SGGS pp 153-155, Gauri M: 1 (7-13).

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਾਇਆ ਮਹਿ ਚੀਤੁ ॥ ਝੂਠ ਵਿਕਾਰਿ ਜਾਗੈ ਹਿਤ ਚੀਤੁ ॥ ਪੂੰਜੀ ਪਾਪ ਲੋਭ ਕੀ ਕੀਤੁ ॥ ਤਰੁ ਤਾਰੀ ਮਨਿ ਨਾਮੁ ਸੁਚੀਤੁ ॥੧॥

Ga▫oṛī mėhlā 1. Kām kroḏẖ mā▫i▫ā mėh cẖīṯ.   Jẖūṯẖ vikār jāgai hiṯ cẖīṯ.   Pūnjī pāp lobẖ kī kīṯ.   Ŧar ṯārī man nām sucẖīṯ. ||1||

Composition of the first Guru in Raga Gaurri. This is the state of human beings. They remain engrossed in (maaia) the world play of (kaam-u) desires; if they are not fulfilled, they display (krodh-u) anger. Their (cheet-u) mind is (jaagai = awake) ever ready (hit) to indulge in (vikaar-i) in the vice of (jhooth) falsehoods.

They (keeti) make (paap) transgressions and (lobh) obsession with material things (poonji = wealth) the wherewithal.

O human being, (sucheet-u) remember (naam-u) Divine virtues and commands (man-i) in mind, to (tar-u taari = swim across) overcome vices. 1.

ਵਾਹੁ ਵਾਹੁ ਸਾਚੇ ਮੈ ਤੇਰੀ ਟੇਕ ॥ ਹਉ ਪਾਪੀ ਤੂੰ ਨਿਰਮਲੁ ਏਕ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu sācẖe mai ṯerī tek.   Ha▫o pāpī ṯūʼn nirmal ek. ||1|| rahā▫o.

(Vaah-u vaah-u) You are great, my (saachey) eternal Master, I have placed (tteyk) reliance (teyri = your) on You. (Hau) I am (paapi) a transgressor, (too’n) You (eyk) alone can (nirmal-u = clean) purify. 1.

(Rahaau) pause here and reflect.

ਅਗਨਿ ਪਾਣੀ ਬੋਲੈ ਭੜਵਾਉ ॥ ਜਿਹਵਾ ਇੰਦ੍ਰੀ ਏਕੁ ਸੁਆਉ ॥ ਦਿਸਟਿ ਵਿਕਾਰੀ ਨਾਹੀ ਭਉ ਭਾਉ ॥ ਆਪੁ ਮਾਰੇ ਤਾ ਪਾਏ ਨਾਉ ॥੨॥

Agan pāṇī bolai bẖaṛvā▫o.   Jihvā inḏrī ek su▫ā▫o.   Ḏisat vikārī nāhī bẖa▫o bẖā▫o.   Āp māre ṯā pā▫e nā▫o. ||2||

The human being with body of (agan-i) fire, (paani) water – and other elements – (bolai) speaks (bharrvaau = hot air, steam) hurting others. (Jihva) the tongue and other (indri) sensory organs have (suaau) interest, i.e. cause temptations.

(Distt-i) sight is (vikaaree) vicious, (naahi = not) bereft of (bhau) fear of, or (bhaau) love for God. If one (maarey) kills (aap-u = self) ego, (ta) then s/he (paaey) finds (naau) Naam within. 2

ਸਬਦਿ ਮਰੈ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਇ ॥ ਬਿਨੁ ਮੂਏ ਕਿਉ ਪੂਰਾ ਹੋਇ ॥ ਪਰਪੰਚਿ ਵਿਆਪਿ ਰਹਿਆ ਮਨੁ ਦੋਇ ॥ ਥਿਰੁ ਨਾਰਾਇਣੁ ਕਰੇ ਸੁ ਹੋਇ ॥੩॥

Sabaḏ marai fir maraṇ na ho▫e.   Bin mū▫e ki▫o pūrā ho▫e.   Parpancẖ vi▫āp rahi▫ā man ḏo▫e.   Thir nārā▫iṇ kare so ho▫e. ||3||

Continuing from the last verse. If one (marai = dies) kills ego (sabad-i = with the word) by following the guru’s teachings, then there is (na hoey = does not happen) not (maran = dying) falling prey to vices (phir-i) again. One cannot (hoey) be (poora) accomplished, (bin-u) without (mooey = dying) killing ego.

Because (man-u) the mind (rahiaa) remains (viaap-i) afflicted (parpanch-i) with machinations of the world, causing (doey) duality, i.e. conflicts in mind.

What (thir-u = steady) the Eternal (naaraain-u) the Almighty, (karey) does, (s-u) that (hoey) happens, i.e. everything happens according to natural laws, based on one’s deeds. 3.

Note: One needs a boat/ship to get across a waterway/sea. For the soul to cross the world ocean the ship is Divine virtues – Naa – imparted by the guru. The next verse is in that context.

ਬੋਹਿਥਿ ਚੜਉ ਜਾ ਆਵੈ ਵਾਰੁ ॥ ਠਾਕੇ ਬੋਹਿਥ ਦਰਗਹ ਮਾਰ ॥ ਸਚੁ ਸਾਲਾਹੀ ਧੰਨੁ ਗੁਰਦੁਆਰੁ ॥ ਨਾਨਕ ਦਰਿ ਘਰਿ ਏਕੰਕਾਰੁ ॥੪॥੭॥

Bohith cẖaṛa▫o jā āvai vār.   Ŧẖāke bohith ḏargėh mār.   Sacẖ sālāhī ḏẖan gurḏu▫ār.   Nānak ḏar gẖar ekankār. ||4||7||

A ship is needed to cross the World Ocean, but I can (charrau) board (bohith-i) the ship (ja) when my (vaar-u) turn (aavai vaar) comes, i.e. when I find the guru and receive guidance. Those (tthaakey) prevented from boarding (bohith) the ship, i.e. not having the good fortune to find the guru receive (maar = hit) are pushed back from (dargah) Divine court/God.

(Gurduaar-u) the guru’s place/holy congregation is (dha’nn-u) blessed where (sach-u) the Eternal (saalahee) is praised. This is how one gets entry to (dar-i ghar-i) abode of (ekankaar-u) the One Master. 4. 7.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਉਲਟਿਓ ਕਮਲੁ ਬ੍ਰਹਮੁ ਬੀਚਾਰਿ ॥ ਅੰਮ੍ਰਿਤ ਧਾਰ ਗਗਨਿ ਦਸ ਦੁਆਰਿ ॥ ਤ੍ਰਿਭਵਣੁ ਬੇਧਿਆ ਆਪਿ ਮੁਰਾਰਿ ॥੧॥

Ga▫oṛī mėhlā 1. Ulti▫o kamal barahm bīcẖār.   Amriṯ ḏẖār gagan ḏas ḏu▫ār.   Ŧaribẖavaṇ beḏẖi▫ā āp murār. ||1||

Composition of the first Guru in Raga Gaurri. My (kamal = lotus flower) mind (ultio) turned away from temptations of the world (beechaar-i) by reflecting on/conformance with (brahm-u) Divine virtues and commands. This happens when (dhaar) steam of (a’mmrit) the life giving elixir is received (gagan-i = from the sky) from the Creator through (das duaar-i) the tenth gate, i.e. one gets awareness of Naam/Divine virtues and commands through the guru. One then experiences the Almighty (beydhia = piercing, Tribhavan-u = the world) pervading everywhere. 1.

ਰੇ ਮਨ ਮੇਰੇ ਭਰਮੁ ਨ ਕੀਜੈ ॥ ਮਨਿ ਮਾਨਿਐ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Re man mere bẖaram na kījai.   Man mānī▫ai amriṯ ras pījai. ||1|| rahā▫o.

(Rey) o (meyrey) my (man) mind do not (keejai) have any (bharam-u) delusion. (Man-i = mind maaniai = believing) when the mind becomes agreeable with Divine virtues and commands, one (peejai) drinks (a’mmrit) the life-giving (ras-u) elixir, i.e. experiences God within.

(Rahaau) pause here and reflect.

ਜਨਮੁ ਜੀਤਿ ਮਰਣਿ ਮਨੁ ਮਾਨਿਆ ॥ ਆਪਿ ਮੂਆ ਮਨੁ ਮਨ ਤੇ ਜਾਨਿਆ ॥ ਨਜਰਿ ਭਈ ਘਰੁ ਘਰ ਤੇ ਜਾਨਿਆ ॥੨॥

Janam jīṯ maraṇ man māni▫ā.   Āp mū▫ā man man ṯe jāni▫ā.   Najar bẖa▫ī gẖar gẖar ṯe jāni▫ā. ||2||

One who, (jeet-i = wins) gets (janam-u) human birth and (maaniaa = believes) is conscious of (maran-u) death in (man-u) mind. S/he (mooaa) dies (aap-i) him/herself, i.e. drives out ego, s/he knows (man-u = the mind) God within from (man) the mind itsel.

This is how (najar-i) vision of God (bhaee) is obtained, and (ghar-u) the Divine abode (jaaniaa) is known (tey) from (ghar) the body. 2.

ਜਤੁ ਸਤੁ ਤੀਰਥੁ ਮਜਨੁ ਨਾਮਿ ॥ ਅਧਿਕ ਬਿਥਾਰੁ ਕਰਉ ਕਿਸੁ ਕਾਮਿ ॥ ਨਰ ਨਾਰਾਇਣ ਅੰਤਰਜਾਮਿ ॥੩॥

Jaṯ saṯ ṯirath majan nām.   Aḏẖik bithār kara▫o kis kām.   Nar nārā▫iṇ anṯarjām. ||3|

People observe (jat) celibacy, (sat) give in charity and take (teerath-u) bath at holy places; instead of these let us take (majan-u) dip (naam-i) in Naam, i.e. purify the self by getting rid of other ideas and submitting to Divine commands. 

(Kis-u = what) it is of no (kaam-i) use to (karau) make (adhik) more and more (bithaar-u) expanse, making a show of piety. The Almighty (naaraain) Sustainor of (nar) men, (antarjaam-i) knows all minds, i.e. aware of one’s thoughts and deeds. 3.

ਆਨ ਮਨਉ ਤਉ ਪਰ ਘਰ ਜਾਉ ॥ ਕਿਸੁ ਜਾਚਉ ਨਾਹੀ ਕੋ ਥਾਉ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਉ ॥੪॥੮॥

Ān man▫o ṯa▫o par gẖar jā▫o.   Kis jācẖa▫o nāhī ko thā▫o.   Nānak gurmaṯ sahj samā▫o. ||4||8||

If I (manau) believe that there is (aan) any other who can help, then I should (jaau) go (par) to another (ghar) house/place to ask. (Kis-u) whom can (Hau) I ask, there is (naahi) no other (thaau) place.

Says Nanak: (Gurmat-i) with the guru’s guidance, I (samaau = absorbed) conform to Naam/Divine virtues and commands, (sahj-i) intuitively, says Guru Nanak. 4. 8.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁ ਮਰਣੁ ਦਿਖਾਏ ॥ ਮਰਣ ਰਹਣ ਰਸੁ ਅੰਤਰਿ ਭਾਏ ॥ ਗਰਬੁ ਨਿਵਾਰਿ ਗਗਨ ਪੁਰੁ ਪਾਏ ॥੧॥

Ga▫oṛī mėhlā 1. Saṯgur milai so maraṇ ḏikẖā▫e.   Maraṇ rahaṇ ras anṯar bẖā▫e.   Garab nivār gagan pur pā▫e. ||1||

Composition of the first Guru in Raga Gaurri. When (satigur-u) the true guru (milai) is found, (s-u = that) he (dukhaaey = shows, Maran how to die) teaches how to kill ego and shed vices. The (ras-u) experience of (rahn = remaining, maran = dead while living) being free of ego (bhaaey) is pleasing (antar-i) within.

One who (nivaar-i) gives up (garab-u) vanity (paaey) obtains (pur = habitat) place in (gagan) the sky, i.e. attains an exalted spiritual experience. 1.

ਮਰਣੁ ਲਿਖਾਇ ਆਏ ਨਹੀ ਰਹਣਾ ॥ ਹਰਿ ਜਪਿ ਜਾਪਿ ਰਹਣੁ ਹਰਿ ਸਰਣਾ ॥੧॥ ਰਹਾਉ ॥

Maraṇ likẖā▫e ā▫e nahī rahṇā.   Har jap jāp rahaṇ har sarṇā. ||1|| rahā▫o.

The creatures (aaey = came) are born with (maran-u) death (likhaaey = written) preordained and do not (rahna) remain in the world forever – and have to account for their deeds. One should therefore (jap-i) remember/obey (jaap-i) what needs to be remembered, (rahn-u) being in (saran = sanctuary) care and obedience of (har-i) the Creator. 1.

(Rahaau) pause here and reflect. 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਦੁਬਿਧਾ ਭਾਗੈ ॥ ਕਮਲੁ ਬਿਗਾਸਿ ਮਨੁ ਹਰਿ ਪ੍ਰਭ ਲਾਗੈ ॥ ਜੀਵਤੁ ਮਰੈ ਮਹਾ ਰਸੁ ਆਗੈ ॥੨॥

Saṯgur milai ṯa ḏubiḏẖā bẖāgai.   Kamal bigās man har parabẖ lāgai.   Jīvaṯ marai mahā ras āgai. ||2||

When (satigur-u) the true the guru (milai) meets and followed, (ta) then (dubidha = duality) other ideas (bhaagai = run) end.

(Kamal-u) the lotus flower/mind (bigaas-i) blossoms/is revitalised to overcome temptations, and (man-u) the mind (laagai = attached) is dedicated to (har-i) the Almighty (prabh) Master.

One thus (marai) dies (jeevat-u) alive, i.e. dissolves ego, and enjoys (mahaa) great (ras-u = taste) experience of peace (aagai = ahead) from then on. 2.

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਚ ਸੰਜਮਿ ਸੂਚਾ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਊਚੋ ਊਚਾ ॥ ਕਰਮਿ ਮਿਲੈ ਜਮ ਕਾ ਭਉ ਮੂਚਾ ॥੩॥

Saṯgur mili▫ai sacẖ sanjam sūcẖā.   Gur kī pa▫oṛī ūcẖo ūcẖā.   Karam milai jam kā bẖa▫o mūcẖā. ||3||

(Miliai) on finding (satigur-i) the true guru and following his teachings, one develops (sach) truthfulness, remains in (sach) true (sanjam-i) discipline and of (soocha) clean mind. (Gur ki pauri = the guru’s ladder) the guru’s teachings take one spiritually (oocho oocha) higher and higher, to find God.  But this (milai) is achieved (karam-i) by Divine grace; with it there is (bhau) fear of (jam) Divine justice keeping away from the Almighty (moocha) is obviated. 3.

ਗੁਰਿ ਮਿਲਿਐ ਮਿਲਿ ਅੰਕਿ ਸਮਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਘਰੁ ਮਹਲੁ ਦਿਖਾਇਆ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਆ ॥੪॥੯॥

Gur mili▫ai mil ank samā▫i▫ā.   Kar kirpā gẖar mahal ḏikẖā▫i▫ā.   Nānak ha▫umai mār milā▫i▫ā. ||4||9||

(Miliai) on finding (gur-i) the guru and following his teachings, one (mil-i) meets and (samaaeaai) is taken (anak-i = in body) in embrace, i.e. remains in remembrance of the Divine.

The guru (kar-i kirpa) kindly (dikhaaiaa) shows (ghar-u = house, mahal-u = palace) abode of the Almighty within.

The guru (maar-i) kills (haumai) ego and (milaaiaa = cause to meet) enables to find God within, says Guru Nanak. 4. 9.

Page 154

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਕਿਰਤੁ ਪਇਆ ਨਹ ਮੇਟੈ ਕੋਇ ॥ ਕਿਆ ਜਾਣਾ ਕਿਆ ਆਗੈ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਣਾ ਸੋਈ ਹੂਆ ॥ ਅਵਰੁ ਨ ਕਰਣੈ ਵਾਲਾ ਦੂਆ ॥੧॥

Ga▫oṛī mėhlā 1. Kiraṯ pa▫i▫ā nah metai ko▫e.   Ki▫ā jāṇā ki▫ā āgai ho▫e.   Jo ṯis bẖāṇā so▫ī hū▫ā.   Avar na

karṇai vālā ḏū▫ā. ||1||

Composition of the first Guru in Raga Gaurri. (Na koey) no one can (meyttai) erase (kirt-u paeia) influence of past deeds one one’s conduct.

I do not know (kia = what will happen in future) what (hoey = haapen) lies (aagai) ahead because of my deeds.

(Soee) that (hooaa) has happened, i.e. I act, (jo) as per (bhaana) will of (tis-u = that one) God, i.e. as natural consequence of my past deeds.

There is (na) no (dooaa = second) one else who (karnai vaala = doer) can do anything. 1.

ਨਾ ਜਾਣਾ ਕਰਮ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ ॥੧॥ ਰਹਾਉ॥

Nā jāṇā karam kevad ṯerī ḏāṯ.   Karam ḏẖaram ṯere nām kī jāṯ. ||1|| rahā▫o.

I (na jaana = do not know) am not aware of (karam) Divine grace and (keyvadd) how big are (teyri) Your (daat-i) benedictions.

For me (karam-u dharam-u) the way to obtain Your benedictions is (jaat-i) awareness of/conformance to (teyrey) Your (naam) virtues and commands. 1.

(Rahaau) pause here and reflect.

ਤੂ ਏਵਡੁ ਦਾਤਾ ਦੇਵਣਹਾਰੁ ॥ ਤੋਟਿ ਨਾਹੀ ਤੁਧੁ ਭਗਤਿ ਭੰਡਾਰ ॥ ਕੀਆ ਗਰਬੁ ਨ ਆਵੈ ਰਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੈ ਪਾਸਿ ॥੨॥

Ŧū evad ḏāṯā ḏevaṇhār.   Ŧot nāhī ṯuḏẖ bẖagaṯ bẖandār.   Kī▫ā garab na āvai rās.   Jī▫o pind sabẖ ṯerai pās. ||2||

You are (eyvadd-u) such a great (daata = giver) benefactor who (deyvanhaar-u) gives/reaches wherewithal to everyone. I seek the benediction of dedication, and Your (bhanddar) storehouses (bharey) full of (bhagat-i) devotion which (tott-i naahi) are inexhaustible.

Anyone (keeaa = done) showing (garab-u) pride of achieving by the self, does not (aavai raas-i) accomplish anything. One’s (jeeo) soul and (pindd-u) body, (sabh-u) everything, i.e. all capability, is (paas-i) with (teyrai) You. 2.

ਤੂ ਮਾਰਿ ਜੀਵਾਲਹਿ ਬਖਸਿ ਮਿਲਾਇ ॥ ਜਿਉ ਭਾਵੀ ਤਿਉ ਨਾਮੁ ਜਪਾਇ ॥ ਤੂੰ ਦਾਨਾ ਬੀਨਾ ਸਾਚਾ ਸਿਰਿ ਮੇਰੈ ॥ ਗੁਰਮਤਿ ਦੇਇ ਭਰੋਸੈ ਤੇਰੈ ॥੩॥

Ŧū mār jīvālėh bakẖas milā▫e.   Ji▫o bẖāvī ṯi▫o nām japā▫e.   Ŧūʼn ḏānā bīnā sācẖā sir merai.   Gurmaṯḏe▫e bẖarosai ṯerai. ||3||

O God, (too) You (maar-i = kill, jeevaalah-i = revive) cause the creatures to fall prey to vices and lead to guru to be saved, (bakhas-i) forgive them and (milaaey) unite with You. Please (japaaey) enable to remember/obey (naam-u) Divine commands (tiau) that way, (jiau) as it (bhaavi) pleases You.

(Too’n) You my (saachaa) Eternal Master, (daanaa) are wise and (beenaa) see/know everything, shall provide protection (meyrai = my, sir-i = on head) over me.

I live (bharosai) in confidence of (teyrai) Your leading me to obtain (gurmat-i) the guru’s guidance, to conform to Naam. 3

ਤਨ ਮਹਿ ਮੈਲੁ ਨਾਹੀ ਮਨੁ ਰਾਤਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚੁ ਸਬਦਿ ਪਛਾਤਾ ॥ ਤੇਰਾ ਤਾਣੁ ਨਾਮ ਕੀ ਵਡਿਆਈ ॥ ਨਾਨਕ ਰਹਣਾ ਭਗਤਿ ਸਰਣਾਈ ॥੪॥੧੦॥

Ŧan mėh mail nāhī man rāṯā.   Gur bacẖnī sacẖ sabaḏ pacẖẖāṯā.   Ŧerā ṯāṇ nām kī vadi▫ā▫ī.   Nānak rahṇā bẖagaṯ sarṇā▫ī. ||4||10||

One, whose (man-u) mind is (raata) imbued with love of the Almighty, has no (mail-u) dirt (mah-i) in (tan) the body, i.e. commits no vices. S/he (pachhaata) recognises/finds (sach-u) the Eternal (sabad-i = by the word) with obedience to Divine commands (bachni = with word) with guidance of (gur) the guru.

Getting (teyra) Your (taan-u = strength) grace is (vaddiaaee) the virtue of conforming to (naam) Divine virtues and commands. For this one needs (rahna) to remain in (sarnaaee) care and guidance (bhagat-i) of the devotees, says Guru Nanak. 4. 10.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਜਿਨਿ ਅਕਥੁ ਕਹਾਇਆ ਅਪਿਓ ਪੀਆਇਆ ॥ ਅਨ ਭੈ ਵਿਸਰੇ ਨਾਮਿ ਸਮਾਇਆ ॥੧॥

Ga▫oṛī mėhlā 1. Jin akath kahā▫i▫ā api▫o pī▫ā▫i▫ā.   An bẖai visre nām samā▫i▫ā. ||1||

Composition of the first Guru in Raga Gaurri. One (jin-i) whom the Almighty gives (apio/amrit) the life-giving elixir (peeaaiaa) to drink, i.e. imparts awareness of Naam, s/he (kahaaiaa) able to describe (akath-u) the indescribable Divine experience.

S/he (samaaiaa = absorbed) conforms (naam-i) to Naam/Divine virtues and commands, and (visrey) forgets, i.e. is not afflicted with, (an) other (bhai) fear of things, i.e. has no apprehensions. 1.

ਕਿਆ ਡਰੀਐ ਡਰੁ ਡਰਹਿ ਸਮਾਨਾ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā darī▫ai dar darėh samānā.   Pūre gur kai sabaḏ pacẖẖānā. ||1|| rahā▫o.

One in obedience to Naam (kiaa = why?) is not (ddareeai) afraid as (ddar-u) every fear (samaanaa) is dissolved with (ddarah-i) fear/obedience of Naam.

Naam is (pachhaanaa = recognised) understood (sabad-i = with the word) with guidance (kai) of (poorai) the perfect (gur) guru. 1

(Rahaau) pause here and reflect.

ਜਿਸੁ ਨਰ ਰਾਮੁ ਰਿਦੈ ਹਰਿ ਰਾਸਿ ॥ ਸਹਜਿ ਸੁਭਾਇ ਮਿਲੇ ਸਾਬਾਸਿ ॥੨॥

Jis nar rām riḏai har rās.   Sahj subẖā▫e mile sābās. ||2||

A person (jis-u) who has (raasi = finances, capital) the virtue of (Naam) Divine virtues (ridai) in mind. S/he obeys Naam (sahj-i subhaaey) instinctively and (milai) receives (saabaas-i) praise. 2.

ਜਾਹਿ ਸਵਾਰੈ ਸਾਝ ਬਿਆਲ ॥ ਇਤ ਉਤ ਮਨਮੁਖ ਬਾਧੇ ਕਾਲ ॥੩॥

Jāhi savārai sājẖ bi▫āl.   Iṯ uṯ manmukẖ bāḏẖe kāl. ||3||

(Jaah-i) those whom the Almighty (svaarai/savaalai = keeps asleep) causes to ignore Naam (saajh = evening, biaal = morning) day and night, such (manmukh) self-willed people are bound by the (Kaal) messengers of death (It ut) here and in the hereafter. 3.

ਅਹਿਨਿਸਿ ਰਾਮੁ ਰਿਦੈ ਸੇ ਪੂਰੇ ॥ ਨਾਨਕ ਰਾਮ ਮਿਲੇ ਭ੍ਰਮ ਦੂਰੇ ॥੪॥੧੧॥

Ahinis rām riḏai se pūre.   Nānak rām mile bẖaram ḏūre. ||4||11||

On the other hand those who have (raam = God) Divine virtues and commands (ridai) in mind are (poorey) accomplished. The (doorey = far) dispel (bhram) delusion from mind, and find God within. 4. 11.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਜਨਮਿ ਮਰੈ ਤ੍ਰੈ ਗੁਣ ਹਿਤਕਾਰੁ ॥ ਚਾਰੇ ਬੇਦ ਕਥਹਿ ਆਕਾਰੁ ॥ ਤੀਨਿ ਅਵਸਥਾ ਕਹਹਿ ਵਖਿਆਨੁ ॥ ਤੁਰੀ ਆਵਸਥਾ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਜਾਨੁ ॥੧॥

Ga▫oṛī mėhlā 1.  Janam marai ṯarai guṇ hiṯkār.   Cẖāre beḏ kathėh ākār.   Ŧīn avasthā kahėh vakẖi▫ān.  Ŧurī▫āvasthāsaṯgur ṯe har jān. ||1||

Composition of the first Guru in Raga Gaurri. One who (hitkaar) loves the three attributes of ego action –  Tamas – ignorance, inertia, Rajas – passion, action, Sattva – rituals, keep (janam-i) taking births and cannot avoid reincarnation.

(Chaarey) all the four Vedas (kathah-i) talk of (aakaar) physical actions.

The Vedas (kahah-i vakihiaan-u) describe (teen-i) the three (avastha) states/attributes.

(Turi) the fourth (avastha) state is (jaan-u) known (tey) from (satigur) the true guru. 1.

ਰਾਮ ਭਗਤਿ ਗੁਰ ਸੇਵਾ ਤਰਣਾ ॥ ਬਾਹੁੜਿ ਜਨਮੁ ਨ ਹੋਇ ਹੈ ਮਰਣਾ ॥੧॥ ਰਹਾਉ ॥

Rām bẖagaṯ gur sevā ṯarṇā.   Bāhuṛ janam na ho▫e hai marṇā. ||1|| rahā▫o.

One (tarna = swim) gets across the world ocean i.e. overcomes vices through (bhagat-i) devotion to (raam) God as learnt by (seyva = gur) following the guru’s teachings; then there is (hoey hai = happens) no (janam-u) birth and (marna) death (bahurr-i) again. 1.

(Rahaau) pause here and reflect.

ਚਾਰਿ ਪਦਾਰਥ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਪੰਡਿਤ ਮੁਖਿ ਸੋਈ ॥ ਬਿਨੁ ਗੁਰ ਅਰਥੁ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਭਗਤਿ ਹਰਿ ਪਾਇਆ ॥੨॥

Cẖār paḏārath kahai sabẖ ko▫ī.   Simriṯ sāsaṯ pandiṯ mukẖ so▫ī.   Bin gur arath bīcẖār na pā▫i▫ā.

Mukaṯpaḏārath bẖagaṯ har pā▫i▫ā. ||2||

(Sabh koee) everyone (kahai) talks of (chaar-i) four (padaarath) potentials of Dharam-duty, Arth – economic wellbeing, Kaam – fulfilment of desires, and Mokh/Mukti – release from the cycles of reincarnation. The (pandit) learned people who have studied the Hindu scriptures Smritis and Sahastras (mukh-i = from mouth) talk of (soee) them. But their (arth beechaar-u) meaning and understanding is not (paaiaa) obtained without the guru. The (padaarath-u = gift) state of (mukt-i) freedom from reincarnation is possible through (bhagat-i) devotion to (har-i) God as taught by the guru. 2.

ਜਾ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਹਰਿ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਪਰਾਪਤਿ ਹੋਈ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਮੁਕਤਿ ਆਨੰਦੁ ॥ ਗੁਰਮਤਿ ਪਾਏ ਪਰਮਾਨੰਦੁ ॥੩॥

Jā kai hirḏai vasi▫ā har so▫ī.   Gurmukẖ bẖagaṯ parāpaṯ ho▫ī.   Har kī bẖagaṯ mukaṯ ānanḏ.   Gurmaṯpā▫e parmānanḏ. ||3||

Those in (ja kai) whose (hirdai) mind (sooee = that one) the One (har-i) Almighty (vasiaa) abides. They (prapat-i hoee = received) acquired (bhagat-i) dedication (gurmukh-i) with the guru’s guidance.

(Bhagat-i) devotion/obedience to God brings (aanand-u) the bliss of (mukat-i) freedom from vices. They (paaey) obtain (parmaanand-u) supreme bliss – of union with the Almighty – (gurmat-i) with the guru’s guidance. 3.

ਜਿਨਿ ਪਾਇਆ ਗੁਰਿ ਦੇਖਿ ਦਿਖਾਇਆ ॥ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੁ ਬੁਝਾਇਆ ॥ ਦੀਨਾ ਨਾਥੁ ਸਰਬ ਸੁਖਦਾਤਾ ॥ ਨਾਨਕ ਹਰਿ ਚਰਣੀ ਮਨੁ ਰਾਤਾ ॥੪॥੧੨॥

Jin pā▫i▫ā gur ḏekẖ ḏikẖā▫i▫ā.   Āsā māhi nirās bujẖā▫i▫ā.   Ḏīnā nāth sarab sukẖ▫ḏāṯa.   Nānak har cẖarṇī man rāṯā. ||4||12||

(Gur-i) the guru (jin-i) who (paaia) has found God within, (dikhaaia) shows God (deykh-i) after seeing himself. He (bujhaaiaa = causes to understand) teaches to remain (niraas-u) desire-less (maah-i) in the midst of (aasa) desires/temptations.

The Almighty (naath-u = master) takes care of (deen) the humble, and (sukhdaata) provides solace to all – who obey Naam. Their (man-u) mind (raata) is imbued with love of (charnee = feet) obedience to (har-i) the Almighty, says Guru Nanak. 4. 12.

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Note: In this Shabad, the human being addresses the self, taking the body and mind as one.

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਅੰਮ੍ਰਿਤ ਕਾਇਆ ਰਹੈ ਸੁਖਾਲੀ ਬਾਜੀ ਇਹੁ ਸੰਸਾਰੋ ॥ ਲਬੁ ਲੋਭੁ ਮੁਚੁ ਕੂੜੁ ਕਮਾਵਹਿ ਬਹੁਤੁ ਉਠਾਵਹਿ ਭਾਰੋ ॥ ਤੂੰ ਕਾਇਆ ਮੈ ਰੁਲਦੀ ਦੇਖੀ ਜਿਉ ਧਰ ਉਪਰਿ ਛਾਰੋ ॥੧॥

Ga▫oṛī cẖeṯī mėhlā 1.  Amriṯ kā▫i▫ā rahai sukẖālī bājī ih sansāro.   Lab lobẖ mucẖ kūṛ kamāvėh bahuṯ uṯẖāvėh bẖāro.   Ŧūʼnkā▫i▫ā mai rulḏī ḏekẖī ji▫o ḏẖar upar cẖẖāro. ||1||

Composition of the first Guru in Raga Gaurri, Ragini Cheyti.

 (Ih-u) this (sansaaro) world is (baaji) a play of the Creator; (kaaiaa = body) one who conforms to (amrit) the life-giving Naam/Divine virtues and commands, (rahai) lives (sukhaali) peacefully.

When one (kamaavah-i) commits (much-u) lot of vices like (lab-u) greed, (lobh) obsession and (koorr-u) falsehood/pretence, s/he (utthaavai) carries (bahut-u = much) heavy (bhaarao) load of vices, i.e. is held accountable.

I have (deykhi) seen (too’n) you, o such a (kaaiaa) body, (ruldi) being trampled (jiau) like (chhaaro) dust (upar-i) on (dhar) the ground, i.e. one who forgets Naam and transgresses, faces ignominy. 1.

ਸੁਣਿ ਸੁਣਿ ਸਿਖ ਹਮਾਰੀ ॥ ਸੁਕ੍ਰਿਤੁ ਕੀਤਾ ਰਹਸੀ ਮੇਰੇ ਜੀਅੜੇ ਬਹੁੜਿ ਨ ਆਵੈ ਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Suṇ suṇ sikẖ hamārī.   Sukariṯ kīṯā rahsī mere jī▫aṛe bahuṛ na āvai vārī. ||1|| rahā▫o.

(Sun-i) listen and (sun-i = listen) pay attention to (hamaari) my (sikh) counsel. O (meyrey) my (jeearrey) soul/mind, (keeta) doing (sukrit-u) good deeds, i.e. obeying Divine commands, will (rahasi = remain) stand by you when evaluated; (vaari = turn) opportunity as human being (na aavai = does not come) is not obtained (bahurr-i) again. 1.

(Rahaau) pause here and reflect.

Page 155

ਹਉ ਤੁਧੁ ਆਖਾ ਮੇਰੀ ਕਾਇਆ ਤੂੰ ਸੁਣਿ ਸਿਖ ਹਮਾਰੀ ॥ ਨਿੰਦਾ ਚਿੰਦਾ ਕਰਹਿ ਪਰਾਈ ਝੂਠੀ ਲਾਇਤਬਾਰੀ ॥ ਵੇਲਿ ਪਰਾਈ ਜੋਹਹਿ ਜੀਅੜੇ ਕਰਹਿ ਚੋਰੀ ਬੁਰਿਆਰੀ ॥ ਹੰਸੁ ਚਲਿਆ ਤੂੰ ਪਿਛੈ ਰਹੀਏਹਿ ਛੁਟੜਿ ਹੋਈਅਹਿ ਨਾਰੀ ॥੨॥

Ha▫o ṯuḏẖ ākẖā merī kā▫i▫ā ṯūʼn suṇ sikẖ hamārī.   Ninḏā cẖinḏā karahi parā▫ī jẖūṯẖī lā▫iṯbārī.   vel parā▫ījohėh jī▫aṛe karahi cẖorī buri▫ārī.   Hans cẖali▫ā ṯūʼn picẖẖai rahī▫ehi cẖẖutaṛ ho▫ī▫ah nārī. ||2||

O (meyri) my (kaaiaa) body/mind, (hau) I (aakhaa) say this (tudh-u) to you; (sun-i) listen to (hamaari) my (sikh) counsel. You (karah-i) commit (nindaa) slander (paraaee) of others by mouth and (chindaa) in thought, and do (jhootthi) false (laaitbaari = breach of trust) backbiting.

O my (jeearrey) mind/body, you (johah-i) eye (paraaee) others (veyl) women, (karah-i) commit (chori) theft and other (buriaari) evil. When (hans-u) the soul (chaliaa) departs and (too’n) you (raheeah-i) remain (pichhai) behind (chhuttarr-i) like an abandoned (naari) wife. 2.

ਤੂੰ ਕਾਇਆ ਰਹੀਅਹਿ ਸੁਪਨੰਤਰਿ ਤੁਧੁ ਕਿਆ ਕਰਮ ਕਮਾਇਆ ॥ ਕਰਿ ਚੋਰੀ ਮੈ ਜਾ ਕਿਛੁ ਲੀਆ ਤਾ ਮਨਿ ਭਲਾ ਭਾਇਆ ॥ ਹਲਤਿ ਨ ਸੋਭਾ ਪਲਤਿ ਨ ਢੋਈ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Ŧūʼn kā▫i▫ā rahī▫ah supnanṯar ṯuḏẖ ki▫ā karam kamā▫i▫ā.   Kar cẖorī mai jā kicẖẖ lī▫ā ṯā man bẖalābẖā▫i▫ā.   Halaṯ na sobẖā palaṯ na dẖo▫ī ahilā janam gavā▫i▫ā. ||3|

My body/mind, you (raheeah-i) remain (supnantar-i = in dream, asleep) indifferent to what (karam) deeds you (kamaaia) do. When (mai) I (kar-i) commit (chori) theft (ja) or (leeaa) take (kichh-u) something belonging to others, you (bhaaiaa) feel (bhalaa) good (man-i) in mind, i.e. you enjoy.

This way, I neither receive (sobha) good name (halat-i) here in life nor (ddhoee) admission to Divine abode (palat) in the hereafter; and (gavaaia) waste (janam-u) human birth (ahila = fruitless) without achieving its purpose of uniting with God. 3.

Note: The human soul laments.

ਹਉ ਖਰੀ ਦੁਹੇਲੀ ਹੋਈ ਬਾਬਾ ਨਾਨਕ ਮੇਰੀ ਬਾਤ ਨ ਪੁਛੈ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Ha▫o kẖarī ḏuhelī ho▫ī bābā Nānak merī bāṯ na pucẖẖai ko▫ī. ||1|| rahā▫o.

Says Nanak: The human soul says, o (baaba) dear, I am (khari) very (duheyli) miserable; (na koee) no one (puchhai = asks, baat = well-being) cares for me. 1.

(Rahaau) dwell on this and reflect.

ਤਾਜੀ ਤੁਰਕੀ ਸੁਇਨਾ ਰੁਪਾ ਕਪੜ ਕੇਰੇ ਭਾਰਾ ॥ ਕਿਸ ਹੀ ਨਾਲਿ ਨ ਚਲੇ ਨਾਨਕ ਝੜਿ ਝੜਿ ਪਏ ਗਵਾਰਾ ॥ ਕੂਜਾ ਮੇਵਾ ਮੈ ਸਭ ਕਿਛੁ ਚਾਖਿਆ ਇਕੁ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮਾਰਾ ॥੪॥

Ŧājī ṯurkī su▫inā rupā kapaṛ kere bẖārā.   Kis hī nāl na cẖale Nānak jẖaṛ jẖaṛ pa▫e gavārā.   Kūjā mevā mai sabẖ kicẖẖ cẖākẖi▫ā ik amriṯ nām ṯumārā. ||4||

One may have (taaji turki) Turkish horses, (suina/sona) gold, (rupa) silver, and (bhaara) loads (keyrey) of (kaaparr) clothes. These do not (chaley) go (naal-i) with (kis hi) anyone on death, they will (jharr-i jharr-i paey = shed) all be left behind, o (gavaara) foolish mind.

O Almighty, I have (chaakhiaa = tasted) enjoyed (sabh kichh-u) everything like (kooja) sweets and (meyva) fruits, except living by (ik-u = one) one thing, Your (a’mmrit) life-giving (naam-u) commands – which alone can save from vices. 4.

ਦੇ ਦੇ ਨੀਵ ਦਿਵਾਲ ਉਸਾਰੀ ਭਸਮੰਦਰ ਕੀ ਢੇਰੀ ॥ ਸੰਚੇ ਸੰਚਿ ਨ ਦੇਈ ਕਿਸ ਹੀ ਅੰਧੁ ਜਾਣੈ ਸਭ ਮੇਰੀ ॥ ਸੋਇਨ ਲੰਕਾ ਸੋਇਨ ਮਾੜੀ ਸੰਪੈ ਕਿਸੈ ਨ ਕੇਰੀ ॥੫॥

Ḏe ḏe nīv ḏivāl usārī bẖasmanḏar kī dẖerī.   Sancẖe sancẖ na ḏe▫ī kis hī anḏẖ jāṇai sabẖ merī.   So▫in lankā so▫in māṛī sampai kisai na kerī. ||5||

One (dey dey = gives) digs deep (neev) foundations and (usaari) builds (divaal/divaar) walls of the mansion but these are like (dheyri) heaps (bhasmandar ki) of dust, i.e. have no value on death. One (sanchey sanch-i) amasses wealth and (na daee) does not give to (kis hi) anyone. (Andh = blind) the mindless person (jaanai) considers (sabh) all (meyri = mine) his/hers forever. Ravana was the king of (soin Lanka) golden land of Lanka but died miserably. (Soin) golden (maarri) mansions, (sampai) wealth does not (keyri = of) belong to (kisai = of) anyone forever, i.e. are left behind on death. 5.

ਸੁਣਿ ਮੂਰਖ ਮੰਨ ਅਜਾਣਾ ॥ ਹੋਗੁ ਤਿਸੈ ਕਾ ਭਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ mūrakẖ man ajāṇā.   Hog ṯisai kā bẖāṇā. ||1|| rahā▫o.

(Sun-i) listen my (ajaana) ignorant (moorakh) foolish (ma’nn) mind; (bhaana) will of (tisai = that One) what God (hog = happens) wills happens, not what you plan. 1.

(Rahaau) dwell on this and reflect.

Note: The next verse uses two interconnected terms: ਸਾਹੁ (Sah-u) meaning financier and ਵਣਜਾਰੇ (vanjaarey) meaning roving traders. A financier provides money or goods and sends the merchants out on business. They report back with earned profits. This is metaphor for the Creator sending the creatures with the capital of virtues; they are expected to perform their allotted roles and are evaluated on death. Those who perform well are allowed to merge with God; those who fail are sent back to reincarnate.

ਸਾਹੁ ਹਮਾਰਾ ਠਾਕੁਰੁ ਭਾਰਾ ਹਮ ਤਿਸ ਕੇ ਵਣਜਾਰੇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭ ਰਾਸਿ ਤਿਸੈ ਕੀ ਮਾਰਿ ਆਪੇ ਜੀਵਾਲੇ ॥੬॥੧॥੧੩॥

Sāhu hamārā ṯẖākur bẖārā ham ṯis ke vaṇjāre.   Jī▫o pind sabẖ rās ṯisai kī mār āpe jīvāle. ||6||1||13||

(Hamaara) our (Saah-u = financier) provider is (bhaara) the great (tthaakur) Master, and (ham) we are (tis key = of that) the Master’s (vanjaarey) traders, i.e. we act by Divine will.

(Jeeo) soul (pi’nndd-u) body and (sabh) everything is (raas-i) the capital/resources (ki = of, tisai = that) given by the Creator who (aapey = self) alone (maar-i = kills) causes to commit vices and (jeevaaley = revives) saves from them. 6. 1. 13.

SGGS pp 151-153, Raga Gaurri M: 1 (1-6).

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਦੁਪਦੇ

Rāg ga▫oṛī gu▫ārerī mėhlā 1 cẖa▫upḏe ḏupḏe.

Composition of the first Guru in Raga Gaurri, Raagini Guareyri, of four or two stanzas.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty (sat-i) with eternal (naam-u) commands/writ/laws; (karta) Creator of all universes, (purakh-u) all-pervasive, (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

ਭਉ ਮੁਚੁ ਭਾਰਾ ਵਡਾ ਤੋਲੁ ॥ ਮਨ ਮਤਿ ਹਉਲੀ ਬੋਲੇ ਬੋਲੁ ॥ ਸਿਰਿ ਧਰਿ ਚਲੀਐ ਸਹੀਐ ਭਾਰੁ ॥ ਨਦਰੀ ਕਰਮੀ ਗੁਰ ਬੀਚਾਰੁ ॥੧॥

Bẖa▫o mucẖ bẖārā vadā ṯol.   Man maṯ ha▫ulī bole bol.   Sir ḏẖar cẖalī▫ai sahī▫ai bẖār.   Naḏrī karmī gur bīcẖār. ||1||

(Bhau = fear) Divine commands/natural laws are (much-u = great, bhara vadaa tol = very weighty) profound and helpful. On the other hand, (man = mind, mat-i = counsel of) own understanding is (haulee = lightweight) meagre, and thus are (bloey) spoken (bol) words of no value.

We should (chaleeai = walk) lead life (dhareeai) carrying Divine commands (sir-i) on the head, we can (saheeai) bear (bhaar-u) the load of problems in life. This happens one finds the guru (nadree karmee) with Divine grace and (beechaar-u = reflects) obeys guidance of (gur) the guru. 1.

ਭੈ ਬਿਨੁ ਕੋਇ ਨ ਲੰਘਸਿ ਪਾਰਿ ॥ ਭੈ ਭਉ ਰਾਖਿਆ ਭਾਇ ਸਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Bẖai bin ko▫e na langẖas pār.   Bẖai bẖa▫o rākẖi▫ā bẖā▫e savār. ||1|| rahā▫o.

(Koey na) no one (langhas-i) gets across – the world-ocean of temptations – (bin-u) without (bhai) fear, i.e. compliance with Divine commands.

(Bhai) obedience to God (bhau) respect (raakhiaa) keeps the human mind (savaar-i) transformed with (bhaaey) love.

(Rahaau) dwell on this and reflect.

Note: The next verse uses the example of a metalsmith melting and moulding the metal. This is in line with Japji Paurri 38.

ਭੈ ਤਨਿ ਅਗਨਿ ਭਖੈ ਭੈ ਨਾਲਿ ॥ ਭੈ ਭਉ ਘੜੀਐ ਸਬਦਿ ਸਵਾਰਿ ॥ ਭੈ ਬਿਨੁ ਘਾੜਤ ਕਚੁ ਨਿਕਚ ॥ ਅੰਧਾ ਸਚਾ ਅੰਧੀ ਸਟ ॥੨॥

Bẖai ṯan agan bẖakẖai bẖai nāl.   Bẖai bẖa▫o gẖaṛī▫ai sabaḏ savār.   Bẖai bin gẖāṛaṯ kacẖ nikacẖ.

Anḏẖā sacẖā anḏẖī sat. ||2||

With (agan-i) fire of (bhai) respect for God (tan-i) in the body, it (bhakhai) glows (naal-i) with (bhai) obedience to God. The body/mind (gharreeai) is carved/given shape with (bhai) obedience and (bhaaey) love (savaar-i = transformed) done (sabad-i = by the word) according to Divine commands.

(Ghaarrat) shaping the metal/mind (bin-u) without the fire of (bhai) obedience to Naam, is (kach-u nikach-u = not firm) not proper. Then (sachaa) the mould is (andhaa) blind and so is (satt = hit) the hammer, i.e. one does not lead life according to Divine commands. 2.

ਬੁਧੀ ਬਾਜੀ ਉਪਜੈ ਚਾਉ ॥ ਸਹਸ ਸਿਆਣਪ ਪਵੈ ਨ ਤਾਉ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਬੋਲਣੁ ਵਾਉ ॥ ਅੰਧਾ ਅਖਰੁ ਵਾਉ ਦੁਆਉ ॥੩॥੧॥

Buḏẖī bājī upjai cẖā▫o.   Sahas si▫āṇap pavai na ṯā▫o.   Nānak manmukẖ bolaṇ vā▫o.   Anḏẖā akẖar vā▫oḏu▫ā▫o. ||3||1||

One develops (chaau) fondness to play (baaji) games/ideas by (budhee) own intellect. But (sahas) thousands of own (siaanap) wisdoms/ideas (na pavai) cannot provide (taau) the heat to melt, i.e. one is not transformed by self-will.

(Bolan-u = words) talk/actions (manukh-i) a self-willed person (duaau = air) have no value, says Guru Nanak. His/her (akhar-u = word) talk is (andhaa = blind) un-informed and (vaau duaau) meaningless. 3. 1.

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Note: The essence of this Shabad is that if one obeys Divine commands/ laws of nature and the laws of the land there is no cause to be afraid. When one obeys what the highest authority has laid down, there is no fear of anyone else.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਡਰਿ ਘਰੁ ਘਰਿ ਡਰੁ ਡਰਿ ਡਰੁ ਜਾਇ ॥ ਸੋ ਡਰੁ ਕੇਹਾ ਜਿਤੁ ਡਰਿ ਡਰੁ ਪਾਇ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਸਭ ਤੇਰੀ ਰਜਾਇ ॥੧॥

Ga▫oṛī mėhlā 1. Dar gẖar gẖar dar dar dar jā▫e.   So dar kehā jiṯ dar dar pā▫e.   Ŧuḏẖ bin ḏūjī nāhī jā▫e.   Jo kicẖẖ varṯai sabẖ ṯerī rajā▫e. ||1||

Composition of the first Guru in Raga Gaurri. With (ddar-i) fear of God in (ghar-u) mind, (ghar-i) the mind obeys (ddar-u) Divine commands, by which (ddar-i) obedience, all (ddar-u) fear (jaaey) leaves. (So) that (ddar-u) fear (keyha = what type?) is of no value, by (jit-u) which (ddar-i) fear one is (paaey) has (ddar-u) fear/apprehensions.

O Almighty, there is no (dooji = second) other (jaaey) place/authority (bin-u) except (tudh-u) You to obey. (Ko kichh-u) whatever (vartai) happens is by (teyri) Your (rajaaey) will. 1.

ਡਰੀਐ ਜੇ ਡਰੁ ਹੋਵੈ ਹੋਰੁ ॥ ਡਰਿ ਡਰਿ ਡਰਣਾ ਮਨ ਕਾ ਸੋਰੁ ॥੧॥ ਰਹਾਉ ॥

Darī▫ai je dar hovai hor.   Dar dar darṇā man kā sor. ||1|| rahā▫o.

We should (ddareeai) be afraid/obey (jey) if there be (hor-u) any other (ddar-u = fear) writ in the world. (Ddar-i ddar-i) by fearing/obeying others one (ddarna) remains afraid of apprehension; it causes (sor-u = noise) anxiety (ka) of (man) the mind, i.e. cannot have peace. 1.

(Rahaaau) dwell on this and reflect.

ਨਾ ਜੀਉ ਮਰੈ ਨ ਡੂਬੈ ਤਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋ ਕਿਛੁ ਕਰੈ ॥ ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ ॥ ਆਗੈ ਪਾਛੈ ਹੁਕਮਿ ਸਮਾਇ ॥੨॥

Nā jī▫o marai na dūbai ṯarai.   Jin kicẖẖ kī▫ā so kicẖẖ karai.  Hukme āvai hukme jā▫e.  Āgai pācẖẖai hukam samā▫e. ||2||

A (jeeo) person neither (marai = dies) falls prey to vices, nor (ddoobai) drowns/is overcome by vices nor (tarai = swims across) overcomes them on his/her own. The Creator (jin-i) who (keeaa) creates (kichh-u) something, (so) that (karai = does) causes the creature to act.

S/he (aavai = comes) is born (hukmey) by Divine command and (jaaey = leaves) dies (hukmey) by Divine command. S/he (samaaey) remains (hukam-i) in God’s commands (aagai) ahead in the hereafter or (paachhai = behind) here in life. 2.

ਹੰਸੁ ਹੇਤੁ ਆਸਾ ਅਸਮਾਨੁ ॥ ਤਿਸੁ ਵਿਚਿ ਭੂਖ ਬਹੁਤੁ ਨੈ ਸਾਨੁ ॥ ਭਉ ਖਾਣਾ ਪੀਣਾ ਆਧਾਰੁ ॥ ਵਿਣੁ ਖਾਧੇ ਮਰਿ ਹੋਹਿ ਗਵਾਰ ॥੩॥

Hans heṯ āsā asmān.   Ŧis vicẖ bẖūkẖ bahuṯ nai sān.   Bẖa▫o kẖāṇā pīṇā āḏẖār.   viṇ kẖāḏẖe mar hohi gavār. ||3||

One whose nature has in it (hans) cruelty, (heyt) attachment to objects of transitory satisfaction, (aasa) expectations and (a-smaan = others not equal to him/her) vanity. (Vich-i) in (tis-u) him/her, there is (bhookh = hunger) craving/desires (saan-u) like (nai) a river, i.e. s/he is never satisfied.

(Bhau) fear/obedience to Divine commands is (khaana) food and (peena = drink) water, i.e. the wherewithal for the soul.

(Vin-u) without (khaadhey = eating) awareness of Naam, (hoh-i) remains (gavaar) uninformed and (mar-i = dies) falls prey to vices. 3.

ਜਿਸ ਕਾ ਕੋਇ ਕੋਈ ਕੋਇ ਕੋਇ ॥ ਸਭੁ ਕੋ ਤੇਰਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਇ ॥ ਜਾ ਕੇ ਜੀਅ ਜੰਤ ਧਨੁ ਮਾਲੁ ॥ ਨਾਨਕ ਆਖਣੁ ਬਿਖਮੁ ਬੀਚਾਰੁ ॥੪॥੨॥

Jis kā ko▫e ko▫ī ko▫e ko▫e.   Sabẖ ko ṯerā ṯūʼn sabẖnā kā so▫e.   Jā ke jī▫a janṯ ḏẖan māl.   Nānak ākẖaṇbikẖam bīcẖār. ||4||2||

(Jis ka = whose) one may have the support of (koey) someone and (koey) that someone may have of (koey) someone else; but O God, (sabh-u ko) everyone is Yours and You (soey = that one) alone are the support of (sabhna) all.

The Creator (ja key = whose) who created (jeea jant) the creatures and provided (dhan-u) wealth and (maal) belongings – looks after everyone. It is (bikham-u) hard to (beechaar-u) contemplate or (aakhan-u) describe the majesty of that Master, says Guru Nanak. 4. 2.

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Note: In this Shabad, Guru Nanak describes how a girl should learn about the ways of the world, to be happy later in life with her husband. He uses this is metaphor for the creatures conforming to Naam or Divine virtues and commands, to be acceptable to God

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਮਾਤਾ ਮਤਿ ਪਿਤਾ ਸੰਤੋਖੁ ॥ ਸਤੁ ਭਾਈ ਕਰਿ ਏਹੁ ਵਿਸੇਖੁ ॥੧॥

Ga▫oṛī mėhlā 1.  Māṯā maṯ piṯā sanṯokẖ.   Saṯ bẖā▫ī kar ehu visekẖ. ||1||

Composition of the first Guru in Raga Gaurri. In parental house the soul-woman should (mat-i = counsel) learn about life from (maata) the mother and (santokh-u = contentment) supporting the family, from (pitaa) the father. She should learn (sat-u) truthful living with (bhaaee = brothers) siblings (kar-i) making this (viseykh-u) special relationship – for peaceful life and become likeable to the Almighty-souse. 1.

ਕਹਣਾ ਹੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਤਉ ਕੁਦਰਤਿ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Kahṇā hai kicẖẖ kahaṇ na jā▫e.   Ŧa▫o kuḏraṯ kīmaṯ nahī pā▫e. ||1|| rahā▫o.

I (kahanaa hai) want to say (kichh-u) something – about how to please God – but (na jaaey) cannot (kahan-u) say. O Almighty, (tau) Your (kudrat-i) nature and powers (nahi) cannot (paaey) be estimated. 1.

(Rahaau) dwell on this and reflect.

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ਸਰਮ ਸੁਰਤਿ ਦੁਇ ਸਸੁਰ ਭਏ ॥ ਕਰਣੀ ਕਾਮਣਿ ਕਰਿ ਮਨ ਲਏ ॥੨॥

Saram suraṯ ḏu▫e sasur bẖa▫e.   Karṇī kāmaṇ kar man la▫e. ||2||

(Saram) bashfulness/shyness and (surt-i) God-consciousness (bhaey) are her (sasur) in-laws, i.e. she should learn to pay respect to the in-laws.

(Kaaman-i) woman (kar-i) practice (karnee = actions) obedience to God (laey = takes) win (man = mind) love of the Almighty-spouse. 2.

ਸਾਹਾ ਸੰਜੋਗੁ ਵੀਆਹੁ ਵਿਜੋਗੁ ॥ ਸਚੁ ਸੰਤਤਿ ਕਹੁ ਨਾਨਕ ਜੋਗੁ ॥੩॥੩॥

Sāhā sanjog vī▫āhu vijog.   Sacẖ sanṯaṯ kaho Nānak jog. ||3||3||

(Saahaa) the auspicious time for (sanjog-u) union on (veeaah-u) wedding in life, and (vijog-u) separation of the soul from the body Almighty is fixed.

She should learn obedience to (sach-u = truth) Naam/Divine commands (santat-i) from the guru, to attain (jog-u) union with God, says Guru Nanak. 3. 3.

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Note: This Shabad gives understanding of death.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥ ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥ ੧॥

Ga▫oṛī mėhlā 1. Pa▫uṇai pāṇī agnī kā mel.   Cẖancẖal cẖapal buḏẖ kā kẖel.   Na▫o ḏarvāje ḏasvā ḏu▫ār.

Bujẖ re gi▫ānī ehu bīcẖār. ||1||

Composition of the first Guru in Raga Gaurri. The body forms with (meyl-u) coming together of (paunai) air, (paani) water, fire/heat energy – as also clay and space.  Its actions are (kheyl-u) play of (chanchal chapal) fickle (budh-i) intellect/mind. The body has (nau) nine (darvaajey = doors) physical openings and a hidden (dasva) tenth (duaar-u) gate. (Rey) o (giaani = learned) wise person (bujh-u) understand this (beechaar-u) view/information. 1.

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Kathṯā bakṯā sunṯā so▫ī.   Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o.

In a creature it is (soee = that one) the Creator who (kathataa bakta) talks and (sunta) listens, i.e. the body functions as long as the soul – part of God – is present. One who (beechaarey) understands (aap-u) self, (soee) that person (hoee) becomes (giaani) aware of this. 1.

(Rahaau) Pause and contemplate.

ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥ ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥

Ḏehī mātī bolai pa▫uṇ.   Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ.   Mū▫ī suraṯ bāḏ ahaʼnkār.   Oh na mū▫ā joḏekẖaṇhār. ||2||

(Deyhi) the body made of (maatti) clay (bolai) speaks while it (paun = air) breathes. (Rey) o (giaani) wise man, understand (kaun-u = who?) no one (mooaa) dies.

(Surat-i) consciousness, (baad-u) arguments/conflicts and (ahankaar-u) pride (mooee) die, i.e. human ego ends with death, but the (oh-u = that) One (deykhanhaar-u) who watches, i.e. the Divine within, does not die.  2.

ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥

Jai kāraṇ ṯat ṯirath jāhī.   Raṯan paḏārath gẖat hī māhī.   Paṛ paṛ pandiṯ bāḏ vakẖāṇai.   Bẖīṯar hoḏīvasaṯ na jāṇai. ||3||

God, (kaaran-i) for finding (jai) whom people (jaahee) go on (tatt teerath = water banks) pilgrimages and take baths; but that (ratan = lewel, padaarath = valuable substance) God is (maahi) in (ghatt) the body (hi) itself. The (pandit) learned person reads scriptures and (baad vahaanai) argues but does not understand the (vast-u = thing) essence/message present (bheetar) in them. 3.

ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥

Ha▫o na mū▫ā merī mu▫ī balā▫e.   Oh na mū▫ā jo rahi▫ā samā▫e.   Kaho Nānak gur barahm ḏikẖā▫i▫ā.  Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4||

(Hau = self) the soul does not (mooaa) die, (meyri) my (balaaey = nuisance) propensity to fall prey to temptations (muee) dies, i.e. the sensory organs are no longer tempted. (Oh-u = that) God (jo) who (rahiaa samaaey) abides within does not (mooaa) die. Says Guru Nanak: (Gur-i) the guru has (dikhaaiaa) shown me (brahm-u) the Creator within; now none (nadar-i aiaa = is seen) seems to (marta jaata) die – coming and going is the Creator’s play. 4. 4.

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Note: This Shabad explains how assimilation of Naam/Divine virtues and commands transforms life.

ਗਉੜੀ ਮਹਲਾ ੧ ਦਖਣੀ ॥

Ga▫oṛī mėhlā 1 ḏakẖ▫ṇī.

Composition of the first Guru in Raga Gaauri, in language of Southern Punjab

ਸੁਣਿ ਸੁਣਿ ਬੂਝੈ ਮਾਨੈ ਨਾਉ ॥ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਆਪਿ ਭੁਲਾਏ ਠਉਰ ਨ ਠਾਉ ॥ ਤੂੰ ਸਮਝਾਵਹਿ ਮੇਲਿ ਮਿਲਾਉ ॥੧॥

Suṇ suṇ būjẖai mānai nā▫o.   Ŧā kai saḏ balihārai jā▫o.   Āp bẖulā▫e ṯẖa▫ur na ṯẖā▫o.  Ŧūʼn samjẖāvahi mel milā▫o. ||1||

One who (Sun-i sun-i) listens to, (boojhai) understands, and (maanai) obeys (naau) Divine commands. I (sad) ever (balihaari jaau = am sacrifice) adore (ta kai) that person. Those whom the Almighty (aap-i) IT-self (bhulaaey) leads astray, that person has (na tthaur) nowhere (tthau) to go. O God, those whom (too’n) You (samjhaavah-i) give the understanding of Your commands, You (meyl-i) lead him/her to the guru who (milaau) unites with You. 1.

ਨਾਮੁ ਮਿਲੈ ਚਲੈ ਮੈ ਨਾਲਿ ॥ ਬਿਨੁ ਨਾਵੈ ਬਾਧੀ ਸਭ ਕਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Nām milai cẖalai mai nāl.   Bin nāvai bāḏẖī sabẖ kāl. ||1|| rahā▫o.

If I (milai = receive) receive awareness of (naam-u) Divine commands, and imbibe, it (chalai) goes (naal-i) with (mai) me – to the hereafter and helpful in union with God. (Sabh) all those (bin-u) bereft of obedience to Naam are (baadhi = bound) detained (kaal-i) by Divine justice – and cannot unite with the Creator.

(Rahaau) dwell on this and reflect.

ਖੇਤੀ ਵਣਜੁ ਨਾਵੈ ਕੀ ਓਟ ॥ ਪਾਪੁ ਪੁੰਨੁ ਬੀਜ ਕੀ ਪੋਟ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜੀਅ ਮਹਿ ਚੋਟ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੇ ਮਨਿ ਖੋਟ ॥੨॥

Kẖeṯī vaṇaj nāvai kī ot.   Pāp punn bīj kī pot.   Kām kroḏẖ jī▫a mėh cẖot.   Nām visār cẖale man kẖot. ||2||

Naam/Divine commands/relevant laws are (ott) the support for the (kheyti) agriculture or (vanaj-u) business, i.e. one should follow the laws for every aspect of life. Livelihood should be earned by (ott = protection) conforming to (naavai) Naam, i.e. honestly. (Paap) transgressions and (pu’nn-u) virtuous deeds are (pott) a bag of (beej) seeds, i.e. one acts under their influence in future also.

Vices like (kaam-u) lust and (krodh-u) anger (chott) hit (mah-i) in, i.e. vitiate, (jeea) the mind. One who (visaar-i) forgets Naam/Divine commands (chaley = walks) acts and leaves with (khott) a polluted (man-i) mind. 2.

ਸਾਚੇ ਗੁਰ ਕੀ ਸਾਚੀ ਸੀਖ ॥ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਸਾਚੁ ਪਰੀਖ ॥ ਜਲ ਪੁਰਾਇਨਿ ਰਸ ਕਮਲ ਪਰੀਖ ॥ ਸਬਦਿ ਰਤੇ ਮੀਠੇ ਰਸ ਈਖ ॥੩॥

Sācẖe gur kī sācẖī sīkẖ.   Ŧan man sīṯal sācẖ parīkẖ.   Jal purā▫in ras kamal parīkẖ.   Sabaḏ raṯe mīṯẖe ras īkẖ. ||3||

(Seekh) guidance of (saachey) the true (gur) guru is (saachi = true) based on truth; one who follows, his/her (tan-u) body and (man-u) mind is (seetal-u = cool) at peace, and passes (preekh) test of, i.e. is approved by, (saach-u) the Eternal.

S/he is (pareekh = test) found untouched by vices, like (jal puraain-i) water plant or (kamal) lotus flower remain above (ras) water. Those (ratey) imbued with love (sabad-i) Naam/Divine commands, are (meetthey) sweet-natured like (eekh) sugarcane (ras) juice. 3.

ਹੁਕਮਿ ਸੰਜੋਗੀ ਗੜਿ ਦਸ ਦੁਆਰ ॥ ਪੰਚ ਵਸਹਿ ਮਿਲਿ ਜੋਤਿ ਅਪਾਰ ॥ ਆਪਿ ਤੁਲੈ ਆਪੇ ਵਣਜਾਰ ॥ ਨਾਨਕ ਨਾਮਿ ਸਵਾਰਣਹਾਰ ॥੪॥੫॥

Hukam sanjogī gaṛ ḏas ḏu▫ār.   Pancẖ vasėh mil joṯ apār.   Āp ṯulai āpe vaṇjār.   Nānak nām savāraṇhār. ||4||5||

(Hukam-i = with command) with Divine-ordained (sanjogi) association, (jot-i = light/spirit, appar = infinite ) soul (vasah-i) abides (mil-i) together (garr-i = in castle) in this body of (das) ten openings, (panch) the five elements – air, water, fire (energy), clay and space.

The Almighty is IT-self (tulai = is weighed) traded and is IT-self (vanjaar) the trader, i.e. the Creator/laws of nature are the cause of everything and every action by the creatures. Conformance (Naam-i) to Naam/Divine commands (savaaranhaar) accomplishes everything, says Guru Nanak. 4. 5.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥

Ga▫oṛī mėhlā 1. Jāṯo jā▫e kahā ṯe āvai.   Kah upjai kah jā▫e samāvai.   Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai.   Ki▫o abināsī sahj samāvai. ||1||

Composition of the first Guru in Raga Gaauri. Question. How may it (jaato) be known (tey) from (kahaa) where a desire (aavai) comes. (Kah) where it (upjai) develops and (kah) where it (jaaey) goes and (samaavai) dissolves?

(Kiau) why it (baadhio) binds/entices the creature and (kiau) how one (paavai) obtains (mukti) freedom from the desire. (Kiau) how may one (sahj-i) steadfastly (samaavai) remains absorbed in (abinaasi) the Eternal. 1.

Note: Answer to this is in verse 2. 

ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Nām riḏai amriṯ mukẖ nām.   Narhar nām narhar nihkām. ||1|| rahā▫o.

One who keeps (amrit-u) the life giving Naam (ridai) in mind and (mukh-i = in mouth) on lips, becomes like (nar-har = man-lion form – metaphor) God and (nihkaam-u) desire-less like God. 1.

(Rahaau) Pause here and reflect.

ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥

Sėhje āvai sėhje jā▫e.   Man ṯe upjai man māhi samā▫e.   Gurmukẖ mukṯo banḏẖ na pā▫e.   Sabaḏbīcẖār cẖẖutai har nā▫e. ||2||

Answers to questions in verse 1. A desire (aavai) comes and (jaavai) leaves (sahjey = naturally) according to laws of nature. It (upjai) develops (tey) from (man) the mind – based on observations by the sensory organs -, and (samaaey) dissolves (maah-i) in the mind itself.

One (gurmukh-i) who follows the guru (mukto) is freed from desires, and desires cannot (bandh-u paaey) bind him/her. S/he (beechaar-i = reflects on) follows (sabad-u) the guru’s teachings to obey (har-i) Divine (naaey = naam) commands and (chhuttai) remains free of desires. 2.

ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥

Ŧarvar pankẖī baho nis bās.   Sukẖ ḏukẖī▫ā man moh viṇās.   Sājẖ bihāg ṯakėh āgās.   Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3||

(Bah-u) numerous creatures come to the world for a limited time like (pankhi) the birds come to rest (tarvar) trees and make it (baas-i) abode (bah-u = much) for the whole (nis-i) night. Some are in (sukh) comfort and others (dukheeaa) in discomfort; the latter (vinaas-u) perish/suffer because of (man-i) the mind (moh) being lured by desires

When (saajh = evening) night is over and day (bihaag) dawns, the birds (takah-i) look to (aagaas-u) the sky; they (dhaavah-i = run) fly to (dah) ten (dis-i) directions i.e. the creatures either unite with God, or are reborn in numerous life-forms as (likhiaas-u) written (karam-i) in destiny based on deeds. 3.

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ਨਾਮ ਸੰਜੋਗੀ ਗੋਇਲਿ ਥਾਟੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਫੂਟੈ ਬਿਖੁ ਮਾਟੁ ॥ ਬਿਨੁ ਵਖਰ ਸੂਨੋ ਘਰੁ ਹਾਟੁ ॥ ਗੁਰ ਮਿਲਿ ਖੋਲੇ ਬਜਰ ਕਪਾਟ ॥੪॥

Nām sanjogī go▫il thāt.   Kām kroḏẖ fūtai bikẖ māt.   Bin vakẖar sūno gẖar hāt.   Gur mil kẖole bajar kapāt. ||4||

(Sanjogi = associated) those conforming to Naam in mind, consider the world transitory like a (goil-i) grazing (thaatt-u) ground for the cattle. Their (maatt-u) pitcher of (bikh-u) the vices (kaam) lust and (krodh) anger (phoottai) breaks, i.e. they overcome vices.

(Bin-u) without (vakhar) merchandise (haatt-u) a shop, and without wherewithal, (ghar-u) a house, is (soono = empty) closed, i.e. the mind is blocked without awareness of Divine virtues and commands. One (kholey) opens (bajar) the hard-to-open (kapaatt) shutters, i.e. the mask of ignorance of the mind (mil-i) on meeting/following (gur) the guru. 4.

ਸਾਧੁ ਮਿਲੈ ਪੂਰਬ ਸੰਜੋਗ ॥ ਸਚਿ ਰਹਸੇ ਪੂਰੇ ਹਰਿ ਲੋਗ ॥ ਮਨੁ ਤਨੁ ਦੇ ਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਇ ॥੫॥੬॥

Sāḏẖ milai pūrab sanjog.   Sacẖ rahse pūre har log.   Man ṯan ḏe lai sahj subẖā▫e.   Nānak ṯin kai lāga▫o pā▫e. ||5||6||

(Saadh-u) the guru (milai) is found with (poorab) past (sanjog) association, i.e. if one has propensity to obey God. Such (poorey) perfect (log) people of (har-i) God (rahasey) blossom with living (sach-i = by truth) by Naam/Divine virtues and commands.

They (dey) give and (lai) take (man-u) mind and (tan-u) body, i.e. develop mutual love with the Almighty, (sahj-i subhaaey) intuitively. Nanak (laagau = touch, paaey = feet) pays obeisance (tin kai) to them. 5. 6.