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It isthesamelight

Sri GuruGranthSahib
Daljit Singh Jawa
Volume1: SGGS (P 1-200)
Sri Guru Granth Sahib
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Dedicatedtothelovingmemoryof myparents
whoprovidedanatmosphereinwhichtheir childrencouldgrowspiritually
Sri Guru Granth Sahib
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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.
Sri Guru Granth Sahib
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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
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
SikhHoly Scripture, andeternal Guru
Sri Rag Nameof amusical measure
Turya A highspiritual stateof mind
Waheguru Wonderouspreceptor, God
Sri Guru Granth Sahib
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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
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
Sri Guru Granth Sahib
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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
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
Sri Guru Granth Sahib
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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
January, 2013
Sri Guru Granth Sahib
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Volume 1
Composition Sub Group Page SGGS Page vol. 1
- 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
Poorabi Deepaki
Guareri Chaupadey
Guareri Chaupadey
Maaj h
Guareri Chaupadey
Guareri Dupadey
Sri Guru Granth Sahib
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Key to Pronunciation Symbols
used for
Examples of
a,A,e A, A, E
abut, ago, abroad,
achieve, adopt, agree,
alone, banana
E Ao
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
f d
did, adder, deed, dam,
doubl e,
F dh
Deep palatal sound of d
x n
Must be learnt.
Sri Guru Granth Sahib
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q t
Must be learnt.
Q th
thin, thick, three, ether,
d d
the, then, ei ther, this,
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,
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,
^ 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
Same as h but of short
durati on
@ H
Same as h but of short
durati on
Same as ch but of short
durati on
Same as t but of short
durati on
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Same as t but of short
durati on
Same as n but of short
durati on
Same as y but of short
durati on
Same as r but of short
durati on
Same as v but of short
durati on
w aa
bother, cot, father, cart,
W aaN
This adds nasal tone to
i i
tip, banish, active, pit, it,
I ee
Nose bl eed, bee, feed,
u u
bull, pull, full, cure hood,
U oo
cool, pool, boot, tool, rule
ray, say, day, hay, bay
mat, map, bad, lad, glad,
rat, bat,
bone, know, toe, note, go
out, pound, now, loud
indicates that a precedi ng
vowel or diphthong is
pronounced with the nasal
passages open, as in
French un bon vln blanc
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
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pMnw1 SGGS P- 1
< >siqnwmukrqwpurKuinrBau ik-o
kaar sat naamkartaa purakh nirbha-o
inrvYruAkwl mUriqAj UnI sYBMgur pRswid] nirvair akaal moorat ajoonee saibha
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.
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||
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
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||
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
Sri Guru Granth Sahib <> Page - 2
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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
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||
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|
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
Sri Guru Granth Sahib < > Page - 2
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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
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
swcwswihbuswcunwie BwiKAwBwauApwru] saachaa saahib saach naa-ay bhaakhi-aa bhaa-o
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.
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
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||
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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
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||
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.
gurwiek dyihbuJ weI ] guraa ik dahi bujhaa-ee.
sBnwj IAwkwiekudwqwsomYivsir n
j weI ]6]
sabhnaa jee-aa kaa ik daataa so mai visar na
jaa-ee. ||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)
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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
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
tayhaa ko-ay na sujh-ee je tis gun ko-ay karay.
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||
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.
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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.
nwnk Bgqwsdwivgwsu] naanak bhagtaa sadaa vigaas.
suni-ai dookh paap kaa naas. ||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
suixAYdUKpwpkwnwsu]10] suni-ai dookh paap kaa naas. ||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
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.
nwnk Bgqwsdwivgwsu] naanak bhagtaa sadaa vigaas.
suixAYdUKpwpkwnwsu]11] suni-ai dookh paap kaa naas. ||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
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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||
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
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.
AYswnwmuinrMj nuhoie ] aisaa Naamniranjan ho-ay.
j ykomMinj wxYminkoie ]13] jay ko man jaanai man ko-ay. ||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.
AYswnwmuinrMj nuhoie ] aisaa Naamniranjan ho-ay.
j ykomMinj wxYminkoie ]14] jay ko man jaanai man ko-ay. ||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
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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.
AYswnwmuinrMj nuhoie ] aisaa Naamniranjan ho-ay.
j ykomMinj wxYminkoie ]15] jay ko man jaanai man ko-ay. ||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||
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).
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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
kh jap asa
kh bhaa-o.
AsMKpUj wAsMKqpqwau] asa
kh poojaa asa
kh tap taa-o.
AsMKgrMQmuiKvydpwT] asa
kh garanth mukh vayd paath.
AsMKj og min rhihaudws ] asa
kh jog man rahahi udaas
AsMKBgqgux igAwnvIcwr ] asa
kh bhagat gun gi-aan veechaar.
AsMKsqI AsMKdwqwr ] asa
kh satee asa
kh daataar.
AsMKsUr muhBKswr ] asa
kh soor muh bhakh saar.
AsMKmoinil v l wie qwr ] asa
kh mon liv laa-ay taar.
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 ]17] too sadaa salaamat nirankaar. ||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
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.
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AsMKmUrKAMDGor ] asa
kh moorakh anDh ghor.
AsMKcor hrwmKor ] asa
kh chor haraamkhor.
AsMKAmr kir j wihj or ] asa
kh amar kar jaahi jor.
AsMKgl vF hiqAwkmwih] asa
kh galvadh hati-aa kamaahi.
AsMKpwpI pwpukir j wih] asa
kh paapee paap kar jaahi.
AsMKkUiVAwr kUVyiPrwih] asa
kh koorhi-aar koorhay firaahi.
AsMKml yCml uBiKKwih] asa
kh malaychh mal bhakh khaahi.
AsMKinMdk isir krihBwru] asa
kh nindak sir karahi bhaar.
nwnkunIcukhYvIcwru] naanak neech kahai veechaar.
vwirAwnj wvweyk vwr ] vaari-aa na jaavaa ayk vaar.
j oquDuBwvYsweI Bl I kwr ] jo tuDh bhaavai saa-ee bhalee kaar.
qUsdwsl wmiqinrMkwr ]18] too sadaa salaamat nirankaar. ||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
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
kh naav asa
kh thaav.
AgMmAgMmAsMKl oA ] agammagammasa
kh lo-a.
AsMKkhihisir Bwruhoie] asa
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.
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 ]19] too sadaa salaamat nirankaar. ||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.
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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||
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
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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
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
pMnw5 SGGS P- 5
nwnk AwKix sBu ko AwKYiek dUieku
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
naanak jay ko aapou jaanai agai ga-i-aa na
sohai. ||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||
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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
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
keerhee tul na hovnee jay tis manhu na veesrahi.
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||
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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
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||
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.
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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.
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||
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
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.
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sodrukyhwsoGrukyhwij qubihsrbsmwl y] so dar kayhaa so ghar kayhaa J it bahi sarab
vwj ynwdAnyk AsMKwkyqyvwvxhwry] vaajay naad anayk asankhaa kaytay
kyqyrwg prI isaukhIAinkyqygwvxhwry] kaytay raag paree si-o kahee-an kaytay
gwvih quhnopauxupwxI bYsMqrugwvYrwj wDrmu
gaavahi tuhno pa-un paanee baisantar gaavai
raajaa Dharamdu-aaray.
gwvihicqugupquil iKj wxihil iKil iKDrmu
gaavahi chit gupat likh jaaneh likh likh
gwviheIsrubrmwdyvI sohinsdwsvwry] gaavahi eesar barmaa dayvee sohan sadaa
gwvihieMdiedwsix bYTydyviqAwdir nwl y] gaavahi ind idaasan baithay dayviti-aa dar
gwvihisDsmwDI AMdir gwvinswDivcwry] gaavahi siDh samaaDhee andar gaavan saaDh
gwvinj qI sqI sMqoKI gwvihvIr krwry] gaavan jatee satee santokhee gaavahi veer
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
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
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
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-
j oiqsuBwvYsoeI krsI hukmunkrxwj weI ] jo tis bhaavai so-ee karsee hukam na karnaa
so pwiqswhu swhw pwiqswihbu nwnk rhxu
rj weI ]27]
so paatisaahu saahaa paatisaahib naanak
rahan rajaa-ee. ||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
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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
AweI pMQI sgl j mwqI minj IqYj guj Iqu] aa-ee panthee sagal jamaatee man jeetai jag
AwdysuiqsYAwdysu] aadays tisai aadays.
AwidAnIl uAnwidAnwhiqj uguj ugueykovysu
aad aneel anaad anaahat jug jug ayko vays.
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
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.
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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.
AwdysuiqsYAwdysu] aadays tisai aadays.
AwidAnIl uAnwidAnwhiqj uguj ugueykovysu
aad aneel anaad anaahat jug jug ayko vays.
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
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
EhuvyKYEnwndir nAwvYbhuqweyhuivf wxu] oh vaykhai onaa nadar na aavai bahutaa ayhu
AwdysuiqsYAwdysu] aadays tisai aadays.
AwidAnIl uAnwidAnwhiqj uguj ugueykovysu
aad aneel anaad anaahat jug jug ayko vays.
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.
AwdysuiqsYAwdysu] aadays tisai aadays.
AwidAnIl uAnwidAnwhiqj uguj ugueykovysu
aad aneel anaad anaahat jug jug ayko vays.
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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
naanak nadree paa-ee-ai koorhee koorhai thees.
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
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||
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)
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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||
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
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
kyqIAwkrmBUmI myr kyqykyqyDUaupdys ] kaytee-aa karambhoomee mayr kaytay kaytay Dhoo
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
kyqIAwKwxI kyqIAwbwxI kyqypwqnirMd] kaytee-aa khaanee kaytee-aa banee kaytay paat
kyqIAwsurqI syvk kyqy nwnk AMqu n
kaytee-aa surtee sayvak kaytay naanak ant na ant.
After describingthestageof moral duty, GuruJi says, Thisisthesystemandarrangement of therealmof
moral duty. Nowlet usdiscusstherealmof divineknowledgeandenlightenment.
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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.
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||
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,
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.
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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||
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
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||
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
cMigAweIAwbuirAweIAwvwcYDrmuhdUir ] chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam
krmI AwpoAwpxI kynyVYkydUir ] karmee aapo aapnee kay nayrhai kay door.
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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||
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
gaavan tuDhno chit gupat likh jaanan likh likh
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
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.
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hoir kyqyquDnogwvin symYiciq n Awvin nwnkuikAw
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
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
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||
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||
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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||
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
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
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||
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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||
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?
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
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||
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myrymIqgurdyv mokaurwmnwmuprgwis ] mayray meet gurdayv mo ka-o raam Naam
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||
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
sail pathar meh jant upaa-ay taa kaa rijak
aagai kar Dhari-aa. ||1||
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myrymwDauj I sqsMgiqiml ysuqirAw] mayray maaDha-o jee satsangat milay so
gur prswid prmpdupwieAwsUkykwst hirAw]1]
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
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
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
j n nwnk bil bil sd bil j weIAYqyrwAMqun
jan naanak bal bal sad bal jaa-ee-ai tayraa ant
na paraavari-aa. ||4||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
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.
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rwguAwswmhl w4 sopurKu raagaasaa mehlaa4 sopurakh
< >siqgur pRswid] ik-o
kaar satgur parsaad.
sopurKuinrMj nuhir purKuinrMj nuhir AgmwAgm
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
jee-aa kaa
hir iDAwvhusMqhuj I siBdUKivswrxhwrw] har Dhi-aavahu santahu jee sabhdookh
hir AwpyTwkuruhir Awpysyvkuj I ikAwnwnk j Mq
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
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
qUMAwpydwqwAwpyBugqwj I hauquDuibnuAvrun
j wxw]
aapay daataa aapay bhugtaa jee ha-o tuDh
bin avar na jaanaa.
qUMpwrbRhmubyAMqubyAMquj I qyryikAwgux AwiK
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
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
say bhagat say bhagatbhalay jan naanak jee jo
bhaaveh mayray har bhagvantaa. ||4||
qUMAwid purKuAprMprukrqwj I quDuj yvf uAvrun
koeI ]
aad purakh aprampar kartaa jee tuDh
jayvad avar na ko-ee.
qUMj uguj ugueykosdwsdwqUMeykoj I qUMinhcl u
krqwsoeI ]
jug jug ayko sadaa sadaa too
ayko jee
nihchal kartaa so-ee.
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quDuAwpyBwvYsoeI vrqYj I qUMAwpykrihsuhoeI ] tuDh aapay bhaavai so-ee vartai jee too
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||
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
kartaa sachiaar maidaa saa
j oqauBwvYsoeI QIsI j oqUMdyihsoeI haupweI ]1]
jo ta-o bhaavai so-ee theesee jo too
deh so-ee
ha-o paa-ee. ||1|| rahaa-o.
sBqyrI qUMsBnI iDAwieAw] sabh tayree too
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||
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qUMdrIAwausBquJ hI mwih] too
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||
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.
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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
paranvat naanak tin kee sarnaa jin too naahee
veesri-aa. ||2||3||
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||
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.
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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
< >siqgur pRswid] ik-o
kaar satgur parsaad.
j YGir kIriqAwKIAYkrqykwhoiebIcwro] jai ghar keerat aakhee-ai kartay kaa ho-ay
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]
ha-o vaaree jit sohilai sadaa sukh ho-ay. ||1||
inqinqj IAVysmwl IAindyKYgwdyvxhwru] nit nit jee-arhay samaalee-an daykhaigaa
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.
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)
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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||
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.
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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
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
har charan kaval makrand lobhit mano andino
mohi aahee pi-aasaa.
ikpwj l udyihnwnk swirMg kauhoie j wqyqyrYnwie
kirpaa jal deh naanak saaring ka-o ho-ay jaa tay
tayrai naa-ay vaasaa. ||4||3||
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
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
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)
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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
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
saakat har ras saad na jaani-aa tin antar ha-
umai kandaa hay.
ij auij aucl ihcuBYduKupwvihj mkwl ushihisir f Mf w
ji-o ji-o chaleh chubhai dukh paavahi jamkaal
saheh sir dandaa hay. ||2||
hir j nhir hir nwimsmwxyduKuj nmmrx Bv KMf w
har jan har har Naam samaanay dukh janam
maran bhav khanda hay.
AibnwsI purKupwieAwprmysrubhusoBKMf bRhmMfw
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
jan naanak NaamaDhaar tayk hai har Naamay
hee sukh mandaa hay. ||4||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
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
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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]
a-oDh ghatai dinas rainaaray. man gur mil
kaaj savaaray. ||1|| rahaa-o.
iehusMswruibkwrusMsymihqirE bRhmigAwnI ] ih sansaar bikaar sansay meh tari-o barahm
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
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
naanak daas ihai sukh maagai mo ka-o kar
santan kee Dhooray. ||4||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)
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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
< >siqgur pRswid] ik-o
kaar satgur parsaad.
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.
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
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
mat daykh bhoolaa veesrai tayraa chit na aavai
naa-o. ||4||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)
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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
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]
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.
BI qyrI kImiqnwpvYhaukyvf uAwKwnwau]2] bhee tayree keemat naa pavai ha-o kayvad aakhaa
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.
BI qyrI kImiqnwpvYhaukyvf uAwKwnwau]3] bhee tayree keemat naa pavai ha-o kayvad aakhaa
naa-o. ||3||
pMnw15 SGGS P- 15
nwnk kwgdl KmxwpiVpiVkIcYBwau] naanak kaagad lakh manaa parh parh keechai
msUqoit nAwveI l yKix pauxucl wau] masoo tot na aavee laykhan pa-un chalaa-o.
BI qyrI kImiq nwpvY hau kyvf u AwKw
bhee tayree keemat naa pavai ha-o kayvad aakhaa
naa-o. ||4||2||
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
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?
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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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
bwbwmwieAwrcnwDohu] baabaa maa-i-aa rachnaa Dhohu.
anDhai Naam visaari-aa naa tis ayh na oh. ||1||
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.
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.
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||
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
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
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
l bukuqwkUVucUhVwTig KwDwmurdwru] lab kutaa koorh choohrhaa thag khaaDhaa
pr inMdwpr ml umuKsuDI AginkoDucMf wl u] par nindaa par mal mukh suDhee agan kroDh
rs ks Awpusl whxweykrmmyrykrqwr ]1] ras kas aap salaahnaa ay karam mayray kartaar.
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
rsuGoVyrsusyj wmMdr rsumITwrsumwsu] ras ghorhay ras sayjaa mandar ras meethaa ras
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.
iqn miq iqn piq iqn Dnupl Yij n ihrdYrihAw
smwie ]
tin mat tin pat tin Dhan palai jin hirdai rahi-aa
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.
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
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.
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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
sabh koorhee-aa tuDh bhaavai parvaan.
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
il Kunwmuswl whil Kuil KuAMqunpwrwvwru]1] likh Naam saalaah likh likh ant na paaraavaar.
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
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||
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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.
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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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]
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
kmrbMdusMqoKkwDnuj obnuqyrwnwmu]2] karam-band santokh kaa Dhan joban tayraa
Naam. ||2||
bwbwhorupYnxuKusI KuAwru] baabaa hor painan khusee khu-aar.
ij qupYDYqnupIVIAYmnmihcl ihivkwr ]1]
jit paiDhai tan peerhee-ai man meh chaleh
vikaar. ||1|| rahaa-o.
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GoVypwKr suienyswKiqbUJ xuqyrI vwt ] ghorhay paakhar su-inay saakhat boojhan
tayree vaat.
qrks qIr kmwx sWg qygbMdgux Dwqu] tarkas teer kamaan saa
g taygband gun
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]
jit charhi-ai tan peerhee-ai man meh chaleh
vikaar. ||1|| rahaa-o.
Gr mMdr KusI nwmkI ndir qyrI prvwru] ghar mandar khusee Naam kee nadar tayree
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]
jit sutai tan peerhee-ai man meh chaleh
vikaar. ||1|| rahaa-o. ||4||7||
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
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.
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
kuMgUkI kWieAwrqnwkI l il qwAgir vwsuqin
kungoo kee kaa
-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.
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
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
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.
In the earlier shabad, Guru Ji gave us the message that to indulge in comforts and luxuries beyond a
reasonabledegreeistoruinour happinessandinvitesuffering. Truehappiness isobtainedby dwellingon
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)
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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).
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
myryTwkur pUrYqKiqAf ol u] mayray thaakur poorai takhat adol.
gurmuiKpUrwj ykrypweIAYswcuAqol u]1]
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.
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
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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]
ayk sabad beechaaree-ai jaa too taa ki-aa hor. ||1||
j wie puChusohwgxI qusI rwivAwiknI guxI] jaa-ay puchhahu sohaaganee tusee raavi-aa kinee
shij sMqoiKsIgwrIAwimTwbol xI ] sahj santokh seegaaree-aa mithaa bolnee.
iprurIswl Uqwiml Yj wgur kwsbdusuxI ]2] pir reesaaloo taa milai jaa gur kaa sabad sunee.
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
naanak sachaa paatisaahu aapay la-ay milaa-ay.
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
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
jo tis bhaanaa so thee-ai avar na karnaa jaa-ay.
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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.
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
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.
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.
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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
inj Gir mhl u pCwxIAY ndir kry ml u
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.
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),
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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||
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muMDyipr ibnuikAwsIgwru] munDhay pir bin ki-aa seegaar.
SGGS P- 19
dir Gir FoeI nl hYdrghJ UTuKuAwru]1]
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.
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.
cMdnumoil AxwieAwkuMgUmWg sMDUru] chandan mol anaa-i-aa kungoo maa
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
naanak Dhan suhaaganee jin sah naal pi-aar.
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
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)
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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
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
||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.
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
krimiml YscupweIAYgurmuiKsdwinroDu]3] Karammilai sach paa-ee-ai gurmukh sadaa niroDh.
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.
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.
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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
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.
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.
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.
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
nwnk Aaugx vIsryguir rwKypiqqwih]4]15] naanak a-ugan veesray gur raakhay pat taahi.
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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
mnhiTmqI bUf IAYgurmuiKscusuqwir ]1] manhath matee boodee-ai gurmukh sach so taar.
gur ibnuikauqrIAYsuKuhoie] gur bin ki-o taree-ai sukh ho-ay.
ij auBwvYiqaurwKuqUmYAvrun dUj wkoie ]1]
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
ij s qyaupj Yiqs qyibnsYGit Git scuBrpUir ] jis tay upjai tis tay binsai ghat ghat sach
Awpymyil iml wvhI swcYmhil hdUir ]2] aapay mayl milaavahee saachai mahal hadoor.
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
man tan tayraa too Dhanee garab nivaar
samay-o. ||3||
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ij ineyhuj gquaupwieAwiqRBvxukir Awkwru] jin ayhu jagat upaa-i-aa taribhavan kar aakaar.
gurmuiKcwnxuj wxIAYmnmuiKmugDugubwru] gurmukh chaanan jaanee-ai manmukh mugaDh
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||
Inthefirst stanzaof thepreviousshabad, GuruJi comparesthisworldtoanocean, andstatesthat without
following theGurus instructions, we arelost. Such duality has drowned boatloads of human beings (in
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
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;
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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
bin gun kaam na aavee dheh dhayree tan khayh.
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myrymnl Yl whwGir j wih] mayray man lai laahaa ghar jaahi.
gurmuiK nwmusl whIAYhaumYinvrI Bwih ]1]
gurmukh Naam salaahee-ai ha-umai nivree
bhaahi. ||1|| rahaa-o.
suix suix gMFxugMFIAYil iKpiVbuJ ihBwru] sun sun gandhan gandhee-ai likh parh bujheh
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.
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.
In the previous two shabads, using the metaphors of a boat, an ocean, and a forest on fire, Guru Ji
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.
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isrIrwgumhl w1] sireeraagmehlaa 1.
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
AMqir gurmuiK qU vsih ij au BwvY iqau
inrj wis ]1]
antar gurmukh too vaseh ji-o bhaavai ti-o nirjaas.
j IAryrwmj pqmnumwnu] jee-aray raamjapat man maan.
AMqir l wgI j il buJ I pwieAwgurmuiKigAwnu]1]
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.
AnhdbwxI pweIAYqhhaumYhoie ibnwsu] anhad banee paa-ee-ai tah ha-umai ho-ay
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
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
igAwnmhwrsuBogvYbwhuiVBUKnhoie ] gi-aan mahaaras bhogvai baahurh bhookh na
nwnk iehumnumwir iml uBI iPir duKun
hoie ]5]18]
naanak ih man maar mil bhee fir dukh na ho-ay.
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)
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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
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]
har gur sarvar sayv too paavahi dargeh maan.
||1|| rahaa-o.
rwmnwmuj ipidnsurwiqgurmuiKhir Dnuj wnu] raam Naam jap dinas raat gurmukh har Dhan
siBsuKhir rs BogxysMqsBwimil igAwnu] sabh sukh har ras bhognay sant sabhaa mil
iniqAihinis hir pRBusyivAwsqguir dIAw
nit ahinis har parabh sayvi-aa satgur dee-aa
Naam. ||2||
kUkr kUVukmweIAYgur inMdwpcYpcwnu] kookar koorh kamaa-ee-ai gur nindaa pachai
BrmyBUl wduKuGxoj mumwir krYKul hwnu] Bharmay bhoolaa dukh ghano jam maar karai
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
Naanak Naam na veesrai karam sachai
neesaan. ||4||19||
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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,
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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
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]
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||
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pMnw22 SGGS P- 22
cwryAgininvwir mrugurmuiKhir j l upwie ] chaaray agan nivaar mar gurmukh har jal
AMqir kml upRgwisAwAMimRquBirAwAGwie] antar kamal pargaasi-aa amrit bhari-aa
nwnk sqguru mIqu kir scu pwvih drgh
j wie ]4]20]
naanak satgur meet kar sach paavahi dargeh
jaa-ay. ||4||20||
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
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
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
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.
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.
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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
j mj Mdwrunl geI ieauBauj l uqrYqrwis ]2] jam jandaar na lag-ee i-o bha-ojal tarai taraas.
gurmuiKkUVunBwveI sic rqysc Bwie ] gurmukh koorh na bhaav-ee sach ratay sach
swkqscunBwveI kUVYkUVI pWie ] saakat sach na bhaav-ee koorhai koorhee paa
sic rqyguir myil AYscysic smwie ]3] sach ratay gur mayli-ai sachay sach samaa-ay.
mnmihmwxkul wl unwmurqnupdwrQuhIru] man meh maanak laal Naamratan padaarath heer.
scuvKruDnunwmuhYGit Git gihr gMBIru] sach vakhar Dhan Naam hai ghat ghat gahir
nwnk gurmuiK pweIAY dieAw kry hir
naanak gurmukh paa-ee-ai da-i-aa karay har heer.
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).
isrIrwgumhl w1] sireeraagmehlaa 1.
BrmyBwihnivJ vYj yBvYidsMqr dysu] bharmay bhaahi na vijhvai jay bhavai disantar
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||
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mnrygurmuiKAgininvwir ] man ray gurmukh agan nivaar.
gur kwkihAwminvsYhaumYiqRsnwmwir ]1]
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
AwpugieAwsuKupwieAwimil sl l Ysl l
smwie ]2]
aap ga-i-aa sukh paa-i-aa mil sallai salal
ij inhir hir nwmun cyiqE suAauguix AwvYj wie ] jin har har Naam na chayti-o so a-ogun aavai
ij susqgurupurKunByitE suBauj il pcYpcwie ] jis satgur purakh na bhayti-o so bha-ojal pachai
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]
naanak tay mukh ujlay Dhun upjai sabad
neesaan. ||4||22||
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)
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)
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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]
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.
KotypoqYnwpvihiqnhir gur drsun hoie] khotay potai naa paveh tin har gur daras na
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
har jap laahaa aglaa nirbha-o har man maah.
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)
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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
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
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
gunaa gavaa-ee ganth-rhee avgan chalee bann.
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)
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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]
rang rataa mayraa saahib rav rahi-aa bharpoor. ||1||
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
ka-ul too hai kavee-aa too hai aapay vaykh
vigas. ||4||25||
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.
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isrIrwgumhl w1Gru3 ] sireeraagmehlaa 1 ghar 3.
iehuqnuDrqI bIj ukrmwkrosil l Awpwau
swirMgpwxI ]
ih tan Dhartee beej karmaa karo salil aapaa-o
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
bees saptaahro baasro sangrahai teen khorhaa nit
kaal saarai.
ds ATwr mYAprMprocInYkhYnwnkuiev eyku
das athaar mai aprampro cheenai kahai naanak iv
ayk taarai. ||3||26||
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
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
isrIrwgumhl w1Gru3 ] sireeraagmehlaa 1 ghar 3.
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||
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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
Ksm kI ndir idl ih pisMdy ij nI kir eyku
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
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
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
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.
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isrIrwgumhl w1Gru4 ] Sireeraagmehlaa1 ghar 4.
soeI maul wij inj gumauil AwhirAwkIAwsMswro] so-ee ma-ulaa jin jag ma-oli-aa hari-aa kee-aa
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
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
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
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
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.
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isrIrwgumhl w1Gru4 ] sireeraagmehlaa 1 ghar 4.
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.
Dwxk rUiprhwkrqwr ]2] Dhaanak roop rahaa kartaar. ||2||
PwhI suriqml UkI vysu] faahee surat malookee vays.
hauTgvwVwTgI dysu] ha-o thagvaarhaa thagee days.
KrwisAwxwbhuqwBwru] kharaa si-aanaa bahutaa bhaar.
Dwxk rUiprhwkrqwr ]3] Dhaanak roop rahaa kartaar. ||3||
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||
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
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
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)
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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.
isrIrwgumhl w1Gru4 ] sireeraagmehlaa 1 ghar 4.
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
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
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)
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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
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.
isrIrwgumhl w1Gru4 ] sireeraagmehlaa 1 ghar 4.
qUdrIAwaudwnwbInwmYmCul I kYsyAMqul hw] too daree-aa-o daanaa beenaa mai machhulee
kaisay ant lahaa.
j hj hdyKwqhqhqUhYquJ qyinksI PUit
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
AwpyvyKYsuxyAwpyhI kudriqkryj hwnuo] aapay vaykhai sunay aapay hee kudrat karay
j oiqsuBwvYnwnkwhukmusoeI prvwnuo
jo tis bhaavai naankaa hukam so-ee parvaano.
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)
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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
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.
isrIrwgumhl w1Gru4 ] sireeraagmehlaa 1 ghar 4.
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
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.
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isrIrwgumhl w1Gru5 ] sireeraagmehlaa 1 ghar 5.
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
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)
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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
< >siqgur pRswid] ik-o
kaar satgur parsaad.
hausiqgurusyvI Awpxwiek miniek iciqBwie ] ha-o satgur sayvee aapnaa ik man ik chit
siqgurumnkwmnwqIrQuhYij s nodyie buJ wie ] satgur man kaamnaa tirath hai jis no day-ay
mnicMidAwvrupwvxwj oieCYsoPl upwie ] man chindi-aa var paavnaa jo ichhai so fal
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
samaa-ay. ||1|| rahaa-o.
ij nI siqgurusyivAwiqnI pwieAwnwmuinDwnu] jinee satgur sayvi-aa tinee paa-i-aa Naam
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
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
hauiqnkYbil hwrxYij nwnwmyl gwipAwru] ha-o tin kai balihaarnai jinaa Naamay lagaa
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
ij nwhir kwswduAwieAwhauiqnbil hwrYj wsu] jinaa har kaa saad aa-i-aa ha-o tin balihaarai
nwnk ndrI pweIAYscunwmuguxqwsu
naanak nadree paa-ee-ai sach Naamguntaas.
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
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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
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
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]
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
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
ibnusiqgur suKun pwveI iPir iPir j onI pwih]3] bin satgur sukh na paav-ee fir fir jonee paahi.
hir hwrukMiT ij nI pihirAwgur crxI icqul wie ] har haar kanth jinee pahiri-aa gur charnee chit
iqnwipCYiriDisiDiPrYEnwiql unqmwie ]4] Tinaapichhai riDhsiDh firai onaa til natamaa-ay.
j opRBBwvYsoQIAYAvrunkrxwj wie ] joparabhbhaavai so thee-ai avar nakarnaa
j nunwnkuj IvYnwmul Yhir dyvhushij
suBwie ]5]2]35]
jan naanak jeevai Naam lai har dayvhu sahj
subhaa-ay. ||5||2||35||
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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
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
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
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||
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miqbuiDBvI nbuJ eI AMqir l oBivkwru] mat buDh bhavee na bujh-ee antar lobh vikaar.
l KcaurwsIhBrmdyBrimBRimhoie KuAwru] lakh cha-oraaseeh bharamday bharambharamho-ay
pUribil iKAwkmwvxwkoie n mytxhwru]3] poorab likhi-aa kamaavanaa ko-ay na maytanhaar.
sqgur kI syvwgwKVI isrudIj YAwpugvwie ] satgur kee sayvaa gaakh-rhee sir deejai aap
sbidiml ihqwhir iml YsyvwpvYsBQwie ] sabad mileh taa har milai sayvaa pavai sabh
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
inrBausdwdieAwl uhYsBnwkrdwswr ] nirbha-o sadaa da-i-aal hai sabhnaa kardaa saar.
nwnk gurmuiKbuJ IAYpweIAYmoK
naanak gurmukh bujhee-ai paa-ee-ai mokh du-aar.
Inthepreviousshabad, GuruJi advisedusthatweshouldnot forsakeour householdsandroamaboutwearing
religious garbs. Insteadweshouldseek therefugeof theGuru, andleadour lifeas per his instructions and
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,
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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
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
gurmiqij nI pCwixAwsydyKihsdwhdUir ] Gurmat jinee pachhaani-aa say daykheh sadaa
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
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-
Ehvyl whiQn AwveI AMiqgieAwpCuqwie ] oh vaylaa hath na aavee ant ga-i-aa pachhutaa-
ij sundir krysoaubrYhir syqI il v l wie ]4] jis nadar karay so ubrai har saytee liv laa-ay.
dyKwdyKI sBkrymnmuiKbUJ npwie ] daykhaa daykhee sabh karay manmukh boojh na
ij ngurmuiKihrdwsuDuhYsyv peI iqnQwie ] jin gurmukh hirdaa suDh hai sayv pa-ee tin
hir gux gwvihhir inqpVihhir gux gwie
smwie ]
har gun gaavahi har nit parheh har gun gaa-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||
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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
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.
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
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
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]
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||
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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
Eie AMdrhubwhrhuinrml yscysic smwie ] o-ay andrahu baahrahu nirmalay sachay sach
nwnk Aweysyprvwxuhihij ngurmqI hir
iDAwie ]4]5]38]
naanak aa-ay say parvaan heh jin gurmatee har
Dhi-aa-ay. ||4||5||38||
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
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
hir nwmusl whinsdwsdwvKruhir nwmuADwru] Har Naam salaahan sadaa sadaa vakhar har Naam
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]
Ay man aalas ki-aa karahi gurmukh Naam
Dhi-aa-ay. ||1|| rahaa-o.
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hir Bgiqhir kwipAwruhYj ygurmuiKkry
Har bhagat har kaa pi-aar hai jay gurmukh karay
pwKMif BgiqnhoveI duibDwbol uKuAwru] Pakhandbhagat nahova-ee dubiDhaabol
sosyvkuhir AwKIAYj ohir rwKYauir Dwir ] So sayvak har aakhee-ai jo har raakhai ur Dhaar.
mnuqnusaupyAwgYDryhaumYivchumwir ] Man tan sa-upayaagai Dharayha-umai vichahu
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
pMnw29 SGGS P- 29
l KcaurwsIhqrsdyij sumyl ysoiml Yhir Awie ] Lakh cha-oraaseeh tarasday jis maylay so milai har
nwnk gurmuiKhir pwieAwsdwhir nwim
smwie ]4]6]39]
Naanak gurmukh har paa-i-aa sadaa har Naam
samaa-ay. ||4||6||39||
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
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)
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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
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.
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BweI ryj guduKIAwdUj YBwie ] bhaa-eerayjagdukhee-aadoojai bhaa-ay.
gur srxweI suKul hihAnidnunwmuiDAwie ]1]
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
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
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.
gurmuiKj pqpsMj mI hir kYnwimipAwru] gurmukhjap tapsanjmeehar kai Naampi-aar.
gurmuiKsdwiDAweIAYeykunwmukrqwru] gurmukhsadaaDhi-aa-ee-ai ayk Naamkartaar.
nwnk nwmu iDAweIAY sBnw j IAw kw
naanak Naam Dhi-aa-ee-ai sabhnaa jee-aa kaa
aaDhaar. ||4||7||40||
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
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
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sRIrwgumhl w3 ] sareeraagmehlaa 3.
mnmuKumoihivAwipAwbYrwguaudwsI n hoie] manmukh mohi vi-aapi-aa bairaag udaasee na
sbduncInYsdwduKuhir drgihpiqKoie ] sabad na cheenai sadaa dukh har dargahi pat
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]
satgur sayv moh parjalai ghar hee maahi udaasaa.
||1|| rahaa-o.
gurmuiKkrmkmwvYibgsYhir bYrwguAndu] gurmukh karamkamaavai bigsai har bairaag
Aihinis BgiqkryidnurwqI haumYmwir incMdu] ahinis bhagat karay din raatee ha-umai maar
vf YBwig sqsMgiqpweI hir pwieAwshij
vadai bhaag satsangat paa-ee har paa-i-aa sahj
anand. ||2||
soswDUbYrwgI soeI ihrdYnwmuvswey] so saaDhoo bairaagee so-ee hirdai Naam
AMqir l wig nqwmsumUl yivchuAwpugvwey] antar laag na taamas moolay vichahu aap
nwmuinDwnusqgurUidKwil Awhir rsupIAw
NaamniDhaan satguroo dikhaali-aa har ras pee-aa
aghaa-ay. ||3||
ij iniknYpwieAwswDsMgqI pUrYBwig bYrwig ] jin kinai paa-i-aa saaDhsangtee poorai bhaag
mnmuKiPrihnj wxihsqguruhaumYAMdir
l wig ]
manmukh fireh na jaaneh satgur ha-umai andar
nwnk sbidrqyhir nwimrMgweyibnuBYkyhI
l wig ]4]8]41]
naanak sabad ratay har Naamrangaa-ay bin
bhai kayhee laag. ||4||8||41||
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
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)
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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]
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.
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.
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)
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
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.
BweI rygurmuiKhir nwmuiDAwie] bhaa-ee ray gurmukh har NaamDhi-aa-ay.
nwmuinDwnusdminvsYmhl I pwvYQwau]1]
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
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.
qRYgux ibiKAwAMDuhYmwieAwmohgubwr ] tarai gun bikhi-aa anDh hai maa-i-aa moh gubaar.
l oBI AnkausyvdypiVvydwkrYpUkwr ] lobhee an ka-o sayvday parh vaydaa karai
ibiKAwAMdir pic mueynwaurvwrunpwru]3] bikhi-aa andar pach mu-ay naa urvaar na paar.
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.
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
Sri Guru Granth Sahib < > Page - 30
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
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
poqYij nkYpuMnuhYiqnsqsMgiqmyl wie ]1] potai jin kai punn hai tin satsangat maylaa-ay.
BweI rygurmiqswic rhwau] bhaa-ee ray gurmat saach rahaa-o.
swcoswcukmwvxwswcYsbidiml wau]1]
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
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
eyhushswmUl ynwhI Bwaul weyj nukoie ] ayhu sahsaa moolay naahee bhaa-o laa-ay jan
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nwnk eyk j oiqduie mUrqI sbidiml wvw
hoie ]4]11]44]
naanak ayk jot du-ay moortee sabad milaavaa
ho-ay. ||4||11||44||
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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
isrIrwgumhl w3 ] sireeraagmehlaa 3.
AMimRquCoif ibiKAwl oBwxysyvwkrihivf wxI ] amrit chhod bikhi-aa lobhaanay sayvaa karahi
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
mnrysdwBj huhir srxweI ] man ray sadaa bhajahu har sarnaa-ee.
gur kwsbduAMqir vsYqwhir ivsir nj weI ]1]
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
sqgurusyiv sdwsuKupwieAwj oqI j oiqiml weI ]2] satgur sayv sadaa sukh paa-i-aa jotee jot
milaa-ee. ||2||
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sqgur kI syvwAiqsuKwl I j oieCysoPl upwey] satgur kee sayvaa at sukhaalee jo ichhay so fal
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
nwnk ndrI pweIAYgurmuiKmyil
iml wau]4]12]45]
naanak nadree paa-ee-ai gurmukh mayl
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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
mnmuKkrmkmwvxyij audohwgix qinsIgwru] manmukh karamkamaavnay ji-o dohaagantan
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]
santaa sangat mil rahai jap raam Naam sukh
paa-ay. ||1|| rahaa-o.
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gurmuiKsdwsohwgxI iprurwiKAwaur Dwir ] gurmukh sadaa sohaaganee pir raakhi-aa ur
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
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
ij nwprwpiqiqnpIAwhaumYivchuKoie ] jinaa paraapattin pee-aa ha-umai vichahu
nwnk gurmuiK nwmu iDAweIAY sic iml wvw
hoie ]4]13]46]
naanak gurmukhNaam Dhi-aa-ee-ai sach
milaavaa ho-ay. ||4||13||46||
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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
j wipruj wxYAwpxwqnumnuAgYDryie ] jaapir jaanai aapnaa tanman agai Dharay-ay.
sohwgxI krmkmwvdIAwsyeI krmkryie ] sohaaganee karam kamaavdee-aa say-ee
shj yswic iml wvVwswcuvf weI dyie ]1] sehjay saach milaavrhaa saach vadaa-ee
day-ay. ||1||
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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
ko-ay. ||1|| rahaa-o.
l KcaurwsIhPyrupieAwkwmix dUj YBwie ] lakh cha-oraaseeh fayr pa-i-aa kaaman doojai
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
AMDI nwmun cyqeI sBbwDI j mkwil ] anDhee Naam na chayt-ee sabh baaDhee
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
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||
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
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).
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isrIrwgumhl w3 ] sireeraagmehlaa3.
gurmuiKikpwkryBgiqkIj Yibnugur Bgiqn hoeI ] gurmukhkirpaakaraybhagat keejai bingur
bhagat na ho-ee.
AwpYAwpuiml weybUJ Yqwinrml uhovYsoeI ] aapai aap milaa-ayboojhai taanirmal hovai
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]
pooraygur keesayvna keeneebirthaajanam
gavaa-i-aa. ||1|| rahaa-o.
Awpyj gj IvnusuKdwqwAwpybKis iml wey] aapayjagjeevansukh-daata aapaybakhas
j IA j MqeyikAwvycwryikAwkoAwiKsuxwey] jee-a jant ay ki-aa vaychaaray ki-aa ko aakh
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
sqgurusyiv gux inDwnupwieAwiqs dI kImn
pweI ]
satgur sayv gun niDhaan paa-i-aa tis dee keem
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
hir j IaudwqwBgiqvCl uhYkir ikrpwmMin
vsweI ]
har jee-o daataabhagat vachhal hai kar kirpaa
nwnk soBwsuriqdyie pRBuAwpygurmuiKdy
vif AweI ]4]15]48]
naanak sobhaa surat day-ay parabh aapay
gurmukhdayvadi-aa-ee. ||4||15||48||
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
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)
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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).
isrIrwgumhl w3 ] sireeraagmehlaa3.
Dnuj nnI ij inj wieAwDMnuipqwprDwnu] Dhanjannee jinjaa-i-aaDhan pitaaparDhaan.
sqgurusyiv suKupwieAwivchugieAwgumwnu] satgur sayvsukh paa-i-aa vichahu ga-i-aa
dir syvinsMqj nKVypwieinguxI inDwnu]1] dar sayvan sant jan kharhay paa-in gunee niDhaan.
myrymngur muiKiDAwie hir soie ] mayraymangur mukhDhi-aa-ayhar so-ay.
gur kwsbduminvsYmnuqnuinrml uhoie]1]
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.
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.
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:
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
goivduguxI inDwnuhYAMqunpwieAwj wie ] govid guneeniDhaanhai ant napaa-i-aajaa-ay.
kQnI bdnI npweIAYhaumYivchuj wie ] kathneebadnee napaa-ee-ai ha-umai vichahu
pMnw33 SGGS P- 33
sqguir imil AYsdBYrcYAwipvsYminAwie ]1] satgur mili-ai sad bhai rachai aap vasai man aa-ay.
BweI rygurmuiKbUJ Ykoie ] bhaa-eeraygurmukh boojhai ko-ay.
ibnubUJ ykrmkmwvxyj nmupdwrQuKoie ]1]
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
AMimRquswcwnwmuhYkhxwkCUnj wie ] amrit saachaa Naam hai kahnaa kachhoo na
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
dyvx vwl ykYhiQdwiqhYgurUduAwrYpwie ] dayvan vaalay kai hath daat hai guroo du-aarai
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
pUrYBwig nwmuminvsYsbidiml wvwhoie ] poorai bhaag Naam man vasai sabad milaavaa
nwnk shj yhI rMig vrqdwhir gux pwvYsoie ]
naanak sehjayheerangvaratdaahar gun paavai
so-ay. ||4||17||50||
Inthepreviousfewshabads, GuruJi explainedfromdifferentanglestheimportanceof meditatinguponGods
Name, andwhyit isessential for ustoseektheGurusguidanceandrefuge. Inthisshabad, hesummarizeshis
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
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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,
Inclosing, GuruJi says, Chastity, truthfulness, andausterityareall containedin(Gods) Name, andwithout
theName, onedoesnot becomepure. Onlythroughperfect goodfortuneis(Gods) Nameenshrinedinmans
heart, andthroughtheGuruswordunionwithGodis obtained. O Nanak, onewhonaturallylivesinGods
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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
kWieAwswDYaurDqpukrYivchuhaumYnj wie] kaaN-i-aa saaDhai uraDh tap karai vichahu ha-umai
AiDAwqmkrmj ykrynwmunkbhI pwie] aDhi-aatam karam jay karay Naam na kab hee
gur kYsbid j IvqumrYhir nwmuvsYmin
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
sqguir imil AYiqRkutI CUtYcauQYpidmukiq
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
nwnk nwim l gy sy aubry haumY sbid
naanak Naam lagay say ubray ha-umai sabad
gavaa-ay. ||4||18||51||
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.
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Guru Ji says, Onemay torment ones body, and performpenanceby hanging upsidedown, but still ego
doesntgofromwithin. If oneperformsvariousspiritual deeds(dictatedbythemind), still thatpersonwould
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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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
ikrpwkrygurupweIAYhir nwmodyieidRVwie] kirpaa karay gur paa-ee-ai har Naamo day-ay
ibnugur iknYnpwieE ibrQwj nmugvwie] bingur kinai napaa-i-o birthaajanamgavaa-ay.
mnmuKkrmkmwvxydrghiml Ysj wie]1] manmukh karam kamaavnay dargeh milai sajaa-ay.
mnrydUj wBwaucukwie] manray doojaabhaa-ochukaa-ay.
AMqir qyrYhir vsYgur syvwsuKupwie] rhwau] antar tayrai har vasai gur sayvaa sukh paa-ay.
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.
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
Naampadaarath man vasi-aa naanak sahj samaa-ay.
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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
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
GuruJi thereforesaystohimself (andus), "O mymind, forsaketheloveof theother (worldlyriches). Within
you resides God: by serving (and following theadvice of) theGuru (you can recognizeHim, and) obtain
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
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).
isrIrwgumhl w3 ] sireeraagmehlaa 3.
ij nI purKI sqgurunsyivE syduKIeyj ugcwir ] jinee purkhee satgur na sayvi-o say dukhee-ay jug
Gir hodwpurKunpCwixAwAiBmwinmuTyAhMkwir ] ghar hodaa purakh na pachhaani-aa abhimaan
muthay aha
sqgurUikAwiPtikAwmMigQkysMswir ] satguroo ki-aa fitki-aa mang thakay sansaar.
scwsbdunsyivE siBkwj svwrxhwru]1] sachaa sabad na sayvi-o sabh kaaj savaaranhaar.
mnmyrysdwhir vyKuhdUir ] man mayray sadaa har vaykh hadoor.
j nmmrn duKuprhrYsbid rihAwBrpUir ]1]
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.
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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
nwnk nwmusmwil qUgur kYhyiq
Apwir ]5]20]53]
naanak Naamsamaal too gur kai hayt apaar.
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
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.
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isrIrwgumhl w3 ] sireeraagmehlaa 3.
iksuhausyvI ikAwj pukrI sqgur pUCau
j wie ]
kis ha-o sayvee ki-aa jap karee satgur poochha-o
sqgur kwBwxwmMinl eI ivchuAwpugvwie ] satgur kaa bhaanaa man la-ee vichahu aap
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]
aapnee khaytee rakh lai koo
j parhaigee khayt. ||1||
mnkIAwieCwpUrIAwsbidrihAwBrpUir ] man kee-aa ichhaa pooree-aa sabad rahi-aa
BYBwie Bgiq krih idnurwqI hir j IauvyKY
sdwhdUir ]
bhai bhaa-ay bhagat karahi din raatee har jee-o
vaykhai sadaa hadoor.
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
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
gur kYsbidpCwxIAYduKuhaumYivchugvwie ] gur kai sabad pachhaanee-ai dukh ha-umai vichahu
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||
Inthepreviousshabad, GuruJi commentedthattheentireworldisdying(andsufferinggrievously) becauseit
is afflictedwithego. Naturallythequestionarises: What shouldonedo, if onewantsto saveoneself from
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)
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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.
isrIrwgumhl w3 ] sireeraagmehlaa3.
j yvyl wvKquvIcwrIAYqwikquvyl wBgiq
hoie ]
jay vaylaa vakhat veechaaree-ai taa kit vaylaa bhagat
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]
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
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.
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.
ndrI nwmuiDAweIAYivxukrmwpwieAwn
j wie ]
nadree NaamDhi-aa-ee-ai vin karmaa paa-i-aa na
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.
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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).
isrIrwgumhl w3 ] sireeraagmehlaa3.
AwpxwBauiqnpwieEnuij ngur kwsbdu
bIcwir ]
aapnaa bha-o tin paa-i-on jin gur kaa sabad
sqsMgqI sdwimil rhyscykygux swir ] satsangteesadaamil rahaysachay kaygun saar.
duibDwmYl ucukweIAnuhir rwiKAwaur Dwir ] dubiDhaa mail chukaa-ee-an har raakhi-aa ur
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]
har nirmal sadaasohnaasabad savaaranhaar.
||1|| rahaa-o.
scYsbidmnumoihAwpRiBAwpyl eyiml wie ] sachai sabad man mohi-aa parabh aapay la-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
ij nkaupUribil iKAwsqguruByitAwiqn
Awie ]2]
jin ka-o poorab likhi-aa satgur bhayti-aa tin aa-ay.
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.
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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.
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pMnw36 SGGS P- 36
sBuikCusuxdwvyKdwikaumukir pieAw
j wie ]
sabh kichh sundaa vaykh-daa ki-o mukar pa-i-aa
pwpopwpukmwvdypwpypcihpcwie ] paapo paap kamaavdaypaapaypachehpachaa-ay.
sopRBundir nAwveI mnmuiKbUJ npwie ] so parabh nadar na aavee manmukh boojh na
ij suvyKwl ysoeI vyKYnwnk gurmuiK
pwie ]4]23]56]
jis vaykhaalay so-ee vaykhai naanak gurmukh
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
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
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,
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
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||
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mnryinj Gir vwswhoie] man ray nij ghar vaasaa ho-ay.
rwmnwmuswl wihqUiPir Awvx j wxunhoie ]1]
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
naanak Naamsalaahi tooN ant na paaraavaar.
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-
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.
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isrIrwgumhl w3 ] sireeraagmehlaa 3.
iqnwAndusdwsuKuhYij nwscunwmuAwDwru] tinaa anand sadaa sukh hai jinaa sach Naam
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.
mnrysdwAndugux gwie ] man ray sadaa anand gun gaa-ay.
scI bwxI hir pweIAYhir isaurhYsmwie ]1]
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
gur sbdI mnumoihAwkhxwkCUnj wie ] gur sabdee man mohi-aa kahnaa kachhoo na
ij hvwrqI sbidscYAMimRqupIvYris gux gwie ] jihvaa ratee sabad sachai amrit peevai ras gun
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
AwpyhI AwipminvisAwmwieAwmohucukwie ] aapay hee aap man vasi-aa maa-i-aa moh
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
ieik AwpyAwipKuAwieAnudUj YCif Anul wie ] ik aapay aap khu-aa-i-an doojai chhadi-an
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.
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)
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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)
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
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
mnmuKmYl unauqrYij crugur sbidnkry
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
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
ij susiqgurumyl ysoiml YscYsbidsmwie ]3] jis satgur maylay so milai sachai sabad samaa-ay.
imqRGxyrykir QkI myrwduKukwtYkoie ] mitar ghanayray kar thakee mayraa dukh kaatai
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||
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
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
AwpykwrxukrqwkryisRsit dyKYAwip
aupwie ]
aapay kaaran kartaa karay sarisat daykhai aap
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
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
syj nsbdysohxyiqquscYdrbwir ] say jan sabday sohnay tit sachai darbaar.
gurmuiKscYsbidrqyAwipmyl ykrqwir ]2] gurmukh sachai sabad ratay aap maylay kartaar.
gurmqI scusl whxwij s dwAMqun pwrwvwru] gurmatee sach salaahnaa jis daa ant na paaraavaar.
Git Git AwpyhukimvsYhukmykrybIcwru] ghat ghat aapay hukam vasai hukmay karay
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||
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scusl whI sic l gwscYnwie iqRpiqhoie ] sach salaahee sach lagaa sachai naa-ay taripat
gux vIcwrI gux sMgRhwAvgux kFwDoie ] gun veechaaree gun sangrahaa avgun kadhaa
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||
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
suix suix kwmghyl IeyikAwcl ihbwhl uf wie ] sun sun kaam gahaylee-ay ki-aa chaleh baah
AwpxwiprunpCwxhI ikAwmuhudysihj wie ] aapnaa pir na pachhaanhee ki-aa muhu dayseh
ij nI sKIkMqupCwixAwhauiqnkYl wgau
pwie ]
jinee sakhee
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.
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pMnw38 SGGS P- 38
muMDykUiVmuTI kUiVAwir ] munDhay koorh muthee koorhi-aar.
iprupRBuswcwsohxwpweIAYgur bIcwir ]1]
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
gribAtIAwiqRsnwj l ihduKupwvihdUj YBwie ] garab atee-aa tarisnaa jaleh dukh paavahi doojai
sbidrqIAwsohwgxI iqnivchuhaumYj wie ] sabad ratee-aa sohaaganee tin vichahu ha-umai
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
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
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||
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 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
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
ieik iprurwvihAwpxwhaukYdir pUCauj wie ] ik pir raaveh aapnaa ha-o kai dar poochha-o
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.
muMDyqUcl ugur kYBwie ] munDhay too chal gur kai bhaa-ay.
AnidnurwvihipruAwpxwshj ysic smwie ]1]
an-din raaveh pir aapnaa sehjay sach samaa-ay.
||1|| rahaa-o.
sbidrqIAwsohwgxI scYsbidsIgwir ] sabad ratee-aa sohaaganee sachai sabad
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
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
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||
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
GuruJi thencomments, Thebridesouls who arehappily united (withtheir Spouse) remainimbued and
adornedwiththetrueword(of theGuru). Throughlovefor theGuru, theyfindtheir spouse(God) intheir
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
hir j I scwscuqUsBuikCuqyrYcIrY] har jee sachaa sach too sabh kichh tayrai cheerai.
l KcaurwsIhqrsdyiPryibnugur BytypIrY] lakh cha-oraaseeh tarasday firay bin gur bhaytay
hir j IaubKsybKis l eysUKsdwsrIrY] har jee-o bakhsay bakhas la-ay sookh sadaa
gur prswdI syv krI scugihr gMBIrY]1] gur parsaadee sayv karee sach gahir gambheerai.
mnmyrynwimrqysuKuhoie ] man mayray Naamratay sukh ho-ay.
gurmqI nwmusl whIAYdUj wAvrunkoie ]1]
gurmatee Naamsalaahee-ai doojaa avar na ko-ay.
||1|| rahaa-o.
Drmrwie nohukmuhYbihscwDrmubIcwir ] Dharam raa-ay no hukam hai bahi sachaa Dharam
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
AwqmrwmupCwixAwshj ynwimsmwnu] aatamraampachhaani-aa sehjay Naamsamaan.
ibnusiqgur mukiqnpweIAYmnmuiKiPrY
bin satgur mukat na paa-ee-ai manmukh firai
sbduncInYkQnI bdnI kryibiKAwmwih
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.
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
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
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]
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
gur prswdI minvsYml uhaumYj wie smwie ] gur parsaadee man vasai mal ha-umai jaa-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
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
gurmqI suKupweIAYscunwmuaur Dwir ]3] gurmatee sukh paa-ee-ai sach Naam ur
Dhaar. ||3||
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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||
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:
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
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.
isrIrwgumhl w4 Gru1] sireeraagmehlaa 4 ghar 1.
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
j wie puCwiqn sj xwpRBuikquibiD iml Y
iml wie ]1]
jaa-ay puchhaa tin sajnaa parabh kit biDh milai
milaa-ay. ||1||
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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
siqguir hir pRBubuiJ Awgur j yvf uAvrun
koie ]
satgur har parabh bujhi-aa gur jayvad avar na
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
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
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
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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.
isrIrwgumhl w4 ] sireeraagmehlaa 4.
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
ibnunwvYj IvxunwQIAYmyrysiqgur nwmuidRVwie ]1]
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
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
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
aunj nmj nmkI mYl uauqrYinrml nwmuidRVwie ] un janamjanamkee mail utrai nirmal Naam
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||
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)
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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.
isrIrwgumhl w4 ] sireeraagmehlaa 4.
gux gwvwgux ivQrwgux bol I myrI mwie ] gun gaavaa gun vithraa gun bolee mayree
gurmuiKsj xuguxkwrIAwimil sj x hir gux gwie ] gurmukh sajan gunkaaree-aa mil sajan har gun
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
AMqir ipAws hir nwmkI guruquis iml wvYsoie ]1]
antar pi-aas har Naam kee gur tus milaavai
so-ay.||1|| rahaa-o.
mnurMghuvf BwgIhoguruquTwkrypswau] man rangahu vadbhaageeho gur tuthaa karay
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
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
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||
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.
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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
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
isrIrwgumhl w4 ] sireeraagmehlaa 4.
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
inmwixAwgurumwxuhYgurusiqgurukryswbwis ] nimaani-aa gur maan hai gur satgur karay
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
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||
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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
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||
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
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
GuruJi observes, Everybody longsfor thetrueGuru. But without goodfortune, hissight isnot obtained.
Therefore, unfortunateonessit andcry. Whatever isGod's will, that happens, andnoonecaneraseGods
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.
isrIrwgumhl w4 ] sireeraagmehlaa 4.
rsuAMimRqunwmursuAiq Bl wikquibiDiml Yrsu
Kwie ]
ras amrit Naam ras at bhalaa kit biDh milai ras
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]
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
siqgur vcnurqMnuhYj omMnysuhir rsuKwie ] satgur vachan ratann hai jo mannay so har ras
syvf BwgI vf j wxIAih ij n hir rsuKwDwgur
Bwie ]2]
say vadbhaagee vad jaanee-ahi jin har ras
khaaDhaa gur bhaa-ay. ||2||
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iehuhir rsuvix iqix sBquhYBwghIx nhI
Kwie ]
ih har ras van tin sabhat hai bhaagheen nahee
ibnusiqgur pl YnwpvYmnmuKrhyibl l wie ] bin satgur palai naa pavai manmukh hay
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
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.
isrIrwgumhl w4 ] sireeraagmehlaa 4.
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
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]
put kalat moh bikh hai ant baylee ko-ay na
ho-ay. ||1|| rahaa-o.
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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
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
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||
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
GuruJi thereforeadvisesus, "O mydear brothers, (andsistersremember that) Godisour onlytruefriend.
Attachment tosons(children) andwives (spouses) isfalse, becauseintheendnooneisgoingtohelpthe
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.
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isrIrwgumhl w5 Gru1] sireeraagmehlaa 5 ghar 1.
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.
myrymnsuKdwqwhir soie ] mayray man sukh-daata har so-ay.
gur prswdI pweIAYkrim prwpiq hoie ]1]
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.
ahaNkaar karahi ahaNkaaree-aa vi-aapi-aa man
kee mat.
iqinpRiBAwipBul wieAwnwiqsuj wiqn
tin parabh aap bhulaa-i-aa naa tis jaat na pat.
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
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
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)
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
minibl wsubhurMguGxwidRsit BUil KusIAw] man bilaas baho rang ghanaa darisat bhool
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||
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.
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pMnw43 SGGS P- 43
isrIrwgumhl w5 ] sireeraagmehlaa 5.
Bl kyauiT ppol IAYivxubuJ ymugDAj wix ] bhalkay uth papolee-ai vin bujhay mugaDh
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
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
PwQysyeI inkl yij gur kI pYrI pwih]3] faathay say-ee niklay je gur kee pairee paahi.
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
nwnk scYpwiqswihf ubdwl ieAwkFwie ]4]3]73] naanak sachai paatisaah dubdaa la-i-aa
kadhaa-ay. ||4||3||73||
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
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)
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
GVI muhqkwpwhuxwkwj svwrxhwru] gharhee muhat kaa paahunaa kaaj
mwieAwkwimivAwipAwsmJ YnwhI gwvwru] maa-i-aa kaam vi-aapi-aa samjhai naahee
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]
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
qIj YJ wKJ KwieAwcauQYBoruBieAw] teejai jhaakh jhakhaa-i-aa cha-uthai bhor
kdhI iciqnAwieE ij inj IauipMf udIAw]3] kad hee chit na aa-i-o jin jee-o pind dee-aa.
swDsMgiqkauvwirAwj IaukIAwkurbwxu] saaDhsangat ka-o vaari-aa jee-o kee-aa
ij s qysoJ I minpeI imil AwpurKusuj wxu] J is tay sojhee man pa-ee mili-aa purakh
nwnk if Twsdwnwil hir AMqrj wmI j wxu]4]4]74] naanak dithaa sadaa naal har antarjaamee
jaan. ||4||4||74||
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
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
ikqhI kMimniCj IAYj wihrdYscwsoie ] kit hee kamm na chhijee-ai jaa hirdai sachaa
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.
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
sach khaanaa sach painnaa tayk naanak sach
keet. ||4||5||75||
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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
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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
myrymneyks isauicqul wie ] mayray man aykas si-o chit laa-ay.
eyks ibnusBDMDuhYsBimiQAwmohumwie ]1]
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
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.
sPl mUrqusPl wGVI ij quscynwil ipAwru] safal moorat saflaa gharhee jit sachay naal
dUKusMqwpun l geI ij suhir kwnwmuADwru] dookh santaap na lag-ee jis har kaa Naam
bwhpkiVguir kwiFAwsoeI auqirAwpwir ]3] baah pakarh gur kaadhi-aa so-ee utri-aa paar.
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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||
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
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
iqs hI kI kir Aws mnij s kwsBsuvyswhu] tis hee kee kar aas man jis kaa sabhas
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]
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
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||
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swDsMgiqhoie inrml wktIAYj mkI Pws ] saaDhsangat ho-ay nirmalaa katee-ai jam kee
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
vrnwichnwbwhrwkImiqkihnskwau] varnaa chihnaa baahraa keemat kahi na
nwnk kaupRBmieAwkir scudyvhuApuxw
naanak ka-o parabh ma-i-aa kar sach dayvhu
apunaa naa-o. ||4||7||77||
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]
Naam sahaa-ee sadaa sang aagai la-ay chhadaa-ay.
||1|| rahaa-o.
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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
tiseh paraapat ratan ho-ay jis mastak hovai bhaag.
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
naanak ka-o gur bhayti-aa binsay sagal santaap.
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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]
gur pooraa aaraaDh nit ikas kee liv laag. ||1||
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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
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||
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
ij nwsiqgur isauicqul wieAwsypUryprDwn] jinaa satgur si-o chit laa-i-aa say pooray parDhaan.
ij n kauAwip dieAwl uhoie iqn aupj Ymin
jin ka-o aap da-i-aal ho-ay tin upjai man gi-aan.
ij nkaumsqik il iKAwiqnpwieAwhir
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]
sarab sukhaa sukh oopjahi dargeh paiDhaa
jaa-ay. ||1|| rahaa-o.
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j nmmrx kwBaugieAwBwauBgiqgopwl ] janammaran kaa bha-o ga-i-aa bhaa-o bhagat
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
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.
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
jinee mayraa parabh Dhi-aa-i-aa naanak tin
kurbaan. ||4||10||80||
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
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
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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
AMqrj wmI sdwsMig krxYhwrupCwnu] antarjaamee sadaa sang karnaihaar pachhaan.
gur prswdI muKuaUj l wj ipnwmudwnuiesnwnu] gur parsaadee mukh oojlaa jap Naam daan
kwmukoDul oBuibnisAwqij AwsBuAiBmwnu]2] kaamkroDh lobh binsi-aa taji-aa sabh abhimaan.
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
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.
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
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
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
myrymnpRBsrxweI pwie ] mayray man parabh sarnaa-ee paa-ay.
hir ibnudUj wkonhI eykonwmuiDAwie ]1]
har bin doojaa ko nahee ayko NaamDhi-aa-ay. ||1||
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
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
nwnk sgl ydoKauqwirAnupRBupwrbRhm
naanak saglay dokh utaari-an parabh paarbarahm
bakhsind. ||4||12||82||
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)
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
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.
BweI rymIqukrhupRBusoie ] bhaa-ee ray meet karahu parabh so-ay.
pMnw47 SGGS P- 47
mwieAwmohprIiqiDRgusuKI ndIsYkoie ]1]
maa-i-aa moh pareet Dharig sukhee na deesai
ko-ay. ||1|| rahaa-o.
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.
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.
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
AikrqGxwnopwl dwpRBnwnk sd
akirat-ghanaa no paaldaa parabh naanak sad
bakhsind. ||4||12||83||
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)
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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
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]
parabh sarnaa-ee sadaa rahu dookh na vi-aapai
ko-ay. ||1|| rahaa-o.
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.
rwiKl yhupRBukrxhwr j IA j Mqkir dieAw] raakh layho parabh karanhaar jee-a jant kar
ibnupRBkoie nrKnhwrumhwibkt j mBieAw] bin parabh ko-ay na rakhanhaar mahaa bikat jam
nwnk nwmu n vIsrau kir ApunI hir
naanak Naam na veesra-o kar apunee har
ma-i-aa. ||4||14||84||
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
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)
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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.
isrIrwgumhl w5] sireeraagmehlaa 5.
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.
myrymnhir hir nwmuiDAwie ] mayray man har har NaamDhi-aa-ay.
kir sMgiqinqswDkI gur crxI icqul wie ]1]
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.
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.
krykrweyAwippRBusBuikCuiqs hI hwiQ] karay karaa-ay aap parabh sabh kichh tis hee
mwir Awpyj Ivwl dwAMqir bwhir swiQ] maar aapay jeevaaldaa antar baahar saath.
nwnk pRBsrxwgqI srbGtwkynwQ]
naanak parabh sarnaagatee sarab ghataa kay
naath. ||4||15||85||
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)
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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).
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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]
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
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
scI kudriqDwrIAnusic isrij Enuj hwnu] sachee kudrat Dhaaree-an sach sirji-on jahaan.
nwnk j pIAYscunwmuhausdwsdw
naanak japee-ai sach Naam ha-o sadaa sadaa
kurbaan. ||4||16||86||
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
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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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
audmukir hir j wpxwvf BwgI DnuKwit ] udamkar har jaapnaa vadbhaagee Dhan
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
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]
sookh sahj aanand ras jan naanak har gun
gaa-o. ||4||17||87||
In theprevious many shabads, Guru Ji advised us to meditateon Gods Name. In this shabad, heagain
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
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)
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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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
swcI pUMj I scusMj moAwT phr gux gwau] saachee poonjee sach sanjamo aath pahar gun
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]
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
pMnw49 SGGS P- 49
sMqwsMgiqminvsYpRBupRIqmubKisMdu] santaa sangat man vasai parabh pareetam
ij insyivAwpRBuAwpxwsoeI rwj nirMdu]2] jin sayvi-aa parabh aapnaa so-ee raaj narind.
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
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
nwnk iqsu srxwgqI ij sgl Gtw
naanak tis sarnaagatee je sagal ghataa aaDhaar.
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.
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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.
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
cwrykuMf wBwl IAwshibnuAvrunj wie ]2] chaaray kundaa bhaalee-aa sah bin avar na jaa-ay.
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.
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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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
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
gurudwqwsmrQugurugurusBmihrihAwsmwie ] gur daataa samrath gur gur sabh meh rahi-aa
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
guruprmysrusyivAwBYBMj nuduKl Qu]3] gur parmaysar sayvi-aa bhai bhanjan dukh lath.
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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||
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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
j Wdyibl mn hoveI ivxunwvYibsmwdu]1] jaaNday bilamna hova-ee vin naavai
bismaad. ||1||
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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||
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
kwmkoDmidibAwipAwiPir iPir j onI pwie ]2] kaamkroDh mad bi-aapi-aa fir fir jonee paa-ay.
mwieAwj wl upswirAwBIqir cog bxwie ] maa-i-aa jaal pasaari-aa bheetar chog
iqRsnwpMKI PwisAwinksun pweymwie ] tarisnaa pankhee faasi-aa nikas na paa-ay
ij inkIqwiqsihnj wxeI iPir iPir AwvYj wie ]3] jin keetaa tiseh na jaan-ee fir fir aavai jaa-ay.
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.
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
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.
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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
nwnk nwmu smwil qUM so idnu nyVw
AwieEie ]4]22]92]
naanak Naamsamaal tooN so din nayrhaa aa-
i-o-ay. ||4||22||92|
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
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
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)
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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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
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
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
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
pMnw51 SGGS P- 51
nwnk DMnusohwgxI ij nshnwil ipAwru]4]23]93] naanak Dhan sohaaganee jin sah naal pi-aar.
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)
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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).
isrIrwgumhl w5 Gru6] sireeraagmehlaa 5 ghar 6.
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]
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.
dyiKdrsnumnuswDwrYpwpsgl yj wih] daykh darsan man saDhaarai paap saglay
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.
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.
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isrIrwgumhl w5 ] sireeraagmehlaa 5.
sMic hir DnupUij siqguruCoif sgl ivkwr ] sanch har Dhan pooj satgur chhod sagal
ij inqUMswij svwirAwhir ismir hoie auDwru]1] jin too
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
kaar maatay vi-aapi-aa
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
hai pasri-aa paasaar.
khunwnk guir BrmukwitAwsgl bRhm
kaho naanak gur bharamkaati-aa sagal
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
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
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-
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
duikqsuikqmMDysMswrusgl wxw] dukarit sukarit manDhay sansaar saglaanaa.
duhhUMqyrhqBgquhYkoeI ivrl wj wxw]1] duhhooN tay rahat bhagat hai ko-ee virlaa
jaanaa. ||1||
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Twkurusrbysmwxw] thaakur sarbay samaanaa.
ikAwkhausuxausuAwmI qUMvf purKusuj wxw]1]
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.
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.
isrIrwgumhl w5 Gru7 ] sireeraagmehlaa 5 ghar 7.
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
sabh hee maDh sabheh tay baahar baymuhtaaj
baapaa. ||2||
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ipqwhauj wnaunwhI qyrI kvnj ugqw] pitaa ha-o jaan-o naahee tayree kavan jugtaa.
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bMDnmukqusMqhumyrI rwKYmmqw]3] banDhan mukat santahu mayree raakhai mamtaa.
Beyikrpwl Twkur rihE Awvx j wxw] bha-ay kirpaal thaakur rahi-o aavan jaanaa.
gur imil nwnk pwrbRhmu
gur mil naanak paarbarahmpachhaanaa.
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.
isrIrwgumhl w5 Gru1] sireeraagmehlaa 5 ghar 1.
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.
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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.
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.
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
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)
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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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
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guruqIrQugurupwrj wqugurumnswpUrxhwru] gur tirath gur paarjaat gur mansaa pooranhaar.
gurudwqwhir nwmudyie auDrYsBusMswru] gur daataa har Naam day-ay uDhrai sabh
gurusmrQuguruinrMkwruguruaUcwAgmApwru] gur samrath gur nirankaar gur oochaa agam
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
baahurh nahee binaas.
hir nwnk kdynivsraueyhuj IauipMf uqyrw
har naanak kaday na visra-o ayhu jee-o pind
tayraa saas.||4||29||99||
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
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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
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BweI ryswcI siqgur syv ] bhaa-ee ray saachee satgur sayv.
siqgur quTYpweIAYpUrnAl KAByv ]1]
satgur tuthai paa-ee-ai pooran alakh abhayv. ||1||
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.
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
naanak gur sarnaagatee marai na aavai jaa-ay.
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
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< >siqgur pRswid] ik-o
kaar satgur parsaad.
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.
bwbwAl huAgmApwru] baabaa alhu agamapaar.
pwkI nweI pwk Qwie scwprvidgwru]1]
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
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
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.
Qwvwnwv n j wxIAihnwvwkyvf unwau] thaavaa naav na jaanee-ahi naavaa kayvad naa-o.
ij QYvsYmyrwpwiqswhusokyvf uhYQwau] jithai vasai mayraa paatisaahu so kayvad hai
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.
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.
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
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
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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
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
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
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]
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||
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ipRA kI cyrI kWFIAYl wl I mwnYnwau] pari-a kee chayree kaa
dhee-ai laalee maanai
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
iprurIswl UnauqnoswcaumrYnj wie ] pir reesaaloo na-otano saacha-o marai na
inqrvYsohwgxI swcI ndir rj wie ]4] nit ravai sohaaganee saachee nadar rajaa-ay.
swcuDVI Dnmwf IAYkwpVupRymsIgwru] saach Dharhee Dhan maadee-ai kaaparh paraym
cMdnucIiqvswieAwmMdrudsvwduAwru] chandan cheet vasaa-i-aa mandar dasvaa du-aar.
dIpkusbidivgwisAwrwmnwmuaur hwru]5] deepak sabad vigaasi-aa raam Naam ur haar.
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
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||
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
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
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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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
Awpygux AwpykQYAwpysuix vIcwru] aapay gun aapay kathai aapay sun veechaar.
AwpyrqnupriKqUMAwpymol uApwru] aapay ratan parakh too
aapay mol apaar.
swcaumwnumhquqUMAwpydyvxhwru]1] saacha-o maan mahat too
aapay dayvanhaar. ||1||
hir j IauqUMkrqwkrqwru] har jee-o too
kartaa kartaar.
ij au BwvY iqau rwKu qUMhir nwmu iml Y
Awcwru]1] rhwau]
ji-o bhaavai ti-o raakh too
har Naam milai
aachaar.||1|| rahaa-o.
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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.
AwpyswgruboihQwAwpypwruApwru] aapay saagar bohithaa aapay paar apaar.
swcI vwt suj wxuqUMsbidl Gwvxhwru] saachee vaat sujaantoo
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
hor banDhee DhanDhai
guir rwKysyaubryswcyisauil v l wie ]4] gur raakhay say ubray saachay si-o liv laa-ay. ||4||
SGGS P- 55
hir j IausbidpCwxIAYswic rqygur vwik ] har jee-o sabad pachhaanee-ai saach ratay gur
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.
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.
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
j hdyKwqheykuqUMsiqguir dIAwidKwie ]
jah daykhaa tah ayk too
satgur dee-aa dikhaa-ay.
j oiq inrMqir j wxIAY nwnk shij
suBwie ]8]3]
jot nirantar jaanee-ai naanak sahj subhaa-ay.
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)
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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]
ji-o machhee ti-o maansaa pavai achintaa jaal.
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.
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||
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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
nwvYAMdir hauvsWnwauvsYminAwie]5] naavai andar ha-o vasaa
naa-o vasai man aa-ay.
bwJ ugurUgubwruhYibnusbdYbUJ npwie ] baajh guroo gubaar hai bin sabdai boojh na
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
hai saajan too
sujaan too
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.
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
naanak jo tis bhaavai so thee-ai inaa jantaa vas
kichh naahi. ||8||4||
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
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)
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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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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
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]
pir ralee-aa ras maansee saach sabad sukh nayhi.
||1|| rahaa-o.
ipruprdysI j yQIAYDnvWFI J Uryie ] pir pardaysee jay thee-ai Dhan vaaNdhee
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.
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||
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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.
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.
kyqypMif qj oqkI bydwkrihbIcwru] kaytay pandit jotkee baydaa karahi beechaar.
vwidivroiDsl whxyvwdyAwvxuj wxu] vaad viroDh salaahnay vaaday aavan jaan.
ibnugur krmn CutsI kihsuix AwiK
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
nwnk sbidiml wvVwnwvyCoVwhoie]8]5
naanak sabad milaavrhaa naa vaychhorhaa ho-ay.
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)?
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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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
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||
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.
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||
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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
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
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.
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).
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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 ]
nirmal saachaa ayk too hor mail bharee sabh
jaa-ay. ||1|| rahaa-o.
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.
igAwnAMj nuBYBMj nwdyKuinrMj nBwie ] gi-aan anjan bhai bhanjnaa daykh niranjan
gupqupRgtusBj wxIAYj ymnurwKYTwie ] gupat pargat sabh jaanee-ai jay man raakhai
AYswsiqguruj yiml Yqwshj yl eyiml wie ]3] aisaa satgur jay milai taa sehjay la-ay milaa-ay.
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
Aws AMdyswdUir kir ieauml uj wie smwie ]4] aas andaysaa door kar i-o mal jaa-ay samaa-ay.
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.
chuj uig mYl yml uBryij nmuiKnwmun hoie] chahu jug mailay mal bharay jin mukh Naamna
BgqI Bwie ivhUixAwmuhukwl wpiqKoie ] bhagtee bhaa-ay vihooni-aa muhu kaalaa pat
ij nI nwmuivswirAwAvgx muTI roie ]7] jinee Naamvisaari-aa avgan muthee ro-ay. ||7||
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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
nwnk inrml aUj l yj orwqyhir nwie ]8]7] naanak nirmal oojlay jo raatay har naa-ay. ||8||7||
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)
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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).
isrIrwgumhl w1] sireeraagmehlaa 1.
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
dUKuGxodohwgxI ikauiQrurhYsuhwgu]1] dookh ghano duhaaganee ki-o thir rahai suhaag.
pMnw58 SGGS P- 58
BweI ryAvrunwhI mYQwau] bhaa-ee ray avar naahee mai thaa-o.
mYDnunwmuinDwnuhYguir dIAwbil j wau]1]
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
bin satgur naa-o na paa-ee-ai bin naavai ki-aa
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
sbidrpYGrupweIAYinrbwxI pdunIiq]4] sabad rapai ghar paa-ee-ai nirbaanee pad neet.
haugur pUCauAwpxygur puiCkwr kmwau] ha-o gur poochha-o aapnay gur puchh kaar
sbidsl whI min vsYhaumYduKuj il j wau] sabad salaahee man vasai ha-umai dukh jal
shj yhoie iml wvVwswcyswic iml wau]5] sehjay ho-ay milaavrhaa saachay saach milaa-o.
sbidrqysyinrml yqij kwmkoDuAhMkwru] sabad ratay say nirmalay taj kaam kroDh
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||
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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||
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)
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
mnryrwmj phusuKuhoie] man ray raamjapahu sukh ho-ay.
ibnugur pRymunpweIAYsbidiml YrMguhoie ]1]
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.
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.
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.
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.
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.
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||
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.
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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||
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BweI rygur ibnuigAwnunhoie ] bhaa-ee ray gur bin gi-aan na ho-ay.
pUChubRhmynwrdYbydibAwsYkoie ]1]
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
ibnuhir nwm n CutIAYgurmiq iml Y
iml wie ]7]
bin har naam na chhutee-ai gurmat milai milaa-ay.
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
naanak sabad veechaaree-ai paa-ee-ai gunee
niDhaan. ||8||10||
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)
Sri Guru Granth Sahib < > Page - 60
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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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
rymnAYsI hir isaupRIiqkir j YsI j l kml yih] ray man aisee har si-o pareet kar jaisee jal
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.
pMnw60 SGGS P- 60
mnryikauCUtihibnuipAwr ] man ray ki-o chhooteh bin pi-aar.
gurmuiK AMqir riv rihAwbKsyBgiq BMf wr ]1]
gurmukh antar rav rahi-aa bakhsay bhagat
bhandaar. ||1|| rahaa-o.
Sri Guru Granth Sahib < > Page - 60
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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
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
sr Bir Ql hrIAwvl yiek bUMdnpveI kyh] sar bhar thal haree-aavlay ik boond na pav-ee
krimiml YsopweIAYikrqupieAwisir dyh]3] karam milai so paa-ee-ai kirat pa-i-aa sir dayh.
rymnAYsI hir isaupRIiqkir j YsI j l duD
hoie ]
ray man aisee har si-o pareet kar jaisee jal duDh
AwvtxuAwpyKvYduDkauKpix ndyie ] aavtan aapay khavai duDh ka-o khapan na
Awpymyil ivCuMinAwsic vif AweI dyie ]4] aapay mayl vichhunni-aa sach vadi-aa-ee day-ay.
rymnAYsI hir isaupRIiqkir j YsI ckvI sUr ] ray man aisee har si-o pareet kar jaisee chakvee
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
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.
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
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.
ibnugur pRIiqn aUpj YhaumYmYl unj wie ] bin gur pareet na oopjai ha-umai mail na jaa-ay.
sohMAwpupCwxIAYsbidByidpqIAwie ] sohaN aap pachhaanee-ai sabad bhayd
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
mnmuiKsoJ I nwpvYvICuiVcotwKwie ] manmukh sojhee naa pavai veechhurh chotaa
nwnk druGrueykuhYAvrun dUj I j wie ]10]11] naanak dar ghar ayk hai avar na doojee jaa-ay.
Sri Guru Granth Sahib < > Page - 60
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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
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
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)
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
mnmuiKBul YBul weIAYBUl I Taur nkwie ] manmukh bhulai bhulaa-ee-ai bhoolee tha-ur na
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]
bharam bhulee dohaaganee naa pir ank
samaa-ay. ||1|| rahaa-o.
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
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
mai tujh bin kavan
bhataar. ||3|
AKr piVpiVBul IAYByKI bhuquAiBmwnu] akhar parh parh bhulee-ai bhaykhee bahut
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.
pRympdwrQupweIAYgurmuiKqquvIcwru] paraym padaarath paa-ee-ai gurmukh tat
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
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.
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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
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
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.
Sri Guru Granth Sahib < > Page - 62
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isrIrwgumhl w1] sireeraagmehlaa 1.
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
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
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.
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
salaahnaa hor keemat kahan na jaa-ay.
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
Avgix bDwmwrIAYCUtYgurmiqnwie ]7] avgan baDhaa maaree-ai chhootai gurmat naa-ay.
pMnw62 SGGS P- 62
srbyQweI eykuqUMij auBwvYiqaurwKu] sarbay thaa-ee ayk too
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.
AwkwsI pwqwil qUMiqRBvix rihAwsmwie ] aakaasee paataal too
taribhavan rahi-aa samaa-ay.
AwpyBgqI BwauqUMAwpyiml ihiml wie ] aapay bhagtee bhaa-o too
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.
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
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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
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).
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isrIrwgumhl w1] sireeraagmehlaa 1.
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
mai har Naam aDhaar.
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
hir nwmYquil npuj eI sBif TI Toik
vj wie ]3]
har Naamai tul na puj-ee sabh dithee thok vajaa-ay.
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
rwmnwimmnubyiDAwguir dIAwscudwnu]4]
raam Naam man bayDhi-aa gur dee-aa sach daan.
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
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
AkQkQwvIcwrIAYj ysiqgur mwihsmwie ] akath kathaa veechaaree-ai jay satgur maahi
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.
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
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enjoystheessenceof all pleasures. (Therefore, O God, Youmay) keepmeinanystateYoulike, but let Your
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
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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.
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
so-ay. ||1|| rahaa-o.
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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.
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
gurmukh sabad rangaavlay ahinis har ras bhog.
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
mnmuiKhaumYkir musI gurmuiKpl Ypwie ]4] manmukh ha-umai kar musee gurmukh palai paa-ay.
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
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.
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||
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
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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.
isrIrwgumhl w1] sireeraagmehlaa 1.
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
pUrwsiqgururis iml Yguruqwryhir nwau]1]
pooraa satgur ras milai gur taaray har naa-o. ||1||
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.
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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.
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.
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.
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
manmukh bha-ojal pach mu-ay gurmukh taray
athaahu. ||8||16||
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)
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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.
isrIrwgumhl w1Gru2 ] sireeraagmehlaa 1 ghar 2.
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
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.
sul qwnKwnml Uk aumrygeykir kir kUcu] sultaan khaan malook umray ga-ay kar kar kooch.
GVI muhiqik cl xwidl smJ uqUMiB
gharhee muhat ke chalnaa dil samajh too
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.
Al whuAl KuAgMmukwdrukrxhwrukrImu] alaahu alakh agammkaadar karanhaar kareem.
sBdunI Awvx j wvxI mukwmueykurhImu]6] sabh dunee aavan jaavnee mukaam ayk raheem.
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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.
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
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
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.
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isrIrwgumhl w3 Gru1AstpdIAw sireeraagmehlaa 3 ghar 1 asatpadee-aa
< >siqgur pRswid] ik-o
kaar satgur parsaad.
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
gurmuiKAwpydyvif AweI Awpysyv krwey]2] gurmukh aapay day vadi-aa-ee aapay sayv karaa-ay.
dyiKkutMbumoihl oBwxwcl idAwnwil nj weI ] daykh kutamb mohi lobhaanaa chaldi-aa naal na
pMnw65 SGGS P- 65
siqgurusyiv gux inDwnupwieAwiqs kI kImn
pweI ]
satgur sayv gun niDhaan paa-i-aa tis kee keem na
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
ibnusiqgur komgun j wxYAMDyTaur nkweI ] bin satgur ko mag na jaanai anDhay tha-ur na
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
AnidnuBgiq krih idnurwqI haumYmohu
an-din bhagat karahi din raatee ha-umai moh
ij suisaurwqwqYsohovYscysic smwieAw]5] jis si-o raataa taiso hovai sachay sach samaa-i-aa.
Awpyndir kryBwaul weygur sbdI bIcwir ] aapay nadar karay bhaa-o laa-ay gur sabdee
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
nwmuinDwnuhir minvsYhaumYduKusBuj wie ] Naam niDhaan har man vasai ha-umai dukh sabh
siqguir sbdusuxwieAwhausdbil hwrY
j wau]7]
satgur sabad sunaa-i-aa ha-o sad balihaarai
jaa-o. ||7||
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AwpxYmin iciq khYkhweyibnugur Awpun
j weI ]
aapnai man chit kahai kahaa-ay bin gur aap na
hir j IauBgiqvCl usuKdwqwkir ikrpwmMin
vsweI ]
har jee-o bhagat vachhal sukh-daata kar kirpaa man
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||
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
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
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)
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
haumYkrmkmwvdyj mf Mf ul gYiqnAwie ] ha-umai karam kamaavday jamdand lagai tin
ij siqgurusyvinsyaubryhir syqI il v
l wie ]1]
je satgur sayvan say ubray har saytee liv laa-ay.
mnrygurmuiKnwmuiDAwie] man ray gurmukh NaamDhi-aa-ay.
Duir pUrib krqYil iKAwiqnwgurmiq nwim
smwie ]1] rhwau]
Dhur poorab kartai likhi-aa tinaa gurmat Naam
samaa-ay. ||1|| rahaa-o.
ivxusiqgur prqIiqnAwveI nwimn l wgoBwau] vin satgur parteet na aavee Naam na laago
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
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.
nwnk dwqweykuhYdUj wAaurunkoie ] naanak daataa ayk hai doojaa a-or na ko-ay.
gur prswdI pweIAY krim prwpiq hoie ]
gur parsaadee paa-ee-ai karam paraapat ho-ay.
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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
Explainingwhy, onecannot findpeacewithout theGurusguidance, hesays: Without theGurusguidance,
faithandlovefor theNamedoesnot ariseinone'smind. Therefore, onedoes not findpeaceevenindream;
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
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
isrIrwgumhl w3 ] sireeraagmehlaa 3.
pMKI ibriKsuhwvVwscucugYgur Bwie ] pankhee birakh suhaavrhaa sach chugai gur
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.
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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
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.
mnmuKaUBysuik geynwPl uiqMnwCwau] manmukh oobhay suk ga-ay naa fal tinnaa
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.
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.
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
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.
sBndrI krmkmwvdyndrI bwhir n koie ] sabh nadree karam kamaavday nadree baahar na
j YsI ndir kir dyKYscwqYswhI kohoie ] jaisee nadar kar daykhai sachaa taisaa hee ko
nwnk nwim vf weIAw krim prwpiq
hoie ]8]3]20]
naanak Naamvadaa-ee-aa karamparaapat ho-ay.
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
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
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
gurmuiKnwmuiDAweIAYmnmuiKbUJ npwie ] gurmukh Naam Dhi-aa-ee-ai manmukh boojh na
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.
BweI rydwsindwswhoie ] bhaa-ee ray daasan daasaa ho-ay.
gur kI syvwgur BgiqhYivrl wpweykoie ]1]
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
sdwipruinhcl upweIAYnwEhumrYnj wie ] sadaa pir nihchal paa-ee-ai naa oh marai na
sbidiml I nwvICuVYipr kYAMik smwie ]2] sabad milee naa veechhurhai pir kai ank
samaa-ay. ||2||
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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
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
sbdynwmuiDAweIAYsbdysic smwie ]4] sabday Naam Dhi-aa-ee-ai sabday sach samaa-ay.
mwieAwBUl yisDiPrihsmwiDnl gYsuBwie ] maa-i-aa bhoolay siDh fireh samaaDh na lagai
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
duiKsuiKeyhuj IaubDuhYhaumYkrmkmwie ] dukh sukh ayhu jee-o baDh hai ha-umai karam
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
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
nwnk sbdyhir swl whIAYkrimprwpiqhoie
naanak sabday har salaahee-ai karam paraapat
ho-ay. ||8||4||21||
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)
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
mwieAwmohumyrYpRiBkInwAwpyBrimBul wey] maa-i-aa moh mayrai parabh keenaa aapay
mnmuiKkrmkrihnhI bUJ ihibrQwj nmugvwey] manmukh karam karahi nahee boojheh birthaa
gurbwxI iesuj g mihcwnxukrimvsYmin
gurbaanee is jag meh chaanan karam vasai man
aa-ay. ||1||
mnrynwmuj phusuKuhoie] man ray Naamjapahu sukh ho-ay.
gurupUrwswl whIAYshij iml YpRBusoie ]1]
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
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||
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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
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
siqgurusyvih qwgiq imiq pwvih hir j IaumMin
satgur sayveh taa gat mit paavahi har jee-o man
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
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
satsangat meh Naam har upjai jaa satgur milai
pMnw68 SGGS P- 68
mnuqnuArpI AwpugvweI cl wsiqgur Bwey] man tan arpee aap gavaa-ee chalaa satgur bhaa-
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
pRBuinkit vsYsBnwGt AMqir gurmuiK ivrl Y
j wqw]
parabh nikat vasai sabhnaa ghat antar gurmukh
virlai jaataa.
nwnk nwmuiml Yvif AweI gur kYsbid
naanak Naam milai vadi-aa-ee gur kai sabad
pachhaataa. ||8||5||22||
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
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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
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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
shj YnosBl ocdI ibnugur pwieAwnj wie ] sahjai no sabh lochdee bin gur paa-i-aa na
piVpiVpMif qj oqkI QkyByKI BrimBul wey] parh parh pandit jotkee thakay bhaykhee bharam
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]
sabdai hee tay sahj oopjai har paa-i-aa sach
so-ay. ||1|| rahaa-o.
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shj ygwivAwQwie pvYibnushj YkQnI bwid] sehjay gaavi-aa thaa-ay pavai bin sahjai kathnee
shj yhI BgiqaUpj Yshij ipAwir bYrwig ] sehjay hee bhagat oopjai sahj pi-aar bairaag.
shj YhI qy suK swiq hoie ibnushj Yj Ivxu
sahjai hee tay sukh saat ho-ay bin sahjai jeevan
baad. ||2||
shij swl whI sdwsdwshij smwiDl gwie ] sahj saalaahee sadaa sadaa sahj samaaDh
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
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
mnmuKkrmkmwvxyhaumYj l Yj l wie ] manmukh karam kamaavnay ha-umai jalai
j MmxumrxuncUkeI iPir iPir AwvYj wie ]5] jaman maran na chook-ee fir fir aavai jaa-ay.
iqRhuguxwivic shj unpweIAYqRYgux Brim
Bul wie ]
tarihu gunaa vich sahj na paa-ee-ai tarai gun
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.
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
sBnwj IAwkwiekudwqwj oqI j oiqiml wvxhwru] sabhnaa jee-aa kaa ik daataa jotee jot
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
Anidnul whwhir nwmul YinAKut BryBMf wr ] an-din laahaa har Naam lain akhut bharay
nwnk qoit n AwveI dIeydyvxhwir ]10]6]23] naanak tot na aavee dee-ay dayvanhaar.
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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).
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
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
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)
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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
isrIrwgumhl w3 ] sireeraagmehlaa 3.
siqguir imil AYPyrunpvYj nmmrx duKuj wie ] satgur mili-ai fayr na pavai janammaran dukh
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]
nirmal Naam sad navtano aap vasai man aa-ay.
||1|| rahaa-o.
hir j IaurwKhuApunI srxweI ij aurwKih iqau
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
AwpyminvisAwpRBukrqwshj yrihAw
smweI ]3]
aapay man vasi-aa parabh kartaa sehjay rahi-aa
samaa-ee. ||3||
ieknwmnmuiKsbdun BwvYbMDinbMiD
iknaa manmukh sabad na bhaavai banDhan banDh
l K caurwsIh iPir iPir AwvYibrQwj nmu
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
an-din gun gaavahi sad nirmal sehjay Naam
samaatay. ||5||
gurmuiKAMimRqbwxI bol ihsBAwqmrwmu
pCwxI ]
gurmukh amrit banee boleh sabh aatamraam
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||
j gwie ]
aapay karay karaa-ay aapay iknaa suti-aa day-ay
Awpymyil iml wiedwnwnk sbid
smwie ]8]7]24]
aapay mayl milaa-idaa naanak sabad samaa-ay.
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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.
isrIrwgumhl w3 ] sireeraagmehlaa 3.
siqguir syivAYmnuinrml wBeypivqusrIr ] satgur sayvi-ai man nirmalaa bha-ay pavit sareer.
man aanand sadaa sukh paa-i-aa bhayti-aa gahir
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.
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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
mnmuKscun j wxnI iqnTaur n kqhU
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
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.
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.
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.
l KcaurwsIhiPrdyrhyibnusiqgur mukiqn
hoeI ]
lakh cha-oraaseeh firday rahay bin satgur mukat na
piVpiVpMif qmonI QkydUj YBwie piqKoeI ] parh parh pandit monee thakay doojai bhaa-ay pat
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
iqnwinj Gir vwswpwieAwscYmhil rhMin] tinaa nij ghar vaasaa paa-i-aa sachai mahal rahann.
nwnk Bgq suKIey sdw scY nwim
naanak bhagat sukhee-ay sadaa sachai Naam
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
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)
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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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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.
swihbuinqwixAwkwqwxu] saahib nitaani-aa kaa taan.
Awie n j weI iQrusdwgur sbdI scuj wxu]1]
aa-ay na jaa-ee thir sadaa gur sabdee sach jaan.
||1|| rahaa-o.
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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
iciqAwvYEsupwrbRhmuqwinhcl uhovYrwj u]2] chit aavai os paarbarahm taa nihchal hovai raaj.
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
iciqAwvYEsupwrbRhmuqnumnusIql uhoie ]3] chit aavai os paarbarahm tan man seetal ho-ay.
kwimkroiDmoihvis kIAwikrpnl oiBipAwru] kaamkaroDh mohi vas kee-aa kirpan lobh pi-aar.
cwryikl ivKauinAGkIeyhoAwAsur sMGwru] chaaray kilvikh un agh kee-ay ho-aa asur
poQI gIqkivqikCukdynkrinDirAw] pothee geet kavit kichh kaday na karan Dhari-aa.
iciq AwvY Esu pwrbRhmu qwinmK ismrq
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
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
chit na aa-i-o paarbarahmtaa kharh rasaatal deet.
kwieAwroguniCdRikCunwikCukwVwsogu] kaa-i-aa rog na chhidar kichh naa kichh kaarhaa
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
chit na aa-i-o paarbarahm jamkankar vas pari-aa.
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
siqgur quTYpwieAwnwnk scwnwau]9]1]26] satgur tuthai paa-i-aa naanak sachaa naa-o.
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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
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
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)
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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.
isrIrwgumhl w5 Gru5 ] sireeraagmehlaa 5 ghar 5.
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||
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.
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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
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.
< >siqgur pRswid] ik-oNkaar satgur parsaad.
isrIrwgumhl w1Gru3 ] sireeraagmehlaa 1 ghar 3.
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||
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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
bujhaa-ay jee-o. ||5||
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||
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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
bujhaa-ay jee-o. ||20||
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).
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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
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
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.
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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
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
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.
isrIrwgumhl w5 ] sireeraagmehlaa 5.
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||
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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||
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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.
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||
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
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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)
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
ExpressinghisgratitudetoGod(andindirectly showingusthewaytoconduct our life), GuruJi says: O
God, I amasacrificeuntoYou. Youhavere-populatedmydesertedvillage(by abidinginmyheart). I am
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
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)
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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
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,
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
< >siqgur pRswid] ik-o
kaar satgur parsaad.
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
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nwmrj wduAwieAwkil BIqir bwhuiV j wsI
naa marjaad aa-i-aa kal bheetar baahurh jaasee
j YsI kl mvuVI hYmsqik qYsI j IAVypwis ] jaisee kalam vurhee hai mastak taisee jee-arhay
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
doojai pahrai rain kai vanjaari-aa mitraa visar
ga-i-aa Dhi-aan.
hQohiQncweIAYvxj wirAwimqRwij auj sudwGir
hatho hath nachaa-ee-ai vanjaari-aa mitraa ji-o
jasudaa ghar kaan.
hQohiQncweIAYpRwxI mwqkhYsuqumyrw] hatho hath nachaa-ee-ai paraanee maat kahai sut
cyiqAcyqmUVmnmyryAMiqnhI kCuqyrw] chayt achayt moorh man mayray ant nahee kachh
ij in ric ricAwiqsih n j wxYmn BIqir Dir
jin rach rachi-aa tiseh na jaanai man bheetar Dhar
khunwnk pRwxI dUj YphrYivsir gieAw
kaho naanak paraanee doojai pahrai visar ga-i-aa
Dhi-aan. ||2||
qIj YphrYrYix kYvxj wirAwimqRwDn j obn isau
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
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
DrmsyqI vwpwrunkIqokrmunkIqoimqu]
Dharam saytee vaapaar na keeto karam na keeto
khunwnk qIj YphrYpRwxI Dn j obn isau
kaho naanak teejai pahrai paraanee Dhan joban
si-o chit. ||3||
cauQYphrYrYix kYvxj wirAwimqRwl wvI AwieAw
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
J UTwrudnuhoAwduoAwl YiKnmihBieAw
jhoothaa rudan ho-aa do-aalai khin meh bha-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
kaho naanak paraanee cha-uthai pahrai laavee
luni-aa khayt. ||4||1||
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
Sri Guru Granth Sahib < > Page - 75
It is the same light Page - 227 of 603
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.
isrIrwgumhl w1] sireeraagmehlaa 1.
pihl YphrYrYix kYvxj wirAwimqRwbwl k buiD
pahilai pahrai rain kai vanjaari-aa mitraa baalak
buDh achayt.
KIrupIAYKyl weIAYvxj wirAwimqRwmwqipqwsuq
kheer pee-ai khaylaa-ee-ai vanjaari-aa mitraa
maat pitaa sut hayt.
mwqipqwsuqnyhuGnyrwmwieAwmohusbweI ] maat pitaa sut nayhu ghanayraa maa-i-aa moh
sMj ogI AwieAwikrqukmwieAwkrxI kwr krweI ] sanjogee aa-i-aa kirat kamaa-i-aa karnee kaar
rwmnwmibnumukiqnhoeI bUf I dUj Yhyiq] raam Naam bin mukat na ho-ee boodee doojai
khunwnk pRwxI pihl YphrYCUtihgwhir cyiq]1] kaho naanak paraanee pahilai pahrai
chhootahigaa har chayt. ||1||
Sri Guru Granth Sahib < > Page - 76
It is the same light Page - 228 of 603
dUj YphrYrYix kYvxj wirAwimqRwBir j obinmYmiq] doojai pahrai rain kai vanjaari-aa mitraa bhar
joban mai mat.
Aihinis kwimivAwipAwvxj wirAwimqRwAMDul ynwmu
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
sBuikCuApunwkir kir rwiKAwiKn mih BieAw
sabh kichh apunaa kar kar raakhi-aa khin meh
bha-i-aa paraa-i-aa.