SGGS pp 155-157, Gaurri M: 14-20.

 

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਅਵਰਿ ਪੰਚ ਹਮ ਏਕ ਜਨਾ ਕਿਉ ਰਾਖਉ ਘਰ ਬਾਰੁ ਮਨਾ ॥ ਮਾਰਹਿ ਲੂਟਹਿ ਨੀਤ ਨੀਤ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੁਕਾਰ ਜਨਾ ॥੧॥

Ga▫oṛī cẖeṯī mėhlā 1. Avar pancẖ ham ek janā ki▫o rākẖa▫o gẖar bār manā.   Mārėh lūtėh nīṯ nīṯ kis āgai karī pukār janā. ||1||

 

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

 (Ham) I am (eyk = one) alone and (avar-i = other) the adversaries/ vices, are (panch) five (janaa) persons, namelyKaam = lust, krodh = wrath, lobh = greed, moh = attachmentto objects of transitory satisfaction and Ahankaar – vanity. (Kiau) how do I (raakhau) protect (ghar Baar-u = property) myself. They ever (maarah-i = beat up) cause physical ailments and (lootah-i = rob) deprive me of goodness; (Kis aagai) to whom do I (kari pukaar) make I relate my woes, o my (manaa) mind; all this is happening within my mind? 1.

 

The answer:

 

ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥ ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥

Sarī rām nāmā ucẖar manā.   Āgai jam ḏal bikẖam gẖanā. ||1|| rahā▫o.

 

My (manaa) mind, (uchar-u) utter/remember (naama) Naam/virtues and commands of (sri) the revered (raam) Almighty.

Otherwise there is (ghanaa = many) strong (dal-u) force of (bikham-u) hard to avoid, (jam) Divine justice – to detain those ignore Naam.

(Rahaau) dwell on this and reflect.

 

ਉਸਾਰਿ ਮੜੋਲੀ ਰਾਖੈ ਦੁਆਰਾ ਭੀਤਰਿ ਬੈਠੀ ਸਾਧਨਾ ॥ ਅੰਮ੍ਰਿਤ ਕੇਲ ਕਰੇ ਨਿਤ ਕਾਮਣਿ ਅਵਰਿ ਲੁਟੇਨਿ ਸੁ ਪੰਚ ਜਨਾ ॥੨॥

Usār maṛolī rākẖai ḏu▫ārā bẖīṯar baiṯẖī sā ḏẖanā.   Amriṯ kel kare niṯ kāmaṇ avar luten so pancẖ janā. ||2||

 

The Creator (usaar-i) builds (marroli) the house/body, (raakhai) keeps (duaara) the door closed and (saadhna) the woman/soul (baitthee) sits inside.

(Panch) the five (janaa) men (lutteyn-i) rob (avar-i) others, – bring the loot – and (kaaman-i = woman) the soul (nit) ever (karey) makes (keyl) merry, i.e. the sensory organs fall to temptations of transitory pleasures, and the soul enjoys them. 2.

 

ਢਾਹਿ ਮੜੋਲੀ ਲੂਟਿਆ ਦੇਹੁਰਾ ਸਾਧਨ ਪਕੜੀ ਏਕ ਜਨਾ ॥ ਜਮ ਡੰਡਾ ਗਲਿ ਸੰਗਲੁ ਪੜਿਆ ਭਾਗਿ ਗਏ ਸੇ ਪੰਚ ਜਨਾ ॥੩॥

Dẖāhi maṛolī lūti▫ā ḏehurā sā ḏẖan pakṛī ek janā.   Jam dandā gal sangal paṛi▫ā bẖāg ga▫e se pancẖjanā. ||3||

 

Then death comes, (eyk = one, janaa = person) the agent of Divine justice (ddhaah-i) demolishes (marroli) the body, (loottiaa) loots/ends (deyhura = house) the pleasures, and (pakrri) catches (saadhan = woman) the soul.

(Ddanddaa) rod of (jam) Divine justice (parriaa = falls) hits and (sangal-u) chain put (gal-i) on the neck, while (panch) the five (janaa = persons) sensory organs (bhaag-i gaey) run away, i.e. all pleasures end, sensory organs die with it, and the soul has to bear consequences. 3.

 

ਕਾਮਣਿ ਲੋੜੈ ਸੁਇਨਾ ਰੁਪਾ ਮਿਤ੍ਰ ਲੁੜੇਨਿ ਸੁ ਖਾਧਾਤਾ ॥ ਨਾਨਕ ਪਾਪ ਕਰੇ ਤਿਨ ਕਾਰਣਿ ਜਾਸੀ ਜਮਪੁਰਿ ਬਾਧਾਤਾ ॥ ੪॥੨॥੧੪॥

Kāmaṇ loṛai su▫inā rupā miṯar luṛen so kẖāḏẖāṯā.   Nānak pāp kare ṯin kāraṇ jāsī jampur bāḏẖāṯā. ||4||2||14||

 

In the world-play, (kaaman-i) the wife (lorrai) seeks (suina) gold and (rupa) silver jewellery while (mitr) friends (lurreyn-i) look for (su khaadhaata = good eating) enjoyment.

The soul that (karey) commits (paap) transgressions for (tin) their (kaaran-i) sake, (badhaata) is bound and (jaasi = shall go) taken (jampur-i) to town/control of Divine justice, says Guru Nanak. 4. 2.14.

 

———————————-

 

Note: The Yogis try to show having overcome desires by piercing their ears and putting rings on them. They wear patched clothes, put ash on their bodies to show renunciation. The yogi holds a staff in hand to claim having overcome vices. They having their heads shaved off and eating things like carrots pulled from the soil. The Shabad below says they are only exhibitions; the correct way is to practice rather than resort to symbolism.

 

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਮੁੰਦ੍ਰਾ ਤੇ ਘਟ ਭੀਤਰਿ ਮੁੰਦ੍ਰਾ ਕਾਂਇਆ ਕੀਜੈ ਖਿੰਥਾਤਾ ॥ ਪੰਚ ਚੇਲੇ ਵਸਿ ਕੀਜਹਿ ਰਾਵਲ ਇਹੁ ਮਨੁ ਕੀਜੈ ਡੰਡਾਤਾ ॥੧॥

Ga▫oṛī cẖeṯī mėhlā 1. Munḏrā ṯe gẖat bẖīṯar munḏrā kāʼn▫i▫ā kījai kẖinthāṯā.   Pancẖ cẖele vas kījėh rāval ih man kījai dandāṯā. ||1||

 

Composition of the first Guru Raga Gaurri, Raagini Cheyti. (Tey) instead of piercing ears and putting on (mundra) earrings, to symbolise overcoming desires, put (mundra) earrings (bheetar-i) within, i.e. control desires. (Keejai) make your (kaaniaa) body (khintaata = patched garment to show renunciation) free of vices.

O (raaval) yogi, (vas-i keejah-i) control (panch) the five (cheyley = disciples) action organs, namely hands, feet, tongue/speech, anus and genital; (keejai) make (ih-u) this (man-u) mind, (ddanddaataa) the staff, i.e. actually control them.1

 

ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਵਸਿਤਾ ॥ ਏਕੁ ਸਬਦੁ ਦੂਜਾ ਹੋਰੁ ਨਾਸਤਿ ਕੰਦ ਮੂਲਿ ਮਨੁ ਲਾਵਸਿਤਾ ॥੧॥ ਰਹਾਉ ॥

Jog jugaṯ iv pāvsiṯā.   Ėk sabaḏ ḏūjā hor nāsaṯ kanḏ mūl man lāvsiṯā. ||1|| rahā▫o.

 

Please understand, (iv) this is how one (paavsitaa) finds/knows (jugat-i) the method of (jog) union with God; obey (eyk-u = one, sabad-u = word) Divine commands; and stop (laavsita) focusing (man-u) mind on eating (kand = vegetables, mool-i = rooted) vegetables from the jungle. 1.

(Rahaau) pause here and reflect.

 

Note: Hindus consider getting the head shaved at holy places as giving up pride. This is the context of the next verse.

 

ਮੂੰਡਿ ਮੁੰਡਾਇਐ ਜੇ ਗੁਰੁ ਪਾਈਐ ਹਮ ਗੁਰੁ ਕੀਨੀ ਗੰਗਾਤਾ ॥ ਤ੍ਰਿਭਵਣ ਤਾਰਣਹਾਰੁ ਸੁਆਮੀ ਏਕੁ ਨ ਚੇਤਸਿ ਅੰਧਾਤਾ ॥੨॥

Mūnd mūndā▫i▫ai je gur pā▫ī▫ai ham gur kīnī gangāṯā.   Ŧaribẖavaṇ ṯāraṇhār su▫āmī ek na cẖeṯas anḏẖāṯā. ||2||

 

(Jey) when (gur-u) the guru is (paaeeai) found and obeyed, (moondd-i) head is got (munddaaiai) shaved, i.e. ego is given up, but (ham) we have (keenee) made hair shaved at bank of (gagaataa) the River Ganga, equal to finding (gur-u) the guru for emancipation.

(Andhaata = blind) the ignorant person does not (cheytas-i) remember and obey commands of (suaami) the Almighty Master, which (eyk-u) alone (taaranhaar-i) ferry across (tribhavan) the world ocean, i.e. overcome temptations and emancipate from the vice of ego. 2.

 

ਕਰਿ ਪਟੰਬੁ ਗਲੀ ਮਨੁ ਲਾਵਸਿ ਸੰਸਾ ਮੂਲਿ ਨ ਜਾਵਸਿਤਾ ॥ ਏਕਸੁ ਚਰਣੀ ਜੇ ਚਿਤੁ ਲਾਵਹਿ ਲਬਿ ਲੋਭਿ ਕੀ ਧਾਵਸਿਤਾ ॥੩॥

Kar patamb galī man lāvas sansā mūl na jāvsiṯā.   Ėkas cẖarṇī je cẖiṯ lāvėh lab lobẖ kī ḏẖāvsiṯā. ||3||

 

One who (kar-i = does, pattamb-u deceit) practises pretence and (laavat) engages (man-u) the mind (galee) with talk of piety, his/her (sansaa) anxiety (mool-i na) never (jaavista) leaves.

(Jey) if s/he (laavah-i) focuses (chit-u) consciousness on being (charnee = at feet) in obedience of (eykas-u) the One Almighty, s/he (ki = why?) does not (daavsitaa) run around in (lab-i) acquiring things and (lobh-i = greed) possessiveness, i.e. is at peace. 3.

 

Page 156

 

ਜਪਸਿ ਨਿਰੰਜਨੁ ਰਚਸਿ ਮਨਾ ॥ ਕਾਹੇ ਬੋਲਹਿ ਜੋਗੀ ਕਪਟੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥

Japas niranjan racẖas manā.   Kāhe bolėh jogī kapat gẖanā. ||1|| rahā▫o.

 

(Manaa) the mind (rachas-i) is absorbed in (niranjan-u) the pristine Almighty (japas-i) by remembrance/obedience.

O yogi, (kaahey = why?) do not indulge in (ghanaa) lot of (kapatt-u = deceit) misleading talk.

(Rahaau) pause and reflect on this.

 

ਕਾਇਆ ਕਮਲੀ ਹੰਸੁ ਇਆਣਾ ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਬਿਹਾਣੀਤਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਨਾਗੀ ਦਾਝੈ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਣੀਤਾ ॥੪॥੩॥੧੫॥

Kā▫i▫ā kamlī hans i▫āṇā merī merī karaṯ bihāṇīṯā.   Paraṇvaṯ Nānak nāgī ḏājẖai fir pācẖẖai pacẖẖuṯāṇīṯā. ||4||3||15||

 

(Kaaiaa) the body is (kamli) mad pleasures and (hans-u) the soul/mind (iaanaa = uninformed) unaware of the hereafter, and his/her life (bihaaneeta) passes (karat) doing (meyri meyri) my and mine, i.e. in allurements and forgetting God.

(pranvat-i) submits Guru Nanak: When the body (daajhai) is burnt/cremated (naagi) naked, i.e. sees that nothing goes to help in the hereafter, (phir-i) then one (pachutaaneeaa) repents (paachai = later) at the end. 4. 3. 15.

 

——————————

 

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲੁ ਮਨ ਏਕੈ ਜੇ ਕਰਿ ਦ੍ਰਿੜੁ ਚਿਤੁ ਕੀਜੈ ਰੇ ॥ ਜਨਮ ਜਨਮ ਕੇ ਪਾਪ ਕਰਮ ਕੇ ਕਾਟਨਹਾਰਾ ਲੀਜੈ ਰੇ ॥੧॥

Ga▫oṛī cẖeṯī mėhlā 1. A▫ukẖaḏẖ manṯar mūl man ekai je kar ḏariṛ cẖiṯ kījai re.   Janam janam ke pāp karam ke kataṇhārā lījai re. ||1||

 

Composition of the first Guru Raga Gaurri, Ragini Cheyti. People take (aukhadh) medicines or (mantr) recite Mantras to cure ailments but (mool) the essence of all cures, Naam/Divine virtues and commands, is present (man) in the mind, (jey) if one (kar-i drirr) keeps firmly in (chit) mind.

(Leejai = take) keep in mind Naam, it (kaattanhaara) eradicates influence of (paap = transgression, karam = deeds) faults of (janam janam) past births. 1.

 

ਮਨ ਏਕੋ ਸਾਹਿਬੁ ਭਾਈ ਰੇ ॥ ਤੇਰੇ ਤੀਨਿ ਗੁਣਾ ਸੰਸਾਰਿ ਸਮਾਵਹਿ ਅਲਖੁ ਨ ਲਖਣਾ ਜਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Man eko sāhib bẖā▫ī re.   Ŧere ṯīn guṇā sansār samāvėh alakẖ na lakẖ▫ṇā jā▫ī re. ||1|| rahā▫o.

 

O (man = mind) human beings, my (bhaaee) brethren, (eyko) the One (sahib-u) master is present in everyone. However, you (smaavah-i) remain engrossed (sansaar-i) in the world-play of (teyrey) your (teen-i) three (guna) attributes of ego action; and (na jaaee) cannot (lakhna) see (alakh-u = without signs) the Formless Almighty. 1.

(Rahaau) dwell on this and reflect.

 

Continuing:

 

ਸਕਰ ਖੰਡੁ ਮਾਇਆ ਤਨਿ ਮੀਠੀ ਹਮ ਤਉ ਪੰਡ ਉਚਾਈ ਰੇ ॥ ਰਾਤਿ ਅਨੇਰੀ ਸੂਝਸਿ ਨਾਹੀ ਲਜੁ ਟੂਕਸਿ ਮੂਸਾ ਭਾਈ ਰੇ ॥੨॥

Sakar kẖand mā▫i▫ā ṯan mīṯẖī ham ṯa▫o pand ucẖā▫ī re.   Rāṯ anerī sūjẖas nāhī laj tūkas mūsā bẖā▫ī re. ||2||

 

The body enjoys pleasures in (maaia) the world-play like (shakar khand = molasses and sugar) sweets, but one in fact (uchaaee) carries (pandd-u) a bundle of vices. In this (aneyri) dark (raat-i) night, i.e. blinded by the pleasures one is not (soojhas-i) conscious that (moosa) the mouse (ttookas-i) is nobbling on (laj-u) the string, i.e. balance life is being reduced continuously.  2.

 

 

ਮਨਮੁਖਿ ਕਰਹਿ ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ ਗੁਰਮੁਖਿ ਮਿਲੈ ਵਡਾਈ ਰੇ ॥ ਜੋ ਤਿਨਿ ਕੀਆ ਸੋਈ ਹੋਆ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਈ ਰੇ ॥੩॥

Manmukẖ karahi ṯeṯā ḏukẖ lāgai gurmukẖ milai vadā▫ī re.   Jo ṯin kī▫ā so▫ī ho▫ā kiraṯ na meti▫ā jā▫ī re. ||3||

 

Whatever (manmukh) a self-willed person (karah-i) does – without the guru’s guidance, s/he (laagai) suffers (teyta) that much (dukh-u) grief. On the other hand, (gurmukh) one who follows the guru’s teachings, (milai) receives (vadaaee) appreciation. S/he realizes that (jo) whatever (tin-i = that) God (keeaa = does) causes to happen (soee) that (hoaa) happens; influence of (kirat-u) past deeds (na jaaee) cannot (meyttiaa) erased – it is natural law. 3.

 

ਸੁਭਰ ਭਰੇ ਨ ਹੋਵਹਿ ਊਣੇ ਜੋ ਰਾਤੇ ਰੰਗੁ ਲਾਈ ਰੇ ॥ ਤਿਨ ਕੀ ਪੰਕ ਹੋਵੈ ਜੇ ਨਾਨਕੁ ਤਉ ਮੂੜਾ ਕਿਛੁ ਪਾਈ ਰੇ ॥੪॥੪॥੧੬॥

Subẖar bẖare na hovėh ūṇe jo rāṯe rang lā▫ī re.   Ŧin kī pank hovai je Nānak ṯa▫o mūṛā kicẖẖ pā▫ī re. ||4||4||16||

 

Those (raatey) imbued with (rang-u) love created by the Almighty, are (subhar-I bharey) filled to the brim with devotion and (na hovah-i) are never (ooney) without dedication.

(Moorra) a foolish person (paaey) obtains (kichh-u) some awareness of Divine commands, if s/he (hovai) becomes (pank-u) dust of, i.e. follows, (tin ki) their example. 4. 4. 16.

 

——————————

 

Note: This Shabad describes the world play, the variety of life forms, the type of lives people leads trying to hide evil deeds from others. It points out that the Creator within, i.e. our conscience, knows everything. When one realizes one’s shortcomings, s/he asks for forgiveness of faults and ability to obey Divine commands.

 

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਕਤ ਕੀ ਮਾਈ ਬਾਪੁ ਕਤ ਕੇਰਾ ਕਿਦੂ ਥਾਵਹੁ ਹਮ ਆਏ ॥ ਅਗਨਿ ਬਿੰਬ ਜਲ ਭੀਤਰਿ ਨਿਪਜੇ ਕਾਹੇ ਕੰਮਿ ਉਪਾਏ ॥੧॥

 

Ga▫oṛī cẖeṯī mėhlā 1. Kaṯ kī mā▫ī bāp kaṯ kerā kiḏū thāvhu ham ā▫e.   Agan bimb jal bẖīṯar nipje kāhe kamm upā▫e. ||1||

 

Composition of the first Guru Raga Gaurri, Ragini Cheyti. (Kat ki = = since when? Maaee = mother) since when the mother and (kat keyra) since when (baap) the father is associated with one; (kidoo) from which (thaavah-u) place, (ham) we (aaey) came?

The body (nipjey) formed from (mimb) the bubble of (jal = water) father’s semen in (agn-i = fire) heat of the mother womb; (Kaahe) for what (kamm-i) purpose we (upaaey) are created, i.e. one does not understand the purpose of human birth. 1.

 

ਮੇਰੇ ਸਾਹਿਬਾ ਕਉਣੁ ਜਾਣੈ ਗੁਣ ਤੇਰੇ ॥ ਕਹੇ ਨ ਜਾਨੀ ਅਉਗਣ ਮੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Mere sāhibā ka▫uṇ jāṇai guṇ ṯere.   Kahe na jānī a▫ugaṇ mere. ||1|| rahā▫o.

 

You do all this (merey sahiba) my Master but (kaun-u = who?) no one (jaanai = knows) understands (terey) Your (gun) virtues, i.e. You give awareness of role in life. I do not obey and (meyrey) my (auhan) faults (na jaani) cannot be (kahey = told) counted. 1.

(Rahaau) dwell on this and reflect.

 

ਕੇਤੇ ਰੁਖ ਬਿਰਖ ਹਮ ਚੀਨੇ ਕੇਤੇ ਪਸੂ ਉਪਾਏ ॥ ਕੇਤੇ ਨਾਗ ਕੁਲੀ ਮਹਿ ਆਏ ਕੇਤੇ ਪੰਖ ਉਡਾਏ ॥੨॥

Keṯe rukẖ birakẖ ham cẖīne keṯe pasū upā▫e.   Keṯe nāg kulī mėh ā▫e keṯe pankẖ udā▫e. ||2||

 

Because of wrong-doings I have (chheeney = known) gone through (keytey) numerous births in life-forms like (rukh birakh) plants/trees and (upaaey) born as (pasoo) animals. I (aaey = came) was born (kulee = lineage) forms have been through (naag = snake) many forms of reptiles and (uddaaey) flown in (keytey) numerous forms of (pankh) birds. 2.

 

ਹਟ ਪਟਣ ਬਿਜ ਮੰਦਰ ਭੰਨੈ ਕਰਿ ਚੋਰੀ ਘਰਿ ਆਵੈ ॥ ਅਗਹੁ ਦੇਖੈ ਪਿਛਹੁ ਦੇਖੈ ਤੁਝ ਤੇ ਕਹਾ ਛਪਾਵੈ ॥੩॥

Hat pataṇ bij manḏar bẖannai kar cẖorī gẖar āvai.   Agahu ḏekẖai picẖẖahu ḏekẖai ṯujẖ ṯe kahācẖẖapāvai. ||3||

 

Forgetting Divine commands as human beings, one (bhannai) breaks into (keytey) numerous (hatt) shops in (pattan) markets and (bij) strong (mandar) homes, (kar-i) commits (chori) theft and (aavai) comes (ghar-i) to home – with the loot.

S/he (deykhai) looks (agah-u) in front, (pichhah-u) from the back, i.e. tries to hide, but (kahaa = how?) cannot (chhapaavai) hide (tey) from (tujh) You – the Master within and the conscience. 3.

 

ਤਟ ਤੀਰਥ ਹਮ ਨਵ ਖੰਡ ਦੇਖੇ ਹਟ ਪਟਣ ਬਾਜਾਰਾ ॥ ਲੈ ਕੈ ਤਕੜੀ ਤੋਲਣਿ ਲਾਗਾ ਘਟ ਹੀ ਮਹਿ ਵਣਜਾਰਾ ॥੪॥

Ŧat ṯirath ham nav kẖand ḏekẖe hat pataṇ bājārā.   Lai kai ṯakṛī ṯolaṇ lāgā gẖat hī mėh vaṇjārā. ||4||

 

(Ham) I (deykhey = saw) have been (nav khandd = nine parts) the whole world and (teerath) holy places on (tatt) river banks – for bath – but found that they are also like (hatt) shops in (pattan) markets, i.e. religious places are also corrupt.

Finally, I (vanjaaraa) the trader sent by God to conduct myself by Naam/Divine commands (lai key) took (takrri) weighing balance (laagaa) engaged (tolan-i) weigh the self (mah-i) in (ghaatt = house) within, i.e. looked within. 4.

 

ਜੇਤਾ ਸਮੁੰਦੁ ਸਾਗਰੁ ਨੀਰਿ ਭਰਿਆ ਤੇਤੇ ਅਉਗਣ ਹਮਾਰੇ ॥ ਦਇਆ ਕਰਹੁ ਕਿਛੁ ਮਿਹਰ ਉਪਾਵਹੁ ਡੁਬਦੇ ਪਥਰ ਤਾਰੇ ॥੫॥

Jeṯā samunḏ sāgar nīr bẖari▫ā ṯeṯe a▫ugaṇ hamāre.   Ḏa▫i▫ā karahu kicẖẖ mihar upāvhu dubḏe patharṯāre. ||5||

 

Then I realised that (jeyta) as much is (saagar-u) ocean (bhariaa) filled with (neer-i) with water, (teytey) that many are (hamaarey) my (augan) faults, i.e. I am full of transgressions.

I prayed to the Almighty: Please (karah-u) bestow (daiaa) compassion, (upaavh-u) show (kichh-u) some (mihr) mercy – and forgive me; You cause (ddubdey) sinking (pathar) stones (taarey) to float, i.e. alone can save us transgressors. 5.

 

ਜੀਅੜਾ ਅਗਨਿ ਬਰਾਬਰਿ ਤਪੈ ਭੀਤਰਿ ਵਗੈ ਕਾਤੀ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਹੁਕਮੁ ਪਛਾਣੈ ਸੁਖੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ॥੬॥੫॥੧੭॥

Jī▫aṛā agan barābar ṯapai bẖīṯar vagai kāṯī.   Paraṇvaṯ Nānak hukam pacẖẖāṇai sukẖ hovai ḏin rāṯī. ||6||5||17||

 

O God, my (jeeara) mind (tapai) burns like (agan-i) fire and is suffering (kaatee = scissors, vagaai = flows) with evil. (Pranvat-i) submits fifth Nanak: please enable my mind (pachaanai) to understand (hukam = your commands) the purpose of life so as that (hovai happens) I experience (sukh-u) peace (din-u) day and (raati) night by conforming to Divine commands. 6. 5. 17.

 

 

——————————–

 

Note:  The next Shabad marks the beginning of Raga Gauri Raagini Bairaagan.

 

Bani of the first Guru in Rag Gauri Ragini

 

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥ ਰੈਣਿ ਗਵਾਈ ਸੋਇ ਕੈ ਦਿਵਸੁ ਗਵਾਇਆ ਖਾਇ ॥ ਹੀਰੇ ਜੈਸਾ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੇ ਜਾਇ ॥੧॥

 

Ga▫oṛī bairāgaṇ mėhlā 1.  Raiṇ gavā▫ī so▫e kai ḏivas gavā▫i▫ā kẖā▫e.   Hīre jaisā janam hai ka▫udī baḏle jā▫e. ||1||

 

Composition of the first Guru Raga Gaurri, Ragini Bairaagan. The human being (gavaaee = loses) passes (rain) night (soey kai) sleeping and (divas-u) day (khaaey = eating) in enjoying pleasures.

(Janam-u) human birth is precious (jaisaa) like (heerey) a jewel – opportunity to unite with God – (jaaey = goes) is spent (badley) in exchange for (kauddi = small shell) for a pittance, i.e. transitory pleasures. 1.

 

ਨਾਮੁ ਨ ਜਾਨਿਆ ਰਾਮ ਕਾ ॥ ਮੂੜੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Nām na jāni▫ā rām kā.   Mūṛe fir pācẖẖai pacẖẖuṯāhi re. ||1|| rahā▫o.

 

You do not (jaaniaa = know) pay attention to (naam-u) commands (ka) of (raam) the Almighty. O (moorey) silly person, you will (pachhutaah-i) repent (paachhai) later – when account of deeds is taken. 1.

(Rahaau) dwell on this and reflect.

 

ਅਨਤਾ ਧਨੁ ਧਰਣੀ ਧਰੇ ਅਨਤ ਨ ਚਾਹਿਆ ਜਾਇ ॥ ਅਨਤ ਕਉ ਚਾਹਨ ਜੋ ਗਏ ਸੇ ਆਏ ਅਨਤ ਗਵਾਇ ॥੨॥

Anṯā ḏẖan ḏẖarṇī ḏẖare anaṯ na cẖāhi▫ā jā▫e.   Anaṯ ka▫o cẖāhan jo ga▫e se ā▫e anaṯ gavā▫e. ||2||

 

One engrossed in (anta/anit) transitory wealth gather and (dharey) bury (dharni) in the earth; s/he (na jaaey) cannot (chaahiaa) want (anat/anant) the Infinite Almighty, i.e. cannot remember Divine commands

(Jo) those (gaey = go) engage (chaahan) with purpose of gathering (anat/anit) transitory wealth, (sey) they (aaey) come back to God (gavaaey) losing (anat = Infinite God) Naam with which they were sent to the world – and sent back to be reborn. 2.

 

ਆਪਣ ਲੀਆ ਜੇ ਮਿਲੈ ਤਾ ਸਭੁ ਕੋ ਭਾਗਠੁ ਹੋਇ ॥ ਕਰਮਾ ਉਪਰਿ ਨਿਬੜੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥੩॥

Āpaṇ lī▫ā je milai ṯā sabẖ ko bẖāgaṯẖ ho▫e.   Karmā upar nibṛai je locẖai sabẖ ko▫e. ||3||

 

If one could find God (aapan leea) on his/her own then (sabh-u ko) everyone will (hoey) be (bhagatth-u) fortunate to have that wealth, i.e. unite with God (jey) if one (lochia = yeans) makes (sabh koey) all efforts

Whether one unites with God or not (nibrrai) is decided based (upar-i) on (karma) deeds. 3.

 

Page 157

 

ਨਾਨਕ ਕਰਣਾ ਜਿਨਿ ਕੀਆ ਸੋਈ ਸਾਰ ਕਰੇਇ ॥ ਹੁਕਮੁ ਨ ਜਾਪੀ ਖਸਮ ਕਾ ਕਿਸੈ ਵਡਾਈ ਦੇਇ ॥੪॥੧॥੧੮॥

Nānak karṇā jin kī▫ā so▫ī sār kare▫i.   Hukam na jāpī kẖasam kā kisai vadā▫ī ḏe▫e. ||4||1||18||

 

We should act with the confidence that the Creator having caused the creation (Soee saar karei) also looks after it. But (Hukam na jaapi khasam ka) no one knows of the Master’s decision on our deeds about who would be honoured with acceptance for merger with the Creator, which is the objective of human birth. 4. 1. 18.

 

 

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥

Ga▫oṛī bairāgaṇ mėhlā 1.

 

Bani of the first Guru in Rag Gauri Ragini Bairaagan

 

Note*: This Shabad uses metaphors to describe deep thoughts on how a human being should act in order that the soul achieves union with the Creator.

 

ਹਰਣੀ ਹੋਵਾ ਬਨਿ ਬਸਾ ਕੰਦ ਮੂਲ ਚੁਣਿ ਖਾਉ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਵਾਰਿ ਵਾਰਿ ਹਉ ਜਾਉ ਜੀਉ ॥੧॥

Harṇī hovā ban basā kanḏ mūl cẖuṇ kẖā▫o.   Gur parsādī merā saho milai vār vār ha▫o jā▫o jī▫o. ||1||

 

Composition of the first Guru Raga Gaurri, Ragini Bairaagan. A deer lives in the jungle and feeds on available vegetation. If I (hova) be (harni) a deer and (basaa) live (ban-i) in a jungle, and (chun-i) pluck (kand) fruits and (mool) rooted vegetables to (khaau) eat, i.e. if by giving up comforts, I (milai) find (maeyra) my (sah-u) Master, I shall (vaar-i vaar-i = repeatedly) forever I shall ever (vaar-i jaau = be sacrifice) adore this life. 1.

 

ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥ ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Mai banjāran rām kī.   Ŧerā nām vakẖar vāpār jī. ||1|| rahā▫o.

 

(Mai) I am (banjaarn-i) a trader/servant (ki) of (raam) the Almighty, i.e. I deal in/conduct myself by commands of the Almighty; my (vaapaar-u) business/conduct is according to (teyra) Your Naam/Divine virtues and commands as (vakhar-u = merchandise) guide to lead life. 1.

(Rahaau) dwell on this and reflect.

 

ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥ ਸਹਜਿ ਸੁਭਾਇ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥੨॥

Kokil hovā amb basā sahj sabaḏ bīcẖār.   Sahj subẖā▫e merā saho milai ḏarsan rūp apār. ||2||

 

The bird Coil sits on a mango tree and enjoys singing. If I (hova) be (kokal-i) the bird coil and (basaa) live/sit (amb-i) on a mango tree, i.e. if I be a bard of the Almighty, and live (sahj-i) steadfastly with (beechaar-u) understanding (sabad) the guru’s teachings.

This way (meyra) my (sah-u) almighty Master (milai) is found; I may obtain (darsan-i) sight of the Master with (apaar-u) the Infinite (roop-i) form, i.e. have the inexpressible experience of God within. 2.

 

ਮਛੁਲੀ ਹੋਵਾ ਜਲਿ ਬਸਾ ਜੀਅ ਜੰਤ ਸਭਿ ਸਾਰਿ ॥ ਉਰਵਾਰਿ ਪਾਰਿ ਮੇਰਾ ਸਹੁ ਵਸੈ ਹਉ ਮਿਲਉਗੀ ਬਾਹ ਪਸਾਰਿ ॥੩॥

Macẖẖulī hovā jal basā jī▫a janṯ sabẖ sār.   Urvār pār merā saho vasai ha▫o mila▫ugī bāh pasār. ||3||

 

If I (hova) be (machhulee) a fish, (basaa) abiding (jal-i) in water, i.e. if I totally rely on the Almighty, who is (saar-i) the sustenance of (sabh-i) all (jeea jant) the creatures. Then I will find (meyra) my (sah-u) Almighty Master (vasai) abiding (urvaar-i) on the near and ((paar-i) far shore of the ocean, i.e. everywhere and (milaugi) shall meet (pasaar-i) with open (baah) arms – be ever happy in that state. 3.

 

ਨਾਗਨਿ ਹੋਵਾ ਧਰ ਵਸਾ ਸਬਦੁ ਵਸੈ ਭਉ ਜਾਇ ॥ ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੨॥੧੯॥

Nāgan hovā ḏẖar vasā sabaḏ vasai bẖa▫o jā▫e.   Nānak saḏā sohāgaṇī jin joṯī joṯ samā▫e. ||4||2||19||

 

If I (hova) be (naagan-i) a reptile and (vasaa) abide (dhar) underground to save from others, but if (sabad-u = word) Divine commands (vasai) abides in mind, then my (bhau) fears (jaaey) shall go/end.

That soul-woman is (sadaa) ever fortunate (jin) whose (joti) soul (samaaey) merges (jot-i) in the Supreme Spirit, i.e. finds God by conforming to Divine commands, says fifth Nanak. 4. 2. 19.

 

 

—————————–

 

ਸੋਹਿਲਾ ਰਾਗੁ ਗਉੜੀ ਦੀਪਕੀ ਮਹਲਾ ੧

Sohilā rāg ga▫oṛī ḏīpkī mėhlā 1

 

Sohila (song of joy) composition of the first Guru in Ragini Deepki of Raga Gaurri.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

Invoking the One all-pervasive Creator who may be known with the trur guru’s grace/guidance.

 

ਜੈ ਘਰਿ ਕੀਰਤਿ ਆਖੀਐ ਕਰਤੇ ਕਾ ਹੋਇ ਬੀਚਾਰੋ ॥ ਤਿਤੁ ਘਰਿ ਗਾਵਹੁ ਸੋਹਿਲਾ ਸਿਵਰਿਹੁ ਸਿਰਜਣਹਾਰੋ ॥੧॥

Jai gẖar kīraṯ ākẖī▫ai karṯe kā ho▫e bīcẖāro. Ŧiṯ gẖar gāvhu sohilā sivrihu sirjaṇhāro. ||1||

 

(Ghar-i) the house/mind (jai) where (keerat-i = praise) Divine virtues are (aakheeai = said) praised and (beechaaro) reflection on commands (ka) of (kartey) the Creator (hoey) is done. Be in (tit-u) that (ghar-i = house) state of mind, i.e. condition yourself for that, and (gaavhu) sing (sohilaa) song of joy/praise and (sivrih-u) remember and reflect on commands of (sirjanhaaro) the Creator. 1.

 

ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥ ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧum gāvhu mere nirbẖa▫o kā sohilā. Ha▫o vārī jiṯ sohilai saḏā sukẖ ho▫e. ||1|| rahā▫o.

 

(Gaavh-u) sing (tum) you (sohilaa) praises of (nirbhau = fearless) the highest Master (meyrey = my) of all, so that your fears go; (hau) I adore that song of God’s praise by (jit-u) which brings (sadaa) ever endows (sukh-u) peace – because by it one does not transgress and has no anxiety. 1.

(Rahaau) dwell on this and reflect.

 

 

ਨਿਤ ਨਿਤ ਜੀਅੜੇ ਸਮਾਲੀਅਨਿ ਦੇਖੈਗਾ ਦੇਵਣਹਾਰੁ ॥ ਤੇਰੇ ਦਾਨੈ ਕੀਮਤਿ ਨਾ ਪਵੈ ਤਿਸੁ ਦਾਤੇ ਕਵਣੁ ਸੁਮਾਰੁ ॥੨॥

Niṯ niṯ jī▫aṛe samālī▫an ḏekẖaigā ḏevaṇhār. Ŧere ḏānai kīmaṯ nā pavai ṯis ḏāṯe kavaṇ sumār. ||2||

 

The Creator (nit nit) forever (samaalian-i) takes care of (jeearey) the creatures; (devanhaar-u = giver) the beneficent Master (deykhega = shall see) shall also take care of you.

(Keemat-i = price) evaluation of (daanai = of charities) beneficence of the Creator (na pavai) cannot be done (teyrai) by you; then (kavan-u) who can (sumaar-u = estimate) take measure of (tis-u = that) the great (daatey = giver) beneficent Master. 2.

 

Note: The next verse is in the context of a Punjabi custom whereby shortly before the wedding day the family and friends of the bride–to-be put oil in her head and sing blessings for her. After the wedding, the bride leaves her parents’ home and goes to that of the groom. Using this as metaphor, the verse says that the day of departure from the world to join God is preordained. Blessings are sought for the soul to unite with the Creator.

 

ਸੰਬਤਿ ਸਾਹਾ ਲਿਖਿਆ ਮਿਲਿ ਕਰਿ ਪਾਵਹੁ ਤੇਲੁ ॥ ਦੇਹੁ ਸਜਣ ਅਸੀਸੜੀਆ ਜਿਉ ਹੋਵੈ ਸਾਹਿਬ ਸਿਉ ਮੇਲੁ ॥੩॥

Sambaṯ sāhā likẖi▫ā mil kar pāvhu ṯel. Ḏeh sajaṇ asīsṛī▫ā ji▫o hovai sāhib si▫o mel. ||3||

 

(Sambat-i) the year and (saha) day of wedding/death has come, let us (mil-i kar-i) together and (paavah-u) pour (teyl-u) oil on my head, and (deyh-u) give (aseesrreea) blessings that (meyl-u) union (sio) with (sahib) the Master (hovai) takes place. 3.

 

ਘਰਿ ਘਰਿ ਏਹੋ ਪਾਹੁਚਾ ਸਦੜੇ ਨਿਤ ਪਵੰਨਿ ॥ ਸਦਣਹਾਰਾ ਸਿਮਰੀਐ ਨਾਨਕ ਸੇ ਦਿਹ ਆਵੰਨਿ ॥੪॥੧॥

Gẖar gẖar eho pāhucẖā saḏ▫ṛe niṯ pavann. Saḏaṇhārā simrī▫ai Nānak se ḏih āvann. ||4||1||

 

(Eyho) this (paahucha = letter) the call of death is received (ghar-i ghar-i = in every house) by every soul; and (sadrrey) calls are (nit) ever (pavann-i) made. We should (simreeai) remember to obey (sadanhaara) the Caller Almighty because (sey) those (dih) days (aavann-i = are to come) our turn may come anytime. 4. 1. 20.