SGGS pp 220-221 Gauri: 5, Asttpadees 1-2

ਰਾਗੁ ਗਉੜੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਗਉੜੀ ਗੁਆਰੇਰੀ

Rāg ga▫oṛī asatpaḏī▫ā mėhlā 1 ga▫oṛī gu▫ārerī

Composition of the first Guru in Raga Gaurri Raagini Guaareyri, (asttpadeeaa) of eight stanzas.

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ gur parsāḏ

Invoking the One all-pervasive Creator, (satinaam-u) the Eternal authority, who may be known by the true guru’s grace/guidance.

ਨਿਧਿ ਸਿਧਿ ਨਿਰਮਲ ਨਾਮੁ ਬੀਚਾਰੁ ॥   ਪੂਰਨ ਪੂਰਿ ਰਹਿਆ ਬਿਖੁ ਮਾਰਿ ॥   ਤ੍ਰਿਕੁਟੀ ਛੂਟੀ ਬਿਮਲ ਮਝਾਰਿ ॥

ਗੁਰ ਕੀ ਮਤਿ ਜੀਇ ਆਈ ਕਾਰਿ ॥੧॥

Niḏẖ siḏẖ nirmal nām bīcẖār   Pūran pūr rahi▫ā bikẖ mār   Ŧarikutī cẖẖūtī bimal majẖār

Gur kī maṯ jī▫eā▫ī kār ||1||

People look for the nine (nidh-i) treasures and eighteen (sidh-i) supernatural powers; but the devotee has them all by conforming to (nirmal) the purifying (naam) Divine commands.

This helps in (maar-i = killing) overcoming (bikh-u = poison) temptations/vices of the world-play and seethe Creator (pooran) fully (poor-i rahia) pervading everywhere.

One now (chhootti) gets rid of (trikutti = three-pronged maaia) three modes of ego actions. This results in a (bimal) purified (majhaar = inner self) mind which realizes it is the Creator and not the mortal who does anything – and gives up the three modes of Tamas = ignorance, inertia, Rajas = passion, effort and Sattva = deeds considered good – to please people. 

For understanding this, (mat-i) guidance of the guru are (kaari = useful) helpful (jee-i) to the creature. 1.

Page 221

ਇਨ ਬਿਧਿ ਰਾਮ ਰਮਤ ਮਨੁ ਮਾਨਿਆ ॥   ਗਿਆਨ ਅੰਜਨੁ ਗੁਰ ਸਬਦਿ ਪਛਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

In biḏẖ rām ramaṯ man māni▫ā   Gi▫ān anjan gur sabaḏ pacẖẖāni▫ā ||1|| rahā▫o

One who (ramat) remembers (raam) the all-pervasive Creator (in bidhi) this way, his/her (man-u) the mind (maaniaa) obeys Divine commands.

The Almighty within (pachhaaniaa) is recognised/seen with (anjan-u) eye medicine of (giaan) awareness of Divine virtues and commands given (sabad-i) by word/teachings of the guru. 1.

(Rahaau) dwell on this and reflect.

ਇਕੁ ਸੁਖੁ ਮਾਨਿਆ ਸਹਜਿ ਮਿਲਾਇਆ ॥   ਨਿਰਮਲ ਬਾਣੀ ਭਰਮੁ ਚੁਕਾਇਆ ॥   ਲਾਲ ਭਏ ਸੂਹਾ ਰੰਗੁ ਮਾਇਆ ॥

ਨਦਰਿ ਭਈ ਬਿਖੁ ਠਾਕਿ ਰਹਾਇਆ॥੨॥

Ik sukẖ māni▫ā sahj milā▫i▫ā   Nirmal baṇī bẖaram cẖukā▫i▫ā   Lāl bẖa▫e sūhā rang mā▫i▫ā   Naḏar bẖa▫ī bikẖ ṯẖāk rahā▫i▫ā ||2||

The guru’s teachings (milaaiaa = cause to meet) lead one to the Almighty (sahj-i) naturally. The mind (maaniaa) treats this as (ik-u) one supreme (sukh-u) peace. (Nirmal) the pristine (baani = words) teachings of the guru (chukaaiaa) end any (bharam-u) delusion.

Then one (bhaey) becomes dyed with (laal) red colour – the epitome of true love – as against (soohaa) provocative red (rang-u) colour (maaiaa) of pretension. Then (nadar-i) grace (bhaee) is bestowed and one (tthaak-i rahaaiaa) keeps away from (bikh-u) vices – which are impediments in oath to God. 2.

ਉਲਟ ਭਈ ਜੀਵਤ ਮਰਿ ਜਾਗਿਆ ॥   ਸਬਦਿ ਰਵੇ ਮਨੁ ਹਰਿ ਸਿਉ ਲਾਗਿਆ ॥   ਰਸੁ ਸੰਗ੍ਰਹਿ ਬਿਖੁ ਪਰਹਰਿ ਤਿਆਗਿਆ ॥

ਭਾਇ ਬਸੇ ਜਮ ਕਾ ਭਉ ਭਾਗਿਆ ॥੩॥

Ulat bẖa▫ī jīvaṯ mar jāgi▫ā   Sabaḏ rave man har si▫o lāgi▫ā   Ras sangrahi bikẖ parhar ṯi▫āgi▫ā

Bẖā▫e base jam kā bẖa▫o bẖāgi▫ā ||3||

With this experience, mental condition (bhaee) is (ulatt) reversed and one (mar-i) who is dead, i.e. fallen prey to vices, (jaagiaa = awakens) becomes alert and (jeevat) lives – free of them. One (ravey) remembers God (sabad-i = with the word) as taught by the guru and (man-u) mind (laagiaa = attached) absorbed (siau) with (har-i) the Almighty.

One (sangrah-i = gathers) imbibes (ras-u) the Divine elixir, i.e. lives by Naam, and (parhar-i tiaagiaa) keeps away from (bikh-u poison) vices. One (basey) lives by (bhaaey = love) focus on Naam and (bhau) fear of (jam) Divine justice (bhaagiaa = runs) ends. 3.

ਸਾਦ ਰਹੇ ਬਾਦੰ ਅਹੰਕਾਰਾ ॥   ਚਿਤੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ਹੁਕਮਿ ਅਪਾਰਾ ॥   ਜਾਤਿ ਰਹੇ ਪਤਿ ਕੇ ਆਚਾਰਾ ॥

ਦ੍ਰਿਸਟਿ ਭਈ ਸੁਖੁ ਆਤਮ ਧਾਰਾ ॥੪॥

Sāḏ rahe bāḏaʼn ahaʼnkārā   Cẖiṯ har si▫o rāṯā hukam apārā   Jāṯ rahe paṯ ke ācẖārā   Ḏarisat bẖa▫īsukẖ āṯam ḏẖārā ||4||

(Saad = tastes) other ideas, (baad’n) conflicts/arguments and (ahankaara) vanity (rahey) are restrained. (Cit-u) the mind is (raata) imbued (siau) with love of (har-i) the Almighty and conforms (hukam-i) to commands of (apaaraa) the Infinite.

Ideas of (jaat-i) class/status or (aachaara) actions to get (pat-i) regard from others (rahey) end.

This is how (dristt-i) Divine sight of grace (bhaee) is received and (aatam) the inner-self (dhaara) obtains (sukh-u) peace. 4.

ਤੁਝ ਬਿਨੁ ਕੋਇ ਨ ਦੇਖਉ ਮੀਤੁ ॥   ਕਿਸੁ ਸੇਵਉ ਕਿਸੁ ਦੇਵਉ ਚੀਤੁ ॥   ਕਿਸੁ ਪੂਛਉ ਕਿਸੁ ਲਾਗਉ ਪਾਇ ॥

ਕਿਸੁ ਉਪਦੇਸਿ ਰਹਾ ਲਿਵ ਲਾਇ ॥੫॥

Ŧujẖ bin ko▫e na ḏekẖ▫a▫u mīṯ   Kis seva▫o kis ḏeva▫o cẖīṯ   Kis pūcẖẖa▫o kis lāga▫o pā▫e

Kis upḏes rahā liv lā▫e. ||5||

My Creator, I do not (deykhau) see (koey na) no one (bin-u) except (tujh) You as (meet-u =friend) who can help.

Question: (Kis-u) whom should I (seyvau = serve) obey and (deyvau = give, cheet-u = mind) follow? (Kis-u) whom should I (poochhau) ask for help and (laagau = touch, paaey = feet) pay obeisance?

On (kis-u) whose (updeys-i) guidance shoul I (rahaa) remain (liv laaey) focussed? 5.

Note: The verse below is in response to the questions asked in the above verse.

ਗੁਰ ਸੇਵੀ ਗੁਰ ਲਾਗਉ ਪਾਇ ॥   ਭਗਤਿ ਕਰੀ ਰਾਚਉ ਹਰਿ ਨਾਇ ॥   ਸਿਖਿਆ ਦੀਖਿਆ ਭੋਜਨ ਭਾਉ ॥

ਹੁਕਮਿ ਸੰਜੋਗੀ ਨਿਜ ਘਰਿ ਜਾਉ ॥੬॥

Gur sevī gur lāga▫o pā▫e   Bẖagaṯ karī rācẖa▫o har nā▫e   Sikẖi▫ā ḏīkẖi▫ā bẖojan bẖā▫o

Hukam sanjogī nij gẖar jā▫o ||6||

I should (seyvi = serve) follow (gur) the guru and to the guru I should (laagau paaey) pay obeisance to the guru. I should (kari bhagat-i) dedicate myself to (raachau) conform to (naaey) Naam/commands of (har-i) the Almighty

The guru’s (sikhia) guidance and (deekhia) instructions with (bhaau) love should be the (bhojan) food for my soul.

I shll (jaau) go my (nij) won (ghar-i) house, i.e. unite with the Almighty (sanjogi = with company) with conformance (hukam-i) Divine commands. 6.

ਗਰਬ ਗਤੰ ਸੁਖ ਆਤਮ ਧਿਆਨਾ ॥   ਜੋਤਿ ਭਈ ਜੋਤੀ ਮਾਹਿ ਸਮਾਨਾ ॥   ਲਿਖਤੁ ਮਿਟੈ ਨਹੀ ਸਬਦੁ ਨੀਸਾਨਾ ॥

ਕਰਤਾ ਕਰਣਾ ਕਰਤਾ ਜਾਨਾ॥੭॥

Garab gaṯaʼn sukẖ āṯam ḏẖi▫ānā   Joṯ bẖa▫ī joṯī māhi samānā   Likẖaṯ mitai nahī sabaḏ nīsānā   

Karṯā karṇā karṯā jānā ||7||

When (garab) vanity (gata’n) leaves, one gets (sukh) peace and ability (dhiaana) to focus (aatam) within.

The mind (bhaee = happening) gets (jot-i) light/finding the Almighty within and one (samaana) is absorbed (maah-i) in (joti) the Supreme Spirit/Almighty.

This (likhat) writing is (nahi) not (mittai) erased and its (neesaana) sign is obedience to (sabad = word) Divine commands. (Karta) the Creator who (karna) does things, that Creator is (jaana) known this way. 7.

ਨਹ ਪੰਡਿਤੁ ਨਹ ਚਤੁਰੁ ਸਿਆਨਾ ॥   ਨਹ ਭੂਲੋ ਨਹ ਭਰਮਿ ਭੁਲਾਨਾ ॥   ਕਥਉ ਨ ਕਥਨੀ ਹੁਕਮੁ ਪਛਾਨਾ ॥

ਨਾਨਕ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਨਾ॥੮॥੧॥

Nah pandiṯ nah cẖaṯur si▫ānā   Nah bẖūlo nah bẖaram bẖulānā   Katha▫o na kathnī hukam pacẖẖānā Nānak gurmaṯ sahj samānā ||8||1||

One who (nah) does not consider the self (pandit-u) learned, (chatur-u) clever or (siaana) wise; neither (bhoolo) make mistakes nor (bhulaana) misled (bharam-i) in delusion.

One who does not (kathau) say (kathni = saying) anything of his/her own, but (pachhaana = recognises) obeys (hukam-u) Divine writ. (gurmat-i) with the guru’s guidance, (sahj-i) remains continuously in conformance to Hukam, says Guru Nnak. 8. 1.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī gu▫ārerī mėhlā 1

Composition of the first Guru in Raga Gaurri Raagini Guaryeri

ਕੁੰਚਰੁ ਕਾਇਆ ਉਦਿਆਨੈ ॥   ਗੁਰੁ ਅੰਕਸੁ ਸਚੁ ਸਬਦੁ ਨੀਸਾਨੈ ॥   ਰਾਜ ਦੁਆਰੈ ਸੋਭ ਸੁ ਮਾਨੈ ॥੧॥

Man kuncẖar kā▫i▫ā uḏi▫ānai   Gur ankas sacẖ sabaḏ nīsānai   Rāj ḏu▫ārai sobẖ so mānai ||1||

An ignorant mind wanders (kaaiaa = body) within in many directions like (kunchar-u) an elephant (udiaanai) in a jungle. (gur-u) the guru’s teachings keep it focused on (neesaani = sign) one point, (sabad-u = word) Divine commands like the driver uses (ankas-u) the goad to control the elephant.

(S-u) such a person (maanai) receives (sobh) glory in (raaj = royal) Divine (duaarai) court. 1.

ਚਤੁਰਾਈ ਨਹ ਚੀਨਿਆ ਜਾਇ ॥   ਬਿਨੁ ਮਾਰੇ ਕਿਉ ਕੀਮਤਿ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Cẖaṯurā▫ī nah cẖīni▫ā jā▫e   Bin māre ki▫o kīmaṯ pā▫e ||1|| rahā▫o

The Divine is not (cheeniaa jaaey) recognised with (chaturaaee) own wisdom. One (kiau = how?) does not (paaey) receive (keemat-i = price) recognition in Divine court (bin-u) without (maarey) killing cleverness and obeying God. 1.

(Rahaau) dwell on this and reflect.

ਘਰ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਤਸਕਰੁ ਲੇਈ ॥   ਨੰਨਾਕਾਰੁ ਨ ਕੋਇ ਕਰੇਈ ॥   ਰਾਖੈ ਆਪਿ ਵਡਿਆਈ ਦੇਈ ॥੨॥

Gẖar mėh amriṯ ṯaskar le▫ī   Nannākār na ko▫e kare▫ī   Rākẖai āp vadi▫ā▫ī ḏe▫ī ||2||

(A’mmrit-u) the life giving elixir, i.e. awareness of Naam present (mah-i) in (ghar = home) the mind, but (taskar-u) thief/ego (leyee) takes it away. (Na koey) no one (kareyee = does, n’nnaakaar-u = no) stops this happening.

One whom the Almighty (raakhai) protects (deyee) gives (vaddiaaee) virtue/strength to overcome ego. 2.

ਨੀਲ ਅਨੀਲ ਅਗਨਿ ਇਕ ਠਾਈ ॥   ਜਲਿ ਨਿਵਰੀ ਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥   ਮਨੁ ਦੇ ਲੀਆ ਰਹਸਿ ਗੁਣ ਗਾਈ ॥੩॥

Nīl anīl agan ik ṯẖā▫ī   Jal nivrī gur būjẖ bujẖā▫ī   Man ḏe lī▫ā rahas guṇ gā▫ī ||3||

(Neel aneel) countless (agan-i) fires of vices are present at (il) one (tthaaee) place, in that mind that acts by ego.

They are (nivree) driven out (jal-i) with water of (boojh) understanding (bujhaaee) imparted (gur-i)  by the guru.

The Almighty (leeaa = taken) is found within (dey = giving) killing ego of (man-u) the mind, and (gaaee = sings) praises/emulates (gun) Divine virtues (rahas-u) with joy. 3.

ਜੈਸਾ ਘਰਿ ਬਾਹਰਿ ਸੋ ਤੈਸਾ ॥   ਬੈਸਿ ਗੁਫਾ ਮਹਿ ਆਖਉ ਕੈਸਾ ॥   ਸਾਗਰਿ ਡੂਗਰਿ ਨਿਰਭਉ ਐਸਾ ॥੪॥

Jaisā gẖar bāhar so ṯaisā   Bais gufā mėh ākẖa▫o kaisā   Sāgar dūgar nirbẖa▫o aisā ||4||

(Baisi) sitting (meh) in a (gufa) cave –I .e in isolation by myself – I cannot say (kaisa) what the Creator is like.

The Master is present (baahar) outside (jaisa) just as (ghari) in the mind.

The Master is also present (saagari) in the ocean as (doogar) on the mountains. IT is (nirbhau) not subject to fear 4.

ਮੂਏ ਕਉ ਕਹੁ ਮਾਰੇ ਕਉਨੁ ॥   ਨਿਡਰੇ ਕਉ ਕੈਸਾ ਡਰੁ ਕਵਨੁ ॥   ਸਬਦਿ ਪਛਾਨੈ ਤੀਨੇ ਭਉਨ ॥੫॥

Mū▫e ka▫o kaho māre ka▫un   Nidre ka▫o kaisā dar kavan   Sabaḏ pacẖẖānai ṯīne bẖa▫un ||5||

One kills his/her ego with the guru’s teachings. (Kaun) who can (maare) kill such a (mue = dead) living-dead person?

One who has the Creator in mind becomes (nidar) fearless. (Kaisa) how can such a person have (kavan) any (dar) fear?

Such persons (pachhaanai = recognize) see the Creator in (tinai bhavan = three world of space, on earth and below) everywhere and feel they are being protected. 5.

ਜਿਨਿ ਕਹਿਆ ਤਿਨਿ ਕਹਨੁ ਵਖਾਨਿਆ ॥   ਜਿਨਿ ਬੂਝਿਆ ਤਿਨਿ ਸਹਜਿ ਪਛਾਨਿਆ ॥   ਦੇਖਿ ਬੀਚਾਰਿ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੬॥

Jin kahi▫ā ṯin kahan vakẖāni▫ā Jin būjẖi▫ā ṯin sahj pacẖẖāni▫ā   Ḏekẖ bīcẖār merā man māni▫ā ||6||

(Jin) who (kahia) say that they have seen the Creator, (tin) they (kahanu = speech, vakhaania = say) talk and talk.

But those who drive out other ideas and (boojhia = understood) experience the Almighty within, (sahji) easily (pachhaania) recognize IT within.

Thus (beechaari) understanding and (deykh-i) seeing the Creator within, (mera man) my mind (maania = believes) feels satisfied with the experience. 6.

ਕੀਰਤਿ ਸੂਰਤਿ ਮੁਕਤਿ ਇਕ ਨਾਈ ॥   ਤਹੀ ਨਿਰੰਜਨੁ ਰਹਿਆ ਸਮਾਈ ॥   ਨਿਜ ਘਰਿ ਬਿਆਪਿ ਰਹਿਆ ਨਿਜ ਠਾਈ ॥੭॥

Kīraṯ sūraṯ mukaṯ ik nā▫ī   Ŧahī niranjan rahi▫ā samā▫ī   Nij gẖar bi▫āp rahi▫ā nij ṯẖā▫ī ||7||

(Keerat) good reputation, (soorat = looks) beauty and (mukti) freedom from further births are all there in (ik naai) virtues of the One Master.

Wherever these virtues are praised (tahi) there (niranjan) the impeccable Master (rahia samaai = abides) is present.

The Creator (biaap rahia) abides in (nij ghar) ITs own abode, and since IT is present everywhere, all (thaai) places are (nij) IT’s own. 7.

ਉਸਤਤਿ ਕਰਹਿ ਕੇਤੇ ਮੁਨਿ ਪ੍ਰੀਤਿ ॥   ਤਨਿ ਮਨਿ ਸੂਚੈ ਸਾਚੁ ਸੁ ਚੀਤਿ ॥   ਨਾਨਕ ਹਰਿ ਭਜੁ ਨੀਤਾ ਨੀਤਿ ॥੮॥੨॥

Usṯaṯ karahi keṯe mun parīṯ   Ŧan man sūcẖai sācẖ so cẖīṯ   Nānak har bẖaj nīṯā nīṯ ||8||2||

(Kete) numerous (muni) quiet sages (ustat kareh) praise the Creator (preet) with love.

With (saach) the Eternal (su cheet) in mind, their (tan man = body and mind) deeds and thoughts are pure.

Therefore O Nanak, (neeta neet) ever (bhaj) remember (har) the Creator. 8. 2.