevaa aas
har tayree. ||2||
guir siqguir dwqYpMQubqwieAwhir imil AwAwie pRBu
myrI ]
gur satgur daatai panth bataa-i-aa har mili-aa
aa-ay parabh mayree.
AnidnuAnduBieAwvf BwgI sBAws puj I j n
kyrI ]3]
an-din anad bha-i-aa vadbhaagee sabh aas
pujee jan kayree. ||3||
j gMnwQj gdIsur krqysBvsgiqhYhir kyrI ] jagannaath jagdeesur kartay sabh vasgat hai
har kayree.
j n nwnk srxwgiq Awey hir rwKhu pYj j n
kyrI ]4]6]20]58]
jan naanak sarnaagat aa-ay har raakho paij
jan kayree. ||4||6||20||58|
In theprevious shabad, Guru Ji advised us that if wewant to be freed fromall theaccounts of our past
deeds, weshouldremember Godwithloveanddevotion. Inthisshabad heshareswithuswhat hehimself
did, howheexpressedhisloveanddevotiontoGod, andwhatwastheresult.
First, showinghowheapproachedGod, hesays: "O my God, my very life-breathis inYour power. All
my body andsoul areYours. Inmy body andmindisanintensecravingfor You. Pleasehavemercy, and
showmeYour sight." (1)
Stating how his craving to meet God was fulfilled, hesays: (I said): O my God, within my mind and
body isalongingto meet You. Thenthemerciful Gurubestowed alittlebit of kindness, andGod came
tomeet me. (1-pause)
Now describing what hesaid upon meeting God, he says: "O God, whatever is in my mind and heart,
You know that state. (My desireis) that day and night I may repeat Your Name, and meditatein peace,
andalwaysleanonYou. (2)
Describing in more detail how this happened, Guru Ji says: (What happened was that) the great
beneficent trueGurushowedmetheway (to approach God, by meditatingon His NameandsingingHis
praises. WhenI acteduponhisadvice), GodcameandrevealedHimself, andI was unitedwithhim. Then
day and night, a stateof bliss pervaded (throughout my body and mind), and in this way thedevotees
desirewasfulfilled. (3)
Nowcomingback tohisremarksinthebeginningof thisshabad, hedescribes howheexpressedhis love
anddevotion to God. Hesays: O my God, theCreator of theworld, all (this worldplay) is under Your
control. SlaveNanakhassought Your refuge; pleasesavemyhonor.(4-6-20-58)
The message of this shabad is that if we want to have the sight of God, then we should seek the
guidance of the Guru, and pray to God to bless us with His Name, and save our honor.
iehumnUAwiKnun itkYbhurMgI dh dh idis cil
cil hwFy]
ih manoo-aa khin na tikai baho rangee dah dah
dis chal chal haadhay.
pMnw171 SGGS P- 171
gurupUrwpwieAwvf BwgI hir mMqRdIAwmnu
TwFy]1]
gur pooraa paa-i-aa vadbhaagee har mantar
dee-aa man thaadhay. ||1||
rwmhmsiqgur l wl ykWFy]1] rhwau] raamhamsatgur laalay kaa
N
dhay. ||1|| rahaa-o.
hmrYmsqik dwgudgwnwhmkrj gurUbhuswFy] hamrai mastak daag dagaanaa ham karaj guroo
baho saadhay.
praupkwrupuMnubhukIAwBauduqruqwir prwFy]2] par-upkaar punn baho kee-aa bha-o dutar taar
paraadhay. ||2||
ij nkaupRIiqirdYhir nwhI iqnkUrygwFngwFy] jin ka-o pareet ridai har naahee tin kooray
gaadhan gaadhay.
ij aupwxI kwgduibnis j wq hYiqaumnmuK griB
gl wFy]3]
ji-o paanee kaagad binas jaat hai ti-o manmukh
garabh galaadhay. ||3||
hmj winAwkCUnj wnhAwgYij auhir rwKYiqau
TwFy]
ham jaani-aa kachhoo na jaanah aagai ji-o har
raakhai ti-o thaadhay.
hmBUl cUk gur ikrpwDwrhuj n nwnk kuqry
kwFy]4]7]21]59]
ham bhool chook gur kirpaa Dhaarahu jan
naanak kutray kaadhay. ||4||7||21||59||
In thethird stanzaof theprevious shabad, Guru Ji stated that it was thetrueGuruwho showed himthe
way, after followingwhomheattained to God. In this shabad, heexplains oneof theways inwhichthe
Guruhelpshisdisciple.
Describing his own experienceso that we may understandit clearly, Guru Ji says: This mind (of ours)
doesnot staystill evenfor amoment. It keepswanderinginall directionsall thetime. But by goodfortune
I havemet thetrueGuru, whohasgivenmethemantraof GodsName. (Byvirtueof thisName) mymind
hasbeencalmed.(1)
ThereforeGuruJi feelsnohesitationinsaying: O God, I amcalledtheslaveof thetrueGuru.(1-pause)
Now, asif toshowtheproof of hisabovestatement, GuruJi referstotheoldcustominwhichthemasters
usedtostamptheir slaves, byburningaspecial mark of identificationontheir skin. Sohesays: TheGuru
hasbeenverymuchbeneficent andmerciful tome. Hehas(savedmefromall thesinful waysof theworld,
andthus) ferriedmeacross thisterribleworldocean. Therefore, I amverymuchindebtedtotheGuru. (To
clear this debt, I havebecometheslaveof theGuru, andI feel asif theGuru) hasburnt hisidentification
markonmyforehead. (2)"
Guru Ji now comments upon the fate of those who, instead of loving God, are in love with Maya (the
worldly riches and power). He says: They who do not have love for God in their hearts have tied
themselves infalsebonds. Just aspaper isdissolvedinwater, sotoowouldtheseself-conceitedpersonsbe
wastedawayintheir ego.(3)
Finally, for our guidanceandtosaveusfromanythoughtsof ego, heshowsushowtohumblypraytoour
Guru. Hesays: "(Weareignorant persons). Wedidnot knowanythingbefore, nor do weknownow. So
we keep standing in whatever state God keeps us. Nanak says, O Guru, we make many mistakes and
blunders. Pleaseshow mercy and saveus, becausewe are(like) Your pet puppies (whomYou love and
feedwithout mindingtheir faults)." (4-7-21-59)
The message of this shabad is that if we want to hold our mercurial mind and win the favor of God,
we need to humbly seek the Gurus guidance. We must pray to him to save us from our misdeeds,
and lovingly sustain us like the slaves or pets of his household.
gauVI pUrbI mhl w4 ] ga-orheepoorbeemehlaa4.
kwimkroiDngrubhuBirAwimil swDUKMf l
KMf why]
kaam karoDh nagar baho bhari-aa mil saaDhoo
khandal khanda hay.
pUrib il Kq il KygurupwieAwmin hir il v mMf l
mMf why]1]
poorab likhat likhay gur paa-i-aa man har liv
mandal mandaa hay. ||1||
kir swDUAMj ul I puMnuvf why] kar saaDhoo anjulee punn vadaa hay.
kir f Mf auqpunuvf why]1] rhwau]
kar dand-ut pun vadaa hay. ||1|| rahaa-o.
swkqhir rs swdunj winAwiqnAMqir haumY
kMf why]
saakat har ras saad na jaani-aa tin antar ha-umai
kandaa hay.
ij auij aucl ih cuBYduKupwvih j mkwl ushih isir
f Mf why]2]
ji-o ji-o chaleh chubhai dukh paavahi jamkaal
saheh sir dandaa hay. ||2||
hir j n hir hir nwimsmwxyduKuj nmmrx Bv
KMf why]
har jan har har Naam samaanay dukh janam
maran bhav khanda hay.
AibnwsI purKupwieAwprmysrubhusoBKMf bRhmMfw
hy]3]
abhinaasee purakh paa-i-aa parmaysar baho sobh
khand barahmandaa hay. ||3||
hmgrIbmskInpRBqyryhir rwKurwKuvf
vf why]
ham gareeb maskeen parabh tayray har raakh
raakh vad vadaa hay.
j nnwnk nwmuADwrutyk hYhir nwmyhI suKu
mMf why]4]8]22]60]
jan naanak Naam aDhaar tayk hai har Naamay
hee sukh mandaa hay. ||4||8||22||60||
In theprevious shabad, Guru Ji told us about several of theblessings we can obtain fromGod. In this
shabad, which is also included in Keertan Sohela (the Sikh last nightly prayer), he tells us about the
blessingsof meetingthesaint (Guru, andfollowinghisadvice).
Hesays: (Our body is likeafortress) town, filledwiththe(rubbish) of lust andanger. By meeting(and
following the advice of) the saint (Guru, our passions can be controlled, and thus this citadel) can be
smashed to pieces. The one who has obtained the writ of ones pre-ordained destiny has obtained (the
guidanceof) theGuru, and themind of such aperson enjoys thesupremehappiness of being attuned in
Godslove. (1)
Therefore, GuruJi advises usandsays: (O my friend), bowtothesaint (Guru) withfoldedhands; it isa
great virtue. (Nay, I say) prostratebeforehimlikeastick, becausethisisavirtueof great merit.(1-pause)
Nowcommentingonthefateof Saakats (theworshippersof worldly power or Maya) whodonot carefor
theloveof God, Guru Ji says: Theworshippers of worldly wealthandpower do not knowtherelishof
God's nectar (His Love), becausewithinthemis thethornof ego. As they leadtheir life, this thornpains
themmoreandmore, andthey bear theblows of thedemon of deathontheir heads(andsuffer moreand
morepain, astheir ageadvances). (2)
But as for thedevotees of God, GuruJi says: Devotees of God remainabsorbedintheloveof God, and
they overcome the fear of birth and death. They obtain the eternal God, and obtain great honor in all
regionsanduniverses. (3)
Therefore praying for himself (and indirectly advising us accordingly), Guru Ji says: "O God, we are
Your poor, humbleservants; pleasesaveus. You arethegreatest of thegreat. ThedevoteeNanaks only
support isYour Name, becauseonlyinGodsNameliesthegreatest peace." (4-8-22-60)
The message of this shabad is that we should recognize that we are full of evil impulses like ego, lust,
and anger, and we keep suffering on their account. If we want to be rid of this suffering and enjoy
peace and bliss, then we should seek the refuge of the Guru, and meditate on God's Name.
iesugVmihhir rwmrwie hYikCuswdunpwvY
DITw]
is garh meh har raam raa-ay hai kichh saad na
paavai Dheethaa.
hir dIn dieAwil AnugRhukIAwhir gur sbdI ciK
f ITw]1]
har deen da-i-aal anoograhu kee-aa har gur
sabdee chakh deethaa. ||1||
rwmhir kIrqnugur il v mITw]1] rhwau] raa har keertan gur liv meethaa. ||1|| rahaa-o.
hir AgmuAgocrupwrbRhmuhYimil siqgur l wig
bsITw]
har agamagochar paarbarahmhai mil satgur
laag baseethaa.
ij ngur bcnsuKwnyhIArYiqnAwgYAwix
prITw]2]
jin gur bachan sukhaanay hee-arai tin aagai aan
pareethaa. ||2||
mnmuKhIArwAiqkToruhYiqnAMqir kwr krITw] manmukh hee-araa at kathor hai tin antar kaar
kareethaa.
ibsIAr kaubhudUDupIAweIAYibKuinksYPoil
Pul ITw]3]
bisee-ar ka-o baho dooDh pee-aa-ee-ai bikh
niksai fol futheelaa. ||3||
hir pRBAwin iml wvhuguruswDUGis gruVusbdumuiK
l ITw]
har parabh aan milaavhu gur saaDhoo ghas
garurh sabad mukh leethaa.
j n nwnk gur ky l wl ygol yl ig sMgiq krUAw
mITw]4]9]23]61]
jan naanak gur kay laalay golay lag sangat
karoo-aa meethaa. ||4||9||23||61||
Intheprevious shabad, GuruJi illustratedtheimportanceof theGuruby tellingus that our body islikea
fortifiedcityinwhichresidethethieves(or passions) of lust andanger. Inthisshabad, hetellsuswhoelse
resideswithinthisbodybesidesthesepassions, andwhat arehisuniquequalities.
Guru Ji says: In thefortress of our body lives God (theKing of the universe). But (being absorbed in
worldly lusts), thestubborn (human being) doesnt enjoy thebliss (of thepresence of God in the body.
However, thepersonuponwhom) themerciful God of themeek hasshown kindness, throughtheGurus
word, that personhastastedtherelishof Gods(love). (1)
Describing what hethinks about this relish, GuruJi says: O God, very sweet (andpleasing), is singing
praisesof God, whenitisdonewiththemindattunedto(Gods) love. (1-pause)
For our information, Guru Ji comments: (O my friends), God is inaccessible, incomprehensible and
transcendent. But throughtheintercessionof theGuruonecanmeet Him. Therefore, theyinwhosehearts
thewords of theGuru seempleasing(thosewho follow theGurus adviceandmeditateon Gods Name
withloveanddevotion), theyareautomaticallyblessedwiththeblissof Godscompany, asif beforethem
isservedtheplatter of Godsrelish. (2)
Now commentingon thestateof thoseself-conceitedpersons who do not carefor theGurus advice, he
says: Theself- conceitedpersons arestubbornlikestones. Withintheir mindis nothingbut darkness (of
evil. They are like) snakes, which even when fed with milk, spit only poison; (they return only evil in
exchangefor all thegooddonetothem). (3)
Therefore, GuruJi prays: "O God, unitemewiththesaint (Guru), so that just as onegrinds anherband
putsinthemouth(tocounteract thesnakespoison), I maylick thesweet Gurusword. SlaveNanak(says)
that wearetheservantsandslavesof theGuru, andby attachingourselvestohisholy company, our bitter
(nature) hasbecomesweet." (4-9-23-61)
The message of this shabad is that we should enshrine the Guru's word in our hearts; it will remove
our lusts and sinful nature and help us enjoy the bliss of God, who is sitting right in our heart.
hir hir AriQsrIruhmbyicAwpUrygur kYAwgy] har har arath sareer hambaychi-aa pooray gur
kai aagay.
siqgur dwqYnwmuidVwieAwmuiKmsqik Bwg
sBwgy]1]
satgur daatai Naamdirhaa-i-aa mukh mastak
bhaag sabhaagay. ||1||
rwmgurmiqhir il v l wgy]1] rhwau] raamgurmat har liv laagay. ||1|| rahaa-o.
pMnw172 SGGS P- 172
Git Git rmeIAwrmq rwmrwie gur sbid gurUil v
l wgy]
ghat ghat rama-ee-aa ramat raam raa-ay gur
sabad guroo liv laagay.
haumnuqnudyvaukwit gurUkaumyrwBRmuBaugur bcnI
Bwgy]2]
ha-o man tan dayva-o kaat guroo ka-o mayraa
bharambha-o gur bachnee bhaagay. ||2||
AMiDAwrYdIpk Awin j l weygur igAwin gurUil v
l wgy]
anDhi-aarai deepak aan jalaa-ay gur gi-aan
guroo liv laagay.
AigAwnuAMDyrwibnis ibnwisE Gir vsqul hI mn
j wgy]3]
agi-aan anDhayraa binas binaasi-o ghar vasat
lahee man jaagay. ||3||
swkqbiDk mwieAwDwrI iqnj mj ohinl wgy] saakat baDhik maa-i-aaDhaaree tin jam johan
laagay.
aunsiqgur AwgYsIsunbyicAwEie Awvihj wih
ABwgy]4]
un satgur aagai sees na baychi-aa o-ay aavahi
jaahi abhaagay. ||4||
hmrwibnausunhupRBTwkur hmsrix pRBUhir mwgy] hamraa bin-o sunhu parabhthaakur hamsaran
parabhoo har maagay.
j n nwnk kI l j pwiq gurUhYisrubyicE siqgur
Awgy]5]10]24]62]
jan naanak kee laj paat guroo hai sir baychi-o
satgur aagay. ||5||10||24||62||
In the previous shabad, Guru Ji advised us that if we want to enjoy the bliss of Gods union, then we
shouldenshrinetheGuruswordinour heart, andfollowhisadvicewithcompletefaithandobedience. In
thisshabad, heshareswithustheextent of hisfaithandobediencetohisGuru, andexplainstheresult.
Hesays: For thepurposeof obtaining(unionwithGod, I completely placedmyself at thedisposal of the
Guru. I didwhatever hetoldmetodowithout anyquestion, asif) I hadsoldmybody totheperfect Guru.
Inreturn, thebeneficent trueGuruenshrinedGod's Nameinmy heart, andnowmy faceandforeheadare
radiatingwithgoodfortune. (1)
Summarizinghisexperienceinthisregard, GuruJi says: (O myfriends), throughtheGurusinstruction,
I havebeenattunedtoGodslove.(1-pause)
Many peoplemay question: when God pervades in every heart, then why must weseek theguidanceor
intercession of the Guru? To remove any such doubts, he says: (Even though) God pervades in every
heart, yet it isonlythroughtheGuru'swordthat oneisattunedtoHim. (Asfor asI amconcerned, I feel so
muchindebtedtotheGuruthat) I amreadytocut mybody andmindtopieces, andplacethembeforethe
Guru. (Inother words, I cansacrificeanythingfor himincludingmylife, because) it wasonlythroughthe
wordsof myGuruthat all mydoubtsandfearshastenedaway. (2)
Describingthestateof hismindonlisteningtotheGurus words, hesays: (Thewords of theGuruhave
givenmesuchuniquedivinewisdom, asif) hehaslightedmanylampsinthedarkness(of mymind). It is
by virtueof thedivinewisdomobtainedfromtheGuruthat I havebeenimbuedwiththeloveof (God), the
supreme Guru. Now the darkness of ignorance (in my mind) has been thoroughly dispelled. I have
obtained the(real) commodity (of Name) in thehome(of my heart itself), with which themind remains
awake(tothepitfallsof worldlydistractions). (3)
Next commenting on the fate of those who care for worldly wealth only, Guru Ji says: Those self-
conceitedpersons who careonly for worldly wealthandpower become(cruel-hearted) likehunters; they
arethemselves being stalked by thedemon of death. They do not surrender their head(their ego) before
thetrueGuru, sotheseunfortunateoneskeepsufferingthepainof birthanddeath. (4)
Guru Ji concludes this shabad withaprayer to God. Hesays: "O God, pleaselisten to my prayer. I ask
for Your refuge. Nanak says that theGuruisthesavior of hisrespect andhonor: hehas soldoff hishead
tothetrueGuru(whatever theGuruwantshimtodo, hedoeswithout question). (5-10-24-62)
The message of this shabad is that if we wish to have union with God, we should completely
surrender ourselves to the Guru. Following his advice, we should meditate on God's Name.
hmAhMkwrI AhMkwr AigAwn miq guir imil AYAwpu
gvwieAw]
ham aha
N
kaaree aha
N
kaar agi-aan mat gur mili-
ai aap gavaa-i-aa.
haumYrogugieAwsuKupwieAwDnuDMnugurUhir
rwieAw]1]
ha-umai rog ga-i-aa sukh paa-i-aa Dhan Dhan
guroo har raa-i-aa. ||1||
rwmgur kYbcinhir pwieAw]1] rhwau] raamgur kai bachan har paa-i-aa. ||1|| rahaa-o.
myrYhIArYpRIiqrwmrwie kI guir mwrgupMQu
bqwieAw]
mayrai hee-arai pareet raam raa-ay kee gur
maarag panth bataa-i-aa.
myrwj IauipMf usBusiqgur AwgYij in ivCuiVAwhir
gil l wieAw]2]
mayraa jee-o pind sabh satgur aagai jin
vichhurhi-aa har gal laa-i-aa. ||2||
myrYAMqir pRIiq l gI dyKn kauguir ihrdynwil
idKwieAw]
mayrai antar pareet lagee daykhan ka-o gur
hirday naal dikhaa-i-aa.
shj Andu BieAw min morY gur AwgY Awpu
vycwieAw]3]
sahj anand bha-i-aa man morai gur aagai aap
vaychaa-i-aa. ||3||
hmAprwDpwpbhukInykir dustI cor curwieAw] hamapraaDh paap baho keenay kar dustee chor
churaa-i-aa.
Ab nwnk srxwgiq Aweyhir rwKhul wj hir
BwieAw]4]11]25]63]
ab naanak sarnaagat aa-ay har raakho laaj har
bhaa-i-aa. ||4||11||25||63||
Intheprevious so many shabads GuruJi advisedus that if wewant toenjoy eternal peaceandbliss (and
meet God), thenweshouldseek therefugeandguidanceof theGuru. Inthisshabad heexplainswhat the
Gurureallydoes, andwhyhisadviceandguidanceissobeneficial andessential.
Hesays: (O my friends, without theguidanceof theGuru, wehumanbeingsremain) self-conceited, and
our intellect remains ignorant andegoistic. But upon meetingtheGuru, weloseour self (conceit). When
(by Gurus grace) themalady of ego is dispelled, we obtainpeace. Therefore, I say blessed is that Guru
God, theking(of theuniverse).(1)
Therefore, GuruJi says: "(O myfriends, byfollowing) theGuruswords, I haveobtainedGod.(1-pause)
Nowdescribinghisownexperience, GuruJi says: (O my friends), inmyheart was theloveof God, the
King, andtheGuru) showed metheway (to reach my beloved). Therefore, I offer my body andmindto
theGuru, whohasreunited(me) theseparatedonewith(God), andhelpedmeembrace(Him). (2)
Describingfurther hisstateof mindbeforeandafter thisexperience, GuruJi says: Withinmymindwasa
longingtosee(God), andtheGurushowedGodresidinginmyheart itself. Withinmymindnowpervades
spiritual peace and bliss. (I feel so thankful to the Guru that, like a slave, I have pledged my complete
obediencetoeverywishandcommandof theGuru. It isasif), I havesoldmyself off totheGuru. (3)
Finally, GuruJi describeswhat hesaidtoGoduponmeetingHim. Actually, heisshowingushowtopray
to God in humility andsincerity. Hesays: O God, wehavecommitted many sins, includingthefts and
evil deeds. But nowNanakhascometoYour shelter. Pleasesavehishonor, if Yousowish."(4-11-25-63)
The message of this shabad is that if we want to save ourselves from the punishment of the sins
committed by us, and reunite with God, then we should seek and follow the Gurus guidance.
gurmiqbwj YsbduAnwhdugurmiqmnUAwgwvY] gurmat baajai sabad anaahad gurmat manoo-aa
gaavai.
vf BwgI gur drsnupwieAwDnuDMnugurUil v
l wvY]1]
vadbhaagee gur darsan paa-i-aa Dhan Dhan
guroo liv laavai. ||1||
gurmuiKhir il v l wvY]1] rhwau] gurmukh har liv laavai. ||1|| rahaa-o.
hmrwTwkurusiqgurupUrwmnugur kI kwr kmwvY] hamraa thaakur satgur pooraa man gur kee kaar
kamaavai.
hmmil mil Dovh pwv gurUkyj ohir hir kQw
sunwvY]2]
hammal mal Dhovah paav guroo kay jo har har
kathaa sunaavai. ||2||
ihrdYgurmiqrwmrswiexuij hvwhir gux gwvY] hirdai gurmat raamrasaa-in jihvaa har gun
gaavai.
mn rsik rsik hir ris AwGwnyiPir bhuir n
BUKl gwvY]3]
man rasak rasak har ras aaghaanay fir bahur na
bhookh lagaavai. ||3||
koeI krYaupwv Anyk bhuqyryibnuikrpwnwmun
pwvY]
ko-ee karai upaav anayk bahutayray bin kirpaa
Naamna paavai.
j n nwnk kauhir ikrpwDwrI miq gurmiq nwmu
idRVwvY]4]12]26]64]
jan naanak ka-o har kirpaa Dhaaree mat gurmat
Naamdarirhaavai. ||4||12||26||64||
Intheprevious shabad, GuruJi described howtheGuruwipes off thedarkness of our ego andshows us
theright way tomeet God. Inthis shabad, hetellsus what kindof peaceandbliss oneexperiences when
onefollowstheGurusinstruction.
Hesays: By (actingaccordingto) Gurus instruction, themelody of continuous music keeps ringing(in
our mind). Following Gurus instruction, our mind sings (songs of Joy andpraises of God). Only avery
fortunatepersonseesthevisionof theGuru, andblessedisthat GuruwhoattunesonetoGod. (1)
Giving theessence of this shabad, Guru Ji says: (O my friends), it is only through theGuru that one
imbuesoneself withlovefor God.(1-pause)
Next referringtohimself, GuruJi says: "My perfect trueGuruismyMaster. My minddoesonlywhat the
Gurutellsme. I most humblyservemyGuru, becausehenarratestomethegospel of God. (2)
Describing what other blessings the Gurus instruction has brought him, he says: (O my friends),
through Gurus instruction, the elixir of Gods Name is enshrined in my mind, and my tongue sings
praises of God. My mind is fully satiated by enjoying therelish of Gods (Name), and now it does not
hunger for (worldlypleasures) anymore. (3)
However, Guru Ji wants to caution us that it is only by Gods gracethat wecan obtaintherelish of His
Name. Therefore, inhisconcludingremarkshesays: (O myfriends), evenif onemakesmanyefforts,
without (Gods) grace, onecannot obtain Gods Name. SlaveNanak feels that God showed mercy upon
him, andthroughGurusinstructionhemeditatesonGodsName. (4-12-26-64)
The message of this shabad is that only by following the Gurus instruction can we enjoy the
continuous divine music, be imbued with love for God, and by His grace, can we meditate on His
Name, and obtain His union.
Detail of Shabads: -Gaurri Poorbi M: 4=12, Gaurri Guareri M: 4=6, Gaurri Bairagan M: 4=8, Gaurri M:
3=18, Gaurri M: 1=20, Total=64
rwgugauVI mwJ mhl w4 ] raagga-orheemaajh mehlaa4.
gurmuiKij MdUj ipnwmukrMmw] gurmukh jindoo J AP Naamkarammaa.
miqmwqwmiqj IaunwmumuiKrwmw] mat maataa mat jee-o Naammukh raamaa.
sMqoKuipqwkir gurupurKuAj nmw] santokh pitaa kar gur purakh ajnamaa.
pMnw173 SGGS P- 173
vf BwgI iml urwmw]1] vadbhaagee mil raamaa. ||1||
guruj ogI purKuimil AwrMgumwxI j Iau] gur jogee purakh mili-aa rang maanee jee-o.
guruhir rMig rqVwsdwinrbwxI j Iau] gur har rang rat-rhaa sadaa nirbaanee jee-o.
vf BwgI iml usuGVsuj wxI j Iau] vadbhaagee mil sugharh sujaanee jee-o.
myrwmnuqnuhir rMig iBMnw]2] mayraa man tan har rang bhinnaa. ||2||
AwvhusMqhuimil nwmuj pwhw] aavhu santahu mil NaamJ APaahaa.
ivic sMgiqnwmusdwl Yl whwj Iau] vich sangatNaamsadaa lai laahaa jee-o.
kir syvwsMqwAMimRqumuiKpwhwj Iau] kar sayvaa santaa amrit mukh paahaa jee-o.
iml upUribil iKAVyDuir krmw]3] mil poorab likhi-arhay Dhur karmaa. ||3||
swvix vrsuAMimRiqj guCwieAwj Iau] saavan varas amrit jag chhaa-i-aa jee-o.
mnumorukuhuikAVwsbdumuiKpwieAw] man mor kuhuki-arhaa sabad mukh paa-i-aa.
hir AMimRquvuTVwimil Awhir rwieAwj Iau] har amrit vuth-rhaa mili-aa har raa-i-aa jee-o.
j nnwnk pRyimrqMnw]4]1]27]65] jan naanak paraymratannaa. ||4||1||27||65||
RAAG GAURRI MAAJH MEHLA 4
In the previous shabad Guru Ji told us that only by following the Gurus instruction can we enjoy the
unstuck divine music, be imbued with the love for God, and by His grace, meditate on His Name, and
obtainHisunion. Inthisshabad, hedescribestheblissweenjoy whenwesingGodspraisesandmeditate
onHisName.
Addressing his own soul, he says: "O my beloved soul, do thedeed of meditating on theName under
Guru's advice. MakeGuru-given intellect as your mother (and, obeying it) utter God's Namefromyour
tongue. Makecontentment Your father (or guidingprinciple), andmaketheimmortal God asYour Guru.
Inthisway, O fortunateone, youwill meet God. (1)
Sharing his own experience, Guru Ji says: "(O my friends), I have been blessed with the Guru, who
himself is united (with God). By meeting him, I too amenjoying thebliss (of Gods) love. My Guru is
himself imbuedwiththelove(of God) andisalways immaculate. O fortunateone(I say, Youtooshould
go and) meet such an accomplished and wise (Guru, by whose grace) my body and mind has been
saturatedwith(God's) love. (2)
Now addressing us in avery loving manner, Guru Ji says: "ComeO dear saints, let us meditateon the
Name. Inthesocietyof thesaints, let usearntheprofit of theName. By servingthesaints, let usdrinkthe
nectar (of Name), andinthiswaylet usfulfill our preordaineddestinyandmeet (God). (3)
Finally, GuruJi describes what kindof blissheenjoys after meditatingontheName. Hesays: "I feel asif
amost enjoyablerainispouringover thewholeworld(mywholebody), andontastingtheelixir of Guru's
word, my mindis chirpinganddancinglikeapeacock. (When, likeacloud), thenectar of Gods (Name)
startedraining, I met GodthekingandI wasdrenchedwithHislove." (4-1-27-65)
The message of this shabad is that if we want to enjoy the blissful nectar of God's love then following
Gurus advice, we should join the society of saintly people, and meditate on God's Name.
gauVI mwJ mhl w4 ] ga-orheemaajh mehlaa4.
AwausKI gux kwmx krIhwj Iau] aa-o sakhee gun kaaman kareehaa jee-o.
imil sMqj nwrMgumwixhrl IAwj Iau] mil sant janaa rang maanih ralee-aa jee-o.
gur dIpkuigAwnusdwminbl IAwj Iau] gur deepak gi-aan sadaa man balee-aa jee-o.
hir quTYFuil Fuil iml IAwj Iau]1] har tuthai dhul dhul milee-aa jee-o. ||1||
myrYminqinpRymul gwhir Fol yj Iau] mayrai man tan paraymlagaa har dholay jee-o.
mYmyl yimqRsiqguruvycol yj Iau] mai maylay mitar satgur vaycholay jee-o.
mnudyvWsMqwmyrwpRBumyl yj Iau] man dayvaa
N
santaa mayraa parabh maylay jee-o.
hir ivtiVAhusdwGol yj Iau]2] har vitrhi-ahu sadaa gholay jee-o. ||2||
vsumyryipAwirAwvsumyrygoivdwhir kir ikrpw
minvsuj Iau]
vas mayray pi-aari-aa vas mayray govidaa har kar
kirpaa man vas jee-o.
min icMidAVwPl upwieAwmyrygoivMdwgurupUrwvyiK
ivgsuj Iau]
man chindi-arhaa fal paa-i-aa mayray govindaa
gur pooraa vaykh vigas jee-o.
hir nwmuimil AwsohwgxI myrygoivMdwmin Anidnu
Andurhsuj Iau]
har Naam mili-aa sohaaganee mayray govindaa
man an-din anad rahas jee-o.
hir pwieAVwvf BwgIeI myrygoivMdwinq l Yl whw
minhsuj Iau]3]
har paa-i-arhaa vadbhaagee-ee mayray govindaa
nit lai laahaa man has jee-o. ||3||
hir Awip aupweyhir AwpyvyKYhir AwpykwrY
l wieAwj Iau]
har aap upaa-ay har aapay vaykhai har aapay
kaarai laa-i-aa jee-o.
ieik KwvihbKs qoit nAwvYieknwPkwpwieAw
j Iau]
ik khaaveh bakhas tot na aavai iknaa fakaa
paa-i-aa jee-o.
ieik rwj yqKiq bhih inq suKIeyieknwiBK
mMgwieAwj Iau]
ik raajay takhat baheh nit sukhee-ay iknaa bhikh
mangaa-i-aa jee-o.
sBuiekosbduvrqdwmyrygoivdwj n nwnk nwmu
iDAwieAwj Iau]4]2]28]66]
sabh iko sabad varatdaa mayray govidaa jan
naanak NaamDhi-aa-i-aa jee-o. ||4||2||28||66||
GAURRI MAAJH MEHLA 4
Intheprevious shabad, GuruJi gaveusthemessagethat if wewant toenjoy theblissof Godsunion, we
needtomeditateonHisNameunder Gurus instruction. Inthisshabad heusestheexampleof thosedays
whensomewomenusedtopracticedifferent charmsandmagic trickstodeceiveandenticemenintotheir
love. Hetellsuswhat kindof amantraor charmcanweusetowintheloveof our belovedGod.
Hesays: "Come, (O dear) friends, let ususethecharmof praisetoentice(God). Joiningwiththesaintly
persons(whoarealready unitedwithHim), let us alsoenjoy thepeaceandpleasureof God's love. Let us
alwayslight thelampof Guruswisdom(inour mindandfollowinghisadvicesingpraisesof God. Inthis
way, if) Godmaybecomegracious(uponus, wemay) meet Himwithloveandabandon. (1)
Describing thestate of his own mind, Guru Ji says: My mind and body are attuned to the love of my
beloved God. I pray that my Guru may becomemy mediator, and unite mewith my friend, God. I am
ready togiveaway my heart tothesaint (Guru), whocanunitemewithmy Master. I amalways ready to
beasacrificeuntomyGod.(2)
Now, addressingGodinalove- drenchedlanguage, GuruJi says: "ComeO mydear, O myGod, shower
Your rain(of mercy). Yesmybeloved, pleaseshower (Your love) likerainonmyheart.
Next describingtheresult of suchatrue, humble, andpassionateprayer toGod, hesays: I haveobtained
thefruit of myheartsdesire, andmymindhasblossomedforthuponseeingtheperfect Guru. O myGod,
Your wedded bridehas obtainedthebliss of Your Name, andher mindenjoys divinebliss every day. O
my God, I feel that by great goodfortuneI haveobtainedYou, andmy mindisdailyreapingtheprofit of
spiritual bliss. (3)
GuruJi finally comments: (O my friends), God Himself creates (all beings), HeHimself sustains them,
andHeHimself assignsthemtodifferent tasks. Someareblessed withunlimitedabundanceof His grace,
but there areothers who receive only a handful (or very meager sustenance). He blesses someso much
that, becoming kings, they sit on thrones andarevery happy, whilethereareothers whomHemakes to
beg(fromdoor todoor). O myGod, onlyonecommandruleseverywhere, andslaveNanakhasmeditated
on(Gods) Name(alone). (4-2-28-66)
The message of this shabad is that we should imbibe so much sincere and deep love for God that we
always keep singing His praise in the company of saintly persons. So that, showing mercy, one day
God might come to abide in our hearts, and we may also enjoy the bliss of His eternal union.
gauVI mwJ mhl w4 ] ga-orheemaajh mehlaa 4.
mn mwhI mn mwhI myrygoivMdwhir rMig rqwmn
mwhI j Iau]
man maahee man maahee mayray govindaa har
rang rataa man maahee jee-o.
hir rMgunwil n l KIAYmyrygoivdwgurupUrwAl Ku
l KwhI j Iau]
har rang naal na lakhee-ai mayray govidaa gur
pooraa alakh lakhaahee jee-o.
hir hir nwmuprgwisAwmyrygoivMdwsB dwl d
duKl ihj whI j Iau]
har har Naam pargaasi-aa mayray govindaa sabh
daalad dukh leh jaahee jee-o.
hir pduaUqmupwieAwmyrygoivMdwvf BwgI nwim
smwhI j Iau]1]
har pad ootam paa-i-aa mayray govindaa
vadbhaagee Naamsamaahee jee-o. ||1||
nYxI myryipAwirAwnYxI myrygoivdwiknYhir pRBu
if TVwnYxI j Iau]
nainee mayray pi-aari-aa nainee mayray govidaa
kinai har parabh dith-rhaa nainee jee-o.
myrwmnuqnubhuqubYrwigAwmyrygoivMdwhir bwJ hu
Dn kuml YxI j Iau]
mayraa man tan bahut bairaagi-aa mayray
govindaa har baajhahu Dhan kumlainee jee-o.
pMnw174 SGGS P- 174
sMq j nwimil pwieAwmyrygoivdwmyrwhir pRBu
sj xusYxI j Iau]
sant janaa mil paa-i-aa mayray govidaa mayraa har
parabh sajan sainee jee-o.
hir Awie imil Awj gj IvnumyrygoivMdwmYsuiK
ivhwxI rYxI j Iau]2]
har aa-ay mili-aa jagjeevan mayray govindaa mai
sukh vihaanee rainee jee-o. ||2||
mYmyl husMq myrwhir pRBusj xumYmin qin BuK
l gweIAwj Iau]
mai maylhu sant mayraa har parabh sajan mai man
tan bhukh lagaa-ee-aa jee-o.
haurih n skauibnudyKymyrypRIqmmYAMqir
ibrhuhir l weIAwj Iau]
ha-o reh na saka-o bin daykhay mayray pareetam
mai antar birahu har laa-ee-aa jee-o.
hir rwieAwmyrwsj xuipAwrwgurumyl ymyrwmnu
j IvweIAwj Iau]
har raa-i-aa mayraa sajan pi-aaraa gur maylay
mayraa man jeevaa-ee-aa jee-o.
myrYmin qin AwswpUrIAwmyrygoivMdwhir
imil AwminvwDweIAwj Iau]3
mayrai man tan aasaa pooree-aa mayray govindaa
har mili-aa man vaaDhaa-ee-aa jee-o. ||3||
vwrI myrygoivMdwvwrI myryipAwirAwhauquDu
ivtiVAhusdvwrI j Iau]
vaaree mayray govindaa vaaree mayray pi-aari-aa
ha-o tuDh vitrhi-ahu sad vaaree jee-o.
myrYmin qin pRymuiprMmkwmyrygoivdwhir pUMj I
rwKuhmwrI j Iau]
mayrai man tan paraym piramm kaa mayray
govidaa har poonjee raakh hamaaree jee-o.
siqguruivstumyil myrygoivMdwhir myl ykir
rYbwrI j Iau]
satgur visat mayl mayray govindaa har maylay kar
raibaaree jee-o.
hir nwmudieAwkir pwieAwmyrygoivMdwj n
nwnkusrix qumwrI j Iau]4]3]29]67]
har Naamda-i-aa kar paa-i-aa mayray govindaa jan
naanak saran tumaaree jee-o. ||4||3||29||67||
Intheprevious shabad, GuruJi invitedustojoinhiminusingthecharmof virtues towintheloveof our
belovedGod. Inthisshabad, usingalocal popular refrainof thetime, hesings songsexpressinghisdeep
lovefor God.
Guru Ji says: "O my Govind (master of theuniverse, theperson on whomis Your grace, that person)
realizesagainandagainthat Youareresidingintheminditself. Therefore, suchapersonremainsimbued
withYour loveinthemind. O my lovingGod, You arealways withus, but wecannot realizethis. It is
only theperfect Guruwhohelps us toknowYou, theunknowableGod. O my God, they inwhosemind
Your Nameis illuminated all their poverty andpain is removed. In this way, they who by good fortune
obtainthesublimestate(of bliss) remainmergedinGod'sName. (1)
Nowexpressingthestateof his ownmind, GuruJi says: "O my belovedMaster, only avery rareperson
has seen You with his or her own eyes. My body and mind were sad without meeting You and like a
separated young bride, I felt like a withered flower. But by approaching my saintly friends, I have
obtainedmy belovedMaster, friend, andkin. O Godof theuniverse, sincethemoment Youmet me, the
night(of mylife) ispassinginpeace.(2)
Explaininghow heobtainedGod, Guru Ji says: (I used to pray to my saintly friends, andsay to them),
"O saints, please unite me with my friend God, my mind and body are hungry for Him. I cannot live
without seeingmy Beloved. I amsufferingthepangs of His separationinmy heart. Yes, God thekingis
myclosefriend; theGururejuvenatesmymindby unitingmewithHim. O myGod, nowwhenYouhave
met me, all thedesiresof myheart havebeenfulfilled, andmymindnowsingssongsof joy. (3)
But unlikeus, whosoonafter obtainingour desires forget our benefactorsandthosewho helpedus along
theway, GuruJi says toGod: O my God, I amanunceasingsacrificeuntoYou. My mindandbody are
full of lovefor You, O mybelovedGod; pleasepreservethiscapital of mylove. O God, pleaseuniteme
with theintercessor true Guru, so that by guiding me(hemay keep me) united with God. It is through
Your grace, O Godthat I haveattainedtoYou. Therefore, devoteeNanak (alwayswantstoremain) under
Your shelter. (4-3-29-67)
The message of this shabad is that if we want to seek union with God and enjoy a supreme state of
bliss, then following Gurus guidance we should sing Gods praises with true love and devotion.
coj I myrygoivMdwcoj I myryipAwirAwhir pRBumyrwcoj I
j Iau]
chojee mayray govindaa chojee mayray pi-
aari-aa har parabh mayraa chojee jee-o.
hir Awpykwn@aupwiedwmyrygoivdwhir AwpygopI Koj I
j Iau]
har aapay kaan
H
upaa-idaa mayray govidaa
har aapay gopee khojee jee-o.
hir AwpysB Gt BogdwmyrygoivMdwAwpyrsIAwBogI
j Iau]
har aapay sabhghat bhogdaa mayray govindaa
aapay rasee-aa bhogee jee-o.
hir suj wxun Bul eI myrygoivMdwAwpysiqguruj ogI
j Iau]1]
har sujaan na bhul-ee mayray govindaa aapay
satgur jogee jee-o. ||1||
Awpyj gquaupwiedwmyrygoivdwhir Awip Kyl YbhurMgI
j Iau]
aapay jagat upaa-idaa mayray govidaa har aap
khaylai baho rangee jee-o.
ieknwBog BogwiedwmyrygoivMdwieik ngn iPrih ng
ngI j Iau]
iknaa bhog bhogaa-idaa mayray govindaa ik
nagan fireh nang nangee jee-o.
Awpyj gquaupwiedwmyrygoivdwhir dwnudyvYsBmMgI
j Iau]
aapay jagat upaa-idaa mayray govidaa har
daan dayvai sabh mangee jee-o.
BgqwnwmuAwDwruhYmyrygoivMdwhir kQwmMgih hir
cMgI j Iau]2]
bhagtaa Naam aaDhaar hai mayray govindaa
har kathaa mangeh har changee jee-o. ||2||
hir AwpyBgiq krwiedwmyrygoivMdwhir Bgqwl oc
minpUrI j Iau]
har aapay bhagat karaa-idaa mayray govindaa
har bhagtaa loch man pooree jee-o.
Awpyj il Qil vrqdwmyrygoivdwriv rihAwnhI dUrI
j Iau]
aapay jal thal varatdaa mayray govidaa rav
rahi-aa nahee dooree jee-o.
hir AMqir bwhir Awip hYmyrygoivdwhir Awip rihAw
BrpUrI j Iau]
har antar baahar aap hai mayray govidaa har
aap rahi-aa bharpooree jee-o.
hir AwqmrwmupswirAwmyrygoivMdwhir vyKYAwip
hdUrI j Iau]3]
har aatam raam pasaari-aa mayray govindaa
har vaykhai aap hadooree jee-o. ||3||
hir AMqir vwj wpauxuhYmyrygoivMdwhir Awip vj wey
iqauvwj Yj Iau]
har antar vaajaa pa-un hai mayray govindaa
har aap vajaa-ay ti-o vaajai jee-o.
hir AMqir nwmuinDwnuhYmyrygoivMdwgur sbdI hir pRBu
gwj Yj Iau]
har antar Naam niDhaan hai mayray govindaa
gur sabdee har parabh gaajai jee-o.
Awpysrix pvwiedwmyrygoivMdwhir Bgqj nwrwKul wj Y
j Iau]
aapay saran pavaa-idaa mayray govindaa har
bhagat janaa raakh laajai jee-o.
pMnw175 SGGS P- 175
vf BwgI iml usMgqI myrygoivMdwj n nwnk nwmisiD
kwj Yj Iau]4]4]30]68]
vadbhaagee mil sangtee mayray govindaa jan
naanak Naam siDh kaajai jee-o.
||4||4||30||68||
Inthis famous shabad, whichisanexcellent exampleof hismusic composition skill, GuruJi is narrating
someof thewondersof thewonderful God.
Hesays: "O my wonderful Godof theuniverse, astonishingareYour wondrousplays. Yes, mydear God
is themaster of creating wonders. On His own, my beloved God creates god Krishna, and He Himself
thencreatesGopis (themilk maids) ashisseekers. HeHimself pervades all hearts, andHeHimself enjoys
therelish(of thesejoys). But Godiswiseandinfallible, andHeHimself isthetrueGuruandHimself the
yogi (unitedwithGod). (1)
Commentingupontheworldandthefates of different peopleinthis world, GuruJi says: It is God who
Himself creates theworld, andHeHimself plays many games of different kindsinit. Some, Hemakes so
rich that they enjoy all kinds of pleasures, while others He makes utterly poor, so that they must walk
aroundabsolutelynaked. GodHimself createstheuniverse, all begfromHim, andHeistheonlyonewho
gives alms to all. As far as thedevotees areconcerned, their only support is God's Name, and they beg
onlyfor God'spraise. (2)
Continuing his comments, he says: God Himself makes the devotees worship Him, and fulfills their
hearts' desire. God Himself pervades theearth and water; He is near and not far. Within and without is
God alone. It is Hewhofillsall places. Theall-pervasiveGodhasspreadthis entireworld(play), andHe
seeseverythinginfrontof Him. (3)
Finally, comparinglivingcreaturestomusical instruments, GuruJi says: "GodHimself islikethemusical
instrument based on air within (all living beings). These instruments play as God Himself plays them.
Withinall isthetreasureof (Gods) Name. But it isonlythroughtheGuruswordthat (thisName) sounds
loudly (and becomes manifest). God Himself makes thedevotees seek His refuge, and then He Himself
saves their honor. Slave Nanak (says that if such be your) good fortune; join the society of saints (and
meditateonGodsName. Sothat) throughHisName, Youmayaccomplishall your tasks." (4-4-30-68)
The message of this shabad is that God is already pervading in our hearts, but we cannot recognize
Him on our own. If we want to enjoy the blissful company of the wonderful God, then we should
join the society of saintly persons, and meditate on Gods Name, and accomplish all our tasks.
mYhir nwmYhir ibrhul gweI j Iau] mai har Naamai har birahu lagaa-ee jee-o.
myrwhir pRBuimquiml YsuKupweI j Iau] mayraa har parabh mit milai sukh paa-ee jee-o.
hir pRBudyiKj IvwmyrI mweI j Iau] har parabh daykh jeevaa mayree maa-ee jee-o.
myrwnwmusKwhir BweI j Iau]1] mayraa Naamsakhaa har bhaa-ee jee-o. ||1||
gux gwvhusMqj Iaumyryhir pRBkyryj Iau] gun gaavhu sant jee-o mayray har parabh kayray
jee-o.
j ipgurmuiKnwmuj IauBwgvf yryj Iau] jap gurmukhNaamjee-o bhaag vadayray jee-o.
hir hir nwmuj IaupRwn hir myryj Iau] har har Naamjee-o paraan har mayray jee-o.
iPir bhuiVn Bvj l Pyryj Iau]2] fir bhavjal fayray bahurh na jee-o. ||2||
ikauhir pRBvyKwmyrYminqincwauj Iau] ki-o har parabh vaykhaa mayrai man tan chaa-o
jee-o.
hir myl husMqj Iauminl gwBwauj Iau] har maylhu sant jee-o man lagaa bhaa-o jee-o.
gur sbdI pweIAYhir pRIqmrwauj Iau] gur sabdee paa-ee-ai har pareetamraa-o jee-o.
vf BwgI j ipnwauj Iau]3] vadbhaagee jap naa-o jee-o. ||3||
myrYminqinvf VI goivMdpRBAwswj Iau] mayrai man tan vadrhee govind parabh aasaa
jee-o.
hir myl husMqj IaugoivdpRBpwswj Iau] har maylhu sant jee-o govid parabh paasaa jee-o.
siqgur miqnwmusdwprgwswj Iau] satgur mat Naamsadaa pargaasaa jee-o.
j n nwnk pUirAVI min Awsw
j Iau]4]5]31]69]
jan naanak poori-arhee man aasaa jee-o.
||4||5||31||69||
Inthepreviousshabad, GuruJi toldusthat Godisalreadyresidinginus, but it isonlybyGurusguidance
that wecanmeet Him. Inthisshabad, hedescribeshowhewasabletofulfill hiskeendesiretoseeGod.
Hesays: O mymother, Godhasput inmeacravingfor GodsName. Now, I feel at peaceonlyif I meet
my friend God. O my mother, I survive (only) by seeing my God, theMaster. Gods Nameis now my
onlyfriendandbrother. (1)
Addressinghisfriends(andus), GuruJi says: "O venerablesaints, singpraisesof myGod. By meditating
ontheNamethroughtheGuru, webecomeveryfortunate. (For me), God'sNamehasnowbecomemylife
support. (Withsuchsupport, I believe) therewill not beanymorerounds(of birthanddeathfor me).(2)
Describinghisownstateof mindbeforemeetingGod, GuruJi says: Withinmewasalonging: howcould
I seeGod? (I approachedtheGuruandsaid: O myrespectedsaint (Guru), pleaseunitemewithGod. My
mindiscravingHim. (Hereplied): It isby Gurusgracethat wecanobtaintoour belovedGodtheking.
(If weareblessedwith) goodfortune, thenbymeditatingonHisName(weobtainGod). (3)
Guru Ji now tells what finally happened. He says: (I onceagain prayed to my Guru and said: (O my
respected Guru), withinmy mindis akeen desirefor God. O my respected saint, either pleaseuniteme
withHim, or takemenear Him. (Onhearingmyrequest), thetrueGuruforever illuminatedmymindwith
GodsName. Thenthedesireof slaveNanak(for unionwithGod) wasfulfilled. (4-5-31-69)
The message of this shabad is that we should pray to God to unite us with the true Guru, who may
instill in us a deep craving to meet God, and so illuminate our mind that we may always keep
meditating on Gods Name, and recognize Him within ourselves and everywhere outside.
myrwibrhI nwmuiml Yqwj Ivwj Iau] mayraa birhee Naammilai taa jeevaa jee-o.
mnAMdir AMimRqugurmiqhir l Ivwj Iau] man andar amrit gurmat har leevaa jee-o.
mnuhir rMigrqVwhir rsusdwpIvwj Iau] man har rang rat-rhaa har ras sadaa peevaa jee-o.
hir pwieAVwmin j Ivwj Iau]1] har paa-i-arhaa man jeevaa jee-o. ||1||
myrYminqinpRymul gwhir bwxuj Iau] mayrai man tan paraymlagaa har baan jee-o.
myrwpRIqmuimqRhir purKusuj wxuj Iau] mayraa pareetammitar har purakh sujaan jee-o.
gurumyl ysMqhir suGVusuj wxuj Iau] gur maylay sant har sugharh sujaan jee-o.
haunwmivthukurbwxuj Iau]2] ha-o Naamvitahu kurbaan jee-o. ||2||
hauhir hir sj xuhir mIqudsweI j Iau] ha-o har har sajan har meet dasaa-ee jee-o.
hir dshusMqhuj I hir Koj upvweI j Iau] har dashu santahu jee har khoj pavaa-ee jee-o.
siqguruquTVwdsyhir pweI j Iau] satgur tuth-rhaa dasay har paa-ee jee-o.
hir nwmynwimsmweI j Iau]3] har Naamay Naamsamaa-ee jee-o. ||3||
mYvydnpRymuhir ibrhul gweI j Iau] mai vaydan paraymhar birahu lagaa-ee jee-o.
gur srDwpUir AMimRqumuiKpweI j Iau] gur sarDhaa poor amrit mukh paa-ee jee-o.
hir hohudieAwl uhir nwmuiDAweI j Iau] har hohu da-i-aal har NaamDhi-aa-ee jee-o.
j nnwnk hir rsupweI
j Iau]4]6]20]18]32]70]
jan naanak har ras paa-ee jee-o.
||4||6||20||18||32||70||
Inthepreviousshabad, GuruJi advisedusthat weshouldpraytoGodtouniteuswiththetrueGuru, who
may instill in us a deep craving to meet God, and so illuminate our mind that we may always keep
meditatingonGodsNameandrecognizeHimwithinourselves. Inthisshabad, hesharestheextent of his
owncravingandlongingfor God.
Likeayoungbride, whoisseparatedfromher lover, GuruJi shareswithustheconditionof hisheart, and
says: "I, theseparatedone, liveonlyif I amblessedwithGod's Name. The(spiritual) life-givingnectar of
Nameis contained in my heart, but only through Guru's advicecan I reach it. My mind is imbued with
God's love, andI always drink theelixir of Name. (WhenI feel that) I haveobtainedGod inmy mind, I
feel (full of) life(again).(1)
Continuingtosharewithusthestateof hismind, GuruJi says: Myheart hasbeenpiercedwiththearrow
of God's love, and(I always longtofindout), howI may meet mysagaciousfriend(God. I believethat it
isonly) theGuruwhounitesonewiththat wiseandsagacious(Being). I amasacrificetoHisName.(2)
Now describing thedialogue he had with his Guru, he says: (I said to my Guru): "Please tell methe
whereabouts of my friend, God. Yes, O my dear, respectedsaint (Guru, please) tell meabout God; I am
inquiring after Him. (I know that It is only when the trueGuru becomes very kind and tells (how and
whereto find Him), that I can obtain God. By meditating on His Name, I can mergein theNameitself
(andbecomeonewithGod). (3)
Summarizingthewholeprocess of his unionwithGod, GuruJi says: "Thepainof separationhaspierced
me with longing for God. (So I say): O Guru, please fulfill this desire of mine, and put the elixir of
Gods Name in my mouth. (Further, I say to God): O God show mercy, so that I may meditate on
GodsName, andslaveNanakmayobtaintherelishof GodsName(andHisunion). (4-6-20-18-32-70)
The message of this shabad is that if we want to enjoy the bliss of Gods union, we should develop a
sincere, and deep longing for God. We must seek the refuge of the Guru so that he may guide us to
meditate on Gods Name, and then in His mercy, God may grant us the bliss of His union.
Detail of Shabads: -Gaurri M: 1=20, Gaurri M: 3=18, Gaurri Poorbi M: 4=12, Gaurri Guareri M: 4=6,
Gaurri Guareri M: 4=8, Gaurri Maajh M: 4=6, Total=70
mhl w5 rwgugauVI guAwryrI caupdy mehlaa 5 raag ga-orhee gu-aarayree
cha-upday
N
iknibiDkusl uhoqmyryBweI ] kin biDh kusal hot mayray bhaa-ee.
ikaupweIAYhir rwmshweI ]1] rhwau] ki-o paa-ee-ai har raamsahaa-ee. ||1|| rahaa-o.
kusl unigRihmyrI sBmwieAw] kusal na garihi mayree sabh maa-i-aa.
aUcymMdr suMdr CwieAw] oochay mandar sundar chhaa-i-aa.
J UTyl wl ic j nmugvwieAw]1] jhoothay laalach janamgavaa-i-aa. ||1||
pMnw176 SGGS P- 176
hsqI GoVydyiKivgwsw] hastee ghorhay daykh vigaasaa.
l skr j oVynybKvwsw] laskar jorhay nayb khavaasaa.
gil j yvVI haumYkyPwsw]2] gal jayvrhee ha-umai kay faasaa. ||2||
rwj ukmwvYdhids swrI ] raaj kamaavai dah dis saaree.
mwxYrMg Bog bhunwrI ] maanai rang bhog baho naaree.
ij aunrpiqsupnYByKwrI ]3] ji-o narpat supnai bhaykhaaree. ||3||
eykukusl umokausiqgurUbqwieAw] ayk kusal mo ka-o satguroo bataa-i-aa.
hir j oikCukrysuhir ikAwBgqwBwieAw] har jo kichh karay so har ki-aa bhagtaa bhaa-i-aa.
j nnwnk haumYmwir smwieAw]4] jan naanak ha-umai maar samaa-i-aa. ||4||
ieinibiDkusl hoqmyryBweI ] in biDh kusal hot mayray bhaa-ee.
ieaupweIAYhir rwmshweI ]1]
rhwaudUj w]
i-o paa-ee-ai har raamsahaa-ee. ||1||
rahaa-o doojaa.
MEHLA 5
RAAG GAURRI GUARERI CHAUPADEY
Every one in this world is engaged in thepursuit of happiness. Generally, we human beings think that
happinessliesinearningmorewealth, acquiringmorepossessions, or gainingmorepower. But if welook
closelyat thelivesof eventherichest andmost powerful peopleintheworld, wemayfindthat insidetheir
minds they aremiserable. In this shabad, Guru Ji brings out thesefacts of lifeand tells us not only the
secret of truehappiness, but alsotellsushowtomeet GodHimself, theverysourceof all bliss.
He first poses thequestion, and asks: "O brother, how can we find (true) happiness? How can we find
God(thetruesourceof bliss), whocanbeour truehelper inthisregard? (1-pause)
Tellingustheendresult of our pursuit for worldly possessions, GuruJi says: "(O my friends), happiness
does not lie in owning a home, and thinking: all this wealth is mine, or all these high mansions
surroundedby trees withbeautiful shades aremine. Inthis way, ahumanbeing) has wastedaway his (or
her human) lifeafter falsegreed. (1)
Commenting further on thetruenatureof worldly possessions, Guru Ji says: A person may feel happy
seeing how many elephants and horses (in modern sense, various high-priced vehicles), heowns. Or he
may have a vast army, advisers, and royal servants. All these areactually thenooses of ego which one
putsaroundone'sownneck. (2)
Many times, after earninglotsof wealthandworldly possessions, onedoesnot feel truly happy. Onetries
tofindhappinessinacquiringpower, by conqueringcountries, or gainingpolitical power. Informingusof
thetruenatureof suchpolitical power, GuruJi says: Onemay becomesuchamightyking(or president),
that in all theten directions onesees ones kingdomor jurisdiction. Onemay enjoy many pleasures and
thecompanyof manywomen. But amidst all thesepleasuresonesuffersinpainjust asakingbecominga
beggar inhisdream. (3)
After commentingontheapparent worldly pleasures, whichultimately leadtopainrather thanhappiness,
GuruJi says: "My Guruhas showedmetheonesecret of real happiness. Thesecret isthat whatever God
does, it seems pleasingto Gods devotees. O Nanak, by stillinghis or her ego in this way, adevoteeis
absorbed(inGodHimself). (4)
Guru Ji thereforeconcludes: "O my brother, this is howtruehappiness is obtained, andthis is how we
obtainGod(our true) helper (andthesourceof all happiness)."(1-pause2)
The message of this shabadis that true happiness is not obtained by acquiring worldly wealth,
possessions, or power; it is realized, when stilling our ego, we happily accept the will of God.
ikauBRmIAYBRmuiks kwhoeI ] ki-o bharmee-ai bharamkis kaa ho-ee.
j wj il Qil mhIAil rivAwsoeI ] jaa jal thal mahee-al ravi-aa so-ee.
gurmuiKaubrymnmuKpiqKoeI ]1] gurmukh ubray manmukh patkho-ee. ||1||
ij surwKYAwiprwmudieAwrw] jis raakhai aap raamda-i-aaraa.
iqsunhI dUj wkophucnhwrw]1] rhwau]
tis nahee doojaa ko pahuchanhaaraa. ||1|| rahaa-o.
sBmihvrqYeykuAnqw] sabh meh vartai ayk anantaa.
qwqUMsuiKsoauhoie AicMqw] taa too
N
sukh so-o ho-ay achintaa.
EhusBuikCuj wxYj ovrqMqw]2] oh sabh kichh jaanai jo vartantaa. ||2||
mnmuKmueyij n dUj I ipAwsw] manmukh mu-ay jin doojee pi-aasaa.
bhuj onI BvihDuir ikriqil iKAwsw] baho jonee bhaveh Dhur kirat likhi-aasaa.
j YswbIj ihqYswKwsw]3] jaisaa beejeh taisaa khaasaa. ||3||
dyiKdrsuminBieAwivgwsw] daykh daras man bha-i-aa vigaasaa.
sBundrI AwieAwbRhmuprgwsw] sabh nadree aa-i-aa barahmpargaasaa.
j nnwnk kI hir pUrnAwsw]4]2]71] jan naanak kee har pooran aasaa. ||4||2||71||
GUARRI GUARERI MEHLA 5
In theprevious shabad, Guru Ji told us that thesecret of happiness lies instillingones ego andhappily
accepting thewill of God. But still somepeoplemay think that it is very difficult (if not impossible) to
remain happy in thewill of God, when oneis worried about ones own survival or ones family dueto
povertyor threatsfromenemies. Inthisshabad, heprovidesusassuringanswerstoquell suchdoubts.
Guru Ji says: Why should we doubt, and of what should we be afraid of, when that same God is
pervading all the water, earth, and inter-space? The Gurus followers (who rise above such doubts) are
saved, but theself-willedlosetheir honor. (1)
Guru Ji assures us: (O my friends), nobody can reach (or harm) the one whom the merciful God
protects.(1-pause)
Onceagainclarifyingand, removingall our doubts, hesays: TheoneGodpervadesall beings. Therefore
O humanbeing, sleep care-free(anddo not worry), becauseGod knows everythingwhich is happening
aroundus. (2).
Now commenting on the fate of those self-conceited persons who do not listen to Gurus advice and
always remain thirsty for worldly wealth, Guru Ji says: Those self-conceited persons who thirst for
worldlywealthkeepdying(againandagain). Accordingtotheir preordaineddestiny, theywander through
manyexistences. They(suffer theconsequencesof their owndeeds, andthus) reapwhattheysow. (3)
In closing, Guru Ji says: Upon seeing the sight of God, my mind is delighted. Now I see Gods light
pervadingeverywhere. Inthisway, Godhasfulfilledthedesireof slaveNanak." (4-2-71)
The message of this shabad is that we should have full faith that God pervades everywhere;
therefore, He would protect and support us, if we keep meditating on His Name with true love.
keI j nmBeykIt pqMgw] ka-ee janambha-ay keet patangaa.
keI j nmgj mInkurMgw] ka-ee janamgaj meen kurangaa.
keI j nmpMKI srphoieE ] ka-ee janampankhee sarap ho-i-o.
keI j nmhYvr ibRKj oieE ]1] ka-ee janamhaivar barikh jo-i-o. ||1||
iml uj gdIs iml nkI brIAw] mil jagdees milan kee baree-aa.
icrMkwl iehdyhsMj rIAw]1] rhwau] chirankaal ih dayh sanjaree-aa. ||1|| rahaa-o.
keI j nmsYl igir kirAw] ka-ee janamsail gir kari-aa.
keI j nmgrBihir KirAw] ka-ee janamgarabh hir khari-aa.
keI j nmswKkir aupwieAw] ka-ee janamsaakh kar upaa-i-aa.
l KcaurwsIhj oinBRmwieAw]2] lakh cha-oraaseeh jon bharmaa-i-aa. ||2||
swDsMig BieE j nmuprwpiq] saaDhsang bha-i-o janamparaapat
kir syvwBj uhir hir gurmiq] kar sayvaa bhaj har har gurmat.
iqAwig mwnuJ UTuAiBmwnu] ti-aag maan jhooth abhimaan.
j Ivqmrihdrghprvwnu]3] jeevat mareh dargeh parvaan. ||3||
j oikCuhoAwsuquJ qyhogu] jo kichh ho-aa so tujh tay hog.
AvrundUj wkrxYj ogu] avar na doojaa karnai jog.
qwiml IAYj wl Yihiml wie ] taa milee-ai jaa laihi milaa-ay.
khunwnk hir hir gux gwie ]4]3]72] kaho naanak har har gun gaa-ay. ||4||3||72||
Inprevioussomanyshabads, GuruJi hasadvisedustomeditateonGodsNameunder Gurusinstruction.
But inspiteof thisadvice, wekeeppostponingthispracticeandspendall our lifeinthepursuit of worldly
wealthor our family affairs. Inthis shabad, heonceagainremindsus that it isafter alongperiodthat we
have obtained this human body, and it is our golden opportunity to meditate on Gods Name and meet
Him.
GuruJi says: "(O humanbeing), for several births, youbecameawormor amoth. Manytimesyouwere
bornasanelephant, afish, or adeer. Inmany birthsyouwereabird, or asnake, andinmany births you
wereyokedasahorseor anox. (1)
Therefore Guru Ji advises: It is only after a long process that you have attained this (human) body.
Therefore(tryto) meet theGodof theuniverse, becausethisisyour (only) timetomeet Him.(1-pause)
Elaboratingfurther onthestageswhichthesoul passesthroughbeforeattaininghumanform, GuruJi tells:
(O human being), for many births you wereturned into rocks and mountains, and in many births you
perished inthewomb itself. In several births you weregrown as branch of atree. In this way you were
madetowander inmillionsof species.(2)
GuruJi thereforeadvises us: "(O myfriend), youhavebeengiventhisopportunity (asahumanbeing) to
join the society of saintly persons. Serving them, you should meditate on God's Name under Guru's
instruction. Abandonyour ego, falsehood, andinsolence. If youdie(totheself whilestill) alive, youwill
beacceptedinGod'scourt."(3)
Finally, showinghowtohumbly praytoGod andseek His graceandforgiveness, GuruJi says, "O God,
whatever happens is according to Your will. Nobody else is capableof doing anything. Nanak says, we
canonlymeet Youif YouYourself uniteuswithYou, andonlythenwecansing(Your) praises.(4-3-72)
The message of this shabad is that we have got this opportunity of human birth after wandering
through myriad of species for millions of years. This is our golden opportunity to unite with God.
We should not let this opportunity be wasted in worldly pursuits. Instead, we should pray to God to
bestow His grace, and unite us with Himself by making us meditate on His Name.
krmBUimmihboAhunwmu] karambhoommeh bo-ahu Naam.
pUrnhoie qumwrwkwmu] pooran ho-ay tumaaraa kaam.
Pl pwvihimtYj mqRws ] fal paavahi mitai jamtaraas.
inqgwvihhir hir gux j ws ]1] nit gaavahi har har gun jaas. ||1||
hir hir nwmuAMqir auir Dwir ] har har Naamantar ur Dhaar.
sIGr kwrj ul yhusvwir ]1] rhwau] seeghar kaaraj layho savaar. ||1|| rahaa-o.
ApnypRBisauhohuswvDwnu] apnay parabh si-o hohu saavDhaan.
qwqUMdrghpwvihmwnu] taa too
N
dargeh paavahi maan.
pMnw177 SGGS P- 177
aukiqisAwxpsgl I iqAwgu] ukat si-aanap saglee ti-aag.
sMqj nwkI crxI l wgu]2] sant janaa kee charnee laag. ||2||
srbj IA hihj wkYhwiQ] sarab jee-a heh jaa kai haath.
kdynivCuVYsBkYswiQ] kaday na vichhurhai sabh kai saath.
aupwv Coif ghuiqs kI Et ] upaav chhod gahu tis kee ot.
inmKmwihhovYqyrI Coit ]3] nimakh maahi hovai tayree chhot. ||3||
sdwinkit kir iqs noj wxu] sadaa nikat kar tis no jaan.
pRBkI AwigAwsiqkir mwnu] parabh kee aagi-aa sat kar maan.
gur kYbcinimtwvhuAwpu] gur kai bachan mitaavhu aap.
hir hir nwmunwnk j ipj wpu]4]4]73] har har Naamnaanak jap jaap. ||4||4||73||
GAURRI GUARERI MOHLLA 5
In the previous shabad, Guru Ji advised us that we have obtained this human birth after wandering
through other lower species for millions of years. We should not lose this precious opportunity in the
pursuit of worldlyaffairs; instead, weshoulduseit tounitewithGod(fromwhomwehavebeenseparated
for suchalongtime). Inthisshabad, heexplainshowtodothat bygivingsomeveryvividexamples.
Guru Ji first takes theexampleof afarmer andsays: (Just as afarmer sows different crops in his farm
and then works hard to grow and protect the crop, similarly O my friend), sow (the seed) of (Gods)
Name in the action field (of your body). This way, the purpose of your (human life) would be
accomplished. (As a reward for sowing the seed of Name, and) daily singing the praises of God, you
wouldreceivethefruit of releasefromthefear of death.(1)
Givingthegist of hismessage, GuruJi says: (O humanbeing), enshrineGod's Nameinyour heart, and
thiswayget all your affairssettledveryquickly. (1-pause)
Elaborating on his advice, Guru Ji says: (O my friend), remain actively conscious of God (always
remember that God is watching all your deeds and thoughts. You should only do and think only those
things, which arepleasing to Him), only then will you be received with honor in His court. Forsakeall
your clever arguments and shrewdness, and surrender yourself to the shelter of the saintly people (and
obedientlydowhattheGurusays). (2)
Tellingus thenext thingtodo, GuruJi says: (O my friend), all thecreatures areunder (Gods) control,
and He never separates from(His creatures) and always remains with all of them. Shedding all other
efforts, seek thesupportof that (God); inaninstant youwill beemancipated.(3)
Finally, GuruJi advises: Always deem(God) as near you. Accept (obey) God's commandaseternal. O
Nanak, followingGuru'sword, obliterateyour self- (conceit), andkeepmeditateonGod'sName.(4-4-73)
The message of this shabad is that we should remain conscious that God is watching our conduct all
the time. Therefore, forsaking all our cleverness and ego, we should listen and act upon the advice of
the saints (as contained in Guru Granth Sahib Ji), and meditate on Gods Name.
gur kwbcnusdwAibnwsI ] gur kaa bachan sadaa abhinaasee.
gur kYbcinktI j mPwsI ] gur kai bachan katee jamfaasee.
gur kwbcnuj IA kYsMig ] gur kaa bachan jee-a kai sang.
gur kYbcinrcYrwmkYrMig ]1] gur kai bachan rachai raamkai rang. ||1||
j oguir dIAwsumnkYkwim] jo gur dee-aa so man kai kaam.
sMqkwkIAwsiqkir mwin]1] rhwau] sant kaa kee-aa sat kar maan. ||1|| rahaa-o.
gur kwbcnuAtl ACyd] gur kaa bachan atal achhayd.
gur kYbcinktyBRmByd] gur kai bachan katay bharambhayd.
gur kwbcnukqhunj wie ] gur kaa bachan katahu na jaa-ay.
gur kYbcinhir kygux gwie ]2] gur kai bachan har kay gun gaa-ay. ||2||
gur kwbcnuj IA kYswQ] gur kaa bachan jee-a kai saath.
gur kwbcnuAnwQkonwQ] gur kaa bachan anaath ko naath.
gur kYbcinnrik n pvY] gur kai bachan narak na pavai.
gur kYbcinrsnwAMimRqurvY]3] gur kai bachan rasnaa amrit ravai. ||3||
gur kwbcnuprgtusMswir ] gur kaa bachan pargat sansaar.
gur kYbcinn AwvYhwir ] gur kai bachan na aavai haar.
ij suj n hoeyAwipikpwl ] jis jan ho-ay aap kirpaal.
nwnk siqgur sdwdieAwl ]4]5]74] naanak satgur sadaa da-i-aal. ||4||5||74||
Inthepreviousshabad, GuruJi advisedusthat forsakingall our cleverness, weshouldlistenandact upon
theGurus wordandmeditateon Gods Name. Inthis shabad, heelaborates on theimportanceof Guru's
word, and the blessings, which one obtains by listening and acting upon Gurus word (or Gurbani as
includedinGuruGranthSahibJi).
Hesays: "TheGuru'swordisalwaysimperishable. ThroughGuru'swordapersonissavedfromthenoose
of death(by listeningtoGurus wordoneloses fear of death). TheGuru's wordkeeps company withthe
soul. ThroughtheGuru'swordoneisimbuedwithGod'slove. (1)
ThereforeGuruJi saystous: "(O myfriend), whatever (advice) theGuruhasgiven, that isveryuseful for
themind. Thereforeaccept astrue(andobey) what thesaint(Guru) says. (1-pause)
Listing the merits of Gurus word, he says: The Guru's word is eternal and immutable. Through the
Guru's word all our doubts aredispelled. TheGuru's word never goes waste. Through Guru's word one
singspraisesof God.(2)
GuruJi adds: TheGuru'swordremainswiththesoul. TheGuru'swordisthesupport of thesupport-less.
ByfollowingGuru'sword, oneisnot cast inHell. ThroughGuru'swordoneenjoys theelixir of God. (3)
In conclusion, he says: Through theGuru's word one becomes known in the world. Following Guru's
word one never suffers defeat. On whom(God Himself) becomes gracious, O Nanak, on himthe true
Guruisalwayskind.(4-5-74)
The message of this shabad is that we should be thankful to God for blessing us with the eternal Sri
Guru Granth Sahib Ji, which includes the words of all our Gurus (in physical bodies) and other true
saints and devotees of God. Now all we need to do is to read, listen, and act upon the word (of advice)
given therein, so that we may become worthy of Gods Grace and His blissful union.
ij inkIqwmwtI qyrqnu] jin keetaa maatee tay ratan.
grBmihrwiKAwij inkir j qnu] garabh meh raakhi-aa jin kar jatan.
ij indInI soBwvif AweI ] jin deenee sobhaa vadi-aa-ee.
iqsupRBkauAwT phr iDAweI ]1] tis parabh ka-o aath pahar Dhi-aa-ee. ||1||
rmeIAwrynuswDj npwvau] rama-ee-aa rayn saaDh jan paava-o.
gur imil ApunwKsmuiDAwvau]1] rhwau] gur mil apunaa khasam Dhi-aava-o. ||1||
rahaa-o.
ij inkIqwmUVqybkqw] jin keetaa moorh tay baktaa.
ij inkIqwbysurqqysurqw] jin keetaa baysurat tay surtaa.
ij suprswidnvYiniDpweI ] jis parsaad navai niDh paa-ee.
sopRBumnqyibsrqnwhI ]2] so parabh man tay bisrat naahee. ||2||
ij indIAwinQwvykauQwnu] jin dee-aa nithaavay ka-o thaan.
ij indIAwinmwnykaumwnu] jin dee-aa nimaanay ka-o maan.
ij inkInI sBpUrnAwsw] jin keenee sabh pooran aasaa.
ismrauidnurYinsws igrwsw]3] simra-o din rain saas giraasaa. ||3||
ij supRswidmwieAwisl k kwtI ] jis parsaad maa-i-aa silak kaatee.
gur pRswidAMimRquibKuKwtI ] gur parsaad amrit bikh khaatee.
khunwnk ies qyikCunwhI ] kaho naanak is tay kichh naahee.
rwKnhwrykauswl whI ]4]6]75] raakhanhaaray ka-o saalaahee. ||4||6||75||
In theprevious shabad, Guru Ji advised us that Gurus word is eternal, andweshould always follow it,
anddowhattheGuruadvisesustodo. Inthisshabad, GuruJi givesusthecruxof hisadvice.
Hesays: Out of dust, He who madeour jewel (like body), Hewho kept us safe in themother's womb
throughspecial means, Hewhogaveushonor andglory, I remember that Godatall times. (1)
Therefore, GuruJi prays: O all pervadingGod, (blessme) thatI mayobtainthedust (thehumbleservice)
of thesaintlypeople, anduponmeetingtheGuruI mayremember myMaster.(1-pause)
Elaboratingonhisprayer, GuruJi says: Fromanignorant fool, Hewhomademeaskilledspeaker, from
anignorant (person), Hewhomademewiselecturer, Heby whosegraceI wasblessedwith(all the) nine
treasuresof theworld, maythat Godnever goout of mymind.(2)
ContinuingtoenumerateGodsgifts, GuruJi says, "He, whogaveshelter totheshelter-less, Hewhogave
honor totheonewithout honor, Hewhofulfilled all my desire, HimI worshipday andnight, withevery
breathandmorsel. (3)
Finally, GuruJi says: "He, by whosegracethenooseof Mayahas been cut off, andby Gurus gracethe
nectar-likepoison (of Maya) tastes sour. Nanak (says), I praisethat savior (because on ones own, one)
cannot doanything.(4-6-75)
The message of this shabad is that we should always be thankful to God for His favors, starting from
our birth to this time, and meditate on His Name, because on our own we can do nothing.
iqs kI srix nwhI Bausogu] tis kee saran naahee bha-o sog.
aus qybwhir kCUn hogu] us tay baahar kachhoo na hog.
qj I isAwxpbl buiDibkwr ] tajee si-aanap bal buDh bikaar.
dws ApnykI rwKnhwr ]1] daas apnay kee raakhanhaar. ||1||
j ipmnmyryrwmrwmrMig ] jap man mayray raamraamrang.
Gir bwhir qyrYsdsMig ]1] rhwau] ghar baahar tayrai sad sang. ||1|| rahaa-o.
iqs kI tyk mnYmihrwKu] tis kee tayk manai meh raakh.
pMnw178 SGGS P- 178
gur kwsbduAMimRqrsucwKu] gur kaa sabad amrit ras chaakh.
Avir j qnkhhukaunkwj ] avar jatan kahhu ka-un kaaj.
kir ikrpwrwKYAwipl wj ]2] kar kirpaa raakhai aap laaj. ||2||
ikAwmwnuKkhhuikAwj oru] ki-aa maanukh kahhu ki-aa jor.
J UTwmwieAwkwsBusoru] jhoothaa maa-i-aa kaa sabh sor.
krx krwvnhwr suAwmI ] karan karaavanhaar su-aamee.
sgl GtwkyAMqrj wmI ]3] sagal ghataa kay antarjaamee. ||3||
srbsuKwsuKuswcweyhu] sarab sukhaa sukh saachaa ayhu.
gur aupdysumnYmihl yhu] gur updays manai meh layho.
j wkaurwmnwmil v l wgI ] jaa ka-o raamNaamliv laagee.
khunwnk soDMnuvf BwgI ]4]7]76] kaho naanak so Dhan vadbhaagee.
||4||7||76||
In the previous shabad, Guru Ji advised us that we should always be thankful to God for His so many
blessings, includingthegift of lifeitself. Inthisshabad, GuruJi elaborates onthesedivineblessings, and
tellsuswhatweneedtodotoleadalifefreeof fear andpain.
Hesays: Sincenothingcan happen outsideHis Will, thereis no fear or sorrow in thesanctuary of that
(God). (Therefore, I have) forsaken all my cleverness, power, and false intellect (and have surrendered
myself toHisprotection, andamconfidant thatGod) istheprotector of Hisslaves(honor). (1)
Therefore, instructinghismindandindirectly us, GuruJi says: O my mind, meditateonGodwithlove,
becausebothinsideyour homeandout, Heisalwayswithyou. (1-pause)
Now addressing us directly, Guru Ji says: (O my friend), in your mind always depend on His support
and taste therelish of the nectar of Gurus word (of advice). Of what use are your other efforts when,
showingHismercy, GodHimself protectsthehonor (of Hisdevotee)?(2)
GuruJi further asks: "(Tell me) what ahumanbeingis, andwhat is his (or her) power? Falseisall ones
noise (or the claims) of Maya (theworldly wealth and power). It is God who does and gets everything
done. Heknowsthesecretsof all hearts. (3)
Inconclusion, GuruJi says: "(O myfriends), of all thepleasures, thesupremeandeverlastingpleasureis
that youkeeptheGuru'swordenshrinedinyour heart. Nanak (says), blessedisthat fortunatepersonwho
isattunedtotheloveof God'sName." (4-7-76)
The message of this shabad is that if we want to live a life free of fear or pain, and enjoy a true
everlasting peace, we should lead our life according to the Gurus advice (or Gurbani in Guru
Granth Sahib Ji), seek the shelter of God, and meditate on His Name with true love and devotion.
suix hir kQwauqwrI mYl u] sun har kathaa utaaree mail.
mhwpunIqBeysuKsYl u] mahaa puneetbha-ay sukh sail.
vf YBwig pwieAwswDsMgu] vadai bhaag paa-i-aa saaDhsang.
pwrbRhmisaul wgorMgu]1] paarbarahmsi-o laago rang. ||1||
hir hir nwmuj pqj nuqwirE ] har har Naamjapat jan taari-o.
Aginswgruguir pwir auqwirE ]1] rhwau] agan saagar gur paar utaari-o. ||1|| rahaa-o.
kir kIrqnumn sIql Bey] kar keertan man seetal bha-ay.
j nmj nmkyikl ivKgey] janamjanamkay kilvikh ga-ay.
srbinDwnpyKymnmwih] sarab niDhaan paykhay man maahi.
AbFUFnkwhykauj wih]2] ab dhoodhan kaahay ka-o jaahi. ||2||
pRBApunyj bBeydieAwl ] parabh apunay jab bha-ay da-i-aal.
pUrnhoeI syvk Gwl ] pooran ho-ee sayvak ghaal.
bMDnkwit kIeyApnydws ] banDhan kaat kee-ay apnay daas.
ismir ismir ismir guxqws ]3] simar simar simar guntaas. ||3||
eykomineykosBTwie ] ayko man ayko sabhthaa-ay.
pUrnpUir rihE sBj wie ] pooran poor rahi-o sabh jaa-ay.
guir pUrYsBuBrmucukwieAw] gur poorai sabhbharamchukaa-i-aa.
hir ismrqnwnk suKupwieAw]4]8]77] har simrat naanak sukh paa-i-aa. ||4||8||77||
Insomanypreviousshabads, GuruJi hasadvisedustomeditateonGodsNameunder Gurusinstruction.
Naturally, the question arises whereone should go for this guidancethese days. Theobvious answer is
that oneshould read, understand, andtry to followGurbani (or Gurus word) as entered inGuruGranth
Sahib Ji. But often on ones own, one cannot fully comprehend the meanings or receive enough
motivation to follow Guru Granth Sahib Ji. For this reason, Guru Ji has advised us to join the holy
congregations in Gurdwaras or other such places. Here one can participate in singing holy hymns
(called Keertan), or discourses on themessages of Guru Granth Sahib (called Katha), and learn how to
reachGod. Inthisshabad hetellsustheblessingsonereceivesbydoingso.
Hebegins by saying: "Uponhearingthegospel of God, they who haveshedthedirt (of sinful thoughts),
they have become supremely pure, and their whole life journey has become peaceful. By great good
fortune, theyhaveobtainedthesocietyof saintsandhavebeenimbuedwithlovefor God." (1)
Summarizing what happens in such cases, Guru Ji says: TheGuruhas saved thedevoteewho has been
meditating on Gods Name. The Guru has helped him(or her) cross the ocean of the fire (of worldly
desires). (1-pause)
Nowdescribinginmoredetail theaboveprocess, hesays: "Bysingingpraisesof God, (theywhose) minds
becametranquil, their sins of several births werewashedoff. They saw(andenjoyed thepleasureof) all
theninetreasuresintheir minditself, so, whyshouldtheysearch(for peace) anywhereelse? (2)
Cautioningus against any thoughts of ego on this account, GuruJi says: WhenGodbecamekindtoHis
devotees, theserviceof His slaveswasaccomplished. Cuttingoff their fetters(of worldlyattachment), He
yoked them into His service. This is how, by meditating continuously on Him, (the devotees were)
absorbedinthat treasureof virtues." (3)
Describingthefinal stateof mindof suchadevotee, GuruJi says: (Suchadevoteerealizes) that thesame
one (God) is in our hearts, as well as everywhereelse. That perfect God is pervading every place. The
perfect Guruhasremovedall doubt. O Nanak, bymeditatingonGod, hehasattainedpeace. (4-8-77)
The message of this shabad is that if we want to shed our evil thoughts and become worthy of Gods
Grace and the bliss of union with Him, then we should participate in congregations of saintly
persons. There we should attentively listen to the message of Guru Granth Sahib Ji and repeat
Gods Name with love and devotion.
Agl ymueyis pwCYpry] aglay mu-ay se paachhai paray.
j oaubrysybMiDl kuKry] jo ubray say banDh lak kharay.
ij hDMDymihEie l ptwey] jih DhanDhay meh o-ay laptaa-ay.
aunqydugux idVI aunmwey]1] un tay dugundirhee un maa-ay. ||1||
Ehbyl wkCucIiqn AwvY] oh baylaa kachh cheet na aavai.
ibnis j wie qwhUl ptwvY]1] rhwau] binas jaa-ay taahoo laptaavai. ||1|| rahaa-o.
AwswbMDI mUrKdyh] aasaa banDhee moorakh dayh.
kwmkoDl pitE Asnyh] kaamkroDh lapti-o asnayh.
isr aUpir TwFoDrmrwie ] sir oopar thaadho Dharamraa-ay.
mITI kir kir ibiKAwKwie ]2] meethee kar kar bikhi-aa khaa-ay. ||2||
haubMDauhauswDaubYru] ha-o banDha-o ha-o saaDha-o bair.
hmrI BUimkauxuGwl YpYru] hamree bhoomka-un ghaalai pair.
haupMif quhaucquruisAwxw] ha-o pandit ha-o chatur si-aanaa.
krxYhwrun buJ Yibgwnw]3] karnaihaar na bujhai bigaanaa. ||3||
ApunI giqimiqAwpyj wnY] apunee gat mit aapay jaanai.
ikAwkokhYikAwAwiKvKwnY] ki-aa ko kahai ki-aa aakh vakhaanai.
ij quij qul wvihiqquiqqul gnw] jit jit laaveh tit tit lagnaa.
ApnwBl wsBkwhUmMgnw]4] apnaa bhalaa sabh kaahoo mangnaa. ||4||
sBikCuqyrwqUMkrxYhwru] sabh kichh tayraa too
N
karnaihaar.
AMqunwhI ikCupwrwvwru] ant naahee kichh paaraavaar.
dws ApnykaudIj Ydwnu] daas apnay ka-o deejai daan.
kbhUnivsrYnwnk nwmu]5]9]78] kabhoo na visrai naanak Naam. ||5||9||78||
Inthepreviousshabad, GuruJi advisedusthat weshouldlistentothemessageof Gurbani (asincludedin
GuruGranthSahibJi), sothat wemay beabletoshedour evil thoughtsandremember Godwithloveand
devotion. Inthisshabad, hecommentsonthegeneral stateof mindof usmortals, andshowsusamirror of
what weareandwhat wecontinuethinkinganddoinginpursuitof worldlywealth(or Maya).
He says: "Our ancestors who have already died (after collecting worldly wealth) are left behind (and
forgotten). They who have been saved (fromdeath so far, are also so much preoccupied with amassing
worldly wealth, as if) they have girded up their lions (for this purpose. In fact, the pursuit (of worldly
wealth) in which their (deceased parents) wereengrossed, is thesamepursuit their heirs run after, with
doublethevigor. (1)
Summarizing thereason for this state, Guru Ji says: That timedoesnt cometo ones mind (when, like
ancestors, onemust leaveeverything and depart fromhere). Instead, onekeeps clinging to that (wealth)
whichperishes.(1-pause)
GuruJi commentsfurther: (All thefacultiesof the) foolishhumanbeingsbody areattachedto(worldly)
desire, andit is entangled in lust, anger, and worldly attachment. Over ones head stands thegod of law
(and one could die any moment), but still thinking of it as sweet, a human being keeps collecting and
tastingthepoison(of worldlywealth). (2)
Commenting further on theextent of thehumanego, GuruJi says: "(Inones ego, onekeeps saying): I
will put intoprison(thisperson), I will settlemyaccount withthat enemy. Whocandaretoset foot onmy
pieceof theland? I amthemost learnedandwisest person. But onedoes not realize(that God, who is)
thedoer of everything. (3)
Being compassionate, Guru Ji does not point fingers toward anyone. Instead, he says: God Himself
knows His stateandlimit. What canamortal say anddescribeabout Him? Onehastodo(thejob) which
onehasbeenassigned. Therefore, (O God), all of usbegfor our welfare(fromYou). (4)
GuruJi concludes theshabad by prayingtoGod onour behalf. Hesays: "(O God), everythingisYours,
YouaretheCreator. Thereisnolimit andnoend(toYour power). Pleasebless Your servant Nanak with
thisboon, that hemaynever forget Your Name.(5-9-78)
The message of this shabad is that we should recognize that many of our ancestors have died
running after worldly wealth, and thus wasted their lives. Soon it will be our turn to depart from
this world. Therefore, we should not waste our limited time span committing the same mistake of
continuously running after more and more wealth, or following our ego-driven battles with our
enemies, but instead we should pray to God that we should never forget His Name.
Aink j qnnhI hoqCutwrw] anik jatan nahee hot chhutaaraa.
bhuquisAwxpAwgl Bwrw] bahut si-aanap aagal bhaaraa.
hir kI syvwinrml hyq] har kee sayvaa nirmal hayt.
pRBkI drghsoBwsyq]1] parabh kee dargeh sobhaa sayt. ||1||
pMnw179 SGGS P- 179
mnmyryghuhir nwmkwEl w] man mayray gahu har Naamkaa olaa.
quJ Ynl wgYqwqwJ ol w]1] rhwau] tujhai na laagai taataa jholaa. ||1|| rahaa-o.
ij auboihQuBYswgr mwih] ji-o bohith bhai saagar maahi.
AMDkwr dIpk dIpwih] anDhkaar deepak deepaahi.
AginsIqkwl whis dUK] agan seet kaa laahas dookh.
nwmuj pqminhovqsUK]2] Naamjapat man hovat sookh. ||2||
auqir j wie qyrymnkI ipAws ] utar jaa-ay tayray man kee pi-aas.
pUrnhovYsgl I Aws ] pooran hovai saglee aas.
f ol YnwhI qumrwcIqu] dolai naahee tumraa cheet.
AMimRqnwmuj ipgurmuiKmIq]3] amrit Naamjap gurmukh meet. ||3||
nwmuAauKDusoeI j nupwvY] Naama-ukhaDh so-ee jan paavai.
kir ikrpwij suAwipidvwvY] kar kirpaa jis aap divaavai.
hir hir nwmuj wkYihrdYvsY] har har Naamjaa kai hirdai vasai.
dUKudrduiqhnwnk nsY]4]10]79] dookh darad tih naanak nasai. ||4||10||79||
Intheprevious shabad, GuruJi toldus how, likeour ancestors, weremaincontinuously entangledinthe
web of worldly riches and keep suffering. In this shabad, he returns to this topic again and gives us a
clear-cut waytoget out of thismess.
Guru Ji says: Even after making numerous efforts, onecan not get liberated (fromtheentanglement of
worldly attachments). Too much cleverness (used to earn worldly riches andpower, insteadof liberating
us fromworldly bonds) increases theload(of sinsonour head). If weserve(andworship) Godwithpure
love, onlythenarewe(liberatedfromworldlybonds, andattain) toGodscourtwithglory.(1)
Therefore advising himself (and indirectly us), Guru Ji says: O my mind, grasp the shelter of Gods
Namesothat not evenapuff of hot wind(slightest pain) afflictsyou. (1-pause)
Next, GuruJi gives manyexamplestoillustratethemeritsof meditatingonGod'sName. Hesays: Just as
inadreadful ocean, aship(saves onefromdrowning), just asalampspreadslight inthedarkness, or just
asfireremovesthemiseryof cold, similarlybymeditatingontheName, one'smindobtains peace. (2)
GuruJi thereforeadvisesusandsays: "(O myfriend, meditationonGod'sName) will quenchthethirst of
your mindfor (worldly riches). All your wishes will befulfilled, andyour mindwill not waver (for false
worldlypleasures). ThereforeO myfriend, Gurusfollower, meditateontheambrosial Name." (3)
However, GuruJi comments: Onlythat personobtainsthepanaceaof Namewhomshowingmercy, God
Himself helps to obtain (fromtheGuru). O Nanak, all thepains and miseries of that person vanish, in
whoseheart residesGod'sName. (4)
The message of this shabad is that if we want to be rid of all the entanglements and sufferings caused
by worldly attachments, and obtain true peace, then we should pray to God to bless us with the
panacea of His Name.
bhuqudrbukir mnun AGwnw] bahut darab kar man na aghaanaa.
Aink rUpdyiKnhpqIAwnw] anik roop daykh nah patee-aanaa.
puqRkl qRauriJ E j winmyrI ] putar kaltar urjhi-o jaan mayree.
EhibnsYEie BsmYFyrI ]1] oh binsai o-ay bhasmai dhayree. ||1||
ibnuhir Bj ndyKauibl l wqy] bin har bhajan daykh-a-u billaatay.
iDRguqnuiDRguDnumwieAwsMig rwqy]1] rhwau] Dharig tan Dharig Dhan maa-i-aa sang raatay.
||1|| rahaa-o.
ij auibgwrI kYisir dIj ihdwm]
ji-o bigaaree kai sir deejeh daam.
Eie KsmYkYigRihaundUKshwm] o-ay khasmai kai garihi un dookh sahaam.
ij ausupnYhoie bYsqrwj w] ji-o supnai ho-ay baisat raajaa.
nyqRpswrYqwinrwrQkwj w]2] naytar pasaarai taa niraarath kaajaa. ||2||
ij aurwKwKyqaUpir prwey] ji-o raakhaa khayt oopar paraa-ay.
KyquKsmkwrwKwauiTj wey] khayt khasamkaa raakhaa uth jaa-ay.
ausuKyqkwrix rwKwkVY] us khayt kaaran raakhaa karhai.
iqs kYpwl YkCUn pVY]3] tis kai paalai kachhoo na parhai. ||3||
ij s kwrwj uiqsYkwsupnw] jis kaa raaj tisai kaa supnaa.
ij inmwieAwdInI iqinl weI iqRsnw] jin maa-i-aa deenee tin laa-ee tarisnaa.
AwipibnwhyAwipkryrwis ] aap binaahay aap karay raas.
nwnk pRBAwgYArdwis ]4]11]80] naanak parabh aagai ardaas. ||4||11||80||
Intheprevious shabad, GuruJi advisedus that if wewant toget ridof thepainandsufferingscausedby
the worldly entanglements, we should pray to God to bless us with His Name. But in spite of all such
advice, wekeeprunningafter this worldly wealthor becomeentangledintheattachment of our sons and
daughtersetc. Inthisshabad, onceagain, GuruJi tellsusabout thefutilityof suchpursuits.
Guru Ji says: Even after acquiring lots of wealth, one's mind is not satiated. Similarly, by beholding
many beautiful (women), manisnot appeased. (Theman) remainsinvolvedinhissonsandwife, thinking
themas his. (But hedoes not realizethat oneday all thewealthcollectedby him) will bedestroyed, and
(all hisfamilymemberswill dieandthus) bereducedtoaheapof dust.(1)
Commenting on thefate of those who instead of meditating on Gods Name, remain entangled in their
families, hesays: They who livewithout meditatingon God, I seethemwailing. Thosewhoareimbued
withtheloveof Maya (theworldlyriches), cursedistheir bodyandcursedistheir wealth.(1-pause)
Now Guru Ji illustrates thefates of such peoplewho areimmersed inthelovefor worldly wealthor too
muchattachment for their families. Hesays: (Suchpersonsasdescribedabove) arelikethat laborer who
carries a load of money to deliver it to the rich mans house. But the poor laborer does not receive
anythinginreturn, andsimply suffers thepain(of carryingtheload. Or their situation islikethat person)
who, in his dreambecomes a king, but when he opens his eyes, finds that all those deeds (done in his
dream) wereuseless.(2)
Guru Ji gives yet another example to illustrate thefateof a person entangled in thepursuits of worldly
wealth, or hisfamily. Hesays: (Thesituationof apersondescribedabove) islikethat of awatchmanon
someoneelsesfarm. (Uponharvestingthecrop), thefarmremainswithitsmaster andthewatchmangoes
home(empty handed. Thus), for thesakeof (someoneelses) farmthewatchmanworries himself. Yet in
the end it does not avail him at all. (Similarly, ones worry about ones family or wealth lead one
nowhere). (3)
Inhis compassion for his fellowhumanbeings, GuruJi does not blameanyone; instead, heshows us the
way toget out of all suffering. Hesays: (O my friends), Hewhoseisthekingdom(of this universe) has
given us this dream(of worldly pleasures aswell). Hewhohas givenus this worldly wealth, HeHimself
has implanted thedesirefor it (inus). HeHimself destroys, and sets everythingright. Therefore, Nanak
(says, if you want to saveyourself fromthepainof Maya or worldly attachment), thenpray to that God
(for thegift of HisName).(4-11-80)
The message of this shabad is that no matter how much worldly wealth we may acquire, it will never
appease us. Similarly, our undue attachment for our sons and daughters or other family members
will also lead us nowhere. Therefore, we should always pray to God to bless us with the gift of His
Name, which alone can liberate us from worldly bonds, and provide us with eternal peace.
bhurMgmwieAwbhuibiDpyKI ] baho rang maa-i-aa baho biDh paykhee.
kl mkwgdisAwnpl yKI ] kalamkaagad si-aanap laykhee.
mhr ml Uk hoiedyiKAwKwn] mahar malook ho-ay daykhi-aa khaan.
qwqynwhI mnuiqRpqwn]1] taa tay naahee man tariptaan. ||1||
sosuKumokausMqbqwvhu] so sukh mo ka-o sant bataavhu.
iqRsnwbUJ YmnuiqRpqwvhu]1] rhwau] tarisnaa boojhai man tariptaavho. ||1|| rahaa-o.
AsupvnhsiqAsvwrI ] as pavan hasat asvaaree.
coAwcMdnusyj suMdir nwrI ] cho-aa chandan sayj sundar naaree.
nt nwitk AwKwrygwieAw] nat naatik aakhaaray gaa-i-aa.
qwmihminsMqoKun pwieAw]2] taa meh man santokh na paa-i-aa. ||2||
qKqusBwmMf ndol Icy] takhat sabhaa mandan doleechay.
sgl myvysuMdr bwgIcy] sagal mayvay sundar baageechay.
AwKyVibriqrwj nkI l Il w] aakhayrh birat raajan kee leelaa.
mnunsuhyl wprpMcuhIl w]3] man na suhaylaa parpanch heelaa. ||3||
kir ikrpwsMqnscukihAw] kar kirpaa santan sach kahi-aa.
srbsUKiehuAwndul ihAw] sarab sookh ih aanand lahi-aa.
swDsMig hir kIrqnugweIAY] saaDhsang har keertan gaa-ee-ai.
khunwnk vf BwgI pweIAY]4] kaho naanak vadbhaagee paa-ee-ai. ||4||
j wkYhir DnusoeI suhyl w] jaa kai har Dhan so-ee suhaylaa.
pRB ikrpw qy swDsMig myl w ]1]
rhwaudUj w]12]81]
parabh kirpaa tay saaDhsang maylaa. ||1||
rahaa-o doojaa. ||12||81||
In theprevious shabad Guru Ji gave us the message that no matter how much worldly wealth we may
acquire, it will never appease us. In this shabad, on the basis of his keen observation, he describes the
futilityof Maya, or worldlyriches, power, andluxuries.
Guru Ji says: "I have looked at the many-faced Maya (the worldly scene) frommany different angles.
(Swayedby Maya, or thegreedfor worldlyriches, manyhavewrittenwordsof wisdomwiththeir penand
paper. Manyhavetriedbecomingaleader, chief, or aking(but haveultimatelyconcludedthat) theminds
satisfactiondoesnt lieinthesethings. (1)
Nowdescribingwhat hedidinthis regard, GuruJi says: I went tothesaint (Guru) andsaidto him: O
respectedsaint (Guru), pleasetell meabout thecomfort by whichmyfireof desiremay bequenched, and
mymindsatiated. (1-pause)
As if narratingwhat thesaint Gurutoldhim, hesays: () O my friend, many) haveexperienced rides on
horses fast as thewind, and elephants. (They haveenjoyed thepleasures) of beds perfumed withSandal
scent, andbeautiful girls. Theyhavegonetodramas, andplaysof jugglers, andlistenedtotheir songs. But
innoneof themhavetheyfoundcontentment of mind. (2)
Continuing his narration, Guru Ji says: (Many) have experienced the pleasures of thrones and courts
decorated with(costly) carpets, along with(theownership of) beautiful gardens, full of all kinds of fruit
trees. They haveenjoyed thehobbies of hunting, and other kingly pleasures. (But they have found that)
noneof thesegivesreal pleasuretothemind, andall thisostentationisanillusoryeffort. (3)
Now Guru Ji tells us what advicethesaint (Guru) gavehimafter commenting on all such falseworldly
pleasures. He says: Showing his mercy, thesaint (Guru) gave metrueadvice. (He advised that) in the
company of saints, weshould sing praises of God, (this is how anyone) has obtained (divine) bliss, (the
source) of all pleasures. But Nanaksaysthat onlythroughgoodfortune, weobtain(suchagift). (4)
Inconclusion, GuruJi says: Healoneis(truly) happy inwhose(heart) isthewealthof God's Name. But
only by God's grace does one receive the society of saints (fromwhere one receives Gods Name).
(1-pause-2, 12, 81)
The message of this shabad is that no amount of worldly wealth, power, or pleasures can give us real
happiness. We can find real happiness only by meditating on God's Name in the society of saints.
pMnw180 SGGS P- 180
pRwxI j wxYiehuqnumyrw] paraanee jaanai ih tan mayraa.
bhuir bhuir auAwhUl ptyrw] bahur bahur u-aahoo laptayraa.
puqRkl qRigrsqkwPwsw] putar kaltar girsat kaa faasaa.
honunpweIAYrwmkydwsw]1] hon na paa-ee-ai raamkay daasaa. ||1||
kvnsuibiDij qurwmgux gwie ] kavan so biDh jit raamgun gaa-ay.
kvnsumiqij quqrYiehmwie ]1] rhwau] kavan so mat jittarai ih maa-ay. ||1|| rahaa-o.
j oBl weI soburwj wnY] jo bhalaa-ee so buraa jaanai.
swcukhYsoibKYsmwnY] saach kahai so bikhai samaanai.
j wxYnwhI j IqAruhwr ] jaanai naahee jeet ar haar.
iehuvl yvwswkqsMswr ]2] ih valayvaa saakat sansaar. ||2||
j ohl whl sopIvYbaurw] jo halaahal so peevai ba-uraa.
AMimRqunwmuj wnYkir kaurw] amritNaamjaanai kar ka-uraa.
swDsMg kYnwhI nyir ] saaDhsang kai naahee nayr.
l KcaurwsIhBRmqwPyir ]3]
lakh cha-oraaseeh bharmataa fayr. ||3||
eykYj wil PhweypMKI ] aykai jaal fahaa-ay pankhee.
ris ris Bog krihbhurMgI ] ras ras bhog karahi baho rangee.
khunwnk ij suBeyikpwl ] kaho naanak jis bha-ay kirpaal.
guir pUrYqwkykwtyj wl ]4]13]82]
gur poorai taa kay kaatay jaal. ||4||13||82||
In the previous two shabads, Guru Ji described how the human being is entangled in worldly affairs,
collecting money and remaining obsessed with family and friends, noneof which areof any help in the
end. Inthisshabad, heisagaincommentingonhumanfollies.
Guru Ji says: (The ordinary human being mistakenly thinks) that this body is his, therefore again and
againheclingstoit (andnever wantstolosethisbody. Hedoesnt realizethat aslongaswearecaught) in
thenooseof attachmentof our sons, wife, andfamily, wecannot becometrueservantsof God. (1)
GuruJi wonders: What isthewaythat (one) maystart singingthepraisesof God? What istheadvice, O
brother, followingwhichonemayswimacross(thisworldlyocean)?" (1-pause)
Beforeansweringthis question, GuruJi comments further on thefollies of humanbeings. Hesays: The
(ordinaryperson) deemsasbadwhatever isgood(for himor her). If someonetellsthetruth, it seemslike
poison tothat person. (So muchso, that onedoes not even knowthedifferencebetween the(true) defeat
and(true) victory. Suchisthewayof theself-conceitedworld. (2)
GuruJi adds: What isdeadlypoison, themadpersondrinksdeeply. But thinksnectar of Nameaspoison,
anddoesnot gonear thesocietyof saints. Therefore, keepswanderinginmillionsof existences. (3)
Inconclusion, GuruJi says: Likebirds, (Godhas) trapped(humanbeings) inthesameonenet (of Maya,
or worldly riches andpower. Caught inthis net), they keep enjoying worldly pleasures withgreat relish.
(But they dont realize, that they arecaught inthenooseof death). Nanak says, theoneon whom(God)
hasbecomekind, theperfect Guruhascut off thenets(of that onesworldlyentrapments). (4-13-82)
The message of this shabad is that the only way to be liberated from going through millions of
existences is to pray to God to bless us with the guidance of the Guru. So that following his advice,
we may break loose from worldly entanglements and walk on the path of union with God.
qauikrpwqymwrgupweIAY] ta-o kirpaa tay maarag paa-ee-ai.
pRBikrpwqynwmuiDAweIAY] parabh kirpaa tay NaamDhi-aa-ee-ai.
pRBikrpwqybMDnCutY] parabh kirpaa tay banDhan chhutai.
qauikrpwqyhaumYqutY]1] ta-o kirpaa tay ha-umai tutai. ||1||
quml wvhuqaul wghsyv ] tumlaavhu ta-o laagah sayv.
hmqykCUnhovYdyv ]1] rhwau] hamtay kachhoo na hovai dayv. ||1|| rahaa-o.
quDuBwvYqwgwvwbwxI ] tuDh bhaavai taa gaavaa banee.
quDuBwvYqwscuvKwxI ] tuDh bhaavai taa sach vakhaanee.
quDuBwvYqwsiqgur mieAw] tuDh bhaavai taa satgur ma-i-aa.
srbsuKwpRBqyrI dieAw]2] sarab sukhaa parabh tayree da-i-aa. ||2||
j oquDuBwvYsoinrml krmw] jo tuDh bhaavai so nirmal karmaa.
j oquDuBwvYsoscuDrmw] jo tuDh bhaavai so sach Dharmaa.
srbinDwngux qumhI pwis ] sarab niDhaan gun tumhee paas.
qUMswihbusyvk Ardwis ]3] too
N
saahib sayvak ardaas. ||3||
mnuqnuinrml uhoie hir rMig ] man tan nirmal ho-ay har rang.
srbsuKwpwvausqsMig ] sarab sukhaa paava-o satsang.
nwimqyrYrhYmnurwqw] Naamtayrai rahai man raataa.
iehukil Awxunwnk kir j wqw]4]14]83] ih kali-aan naanak kar jaataa. ||4||14||83||
In the previous shabad, Guru Ji told us how an ordinary human being is entangled in the pursuit of
worldly riches and power, family attachment, or obsession about his or her own body. A human beings
conditionislikethat of abirdcaught inanet, whichdoesnot knowanywaytoget out of it. Inthisshabad,
GuruJi teachesushowtofindthewayout of thisworldlymess.
Hesays: "O God, by Your grace, wefindthe(right) way. Onlyby God'sgracewemeditateontheName.
OnlybyGod'skindnessareour bonds(of Maya) snapped. OnlybyYour kindnessisour egosmashed.(1)
Showing his utmost humility, Guru Ji says: (O God), if You (Yourself) yoke us, only then can we
engageinYour service. O myEnlightener, onour ownwecandonothing. (1-pause)
Continuinghishumbleaddress, GuruJi says: "O God, if it pleases You, I singGuru'shymns. Whenit is
Your pleasure, I speak of theeternal (Name). Only when it pleases You do we receive thegraceof the
Guru. Inshort, O God, all pleasuresandcomfortsareobtainedthroughYour mercy. (2)
Now Guru Ji indirectly tells us what is the most immaculate way and what is the true faith or
righteousness, which one should follow. For this again, Guru Ji points us towards guidance fromGod
Himself, andsays: O God, whatever pleases You, that istheimmaculatedeed. Whatever pleases Youis
thetrue(religious) conduct. All thetreasures (of truewisdomandhappiness) arewithYou. You aremy
Master, andYour servant'ssupplicationisonlybeforeYou. (3)
After reposing his completefaith and trust in God, and accepting Himas his only trueMaster, Guru Ji
concludes with his supplication before God. He says: (O God, please bless me so that) my body and
mindmay becomeimmaculateandpureinYour love. I may findall pleasures inthecongregation of the
saintly persons. My mind may always remain imbued with Your love. Nanak has understood this to be
(theonlypathto) salvation.(4-14-83)
The message of this shabad is that only by Gods grace we can find the right way out of the
entanglement of worldly Maya, and find true salvation. Yet, even the guidance of Guru, and
meditation on Gods Name, is obtained by Gods grace. Therefore, shedding our ego we should
humbly pray to God to shower His grace upon us, and bless us with the guidance of the true Guru
and the company of saintly persons.
Awnrswj yqyqYcwKy] aan rasaa jaytay tai chaakhay.
inmKn iqRsnwqyrI l wQy] nimakh na tarisnaa tayree laathay.
hir rs kwqUMcwKihswdu] har ras kaa too
N
chaakhahi saad.
cwKqhoie rhihibsmwdu]1] chaakhat ho-ay raheh bismaad. ||1||
AMimRqursnwpIauipAwrI ] amrit rasnaa pee-o pi-aaree.
iehrs rwqI hoie iqRpqwrI ]1] rhwau] ih ras raatee ho-ay tariptaaree. ||1|| rahaa-o.
hyij hvyqUMrwmgux gwau] hay jihvay too
N
raamgun gaa-o.
inmKinmKhir hir hir iDAwau] nimakh nimakh har har har Dhi-aa-o.
Awnn sunIAYkqhUMj weIAY] aan na sunee-ai katahoo
N
jaa-ee-ai.
swDsMgiqvf BwgI pweIAY]2] saaDhsangat vadbhaagee paa-ee-ai. ||2||
AwT phr ij hvyAwrwiD] aath pahar jihvay aaraaDh.
pwrbRhmTwkur AwgwiD] paarbarahmthaakur aagaaDh.
eIhwaUhwsdwsuhyl I ] eehaa oohaa sadaa suhaylee.
hir gux gwvqrsn Amol I ]3] har gun gaavat rasan amolee. ||3||
bnspiqmaul I Pl Pul pyf y] banaspat ma-ulee fal ful payday.
iehrs rwqI bhuir nCof y] ih ras raatee bahur na chhoday.
Awnn rs ks l vYn l weI ] aan na ras kas lavai na laa-ee.
khunwnk gur BeyhYshweI ]4]15]84] kaho naanak gur bha-ay hai sahaa-ee.
||4||15||84||
In oneof theprevious shabads, Guru Ji stated that many peoplehavetasted therelishof all theworldly
pleasures of money, power, and attachment to the family, and found that none of themgives any true
satisfaction. Inthisshabad, heistellinghisowntongue(andindirectlyall of us), that nowthat it hastried
all other tastesandfoundthemall unsatisfying, it shouldtrythetasteof meditatingonGodsName.
Affectionately addressing his tongue (and indirectly us), Guru Ji says: "(O my dear tongue), all other
relishes which you have tasted have not satiated your desire (for worldly riches and power) even for a
moment. (But I tell you that) if you taste the elixir of Gods (Name, immediately) you will go into
ecstasy." (1)
Thereforelovinglyurginghistongue(andindirectlyus), GuruJi says: "Drinkthenectar (of Name), O my
dear tongue, byenjoyingthisrelishyouwill findyourself fullysatiated.(1-pause)
Next explainingindetail, what it shoulddo, hesays: "O mytongue, singthepraisesof God. Meditateon
Godat eachandevery instant. Don't listentoanythingelse(except theName); don't goanywhere(except
thesociety of saints). But it isby goodfortune(only) that weobtainthecompanyof saintly persons (and
meditateonGod'sName). (2)
Once again Guru Ji says: O my tongue, meditate throughout day and night on the supreme,
unfathomable God. By doing this you will be in peace here and hereafter. O my tongue, by chanting
God'svirtues, youwill becomeinvaluable.(3)
Finally, GuruJi describes thekindof bliss thetonguewill enjoy, if it meditates on Gods Nameday and
night. Hesays: Onemay seeall kinds of vegetation, fruits, and flowers in bloom. But Nanak says, that
whentheGurubecomesoneshelper (andshowshimtherelishof GodsName, thenone) doesnt gonear
anyother (worldly) relish." (4-15-84)
The message of this shabad is that if we want to truly satiate all our desires, then forsaking the
relishes of the world, we should taste the relish of God's Name. We would then enjoy such a
wonderful state of bliss that it would surpass all kinds of worldly pleasures or enjoyments.
mnumMdruqnuswj I bwir ] man mandar tan saajee baar.
pMnw181 SGGS P- 181
ies hI mDybsquApwr ] is hee maDhay basat apaar.
ies hI BIqir sunIAqswhu] is hee bheetar sunee-at saahu.
kvnubwpwrI j wkwaUhwivswhu]1] kavan baapaaree jaa kaa oohaa visaahu. ||1||
nwmrqnkokoibauhwrI ] Naamratan ko ko bi-uhaaree.
AMimRqBoj nukryAwhwrI ]1] rhwau] amrit bhojan karay aahaaree. ||1|| rahaa-o.
mnuqnuArpI syv krIj Y] man tan arpee sayv kareejai.
kvnsuj ugiqij qukir BIj Y] kavan so jugat jit kar bheejai.
pwie l gauqij myrwqyrY] paa-ay laga-o taj mayraa tayrai.
kvnusuj nuj osaudwj orY]2] kavan so jan jo sa-udaa jorai. ||2||
mhl uswhkwiknibiDpwvY] mahal saah kaa kin biDh paavai.
kvnsuibiDij quBIqir bul wvY] kavan so biDh jit bheetar bulaavai.
qUMvf swhuj wkykoit vxj wry] too
N
vad saahu jaa kay kot vanjaaray.
kvnusudwqwl ysMcwry]3] kavan so daataa lay sanchaaray. ||3||
Koj qKoj qinj GrupwieAw] khojat khojat nij ghar paa-i-aa.
Amol rqnuswcuidKl wieAw] amol ratan saach dikhlaa-i-aa.
kir ikrpwj bmyl yswih] kar kirpaa jab maylay saahi.
khunwnk gur kYvyswih]4]16]85] kaho naanak gur kai vaysaahi. ||4||16||85||
In this beautiful shabad, Guru Ji compares God to a big wholesale merchant, we human beings as His
pettypeddlersandthecommoditytobetradedisGodsName(Hisloveandenlightenment).
Hebeginsby saying: GodhasmadethehumanmindasHis abode, andthebody isthefencearoundthis
houseof God. Withinthis(body) itself isacommodityof limitless(worth). Wehear thatwithinthis(body)
resides thegreat merchant (whodeals withthis commodity. Pleasetell me) who that trader is, who holds
credit withthat (merchant)?(1)
However, GuruJi notes: "(O my friends), rareis thetrader (or person, who is interestedin) thejewel of
Name, andwhohasmadethisambrosial foodthesustenanceof his(or her) life.(1-pause)
Expressing his interest in finding such a person, Guru Ji says: (I wonder), who could help (me) in
procuring the merchandise (of Name fromthis divine Merchant)? Surrendering my body and mind, I
would servehim. Shedding all (ego andnotions of) you, or meI would fall at his feet. (Yes, I wonder)
whocouldbethat devoteewhocouldhelpmemakingadeal (withthismerchant)?(2)
Listingthequestions, hewould ask thosetraders, or those(Gurus followers) who already aretradingin
that divinecommodity, GuruJi says: "(I wouldask suchatrader) inwhat waycanonereachthepalaceof
that Merchant?Whatistheway, (usingwhichGodissopleasedthat) Hemaycall mealsoinside?
Now describing what hewants to ask that dealer, and what hewould say to themerchant Himself if he
cannot findanydealer whocouldhelphiminthisregard, GuruJi says: "(I wouldsaytothedealer, Please
tell me) howonecanfindthemansionof themerchant (of thecommodity of Name)? What isthat way (I
mayuse, sothat theMerchant) maycall meinside? (If I cannot findanysuchdealer whocouldleadmeto
theMerchant (God), then I would directly pray to Himand say, O God, You arethegreat Merchant,
who has millions of retailers (towork for You. PleaseYou Yourself tell me), who is thebenefactor who
mayholdmyhandandtakemetoYour mansion?"(3)
Finally sharingtheendresult of his efforts, GuruJi says: "After searching(Him) againandagain, I have
found my own home(theabodeof God in my heart, wheretheGuru) showed metheinvaluableeternal
jewel (Of Gods Name). Nanak says that, showing His mercy, whenever the merchant unites (a person
withHimself), itisthroughtheguaranteeof theGuru(only, andnot byanyother means).(4-16-85)
The message of this shabad is that if we want to unite with God, who resides in our own mind, then
we must seek the refuge of the Guru and follow his advice (or Gurbani in Guru Granth Sahib Ji).
gauVI mhl w5 guAwryrI ] ga-orheemehlaa5 gu-aarayree.
rYix idnsurhYiek rMgw] rain dinas rahai ik rangaa.
pRBkauj wxYsdhI sMgw] parabh ka-o jaanai sad hee sangaa.
Twkur nwmukIE auinvrqin] thaakur Naamkee-o un vartan.
iqRpiqAGwvnuhir kYdrsin]1] taripat aghaavan har kai darsan. ||1||
hir sMig rwqymnqnhry] har sang raatay man tan haray.
gur pUrykI srnI pry]1] rhwau] gur pooray kee sarnee paray. ||1|| rahaa-o.
crx kml AwqmAwDwr ] charan kamal aatamaaDhaar.
eykuinhwrihAwigAwkwr ] ayk nihaarahi aagi-aakaar.
eykobnj ueykoibauhwrI ] ayko banaj ayko bi-uhaaree.
Avrunj wnihibnuinrMkwrI ]2] avar na jaaneh bin nirankaaree. ||2||
hrKsog duhhUMqymukqy] harakh sog duhhoo
N
tay muktay.
sdwAil pquj og Aruj ugqy] sadaa alipat jog ar jugtay.
dIsihsBmihsBqyrhqy] deeseh sabh meh sabhtay rahtay.
pwrbRhmkwEie iDAwnuDrqy]3] paarbarahmkaa o-ay Dhi-aan Dhartay. ||3||
sMqnkI mihmwkvnvKwnau] santan kee mahimaa kavan vakhaana-o.
AgwiDboiDikCuimiqnhI j wnau] agaaDh boDh kichh mit nahee jaan-o.
pwrbRhmmoihikrpwkIj Y] paarbarahmmohi kirpaa keejai.
DUir sMqnkI nwnk dIj Y]4]17]86] Dhoor santan kee naanak deejai. ||4||17||86||
In theprevious shabad, Guru Ji advised us that if we want to unitewith God, who resides in our heart,
thenweshouldseek therefugeof theGuruandfollowhisadvice. Inthisshabad, hedescribes theglories
of suchGurusfollowerswhoseek therefugeof theGuru, andremainimbuedwithGodslove.
GuruJi says: (TheGurus followers), dayandnight remainimbuedintheloveof one(God). Theydeem
God as always with them. Such persons make Gods Name as their daily necessity, and they remain
satiatedwithGodsvision.(1)
Describingthegeneral natureof such Gurus followers, GuruJi says: They who havesought therefuge
of theperfect Gurualways remainimbuedwiththeloveof Godscompany, andkeepelatedintheir mind
andbody.(1-pause)
Commentingonthetraitsof suchGurusfollowers, hesays: (Gods) immaculateNameis thesupport of
their soul. These obedient ones see only one God pervading everywhere. For them(Gods Nameis the
only) tradeandonlyoccupation. Except theformless(God), theydont worshipanyoneelse.(2)
As for their attitudetowards the rest of the world, Guru Ji says: (Such Gurus followers) are liberated
both frompleasureandpain. They always remain detached (fromworldly affairs), andknow theway to
union with theGod. They areseen among all, andyet areremoved fromall. (They) keep their attention
focusedontheall pervadingGod.(3)
In conclusion, Guru Ji says: "What glory of the saints can I describe. They are unfathomable in their
knowledgeandI know not their worth. O God, show mercy inme, andgiveNanak thedust of thefeet
(thehumbleservice) of thesaints.(4-17-86)
The message of the shabad is that if we want to obtain union with God, then even while living in the
family we should remain detached from worldly affairs, humbly serve the saintly persons, and
remain imbued with the love of God and His Name.
qUMmyrwsKwqUMhI myrwmIqu] too
N
mayraa sakhaa too
N
hee mayraa meet.
qUMmyrwpRIqmuqumsMig hIqu] too
N
mayraa pareetamtumsang heet.
qUMmyrI piqqUhYmyrwghxw] too
N
mayree pattoohai mayraa gahnaa.
quJ ibnuinmKunj weI rhxw]1] tujh bin nimakh na jaa-ee rahnaa. ||1||
qUMmyryl wl nqUMmyrypRwn ] too
N
mayray laalan too
N
mayray paraan.
qUMmyryswihbqUMmyryKwn]1] rhwau] too
N
mayray saahib too
N
mayray khaan. ||1||
rahaa-o.
ij auqumrwKhuiqv hI rhnw] ji-o tumraakho tiv hee rahnaa.
j oqumkhhusoeI moihkrnw] jo tumkahhu so-ee mohi karnaa.
j hpyKauqhwqumbsnw] jah paykha-o tahaa tumbasnaa.
inrBaunwmuj pauqyrwrsnw]2] nirbha-o Naamjapa-o tayraa rasnaa. ||2||
qUMmyrI nv iniDqUMBMf wru] too
N
mayree nav niDhtoo
N
bhandaar.
rMg rswqUMmnihADwru] rang rasaa too
N
maneh aDhaar.
qUMmyrI soBwqumsMig rcIAw] too
N
mayree sobhaa tumsang rachee-aa.
qUMmyrI Et qUMhYmyrwqkIAw]3] too
N
mayree ot too
N
hai mayraa takee-aa. ||3||
mnqn AMqir quhI iDAwieAw] man tan antar tuhee Dhi-aa-i-aa.
mrmuqumwrwgur qypwieAw] maramtumaaraa gur tay paa-i-aa.
siqgur qyidRiVAwiekueykY] satgur tay darirhi-aa ik aykai.
nwnk dws hir hir hir tykY]4]18]87] naanak daas har har har taykai. ||4||18||87||
In the previous shabad, Guru Ji advised us that if we want to obtain union with God, then even while
living in thefamily, we should remain detached fromworldly affairs, humbly serve thesaintly persons,
andremainimbuedwiththeloveof GodandHis Name. Inthis shabad, heshows us what completefaith
inGodweshouldhave.
Hesays: "O God, YoualonearemymateandYouaremyfriend. YouaremybelovedandwithYouI am
in love. You aremy honor, andYou aremy ornament (or beauty); without You I cannot liveeven for a
moment.(1)
GuruJi adds: (O God), You aremy Beloved, You aremy lifebreath. You aremy Master, You aremy
Chief.(1-pause)
Continuing his address, Guru Ji says: (O God), in whatever situation You keep me, I (happily) livein
that. Whatever You say, I do exactly that. Wherever I see, I findYou residing there. Withmy tongue, I
keeprecitingYour fear-dispellingName.(2)
As for worldly wealth and pleasures, Guru Ji says: (O God), for meYou areall theninetreasures (of
worldly wealth) andmystorehouse. For me, Youareall the(worldly) pleasures andrelishes, andYouare
thesupport of mymind. Youaremyglory, andmymindisabsorbedinYour love. Youaremyshelter and
Youaremymainstay.(3)
In conclusion, Guru Ji says: (O God), within my body and mind, I have contemplated only on You.
Your secret, I haveobtainedfromtheGuru. FromthetrueGuru, (I) Nanak havegraspedthis onelesson,
that aservant (of God) shoulddependonlyonthesupport of God(andnooneelse)."(4-18-87)
The message of this shabad is that instead of worldly supports and props, we should depend only on
one God, and cheerfully live in whatever state He keeps us, and do whatever He wants us to do.
pMnw182 SGGS P- 182
ibAwpqhrKsog ibsQwr ] bi-aapat harakh sog bisthaar.
ibAwpqsurg nrk Avqwr ] bi-aapat surag narak avtaar.
ibAwpqDn inrDnpyiKsoBw] bi-aapat Dhan nirDhan paykh sobhaa.
mUl uibAwDI ibAwpis l oBw]1] mool bi-aaDhee bi-aapas lobhaa. ||1||
mwieAwibAwpqbhuprkwrI ] maa-i-aa bi-aapat baho parkaaree.
sMqj IvihpRBEt qumwrI ]1] rhwau] sant jeeveh parabh ot tumaaree. ||1|| rahaa-o.
ibAwpqAhMbuiDkwmwqw] bi-aapat aha
N
-buDh kaa maataa.
ibAwpqpuqRkl qRsMig rwqw] bi-aapat putar kaltar sang raataa.
ibAwpqhsiqGoVyArubsqw] bi-aapat hasat ghorhay ar bastaa.
ibAwpqrUpj obnmdmsqw]2] bi-aapat roop joban mad mastaa. ||2||
ibAwpqBUimrMk ArurMgw] bi-aapat bhoomrank ar rangaa.
ibAwpqgIqnwdsuix sMgw] bi-aapat geet naad sun sangaa.
ibAwpqsyj mhl sIgwr ] bi-aapat sayj mahal seegaar.
pMc dUqibAwpqAMiDAwr ]3] panch doot bi-aapat anDhi-aar. ||3||
ibAwpqkrmkrYhauPwsw] bi-aapat karamkarai ha-o faasaa.
ibAwpiqigrsqibAwpqaudwsw] bi-aapat girsat bi-aapat udaasaa.
Awcwr ibauhwr ibAwpqiehj wiq] aachaar bi-uhaar bi-aapat ih jaat.
sBikCuibAwpqibnuhir rMg rwq]4] sabh kichh bi-aapat bin har rang raat. ||4||
sMqnkybMDnkwtyhir rwie ] santan kay banDhan kaatay har raa-ay.
qwkaukhwibAwpYmwie ] taa ka-o kahaa bi-aapai maa-ay.
khunwnk ij inDUir sMqpweI ] kaho naanak jin Dhoor sant paa-ee.
qwkYinkit nAwvYmweI ]5]19]88] taa kai nikat na aavai maa-ee.|5||19||88||
Intheprevious shabad, GuruJi advised us that insteadof worldly supports andprops, weshoulddepend
only on one God, cheerfully live in whatever state He keeps us, and do whatever He wants us to do.
However, thegeneral tendency of humanbeings is to always accumulateworldly props (or Maya) inthe
formof wealth, big families, political or social power, etc. Inthis shabad, hetells us inhowmany ways
theattraction for Maya (or worldly riches and power) afflicts people, and who arethose who avoid the
influenceof Maya andliveonthesupport of Godalone.
Hesays: (O my friends, Maya) afflicts somethroughpain, andsomethroughthespreadof pleasure. It
afflicts those who go to heaven, hell, or areborn (in this world). It afflicts therich, thepoor, and those
whoseethemselvesbeinghonored. Theroot causeof thisafflictionisgreed(inoneformor another).(1)
In short, Guru Ji says: (O God, thedesirefor worldly riches andpower, or Maya, has afflicted human
beings) inmanyways. O God, onlythesaintslivedependingonYour support(andnot Maya).(1-pause)
NowdescribinghowMaya afflicts peopleindifferent ways, GuruJi says: "(Someperson) isafflicted(by
Maya), beingintoxicatedwithself-conceit. (Someoneisafflictedby it) beingimbuedwiththeattachments
for sonsandwife. (Another) isafflicted(by it throughpossessions, suchas) horses, elephants, andcostly)
clothes, andsomeoneisafflicted(byit being) intoxicatedwiththewineof beautyor youth.(2)
Continuingto describehowMaya isafflictinghumanbeings inall walks of life, GuruJi says: (Maya is
afflictingthe) landlords, thepaupers(andtherich, whoareengagedin) merrymaking. It isafflictingthose
whoarelisteningtosongs, andmusic inparties. It isaffectingthosewhoareenjoying(comfortable) beds,
castles, anddecorations. (Infact, they arebeingafflicted by thedarkness of thefivedemons (lust, anger,
greed, attachment andego).(3)
Some people may think that they are not afflicted by Maya, because they are doing good deeds or
performing faith rituals, but Guru Ji even cautions them, and says: Even the one who is doing (good)
deeds is afflicted (by it), because that one is caught in the ego (of good deeds). Whether one is a
householder, or arecluse, oneis afflicted (by Maya). It is afflicting(humans throughtheir pridein) high
moral conduct, or (high) caste. (In fact), everything except Gods love afflicts (a human being with the
maladyof Maya).(4)
Guru Ji concludes the shabad by telling us, who are those people, who are free fromthe afflictions of
Maya. Hesays: Godcutsawaythebondsof saints. SoMaya cannot afflict themat all. Nanak says: Maya
doesnt come (also) near those who (have humbly listened and acted upon thesaints advice, and thus)
haveobtainedthedustof thesaints feet (their humbleservice).(5-19-88)
The message of this shabad is that if we wish that we are not affected by the false conceit of Maya or
worldly riches and power, then we should humbly listen to the saint Gurus advice (as contained in
Guru Granth Sahib Ji), and imbue ourselves with the love of God and nothing else.
nYnhunIdpr idRsit ivkwr ] nainhu need par darisat vikaar.
sRvx soeysuix inMdvIcwr ] sarvan so-ay sun nind veechaar.
rsnwsoeI l oiBmITYswid] rasnaa so-ee lobh meethai saad.
mnusoieAwmwieAwibsmwid]1] man so-i-aa maa-i-aa bismaad. ||1||
iesuigRhmihkoeI j wgqurhY] is garih meh ko-ee jaagat rahai.
swbquvsquEhuApnI l hY]1] rhwau] saabat vasat oh apnee lahai. ||1|| rahaa-o.
sgl shyl I ApnYrs mwqI ] sagal sahaylee apnai ras maatee.
igRhApunykI Kbir nj wqI ] garih apunay kee khabar na jaatee.
musnhwr pMc btvwry] musanhaar panch batvaaray.
sUnyngir pryTghwry]2] soonay nagar paray thag-haaray. ||2||
aunqyrwKYbwpunmweI ] un tay raakhai baap na maa-ee.
aunqyrwKYmIqun BweI ] un tay raakhai meet na bhaa-ee.
dribisAwxpnwEie rhqy] darab si-aanap naa o-ay rahtay.
swDsMig Eie dust vis hoqy]3] saaDhsang o-ay dusat vas hotay. ||3||
kir ikrpwmoihswirMgpwix ] kar kirpaa mohi saaringpaan.
sMqnDUir srbinDwn] santan Dhoor sarab niDhaan.
swbqupUMj I siqgur sMig ] saabat poonjee satgur sang.
nwnkuj wgYpwrbRhmkYrMig ]4] naanak jaagai paarbarahmkai rang. ||4||
soj wgYij supRBuikrpwl u] so jaagai jis parabh kirpaal.
iehpUMj I swbquDnumwl u]1] rhwaudUj w]20]89] ih poonjee saabatDhan maal. ||1|| rahaa-o
doojaa. ||20||89||
In the previous shabad, Guru Ji told us, how Maya (the desire for worldly riches and power) afflicts
everybody inoneformor another. Healsotoldus theway to get ridof this affliction. Inthis shabad, he
tellsus howweareunawareof this affliction, asif weareasleep, andareunawareof thefact that weare
beingrobbed.
Comparingour body toarichman'shouse, andour eyes, ears, andother faculties asthefamily members,
Guru Ji says: Our eyes areasleep in castingtheir evil glance on others. Theears areasleep on hearing
tales of slander. Thetongueis asleepinthegreedfor delicious eats, andthemindisasleepintheecstasy
of (worldly) wealth.(1)
Summarizingthegeneral stateof humanbeings, GuruJi says: (O myfriends), rareistheonewhointhis
humanformremains awake(totheonslaughtsof worldly attractions. But theonewho does) keeps whole
thecommodity(of lifebreaths, andutilizesthelifespaninmeditatingonGodsName).(1-pause)
Resuming his example, Guru Ji says: All the faculties (of the human body) are busy in enjoying their
own pleasures (such as thetongueintastingsweet dishes, ears inlisteningto slander, andeyes inseeing
other'sbeautywithevil intent). But theydonot caretoguardtheir own(body) home. Sofindingthehouse
(practically) empty, fivehighwaymen(of lust, anger, greed, attachment, andego) comeandrobit.(2)
Describinghownooneexcept thecompanyof saintscansaveapersonfrombeingrobbedby thesecheats,
Guru Ji says: Neither our father, nor our mother, can keep us safe fromthese robbers. No friend or
brother can save us fromthem. These thieves are not deterred by any kind of bribery, cleverness (or
securitysystem). It isonlythroughthesocietyof saintsthat thesedevilscanbecontrolled.(3)
Therefore, Guru Ji prays to God (and indirectly advises us accordingly). He says: "O Master of the
universe, please show mercy on me and bless me with the humble service of the saints (for me, this
includes) all thetreasures. Becauseonly by joining thecompany of thesaint (Guru) wecan keep whole
our capital (of life breaths). Nanak says that only by being imbued with Gods love (and meditating on
GodsNameinthecompanyof saints), doesoneremainawake(toworldlyenticements).(4)
However Guru Ji concludes theshabad by saying: Only that person, on whomGod is merciful keeps
awake, andkeepssafethiscommodity(of lifebreaths), wealth, andproperty. (1-pausesecond-20-89)
The message of this shabad is that if we want to keep safe the capital of our life breaths and use our
life span in meditating on Gods Name, then instead of wasting it in false worldly pleasures, we
should humbly follow the advice of the saint Guru (Granth Sahib Ji), and sing praises of God with
true love and devotion.
j wkYvis Kwnsul qwn] jaa kai vas khaan sultaan.
j wkYvis hYsgl j hwn] jaa kai vas hai sagal jahaan.
j wkwkIAwsBuikCuhoie] jaa kaa kee-aa sabh kichh ho-ay.
iqs qybwhir nwhI koie ]1] tis tay baahar naahee ko-ay. ||1||
khubynqI Apunysiqgur pwih] kaho baynantee apunay satgur paahi.
kwj qumwrydyie inbwih]1] rhwau] kaaj tumaaray day-ay nibaahi. ||1|| rahaa-o.
sBqyaUc j wkwdrbwru] sabhtay ooch jaa kaa darbaar.
sgl Bgqj wkwnwmuADwru] sagal bhagat jaa kaa NaamaDhaar.
srbibAwipqpUrnDnI ] sarab bi-aapat pooran Dhanee.
j wkI soBwGit Git bnI ]2] jaa kee sobhaa ghat ghat banee. ||2||
ij suismrqduKf yrwFhY] jis simrat dukh dayraa dhahai.
ij suismrqj muikCUnkhY] jis simrat jamkichhoo na kahai.
ij suismrqhoqsUkyhry] jis simrat hot sookay haray.
pMnw183 SGGS P- 183
ij suismrqf Ubqpwhnqry]3] jis simrat doobat paahan taray. ||3||
sMqsBwkausdwj Ykwru] sant sabhaa ka-o sadaa jaikaar.
hir hir nwmuj npRwnADwru] har har Naamjan paraan aDhaar.
khunwnk myrI suxI Ardwis ] kaho naanak mayree sunee ardaas.
sMqpRswidmokaunwminvwis ]4]21]90] sant parsaad mo ka-o Naam nivaas.
||4||21||90||
Intheprevious shabad, GuruJi advisedusthat if wewant tokeepsafethecapital of our lifebreaths, then
insteadof wastingit infalseworldlypleasures, weshouldhumblyfollowtheadviceof thesaint Guru, and
sing praisesof Godwithtrueloveanddevotion. Inthisshabad, hetellsushowgreat isGod, andhowour
trueGurucanhelpusunitewithHim.
First, tellingabout Godsgreatness, GuruJi says: He, inwhosecommandareall thekingsandchiefs; He,
under whosecommandistheentireuniverse, by whosedoingeverythingisdone, nothinghappenswithout
His(command).(1)
To meet that God, and get all our tasks accomplished, Guru Ji advises: (O my friend), make a
supplicationbeforeyour trueGuru, sothat hemayaccomplishall your tasks.(1-pause)
Reverting to the greatness of God, he says: He, whose court is the most exalted, whose Name is the
mainstay of all devotees, whose glory is enshrined in all hearts, that perfect Master is pervading
everywhere.(2)
Now tellingus what kind of miracles can happen by meditating on God, Guru Ji says: (O my friends,
God is so great), that by meditatingon Him, all ones painis destroyed fromits very root; by meditating
on Him, thefear of death doesnt troublethemind; by dwellingon Him, (thosewho aresad like) dried
(leaves) start blooming (with happiness). By meditating on Himeven those sinking persons (who are
loaded) with stones (of sin on their heads) swimacross (the worldly ocean. O my friend, make your
prayersbeforesuchawonderful andall-powerful Master).(3)
Guru Ji concludes the shabad by expressing his gratitude to his Guru, and the society of other saintly
persons, by whosegrace; GodsNamehasbeenenshrinedinhisheart. Hesays: I salutethecongregation
of saints, (becauseI havenoticedthat) GodsNameisthesupport of thelifebreathsof Godsdevotees.
Inshort, Nanak says, (God has) listenedtomy prayer (as well), andthroughthegraceof thesaint Guru,
hasenshrined(His) Name(inmyheart).(4-21-90)
The message of this shabad is that if we want to be united with that supreme Master, the king of all
kings, whose Name can accomplish all our tasks and remove all our fears, then we should pray to
Him to bless us with the society of saint (Guru), so that Gods Name is enshrined in our hearts also.
siqgur drsinAgininvwrI ] satgur darsan agan nivaaree.
siqgur BytqhaumYmwrI ] satgur bhaytat ha-umai maaree.
siqgur sMig nwhI mnuf ol Y] satgur sang naahee man dolai.
AMimRqbwxI gurmuiKbol Y]1] amrit banee gurmukh bolai. ||1||
sBuj guswcwj wsc mihrwqy] sabh jag saachaa jaa sach meh raatay.
sIql swiqgur qypRBj wqy]1] rhwau] seetal saat gur tay parabh jaatay. ||1|| rahaa-o.
sMqpRswidj pYhir nwau] sant parsaad japai har naa-o.
sMqpRswidhir kIrqnugwau] sant parsaad har keertan gaa-o.
sMqpRswidsgl duKimty] sant parsaad sagal dukh mitay.
sMqpRswidbMDnqyCuty]2] sant parsaad banDhan tay chhutay. ||2|
sMqikpwqyimtymohBrm] sant kirpaa tay mitay moh bharam.
swDryx mj nsiBDrm] saaDh rayn majan sabh Dharam.
swDikpwl dieAwl goivMdu] saaDh kirpaal da-i-aal govind.
swDwmihiehhmrI ij Mdu]3] saaDhaa meh ih hamree jind. ||3||
ikrpwiniDikrpwl iDAwvau] kirpaa niDh kirpaal Dhi-aava-o.
swDsMig qwbYTxupwvau] saaDhsang taa baithan paava-o.
moihinrgux kaupRiBkInI dieAw] mohi nirgun ka-o parabh keenee da-i-aa.
swDsMig nwnk nwmul ieAw]4]22]91] saaDhsang naanak Naamla-i-aa. ||4||22||91||
Inthepreviousshabad, GuruJi advisedusthat if wewant tobeunitedwiththat supremeMaster, theking
of all kings, whose Namecan accomplish all our tasks and removeall our fears, then weshould pray to
Himtoblessuswiththesocietyof saints, (bywhosegraceGodsNamemayget enshrinedinour heartsas
well). Inthis shabad, onthebasisof his personal experience, GuruJi tellsus what kinds of blessingsone
obtainsthroughthegraceof thesaint(Guru).
Hesays: "By seeingthesight of thetrueGuru(andfollowinghisadvice), onesfire(of worldlydesires) is
quenched. UponseeingthetrueGuru, onestills ego. Inthecompany of thetrueGuru(the) minddoesnt
waver, andbyGurusgrace, oneutterstheambrosial words(inGodspraise).(1)
Summarizing theblessings peoplehave obtained fromtheir trueGuru, he says: (O my friends), when
throughtheGuru(thedevotees) havecometoknowGod, (their minds) havebecomecalmandcool. When
they areimbued withtheloveof theeternal (God), theentireworld seems to them(theembodiment of)
theeternal God(Himself).(1-pause)
Nowdescribingthekindsof blessingsheisenjoyingbythegraceof hissaint Guru, hesays: "By thegrace
of thesaint (Guru, mymindnow) meditatesonGodsName. Throughsaint (Guru's) grace, it singspraises
of God. By saints grace, all my sorrows havebeen obliterated. By saints grace, (I have) been liberated
from(worldly) bonds.(2)
But that is not all. Continuing to list theblessings hehas received by thekindness of thesaint Guru, he
says: By saint (Gurus) grace, my(worldly) attachmentsanddoubts havebeenremoved. (I haverealized
that tohumbly act uponGurusadvice, andto) batheinthedust of thesaintsfeet (encompassesthemerit
of) all religious deeds. When the saint (Guru) becomes kind (on anyone, then) God also shows mercy.
Therefore, mylifeisdedicatedtothesaint(Guru).(3)
GuruJi concludestheshabad by saying: "WhenGodshowedmercy onmethemerit lessone, theninthe
company of saints, (I) Nanak meditated on Gods Name. Nowwhen I meditateon themerciful andkind
God, I get theopportunitytoassociatewiththesaintscompany.(4-22-91)
The message of the shabad is that if we want to get rid of all our sorrows, pains, and agonies, then
we should pray to God to bless us with the guidance of the saint (Guru Granth Sahib Ji), so that
under his guidance we may meditate on Gods Name, which is the source of all peace and bliss.
swDsMig j ipE BgvMqu] saaDhsang japi-o bhagvant.
kyvl nwmudIE guir mMqu] kayval Naamdee-o gur mant.
qij AiBmwnBeyinrvYr ] taj abhimaan bha-ay nirvair.
AwT phr pUj hugur pYr ]1] aath pahar poojahu gur pair. ||1||
AbmiqibnsI dust ibgwnI ] ab mat binsee dusat bigaanee.
j bqysuixAwhir j sukwnI ]1] rhwau] jab tay suni-aa har jas kaanee. ||1|| rahaa-o.
shj sUKAwndinDwn] sahj sookh aanand niDhaan.
rwKnhwr riKl yie indwn] raakhanhaar rakh lay-ay nidaan.
dUKdrdibnsyBYBrm] dookh darad binsay bhai bharam.
Awvx j wx rKykir krm]2] aavan jaan rakhay kar karam. ||2||
pyKYbol YsuxYsBuAwip] paykhai bolai sunai sabh aap.
sdwsMig qwkaumnj wip] sadaa sang taa ka-o man jaap.
sMqpRswidBieE prgwsu] sant parsaad bha-i-o pargaas.
pUir rhyeykYguxqwsu]3] poor rahay aykai guntaas. ||3||
khqpivqRsuxqpunIq] kahat pavitar sunat puneet.
gux goivMdgwvihinqnIq] gun govind gaavahi nit neet.
khunwnk j wkauhohuikpwl ] kaho naanak jaa ka-o hohu kirpaal.
iqsuj n kI sBpUrnGwl ]4]23]92] tis jan kee sabh pooran ghaal. ||4||23||92||
Intheprevious shabad GuruJi advisedusthat if wewant toberidof all our sorrows, pains, andagonies,
thenweshouldpray toGodtobless uswiththecompany andguidanceof thesaint (Guru), so that under
hisguidancewemay meditateonGods Name, whichisthesourceof all peaceandbliss. Inthisshabad,
heelaboratesontheblessingsobtainedbythosewhohaveactedontheaboveadvice.
Hesays: "(O my friends), they who havemeditated on Gods Nameinthecompany of saint (Guru), to
themtheGuru has given themantraof theimmaculate (Gods) Name. (Then) shedding their ego, they
havebecomefreefrom(thefeelingof) enmitytowardsanyone. (Therefore, O myfriends), worshipat the
feet of theGuruatall times.(1)
Describingwhat kindof blisshehimself hasexperiencedsincethetimeheheardthepraiseof God, Guru
Ji says: SincethetimeI haveheardthepraiseof God with my own ears, all my evil senseof otherness
hasleft me.(1-pause)
Elaboratingon theblessings received by thosewho havelistenedto Gods praise, GuruJi says: (O my
friends, they whohavelistenedtoGodspraise) haveobtainedthetreasuresof peace, poiseandbliss. The
Savior has ultimately saved them. All their sorrows, pains, fears, and doubts have been destroyed.
ShowingHismercy(God) hasputanendtotheir comingsandgoings(inor out of thisworld).(2)
Therefore, addressinghis own mind(andindirectly us), GuruJi says: O my mind, always meditate(on
that God), whoisalways withus, beholds, speaks, andlistenstous. By thesaint (Gurus) grace, inwhose
(mindthedivine) light hasmanifested(that personisabletorealize) that thesameoneTreasureof virtues
pervadeseverywhere.(3)
Inclosing, hesays: TheywhodailysingGodspraisesandutter or hear (His Name) becomeimmaculate.
Nanaksays(O God), onwhom(You) becomekind, that devoteeseffort isaccomplished. (4-23-92)
The message of this shabad is that if we want our efforts in getting rid of the cycles of birth and
death to become fruitful, then joining the congregation of saintly persons, we should sing praises of
God under the guidance of the saint Guru (Granth Sahib Ji) and meditate on Gods Name.
bMDnqoiVbol wvYrwmu] banDhan torh bolaavai raam.
mnmihl wgYswcuiDAwnu] man meh laagai saach Dhi-aan.
imtihkl ys suKI hoie rhIAY] miteh kalays sukhee ho-ay rahee-ai.
AYswdwqwsiqgurukhIAY]1] aisaa daataa satgur kahee-ai. ||1||
sosuKdwqwij nwmuj pwvY] so sukh-daata je Naamjapaavai.
kir ikrpwiqsusMig iml wvY]1] rhwau] kar kirpaa tis sang milaavai. ||1|| rahaa-o.
ij suhoie dieAwl uiqsuAwipiml wvY] jis ho-ay da-i-aal tis aap milaavai.
srbinDwngurUqypwvY] sarab niDhaan guroo tay paavai.
AwpuiqAwig imtYAwvx j wxw] aap ti-aag mitai aavan jaanaa.
swDkYsMig pwrbRhmupCwxw]2] saaDh kai sang paarbarahmpachhaanaa. ||2||
j naUpir pRBBeydieAwl ] jan oopar parabh bha-ay da-i-aal.
pMnw184 SGGS P- 184
j nkI tyk eyk gopwl ] jan kee tayk ayk gopaal.
eykwil v eykominBwau] aykaa liv ayko man bhaa-o.
srbinDwnj nkYhir nwau]3] sarab niDhaan jan kai har naa-o. ||3||
pwrbRhmisaul wgI pRIiq] paarbarahmsi-o laagee pareet.
inrml krxI swcI rIiq] nirmal karnee saachee reet.
guir pUrYmyitAwAMiDAwrw] gur poorai mayti-aa anDhi-aaraa.
nwnk kwpRBuApr Apwrw]4]24]93] naanak kaa parabh apar apaaraa. ||4||24||93||
Intheprevious shabad, GuruJi toldusthat if wewant our effortsingettingridof thecycles of birthand
deathtobecomefruitful, thenweshouldsingpraises of Godunder theguidanceof thesaint Guru. Inthis
shabad, heexplainshowtheGuruactuallyenshrinesGodsNameinour heartsandunitesuswithHim.
He says: "The trueGuru is called such a benefactor, that breaking (our worldly) bonds, (he) makes us
utter Gods Name. (Then, our) mind gets attuned to theeternal (God); all thestrife(in our mind) ends,
andweliveinpeace.(1)
Giving thedefinitionof atrueGuru, hesays: He(alone) is thepeacegiving(trueGuru) who makes us
meditateon(Gods) Name, andshowingmercyunitesuswiththat (God).(1-pause)
However, GuruJi cautionsusthat not everyoneissofortunatetocomeacrossatrueGuru. Hesays: The
person on whom(God) becomes kind, He Himself unites (that person with theGuru. Then oneobtains
Gods Name, theessence) of all treasures fromtheGuru. Oneshedsones entireego, andones comings
andgoingscease. (Infact), inthecompanyof thesaint(Guru), onerealizesthesupremeGod.(2)
Now describing what kind of bliss a devotee experiences after meeting the Guru, he says: "For the
devoteeon whomGod has becomemerciful, God becomes theonly support. (Such adevotee) becomes
attunedtotheone(God) alone, andinthedevoteesmindthereistheloveonlyfor theone(God). For that
devotee, GodsNamebecomesall (kindsof) treasures.(3)
Inconclusion, GuruJi says: "(ThepersononwhomGodhasbecomekind, Hehasunitedthat personwith
thetrueGuru and that devotee) is imbued withtheloveof theall pervading God. That devotees deeds
becomeimmaculate, andtheconduct becomestruthful. Theperfect Guruhasremovedall thedarkness(of
thedevoteesmind). Solimitless(inHiskindness) istheGodof Nanak."(4-24-93)
The message of this shabad is that if we want to end all our pains and sufferings, including the pain
of births and deaths, then we should pray to God to bless us with the guidance of the true Guru,
who may enshrine Gods Name in us and unite us with Him.
ij suminvsYqrYj nusoie ] jis man vasai tarai jan so-ay.
j wkYkrimprwpiqhoie ] jaa kai karamparaapat ho-ay.
dUKurogukCuBaunibAwpY] dookh rog kachh bha-o na bi-aapai.
AMimRqnwmuirdYhir j wpY]1] amrit Naamridai har jaapai. ||1||
pwrbRhmuprmysuruiDAweIAY] paarbarahmparmaysur Dhi-aa-ee-ai.
gur pUryqyiehmiqpweIAY]1] rhwau] gur pooray tay ih mat paa-ee-ai. ||1|| rahaa-o.
krx krwvnhwr dieAwl ] karan karaavanhaar da-i-aal
j IA j Mqsgl ypRiqpwl ] jee-a jant saglay partipaal.
AgmAgocr sdwbyAMqw] agamagochar sadaa bay-antaa.
ismir mnwpUrygur mMqw]2] simar manaa pooray gur manntaa. ||2||
j wkI syvwsrbinDwnu] jaa kee sayvaa sarab niDhaan.
pRBkI pUj wpweIAYmwnu] parabh kee poojaa paa-ee-ai maan.
j wkI thl nibrQI j wie ] jaa kee tahal na birthee jaa-ay.
sdwsdwhir kygux gwie ]3] sadaa sadaa har kay gun gaa-ay. ||3||
kir ikrpwpRBAMqrj wmI ] kar kirpaa parabh antarjaamee.
suKinDwnhir Al KsuAwmI ] sukh niDhaan har alakh su-aamee.
j IA j MqqyrI srxweI ] jee-a jant tayree sarnaa-ee.
nwnk nwmuiml Yvif AweI ]4]25]94] naanak Naammilai vadi-aa-ee. ||4||25||94||
In theprevious shabad, GuruJi advised us that if wewant to endall our pains andsufferings, including
thepainof births anddeaths, thenweshouldpray toGod tobless us withtheguidanceof thetrueGuru,
whomay enshrineGodsNameinusanduniteuswithHim. Inthisshabad, GuruJi tellsuswhat kindsof
blessingsapersonobtainsinwhosemindGodsNameisenshrined.
Hesays: Theoneinwhosemindabides (Gods Name), that person swims across (this worldly oceanof
painandsuffering). But onlytheoneinwhosedestinyit issowrittenreceives(Godinthemind). Nopain,
diseaseor fear touchestheone, whomeditatesonthenectar-likeName(of God) intheheart.(1)
GuruJi thereforeadvises: (O my friends), fromthetrueGuruweshouldobtainthis instruction: that we
shouldalwaysmeditateontheall pervadingGod.(1-pause)
Therefore, hesays to his mind: O my mind, following theinstruction of theperfect Guru, meditateon
that merciful God, who is thesole doer and prompter of every deed. He sustains all humans and other
creatures, andisincomprehensible, inaccessible, andalwaysinfinite.(2)
Continuinghisadvice, GuruJi says: Weshouldalways singthepraises of that Godinwhoseservicewe
get all thetreasures(of life). By worshippingGod, weobtainhonor. Forever weshouldsingpraisesof that
God, whoseservicenever goestowaste.(3)
In closing, Guru Ji prays: "O God, the inner knower of hearts, treasure of comforts, incomprehensible
Master, all creatures andbeings seek Your refuge. (Bless) Nanak (that hemay) receivetheglory of Your
Name.(4-25-94)
The message of the shabad is that if we want to be saved from all kinds of woes, and want to receive
all sorts of comforts and honor, then we should pray for the gift of Gods Name.
j IA j ugiqj wkYhYhwQ] jee-a jugat jaa kai hai haath.
soismrhuAnwQkonwQu] so simrahu anaath ko naath.
pRBiciqAweysBuduKuj wie ] parabh chit aa-ay sabh dukh jaa-ay.
BYsBibnsihhir kYnwie ]1] bhai sabh binsahi har kai naa-ay. ||1||
ibnuhir Baukwhykwmwnih] bin har bha-o kaahay kaa maaneh.
hir ibsrqkwhysuKuj wnih]1] rhwau] har bisrat kaahay sukh jaaneh. ||1|| rahaa-o.
ij inDwrybhuDrix Agws ] jin Dhaaray baho Dharan agaas.
j wkI j oiqj IA prgws ] jaa kee jot jee-a pargaas.
j wkI bKs nmytYkoie ] jaa kee bakhas na maytai ko-ay.
ismir ismir pRBuinrBauhoie ]2] simar simar parabh nirbha-o ho-ay. ||2||
AwT phr ismrhupRBnwmu] aath pahar simrahu parabh Naam.
Aink qIrQmj nuiesnwnu] anik tirath majan isnaan.
pwrbRhmkI srxI pwih] paarbarahmkee sarnee paahi.
koit kl k iKnmihimit j wih]3] kot kalank khin meh mit jaahi. ||3||
bymuhqwj upUrwpwiqswhu] baymuhtaaj pooraa paatisaahu.
pRBsyvk swcwvyswhu] parabh sayvak saachaa vaysaahu.
guir pUrYrwKydyhwQ] gur poorai raakhay day haath.
nwnk pwrbRhmsmrwQ]4]26]95] naanak paarbarahmsamraath. ||4||26||95||
Inthepreviousshabad, GuruJi advisedusthat if wewant tobesavedfromall kindsof woes, andwant to
receive all sorts of comforts andhonor, then weshould pray for thegift of Gods Name. But inspiteof
this advice, many peoplestill worship ordinary human beings, or statues of gods and goddesses. In this
shabad, GuruJi onceagainadvisesustomeditateontheoneall-powerful andall pervadingGodonly.
Hesays: "(O myfriend), worship(only) that Patronof thepatronless, inwhosehandisthewayof lifeof
(all) beings. Whenthat God comes toour mind, all sorrowdeparts, andby meditatingonGodsNameall
our fear isdestroyed. (1)
Guru Ji thereforeeven asks thequestion: "(O my friend, tell me) why do you fear anybody elseexcept
God? ByforgettingGod, what kindof comfort doyouget"?(1-pause)
Resuming his advice Guru Ji says: "(O my friend), become fearless forever by meditating on that God
whohasestablishedmanyearthsandskies, withwhoselight our soul isilluminated, whosebenedictionno
onecanerase.(2)
Continuing his advice, Guru Ji says: At all times, meditate on Gods Name (because in this Name are
containedthemerits) of bathingat countless holy places. If youseek therefugeof theall pervadingGod,
millionsof your sinswouldbeerasedinaninstant.(3)
In conclusion, hesays: (God) is theperfect king, who is dependent on no one. Gods slaves have true
faithinHim. By extendingHishandthroughtheperfect Guru, (God) saves His devotees. O Nanak, God
isall powerful.(4-26-95)
The message of this shabad is that we should meditate on Gods Name alone, by doing so we receive
the protection of the all-powerful God, who can save us from all woes and bless us with all comforts.
gur prswidnwimmnul wgw] gur parsaad Naamman laagaa.
j nmj nmkwsoieAwj wgw] janamjanamkaa so-i-aa jaagaa.
AMimRqgux aucrYpRBbwxI ] amrit gun uchrai parabh banee.
pUrygur kI sumiqprwxI ]1] pooray gur kee sumat paraanee. ||1||
pRBismrqkusl siBpwey] parabh simrat kusal sabh paa-ay.
Gir bwhir suKshj sbwey]1] rhwau] ghar baahar sukh sahj sabaa-ay. ||1|| rahaa-o.
soeI pCwqwij nihaupwieAw] so-ee pachhaataa jineh upaa-i-aa.
kir ikrpwpRiBAwipiml wieAw] kar kirpaa parabh aap milaa-i-aa.
bwhpkir l Inokir Apnw] baah pakar leeno kar apnaa.
hir hir kQwsdwj puj pnw]2] har har kathaa sadaa jap japnaa. ||2||
mMqRqMqRAauKDupunhcwru] mantar tantar a-ukhaDh punahchaar.
pMnw185 SGGS P- 185
hir hir nwmuj IA pRwnADwru] har har Naamjee-a paraan aDhaar.
swcwDnupwieE hir rMig ] saachaa Dhan paa-i-o har rang.
duqruqryswDkYsMig ]3] dutar taray saaDh kai sang. ||3||
suiKbYshusMqsj nprvwru] sukh baishu sant sajan parvaar.
hir DnuKitE j wkwnwihsumwru] har Dhan khati-o jaa kaa naahi sumaar.
ij sihprwpiqiqsugurudyie ] jisahi paraapattis gur day-ay.
nwnk ibrQwkoie n hyie]4]27]96] naanak birthaa ko-ay na hay-ay. ||4||27||96||
Inmany previous shabads, GuruJi advisedustomeditateonGods Nameunder Guru'sguidance. Inthis
shabad, heshareswithusthekindsof benefitshehimself hasobtainedbydoingso.
He says: "When by Guru's grace, my mind was attuned (to Gods Name, it was enlightened with true
wisdom, asif) it hadbeenawakenedafter beingasleepfor manyages. Nowthroughthenectar likehymns
of theGuru, it uttersGodspraise, andhasrealizedthesublimewisdomof theperfect Guru.(1)
Describing the blessings he has obtained by meditating on God, Guru Ji says: (O my friends), by
meditatingonGod, I haveobtainedall kindsof comforts, andthereisnowpeaceandpoisebothwithinmy
heart andinmydealingswiththeoutside(world).(1-pause)
Going into further detail, Guru Ji says: I have recognized Himwho created me. Showing mercy, He
Himself hasunitedmewithHim. Holdingmeby myhand, HehasmademeHisown. (Sonow) I dwell in
GodsdiscourseandName, dayandnight.(2)
Describingwhat elsehehasrealized, GuruJi says: I have(realizedthat) all themantras, thecharms, the
panaceas andpiousdeeds arecontainedinGodsName. (Sonow), Gods Namehasbecomethemainstay
of mylifebreaths. BeingimbuedwithGodslove, I haveobtainedthetruewealth(of God'sName), andin
thesocietyof thesaint (Guru) I havecrossedtheformidable(worldly) ocean.(3)
GuruJi thenfinallyadviseshisfriends, saints, andus, andsays: "O mydear saints, friendsandmyfamily,
may you all livein peaceand comfort. (I suggest that you always) earn thewealth of Gods Name (the
valueof), which is beyond calculation. Only theoneto whomtheGuru gives, receives this wealth, and
Nanak(says), noonegoesemptyhandedfromthe(Guru's) door.(4-27-96)
The message of this shabad is that if we want to obtain the wealth of Gods Name, which is the
panacea for all maladies and can give us all kinds of comforts and pleasures, then we should seek the
shelter of Guru (Granth Sahib Ji), and meditate on Gods Name under his guidance.
hsqpunIqhoihqqkwl ] hasat puneet hohi tatkaal.
ibnis j wihmwieAwj Mj wl ] binas jaahi maa-i-aa janjaal.
rsnwrmhurwmgux nIq] rasnaa ramhu raamgun neet.
suKupwvhumyryBweI mIq]1] sukh paavhu mayray bhaa-ee meet. ||1||
il Kul yKix kwgidmsvwxI ] likh laykhan kaagad masvaanee.
rwmnwmhir AMimRqbwxI ]1] rhwau] raamNaamhar amrit banee. ||1|| rahaa-o.
iehkwrij qyryj wihibkwr ] ih kaaraj tayray jaahi bikaar.
ismrqrwmnwhI j mmwr ] simrat raamnaahee jammaar.
Drmrwie kydUqn j ohY] Dharamraa-ay kay doot na johai.
mwieAwmgnnkCUAYmohY]2] maa-i-aa magan na kachhoo-ai mohai. ||2||
auDrihAwipqrYsMswru] uDhrahi aap tarai sansaar.
rwmnwmj ipeykMkwru] raamNaamjap aykankaar.
AwipkmwauAvrwaupdys ] aap kamaa-o avraa updays.
rwmnwmihrdYprvys ]3] raamNaamhirdai parvays. ||3||
j wkYmwQYeyhuinDwnu] jaa kai maathai ayhu niDhaan.
soeI purKuj pYBgvwnu] so-ee purakh japai bhagvaan.
AwT phr hir hir gux gwau] aath pahar har har gun gaa-o.
khunwnk hauiqsubil j wau]4]28]97] kaho naanak ha-o tis bal jaa-o. ||4||28||97||
Intheprevious shabad, GuruJi advisedus that if wewant toobtainthewealthof Gods Name, whichis
thepanaceafor all maladiesandcangiveusall kinds of comforts andpleasures, thenweshouldseek the
shelter of Guru, andmeditateon Gods Nameunder hisguidance. Inthis shabad headdresses us all, and
particularlythosewhowriteabout different worldlytopicsandwanttowinfameandworldlywealth.
Hesays: "O myfriendandbrother, withyour tonguedailyutter praisesof God. (By doingso), youwould
obtainpeace. Right away your hands andfeet will besanctified, andall your worldly entanglements will
bedestroyed.(1)
Now particularly addressing thosewho areengaged in writing on various topics, Guru Ji says: "(O my
friend, if you want to writeabout something, then) with thepen and ink (of your mind), writeabout the
ambrosial word(of theGuru), andwriteGodsNameonthepaper (of your deeds).(1-pause)
Listingthebenefitsof doingdeeds describedabove, hesays: Thesedeeds of yourswouldnt gowaste. By
meditating on God, one doesnt suffer at thehands of thedemon of death. Thecouriers of therighteous
judgewill not spyonyou, becausetheworldlyattachment wouldnot enticeyouatall.(2)
But that is not all: in addition to personal gains, Guru Ji describes how this would benefit even other
companions. Hesays: "(O my friend), meditateonGods Name, andworshiptheoneCreator. (By doing
so), youwouldyourself besaved(andinyour company many others wouldalsobebenefited. Therefore,
you shouldyourself earn (thewealthof Gods Name, andgivethesame) adviceto others. (In this way)
enshrineGodsNameinyour heart.(3)
GuruJi concludestheshabad bytellingushowfortunatethat personiswhomeditatesonGodsName. He
says: "Only that person meditates on God in whose destiny this treasure (of Gods Name is so pre-
ordained). NanaksaysI amasacrificetothepersonwhoatall timessingspraisesof God.(4)
The message of the shabad is that instead of wasting our time in speaking or writing about other
topics, we should write about meditating on Gods Name and advise others also to do the same.
rwgugauVI guAwryrI mhl w5 caupdy raag ga-orhee gu-aarayree mehlaa 5
cha-upday
dupdy Dupday
N
j oprwieE soeI Apnw] jo paraa-i-o so-ee apnaa.
j oqij Cof niqsuisaumnurcnw]1] jo taj chhodan tis si-o man rachnaa. ||1||
khhugusweI iml IAYkyh] kahhu gusaa-ee milee-ai kayh.
j oibbrj qiqs isaunyh]1] rhwau] jo bibarjat tis si-o nayh. ||1|| rahaa-o.
J UTubwqswscukir j wqI ] jhooth baat saa sach kar jaatee.
siqhovnuminl gYnrwqI ]2] sat hovan man lagai na raatee. ||2||
bwvYmwrgutyFwcl nw] baavai maarag taydhaa chalnaa.
sIDwCoif ApUTwbunnw]3] seeDhaa chhod apoothaa bunnaa. ||3||
duhwisirAwkwKsmupRBusoeI ] duhaa siri-aa kaa khasamparabh so-ee.
ij sumyl ynwnk somukqwhoeI ]4]29]98] jis maylay naanak so muktaa ho-ee.
||4||29||98||
CHAUPADEY DUPADEY
In theprevious shabad Guru Ji advised us that instead of wasting our timein speaking or writing about
other topics, weshouldwriteabout meditatingonGodsNameandadviseothersalsotodothesame. But
wehumanbeings areso infatuated withour falseworldly ways that inspiteof all such advice, wekeep
doingthings, against whichour Gurus andall wisepersons so strongly advise. Therefore, inthis shabad
GuruJi showsusthemirror of our life, andtellsuswhoistherarepersonwhoisabletoobtainsalvation.
Hesays: "(O my friends), what belongs to another, wedeemas our own. Our mind remains attached to
(worldlywealthandpossessions), whichwemust leavewhenwedepart (fromhere).(1)
Therefore, GuruJi asks: (O my friends), tell mehowcanwemeet theMaster of theuniverse, whenwe
areinlovewithwhatever isforbidden.(1-pause)
Commenting further on our conduct, hesays: Whatever is false(andshort lived, such as our body, we)
deemit true(everlasting), but whatever istrue(andmust happen, suchasour death, that) doesnt convince
our mindat all.(2)
But that isnot all, GuruJi says: Wefollowthewrongandcrookedpath(of falsehood, ego, andslander).
Abandoningtheright(truthful) way, weareweavingfor ourselvesawrongpatternof life."(3)
However, Guru Ji observes: "(But human beings arealso helpless, because) God is the Master of both
sides. O Nanak, whomHeHimself unites, that personaloneissaved(fromwrongpaths)."(4-29-98)
The message of this shabad is that we should pray to God to save us from doing wrong things, and
we must follow the right path as shown by our Guru so that we may become worthy of His union.
kil j ug mihimil AweysMj og ] kalijug meh mil aa-ay sanjog.
ij cruAwigAwiqcruBogihBog]1] jichar aagi-aa tichar bhogeh bhog. ||1||
j l Yn pweIAYrwmsnyhI ] jalai na paa-ee-ai raamsanayhee.
ikriqsMj oig sqI auiT hoeI ]1] rhwau] kirat sanjog satee uth ho-ee. ||1|| rahaa-o.
dyKwdyKI mnhiTj il j weIAY] daykhaa daykhee manhath jal jaa-ee-ai.
ipRA sMgunpwvYbhuj oinBvweIAY]2] pari-a sang na paavai baho jon bhavaa-ee-ai. ||2||
sIl sMj imipRA AwigAwmwnY] seel sanjampari-a aagi-aa maanai.
iqsunwrI kauduKunj mwnY]3] tis naaree ka-o dukh na jamaanai. ||3||
khunwnk ij inipRauprmysrukir j winAw] kaho naanak jin pari-o parmaysar kar jaani-aa.
DMnusqI drghprvwinAw]4]30]99] Dhan satee dargeh parvaani-aa. ||4||30||99||
Inthisshabad, GuruJi isspeakingagainst theoldcustomof becomingSatti, or achastewoman, inwhich
widows used to burn themselves alive upon the death of their husbands, believing that this way they
wouldbereunitedwiththeir separatedspouse.
Tobegin, GuruJi says: Inthis(dark agecalled) Kal Yug, husbandandwifehavebeenunitedtogether as
per (pre-ordained) destiny. Theyenjoyeachother'scompanyaslongasGodsopermits.(1)
Commentingontheact of burningby awifeuponthedeathof her husband, GuruJi says: Becauseof the
destinybaseduponher past deeds, (awoman) becomes aSatti (by burningherself onthepyreof her dead
husband. But) byburning(ourselveslikethis), wedonot obtainour belovedGroom.(1-pause)
Statingwhat actuallyhappens, GuruJi says: For thesakeof imitatingothers, andfollowingtheobstinacy
of our mind, weburnourselves (todeath. But inthisway thewidow) doesnt regainthecompany of (her
departed) husband. Instead, sheismadetowander throughmanyexistences.(2)
Next tellingusthebest waytobecomeaSatti, or atrulychastewoman, hesays: "(Thebrideshould) have
self control andpious conduct, and should obey thecommand of her beloved (husband). Such awoman
doesnot suffer at thehandsof thedemonsof Death(or isseparatedfromher spouse)."(3)
Guru Ji concludes the shabad by saying: O Nanak, the (woman) who has (obeyed and deemed) her
husbandasGod, blessedissucha(true) Satti, andsheisapprovedinGod'sCourt.(4)
The message of this shabad is that we should not believe in the old custom of becoming Satti by
burning ourselves upon the death of our husbands. Instead, we should try to live according to His
will. Only then we will not have to suffer the pain of death, or separation from our beloved spouses.
hmDnvMqBwgTsc nwie ] hamDhanvant bhaagath sach naa-ay.
hir gux gwvhshij suBwie ]1] rhwau] har gun gaavah sahj subhaa-ay. ||1|| rahaa-o.
pMnw186 SGGP-186
pIaUdwdykwKoil if TwKj wnw] pee-oo daaday kaa khol dithaa khajaanaa.
qwmyrYminBieAwinDwnw]1] taa mayrai man bha-i-aa niDhaanaa. ||1||
rqnl wl j wkwkCUnmol u] ratan laal jaa kaa kachhoo na mol.
BryBMf wr AKUt Aqol ]2] bharay bhandaar akhoot atol. ||2||
KwvihKrcihril imil BweI ] khaaveh kharcheh ral mil bhaa-ee.
qoit nAwvYvDdoj weI ]3] tot na aavai vaDh-do jaa-ee. ||3||
khunwnk ij sumsqik l yKuil Kwie ] kaho naanak jis mastak laykh likhaa-ay.
sueyquKj wnYl ieAwrl wie ]4]31]100] so ayt khajaanai la-i-aa ralaa-ay. ||4||31||100||
In this shabad, Guru Arjun Dev Ji is tellingus what kindof happiness andbliss hefelt when heopened
thenotebooks, in which theprevious four Gurus had recorded their divinecompositions along with the
hymnscollectedbythemduringtheir travelsanddialogueswithother saints.
Expressinghis joy upondiscoveringthis treasureof divinewisdom, hesays: I feel myself to bewealthy
andfortunatewiththis(treasure) of trueName. (Sonow), I keepsingingGodspraises inastateof peace
andpoise.(1-pause)
Describinghowhefelt when hefirst lookedat this treasure, GuruJi says: "WhenI opened andlookedat
the treasure (of the divine words, composed and collected by my) ancestors, my mind felt as if it had
acquired(aunique) fortune.(1)
Statinghowpriceless thesedivinehymns are, hesays: (O my friends, thesebooks) areso full withthe
inexhaustible and immeasurable store houses of jewels and rubies (of divine wisdom), that their worth
cannot beassessedat all.(2)
When westart spendingon ourselves or sharewith others, our ordinary wealth starts diminishingand is
soonexhausted. But regardingthis divinetreasure, GuruJi says: "O my brothers, (whenwejointheholy
congregation, sing and reflect on these hymns, our divine bliss doesnt diminish. Instead it keeps on
multiplying. Inother words), whengettingtogether, weshare, partake, andspend(thistreasure); it doesnt
fall short but insteadkeepsmultiplying.(3)
However, Guru Ji cautions that not everybody is able to share this fortune. He says: O Nanak, that
personaloneismadeapartner inthistreasureinwhosedestinyiswrittenthisblessing. (That personalone
is given the opportunity of joining thecongregation of saintly persons and participating in singing and
reflectingonthesedivinehymns, inwhosedestiny, ithasbeensowritten).(4-31-100)
The message of this shabad is that we are very fortunate, because we have been left with the
priceless treasure of divine wisdom in the form of Guru Granth Sahib Ji. Therefore, we should
spend maximum time in participating in congregations of saintly persons, where we can sing and
reflect on the hymns contained in Guru Granth Sahib, and follow the advice of contained therein.
gauVI mhl w5 ] ga-orheemehlaa5.
f ir f ir mrqyj bj wnIAYdUir ] dar dar martay jab jaanee-ai door.
f rucUkwdyiKAwBrpUir ]1] dar chookaa daykhi-aa bharpoor. ||1||
siqgur Apunykaubil hwrY] satgur apunay ka-o balihaarai.
Coif nj weI srpr qwrY]1] rhwau] chhod na jaa-ee sarpar taarai. ||1|| rahaa-o.
dUKurogusoguibsrYj bnwmu] dookh rog sog bisrai jab Naam.
sdwAnduj whir gux gwmu]2] sadaa anand jaa har gun gaam. ||2||
burwBl wkoeI nkhIj Y] buraa bhalaa ko-ee na kaheejai.
Coif mwnhir crn ghIj Y]3] chhod maan har charan gaheejai. ||3||
khunwnk gur mMqRicqwir ] kaho naanak gur mantar chitaar.
suKupwvihswcYdrbwir ]4]32]101] sukh paavahi saachai darbaar. ||4||32||101||
GAURRI MEHLA 5
In the previous shabad, Guru Ji stated how fortunate he felt when he opened and saw the treasure of
invaluabledivinewealthleft by hispredecessor Gurus. Inthisshabad, hedescribeswhat pricelesswisdom
hegainedfromthistreasure.
He says: When I used to deemGod to be far away, I always remained in mortifying dread and terror.
However, whenI realizedandhadfaiththat Godispervadingeverywhere, thenall myfear vanished.(1)
Therefore, Guru Ji says: I ama sacrifice to my trueGuru, (who has given methis understanding: that
God) never abandonsus, andsaves(Hisdevotees).(1-pause)
Describing what else he has realized, he says: When we forget (to meditate on) Gods Name, we are
surroundedby all kinds of miseries, woes anddisease. However, when wesingGods praises wealways
remaininbliss.(2)
Giving us another piece of advice, Guru Ji says to us: (O my friends, swayed by ego) we shouldnt
slander or praiseanyone. (Instead), sheddingour egoweshouldenshrineGodsName(inour heart).(3)
Inclosing, GuruJi says: (O my friend), keepinmindtheadviceof theGuru. (By doingso), youwould
obtaincomfortinthecourtof theeternal God.(4-32-101)
The message of this shabad is that if we want to get rid of all our fears and worries, and obtain peace
in Gods court, then we should listen and act on the advice of Guru Granth Sahib.
gauVI mhl w5 ] ga-orheemehlaa 5.
j wkwmIquswj nuhYsmIAw] jaa kaa meet saajan hai samee-aa.
iqsuj n kaukhukwkI kmIAw]1] tis jan ka-o kaho kaa kee kamee-aa. ||1||
j wkI pRIiqgoibMdisaul wgI ] jaa kee pareet gobind si-o laagee.
dUKudrduBRmuqwkwBwgI ]1] rhwau] dookh darad bharam taa kaa bhaagee. ||1||
rahaa-o.
j wkaursuhir rsuhYAwieE ] jaa ka-o ras har ras hai aa-i-o.
soAnrs nwhI l ptwieE ]2] so an ras naahee laptaa-i-o. ||2||
j wkwkihAwdrghcl Y] jaa kaa kahi-aa dargeh chalai.
soiks kaundir l YAwvYql Y]3] so kis ka-o nadar lai aavai talai. ||3||
j wkwsBuikCuqwkwhoie ] jaa kaa sabh kichh taa kaa ho-ay.
nwnk qwkausdwsuKuhoie]4]33]102] naanak taa ka-o sadaa sukh ho-ay. ||4||33||102||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji madethis opening statement: that when heused to deemGod to be far
away, healways remained in mortifying dread andterror. However, when herealized andhad faith that
God is pervading everywhere, then all his fear vanished. In this shabad, hetells us what other blessings
andvirtuesapersonacquireswhodeemsGodashismost near anddear friend.
Hesays: "(Theone) whosefriendistheall pervadingGod, that persondoesnt lack anything(atall).(1)
Describing thepeaceandcomfort, aperson gets who falls inlovewith God, hesays: (all that persons
sorrow, pain, anddoubt fleeaway, whoisimbuedwiththeloveof theMaster of theearth, (1-pause)
Describing howthat person who has experienced thepleasureof Gods Namedoesnt carefor any other
kindsof worldly pleasures, GuruJi says: Thepersonwho has enjoyedtherelishof Godsnectar (Name)
isnot enticedbyanyother relishes(suchasthejoyof worldlyrichesandpower).(2)
Now telling why aGods devotee is not afraid of theworldly rulers or powerful persons, Guru Ji says:
Theonewhosewrit isacceptedinGodscourt, whyshouldthatpersoncareabout other (powers)?(3)
Inconclusion, GuruJi says: Theonewhobecomes(theservant of that God) towhombelongseverything,
O Nanak, that personalwayslivesinpeace.(4-33-102)
The message of this shabad is that if we want all our pains and sorrows to vanish, and if we dont
want to live under the fear of any worldly person or power, then we should become a true devotee of
God and meditate on His Name by always remembering Him with true love and devotion.
j wkYduKusuKusmkir j wpY] jaa kai dukh sukh samkar jaapai.
qwkaukwVwkhwibAwpY]1] taa ka-o kaarhaa kahaa bi-aapai. ||1||
shj Andhir swDUmwih] sahj anand har saaDhoo maahi.
AwigAwkwrI hir hir rwie ]1] rhwau] aagi-aakaaree har har raa-ay. ||1|| rahaa-o.
j wkYAicMquvsYminAwie ] jaa kai achint vasai man aa-ay.
qwkauicMqwkqhUMnwih]2] taa ka-o chintaa katahoo
N
naahi. ||2||
j wkYibnisE mnqyBrmw] jaa kai binsi-o man tay bharmaa.
qwkYkCUnwhI f ruj mw]3] taa kai kachhoo naahee dar jamaa. ||3||
j wkYihrdYdIE guir nwmw] jaa kai hirdai dee-o gur Naamaa.
khunwnk qwkYsgl inDwnw]4]34]103] kaho naanak taa kai sagal niDhaanaa.
||4||34||103||
GAURRI MEHLA 5
In theprevious shabad Guru Ji advised us that if we want all our pains and sorrows to vanish, and we
dont want toliveunder thefear or pressureof anyworldlypower, thenweshouldbecomeatruedevotee
of God by always remembering Himwith true love and devotion. In this shabad, he tells us how our
wholeoutlook onlifeischangedwhenwekeepGodalways inour minds, andwhat kindsof blessingswe
enjoyasaresult of thischange.
Hesays: Nofear canafflict that (devotee, to) whombothpainandpleasureappear thesame.(1)
Therefore, GuruJi says: (O my friends), thereis always poiseandbliss in(themindof) thedevoteeof
God. Healwaysremainsanobedient servant of God, theKing.(1-Pause)
As for any kind of worry inthemind of such adevotee, Guru Ji says: (O my friends), inwhosemind
dwellsthecarefree(God), noworryever comesnear that person.(2)
Guru Ji adds: (O my friends), whose mind is rid of (all) doubt (about thewill and supremacy of God,
that person) doesnot haveanyfear of eventhedemonof death.(3)
In conclusion, Guru Ji says: In whose heart Guru has enshrined Gods Name, Nanak says, (that person
feelsasif heor shehasacquired) all treasures.(4)
The message of the shabad is that if we want to live in a state of peace and poise, free from fear and
worry of any kind, then we should always have God in our mind, and accept both pain and pleasure
with the same cheerful attitude and spirit of obedience to the will of God.
AgmrUpkwmnmihQwnw] agamroop kaa man meh thaanaa.
gur pRswidiknYivrl Yj wnw]1] gur parsaad kinai virlai jaanaa. ||1||
shj kQwkyAMimRqkuMtw] sahj kathaa kay amrit kuntaa.
ij sihprwpiqiqsul YBuMcw]1] rhwau] jisahi paraapat tis lai bhunchaa. ||1|| rahaa-o.
AnhqbwxI Qwnuinrwl w] anhat banee thaan niraalaa.
qwkI Duinmohygopwl w]2] taa kee Dhun mohay gopaalaa. ||2||
qhshj AKwryAnyk Anqw] tah sahj akhaaray anayk anantaa.
pwrbRhmkysMgI sMqw]3] paarbarahmkay sangee santaa. ||3||
hrKAnqsog nhI bIAw] harakh anant sog nahee bee-aa.
soGruguir nwnk kaudIAw]4]35]104] so ghar gur naanak ka-o dee-aa.
||4||35||104||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat if wewant toliveinastateof peaceandpoise, freefromfear
andworry of any kind, then weshouldalways haveGod inour mind, andaccept both painandpleasure
withthesamecheerful attitudeandspirit of obediencetothewill of God. Inthisshabad, hedescribes the
spiritual pleasuresenjoyedbythosedevoteeswhorecognizeGodresidingwithinthem.
First of all tellingus whereGod resides, GuruJi says: "Theabodeof theincomprehensibleGod is inthe
mind, but rareistheonewhoknowsit byGuru'sgrace. (1)
Statingwhat kindsof treasuresarethereinthat divineabode, GuruJi says: (Inthat place) arethenectar-
likefontsof peace-givingdiscourses. But onlythat personisabletodrink (fromthepool of nectar) whois
destinedtoreceiveit.(1-pause)
Describing how wonderful is that divineplace, he says: In that uniquely wonderful place, thecelestial
unstuckmusicof Gurushymnskeepsplaying, whosetunecaptivateseventheGodof theuniverse.(2)
Statingwhat other divinely things arethereinthat heavenly abode, Guru Ji says: Therearediverseand
numberlessabodesof peaceandpoise, whereabidethesaintsandfriendsof theall pervadingGod.(3)
Guru Ji concludes theshabad by describing thestateof mind with which hehas been blessed. He says:
(That stateof mind) inwhichthereisinfinitejoy andnopain, that state(of mind) theGuruhasgivento
Nanak.(4-35-104)
The message of this shabad is that the incomprehensible God resides in a secret place in our mind.
If we want to enjoy the unique peace and bliss of this place, then we have to pray to God to bless us
with the guidance of the Guru, who may enshrine Gods Name in us, and lead us to that state.
gauVI m5 ] ga-orheemehlaa 5.
kvnrUpuqyrwAwrwDau] kavan roop tayraa aaraaDha-o.
kvnj og kwieAwl yswDau]1] kavan jog kaa-i-aa lay saaDha-o. ||1||
pMnw187 SGGP-187
kvngunuj oquJ ul Ygwvau] kavan gun jo tujh lai gaava-o.
kvnbol pwrbRhmrIJ wvau]1] rhwau] kavan bol paarbarahmreejhaava-o. ||1|| rahaa-o.
kvnsupUj wqyrI krau] kavan so poojaa tayree kara-o.
kvnsuibiDij quBvj l qrau]2] kavan so biDh jit bhavjal tara-o. ||2||
kvnqpuij quqpIAwhoie] kavan tap jit tapee-aa ho-ay.
kvnusunwmuhaumYml uKoie]3] kavan so Naamha-umai mal kho-ay. ||3||
gux pUj wigAwniDAwnnwnk sgl Gwl ] gun poojaa gi-aan Dhi-aan naanak sagal ghaal.
ij sukir ikrpwsiqguruiml YdieAwl ]4] jis kar kirpaa satgur milai da-i-aal. ||4||
iqs hI gunuiqnhI pRBuj wqw] tis hee gun tin hee parabh jaataa.
ij s kI mwinl yie suKdwqw]1] rhwau
dUj w]36]105]
jis kee maan lay-ay sukh-daata. ||1|| rahaa-o
doojaa. ||36||105||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advised usthat thereis anincomprehensibleplaceof divinebliss right in
our mind. If we want to enjoy theunique peaceand bliss of this place, then we haveto pray to God to
bless us with theguidanceof theGuru, who may enshrineGods Name in us, and lead us to that state.
However, in those days and even now, many different faiths with many different ideologies were
prevalent inIndia. They all believedindifferent forms andidolsof God, andadvocateddifferent ways of
worshippingandpleasingHim. Inthisshabad, puttinghimself inplaceof asincereseeker of God, GuruJi
asksGodtoguidehim, andthenhesharestheresult of hisquest withus.
First referringto so many forms of God being advocated by various faiths, Guru Ji says: "O God (You
have many forms; please tell me) which of Your forms may I worship? By what formof Yoga may I
disciplinemybody?(1)
Next, thinking about Gods merits, hesays: (O God, thereis no endto Your merits. I dont know) for
whichof Your meritsshall I singYour praises, andbyutteringwhatwordsmayI pleaseGod?(1-pause)
GuruJismindnowgoes todifferent waysof worshippingGod, sohesays: (O God, I dont know) what
kind of worship may I performfor You, and what is that way by adopting which, I may cross over the
dreadful (worldly) ocean?(2)
Next GuruJi refersto theways of yogis, who usedtorenouncetheir families, gotojungles, andperform
various kinds of penances, such as sitting in front of fires for long periods, hanging upside down from
trees, andrepeatingvarious names of God. Hesays: What isthat penanceby whichapersonbecomes (a
true) penitent?What isthat Name(whoserepetition) maydispel thedirt of ego(fromonesmind)?(3)
After considering all theabove methods, Guru Ji draws his own conclusion, andsharing that with us he
says: O Nanak, all theeffort (madeby aperson, such as) singingpraises (of God), doingHis worship,
acquiringdivineknowledge, or meditation (succeeds only when) themerciful (God) shows His kindness,
andonemeetsthetrueGuru.(4)
However, Guru Ji adds: Only that person acquires such merit, and only that person has realized God,
whose (prayer) the Giver of peace accepts, (and whom He unites with the true Guru).
(1- pausesecond-36-105)
The message of the shabad is that if we want to please God, we should use that way, which Guru
tells us. Only the Guru knows what method or what path is most suitable for a person. (The Sikhs
should consider themselves as particularly fortunate, because they dont have to look for any
particular true Guru. They have already been blessed with the eternally true Guru Granth Sahib Ji.
All they need to do is to devotedly read, understand, and follow the advice given therein).
Personal Note: -This humble servant feels very much thankful to God, for blessing him with this
opportunity to convey this message to the coming Sikh generations.
AwpnqnunhI j wkogrbw] aapan tan nahee jaa ko garbaa.
rwj iml KnhI Awpndrbw]1] raaj milakh nahee aapan darbaa. ||1||
AwpnnhI kwkaul ptwieE ] aapan nahee kaa ka-o laptaa-i-o.
Awpnnwmusiqgur qypwieE ]1] rhwau] aapan Naamsatgur tay paa-i-o. ||1|| rahaa-o.
suqbinqwAwpnnhI BweI ] sut banitaa aapan nahee bhaa-ee.
iest mIqAwpbwpunmweI ]2] isat meet aap baap na maa-ee. ||2||
suienwrUpwPuinnhI dwm] su-inaa roopaa fun nahee daam.
hYvr gYvr AwpnnhI kwm]3] haivar gaivar aapan nahee kaam. ||3||
khunwnk j oguir bKis iml wieAw] kaho naanak jo gur bakhas milaa-i-aa.
iqs kwsBuikCuij s kwhir rwieAw]4]37]106] tis kaa sabh kichh jis kaa har raa-i-aa.
||4||37||106||
GAURRI MEHLA 5
Intheprevious shabad GuruJi advisedus that if wewant to pleaseGod, weshouldusethat way, which
theGuru tells us. Only theGuru knows what method or what path is most suitablefor aperson. In this
shabad, GuruJi givesushisfirst andmost important lessontoguideusonthewaytounionwithGod.
He says: "(O my friend, realize that) this body of which you are proud of is not yours (forever). Nor
dominions, propertyor moneyareyour own(forever).(1)
Therefore, Guru Ji says: Why areyou clinging to that which is not yours (forever? Only Gods) Name
couldbeyours(forever), whichyoucanobtainfromthetrueGuru.(1-pause)
Continuingtopoint out thingsandpersons, whicharealsonot (truly) ours, GuruJi says: (O my friend),
sons, wife, andbrothers dont remainours(forever), nor our dear friends, nor evenour father andmother
(remainwithusforever).(2)
Nowpointingtowardsour worldlywealthandpossessions, GuruJi says: Gold, silver, or hardcurrencyis
not yours forever. Neither your horses and elephants (or cars and boats) would be of use to you
(forever).(3)
GuruJi concludes theshabad by tellinguswhoisthepersonwhomayhavenoneof theabovethings, yet
may haveeverything. Hesays: Becominggracious, whomtheGuru has united (with God), Nanak says
(that personrealizesthat whose(friendis) Godtheking, haseverything.(4-37-106)
The message of the shabad is that none of our worldly possessions, relatives, or even our own body is
going to remain with us forever. The only thing, which will last with us till the end, is Gods Name,
and that Name we can obtain only through the Guru. Therefore, we should follow the advice of our
Guru (Granth Sahib Ji) so that he may unite us with God, to whom belongs everything forever.
gur kycrx aUpir myrymwQy] gur kay charan oopar mayray maathay.
qwqyduKmyrysgl yl wQy]1] taa tay dukh mayray saglay laathay. ||1||
siqgur ApunykaukurbwnI ] satgur apunay ka-o kurbaanee.
AwqmcIinprmrMg mwnI ]1] rhwau] aatamcheen paramrang maanee. ||1|| rahaa-o.
crx ryxugur kI muiKl wgI ] charan rayn gur kee mukh laagee.
AhMbuiDiqinsgl iqAwgI ]2] aha
N
-buDhtin sagal ti-aagee. ||2||
gur kwsbdul gominmITw] gur kaa sabad lago man meethaa.
pwrbRhmuqwqymoihf ITw]3] paarbarahmtaa tay mohi deethaa. ||3||
gurusuKdwqwgurukrqwru] gur sukh-daata gur kartaar.
j IA pRwx nwnk guruAwDwru]4]38]107] jee-a paraan naanak gur aaDhaar. |4||38||107||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that noneof our worldly possessions, relatives, or even our
ownbody isgoingtoremainwithusforever. Theonlything, whichwill last withustill theend, isGods
Name, and that Name we can obtain only through the Guru. Therefore, we should always follow the
adviceof our Guru. Inthis shabad, heis tellingus fromhispersonal experiencetheblessings wereceive
byhumblyfollowingGurusadvice.
Hesays: "TheGurus immaculateadviceis enshrinedinmy forehead. By following(that advice), all my
sufferingshavedeparted.(1)
Therefore, GuruJi says: I amasacrificeuntomyGuru. (By hisgrace), I haveexaminedmyself, andam
nowenjoyingsupremebliss.(1-pause)
Describingwhat happenswhenapersonreallylistenstotheGurusadvice, hesays: (O myfriends, they
whoattentively listentotheimmaculateadviceof theGuru, feel asif) their faceistouchedby thedust of
theGuru'sfeet, theyshedall their self-conceit.(2)
Comingback tosharinghisownexperience, GuruJi says: TheGuru'swordseems pleasingtomymind.
(Therefore, followinghisadvice, I havemeditatedonGodsNameandhave) seenthesightof God.(3)
Therefore, GuruJi concludestheshabad by saying: (O myfriends), Guruisthegiver of peace, andGuru
istheCreator. Heisthesupport of Nanakssoul, andhislifebreath. (4-38-107)
The message of this shabad is that we should have such complete faith in our Guru that by following
his advice we will obtain peace, happiness, and bliss of union with God Himself.
rymnmyryqUMqwkauAwih] ray man mayray too
N
taa ka-o aahi.
j wkYaUxwkChUnwih]1] jaa kai oonaa kachhhoo naahi. ||1||
hir swpRIqmukir mnmIq] har saa pareetamkar man meet.
pRwnADwrurwKhusdcIq]1] rhwau] paraan aDhaar raakho sad cheet. ||1|| rahaa-o.
rymnmyryqUMqwkausyiv ] ray man mayray too
N
taa ka-o sayv.
AwidpurKAprMpr dyv ]2] aad purakh aprampar dayv. ||2||
iqsuaUpir mnkir qUMAwsw] tis oopar man kar too
N
aasaa.
Awidj ugwidj wkwBrvwsw]3] aad jugaad jaa kaa bharvaasaa. ||3||
j wkI pRIiqsdwsuKuhoie ] jaa kee pareet sadaa sukh ho-ay.
nwnkugwvYgur imil soie ]4]39]108] naanak gaavai gur mil so-ay. ||4||39||108||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji advised us that weshould havesuch completefaithin our Guru that by
followinghisadvicewewill obtainpeace, happiness, andblissof unionwithGodHimself. Inthisshabad,
he advises his mind and indirectly us, whomwe should crave for and on whomshould we pin all our
hopessothat wemayalwaysenjoypeaceandhappiness.
Addressinghismind, GuruJi says: "O mymind, cravefor that (person) whoisshortof nothing.(1)
Thequestioniswhoissuchapersonor power thathaseverything. Naturally, that power isGod. Therefore,
Guru Ji says: O my friendly mind, make a being like God as your beloved, and always keep
(remembering) that support of life-breathsinyour mind.(1-pause)
Now directly advisinghis mind(andindirectly us), GuruJi says: O my mind, servethat (God), who is
theall-pervadingprimal Being, andisbeyondanylimit.(2)
Finallyadvisinghismindonwhomtodependintimesof need, GuruJi says: O mymind, pinyour hope
onlyonthat (God), onwhomall beingshavebeendependingfor agesafter ages.(3)
GuruJi concludestheshabad by statingwhomhehimself worships, andhow. Hesays: (O myfriends),
by joining with the Guru, Nanak sings praises of that (God), by loving whom one always obtains
peace.(4-39-108)
The message of this shabad is that we should depend upon the support of that God, and sing His
praises, by loving whom we obtain happiness, and in whose house there is no shortage of anything.
mIqukrYsoeI hmmwnw] meet karai so-ee hammaanaa.
mIqkykrqbkusl smwnw]1] meet kay kartab kusal samaanaa. ||1||
eykwtyk myrYmincIq] aykaa tayk mayrai man cheet.
ij suikCukrxwsuhmrwmIq]1] rhwau] jis kichh karnaa so hamraa meet. ||1|| rahaa-o.
mIquhmwrwvyprvwhw] meet hamaaraa vayparvaahaa.
gur ikrpwqymoihAsnwhw]2] gur kirpaa tay mohi asnaahaa. ||2||
mIquhmwrwAMqrj wmI ] meet hamaaraa antarjaamee.
smrQpurKupwrbRhmusuAwmI ]3]
samrath purakh paarbarahmsu-aamee. ||3||
hmdwsyqumTwkur myry] hamdaasay tumthaakur mayray.
pMnw188 SGGS P- 188
mwnumhqunwnk pRBuqyry]4]40]109] maan mahat naanak parabhtayray.
||4||40||109||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji advised us that weshould always depend upon thesupport of that God
and sing His praises, by loving whom we always obtain happiness, and in whose house there is no
shortage. Inthisshabad, hedescribeshowhehasmadeGodhisfriend.
Guru Ji says: "Whatever my Friend does, I cheerfully accept that, because thedoings of my Friend are
(thosethings) whichbringhappiness.(1)
Describing what is themainstay of his mind, Guru Ji says: Within my mindis only oneassurance: that
He, whohastodoanythingismyfriend(thereforeI neednot worryabout anything).(1- pause)
Nowdisclosinghowhehappenedtowinthefriendshipof suchagreat Being, GuruJi says: My Friendis
carefree. (He is not dependent upon anyonefor anything). It is through theGurus kindness that I came
closetoHim.(2)
Listing more unique qualities of his friend (God), Guru Ji says: My Friend is the inner knower of all
hearts. Heistheall powerful supremeGodandMaster.(3)
GuruJi concludes theshabad by makingahumbleprayer. Hesays: (O God), I amYour slaveandYou
aremyMaster. All Nanakshonor andgloryareonaccount of You.(4-40-109)
The message of the shabad is that if we want to have such a friend, on whom we can depend for
everything, and on the basis of whose support we may become absolutely free of all worries, then we
should pray to our Guru to bring us so close to God that He might accept us as His humble friend.
j wkauqumBeysmrQAMgw] jaa ka-o tumbha-ay samrath angaa.
qwkaukCunwhI kwl gw]1] taa ka-o kachh naahee kaalangaa. ||1||
mwDauj wkauhYAws qumwrI ] maaDha-o jaa ka-o hai aas tumaaree.
qwkaukCunwhI sMswrI ]1] rhwau] taa ka-o kachh naahee sansaaree. ||1|| rahaa-o.
j wkYihrdYTwkuruhoie ] jaa kai hirdai thaakur ho-ay.
qwkaushswnwhI koie ]2] taa ka-o sahsaa naahee ko-ay. ||2||
j wkauqumdInI pRBDIr ] jaa ka-o tumdeenee parabh Dheer.
qwkYinkit nAwvYpIr ]3] taa kai nikat na aavai peer. ||3||
khunwnk mYsogurupwieAw] kaho naanak mai so gur paa-i-aa.
pwrbRhmpUrndyKwieAw]4]41]110] paarbarahm pooran daykhaa-i-aa.
||4||41||110||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that if we want to have such a friend on whomwe could
dependfor everything, andon thebasis of whosesupport wemay becomeabsolutely freeof all worries,
thenweshouldpray toour GurutobringussoclosetoGodthat Hemay accept usasHishumblefriend.
In this shabad, heis tellingus fromhis own experiencethekindof feelingof security oneobtains upon
gainingthesupportof God.
Guru Ji says: "O all powerful (Master), whose helper You become, no blemish stains that persons
reputation.(1)
Commentingon thestateof mindof adevoteewho only depends uponthesupport of God, hesays: O
God, theonewhodependsuponYour supportdoesnt carefor thesupport of worldlypeople.(1-pause)
Statingthereason why such aperson doesnt carefor any worldly support, Guru Ji says: Theperson in
whoseheart residestheMaster (of theuniverse) hasnoanxiety(of anykindinthemind).(2)
Now describing what kind of relief onefeels when one receives Gods comfort, Guru Ji says: O, my
God, whomYouhavegivensolace, nopaincomesnear that person.(3)
GuruJi concludes theshabad by tellingus whointroducedhimtosuchaperfect andbeneficent God. He
says: Nanak hasfoundsuchaGuru, whohasshowedhimtheperfect all-pervadingGod.(4-41-110)
The message of the shabad is that if we want union with the all powerful God, who can remove all
our pains, and whose support is all we need, then we should seek the refuge of our Guru (Granth
Sahib Ji), who may show us that God and help us win His support.
dul BdyhpweI vf BwgI ] dulabh dayh paa-ee vadbhaagee.
nwmun j pihqyAwqmGwqI ]1] Naamna jaapeh tay aatamghaatee. ||1||
mir n j whI ij nwibsrqrwm] mar na jaahee jinaa bisrat raam.
nwmibhUnj Ivnkaunkwm]1] rhwau] Naambihoon jeevan ka-un kaam. ||1|| rahaa-o.
KwqpIqKyl qhsqibsQwr ] khaat peet khaylat hasat bisthaar.
kvnArQimrqk sIgwr ]2] kavan arath mirtak seegaar. ||2||
j onsunihj suprmwndw] jo na suneh jas parmaanandaa.
psupMKI iqRgdj oinqymMdw]3] pas pankhee tarigad jon tay mandaa. ||3||
khunwnk guir mMqRidRVwieAw] kaho naanak gur mantar drirh-aa-i-aa.
kyvl nwmuirdmwihsmwieAw]4]42]111] kayval Naamrid maahi samaa-i-aa. 4||42||111||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat if wewant unionwiththat all-powerful God, whocanremove
all our painsandwhosesupport isall weneed, thenweshouldseek therefugeof our Guru(GranthSahib
Ji), who may showus that God, andhelpus winHis support. Inthis shabad, hetellsus what is themost
important thing, whichweneedtodotoreachGod, andwhathappensif wedont dothisthing.
Hesays: "By great goodfortune, onegetstheextremelyrarechancetoobtainthe(human) body. (But after
receivingthisbodythey), whodonot meditateon(Gods) Nameare(inaway) murderingtheir soul.(1)
Guru Ji feels so upset with such persons who do not meditateon Gods Name, that hesays: Life is so
uselesswithout GodsName(thatI wonder) whydont theydiewhoforget God? (1-pause)
Now commentingon theenjoyment of worldly pleasures by such people, Guru Ji says: (I seethat such
people) spend their timein eating, drinking, playing, and decorating themselves (but without Namethey
arelikedeadpersons, andall their pursuits) arelikeembellishingdeadbodies.(2)
Delivering his judgment on theperson who doesnt listen to Gods praise, Guru Ji says: Theone who
doesnt listentothepraiseof God isworsethenanimals, birds, andthecreepingspecies (likesnakes and
porcupines).(3)
Guru Ji concludes the shabad by stating the single most important thing, which a person may acquire
whomtheGurublesses with his instruction. Hesays: "O Nanak, inwhomtheGuru has firmly instilled
hismantra, onlyGodsNamehasbeenenshrinedinthat personsheart.(4-42-111)
The message of this shabad is that the most important thing which we should learn from the Guru is;
how to firmly enshrine Gods Name, because without Gods Name our entire human life is a waste,
and is worse than the life of an animal, bird or an insect.
kwkI mweI kwkobwp] kaa kee maa-ee kaa ko baap.
nwmDwrIk J UTysiBswk ]1] NaamDhaareek jhoothay sabh saak. ||1||
kwhykaumUrKBKl wieAw] kaahay ka-o moorakh bhakhlaa-i-aa.
imil sMj oig hukimqUMAwieAw]1] rhwau] mil sanjog hukamtoo
N
aa-i-aa. ||1|| rahaa-o.
eykwmwtI eykwj oiq] aykaa maatee aykaa jot.
eykopvnukhwkaunuroiq]2] ayko pavan kahaa ka-un rot. ||2||
myrwmyrwkir ibl l whI ] mayraa mayraa kar billaahee.
mrxhwruiehuj IArwnwhI ]3] maranhaar ih jee-araa naahee. ||3||
khunwnk guir Kol ykpwt ] kaho naanak gur kholay kapaat.
mukquBeyibnsyBRmQwt ]4]43]112] mukat bha-ay binsay bharam thaat.
||4||43||112||
GAURRI MEHLA 5
Inshabad (4-37-106), GuruJi advisedusthat noneof our worldlypossessions, relatives, or evenour own
body is going to remain with us forever. The only thing, which will last with us till the end, is Gods
Name, and that Name we can obtain only through the Guru. In this shabad, he therefore questions our
weeping, crying, andfeelingsaduponthedeathof our near anddear ones, andtells us whothosepeople
arewhocanbeliberatedfromsuchworldlybonds.
GuruJi says: (O my friends), whois anybodys mother, andwho isanyones father? All theserelations
arefalse(shortlived) andinnameonly. (Assoonasonedies, all theserelationshavenomeaning).(1)
Therefore, Guru Ji asks: "O foolish human being, why do you clamor (as though you have seen a
nightmare)? It is dueto thecombination of past circumstances that according (to Gods command), you
havecome(tothisworld, andbeenconnectedwithyour parentsandother relatives).(1- pause)
Pointing to our body elements, he says: It is the same one clay, one light, and one air, (of which all
beingsaremade. Therefore), whydoesanyonecrywhenonedies(andreturnstotheseelements)?(2)
Commentingon thecryingof humanbeings uponthedeathof their near anddear ones, hesays: (Often
onthedeathof anyof their relatives andfriends), peoplecryandwail, saying, Mynear anddear onehas
died. (But they dont understand that) this soul never dies. (After leaving one body, either it enters
another, or uniteswithGod).(3)
GuruJi concludes theshabad by tellingushowhehasbeenemancipatedfromall suchillusions. Hesays:
(O my friends), Nanak says, theGuruhas removed my doubts, andI havebeen emancipated from(the
illusionsof worldlyrelations), andall ostentations(of feelingsadonaccount of anyseparation) havebeen
destroyed.(4-43-112)
The message of this shabad is that if we want to be free from the false worldly attachments, and
feeling miserable upon the death of our near and dear ones with whom we have been related in this
human life, then we should seek the guidance of the Guru, and understand the truth about all such
relationships.
vf yvf yj odIsihl og ] vaday vaday jo deeseh log.
iqnkauibAwpYicMqwrog ]1] tin ka-o bi-aapai chintaa rog. ||1||
kaunvf wmwieAwvif AweI ] ka-un vadaa maa-i-aa vadi-aa-ee.
sovf wij inrwmil v l weI ]1] rhwau] so vadaa jin raamliv laa-ee. ||1|| rahaa-o.
BUmIAwBUimaUpir inql uJ Y] bhoomee-aa bhoomoopar nit lujhai.
Coif cl YiqRsnwnhI buJ Y]2] chhod chalai tarisnaa nahee bujhai. ||2||
khunwnk iehuqqubIcwrw] kaho naanak ih tat beechaaraa.
ibnuhir Bj nnwhI Cutkwrw]3]44]113] bin har bhajan naahee chhutkaaraa.
||3||44||113||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant tobefreefromthefalseworldly attachments,
andfeeling miserableon thedeathof our near anddear ones withwhomwehappen to berelatedin this
human life, then we should seek the guidance of the Guru and understand the truth about all such
relationships. Inthis shabad, GuruJi points out another folly of people, particularly therichandfamous.
He tells how such peoplewho outwardly seemso great, happy, and comfortable, in reality areafflicted
withthemaladyof worryandthefire-likedesirefor evenmoreriches. Hethentellsustheonlywaytoget
ridof all suchworriesandanxieties.
Hesays: "Theywhoseemtobesogreat, mighty(andrich), areafflictedbytheailmentof anxiety.(1)
However, GuruJi pointsout: (O my friends), noonebecomes (truly) great by virtueof the(false) glory
onaccount of oneswealth. Onlythat personis(truly) great whosemindisattunedtoGod. (1-pause)
Next, commentingonthestateof landowners, hesays: A landowner dailyfightsonaccount of land, (so
muchso, that) evenwhiledeparting(fromtheworld, thispersons) craving(for land) isnot quenched."(2)
GuruJi concludestheshabad bysharingwithustheonlyway, whichcanliberateusfromall suchworldly
desires for wealth and possessions. He says: (O my friends), Nanak says, hehas realized this essence,
that without GodsNamethereisnoescape(fromthefireof worldlydesiresandwoes).(3-44-113)
The message of this shabad is that instead of running after worldly riches or feeling envious of
affluent and powerful people, we should meditate on Gods Name; only then will we be truly happy
and worry free.
pUrwmwrgupUrwiesnwnu] pooraa maarag pooraa isnaan.
sBuikCupUrwihrdYnwmu]1] sabh kichh pooraa hirdai Naam. ||1||
pUrI rhI j wpUrYrwKI ] pooree rahee jaa poorai raakhee.
pwrbRhmkI srix j nqwkI ]1] rhwau] paarbarahmkee saran jan taakee. ||1|| rahaa-o.
pUrwsuKupUrwsMqoKu] pooraa sukh pooraa santokh.
pUrwqpupUrnrwj uj ogu]2] pooraa tap pooran raaj jog. ||2||
hir kYmwrig piqqpunIq] har kai maarag patit puneet.
pUrI soBwpUrwl okIk ]3] pooree sobhaa pooraa lokeek. ||3||
krxhwrusdvsYhdUrw] karanhaar sad vasai hadooraa.
khunwnk myrwsiqgurupUrw]4]45]114 kaho naanak mayraa satgur pooraa.
||4||45||114||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advised us that insteadof runningafter worldly riches or feelingenvious
of affluent andpowerful people, weshouldmeditateonGodsName; onlythenwill webetrulyhappyand
freefromworries. In this shabad, Guru Ji tells us how meditation on Gods Namebrings us perfect and
completesalvation fromall our pains. Guru Ji says: "(O my friends), perfect is theway, perfect is the
ablution, (andinfact) perfect isoneseverydeedinwhoseheart (residesGods) Name.(1)
Regardingthehonor andrespect of suchdevotees, hesays: Thedevotees who havesought theshelter of
theall-pervadingGod, whentheperfect (God) protectstheir honor it remainsfullyintact. (1-pause)
Thereforecommentingontheeffortsof thosewhomeditateonGodsName, andtheresult of suchefforts,
Guru Ji says: (The person who meditates on Gods Name) enjoys perfect peace and complete
contentment. Such a persons penance is deemed perfect and enjoys both the worldly kingdom, and
perfect union(withGod).(2)
Many times we may wonder how effective meditation on Gods Name is for people like us, who
sometimes try tomeditateonGods Name, yet keep boundinworldly attachments andcommittingmany
sins. Guru Ji assures: (O my friends, by following) the way of (meditating on) God, even the worst
sinners aresanctified. They too can obtainperfect glory (inGods court), and maintaincompleterespect
amongworldlypeople.(3)
Inclosing, hesays: (O myfriends), Nanak sayssoperfect ismytrueGuru(that if, followinghisadvice,
wemeditateonGodsName, weareableto) seetheCreator alwaysresidinginfront of us.(4-45-114)
The message of the shabad is that perfect is the method of meditating on Gods Name under Gurus
instruction. By following this method, we can obtain perfect peace, happiness, and glory (not only in
Gods court, but we can maintain our complete respect and honor in the world also).
sMqkI DUir imtyAGkot ] sant kee Dhoor mitay agh kot.
pMnw189 SGGS P- 189
sMqpRswidj nmmrx qyCot ]1] sant parsaad janammarantay chhot. ||1||
sMqkwdrsupUrniesnwnu] sant kaa daras pooran isnaan.
sMqikpwqyj pIAYnwmu]1] rhwau] sant kirpaa tay japee-ai Naam. ||1|| rahaa-o.
sMqkYsMig imitAwAhMkwru] sant kai sang miti-aa aha
N
kaar.
idRsit AwvYsBueykMkwru]2] darisat aavai sabh aykankaar. ||2||
sMqsupRsMnAweyvis pMcw] sant suparsan aa-ay vas panchaa.
AMimRqunwmuirdYl YsMcw]3] amrit Naamridai lai sanchaa. ||3||
khunwnk j wkwpUrwkrm] kaho naanak jaa kaa pooraa karam.
iqsuBytyswDUkycrn]4]46]115] tis bhaytay saaDhoo kay charan.
||4||46||115||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat soperfect isthemethodof meditatingonGods Nameunder
Gurus instruction that by followingthis method wecan obtainperfect peace, happiness, and glory (not
onlyinGodscourt, but wecanalsomaintainour completerespect andhonor intheworld). However, in
many earlier shabads, Guru Ji has also told us that only through the grace of the saint (Guru) can we
obtain this precious commodity of Gods Name. In this shabad he tells us what other blessings and
benefitsweobtainbythesaint (Gurus) grace.
GuruJi says: "(O my friends), thesins of millions of peoplehavebeen removed, who (haveso humbly
followedtheimmaculateadviceof thesaint Guru, asif they) haveappliedthedust of thesaints feet (on
their foreheads. Inthis way) by thegraceof thesaint (Guru), they havebeensparedfromthe(rounds) of
birthsanddeaths.(1)
Commentingupontheneedfor doinganyother ritual worship, suchasbathingat holy places towashoff
thedirt of sins, GuruJi says: (O my friends), thesight of a(true) saint is acompleteablution initself.
Because, by saints grace, westart meditatingonGodsName(after whichthereisnoneedfor any other
kindof worshipor ablution).(1-pause)
Describing what elsehappens inthecompany of thesaint (Guru), hesays: Inthecompany of thesaint
(Guru), onesegoisdestroyed, (tosuchaperson) theoneCreator seemspervadingeverywhere.(2)
But that is not all. Guru Ji says: (O my friends), on whomthesaint (Guru) becomes gracious, all the
five(evil passionsof lust, anger, greed, attachment andego) comeunder that personscontrol, andsucha
personstoresthenectar-like(Gods) Nameintheheart.(3)
Guru Ji concludes the shabad by saying: (O my friends), Nanak says, only the onewhose destiny is
perfect, hasseenthesightof thesaintsfeet (andhaslistenedtothesaintsadvice).(4-46-115)
The message of the shabad is that if we want to wash off the dirt of our past sins, and keep under
control our evil passions, then we should listen and act upon the advice of the saint (Guru).
hir gux j pqkml uprgwsY] har gun japat kamal pargaasai.
hir ismrqqRws sBnwsY]1] har simrattaraas sabh naasai. ||1||
swmiqpUrI ij quhir gux gwvY] saa mat pooree jit har gun gaavai.
vf YBwig swDUsMgupwvY]1] rhwau] vadai bhaag saaDhoo sang paavai. ||1||
rahaa-o.
swDsMig pweIAYiniDnwmw] saaDhsang paa-ee-ai niDh Naamaa.
swDsMig pUrnsiBkwmw]2] saaDhsang pooran sabh kaamaa. ||2||
hir kI Bgiqj nmuprvwxu] har kee bhagat janamparvaan.
gur ikrpwqynwmuvKwxu]3] gur kirpaa tay Naamvakhaan. ||3||
khunwnk soj nuprvwnu] kaho naanak so jan parvaan.
j wkYirdYvsYBgvwnu]4]47]116] jaa kai ridai vasai bhagvaan. ||4||47||116||
GAURRI MEHLA 5
Inthestanza(1-pause) of thepreviousshabad, GuruJi statedthat by thesaintsgrace, westart meditating
onGodsName(after whichthereisnoneedfor anyother kindof worshipor ablution). Inthisshabad, he
tellsuswhathappenswhenwemeditateonGodsNameandsingHispraises.
GuruJi says: (O myfriends), by meditatingonGodsmerits(wefeel sodelighted, asif like) alotus(our
heart) hasblossomedforth. BycontemplatingonGod, all our fearsfleeaway.(1)
Therefore, hesays: (O my friends), perfect is that intellect through which (themortal) sings praises of
God. However, only throughgood fortunedoes oneobtainthecompany of asaint (Guru, who gives one
suchintellect).(1-pause)
Statingwhat other valuablethingsweobtaininthecompany of thesaints, GuruJi says: Inthecompany
of thesaint (Guru), weobtain thetreasureof (Gods) Name. In thecompany of thesaint (Guru), all our
tasksarefulfilled.(2)
Listingother blessings which oneobtains throughtheGuru, hesays: By Gurus graceoneutters Gods
Name, andthroughsuchworshipof God, ones(human) lifegetsapproved(inGodscourt).(3)
GuruJi concludes theshabad by saying: (O myfriends), Nanak saysapprovedisthat devotee(inGods
court) withinwhoseheart residesGod.(4-47-116)
The message of the shabad is that if we want all our fears to be removed, and our life approved in
Gods court, then we should listen to the Gurus advice, and enshrine Gods Name in our heart.
eyksuisauj wkwmnurwqw] aykas si-o jaa kaa man raataa.
ivsrI iqsYprweI qwqw]1] visree tisai paraa-ee taataa. ||1||
ibnugoibMdn dIsYkoeI ] bin gobind na deesai ko-ee.
krnkrwvnkrqwsoeI ]1] rhwau] karan karaavan kartaa so-ee. ||1|| rahaa-o.
mnihkmwvYmuiKhir hir bol Y] maneh kamaavai mukh har har bolai.
soj nuieqauqkqihnf ol Y]2] so jan it ut kateh na dolai. ||2||
j wkYhir Dnusosc swhu] jaa kai har Dhan so sach saahu.
guir pUrYkir dInoivswhu]3] gur poorai kar deeno visaahu. ||3||
j IvnpurKuimil Awhir rwieAw] jeevan purakh mili-aa har raa-i-aa.
khunwnk prmpdupwieAw]4]48]117] kaho naanak param pad paa-i-aa.
||4||48||117||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedusthat if wewant all our fearstoberemovedandour humanlife
approvedinGodscourt, thenweshouldlistentotheGurusadviceandenshrineGodsNameinour heart.
Inthisshabad, hetellsuswhat happenswhenweareimbuedwiththeloveof that one(God).
Hesays: "Thepersonwhosemindisimbuedwiththeloveof one(God), forsakesjealousywithothers.(1)
Statingthereasonwhysuchapersonfeelsthisway, hesays: (Tosuchaperson), nooneseemsother than
God. (That personbelievesthat itis) thesameCreator whoisthecauseanddoer of everything.(1-pause)
Describing themerits of such a person, hesays: Thedevotee who meditates on Gods Namewith full
attentionof themind, anduttersGodsNamefromthetongue, that devoteenever wavershereor there(in
thisor thenext world).(2)
Most of usalways runafter worldlywealth, but GuruJi tellsus: Thepersonwhohasthewealthof Gods
(Nameintheheart) isatruebanker. Theperfect Guruhasestablishedthat personscredit (withGod).(3)
In conclusion, Guru Ji says: (By Guru's grace), theperson who has attained to thelife giving God the
King, Nanaksaysthat personhasobtainedthesupremestatus(of eternal bliss).(4-48-117)
The message of the shabad is that if we want to get rid of our jealousy and attain eternal bliss, then
we should meditate on Gods Name from the core of our heart, and feel Gods presence everywhere.
nwmuBgqkYpRwnADwru] Naambhagat kai paraan aDhaar.
nwmoDnunwmoibauhwru]1] Naamo Dhan Naamo bi-uhaar. ||1||
nwmvf weI j nusoBwpwey] Naamvadaa-ee jan sobhaa paa-ay.
kir ikrpwij suAwipidvwey]1] rhwau] kar kirpaa jis aap divaa-ay. ||1|| rahaa-o.
nwmuBgqkYsuKAsQwnu] Naambhagat kai sukh asthaan.
nwmrqusoBgquprvwnu]2] Naamrat so bhagat parvaan. ||2||
hir kwnwmuj nkauDwrY] har kaa Naamjan ka-o Dhaarai.
swis swis j nunwmusmwrY]3] saas saas jan Naamsamaarai. ||3||
khunwnk ij supUrwBwgu] kaho naanak jis pooraa bhaag.
nwmsMig qwkwmnul wgu]4]49]118] Naamsang taa kaa man laag. ||4||49||118||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toget ridof our jealousyandattaineternal bliss,
thenweshouldmeditateonGodsNamefromthecoreof our heart, andfeel Gods presenceeverywhere.
In this shabad, he describes how Gods Name becomes everything for a devotee, and what kinds of
blessingsoneenjoysbecauseof oneslovefor GodsName.
Hesays: "GodsNameisthelife-breathof adevotee. (For adevotee) Nameiswealth, andtheNameisall
thetrade.(1)
Explainingwhyatruedevoteefeelsthisway, GuruJi says: Withinwhomis(Gods) Name, obtainsglory
(bothinthisandthenext world. But onlythat personreceivesGodsName) whom, showingmercy (God)
Himself, delivers.(1-pause)
Listing the blessings a devotee enjoys as a result of Gods Name, Guru Ji says: (Gods) Name is the
provider of astateof peacetothedevotee. (Thedevotee) whoisimbuedwiththeloveof (Gods) Name, is
approvedinGodscourt.(2)
Guru Ji adds: Gods Name provides support to the devotees. With every breath, a devotee dwells on
GodsName.(3)
He concludes by saying: Nanak says, whose destiny is perfect, that persons mind is attuned to Gods
(Name).(4-49-118)
The message of this shabad is that if we want to always live in peace and bliss, then we should pray
to God to bless us with the guidance of the Guru, who may imbue us with such love for Gods Name
that we may keep meditating on it at all times.
sMqpRswidhir nwmuiDAwieAw] sant parsaad har NaamDhi-aa-i-aa.
qbqyDwvqumnuiqRpqwieAw]1] tab tay Dhaavat man tariptaa-i-aa. ||1||
suKibsRwmupwieAwgux gwie ] sukh bisraampaa-i-aa gun gaa-ay.
sRmuimitAwmyrI hqI bl wie ]1] rhwau] saram miti-aa mayree hatee balaa-ay. ||1||
rahaa-o.
crn kml ArwiDBgvMqw] charan kamal araaDh bhagvantaa.
hir ismrnqyimtI myrI icMqw]2] har simran tay mitee mayree chintaa. ||2||
sBqij AnwQueyk srix AwieE ] sabh taj anaath ayk saran aa-i-o.
aUc AsQwnuqbshj ypwieE ]3] ooch asthaan tab sehjay paa-i-o. ||3||
dUKudrduBrmuBaunisAw] dookh darad bharambha-o nasi-aa.
krxhwrunwnk minbisAw]4]50]119] karanhaar naanak man basi-aa. ||4||50||119||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that if we want to always live in peace and bliss, then we
shouldpraytoGodtoblessuswiththeguidanceof theGuru, whomayimbueuswithsuchlovefor Gods
Namethat wemay keep meditatingon it at all times. Inthis shabad, GuruJi describes theblessings and
benefitshehimself obtainedwhenbysaint'sgracehemeditatedonGodsName.
Hesays: "Sincethetime, by thesaint's graceI havemeditated on (Gods) Name, fromthat timeon, my
wanderingmindhasbeensatiated.(1)
Listing what other virtues he has acquired, Guru Ji says: By singing Gods praises (of God), I have
obtainedtheabodeof peace. My toil (for worldly wealth) hasceased, asif by meditatingon Gods Name
thedemon(of worldlydesiresinme) hasbeenslain.(1-pause)
GuruJi adds: (O myfriends), byreflectingontheimmaculatewords(of theGuru), andbymeditatingon
God, all myworryhasbeenremoved.(2)
Statinghowdidheobtainsuchasublimestateof mind, GuruJi says: Whenforsakingall other propsand
likeanorphan, I soughttherefugeof theoneGod, I easilyobtainedthissupremestatus(of bliss).(3)
Guru Ji concludes the shabad by describing his present state of mind. He says: Now all sorrow, pain,
doubt, anddreadhasfledaway, andthecreator GodhascometoresideinNanaksmind.(4)
The message of this shabad is that if we want to get rid of all our sorrows and enjoy the sublime
state of peace and bliss, then we should meditate on Gods Name, under Gurus guidance.
kr kir thl rsnwgux gwvau] kar kar tahal rasnaa gun gaava-o.
pMnw190 SGGS P- 190
crn Twkur kYmwrig Dwvau]1] charan thaakur kai maarag Dhaava-o. ||1||
Bl osmoismrnkI brIAw] bhalo samo simran kee baree-aa.
ismrqnwmuBYpwir auqrIAw]1] rhwau] simrat Naambhai paar utree-aa. ||1|| rahaa-o.
nyqRsMqnkwdrsnupyKu] naytar santan kaa darsan paykh.
pRBAivnwsI mnmihl yKu]2] parabh avinaasee man meh laykh. ||2||
suix kIrqnuswDpihj wie ] sun keertan saaDh peh jaa-ay.
j nmmrx kI qRws imtwie ]3] janammaran kee taraas mitaa-ay. ||3||
crx kml Twkur auir Dwir ] charan kamal thaakur ur Dhaar.
dul Bdyhnwnk insqwir ]4]51]120] dulabh dayh naanak nistaar. ||4||51||120||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that if we want to get rid of all our sorrows and enjoy the
sublimestateof peaceandbliss, thenweshouldmeditateon Gods Nameunder Gurus guidance. Inthis
shabad, hetellsuswhat specificallytheGuruwantsustodoandwhat arethebenefitsof doingthat.
Hesays: "(O my friends), withyour hands serve(others), withyour tonguepraise(God), andwithyour
feet walk on thepath of God (join thecongregation of saintly persons, and sing praises of God in their
company).(1)
Explainingwhy this is theright timeto praiseGod, and what arethebenefits of doing so, Guru Ji says:
(O my friends, this human birth) is agood opportunity to remember God (becausein other existences,
wecannot doso, and) bymeditatingonGodsName, wecrossthedreadful (worldlyocean)."(1-pause)
Listingwhat other thingsweought todotowalk onthisdivinepath, hesays: "(O my friends), withyour
eyesbeholdthesightof thesaint (Guru), andinscribe(theNameof) theimmortal Godinyour mind.(2)
Statingwhat elseto do, and what is its benefit, GuruJi says: (O my friends), theonewho goes to the
saint(Guru) tolistentothepraiseof God, erasesthefear of birthanddeath(fromthemind).(3)
Inclosing, GuruJi advises: (O myfriends), enshrineGodsimmaculateNameinyour heart. Nanak says
(inthisway), ferrythisextremelydifficulttoobtainhumanbodyacross(theworldlyocean).(4-51-120)
The message of the shabad is that we should utilize our precious human body along with all other
parts and faculties to meditate on Gods Name, and thus make our life fruitful and obtain salvation.
j wkauApnI ikrpwDwrY] jaa ka-o apnee kirpaa Dhaarai.
soj nursnwnwmuaucwrY]1] so jan rasnaa Naamuchaaray. ||1||
hir ibsrqshswduKuibAwpY] har bisrat sahsaa dukh bi-aapai.
ismrqnwmuBrmuBauBwgY]1] rhwau] simrat Naam bharam bha-o bhaagai. ||1||
rahaa-o.
hir kIrqnusuxYhir kIrqnugwvY] har keertan sunai har keertan gaavai.
iqsuj n dUKuinkit nhI AwvY]2] tis jan dookh nikat nahee aavai. ||2||
hir kI thl krqj nusohY] har kee tahal karat jan sohai.
qwkaumwieAwAginnpohY]3] taa ka-o maa-i-aa agan na pohai. ||3||
minqinmuiKhir nwmudieAwl ] man tan mukh har Naamda-i-aal.
nwnk qj IAl yAvir j Mj wl ]4]52]121] naanak tajee-alay avar janjaal. ||4||52||121||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat weshouldutilizeour precioushumanbody (alongwithall
other parts andfaculties) tomeditateonGodsNameandthus makeour lifefruitful andobtainsalvation.
In this shabad, hetells us about therole, Gods graceplays in making some people meditate on Gods
Name, theblessingstheyobtainbydoingthat, andalsotellswhathappensif oneforsakesGodsName.
Hesays: "Onwhom(God) bestowsHisgracethatdevoteeutters(Gods) Namewiththetongue.(1)
Nowcomparingtheresults of forgettingGod withthebenefits of meditatingon His Name, GuruJi says:
(O myfriends), uponforgettingGod, dreadanddistressafflicts(themortal. But) by meditatingonGods
Name, all onessuperstitionandfear fleesaway.(1-pause)
Describingthestateof apersonwhosingsandlistenstoGods praise, GuruJi says: Nopainandsorrow
comesnear that devotee, whohearsandsingspraiseof God.(2)
But thisdoesnt meanthat by singingor listeningtoGods praiseoneloses anykindof respect insociety.
Guru Ji tells: A devotee who serves God (by singing or listening to His praise) obtains honor (in the
world, and) thefireof worldlydesiredoesnttouchthatdevoteeat all.(3)
In conclusion, Guru Ji says: (O my friends), with full concentration of mind and body, the one who
utters theNameof themerciful God fromthetongue, Nanak says, (deemthat devotee) has forsakenall
(worldlyentanglements).(4-52-121)
The message of this shabad is that if we want to get rid of all our worldly doubts, and dreads, then
we should meditate on Gods Name with full concentration of our body and mind.
Cwif isAwnpbhucqurweI ] chhaad si-aanap baho chaturaa-ee.
gur pUrykI tyk itkweI ]1] gur pooray kee tayk tikaa-ee. ||1||
duKibnsysuKhir gux gwie ] dukh binsay sukh har gun gaa-ay.
gurupUrwByitAwil v l wie ]1] rhwau] gur pooraa bhayti-aa liv laa-ay. ||1|| rahaa-o.
hir kwnwmudIE guir mMqR] har kaa Naamdee-o gur mantar.
imtyivsUryauqrI icMq]2] mitay visooray utree chint. ||2||
AndBeygur iml qikpwl ] anad bha-ay gur milat kirpaal.
kir ikrpwkwtyj mj wl ]3] kar kirpaa kaatay jamjaal. ||3||
khunwnk gurupUrwpwieAw] kaho naanak gur pooraa paa-i-aa.
qwqybhuir n ibAwpYmwieAw]4]53]122] taa tay bahur na bi-aapai maa-i-aa.
||4||53||122||
GAURRI MEHLA 5
In theprevious shabad (4-49-118), Guru Ji advised us that if wewant to always livein peaceand bliss,
thenweshouldpraytoGod tobless us withtheguidanceof theGuru, whomay imbueus withsuchlove
for Gods Name that we may keep meditating on it at all times. In this shabad, he lists some of the
blessings one obtains, who forsaking ones own clever ideas, surrenders to the Guru and follows his
advicewhole-heartedly.
Addressing us, Guru Ji says: Renouncing shrewdness and too much cleverness, the one who has
depended on the support of the perfect Gurus (advice) only, all that persons sorrows have vanished.
Suchapersonhas sungpraises of God inastateof peace, andinthis way, by attuningthemindhas seen
theperfect Guru. (1-pause)
Listingother blessingstheGuruhasbestowedonsuchadevotee, hesays: TheGuruhasgiventhemantra
of Gods (Name, and as a result) all the worries (of the devotee) have been effaced, and anxiety
removed.(2)
But that is not all, Guru Ji adds: On meeting the kind Guru, bliss has prevailed (in the mind of the
devotee). Showing mercy, (the Guru has dispelled those tendencies, which could make that (devotee)
commit deadlysins, andhasthus) cut off thenoosesof death.(3)
Inconclusion, GuruJi says: (O my friends), Nanak says theonewhohasobtained(theguidanceof) the
perfect Guru, Maya (theworldlyattachment) doesnt afflict that personagain.(4-53-122)
The messages of this shabad is that we should abandon all our cleverness and wit and have complete
faith in the Guru's advice, and act on it with full faith and conviction. Then we will be freed from all
worries, and worldly attachments wont afflict us ever again.
rwiKl IAwguir pUrYAwip] raakh lee-aa gur poorai aap.
mnmuKkaul wgosMqwpu]1] manmukh ka-o laago santaap. ||1||
gurUgurUj ipmIqhmwry] guroo guroo jap meet hamaaray.
muKaUj l hovihdrbwry]1] rhwau] mukh oojal hoveh darbaaray. ||1|| rahaa-o.
gur kycrx ihrdYvswie ] gur kay charan hirdai vasaa-ay.
duKdusmnqyrI hqYbl wie ]2] dukh dusman tayree hatai balaa-ay. ||2||
gur kwsbduqyrYsMig shweI ] gur kaa sabadtayrai sang sahaa-ee.
dieAwl Beysgl yj IA BweI ]3] da-i-aal bha-ay saglay jee-a bhaa-ee. ||3||
guir pUrYj bikrpwkrI ] gur poorai jab kirpaa karee.
Bniqnwnk myrI pUrI prI ]4]54]123] bhanat naanak mayree pooree paree.
||4||54||123||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji advised us that we should abandon all our cleverness and wit and have
completefaithintheGuru'sadvice, andact onit withfull faithandconviction. Inthisshabad, heciteshis
ownexample, howtheperfect Gurusavedhimfromtheattack of hisenemy(Sulhi Khan), todemonstrate
thebenefit of havingfull faithintheGuru, andactingonhisadvice.
Addressingus, GuruJi says: (O myfriends), theperfect Guruhashimself savedme(fromtheattacksof
my enemy), andthat self-conceitedperson has been afflictedby acalamity (of fallinginabrick kilnand
beingburnt alive).
Therefore, Guru Ji advises: O my friends, (you too) should keep remembering Gurus advice (of
meditatingonGodsName. By doingso), youwouldobtainhonor in(Gods) court."(1-pause)
Statingthebenefit of truly enshriningtheGurus feet (his advice) inthemind, hesays: (O my friends),
byenshriningtheGuru'sadviceinthemind, all your sorrows, enemiesandcalamitieswill beslain.(2)
Describingwhat kindof changeswewouldobservewhenwealwaysremember theGuru'sadvice, hesays:
O my brother, whenyoualways remainintouchwiththeGurus advice, all peoplewouldbecomekind
toyou.(3)
GuruJi concludes theshabad by onceagainthankinghisGurufor savinghim. Hesays: (O myfriends),
Nanaksays, whentheperfect Gurushowedmercy, all myeffortbecamefruitful.(4-54-123)
The message of this shabad is that if we keep complete faith in our perfect Guru (Granth Sahib Ji),
keep following his advice, and meditating on Gods Name, he will save us from attacks of all our
enemies and will get us respect in this world and honor in Gods court.
Aink rswKweyj YsyFor ] anik rasaa khaa-ay jaisay dhor.
mohkI j yvrI bwiDE cor ]1] moh kee jayvree baaDhi-o chor. ||1||
imrqk dyhswDsMgibhUnw] mirtak dayh saaDhsang bihoonaa.
Awvqj wqj onI duKKInw]1] rhwau] aavat jaat jonee dukh kheenaa. ||1|| rahaa-o.
Aink bsqRsuMdr pihrwieAw] anik bastar sundar pehraa-i-aa.
ij auf rnwKyqmwihf rwieAw]2] ji-o darnaa khayt maahi daraa-i-aa. ||2||
sgl srIr AwvqsBkwm] sagal sareer aavat sabh kaam.
inhPl mwnuKuj pYnhI nwm]3] nihfal maanukh japai nahee Naam. ||3||
khunwnk j wkauBeydieAwl w] kaho naanak jaa ka-o bha-ay da-i-aalaa.
swDsMig imil Bj ihguopwl w]4]55]124] saaDhsang mil bhajeh gopaalaa.
||4||55||124||
GAURRI MEHLA 5
In theprevious so many shabads, Guru Ji told us about theblessings obtained by aperson who follows
GurusadviceandmeditatesonGodsName. Inthisshabad, heshows ustheoppositesideof thepicture,
andtellsuswhat isthestateof aself-conceitedpersonwhodoesnt carefor theGurusadvice, anddoesnt
meditateonGodsName.
Describing the inner state of mind of a self-conceited person, who always remains involved in false
worldly pleasures, Guru Ji says: (O my friends, theperson who remains involved in enjoying worldly
pleasures) is likeananimal who is eatingmany delicious feeds. (His stateis likethat of a) thief, who is
boundwiththechainof worldlyattachments.(1)
Commenting further on thestateandfateof such aperson, GuruJi says: (O my friends, theone) who
remains without thecompany of saintly persons, that ones body is like adead corpse. By continuously
suffering the pains of coming and going (in and out of this world), ones (soul) is continuously
weakened.(1-pause)
Now referring to the many beautiful clothes such a person may wear, he says: Even though (such a
person) may wear many beautiful clothes (in the spiritual world, looks) like a scare-crow to scare (the
birdsaway) inafarm.(2)
Guru Ji adds: "(An apostateis worsethan ananimal, becausebodies of all (animals) can beput to some
use, but absolutely of no useis (theadvent of aperson intheworld), who does not meditateon (Gods)
Name.(3)
ThereforeGuruJi states: (O my friends), onwhomGodbecomes merciful, Nanak says, inthecompany
of saintsthat personmeditatesontheSustainer of theuniverse.(4-55-124)
The message of this shabad is that if we dont want to waste our life like the animals, then we should
pray to God to show mercy on us and bless us with the company of saintly persons, (where we may
also join them in singing Gods praise, and meditating on His Name).
pMnw191 SGGP-191
kil kl ys gur sbidinvwry] kal kalays gur sabad nivaaray.
Awvx j wx rhysuKswry]1] aavan jaan rahay sukh saaray. ||1||
BYibnsyinrBauhir iDAwieAw] bhai binsay nirbha-o har Dhi-aa-i-aa.
swDsMig hir kygux gwieAw]1] rhwau] saaDhsang har kay gun gaa-i-aa. ||1|| rahaa-o.
crn kvl irdAMqir Dwry] charan kaval rid antar Dhaaray.
Aginswgr guir pwir auqwry]2] agan saagar gur paar utaaray. ||2||
bUf qj wqpUrYguir kwFy] boodat jaat poorai gur kaadhay.
j nmj nmkytUtygwFy]3] janamjanamkay tootay gaadhay. ||3||
khunwnk iqsugur bil hwrI ] kaho naanak tis gur balihaaree.
ij suBytqgiqBeI hmwrI ]4]56]125] jis bhaytat gatbha-ee hamaaree. ||4||56||125||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wedont want towasteour lifelikeananimal, anddont
want tocontinuesufferingthepainsof birthsanddeaths, thenweshouldpray toGodtobless uswiththe
company of saintly people, whomwemay join in singing Gods praiseandmeditating on His Name. In
this shabad, Guru Ji shares with us the blessings he obtained by joining the congregation of saintly
persons, andsingingpraisesof God.
He says: "(O my friends), the Guru's word has eliminated all my strife and sorrow. My comings and
goings(inandout of thisworld) haveendedandI haveobtainedall kindsof comforts.(1)
Listingother blessingsheobtainedinthecompanyof saintlypersons, hesays: Inthecompanyof saints, I
sangpraisesof God, andwhenI meditatedonthefearlessGodall myfearsvanishedaway.(1-pause)
Therefore, on the basis of his personal experience, Guru Ji says: They who enshrined the immaculate
Nameof Godintheir heartswereferriedbytheGuruacrossthefieryocean(of worldlydesires).(2)
Continuing to describe theblessings bestowed by theGuru, he says: They who weredrowning (in the
worldly ocean), theperfect Guru pulled themout and re-united them(with God), fromwhomthey were
separatedfor manybirths.(3)
Guru Ji concludes the shabad by saying: (O my friends), Nanak says, I ama sacrifice to that Guru,
meetingwhomI wasemancipated.(4-56-125)
The message of this shabad is that even if we have previously committed many sins, we should now
follow the advice of the Guru. Joining the company of saintly persons we should sing God's praise:
then all our problems will be ended and we will be saved.
Note:-It doesnt mean that before joining the saintly congregation, Guru Ji was committing many sins,
from which his Guru saved him. Like Jap ji Sahib, where Guru Ji calls himself a wretch, he is showing his
humility, and is using the most effective way of conveying his message by the use of first person.
swDsMig qwkI srnI prhu] saaDhsang taa kee sarnee parahu.
mnuqnuApnwAwgYDrhu]1] man tan apnaa aagai Dharahu. ||1||
AMimRqnwmupIvhumyryBweI ] amrit Naampeevhu mayray bhaa-ee.
ismir ismir sBqpiqbuJ weI ]1] rhwau] simar simar sabh tapat bujhaa-ee. ||1|| rahaa-o.
qij AiBmwnuj nmmrxuinvwrhu] taj abhimaan janammaran nivaarahu.
hir kydws kycrx nmskwrhu]2] har kay daas kay charan namaskaarahu. ||2||
swis swis pRBumnihsmwl y] saas saas parabh maneh samaalay.
soDnusMchuj ocwl Ynwl y]3] so Dhan sanchahu jo chaalai naalay. ||3||
iqsihprwpiqij sumsqik Bwgu] tiseh paraapat jis mastak bhaag.
khunwnk qwkI crxI l wgu]4]57]126] kaho naanak taa kee charnee laag.
||4||57||126||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that even if we have previously committed many sins, we
shouldnowfollowtheadviceof theGuru. Joiningthecompany of saintly personsweshouldsingpraises
of God: thenall our problemswill endandwewill besaved. Inthisshabad, hetellsusinmoredetail how
toconduct our lifeintheright way.
Hesays: "(O myfriends), joiningthesociety of saintlypersons, seek therefugeof that (God). Placeyour
bodyandsoul beforeHim, (sothat withyour bodyandmindyoudowhatever Godwantsyoutodo). (1)
Describing what weshould do in thecompany of saintly persons, hesays: O brother, drink thenectar
God'sName. By remembering(God) againandagain, thefire(of worldlydesires) isquenched.(1-pause)
Listingwhat elseweneed to do, GuruJi says: (O my friends), bowto thefeet of Gods devotees and,
sheddingyour ego, emancipate(yourself fromtheroundsof) birthsanddeaths.(2)
GuruJi adds: (O myfriends), witheverybreathremember God. (Inthisway) accumulatethat wealth(of
GodsName), whichwill alwaysaccompanyyou.(3)
Guru Ji concludes this shabad by stating how fortunate that person is who accumulates the wealth of
Gods Name. He says: Only that person receives (this wealth) in whose destiny it is (so written).
ThereforeNanak says (O mortal), clingto thefeet of such (devotees, so that in their company you may
alsobeblessed)."(4-57-126)
The message of this shabad is that we should join the company of saintly persons, respectfully follow
their advice, and meditate on Gods Name so that our rounds of births and deaths may end.
sUkyhrykIeyiKnmwhy] sookay haray kee-ay khin maahay.
AMimRqidRsit sMic j Ivwey]1] amrit darisat sanch jeevaa-ay. ||1||
kwtykst pUrygurdyv ] kaatay kasat pooray gurdayv.
syvk kaudInI ApunI syv ]1] rhwau] sayvak ka-o deenee apunee sayv. ||1|| rahaa-o.
imit geI icMqpunI mnAwsw] mit ga-ee chint punee man aasaa.
krI dieAwsiqguir guxqwsw]2] karee da-i-aa satgur guntaasaa. ||2||
duKnwTysuKAwie smwey] dukh naathay sukh aa-ay samaa-ay.
FIl nprI j wguir Purmwey]3] dheel na paree jaa gur furmaa-ay. ||3||
ieCpunI pUrygur iml y] ichh punee pooray gur milay.
nwnk qyj nsuPl Pl y]4]58]127] naanak tay jan sufal falay. ||4||58||127||
GAURRI MEHLA 5
In theshabad (4-56-125), Guru Ji advised us that even if we havepreviously committed many sins, we
shouldnowfollowtheadviceof theGuru. Joiningthecompany of saintly personsweshouldsingpraises
of God, thenall our problems will endandwewill besaved. In this shabad, hedescribes how theGuru
has put eventhemost incorrigiblepersonson theright path, hasbrought anendtoall their problems and
pains, andhasfulfilledtheir desires.
GuruJi says: Inaninstant, theGuruhas brought bloom(evento those) who hadbecomedepressedand
frail likewithered (trees. As if) by irrigatingthemwith his ambrosial glance, hehas revived (their dead
souls).(1)
Describing what exactly the Guru has done for his devotees, he says: Theperfect Guru has yoked his
servant intohisservice, andinthiswaytheperfect Guruhaseradicatedall thedifficulties.(1-pause)
Statingwhat happens when theperfect Guru shows his grace, GuruJi says: (Theperson) on whomthe
true Guru, the treasure of merits has shown mercy, all that persons worry has been removed, and the
desireof heart hasbeenfulfilled.(2)
Guru Ji also wants to assure us that once the Guru becomes kind, it doesnt take much time for ones
problems todisappear. Hesays: WhentheGurusocommands, thennodelay occurs inthefleeingaway
of pains, andthepleasurestocomeandprevail (inapersonslife).(3)
In conclusion, Guru Ji says: They who have met the perfect Guru, their desire has been fulfilled. O
Nanak, thelifeof thosedevoteeshasbecomemost successful andfruitful.(4-58-127)
The message of this shabad is that if we want all our problems to be solved and we want to be
blessed both with worldly comforts and spiritual success, then we should surrender ourselves to the
service of our true Guru (Granth Sahib Ji), and wholeheartedly act on the advice contained therein.
qwpgeypweI pRiBsWiq] taap ga-ay paa-ee parabh saa
N
t.
sIql BeykInI pRBdwiq]1] seetal bha-ay keenee parabh daat. ||1||
pRBikrpwqyBeysuhyl y] parabh kirpaa tay bha-ay suhaylay.
j nmj nmkyibCurymyl y]1] rhwau] janamjanamkay bichhuray maylay. ||1|| rahaa-o.
ismrqismrqpRBkwnwau] simrat simrat parabh kaa naa-o.
sgl rog kwibnisAwQwau]2] sagal rog kaa binsi-aa thaa-o. ||2||
shij suBwie bol Yhir bwxI ] sahj subhaa-ay bolai har banee.
AwT phr pRBismrhupRwxI ]3] aath pahar parabh simrahu paraanee. ||3||
dUKudrduj munyiVnAwvY] dookh darad jamnayrh na aavai.
khunwnk j ohir gungwvY]4]59]128] kaho naanak jo har gun gaavai. ||4||59||128||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant all our problemstobesolved, andif wewant to
be blessed both with worldly comforts and spiritual success, then we should surrender ourselves to the
service of our true Guru, and whole-heartedly act on his advice. The basic advice of our Guru is to
meditateonGods NameandsingHis praises. Inthisshabad, GuruJi describes theblessings, whichGod
showersonus, whenwefollowthisadvice.
Hesays: "(O my friends), thoseuponwhomGod has bestowedthegift (of HisName), all their anxieties
havevanishedandtheyhaveobtainedpeace(intheir hearts).(1)
Describing what other blessings such people have enjoyed, he says: By God's Grace, their life has
become comfortable. (They who were) separated (fromHim) for many births, God has re-united them
(withHim).(1-pause)
Stating what other blessings such people have obtained, Guru Ji says: By remembering God's Name
againandagain, theroot causeof all their maladieswasdestroyed."(2)
Describingtheconduct of suchablessedperson, hesays: (Suchadevotee) keeps utteringGodswordin
astateof peaceandpoise(andsaystoothersalso), Omortals, (youtooshould) meditateonGod.(3)
In conclusion, Guru Ji says: (O my friends), Nanak says that no sorrow, pain (or fear of) death comes
near that personwhosingspraisesof God.(4-59-128)
The message of this shabad is that we should repeat God's Name with love and affection, so that
through Gods mercy all our woes and worries may depart, and we may live in peace and comfort.
Bl yidns Bl ysMj og ] bhalay dinas bhalay sanjog.
ij quBytypwrbRhminrj og]1] jit bhaytay paarbarahmnirjog. ||1||
Ehbyl wkauhaubil j wau] oh baylaa ka-o ha-o bal jaa-o.
ij qumyrwmnuj pYhir nwau]1] rhwau] jit mayraa man japai har naa-o. ||1|| rahaa-o.
sPl mUrqusPl EhGrI ] safal moorat safal oh gharee.
ij qursnwaucrYhir hrI ]2] jit rasnaa uchrai har haree. ||2||
sPl uEhumwQwsMqnmskwris ] safal oh maathaa sant namaskaaras.
crx punIqcl ihhir mwrig]3] charan puneet chaleh har maarag. ||3||
khunwnk Bl wmyrwkrm] kaho naanak bhalaa mayraa karam.
ij quBytyswDUkycrn]4]60]129] jit bhaytay saaDhoo kay charan.
||4||60||129||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that weshouldrepeat God's Namewithloveandaffection, so
that throughGodsmercy all our woes andworries may depart, andwemay liveinpeaceandcomfort. In
this shabad, he describes the bliss he enjoys when he meditates on Gods Name and experiences the
presenceof Godnear him.
He says: "Blessed arethose days, and blessed arethose moments, when I see thesight of thedetached
God.(1)
But Guru Ji knows that this only happens when hemeditates on Gods Name, andHeshows His grace.
Therefore, hesays: I amasacrificetothat timeinwhichmymindrepeatsGod'sName.(1-pause)
Hesays: Fruitful isthat moment andfruitful isthathour whenthetongueutters"OGod, O God."(2)
GuruJi alsorecognizes that it is only by Gurus gracethat apersonis imbuedwiththeloveof God, and
engages in meditating on His Name. Therefore, hesays: Approved is that forehead, which bows to the
saint(Guru), andsacredarethosefeet, whichwalkonGod'spath.(3)
Inconclusion, GuruJi says: (O myfriends), Nanak says: auspicious wasthat deedof mine, by virtueof
which I touched the saint's (Guru's) feet (and started meditating on Gods Name, according to his
advice).(4-60-129)
The message of this shabad is that most auspicious is that time when we humbly listen and follow the
advice of the saint (Guru Granth Sahib Ji), and start meditating on Gods Name with true love.
pMnw192 SGGS P- 192
gur kwsbdurwKumnmwih] gur kaa sabad raakh man maahi.
nwmuismir icMqwsBj wih]1] Naamsimar chintaa sabh jaahi. ||1||
ibnuBgvMqnwhI Ankoie ] bin bhagvant naahee an ko-ay.
mwrYrwKYeykosoie ]1] rhwau] maarai raakhai ayko so-ay. ||1|| rahaa-o.
gur kycrx irdYauir Dwir ] gur kay charan ridai ur Dhaar.
Aginswgruj ipauqrihpwir ]2] agan saagar jap utreh paar. ||2||
gur mUriqisaul wie iDAwnu] gur moorat si-o laa-ay Dhi-aan.
eIhwaUhwpwvihmwnu]3] eehaa oohaa paavahi maan. ||3||
sgl iqAwig gur srxI AwieAw] sagal ti-aag gur sarnee aa-i-aa.
imtyAMdysynwnk suKupwieAw]4]61]130] mitay andaysay naanak sukh paa-i-aa.
||4||61||130||
GAURRI MEHLA 5
In the previous shabad, Guru Ji told us that most auspicious is that time when we humbly listen and
followtheadviceof thesaint (Guru), andmeditateonGodsNamewithtruelove. Inthisshabad, hetells
us, what isthemost important thingtodoafter listeningtotheGuru, andtheblessingsweobtainwhenwe
followtheGurusadvice.
Hesays: "(O my friend), keep theGuru's wordinyour mind. By meditatingonGod's Name, all worries
goaway.(1)
Next, askingus to remember onebasic thing, Guru Ji says: (O my friend), except God thearchitect of
our destiny, thereisnooneelse. Heistheonealone, whodestroysor protects(thecreatures).(1-pause)
Therefore, GuruJi advisesus: (O humanbeing), enshrineGuru'simmaculatewordsinyour heart, sothat
bymeditating(onGodsName), youmayswimacrossthefieryseaof (worldlydesires).(2)
Somepeopledotheir worshipor meditationby fixingtheir attentiononsomepictureor statueof agodor
goddess. But GuruJi advises: (O myfriend), fix your attentionontheGuruintheformof hisword. (By
doingso), youwill obtainhonor bothhereandhereafter."(3)
Guru Ji concludes theshabad by saying: "Forsaking all, he has come to the refuge of theGuru. Nanak
says, all hisdoubtshavebeenerasedandhehasobtainedpeace."(4-61-130)
The message of this shabad is that if we want to be rid of all our worries and live in perfect peace,
then abandoning all other supports, we should seek the refuge of the Guru, fix our attention on his
immaculate word (the Gurbani as contained in Guru Granth Sahib), and meditate on God's Name.
ij suismrqdUKusBuj wie ] jis simrat dookh sabh jaa-ay.
nwmurqnuvsYminAwie ]1] Naamratan vasai man aa-ay. ||1||
j ipmnmyrygoivMdkI bwxI ] jap man mayray govind kee banee.
swDUj nrwmursnvKwxI ]1] rhwau] saaDhoo jan raam rasan vakhaanee. ||1||
rahaa-o.
ieksuibnunwhI dUj wkoie ] ikas bin naahee doojaa ko-ay.
j wkI idRsit sdwsuKuhoie ]2] jaa kee darisat sadaa sukh ho-ay. ||2||
swj numIqusKwkir eyku] saajan meet sakhaa kar ayk.
hir hir AKr mn mihl yKu]3] har har akhar man meh laykh. ||3||
riv rihAwsrbqsuAwmI ] rav rahi-aa sarbat su-aamee.
gux gwvYnwnkuAMqrj wmI ]4]62]131] gun gaavai naanak antarjaamee.
||4||62||131||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant to beridof all our worries andliveinperfect
peace, thenabandoningall other supports, weshouldseek therefugeof theGuru, fix our attentiononhis
immaculate words, and meditate on God's Name. In this shabad, heexplains how to meditate on God's
Nameandenshrineit inour heart.
First clarifyingwhomweneedtoworship, hesays: (O my mind, remember that) God, by remembering
whomall sorrowsgoaway, andHisjewel-likepreciousNamecomestoresideintheheart.(1)
Now explaininghow to remember God, GuruJi says: "O my mind, meditateon that wordof God, with
whichthesaintlydevoteessingpraisesof Godwiththeir tongues.(1-pause)
Guru Ji reminds: (O my friends), there is no oneexcept that oneGod, by whose Gracepeace always
prevails.(2)
GuruJi advises: (O humanbeing), makeonly one(God) as your friend, companion, andconfidant, and
enshrineGodsNameinyour mind.(3)
GuruJi concludes theshabad by describing howhehimself remembers that God. Hesays: That Master
(of universe) ispervadingeverywhere, andNanakkeepssingingpraisesof thatInner Knower.(4-62-131)
The message of this shabad is that we should remember that God is our only true friend and
companion. He is the inner knower of all hearts, and is pervading everywhere. Therefore we should
always keep meditating on His Name, and the best way to do so is to enshrine the immaculate words
uttered and sung by His saints (which are included in Guru Granth Sahib Ji).
BYmihricE sBusMswrw] bhai meh rachi-o sabh sansaaraa.
iqsuBaunwhI ij sunwmuADwrw]1] tis bha-o naahee jis NaamaDhaaraa. ||1||
Baun ivAwpYqyrI srxw] bha-o na vi-aapai tayree sarnaa.
j oquDuBwvYsoeI krxw]1] rhwau] jo tuDh bhaavai so-ee karnaa. ||1|| rahaa-o.
sog hrKmihAwvx j wxw] sog harakh meh aavan jaanaa.
iqinsuKupwieAwj opRBBwxw]2] tin sukh paa-i-aa jo parabh bhaanaa. ||2||
AginswgrumhwivAwpYmwieAw] agan saagar mahaa vi-aapai maa-i-aa.
sysIql ij nsiqgurupwieAw]3] say seetal jin satgur paa-i-aa. ||3||
rwiKl yie pRBurwKnhwrw] raakh lay-ay parabh raakhanhaaraa.
khunwnk ikAwj Mqivcwrw]4]63]132] kaho naanak ki-aa jant vichaaraa.
||4||63||132||
GAURRI MEHLA 5
Inprevious shabad (4-61-130), GuruJi advised us that if wewant to beridof all our worries andlivein
perfect peace, thenabandoningall other supports, weshouldmeditateonGod's Name. Inthis shabad, he
tellsushowtheentireworldisengrossedinfear andworryof onekindor another, andwhothosepersons
arewhoarefreefromsuchanxieties.
He says: "The entire world is immersed in fear. Only that person has no fear, who depends only the
support of God'sName.(1)
Guru Ji therefore addresses God and says: "(O God), no fear afflicts the one who seeks Your refuge,
becausesuchapersondoes(onlythat), whichpleasesYou."(1-pause)
Describingthebenefit of acceptingGodswill, GuruJi says: Theonewho remainsaffectedby painand
pleasure (who becomes too much puffed up in happy circumstances, and too much depressed upon
hearing some unpleasant news), remains bound to rounds of birth and death. Only those persons have
obtainedpeacewhoaccept (withequanimity) whatever pleasesGod(whether apparentlygoodor bad).(2)
Commentingonthegeneral stateof thisworld, GuruJi says: (O my friends), thisworldislikeanocean
of fire, wherethedesirefor worldly pleasures keeps afflicting (theminds of human beings). Only those
personsremaincalmandcool whohaveobtained(theguidanceof) thetrueGuru.(3)
GuruJi concludes theshabad by noting: It isonly God theSavior, whosaves (mortals fromtheevils of
theworld). O Nanak, thereisnothinginthehandsof apoor (human) being."(4-63-132)
The message of this shabad is that if we want to live in peace without any fear or worry, then we
should seek the refuge of the Guru, and gladly accept the will of God both in pain and pleasure.
qumrI ikpwqyj pIAYnwau] tumree kirpaa tay japee-ai naa-o.
qumrI ikpwqydrghQwau]1] tumree kirpaa tay dargeh thaa-o. ||1||
quJ ibnupwrbRhmnhI koie ] tujh bin paarbarahmnahee ko-ay.
qumrI ikpwqysdwsuKuhoie ]1] rhwau] tumree kirpaa tay sadaa sukh ho-ay. ||1||
rahaa-o.
qumminvsyqaudUKunl wgY] tumman vasay ta-o dookh na laagai.
qumrI ikpwqyBRmuBauBwgY]2] tumree kirpaa tay bharambha-o bhaagai. ||2||
pwrbRhmAprMpr suAwmI ] paarbarahmaprampar su-aamee.
sgl GtwkyAMqrj wmI ]3] sagal ghataa kay antarjaamee. ||3||
krauArdwis Apnysiqgur pwis ] kara-o ardaas apnay satgur paas.
nwnk nwmuiml Yscurwis ]4]64]133] naanak Naammilai sach raas. ||4||64||133||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toliveinpeacewithout anyfear or worry, then
weshouldseek therefugeof theGuru, andgladlyaccept thewill of Godbothinpainandpleasure. Inthis
shabad, heshowsushowtoseek theGurusrefuge, andlearntoliveaccordingtoHiswill.
AddressingGod, GuruJi says: "(O God), it isby Your gracethat wecanmeditateonYour Name. It isby
Your gracethat wecanobtainaseat inYour Court.(1)
ExpressinghiscompletefaithinGod, GuruJi says: (O God), besideYou, thereisnooneelse(towhom
wecanlook for anysupport). It isonlybyYour gracethatonealwaysobtainspeace.(1-pause)
Describingwhat happens whenGodcomes toresideinour mind, GuruJi says: WhenYou resideinour
heart, thennosorrowsafflictsus. WithYour kindnessall dreadanddoubt fleesaway.(2)
Therefore Guru Ji says: O the all pervading and limitless Master, You are the inner knower of all
hearts.(3)
FinallyhepraystohisGuruandsays: I makethisprayer beforemytrueGuru, that Nanak maybeblessed
withthetruecapital (of GodsName).(4-64-133)
The message of this shabad is that it is only by Gods grace that we can meditate on Gods Name
and live in peace, and since it is the Guru from whom we can obtain the gift of Name, we should
pray to him to bless us with this true wealth of Gods Name.
kx ibnwj YsyQoQr quKw] kan binaa jaisay thothar tukhaa.
nwmibhUnsUnysymuKw]1] Naambihoon soonay say mukhaa. ||1||
hir hir nwmuj phuinqpRwxI ] har har Naamjapahu nit paraanee.
nwmibhUniDRgudyhibgwnI ]1] rhwau] Naam bihoon Dharig dayh bigaanee. ||1||
rahaa-o.
nwmibnwnwhI muiKBwgu] Naambinaa naahee mukh bhaag.
BrqibhUnkhwsohwgu]2] bharat bihoon kahaa sohaag. ||2||
nwmuibswir l gYAnsuAwie ] Naambisaar lagai an su-aa-ay.
qwkI Aws npUj Ykwie]3] taa kee aas na poojai kaa-ay. ||3||
kir ikrpwpRBApnI dwiq] kar kirpaa parabh apnee daat.
nwnk nwmuj pYidnrwiq]4]65]134] naanak Naamjapai din raat. ||4||65||134||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi toldusthat onlyby GodsgracecanwemeditateonGodsNameandlive
in peace, andsinceit is theGuru fromwhomwecan obtainthegift of Name, weshouldpray to himto
bless us with this wealth of Gods Name. In this shabad, he cites many beautiful examples to illustrate
howtotallydevoidof anycharmor happinessthelifeof apersoniswhodoesnt meditateonGod'sName,
andwhyweneedtopraytoGodfor thegift of HisName.
Hesays: "(O my friends), just as thehusk is empty without thegrain, so arethemouths empty without
theName.(1)
ThereforeGuruJi urges: O mortals, meditateon theNameday andnight (becausewhendeathcomes),
without Namethisbodyisconsideredaccursed.(1-pause)
Nowillustratinghowunfortunateoneremainswithout meditatingonGodsName: (O myfriends), just
as there can be no happily married life without the groom, similarly no fortune smiles on a persons
destinywithout meditationontheName.(2)
Stating the consequences of forsaking Gods Name and engaging in other pursuits, Guru Ji says:
ForsakingtheName, theywhoengageinother pursuits, noneof their wishesarefulfilled."(3)
Guru Ji concludes the shabad by praying to God and saying: "O God, please show Your mercy and
bestowthisgift, sothatNanak maymeditateontheNamedayandnight."(4-65-134)
The message of this shabad is that God's Name is the essence of fruitful life, and we should always
pray to God to bless us with this gift and meditate on His Name day and night.
pMnw193 SGGS P- 193
qUMsmrQuqUMhYmyrwsuAwmI ] too
N
samrath too
N
hai mayraa su-aamee.
sBuikCuqumqyqUMAMqrj wmI ]1] sabh kichh tumtay too
N
antarjaamee. ||1||
pwrbRhmpUrnj n Et ] paarbarahmpooran jan ot.
qyrI srix auDrihj nkoit ]1] rhwau] tayree saran uDhrahi jan kot. ||1|| rahaa-o.
j yqyj IA qyqysiBqyry] jaytay jee-a taytay sabh tayray.
qumrI ikpwqysUKGnyry]2] tumree kirpaa tay sookh ghanayray. ||2||
j oikCuvrqYsBqyrwBwxw] jo kichh vartai sabh tayraa bhaanaa.
hukmubUJ Ysosic smwxw]3] hukamboojhai so sach samaanaa. ||3||
kir ikrpwdIj YpRBdwnu] kar kirpaa deejai parabh daan.
nwnk ismrYnwmuinDwnu]4]66]135] naanak simrai NaamniDhaan. ||4||66||135||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advised us that God's Nameis theessenceof fruitful life, andweshould
alwayspraytoGodtoblessuswiththisgift. Inthisshabad, heshowsushowtopraytoGodfor this.
He says: "O God, You are all powerful. You are my Master. You are the inner knower of all hearts:
whatever ishappening(intheworld) ishappeningaccordingtoYour (wishes).(1)
Describing how Gods devotees depend upon His support, Guru Ji says: O perfect all pervading God,
Youarethesupportof all Your devotees. MillionshavebeensavedbyseekingYour shelter.(1-pause)
Nowpointingto thegraceof God on His creatures, GuruJi says: O God, as many arethecreatures (in
thisworld), theyall areYours. ByYour Gracetheyenjoycountlesscomforts.(2)
Commentingontheomnipresenceof Godswill andthebenefitsof acceptingit, GuruJi says: (O God),
whatever is happening in the world is all according to Your Will. The one who understands Your
commandmergesintheTruth."(3)
GuruJi concludestheshabad bypraying: (O God), showingYour mercy, bestowthisgift, sothat Nanak
maymeditateonthetreasureof (Your) Name.(4-66-135)
The message of this shabad is that we should realize that whatever is happening in this world is
happening according to Gods will, and we should cheerfully accept it. We should only ask Him to
bless us with the gift of His Name (His loving devotion).
qwkwdrsupweIAYvf BwgI ] taa kaa daras paa-ee-ai vadbhaagee.
j wkI rwmnwimil v l wgI ]1] jaa kee raamNaamliv laagee. ||1||
j wkYhir visAwmnmwhI ] jaa kai har vasi-aa man maahee.
qwkauduKusupnYBI nwhI ]1] rhwau] taa ka-o dukh supnai bhee naahee. ||1||
rahaa-o.
srbinDwnrwKyj nmwih] sarab niDhaan raakhay jan maahi.
qwkYsMig ikl ivKduKj wih]2] taa kai sang kilvikhdukh jaahi. ||2||
j nkI mihmwkQI n j wie ] jan kee mahimaa kathee na jaa-ay.
pwrbRhmuj nurihAwsmwie ]3] paarbarahmjan rahi-aa samaa-ay. ||3||
kir ikrpwpRBibnausunIj Y] kar kirpaa parabh bin-o suneejai.
dws kI DUir nwnk kaudIj Y]4]67]136] daas kee Dhoor naanak ka-o deejai.
||4||67||136||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat whatever ishappeninginthisworldishappeningaccordingto
Gods will, andweshould cheerfully accept it. Weshould only ask Himto bless us withthegift of His
Name. In this shabad, Guru Ji describes the glories and blessings thedevotees of God enjoy, and how
muchherespectssuchdevotees.
GuruJi first tellsushowdifficult it istofindsuchtruedevotees, whosemindsareattunedtoGod. Hesays:
"It is only by good fortunethat weseethesight of such devotees, whoseminds are(truly) attunedto the
loveof GodsName.(1)
Now stating how absolutely free fromany pain these devotees are, Guru Ji says: They in whose mind
Godhascometoreside, nopaincanafflict them, eveninadream.(1-pause)
Stating the merits with which such devotees are blessed, Guru Ji says: God places all treasures (of
spiritual virtues, such as patienceandcontentment), inHis devotees (minds). Intheir company all ones
sinsandsorrowsgoaway.(2)
Summarizingthemeritsof Godsdevotees, hesays: (O my friends), theglory of God's devotees cannot
bedescribed, becausethedevoteebecomestheembodimentsof God, whoispervadingeverywhere."(3)
Therefore, Guru Ji prays: O God, showing Your mercy, listen to this request of mineand bless Nanak
withthedust of thefeet (thehumbleservice) of Your servants.(4-67-136)
The message of this shabad is that if we want to be blessed with such spiritual qualities that we
remain free from any sins or sorrows, and do not let any painful circumstances afflict our minds,
then we should seek the humble service of Gods devotees. In their company we must learn to
meditate on Gods Name, live in the will of God, and love Him in all circumstances.
hir ismrqqyrI j wie bl wie ] har simrat tayree jaa-ay balaa-ay.
srbkil Awx vsYminAwie ]1] sarab kali-aan vasai man aa-ay. ||1||
Bj umnmyryeykonwm] bhaj man mayray ayko Naam.
j IA qyrykYAwvYkwm]1] rhwau] jee-a tayray kai aavai kaam. ||1|| rahaa-o.
rYix idnsugux gwauAnqw] rain dinas gun gaa-o anantaa.
gur pUrykwinrml mMqw]2] gur pooray kaa nirmal manntaa. ||2||
Coif aupwv eyk tyk rwKu] chhod upaav ayk tayk raakh.
mhwpdwrQuAMimRqrsucwKu]3] mahaa padaarath amrit ras chaakh. ||3||
ibKmswgruqyeI j n qry] bikhamsaagar tay-ee jan taray.
nwnk j wkaundir kry]4]68]137] naanak jaa ka-o nadar karay. ||4||68||137||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant tobesoblessedwithsuchspiritual qualities of
patience and contentment that we remain free from any sins or sorrows, and do not let painful
circumstances afflict our minds, then we should seek the humble service of Gods devotees. In their
company we should meditateon Gods Name, and live in thewill of God. In this shabad, Guru Ji lists
someof thebenefitsof meditatingonGod'sName.
He says: "(O my friend), by meditating on God, your agony goes away, and total happiness (on all
accounts) comestoresideinthemind.(1)
Thereforetohisownmind(andus), GuruJi says: O mymind, contemplateonlyontheName(of God),
whichwill beof (immense) helptoyour soul (inGod'sCourt).(1-pause)
Describing howto meditateon Gods Name, GuruJi says: (O my mind), day andnight singpraises of
thelimitless(God). Thisaloneistheimmaculateadviceof theperfect Guru.(2)
Cautioningus against dependinguponany other kindsof ritual worship, such asobservingfasts or going
topilgrimageplaces, GuruJi says: (O my friend), discardall other ways (toobtainsalvationor spiritual
bliss), dependonly onthesupport of one(God), andtastetherelishof thesupremecommodity, theelixir
of (Gods) Name.(3)
But lest wemay fall inanykindsof ego trapsonaccount of our owneffortsinthisregard, GuruJi states:
O Nanak, that person alone swims across the torturous (worldly) ocean on whom(God) casts (His)
glanceof grace.(4-68-137)
The message of this shabad is that if we want to get rid of our anxieties, then renouncing all other
ways we should meditate on Gods Name. But we should never let any egoistic thoughts come into
our mind, because only that person crosses this worldly ocean on whom God shows His grace.
ihrdYcrnkml pRBDwry] hirdai charan kamal parabh Dhaaray.
pUrysiqgur imil insqwry]1] pooray satgur mil nistaaray. ||1||
goivMdgux gwvhumyryBweI ] govind gun gaavhu mayray bhaa-ee.
imil swDUhir nwmuiDAweI ]1] rhwau] mil saaDhoo har NaamDhi-aa-ee. ||1|| rahaa-o.
dul BdyhhoeI prvwnu] dulabh dayh ho-ee parvaan.
siqgur qypwieAwnwmnIswnu]2] satgur tay paa-i-aa Naamneesaan. ||2||
hir ismrqpUrnpdupwieAw] har simrat pooran pad paa-i-aa.
swDsMig BYBrmimtwieAw]3] saaDhsang bhai bharammitaa-i-aa. ||3||
j qkqdyKauqqrihAwsmwie ] jat kat daykh-a-u tat rahi-aa samaa-ay.
nwnk dws hir kI srxwie ]4]69]138] naanak daas har kee sarnaa-ay. ||4||69||138||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant toget ridof all our anxieties, thenrenouncing
all other ways we should meditate on Gods Name. In this shabad, he tells us what kinds of blessings
thosepersonsobtainwhoenshrineGodsimmaculatefeet (GodsName) intheir hearts.
Hesays: "TheywhoenshrineGodsimmaculateNameintheir heartsmeet thetrueGuru, andswimacross
theworldlyocean.(1)
Therefore, GuruJi advises: O mybrothers, singpraisesof theGodof theuniverseandmeetingthesaint
(Guru), meditateonGod'sName.(1-pause)
Describing theblessings obtained by a person who has received the gift of Gods Name fromthe saint
Guru, hesays: Theperson who has obtained thestamp of Namefromthesaint (Guru, that person) has
got thedifficult-to-obtainhumanbodyapproved(inGodscourt).(2)
Guru Ji adds: In the company of saints, (such a devotee) has obliterated all dread and doubt, and by
meditatingonGod, hasobtainedthesupremestatus(of spiritual bliss).(3)
Summarizingthestateof mindof suchdevotees, GuruJi says: (A devoteeof Godsays), Wherever I see,
I find(God) pervadingthere. O Nanak, thedevoteesremainabsorbedinGodsshelter.(4-69-138)
The message of this shabad is that joining the company of saint (Guru), we should always sing
praises of God and meditate on God's Name, so that one day, we too may obtain the supreme state
of eternal bliss, and our human body may also get approved in Gods court.
gur j I kydrsnkaubil j wau] gur jee kay darsan ka-o bal jaa-o.
j ipj ipj Ivwsiqgur nwau]1] jap jap jeevaa satgur naa-o. ||1||
pwrbRhmpUrngurdyv ] paarbarahmpooran gurdayv.
kir ikrpwl wgauqyrI syv ]1] rhwau] kar kirpaa laaga-o tayree sayv. ||1|| rahaa-o.
crn kml ihrdYaur DwrI ] charan kamal hirdai ur Dhaaree.
mnqn Dngur pRwnADwrI ]2] man tan Dhan gur paraan aDhaaree. ||2||
sPl j nmuhovYprvwxu] safal janamhovai parvaan.
gurupwrbRhmuinkit kir j wxu]3] gur paarbarahmnikat kar jaan. ||3||
sMqDUir pweIAYvf BwgI ] santDhoor paa-ee-ai vadbhaagee.
nwnk gurBytqhir isauil v l wgI ]4]70]139] naanak gur bhaytat har si-o liv laagee.
||4||70||139||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat joiningthecompanyof saint (Guru) weshouldalwayssing
praises of God and meditate on God's Name, so that one day, we too may obtain the supreme state of
eternal bliss, andour humanbody mayalsoget approvedinGodscourt. Inthisshabad, GuruJi describes
theblessingsobtainedbytheserviceof theGuru, andshareswithushowhehimself respectshisGuruand
actsuponhisadvice.
GuruJi says: "(O my friends), I amasacrificeuntothesight of thereverendGuru. I feel rejuvenatedby
continuouslymeditatingontheNameof thetrueGuru.(1)
Sharing with us theprayer hemakes before his Guru, hesays: O my transcendent, perfect Guru God,
pleaseshowyour mercy(andblessme) that I mayyokemyself intoyour service.(1-pause)
Continuing his prayer, GuruJi says: (O my GuruGod, bless methat) I may enshrineyour immaculate
wordsinmyheart. Youarethesupportof mymind, body, andriches."(2)
Guru Ji even advises us and says: (O my friend), deemthe Guru God as close to you, so that your
(human) lifemayalsobecomefruitful, andmaybeapproved(inGodscourt).(3)
In closing, Guru Ji says: Only by great good fortune can we obtain the dust of the feet (the humble
service) of saints. Nanak(says), uponmeetingtheGuruonesmindbecomesattunedtoGod.(4-70-139)
The message of this shabad is that if want our human life to become fruitful and worthy of approval
in Gods court, then we should humbly serve our Guru by meditating on Gods Name.
pMnw194 SGGS P- 194
krYduhkrmidKwvYhoru] karai duhkaramdikhaavai hor.
rwmkI drghbwDwcoru]1] raamkee dargeh baaDhaa chor. ||1||
rwmurmYsoeI rwmwxw] raamramai so-ee raamaanaa.
j il Qil mhIAil eykusmwxw]1] rhwau] jal thal mahee-al ayk samaanaa. ||1|| rahaa-o.
AMqir ibKumuiKAMimRqusuxwvY] antar bikh mukh amrit sunaavai.
j mpuir bwDwcotwKwvY]2] jampur baaDhaa chotaa khaavai. ||2||
Aink pVdymihkmwvYivkwr ] anik parh-day meh kamaavai vikaar.
iKnmihpRgt hoihsMswr ]3] khin meh pargat hohi sansaar. ||3||
AMqir swic nwimris rwqw] antar saach Naamras raataa.
nwnk iqsuikrpwl uibDwqw]4]71]140] naanak tis kirpaal biDhaataa. ||4||71||140||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if want our humanlifetobecomesuccessful andworthyof
approval in Gods court, then we should humbly serve our Guru by attentively listening to theGurbani
and meditating on Gods Name. In this shabad, he tells us how important it is to serve the Guru, and
meditate on Gods Name with true love and affection for Guru and God, and not just for the sake of
showingoff to other people. Healso tells howthosepersons arepunishedinGods court who outwardly
utter verysweet words, but frominsidearefull of evil andbaddeeds.
Right at theoutset, GuruJi says: "Thepersonwho(stealthily) doesevil deeds, but fromtheoutsideshows
(somethingdifferent), at Godscourtisbound(andpunishedlike) athief.(1)
Givingthedefinitionof atruedevoteeof God, hesays: (O myfriends, that person) aloneisthedevotee
of God who repeatedly remembers God (andwho believes that inall) waters, land, andsky, it is theone
(God) whoispervading."(1-pause)
Commenting further on thestateandfateof aperson who utters very sweet words fromthetongue, but
insideisfull of evil intentions, GuruJi says: (Theperson) whoinsideisfull of poisonous(intentions), but
uttersambrosial wordsfromthetongue, isboundinthecityof deathandsufferspunishment there.(2)
Describing howeasily such apersons sins get exposed, Guru Ji says: (Even if such aperson) commits
evil (deeds) under manysecret veils, still (theseevil deeds) get exposedintheworldinaninstant.(3)
Guru Ji concludes theshabad by telling us upon whomGod is truly gracious. He says: O Nanak, the
God of our destiny becomes gracious on that person, withinwhomis truth, and(who) is inlovewiththe
relishof (Gods) Name.(4-71-140)
The message of this shabad is that those persons who outwardly utter sweet words (but who are evil
inside and commit sinful deeds in secret) are soon exposed, and punished in Gods court. Only they
win the grace of God who are truthful, and meditate on Gods Name with true love and devotion.
rwmrMgukdyauqir nj wie ] raamrang kaday utar na jaa-ay.
gurupUrwij sudyie buJ wie ]1] gur pooraa jis day-ay bujhaa-ay. ||1||
hir rMigrwqwsomnuswcw] har rang raataa so man saachaa.
l wl rMg pUrnpurKuibDwqw]1] rhwau] laal rang pooran purakh biDhaataa. ||1||
rahaa-o.
sMqhsMig bYis gungwie ] santeh sang bais gun gaa-ay.
qwkwrMgun auqrYj wie ]2] taa kaa rang na utrai jaa-ay. ||2||
ibnuhir ismrnsuKunhI pwieAw] bin har simran sukh nahee paa-i-aa.
AwnrMg PIkysBmwieAw]3] aan rang feekay sabh maa-i-aa. ||3||
guir rMgysyBeyinhwl ] gur rangay say bha-ay nihaal.
khunwnk gur BeyhYdieAwl ]4]72]141] kaho naanak gur bha-ay hai da-i-aal.
||4||72||141||
GAURRI MEHLA 5
In the previous shabad, Guru Ji told us that they who outwardly utter sweet words (but are evil from
inside) soon get exposedandpunishedinGods court. Only thosepersons winthegraceof God who are
truthful, andwhomeditateonGods Namewithsincereloveanddevotion. Inthis shabad, hetells us the
uniquequalitiesandvirtuesof divinelove.
Statingthefirst andforemost qualityof divinelove, GuruJi says: "Towhomtheperfect Gurureveals(the
qualitiesof thislove, andimbueswithit once), that personslovefor theGodnever dies.(1)
Now describing how Gods loveaffects themind of aperson, hesays: Themind that has been imbued
with thelove of God becomes (so) truthful (that there remains no deceit or evil in that person. In fact,
beingimbuedwith) thetruelove(for God, that personbecomes theembodiment of) theperfect God, the
architect of our destiny."(1-pause)
Tellinguswhereonecanbeimbuedwithsuchtruelovefor God, hesays: Inthecompanyof saints(they
who) singpraisesof God(areimbuedwithsucheverlastinglovefor God) that their lovenever dies.(2)
Regarding all other kinds of love, Guru Ji says: Without meditation (on God, true) peace cannot be
obtained. (Except divinelove), all other kinds of loveareinsipid(devoidof truepeace), andareonly the
manifestationof Maya (thedesirefor worldlyrichesandpleasure).(3)
In closing, Guru Ji says: (O my friends), Nanak says, upon whomtheGuru has becomegracious, and
whomtheGuruhasimbuedwith(God'slove), theyhavebeenblessedwith(spiritual) delight.(4-72-141)
The message of this shabad is that instead of running after false worldly love, we should join the
company of saintly persons and sing God's praise, so the Guru may imbue us with true love for God,
which never dies and provides true eternal bliss.
ismrqsuAwmI ikl ivKnwsy] simrat su-aamee kilvikh naasay.
sUKshj Awndinvwsy]1] sookh sahj aanand nivaasay. ||1||
rwmj nwkaurwmBrosw] raamjanaa ka-o raambharosaa.
nwmuj pqsBuimitE AMdysw]1] rhwau] Naam J APat sabh miti-o andaysaa. ||1||
rahaa-o.
swDsMig kCuBaunBrwqI ] saaDhsang kachh bha-o na bharaatee.
gux gopwl gweIAihidnurwqI ]2] gun gopaal gaa-ee-ah din raatee. ||2||
kir ikrpwpRBbMDnCot ] kar kirpaa parabh banDhan chhot.
crx kml kI dInI Et ]3] charan kamal kee deenee ot. ||3||
khunwnk minBeI prqIiq] kaho naanak man bha-ee parteet.
inrml j supIvihj nnIiq]4]73]142] nirmal jas peeveh jan neet. ||4||73||142||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat insteadof runningafter falseworldlylove, weshouldjoin
thecompany of saintly persons andsingGod's praise, so theGurumay imbueus withGods love, which
never dies and provides trueeternal bliss. In this shabad, hedescribes theblessings we obtain when we
meditateonGodwithtruelove, andalsotellsuswhatkindof faithandtrust thedevoteeshaveinGod.
He says: "By meditating on theMaster, all thewoes and sins (of thedevotees) flee away (and in their
place), peaceandcomfortcometoabide.(1)
Nowdescribingwhat kindof trust thedevoteesof GodhaveinHim, GuruJi says: (O myfriends), God's
devotees only depend upon God. By meditating on God they become free from any kind of fear or
dread."(1-pause)
GuruJi adds: (O myfriends), inthesocietyof thesaints, nodreador doubt (afflict thedevoteesof God),
becausetheykeepsingingpraisesof Goddayandnight.(2)
Listing other blessings thedevotees obtain in thecompany of saints, andsingingGods praises, Guru Ji
says: ShowingHis mercy, God has freed themfrom(worldly) bonds andhas given themthesupport of
Hisimmaculatefeet.(3)
Inconclusion, hesays: (O myfriends), Nanak saysthat inthemindsof thedevotees hasarisenfull faith
(in God). Thereforethey always keep drinking the nectar (of Gods Name), by singing His immaculate
praiseseveryday.(4)
The message of this shabad is that if we want to be rid of all our fears and doubts, then by joining
the society of saints we should keep singing praises of God and meditating on His Name. Then God
would remove all our fears, and we will develop such a faith in the support and protection of God
that we wont be afraid of anything, but only enjoy the relish of the nectar of His Name.
hir crxI j wkwmnul wgw] har charnee jaa kaa man laagaa.
dUKudrduBRmuqwkwBwgw]1] dookh darad bharamtaa kaa bhaagaa. ||1||
hir DnkovwpwrI pUrw] har Dhan ko vaapaaree pooraa.
ij sihinvwj ysoj nusUrw]1] rhwau] jisahi nivaajay so jan sooraa. ||1|| rahaa-o.
j wkauBeyikpwl gusweI ] jaa ka-o bha-ay kirpaal gusaa-ee.
syj nl wgygur kI pweI ]2] say jan laagay gur kee paa-ee. ||2||
sUKshj sWiqAwn dw] sookh sahj saa
N
t aanandaa.
j ipj ipj Ivyprmwndw]3] jap jap jeevay parmaanandaa. ||3||
nwmrwis swDsMig KwtI ] Naamraas saaDh sang khaatee.
khunwnk pRiBApdwkwtI ]4]74]143] kaho naanak parabh apdaa kaatee.
||4||74||143||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji advised us that if wewant to beridof all our fears anddoubts, thenby
joining thesociety of saints we should keep singing praises of God and meditating on His Name. Then
God wouldremoveall our fears, andwewoulddevelopsuchafaithinthesupport andprotectionof God
that wewont beafraidof anything, but only enjoy therelish of thenectar of His Name. In this shabad,
GuruJi describestheblessingobtainedbyapersonwhoisimbuedwiththeloveof GodsName.
Hesays: "They whosemindis attunedtoGod's immaculateName, all their misery, pain, anddoubt flees
away.(1)
Now, comparingGods Nameto akindof spiritual wealth, Guru Ji says: Theperson who trades in the
capital of God's Namebecomes perfect (whomno evil or lust can tempt). WhomGod honors (with this
wealth), that personbecomesabravefighter (againstall evil tendencies).(1-pause)
SinceapersonobtainsGodsNameonlywhenGodbecomesgraciousandsendsthat persontotheGurus
shelter, Guru Ji says: They on whomGod theMaster of theuniversebecomes kind, those devotees go
andfall atthefeet of theGuru(andbeghimfor hisguidanceinamassingthewealthof GodsName).(2)
Now describing what happens when one meditates on Gods Name under theguidance of theGuru, he
says: By meditating again and again on the Source of supreme bliss, (a person) obtains peace, poise,
contentment, andbliss.(3)
In conclusion, Guru Ji says: (O my friends), in thecompany of saints, theperson who has earned the
capital of (Gods) Name, Nanaksays, (God) hasremovedall that personsaffliction.(4-74-143)
The message of the shabad is that if we want to enjoy true happiness, then instead of running after
worldly wealth, we should pray to God to bless us with the guidance of the Guru. Under his
guidance we should earn the wealth of Gods Name, which is the source of true peace, and pleasure.
hir ismrqsiBimtihkl ys ] har simrat sabh miteh kalays.
crx kml mnmihprvys ]1] charan kamal man meh parvays. ||1||
aucrhurwmnwmul KbwrI ] uchrahu raamNaamlakh baaree.
AMimRqrsupIvhupRBipAwrI ]1] rhwau] amrit ras peevhu parabh pi-aaree. ||1|| rahaa-o.
sUKshj rs mhwAndw] sookh sahj ras mahaa anandaa.
j ipj ipj Ivyprmwndw]2] jap jap jeevay parmaanandaa. ||2||
kwmkoDl oBmdKoey] kaamkroDh lobh madkho-ay.
swDkYsMig ikl ibKsBDoey]3] saaDh kai sang kilbikh sabhDho-ay. ||3||
kir ikrpwpRBdIndieAwl w] kar kirpaa parabhdeen da-i-aalaa.
nwnk dIj YswDrvwl w]4]75]144] naanak deejai saaDh ravaalaa. ||4||75||144||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant toenjoytruehappiness, theninsteadof running
after worldlywealth, weshouldpraytoGodtoblessuswiththeguidanceof theGuru. Under hisguidance
we may earn thewealth of Gods Name, which is thesource of true peace, poise, and pleasure. In this
shabad, GuruJi onceagaintellsuswhat kindsof blessingsweobtainby meditatingonGod, andshowsus
what shouldweaskGodtoblessuswith.
He says: "(O my friend), by meditating on God, all our troubles are eradicated, and His lotus feet
(immaculatelove) isenshrinedinour mind.(1)
Thereforeaffectionatelyaddressinghistongue(andindirectly advisingusaccordingly), GuruJi says: (O
my tongue), thebeloved of God, utter Gods Namemillions of times, anddrink theimmortalizingnectar
(of HisName).(1-pause)
Now listing the blessings a person obtains whose tongue keeps repeating Gods Name, he says: The
person who lives meditating upon (God), the source of supreme bliss, again and again, (that person)
enjoys therelishof peace, poise, andsupremebliss.(2)
GuruJi adds: Suchapersonrenounceslusts, anger, greed, andarrogance, andinthecompanyof thesaint
(Guru), washesoff all thesins.(3)
ThereforeGuruJi prays: O merciful Master of themeek, showYour kindnessandblessNanak withthe
dust of thefeet (thehumbleservice) of thesaint(Guru).(4-75-144)
The message of this shabad is that if we want to be rid of our evil tendencies (such as lust, anger, and
greed), and wash off all our sins, then we should pray to God to bless us with the humble service of
the Guru, so that under his guidance we may always keep remembering Gods Name.
pMnw195 SGGS P- 195
ij s kwdIAwpYnYKwie ] jis kaa dee-aa painai khaa-ay.
iqsuisauAwl suikaubnYmwie ]1] tis si-o aalas ki-o banai maa-ay. ||1||
Ksmuibswir AwnkMiml wgih] khasambisaar aan kammlaageh.
kauf I bdl yrqnuiqAwgih]1] rhwau] ka-udee badlay ratan ti-aageh. ||1|| rahaa-o.
pRBUiqAwig l wgqAnl oBw] parabhoo ti-aag laagat an lobhaa.
dwis sl wmukrqkqsoBw]2] daas salaamkarat kat sobhaa. ||2||
AMimRqrsuKwvihKwnpwn] amrit ras khaaveh khaan paan.
ij indIeyiqsihn j wnihsuAwn]3] jin dee-ay tiseh na jaaneh su-aan. ||3||
khunwnk hml Ux hrwmI ] kaho naanak hamloon haraamee.
bKis l yhupRBAMqrj wmI ]4]76]145] bakhas layho parabh antarjaamee.
||4||76||145||
GAURRI MEHLA 5
In theprevious shabad Guru Ji advised us that if wewant to be ridof our evil tendencies (such as lust,
anger, and greed), and wash off all our sins, then we should pray to God to bless us with the humble
service of theGuru, so that under his guidancewe may always keep remembering Gods Name. In this
shabad, heexplainswhyweneedtoremember andbealwaysgrateful toGod.
Hesays: "O mother, how can onejustify laziness in remembering(that God), upon whomonedepends
for onesfoodandclothing?(1)
GuruJi remindsusandsays: (O myfriends), theywhoareengagedinother (worldly) affairsforsakethe
Master. For thesakeof afewchips, theyarediscardingthejewels(of GodsName).(1-pause)
Showing our folly, Guru Ji says: (O mortal), renouncing God, you are attached to greed (for worldly
wealth. But tell me, how can you) obtainhonor by saluting theservant (worldly wealth, insteadof God,
theMaster)?(2)
Commenting further upon our ungratefulness, Guru Ji says: (O human being), you partake of many
nectar-likedelicious foods and drinks, but O (greedy, ungrateful) dog, you do not even recognize(that
God) whohasgiven(youall thesethings).(3).
Intheend, GuruJi shows ushowtoask Godfor forgivenessfor our ingratitude. Hesays: (O myfriend),
Nanak says, (weshouldhumbly approachGodandsay toHim), O God, weareungrateful (persons). But
O theInner Knower of all hearts, pleaseforgiveus(asYouplease).(4-76-145)
The message of this shabad is that in the pursuit of worldly wealth and enjoyment of false worldly
pleasures we have forgotten that God who has blessed us with all kinds of gifts, including our food
and clothing. Before it is too late, we should pray to God and humbly ask for His forgiveness.
pRBkycrn mnmwihiDAwnu] parabh kay charan man maahi Dhi-aan.
sgl qIrQmj niesnwnu]1] sagal tirath majan isnaan. ||1||
hir idnuhir ismrnumyryBweI ] har din har simran mayray bhaa-ee.
koit j nmkI ml ul ihj weI ]1] rhwau] kot janamkee mal leh jaa-ee. ||1|| rahaa-o.
hir kI kQwirdmwihbsweI ] har kee kathaa rid maahi basaa-ee.
mnbWCqsgl yPl pweI ]2] man baa
N
chhat saglay fal paa-ee. ||2||
j Ivnmrxuj nmuprvwnu] jeevan maran janamparvaan.
j wkYirdYvsYBgvwnu]3] jaa kai ridai vasai bhagvaan. ||3||
khunwnk syeI j npUry] kaho naanak say-ee jan pooray.
ij nwprwpiqswDUDUry]4]77]146] jinaa paraapat saaDhoo Dhooray.
||4||77||146||
GAURRI MEHLA 5
In the previous shabad, Guru Ji told us that in the pursuit of worldly wealth and enjoyment of false
worldly pleasures, we haveforgotten that God who has blessed us with all kinds of gifts, including our
foodandclothing. Beforeit istoolate, weshouldpraytoGodandhumblyask for Hisforgiveness. Inthis
shabad, hetellsuswhat kindof blessingsapersonobtains, whoremembersGodeveryday.
Hesays: "(O myfriend), contemplateuponGodslotusfeet (Hislove) inyour mind. (Inthis, iscontained
themerit of) ablutionatall theholyplaces.(1)
Guru Ji againlovingly advises: O my brother, every day remember God. By doing so, thedirt of sins
(committedbyyou) inmillionsof birthswill bewashedoff.(1-pause)
Nowstatingthemerit of enshriningGodsdiscourseinonesmind, GuruJi says: (O myfriend), theone
whoenshrinesGodsdiscourseinthemindobtainsall thefruitsof onesheart'sdesire.(2)
But that isnot all, GuruJi adds: (O my friends), they inwhosemindresides God, their entirelife(from
birthtodeath) isapproved(inGodscourt).(3)
However, sinceit is only throughtheguidanceof saint (Guru) that welearnto remember God withtrue
love, GuruJi says: (O myfriends), Nanak saysthat onlythosedevoteesbecomeperfect whoareblessed
withthedust of thefeet (thehumbleserviceandguidance) of thesaint(Guru).(4-77-146)
The message of this shabad is that if we want the dirt of sins of all our past births to be washed off,
and our entire life approved in Gods court, then we should humbly serve our Guru (Granth Sahib
Ji), by sincerely following his advice and remembering God with true love and devotion every day.
KwdwpYndwmUkir pwie ] khaadaa paindaa mookar paa-ay.
iqs noj ohihdUqDrmrwie ]1] tis no joheh doot Dharamraa-ay. ||1||
iqsuisaubymuKuij inj IauipMf udInw] tis si-o bay mukh jin jee-o pind deenaa.
koit j nmBrmihbhuj Unw]1] rhwau] kot janambharmeh baho joonaa. ||1|| rahaa-o.
swkqkI AYsI hYrIiq] saakat kee aisee hai reet.
j oikCukrYsgl ibprIiq]2] jo kichh karai sagal bipreet. ||2||
j IaupRwx ij inmnuqnuDwirAw] jee-o paraan jin man tan Dhaari-aa.
soeI TwkurumnhuibswirAw]3] so-ee thaakur manhu bisaari-aa. ||3||
bDyibkwr il Kybhukwgr ] baDhay bikaar likhay baho kaagar.
nwnk auDruikpwsuKswgr ]4] naanak uDhar kirpaa sukh saagar. ||4||
pwrbRhmqyrI srxwie ] paarbarahmtayree sarnaa-ay.
bMDnkwit qrYhir nwie ]1] rhwau
dUj w]78]147]
banDhan kaat tarai har naa-ay. ||1|| rahaa-o
doojaa. ||78||147||
GAURRI MEHLA 5
In the previous shabad, (4-76-145) Guru Ji reminded us that in the pursuit of worldly wealth and
enjoyment of false worldly pleasures, we have forgotten that God who has blessed us with all kinds of
gifts (includingour food andclothing). Beforeit is too lateweshould pray to God, and humbly ask for
His forgiveness. In this shabad, he describes the punishment a person receives who, while enjoying
worldlycomforts, doesnt acknowledgeGodsblessingsbestoweduponhimor her.
GuruJi says: "Thedemonsof deathkeepaneyeonthat (ungrateful person) who, whileenjoyingthefood
andwear (givenbyGod), deniesHim.(1)
Summarizingthefateof suchaperson, hesays: (Theone) whoturnsonesback uponthat (God) whohas
givenusour lifeandbodykeepsonwanderingfor millionsof births, throughmanyspecies.(1-pause)
Commentingfurther on thestateof such aworshipper of worldly power, GuruJi says: (O my friends),
such is theway of life of theworshipper of worldly wealth: that whatever such a person does, it is all
without anykindof love(for God).(2)
Guru Ji adds: (O my friends, an egocentric is so ungrateful that) such aperson has forsaken(that very
God) fromthemindwhohasblest that personwiththebody, mind, andsoul.(3)
But inhiscompassion, GuruJi shows theway, howevensuchapersoncanask for forgiveness. Hesays:
(O my friends), Nanak suggests (in all humility, such a person should say), O God, my sins have
multiplied so much that many papers have been filled (with the list of sins committed by me). O the
Oceanof peace, pleaseshowmercyandsaveme.(4)
ContinuingtodescribehowweshouldpraytoGod, GuruJi says: (O myfriends, weshouldhumblysay),
O all pervading God, they who have sought Your refuge, their (worldly) bonds have been cut off. By
meditatingonGodsName, theyhavecrossedover (theworldlyocean).(1-pausesecond-78-147)
The message of this shabad is that if, while enjoying all gifts of God (including the gift of life), we
continue to deny God and remain ungrateful, then we are going to continue suffering through the
pains of myriad existences. The only way to save us from such misery is by humbly seeking the
shelter of God, and asking for His forgiveness, in spite of millions of our sins.
Apnyl oBkaukInomIqu] apnay lobh ka-o keeno meet.
sgl mnorQmukiqpdudIqu]1] sagal manorath mukat paddeet. ||1||
AYswmIqukrhusBukoie ] aisaa meet karahu sabh ko-ay.
j wqyibrQwkoie nhoie ]1] rhwau] jaa tay birthaa ko-ay na ho-ay. ||1|| rahaa-o.
ApunYsuAwie irdYl YDwirAw] apunai su-aa-ay ridai lai Dhaari-aa.
dUKdrdrog sgl ibdwirAw]2] dookh darad rog sagal bidaari-aa. ||2||
rsnwgIDI bol qrwm] rasnaa geeDhee bolat raam.
pUrnhoeysgl ykwm]3] pooran ho-ay saglay kaam. ||3||
Aink bwr nwnk bil hwrw] anik baar naanak balihaaraa.
sPl drsnugoibMduhmwrw]4]79]148] safal darsan gobind hamaaraa. ||4||79||148||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi toldus that if, whileenjoyingall gifts of God (includingthegift of life),
wecontinueto deny Godandremainungrateful, thenwearegoingto keepsufferingthepainsof myriad
existences. Theonlywaytosaveusfromsuchmiseryisby humbly seekingtheshelter of Godandasking
for His forgiveness, in spiteof millions of our sins. In this beautiful shabad, Guru Ji advises us to have
friendshipwithGod, even if it is totally for selfishreasons (suchasdesires for worldly wealthandpower
or toget ridof worldlyproblems).
Hesays: "(O my friends, evenif one) hasmade(God) ones friendfor thesakeof fulfillingonesselfish
purpose, still (God) hasgiventhat oneall the(things) that persondesiredandthestatusof salvation.(1)
ThereforeGuruJi advises: (O people), makefriendshipwithsuch(God), fromwhose(door) noonegoes
emptyhanded.(1-pause)
Stating the benevolent qualities of God, Guru Ji says: (Any person) who, for purely selfish end, has
enshrined(God) intheheart, (God) hasobliteratedall that personssorrow, pain, andmalady.(2)
Describingtheblessingsreceivedby apersonwhokeeps utteringGodsName, GuruJi says: Theperson
whose tongue has become habituated in uttering God's Name, all that persons tasks have been
accomplished.(3)
Inconclusion, GuruJi says: "Many atime, Nanak isasacrificetothat Godof mine, whosevery siteisso
fruitful.(479-148)
The message of this shabad is that even if in the beginning we approach and befriend God for the
sake of fulfilling our selfish desires, still God would not only fulfill these desires, but would also lead
us to salvation.
koit ibGnihryiKnmwih] kot bighan hiray khin maahi.
hir hir kQwswDsMig sunwih]1] har har kathaa saaDhsang sunaahi. ||1||
pIvqrwmrsuAMimRqgux j wsu] peevat raamras amrit gun jaas.
j iphir crx imtI KuiDqwsu]1] rhwau] jap har charan mitee khuDh taas. ||1|| rahaa-o.
srbkil Awx suKshj inDwn] sarab kali-aan sukh sahj niDhaan.
j wkYirdYvsihBgvwn]2] jaa kai ridai vaseh bhagvaan. ||2||
pMnw196 SGGS P- 196
AauKDmMqRqMqsiBCwru] a-ukhaDh mantar tant sabh chhaar.
krxYhwruirdymihDwru]3] karnaihaar riday meh Dhaar. ||3||
qij siBBrmBij E pwrbRhmu] taj sabh bharambhaji-o paarbarahm.
khunwnk Atl iehuDrmu]4]80]149] kaho naanak atal ih Dharam. ||4||80||149||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat evenif inthebeginningweapproachandbefriendGodfor the
sakeof fulfillingour selfishdesires, still Hewouldnot onlyfulfill thesedesires, but wouldalsoleadusto
salvation. Now, as statedearlier, thebest way topleaseGod andthusmakeHimour friendisto singHis
praises inthecompany of saintly persons. Thereforeinthis shabad, GuruJi describes for us thefruits of
singingGod'spraiseinthecongregationof saints.
Hesays: TheywhoreciteGod'sGospel inthecompanyof saints, (their) myriadobstacles areremovedin
aninstant.(1)
Describing other blessings obtained by such persons, Guru Ji says: While drinking theelixir of Gods
Name, describing his nectar-like virtues and glories, and meditating upon (Gods) lotus feet (His
immaculateName), all their hunger andthirst (for worldlyriches) isquenched.(1-pause)
GuruJi adds: Inwhoseheart resides thereverendGod, that personobtainsall pleasures, andtreasures of
peaceandpoise.(2)
ThereforeGuruJi advises: "(O myfriend), keepenshrinedthecreator Godinyour heart. (Incomparison),
all medicines, spellsandcharmsareasuselessasdust.(3)
In conclusion, GuruJi says: (O my friends), Nanak says that renouncingall other doubts, theonewho
hasmeditatedonGod, (hasrealizedthat) thisaloneistheeternal righteousdeed.(4-80-149)
The message of this shabad is that if we want to get rid of all our pains and problems, then
forgetting all other devices, we should join the congregation of saintly persons, sing God's praise
and meditate on His Name.
kir ikrpwBytygur soeI ] kar kirpaa bhaytay gur so-ee.
iqqubil rogun ibAwpYkoeI ]1] tit bal rog na bi-aapai ko-ee. ||1||
rwmrmx qrx BYswgr ] raamraman taran bhai saagar.
srix sUr Pwryj mkwgr ]1] rhwau] saran soor faaray jamkaagar. ||1|| rahaa-o.
siqguir mMqRdIE hir nwm] satgur mantar dee-o har Naam.
iehAwsr pUrnBeykwm]2] ih aasar pooran bha-ay kaam. ||2||
j pqpsMj mpUrI vif AweI ] jap tap sanjampooree vadi-aa-ee.
gur ikrpwl hir BeyshweI ]3] gur kirpaal har bha-ay sahaa-ee. ||3||
mwnmohKoeyguir Brm] maan moh kho-ay gur bharam.
pyKunwnk psrypwrbRhm]4]81]150] paykh naanak pasray paarbarahm.
||4||81||150||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advised us that if wewant to get ridof all our pains andproblems, then
forgetting all other devices, we should join the congregation of saintly persons, sing God's praise and
meditateon His Name. In this shabad, hetells us what other blessings weobtainby meditatingon God,
and how the need for any other ritual worship is obliterated for a person upon whomGuru and God
becomegracious.
First of all, Guru Ji clarifies: "(O my friends, that person) alone seeks the guidance of the Guru upon
whom(God) becomes gracious. By virtue of the power (of Gurus blessings), no malady afflicts that
person.(1)
Describingwhat happenswhenwefollowGurus adviceandmeditateonGodsName, GuruJi says: By
meditatingonGods(Name), wecross over thedreadful (worldly) ocean. Whenweseek theshelter of the
brave(Guru), theneventhedemonof deathtearsawaytheaccount (of our deeds).(1-pause)
GuruJi adds: (O myfriends, whom) thetrueGuruhasgiventhemantra of GodsName, onthesupport
of this(mantra) all that personstasksareaccomplished.(2)
Summarizingtheblessingsreceivedby apersonuponwhomGurubecomes gracious, GuruJi says: (The
person, upon whom) theGuru has becomekind, God has becomethat persons supporter. Such aperson
hasobtainedthefull honor of (all kindsof) worships, penances, andausterities.(3)
In conclusion, Guru Ji says: O Nanak, (Theperson whose) ego, attachment, anddoubts, theGuru has
dispelledseesGodpervading(everywhere).(4-81-150)
The message of this shabad is that if we want to get rid of our evil tendencies, and become free from
all fears (including the fear of death), then we should pray to God to bless us with the guidance of
the Guru, so that under his guidance we may meditate on Gods Name, and win His support.
ibKYrwj qyAMDul wBwrI ] bikhai raaj tay anDhulaa bhaaree.
duiKl wgYrwmnwmuicqwrI ]1] dukh laagai raamNaamchitaaree. ||1||
qyrydws kauquhI vif AweI ] tayray daas ka-o tuhee vadi-aa-ee.
mwieAwmgnunrik l Yj weI ]1] rhwau] maa-i-aa magan narak lai jaa-ee. ||1|| rahaa-o.
rog igrsqicqwrynwau] rog girsat chitaaray naa-o.
ibKumwqykwTaur nTwau]2] bikh maatay kaa tha-ur na thaa-o. ||2||
crn kml isaul wgI pRIiq] charan kamal si-o laagee pareet.
AwnsuKwnhI AwvihcIiq]3] aan sukhaa nahee aavahi cheet. ||3||
sdwsdwismraupRBsuAwmI ] sadaa sadaa simra-o parabh su-aamee.
iml unwnk hir AMqrj wmI ]4]82]151] mil naanak har antarjaamee. ||4||82||151||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi toldus that if wewant to get ridof our evil tendencies andbecomefree
fromall fears (includingthefear of death), thenweshould pray to God to bless us withtheguidanceof
the Guru, so that under his guidance we may meditate on Gods Name, and win His support. In this
shabad, Guru Ji tells us what kinds of sufferings we later go through when we become engrossed in
enjoying poisonous worldly pleasures, and what are the benefits of always remaining imbued with the
loveof God.
GuruJi says: (O myfriends), under theinfluenceof viciousaddictions, onebecomesabsolutelyblind(in
evil pursuits. (But when, duetothesebadhabits), oneisafflictedwithsomemalady(or getsintotrouble),
thenoneremembersGodsName(andpraystoHimfor help).(1)
However, regardingadevoteeof God, GuruJi says: (O God), for Your devotee, YouYourself areall his
glory. (Heknowsthat) engrossment inworldlywealthandaffairsdragsapersonintohell. (1-Pause)
Revertingtothestateof thepersonengrossedinvicious pleasures, GuruJi says: (Eventhoughaperson)
afflictedwithailments, remembers(Gods) Name, but thepersonwhoisintoxicatedwith(thepleasuresof)
thepoison (of worldly wealth) has no place of rest or peace (because all that persons lamentations and
vowsof celibacyarefalseor veryshort lived).(2)
But, as for the devotee of God, Guru Ji says: (O my friends), any other kinds of (worldly) pleasures
dont enter themindof apersonwhoisattunedtothelovingadorationof (Gods) immaculateName.(3)
GuruJi concludes theshabad by prayingtoGod. Hesays: O my God andMaster, theInner Knower of
all hearts, comeandmeet Nanak, (andblessmethat) I mayever andforever meditateonYou.(4-82-151)
The message of this shabad is that if we want to avoid being afflicted with painful maladies, or other
troubles, then instead of remaining engrossed in false worldly pleasures and vices, we should pray to
God to bless us so that we may always remember Him and meditate on His Name.
AwT phr sMgI btvwry] aath pahar sangee batvaaray.
kir ikrpwpRiBl eyinvwry]1] kar kirpaa parabh la-ay nivaaray. ||1||
AYswhir rsurmhusBukoie ] aisaa har ras ramhu sabh ko-ay.
srbkl wpUrnpRBusoie ]1] rhwau] sarab kalaa pooran parabh so-ay. ||1|| rahaa-o.
mhwqpiqswgr sMswr ] mahaa tapat saagar sansaar.
pRBiKnmihpwir auqwrxhwr ]2] parabh khin meh paar utaaranhaar. ||2||
Aink bMDnqorynhI j wih] anik banDhan toray nahee jaahi.
ismrqnwmmukiqPl pwih]3] simrat Naammukat fal paahi. ||3||
aukiqisAwnpies qykCunwih] ukat si-aanap is tay kachh naahi.
kir ikrpwnwnk gux gwih]4]83]152] kar kirpaa naanak gun gaahi. ||4||83||152||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant toavoidbeingafflictedwithpainful maladies,
or other troubles, theninsteadof remainingengrossedinfalseworldlypleasuresandvicesweshouldpray
to God to bless us, so that wemay always remember Himandmeditateon His Name. Inthis shabad, he
tellsus howwecanget ridof all our evil passions, whichotherwisekeeptryingtorobus of virtues, land
usintrouble, andcauseimmensepain.
Hesays: "(O my friends), at all times likehighwaymen (theevil impulses of ego, lust, anger, greed and
false attachment), accompany a person. (But they who keep meditating on Gods Name), showing His
mercy, (God) savesthem(frombeingmisledbythesepassions).(1)
Therefore, Guru Ji advises: (O my friends), that perfect God is all powerful. You should all enjoy the
relishof theName(of suchapowerful God).(1-pause)
Listingsomeof thepowersof God, GuruJi says: (O my friends), this worldis likeanexceedingly hot
ocean, but Godcanferryusacrossitinaninstant.(2)
Guru Ji adds: Therearecountless (worldly) bonds which cannot be broken (by apersons own efforts,
but theywho) meditateon(Gods) Nameobtainthefruitof salvation(fromthesebonds).(3)
Inconclusion, GuruJi says: (O myfriends), Nanak says(that thereisnobetter) argument or moreclever
ideathan this (that weshould pray to God andsay: O God), show mercy on us (so that wemay) sing
Your praises.(4-83-152)
The message of this shabad is that this world is like a scorching hot ocean, where at all times the evil
passions (such as lust, and greed) tempt us into many sinful ways, which will cause immense trouble
and misery later on. The only way to save us from such evil tendencies and painful consequences is
to pray to God to bless us, so that we may meditate on His Name and sing His praises.
QwqI pweI hir konwm] thaatee paa-ee har ko Naam.
ibcrusMswr pUrnsiBkwm]1] bichar sansaar pooran sabh kaam. ||1||
vf BwgI hir kIrqnugweIAY]
vadbhaagee har keertan gaa-ee-ai.
pwrbRhmqUMdyihqpweIAY]1] rhwau] paarbarahmtoo
N
deh ta paa-ee-ai. ||1|| rahaa-o.
hir kycrx ihrdYauir Dwir ] har kay charan hirdai ur Dhaar.
Bv swgruciVauqrihpwir ]2] bhav saagar charh utreh paar. ||2||
swDUsMgukrhusBukoie ] saaDhoo sang karahu sabh ko-ay.
sdwkil Awx iPir dUKunhoie]3] sadaa kali-aan fir dookh na ho-ay. ||3||
pRymBgiqBj uguxI inDwnu] paraymbhagat bhaj gunee niDhaan.
nwnk drghpweIAYmwnu]4]84]153] naanak dargeh paa-ee-ai maan. ||4||84||153||
GAURRI MEHLA 5
Inthepreviousmany shabads, GuruJi advisedus that insteadof runningafter worldly wealth, weshould
concentrateon accumulating thewealth of Gods Name, which alonecan help us in obtaining honor in
Gods court and salvation fromrepeated births and deaths. Yet often a question comes in the mind of
ordinary humanbeings, howcanoneliveinpeaceandeaseduringthepresent humanbirth, andcarry out
ones worldly duties andaccomplishthenecessary worldly tasks. Inthis shabad, GuruJi tellsus howthe
wealth of Gods Name can help us in our worldly tasks as well, and how we should conduct ourselves
duringour humanexistence.
Hesays: "(O my friend, if by God's Grace) you haveobtainedthewealthof God's Name, then you can
movefreelyintheworld, andall your taskswouldbeaccomplished.(1)
However, GuruJi acknowledges that weobtainthis wealthonly by Gods grace. Thereforehesays: (O
my friends, it isonly) by great goodfortunethat wesingGodspraises. (WeshouldpraytoGodandsay,
O God), if Youbestow(thisgift, onlythen) canwesingYour praises.
ThereforeGuruJi says: (O my friend), enshrineGod's lotusfeet (HisName) inyour heart. (Inthisway,
byboardingtheshipof GodsName), youwouldcrossover thedreadful (worldly) ocean.(2)
Continuinghisadvice, GuruJi says: "(O myfriends), all of youshouldseek thecompanyof saint (Guru.
Bydoingso) youwill alwayslivehappily, andwill not suffer inpainagain.(3)
In summary, Guru Ji says: (O my friends), meditateon theTreasureof merits withloveanddevotion.
Nanak(says, bydoingso) weobtainhonor inGod'scourt.(4-84-153)
The message of this shabad is that if under the guidance of the Guru we meditate on God with loving
devotion, then not only would we live happily here, but would also obtain honor in God's court.
j il Qil mhIAil pUrnhir mIq] jal thal mahee-al pooran har meet.
BRmibnsygweygux nIq]1] bharambinsay gaa-ay gun neet. ||1||
aUTqsovqhir sMig phrUAw] oothat sovat har sang pahroo-aa.
j wkYismrix j mnhI f rUAw]1] rhwau] jaa kai simran jam nahee daroo-aa. ||1||
rahaa-o.
crx kml pRBirdYinvwsu] charan kamal parabh ridai nivaas.
pMnw197 SGGS P- 197
sgl dUKkwhoieAwnwsu]2] sagal dookh kaa ho-i-aa naas. ||2||
AwswmwxuqwxuDnueyk ] aasaa maantaanDhan ayk.
swcyswhkI mnmihtyk ]3] saachay saah kee man meh tayk. ||3||
mhwgrIbj nswDAnwQ] mahaa gareeb jan saaDh anaath.
nwnk pRiBrwKydyhwQ]4]85]154] naanak parabh raakhay day haath.
||4||85||154||
GAURRI MEHLA 5
In theprevious shabad, GuruJi told us that if under theguidanceof theGuru wemeditateon God with
lovingdevotion, thennot only wouldwelivehappily inthis world, but wouldalsoobtainhonor inGod's
court. Inthisshabad, hedescribestheblessingsobtainedby thosewhohavesought theshelter of God, and
howGodhasprotectedthem.
Guru Ji says: "Our friend God is fully pervading inall waters, land, and sky. They who havedaily sung
Hispraises, all their doubtshavebeendispelled.(1)
DescribinghowGodprotectsHisdevotees, GuruJi says: (O myfriends), by meditatingonHimwelose
the fear of death. Like a bodyguard, that God remains with us (at all times), whether we areawake or
asleep. (1-pause)
GuruJi adds: (O my friends), theywithinwhoseheartsGodsimmaculateNamehasbeenenshrined, all
their miserieshavebeenannihilated.(2)
Therefore, regardingthefaithof devoteesintheir God, GuruJi says: (For thedevotees, Godistheir only)
onehope, honor, strength, andwealth. Intheir heart isthesupport of (God), theeternal King.(3)
In conclusion, Guru Ji says: (O my friends), extending His hand, God has protected the utterly poor
devotees, saints, andsupport lesspersons(whohavesought Hisshelter).(4-85-154)
The message of this shabad is that if we sing praises of God and meditate on His Name with love and
devotion, then no matter how poor, or support less we are, He would protect us day and night.
hir hir nwimmj nukir sUcy] har har Naammajan kar soochay.
koit gRhx puMnPl mUcy]1] rhwau] kot garahan punn fal moochay. ||1|| rahaa-o.
hir kycrx irdymihbsy] har kay charan riday meh basay.
j nmj nmkyikl ivKnsy]1] janamjanamkay kilvikh nasay. ||1||
swDsMig kIrqnPl upwieAw] saaDhsang keertan fal paa-i-aa.
j mkwmwrguidRsit n AwieAw]2] jamkaa maarag darisat na aa-i-aa. ||2||
mnbc kmgoivMdADwru] man bach karamgovind aDhaar.
qwqyCuitE ibKusMswru]3] taa tay chhuti-o bikh sansaar. ||3||
kir ikrpwpRiBkInoApnw] kar kirpaa parabh keeno apnaa.
nwnk j wpuj pyhir j pnw]4]86]155] naanak jaap japay har japnaa. ||4||86||155||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi toldusthat if wesingpraisesof GodandmeditateonHisNamewithtrue
loveanddevotion, thennomatter howpoor or support less weare, Hewouldprotect usdayandnight. In
thisshabad, heclearsour doubtsregardingtheneedfor anyother kindsof rituals, suchasobservingfasts,
givingcharities, or bathingatpilgrimagestationsatthetimeof solar or lunar eclipses, etc.
Hesays: (O myfriends), they whohavebecomepureby bathingintheimmaculateNameof God(have
obtained) therewardof doingthemost virtuousdeedsduringmillionsof eclipses.(1-pause)
Elaborating on themerits of meditating on Gods Name, Guru Ji says: (O my friends), they in whose
heartsareenshrinedGodsimmaculatefeet (HisName), their sinsof myriadof birthshavevanished.(1)
Continuingtostatethemeritsof singingGodspraise, hesays: Inthecompanyof saints, theonewhohad
obtainedthefruit of God'spraisedidnot havetofacethefear of deathatall.(2)
GuruJi adds: (O myfriends), theywhointheir thoughts, words, anddeedshavemadeGodastheir only
support, theyhavegottenridof thepoisonousworldlybonds.(3)
Inconclusion, GuruJi says: "(O myfriends), showingHismercythosewhomGodhasmadeasHisown,
Nanak(says), GodkeepsthemmeditatingonHisName.(4-86-155)
The message of the shabad is that we should pray to God to show His grace upon us, so that we may
always keep meditating on His Name. Because Gods Name can destroy all our past sins, and we can
obtain salvation without doing any other rituals, such as observing fasts or bathing at holy places.
pausrxweI ij inhir j wqy] pa-o sarnaa-ee jin har jaatay.
mnuqnusIql ucrx hir rwqy]1] man tan seetal charan har raatay. ||1||
BYBMj npRBminnbswhI ] bhai bhanjan parabh man na basaahee.
f rpqf rpqj nmbhuquj whI ]1] rhwau] darpat darpat janam bahut jaahee. ||1||
rahaa-o.
j wkYirdYbisE hir nwm] jaa kai ridai basi-o har Naam.
sgl mnorQqwkypUrnkwm]2] sagal manorath taa kay pooran kaam. ||2||
j nmuj rwimrquij suvwis ] janamjaraa mirat jis vaas.
sosmrQuismir swis igrwis ]3] so samrath simar saas giraas. ||3||
mIquswj nusKwpRBueyk ] meet saajan sakhaa parabh ayk.
nwmusuAwmI kwnwnk tyk ]4]87]156]
Naamsu-aamee kaa naanak tayk.
||4||87||156||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi askedustopraytoGodtoshowHisgraceuponus, sothat wemayalways
keep meditatingon His Name, becauseGods Namecandestroy all our past sins. Inthis shabad, hetells
us about those peoplewho can help and guideus in this regard, and elaborates further on themerits of
meditatingonGodsName.
Guru Ji says: "(O my friend), seek therefuge of those (saints) who have (already) realized God. They
whoareattunedtoGodsimmaculateName, their mindandbodybecomecalm.(1)
Now commenting on the stateof those who do not enshrineGod in their mind, Guru Ji says: (O my
friend), they who do not enshrineGod, the destroyer of fears, in their mind waste their whole life in a
constant stateof fear.(1-pause)
Regarding those who do enshrine Gods Name in their mind, Guru Ji says: They in whose mind is
enshrinedGod'sName, all their desiresarefulfilledandall their tasksareaccomplished.(2)
Therefore, GuruJi advises: (O my friend), Heinwhosehands is our birth, oldage, anddeath, meditate
onHimwitheverymorsel andbreathof yours.(3)
Inclosing, GuruJi remindsusandsays: (O myfriend), theoneGodaloneisour friend, well wisher, and
companion. Nanak(says), weshouldseek thesupport of theNameof that Master.(4-87-156)
The message of this shabad is that we should seek the shelter of those (saints) who are already
meditating on Gods Name, so that in their company we may also learn to depend upon the support
of that God, who is the true friend and well wisher of us all, and in whose shelter all our fears and
worries are destroyed.
bwhir rwiKE irdYsmwil ] baahar raakhi-o ridai samaal.
Gir AweygoivMdul Ynwil ]1] ghar aa-ay govind lai naal. ||1||
hir hir nwmusMqnkYsMig] har har Naamsantan kai sang.
mnuqnurwqwrwmkYrMig ]1] rhwau] man tan raataa raamkai rang. ||1|| rahaa-o.
gur prswdI swgruqirAw] gur parsaadee saagar tari-aa.
j nmj nmkyikl ivKsiBihirAw]2] janamjanamkay kilvikh sabh hiri-aa. ||2||
soBwsuriqnwimBgvMqu] sobhaa surat Naambhagvant.
pUrygur kwinrml mMqu]3] pooray gur kaa nirmal mant. ||3||
crx kml ihrdymihj wpu] charan kamal hirday meh jaap.
nwnkupyiKj IvYprqwpu]4]88]157] naanak paykh jeevai partaap. ||4||88||157||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that we should seek the shelter of those (saints) who are
already meditating on Gods Name, so that in their company we may also learn to depend upon the
support of that God, whoisthetruefriendandwell wisher of usall, andinwhoseshelter all our fearsand
worries aredestroyed. Accordingto Dr. Bhai Vir SinghJi, "this shabad appears tobeutteredby GuruJi
onhisreturnfromatripoutside." Indirectlythisshabad tellsusthewayof lifeof our saint (Gurus), which
weshouldtrytoemulate.
GuruJi says: "(O myfriends, thisisthewayof thesaints, that theyalwayskeepGodintheir mind. When
they) goout, they keep (Him) enshrinedintheir heart, andwhenthey returnhome, they bringGodalong
withthem.(1)
Puttingit inanother way, GuruJi says: (O my friends), God's Namealways remainsinthecompany of
saints. Their bodyandmindremainsimbuedwithGod'slove.(1-pause)
Nowdescribingtheblessingsobtainedbythem, GuruJi says: (Inthisway, by meditatingonGodsName)
through Guru's grace, they have crossed over the(worldly) ocean, and all their sins of myriad of births
havebeendestroyed.(2)
Describing how Gods Namehelps us in our spiritual journey, Guru Ji says: (O my friends), when we
attuneour mindtoGodsName, weobtainhonor. Thisistheimmaculatemantra of theperfect Guru.(3)
ThereforeGuruJi advises: (O myfriend), meditateontheimmaculateName(of God) inyour heart. (As
far as) Nanakisconcerned, hesimplylivesseeingthegloryof (thatGod).(4-88-157)
The message of the shabad is that if we want to cross over the worldly ocean and get rid of the
painful rounds of birth and death, then like our saint (Gurus), we should always keep God in our
mind, whether inside or out.
DMnuiehuQwnugoivMdgux gwey] Dhan ih thaan govind gun gaa-ay.
kusl KympRiBAwipbswey]1] rhwau] kusal khaym parabh aap basaa-ay. ||1||
rahaa-o.
ibpiqqhwj hwhir ismrnunwhI ] bipat tahaa jahaa har simran naahee.
koit Andj hhir gun gwhI ]1] kot anand jah har gun gaahee. ||1||
hir ibsirAYduKrog Gnyry] har bisri-ai dukh rog ghanayray.
pRBsyvwj mul gYn nyry]2] parabh sayvaa jamlagai na nayray. ||2||
sovf BwgI inhcl Qwnu] so vadbhaagee nihchal thaan.
j hj pIAYpRBkyvl nwmu]3] jah japee-ai parabh kayval Naam. ||3||
j hj weIAYqhnwil myrwsuAwmI ] jah jaa-ee-ai tah naal mayraa su-aamee.
nwnk kauimil AwAMqrj wmI ]4]89]158] naanak ka-o mili-aa antarjaamee.
||4||89||158||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi toldusthat if wewant toget ridof thepainful roundsof birthanddeath,
thenlikeour saint (Gurus), weshouldalways keepGodinour mind. AccordingtoDr. Bhai Vir SinghJi,
thisshabad seemstobeutteredregardingsomeholycongregationor temple, whereGuruJi usedtogoand
participate in singing Gods praises. In this shabad, he tells us how blessed is that place where Gods
praisesarebeingsung, andwecanrealizehowGuruJi felt theclosenessof Godwherever hewent.
Guru Ji says: "Blessed is this place where Gods praises are being sung. God has Himself made
arrangementsfor peaceandpleasure(insuchaplace).(1-pause)
Comparingthestateof affairs whereGod isbeingforsakenwiththeplacewhereHis praises aresung, he
says: Calamity is there, whereGod's meditation is not, (but) myriad of joys arethere, wherepraises of
Godarebeingsung.(1)
GuruJi adds: Whenweforget God, many anguishesandmaladiesovertakeus, but whileservingGodby
utteringHispraise, eventhefear of deathdoesnt comenear us.(2)
Therefore, GuruJi says: Veryfortunateandstableisthat place(that heart), whereonly theNameof God
ismeditatedupon.(3)
Heconcludes theshabad by expressinghisgratitudetoGodfor beingalways withHim. Hesays: Nanak
hasbeenblessedwithsuchanInner Knower, that wherever hegoeshisMaster iswithhim.(4-89-158)
The message of the shabad is that if we want to be free from all worries, including the fear of death,
then we should always try to go to such places where Gods praises are being sung, and we should
always keep Him in our mind.
j opRwxI goivMduiDAwvY] jo paraanee govind Dhi-aavai.
piVAwAxpiVAwprmgiqpwvY]1] parhi-aa anparhi-aa paramgat paavai. ||1||
swDUsMig ismir gopwl ] saaDhoo sang simar gopaal.
ibnunwvYJ UTwDnumwl u]1] rhwau] bin naavai jhoothaa Dhan maal. ||1|| rahaa-o.
pMnw198 SGGS P- 198
rUpvMqusocquruisAwxw] roopvant so chatur si-aanaa.
ij inj inmwinAwpRBkwBwxw]2] jin jan maani-aa parabh kaa bhaanaa. ||2||
j g mihAwieAwsoprvwxu] jag meh aa-i-aa so parvaan.
Git Git ApxwsuAwmI j wxu]3] ghat ghat apnaa su-aamee jaan. ||3||
khunwnk j wkypUrn Bwg ] kaho naanak jaa kay pooran bhaag.
hir crxI qwkwmnul wg ]4]90]159] har charnee taa kaa man laag. ||4||90||159||
GAURRI MEHLA 5
Inthepreviousshabad, GuruJi advisedusthat if wewant tobefreefromall worries, includingthefear of
death, thenweshouldalways try togo tosuchplaces whereGods praises arebeingsung, andweshould
always keep Himin our mind. In this shabad, he tells us what kind of rewards a person receives who
meditatesonGodsName.
He says: "(O my friends), the person who meditates on God, whether learned or illiterate, obtains
supremestate(of spiritual bliss).(1)
Thereforeadvisingus, GuruJi says: (O my friend), inthecompany of saintly persons meditateon the
Master of theearth. Becausewithout (meditatingonthe) Name, all wealthandpropertyisfalse(noneof it
wouldaccompanyyouafter death).(1-pause)
Regardingthosewho takeprideintheir beauty or wisdom, GuruJi says: (O my friends, inGods court
that personaloneisrecognizedas) handsome, clever, or wise, whohas(cheerfully) obeyedGodswill.(2)
Guru Ji adds: Only theadvent of that person is approved (inGods court), who sees theMaster ineach
andeveryheart.(3)
In conclusion, Guru Ji says: O Nanak, They whose destiny is perfect, their mind is attuned to Gods
Name.(4-90-159)
The message of this shabad is that irrespective of ones qualifications, whosoever meditates on Gods
Name obtains the supreme state of spiritual bliss. Therefore, that person is wise and fortunate
whose mind is attuned to Gods Name, and who cheerfully accepts Gods will.
hir kydws isauswkqnhI sMgu] har kay daas si-o saakat nahee sang.
EhuibKeI EsurwmkorMgu]1] rhwau] oh bikh-ee os raamko rang. ||1|| rahaa-o.
mnAsvwr j YsyqurI sIgwrI ] man asvaar jaisay turee seegaaree.
ij aukwpurKupucwrYnwrI ]1] ji-o kaapurakh puchaarai naaree. ||1||
bYl kaunyqRwpwie duhwvY] bail ka-o naytaraa paa-ay duhaavai.
gaUcir isMGpwCYpwvY]2] ga-oo char singh paachhai paavai. ||2||
gwf r l ykwmDynukir pUj I ] gaadar lay kaamDhayn kar poojee.
saudykauDwvYibnupUMj I ]3] sa-uday ka-o Dhaavai bin poonjee. ||3||
nwnk rwmnwmuj ipcIq] naanak raamNaamjap cheet.
ismir suAwmI hir swmIq]4]91]160] simar su-aamee har saa meet. ||4||91||160||
GAURRI MEHLA 5
In stanza(1) of shabad (4-89-158) GuruJi said: Calamity is there, whereGod's meditation is not, (but)
myriadof joys aretherewherepraises of God arebeingsung. Inthis shabad, GuruJi gives many vivid
examples to show how there is no commonality between a God's devotee and the worshipper of Maya
(worldlywealthandpower), andwithwhomweshoulddevelopfriendship.
He says: "(O my friends), the devotee of God cannot join company with the worshipper of Maya (the
worldly riches andpower). Thelatter isluredby viciouspleasuresandtheformer isimbuedwiththelove
of God.(1-pause)
Now illustrating the mismatch between a devotee of God and the worshipper of power, Guru Ji says:
(Thefriendshipbetweenadevoteeof Godandaworshipper of wealthislikethat of) anuntrainedperson
ridingadecoratedhorse, or animpotent mantryingtoseduceawoman.(1)
Givingother examples, GuruJi says: (Thefriendshipbetweentheworshipper of power andGod'sservant)
islikeapersontryingtomilk abull by puttingacordrounditslegs, or apersontryingtoout chasealion
whileridingacow. (2)
Guru Ji adds: (For adevoteeto makefriends with an egocentric is likeaperson) worshipping asheep,
mistaking it for a wish fulfilling cow, or a person going to themarket to buy merchandise without any
money(inthepocket).(3)
In conclusion, Guru Ji says: (O my friend, insteadof wasting your timeindeveloping friendship with
worshippers of Maya), Nanak says, in your mind worship Gods Name and meditate on the friend and
Master likeGod.(4-91-160)
The message of this shabad is that there is no use trying to form friendships with the worshippers of
Maya. Instead, we should make God as our friend by always meditating on His Name.
swmiqinrml khIAqDIr ] saa mat nirmal kahee-at Dheer.
rwmrswiexupIvqbIr ]1] raamrasaa-in peevat beer. ||1||
hir kycrx ihrdYkir Et ] har kay charan hirdai kar ot.
j nmmrx qyhovqCot ]1] rhwau] janammaran tay hovat chhot. ||1|| rahaa-o.
soqnuinrml uij quaupj Yn pwpu] so tan nirmal jit upjai na paap.
rwmrMig inrml prqwpu]2] raamrang nirmal partaap. ||2||
swDsMig imit j wqibkwr ] saaDhsang mit jaat bikaar.
sBqyaUc eyhoaupkwr ]3] sabhtay ooch ayho upkaar. ||3||
pRymBgiqrwqygopwl ] paraymbhagat raatay gopaal.
nwnk j wcYswDrvwl ]4]92]161] naanak jaachai saaDh ravaal. ||4||92||161||
GAURRI MEHLA 5
In the previous shabad, Guru Ji advised us that there is no use of trying to formfriendships with the
worshippers of Maya. Instead, weshouldmakeGod as our friendby always meditatingon His Name. In
thisshabad, hetellsuswhat isthewisest council tofollow, andhowtomakefriendshipwithGod.
He says: "O brother, that intellect is said to be pureand steadfast, with which one quaffs thenectar of
GodsName.(1)
Therefore, GuruJi advises: (O myfriend), inyour mind, makeGod'sNameasyour prop. (By doingso),
youwill bespared(fromthepainsof) birthanddeath.(1-pause)
Listingadditional merits of Gods Name, hesays: Suchis theimmaculateglory of Gods Name, (that it
keepsoneawayfromanysin, and) that bodybecomesimmaculateout of whicharisesnosin.(2)
Nowexplainingtheblessings obtainedby joiningthesociety of saints, GuruJi says: (O my friends), in
thecompanyof saints, all thevicesareeffaced, andthisishighest virtuousdeed.(3)
Therefore, GuruJi concludes theshabad by saying: Nanak seeksthedust of thefeet (thehumbleservice)
of thosesaintswhoremainimbuedwiththelovingdevotionof God.(4-92-161)
The message of the shabad is that if we want to be rid of the pains of births and deaths, then joining
the company of saints we should meditate on Gods Name, so that our intellect becomes immaculate
and we do not commit any more sins.
AYsI pRIiqgoivMdisaul wgI ] aisee pareet govind si-o laagee.
myil l eypUrnvf BwgI ]1] rhwau] mayl la-ay pooran vadbhaagee. ||1|| rahaa-o.
BrqwpyiKibgsYij aunwrI ] bhartaa paykh bigsai ji-o naaree.
iqauhir j nuj IvYnwmuicqwrI ]1] ti-o har jan jeevai Naamchitaaree. ||1||
pUqpyiKij auj Ivqmwqw] poot paykh ji-o jeevat maataa.
Eiqpoiqj nuhir isaurwqw]2] ot pot jan har si-o raataa. ||2||
l oBI AndukrYpyiKDnw] lobhee anad karai paykh Dhanaa.
j ncrn kml isaul wgomnw]3] jan charan kamal si-o laago manaa. ||3||
ibsrunhI iekuiql udwqwr ] bisar nahee ik til daataar.
nwnk kypRBpRwnADwr ]4]93]162] naanak kay parabh paraan aDhaar.
||4||93||162||
GAURRI MEHLA 5
Intheprevious shabad (4-91-160), GuruJi toldus that thereis no useof tryingto formfriendships with
theworshippers of Maya. Instead, weshouldtry to becomedevotees of God andalways meditateon the
Nameof God, who isour real friend. Inthis shabad, heexplains what kindof sincere, deep andlimitless
lovefor GodHisdevoteeshave, andhowfortunatetheyare.
Hesays: "Thedevotees who areimbued with such aloveof God (as explained below) God unites them
withHim.(1-pause)
First citingtheexampleof ayoungbride, GuruJi says: "Just as abrideisdelightedonseeingher groom,
similarlyGodsdevoteefeelsrejuvenatedbycontemplatingGodsName.(1)
Givingmoreexamples, GuruJi says: Just as amother feels aliveseeingher son, similarly thedevoteeis
imbuedwithGodlikewarpandwoof.(2)
Guru Ji adds: As the greedy person rejoices on seeing wealth, similarly the devotees mind remains
attunedtoGodsimmaculateName.(3)
Therefore, GuruJi prays: O themainstay of Nanaks lifebreaths, O benevolent God, do not go out of
mymindevenfor aninstant.(4-93-162)
The message of this shabad is that if we want to be reunited with our benevolent Master, the eternal
God, then we should become His true devotee, and love Him as a young bride loves her groom or a
mother loves her son. We shouldnt forget Him at any time.
rwmrswieix j oj ngIDy] raamrasaa-in jo jan geeDhay.
crn kml pRymBgqI bIDy]1] rhwau] charan kamal paraym bhagtee beeDhay. ||1||
rahaa-o.
AwnrswdIsihsiBCwru] aan rasaa deeseh sabh chhaar.
nwmibnwinhPl sMswr ]1] Naambinaa nihfal sansaar. ||1||
AMDkUpqykwFyAwip] anDh koop tay kaadhay aap.
gux goivMdAcrj prqwp]2] gun govind achraj partaap. ||2||
vix iqRix iqRBvix pUrngopwl ] van tarin taribhavan pooran gopaal.
bRhmpswruj IA sMig dieAwl ]3] barahmpasaar jee-a sang da-i-aal. ||3||
khunwnk swkQnI swru] kaho naanak saa kathnee saar.
mwinl yquij suisrj nhwru]4]94]163] maan layt jis sirjanhaar. ||4||94||163||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedusthat if wewant tobereunitedwithour benevolent Master, the
eternal God, thenweshouldbecomeHistruedevotee, andloveHimasayoungbridelovesher groomor a
mother loves her son, andnot forget Himat any time. Inthis shabad, GuruJi elaborates on thedepth of
loveof devoteesfor their belovedGod, andtellsushowwealsoshouldremember Him.
Citingabeautiful metaphor, GuruJi says: "(O myfriends), theywhoget usedtotheelixir of GodsName,
theyareattunedtothelovingdevotionof God(just asabeegetsattachedtoaflower).(1-pause)
Now commenting on thestate of mind of such true devotees, Guru Ji says: To themall other relishes
seemlikedust. For them, without theNamethewholeworldisof nouse.(1)
Describing theblessings, God bestows on such devotees, hesays: "(God) Himself pulls themout of the
blindwell (of worldlydesires). Thisisthewonderful gloryandmeritof singingGod'spraise.(2)
Regardingtheviewwithwhichthedevotees seetheworld, GuruJi says: (Thedevotees) realizethat the
perfect God is pervading in all woods, vegetation, and thethreeworlds, andthemerciful Master always
accompaniesthemortals.(3)
GuruJi concludes theshabad by advisingus to utter only thosewords, whichpleaseGod. Hesays: (O
my friends), Nanak says that utterancealoneis sublime, whichtheCreator approves. (Inother words, we
shouldonlysingGodspraisesandutter HisName, becausethat istheonlythingHelikes).(4-94-163)
The message of this shabad is that we should be so much in love with God and His Name that for us
all the pleasures and luxuries of the world mean nothing compared to Gods love, and for that we
should always keep singing His praise and meditating on His Name.
inqpRiqnwvxurwmsir kIj Y] nitparat naavan raamsar keejai.
J oil mhwrsuhir AMimRqupIj Y]1] rhwau] jhol mahaa ras har amrit peejai. ||1|| rahaa-o.
inrml audkugoivMdkwnwm] nirmal udak govind kaa Naam.
mj nukrqpUrnsiBkwm]1] majan karat pooran sabh kaam. ||1||
pMnw199 SGGS P- 199
sMqsMig qhgosit hoie ] satsang tah gosat ho-ay.
koit j nmkyikl ivKKoie ]2] kot janamkay kilvikh kho-ay. ||2||
ismrihswDkrihAwndu] simrahi saaDh karahi aanand.
minqinrivAwprmwndu]3] man tan ravi-aa parmaanand. ||3||
ij sihprwpiqhir crx inDwn] jisahi paraapat har charan niDhaan.
nwnk dws iqsihkurbwn]4]95]164] naanak daas tiseh kurbaan. ||4||95||164||
GAURRI MEHLA 5
In theopening stanzaof aprevious shabad (4-86-155), Guru Ji stated: (O my friends), they who have
become pureby bathing in theimmaculateName of God, (they have obtained) thereward of doing the
most virtuous deeds duringmillions of eclipses. Inthis shabad, hecompares thecompany of holy saints
toapool of immaculatewater, andtellsushowsingingpraisesof Godintheir companyor bathinginsuch
apool isfar better thanbathingat theso-calledholyplaces.
He says: (O my friends), every day take a bath in the pool of Gods (Name), and after carefully
reflecting, drinkthissupremeelixir withgreat loveanddevotion.(1-pause)
Describing thequalities of this water of Gods Name, Guru Ji says: (O my friends), immaculateis the
water of GodsName; bytakingabathinitall onestasksareaccomplished.(1)
Nowexplainingwhat reallyisthepool of GodsName, andwhat issospecial about it, GuruJi says: (O
my friends, thecongregation of holy saints is thepool of Gods Name). In that place, thereis discourse
with the saintly persons (on spiritual matters, and by participating in such discourses, one) gets rid of
onessinsof myriadof births.(2)
Describing what else happens in the congregation of saints, Guru Hi says: (O my friends, there) the
saintly persons meditateon God andenjoy inecstasy, and intheir heart and body pervades thesupreme
bliss-givingGod.(3)
Guru Ji concludes theshabad by saying: Servant Nanak is a sacrifice to those who have obtained the
treasureof God'simmaculateName.(4-95-164)
The message of this shabad is that if we want to get all our tasks accomplished and enjoy supreme
bliss, then joining the company of saintly persons, we should meditate on God's Name. This is the
true spiritual ablution, which is far better than bathing at any holy place.
soikCukir ij qumYl unl wgY] so kichh kar jit mail na laagai.
hir kIrqnmiheyhumnuj wgY]1] rhwau] har keertan meh ayhu man jaagai. ||1|| rahaa-o.
eykoismir n dUj wBwau] ayko simar na doojaa bhaa-o.
sMqsMig j ipkyvl nwau]1] satsang jap kayval naa-o. ||1||
krmDrmnymbRqpUj w] karamDharamnaymbarat poojaa.
pwrbRhmibnuj wnun dUj w]2]
paarbarahmbin jaan na doojaa. ||2||
qwkI pUrnhoeI Gwl ] taa kee pooran ho-ee ghaal.
j wkI pRIiqApunypRBnwil ]3] jaa kee pareet apunay parabh naal. ||3||
sobYsnohYApr Apwru] so baisno hai apar apaar.
khunwnk ij inqj yibkwr ]4]96]165] kaho naanak jin tajay bikaar. ||4||96||165||
GAURRI MEHLA 5
In theprevious shabad, Guru Ji advised us that if we want to get all our tasks accomplished and enjoy
supremebliss, then joining thecompany of saintly persons, we should meditateon God's Name. This is
thetruespiritual ablution, whichisfar better thanbathingat anyholy place. Inthisshabad, heapproaches
theproblemfromadifferent angleandasksus todo only thosekindsof deeds, upondoingwhichnodirt
of sinsattachestoour soul.
Guru Ji says: (O my friend), do thosekinds of (spiritual) deeds, upon doingwhich your mindmay not
get soiled(byanyevil thoughts), andyour mindmaykeepawakeinsingingGodspraises.(1-pause)
Guru Ji further advises andsays: (O my friend), worshiponly theoneGod and do not haveany other
(worldly) attachment. Inthecompanyof saintsmeditateonlyupon(God's) Name.(1)
GuruJi adds: Except (meditatingon) thetranscendent God, dont indulgeinany other faithritual, daily
routine, fasting, or worship.(2)
Commentingupontherewardsof suchatruelovefor God, GuruJi says: (O myfriends, inGodscourt),
approvedisthetoil of thosewhoseloveiswiththeir God.(3)
Inconclusion, GuruJi says: (O myfriends), Nanak says that thepersonwhohasrenouncedsinful ways,
suchaVishnu (or devoteeof God) isgreatbeyondlimit.(4-96-165)
The message of this shabad is that instead of outer cleansing, we should stress upon doing such
deeds upon doing which no sinful thoughts enter our mind, and we always meditate on Gods Name.
j IvqCwif j wihdyvwny] jeevat chhaad jaahi dayvaanay.
muieAwaunqykovrsWny]1] mu-i-aa un tay ko varsaa
N
nay. ||1||
ismir goivMduminqinDuir il iKAw] simar govind man tan Dhur likhi-aa.
kwhUkwj nAwvqibiKAw]1] rhwau] kaahoo kaaj na aavat bikhi-aa. ||1|| rahaa-o.
ibKYTgaurI ij inij inKweI ] bikhai thag-uree jin jin khaa-ee.
qwkI iqRsnwkbhUMn j weI ]2] taa kee tarisnaa kabahoo
N
na jaa-ee. ||2||
dwrnduKduqr sMswru] daaran dukh dutar sansaar.
rwmnwmibnukYsyauqris pwir ]3] raamNaambin kaisay utras paar. ||3||
swDsMig imil duie kul swiD] saaDhsang mil du-ay kul saaDh.
rwmnwmnwnk AwrwiD]4]97]166] raamNaamnaanak aaraaDh. ||4||97||166||
GAURRI MEHLA 5
Intheprevious shabad (4-91-160), GuruJi toldus that thereis no useof tryingto formfriendships with
theworshippersof Maya. Instead, weshouldmakeGodasour friend, by alwaysmeditatingonHisName.
In this shabad, he tells us how unreliable worldly wealth is, and what the most reliable source of true
happinessis, bothinthisworldandthenext.
First of all, asking us why are we so dependent upon worldly relatives and possessions, as if these are
going to provide us happiness even after our death, Guru Ji says: "O foolish person (these worldly
relatives and possessions, which often) desert us even when we are alive, (tell me) who have been
benefited(bythese) after death?(1)
Therefore, Guru Ji advises: (O my friend), meditate upon God (with full concentration of) your mind
and body. (This command) has been written fromthevery beginning (in your destiny). Thepoison (of
worldlywealthultimately) doesnt serveanypurpose.(1-pause)
Now cautioning us against another undesirable outcome of the worldly wealth, Guru Ji says: (O my
friend), whosoever havetastedthis deceptivepotionof worldly wealth, their inner fireof desire(for more
wealth) never ends.(2)
As for theabsolutenecessity of thewealth of Gods Name, Guru Ji says: (O my friend), this world is
likeavery dreadful ocean of pains. Without Gods Name, it cannot becrossed. (Inother words, without
meditatingonGodsName, wecannot beridof thepainful roundsof birthanddeathinthisworld).(3)
Therefore, Guru Ji concludes the shabad by saying: (O my friend), Nanak says that by joining the
company of saintly persons, meditate on Gods Name, and in this way save your both (parental)
generations.(4-97-166)
The message of this shabad is that worldly wealth is undependable even during our life, and is
absolutely of no use after our death. It is only the wealth of Gods Name, which can provide us
eternal happiness, and save us from rounds of birth and death. Therefore we should not get
entangled in worldly wealth; instead we should meditate on God's Name in the company of saints.
grIbwaupir ij iKMj YdwVI ] gareebaa upar je khinjai daarhee.
pwrbRhimswAginmihswVI ]1] paarbarahmsaa agan meh saarhee. ||1||
pUrwinAwaukrykrqwru] pooraa ni-aa-o karay kartaar.
Apunydws kaurwKnhwru]1] rhwau] apunay daas ka-o raakhanhaar. ||1|| rahaa-o.
Awidj ugwidpRgit prqwpu] aad jugaad pargat partaap.
inMdkumuAwaupij vf qwpu]2] nindak mu-aa upaj vad taap. ||2||
iqinmwirAwij rKYn koie ] tin maari-aa je rakhai na ko-ay.
AwgYpwCYmMdI soie ]3] aagai paachhai mandee so-ay. ||3||
Apunydws rwKYkMiT l wie ] apunay daas raakhai kanth laa-ay.
srix nwnk hir nwmuiDAwie ]4]98]167] saran naanak har NaamDhi-aa-ay.
||4||98||167||
GAURRI MEHLA 5
AccordingtoDr. Bhai Vir SinghJi, this shabad seemstobeutteredby GuruJi whenputtinghis handon
thebeardatyrant Sulhi Khan, hadboasted tosubdueandkill humbleGuruArjunDev Ji. But hehimself
died on theway by accidentally falling into aburning brick kiln. Then Guru Ji uttered this shabad as a
general lessonfor all thosewhounnecessarilyslander or tortureinnocent persons.
Commentingonthefateof thosewhobully poor helpless persons, GuruJi says: Hewhoproudlystrokes
his beard over thepoor, God has burnt that beard in fire. (In other words, they who havetried to bully
weaker persons, Godhasawardedthemseverepunishment).(1)
Expressinghis faith, GuruJi says: (O my friends), theCreator does full justice. Heis thesavior of His
devotee.(1-pause)
Now referringto theparticular incident of Sulhi Khan fallinginto aburninghot brick kiln, GuruJi says:
(O my friends), Gods glory has been manifest sincethebeginning of ages. (Thereforebecauseof His
power) anintenseheat arose(inthebrickkiln. Fallingintoit) theslanderer got killed.(2)
Guru Ji adds: (That God), killed theslanderer, fromwhomnobody could besaved. Heearned dishonor
bothinthisandthenext world.(3)
Inconclusion, GuruJi says: (O my friends), God saves His servants by embracingthemtoHis bosom.
ThereforeseekingHisshelter, NanakmeditatesonGod'sName.(4-98-167)
The message of this shabad is that we should never be arrogant and oppress the poor and the meek;
otherwise we would be severely punished. In case any tyrant tries to oppress us, we should seek
Gods protection, keep meditating on His Name, and have full faith in Gods justice.
mhj ruJ UTwkIqonuAwip] mahjar jhoothaa keeton aap.
pwpI kaul wgwsMqwpu]1] paapee ka-o laagaa santaap. ||1||
ij sihshweI goibdumyrw] jisahi sahaa-ee gobid mayraa.
iqsukauj munhI AwvYnyrw]1] rhwau] tis ka-o jamnahee aavai nayraa. ||1|| rahaa-o.
swcI drghbol YkUVu] saachee dargeh bolai koorh.
isruhwQpCoVYAMDwmUVu]2] sir haath pachhorhay anDhaa moorh. ||2||
rog ibAwpykrdypwp] rog bi-aapay karday paap.
Adl I hoiebYTwpRBuAwip]3] adlee ho-ay baithaa parabh aap. ||3||
ApnkmwieAYAwpybwDy] apan kamaa-i-ai aapay baaDhay.
drbugieAwsBuj IA kYswQY]4] darab ga-i-aa sabh jee-a kai saathai. ||4||
nwnk srinprydrbwir ] naanak saran paray darbaar.
rwKI pYj myrYkrqwir ]5]99]168] raakhee paij mayrai kartaar. ||5||99||168||
GAURRI MEHLA 5
Intheprevious shabad, GuruArjunDev Ji describedhowGod savedhimfromtheslanderer Sulhi Khan,
who was marchingalongwithhisarmedmentoattack GuruJi. But ontheway hewas himself killed, by
accidentally fallingintoaburninghot brick kiln. AccordingtoDr. Bhai Vir SinghJi, GuruJi utteredthis
shabad to express his gratitudeto God, when many of his enemies went to king Akbar and presented a
memorandumof complaints against Guru Ji. Upon investigating the matter, the king dismissed it and
punishedthecomplainersfor makingfalseandmaliciouscomplaintsagainst aninnocent saint.
Seeing the hand of God in proving this document to be false, Guru Ji says: "God Himself proved the
memorandumtobefalse, andthesinner wasafflictedwithgreat disaster.(1)
Thereforeexpressing his firmfaithinGod, Guru Ji declares: (O my friends), even thedemon of death
doesnt comenear that (person) whomGodsupports.(1-pause)
Drawinganother conclusionfromthisincident, GuruJi says: (O myfriends), hewhotellsliesinacourt
wheretruejusticeisdone, that blindfool beatshisheadandtwistshishandsinregret.(2)
Nowdescribingwhat additional punishments God awards to suchsinners, GuruJi says: Ailmentsafflict
thosewhocommit sins(becauseGod) Himself issittingasajudge.(3)
Teachinganother lesson, Guru Ji says: (They who commit sins for thesakeof wealthshould remember
that all our) wealthgoesawayalongwithour life, andwearecaught inthewebof our owndeeds.(3)
Inconclusion, GuruJi says: (O myfriends), Nanaksays that theywhohavesought theshelter of (Gods)
court, myCreator hassavedtheir honor.(5-99-168)
The message of this shabad is that if we seek the refuge of God, then even big memorandums of false
complaints against us can do us no harm, but the false ones themselves suffer grievously.
j nkI DUir mnmIT KtwnI ] jan kee Dhoor man meeth khataanee.
pUribkrimil iKAwDuir pRwnI ]1] rhwau] poorab karam likhi-aa Dhur paraanee. ||1||
rahaa-o.
pMnw200 SGGS P- 200
AhMbuiDmnpUir iQDweI ] aha
N
-buDh man poor thiDhaa-ee.
swDDUir kir suDmMj weI ]1] saaDhDhoor kar suDh manjaa-ee. ||1||
Aink j l wj yDovYdyhI ] anik jalaa jay Dhovai dayhee.
mYl un auqrYsuDun qyhI ]2] mail na utrai suDh na tayhee. ||2||
siqguruByitE sdwikpwl ] satgur bhayti-o sadaa kirpaal.
hir ismir ismir kwitAwBaukwl ]3] har simar simar kaati-aa bha-o kaal. ||3||
mukiqBugiqj ugiqhir nwau] mukat bhugat jugat har naa-o.
pRymBgiqnwnk gux gwau]4]100]169] paraymbhagat naanak gun gaa-o.
||4||100||169||
GAURRI MEHLA 5
In theprevious shabad (4-95-164), Guru Ji advised us that if wewant to get all our tasks accomplished
andenjoy supremebliss, thenjoiningthecompanyof saintly personsweshouldmeditateonGod's Name.
This is thetruespiritual ablution, which is far better than bathing at any holy place. In this shabad, he
elaborates on the merits of the company of saintly people, and tells us how their humble service is far
better thanbathingat manypilgrimagestations.
First telling us who those persons are to whomthe dust of saints feet (their humble service) seems so
sweet, he says: "(O my friends), the humble service of saints seems very pleasing only to the one in
whosedestinyitissopre-ordained.(1-pause)
Nowexplainingthevirtuesof thedust of saints feet (their humbleservice), GuruJi says: (O myfriends,
ordinarily human mind) remains brimful with the grease of arrogant intellect. (Therefore, just as we
cannot washgreasy potswithordinarywater, similarlyordinaryadvicehasnoeffect onanegoistsmind).
Onlytheserviceof thesaintspurifiesit.(1)
He further comments: (Even if one) washes ones body in many waters (of pilgrimage stations), ones
dirt(of self-conceit) isnot removed, andthemindisnot purified.(2)
Now describing theblessing obtained by a person who has met thetrue Guru and followed his advice,
GuruJi says: "Thepersonwhohasmet theever merciful trueGuru, bymeditatingagainandagainonGod,
suchapersonhasgot ridof thefear of death. (3)
Finally stating the merits of meditating on Gods Name, Guru Ji says: (O my friend, meditation on)
Gods Nameis theonly trueway of obtaining salvation, and enjoying (spiritual bliss). ThereforeNanak
says, (O humanbeing) keepsinging(Gods) praiseswith(true) loveanddevotion.(4-100-169)
The message of this shabad is that because of our self-conceit, our mind is not receptive to any
spiritual sermon or advice. It is only when we humbly serve the saints (and listen to the divine words
of the) true Guru that we embrace love for God and start meditating on His Name, which is the only
true way to obtain salvation.
j IvnpdvI hir kydws ] jeevan padvee har kay daas.
ij nimil AwAwqmprgwsu]1] jin mili-aa aatampargaas. ||1||
hir kwismrnusuinmnkwnI ] har kaa simran sun man kaanee.
suKupwvihhir duAwr prwnI ]1] rhwau] sukh paavahi har du-aar paraanee. ||1||
rahaa-o.
AwT phr iDAweIAYgopwl u] aath pahar Dhi-aa-ee-ai gopaal.
nwnk drsnudyiKinhwl u]2]101]170] naanak darsan daykh nihaal. ||2||101||170||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advised us to humbly listen tothedivinewords of thetrueGuru, so that
we may embracelove for God and start meditating on His Name, which is theonly trueway to obtain
salvation. Inthisshabad, GuruJi elaboratesonthemeritsof listeningandmeditatingonGodsName.
GuruJi says: (O my friend), theservantsof God havebeen blessedwiththe(sublime) status of life, by
meetingthem(othersalsohave) obtainedenlightenment for their soul.(1)
ThereforeGuruJi saystous: (O myfriend), youtooshouldlistentoGodsmeditationwithfull attention
of your ears. (Inthisway) youwouldobtainpeaceatGodsdoor, O mortal.(1-pause)
Guru Ji concludes theshabad by saying: (O my friend), Nanak says weshould meditateon God at all
times, sothat (wemayalsoenjoytheblissof seeingHissight).(2-101-170)
The message of this shabad is that if we want to obtain the supreme status of life and enjoy the bliss
of Gods sight, then we should keep meditating on His Name at all times.
sWiqBeI gur goibidpweI ] saa
N
tbha-ee gur gobid paa-ee.
qwppwpibnsymyryBweI ]1] rhwau] taap paap binsay mayray bhaa-ee. ||1||
rahaa-o.
rwmnwmuinqrsnbKwn ] raamNaamnit rasan bakhaan.
ibnsyrog Beykil Awn]1] binsay rog bha-ay kali-aan. ||1||
pwrbRhmgux AgmbIcwr ] paarbarahmgun agambeechaar.
swDUsMgimhYinsqwr ]2] saaDhoo sangamhai nistaar. ||2||
inrml gux gwvhuinqnIq] nirmal gun gaavhu nit neet.
geI ibAwiDaubryj nmIq]3] ga-ee bi-aaDh ubray jan meet. ||3||
mnbc kmpRBuApnwiDAweI ] man bach karamparabh apnaa Dhi-aa-ee.
nwnk dws qyrI srxweI ]4]102]171] naanak daas tayree sarnaa-ee. ||4||102||171||
GAURRI MEHLA 5
Intheprevious shabad, GuruJi advisedus that if wewant toobtainthesupremestatus of lifeandenjoy
thebliss of Godssight, thenweshouldkeepmeditatingonHisNameat all times. AccordingtoDr. Bhai
Vir Singh, GuruJi utteredthis shabad ontheoccasionof recovery of hissonHargobindfromthemalady
of Small Pox.
Expressing his relief and gratitude, Guru Ji says: "O my brothers, all my anguishes and pains have
vanished. Thereisnowpeaceinmymind. It ismyGuruGodwhohasblessedmewithit.(1-pause)
Thereforedrawingalesson fromthis event, hesays: (O my friends), thepersonwho daily utters Gods
Namefromthetongue, all that personsailmentsaredestroyed, andthereisall-aroundhappiness.(1)
Making another observation, GuruJi says: (O my friends), themerits (andpowers) of God arebeyond
comprehension. (BymeditatingonHisName) inthecompanyof saints, emancipation(isobtained).(2)
Therefore on the basis of his personal experience, he advises: (O my friends), day after day, sing the
immaculatepraises (of God. By whosegraceall my) predicament hasgone, andmy devotees andfriends
have(also) beensaved.(3)
Guru Ji concludes theshabad by praying: (O God), servant Nanak is under Your shelter. (Pleasebless
me, that I may) keepmeditatingonmyGodinmythoughts, words, anddeeds.(4-102-171)
The message of this shabad is that we should always have complete faith in God, and keep
meditating on Him with full concentration of our mind and body, even in the face of all difficulties.
God would surely provide us full protection and dispel all our worries.
nyqRpRgwsukIAwgurdyv ] naytar pargaas kee-aa gurdayv.
BrmgeypUrnBeI syv ]1] rhwau] bharam ga-ay pooran bha-ee sayv. ||1||
rahaa-o.
sIql wqyriKAwibhwrI ] seetlaa tay rakhi-aa bihaaree.
pwrbRhmpRBikrpwDwrI ]1] paarbarahmparabh kirpaa Dhaaree. ||1||
nwnk nwmuj pYsoj IvY] naanak Naamjapai so jeevai.
swDsMig hir AMimRqupIvY]2]103]172] saaDhsang har amrit peevai. ||2||103||172||
GAURRI MEHLA 5
According to Dr. Bhai Vir Singh Ji, fifth Guru Arjun Dev Ji uttered this shabad on theoccasion of the
recoveryof hissonHargobindfromSmall Pox, andwardingoff thedanger of losinghiseyesight.
So expressinghis gratitudeto God when his childshowed signs of recovery by openinghis eyes (which
otherwisehadremainedshut duetoSmall Pox), GuruJi says: TheGuruGodhasilluminatedtheeyes (of
my son Hargobind). So now the doubts (regarding his eyesight) have gone away, and my devotion (to
God) hasprovedfruitful.(1-pause)
Inorder toremoveanydoubtsregardingwhosavedhisson, GuruJi says: (O myfriends, it wasnot any
lesser godor goddess, but it was) Godwhobecamegracious, andsavedhimfromSmall Pox.(1)
Therefore drawing the conclusion fromthis incident, Guru Ji says: O Nanak, one who meditates on
(Gods Name), survives (suchmaladies). Thereforeoneshouldkeepdrinkingthenectar (of Gods Name,
bysingingHispraises) inthecompanyof saintlypersons.(2-103-172)
The message of this shabad is that instead of losing our faith during serious ailments or tragedies,
and falling into the traps of astrologers, or worshipping lesser gods and goddesses, we should keep
faith in the one supreme God and meditate on His Name. If He shows His grace, no harm would
come to our family or us.
DnuEhumsqkuDnuqyrynyq] Dhan oh mastak Dhan tayray nayt.
DnuEie Bgqij n qumsMig hyq]1] Dhan o-ay bhagat jin tumsang hayt. ||1||
nwmibnwkYsysuKul hIAY] Naambinaa kaisay sukh lahee-ai.
rsnwrwmnwmj sukhIAY]1] rhwau] rasnaa raamNaamjas kahee-ai. ||1|| rahaa-o.
iqnaUpir j weIAYkurbwxu] tin oopar jaa-ee-ai kurbaan.
nwnk ij inj ipAwinrbwxu]2]104]173] naanak jin japi-aa nirbaan. ||2||104||173||
GAURRI MEHLA 5
In the previous shabad Guru Ji advised us that instead of losing our faith during serious ailments or
tragedies, and falling into the traps of astrologers, or worshipping gods and goddesses, we should keep
faithintheonesupremeGodandmeditateon His Name. If Heshows His grace, noharmwouldcometo
our familyor us. Inthisshabad hetellsushowblessedarethey whomeditateonGod, andhavetruelove
for Him, andhowmuchherespectssuchdevotees.
Hesays: "(O God), blessedisthat forehead, (that bowsbeforeYou), andblessedarethoseeyeswhichsee
Your (sight). Blessedarethosedevoteeswhohavesincerelovefor You.(1)
Next, addressingus, GuruJi says: (O my friends), howcouldweget any peacewithout (meditatingon
Gods) Name? Therefore, withour tongue, weshouldkeeputteringpraisesof GodsName.(1-pause)
GuruJi concludestheshabad by saying: O Nanak, weshouldbeasacrificetothosewhohavemeditated
onthedesire-freeGod.(2-104-173)
The message of this shabad is that we should highly respect those who meditate on Gods Name, and
we should follow their example by singing Gods praises in the company of such saintly people.
qUMhYmsl iqqUMhYnwil ] too
N
hai maslat too
N
hai naal.
qUhYrwKihswir smwil ]1] toohai raakhahi saar samaal. ||1||
AYswrwmudIndunI shweI ] aisaa raamdeen dunee sahaa-ee.
dws kI pYj rKYmyryBweI ]1] rhwau] daas kee paij rakhai mayray bhaa-ee. ||1||
rahaa-o.
AwgYAwipiehuQwnuvis j wkY] aagai aap ih thaan vas jaa kai.
AwT phr mnuhir kauj wpY]2] aath pahar man har ka-o jaapai. ||2||
piqprvwxuscunIswxu] pat parvaan sach neesaan.
j wkauAwipkrihPurmwnu]3] jaa ka-o aap karahi furmaan. ||3||
AwpydwqwAwippRiqpwil ] aapay daataa aap partipaal.
inqinqnwnk rwmnwmusmwil ]4]105]174] nit nit naanak raam Naam samaal.
||4||105||174||
GAURRI MEHLA 5
In the previous shabad (2-103-172), Guru Ji advised us that instead of losing our faith during serious
ailments or tragedies, and falling into the traps of astrologers, or worshipping gods and goddesses, we
shouldkeepfaithintheonesupremeGodandmeditateonHisName. Inthisshabad, heexpresseshisown
full confidenceinGod, andadvisesusaccordingly.
AddressingGod, GuruJi says: "O God, Youaremy counsel. Youarealways withme. Youalways keep
abreast of mysituationandpreserveme(throughall difficulties)."(1)
ThereforeGuruJi loudly proclaims: (O my friends), such aGod is my helper both inthis andthenext
world, who(always) savesthehonor of (His) servant, O mybrothers.(1-pause)
GuruJi further clarifies: (O myfriends), Hewhocontrolsthisworldisinchargeinthenext (worldalso).
Therefore, mymindkeepsrememberingHimat all times.(2)
AcknowledgingGods supremacy, GuruJi says: (O God), for whomYou Yourself order, that persons
honor isapproved(inYour court, andsuchapersonreceives) theeternal stamp(of Your approval).(3)
In conclusion, Guru Ji says, "(O my friends, God) Himself is the Giver and Himself the Sustainer.
Therefore, O Nanak, dayafter dayremember (His) Name. (4-105-174)
The message of this shabad is that God is our friend and companion everywhere. Therefore,
whatever our problem, or situation may be, we should seek His support and meditate on His Name.
siqgurupUrwBieAwikpwl u] satgur pooraa bha-i-aa kirpaal.
ihrdYvisAwsdwgupwl u]1] hirdai vasi-aa sadaa gupaal. ||1||
rwmurvqsdhI suKupwieAw] raamravat sad hee sukh paa-i-aa.
pMnw201 SGGS P- 201
mieAwkrI pUrnhir rwieAw]1] rhwau] ma-i-aa karee pooran har raa-i-aa. ||1||
rahaa-o.
khunwnk j wkypUryBwg ] kaho naanak jaa kay pooray bhaag.
hir hir nwmuAsiQrusohwgu]2]106] har har Naamasthir sohaag. ||2||106||
GAURRI MEHLA 5
In the previous shabad Guru Ji told us that God is our friend and companion everywhere. Therefore,
whatever our problem, or situationmay be, weshouldseek Hissupport andmeditateonHisName. Inthis
short shabad, GuruJi isdescribingtheblessingsbestowedbyGuruandGodwhentheyareinmercy.
Guru Ji says: On whomthe perfect true Guru becomes merciful, the eternal God is enshrined in that
personsheart.(1)
Nowstatingwhat happenstothepersonon whomGod shows mercy, GuruJi says: Onwhom(God) the
perfect kingshowsHismercy; bymeditatingonGod'sName, that personobtainspeace.(1-pause)
ThereforeGuruJi concludestheshabad bysaying: (O myfriends), Nanaksays, whosedestinyisperfect,
meditatesonGod'sName, andsuchapersonsunion(withGod) becomeseternal.(2-106)
The message of this shabad is that if we want to obtain true peace and have eternal union with God,
then we should meditate on His Name, and pray that God may be enshrined in our heart.

Gurbani With English Commentary (Volume 1)

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Gurbani With English Commentary (Volume 1)

Uploaded by

Copyright:

Available Formats

It isthesamelight

You might also like