SGGS pp 222-223, Gauri M: 5, Asttpadees 3-6.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ॥  ਨਾ ਮਨੁ ਮਰੈ ਨ ਕਾਰਜੁ ਹੋਇ ॥   ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥   ਮਨੁ ਮਾਨੈ ਗੁਰ ਤੇ ਇਕੁ ਹੋਇ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 1.  Nā man marai na kāraj ho▫e   Man vas ḏūṯā ḏurmaṯ ḏo▫e   Man mānai gur ṯe ik ho▫e ||1||

Composition of the first Guru in Raga Gaurri Raagini Guareyri.

As long as (man-u = mind) the human being (na marai = does not die) acts by self-will, – and not the laid down rules – his/her (kaaraj-u = tasks) aspirations (na hoey = not happen) are not fulfilled.

The mind is (vas-i) under control of (doota) vices and the (durmat-i) evil thinking of (doey = two) another ideas/dualism.

When the mind (maanai) follows the guru’s teachings it – sheds vices and – (ik-u hoey = becomes one) remains focused within on God. 1.

ਨਿਰਗੁਣ ਰਾਮੁ ਗੁਣਹ ਵਸਿ ਹੋਇ ॥   ਆਪੁ ਨਿਵਾਰਿ ਬੀਚਾਰੇ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Nirguṇ rām guṇah vas ho▫e   Āp nivār bīcẖāre so▫e ||1|| rahā▫o

(Raam) the all-pervasive Creator is (nirgun = without attributes) not a person, – so is not impressed with talk – but (vas-i hoey = comes under control) approves through (gunah = virtues) virtuous living.

This happens when one (nivaar-i) gives up (aap-u = self) ego to (beechaarey) reflects and conforms to Divine virtues of (soey = that one) the Almighty. 1.

Pause and contemplate.

ਮਨੁ ਭੂਲੋ ਬਹੁ ਚਿਤੈ ਵਿਕਾਰੁ ॥   ਮਨੁ ਭੂਲੋ ਸਿਰਿ ਆਵੈ ਭਾਰੁ ॥   ਮਨੁ ਮਾਨੈ ਹਰਿ ਏਕੰਕਾਰੁ ॥੨॥

Man bẖūlo baho cẖiṯai vikār   Man bẖūlo sir āvai bẖār Man mānai har ekankār ||2||

(Man-u = mind) a person (bhoolo) who forgets Naam/Divine commands, (chitai) thinks of/falls prey to, (bah-u) many vices. One who (bhoolo) forgets Naam, (bhaar-u) load (aavai) comes on his/her (sir-i) head – and s/he cannot get across the world-ocean to the Almighty.

(One who (maanai) obeys Naam is finds (eykankaar-u) the One all-pervasive (har-i) Almighty. 2.

ਮਨੁ ਭੂਲੋ ਮਾਇਆ ਘਰਿ ਜਾਇ ॥   ਕਾਮਿ ਬਿਰੂਧਉ ਰਹੈ ਨ ਠਾਇ ॥   ਹਰਿ ਭਜੁ ਪ੍ਰਾਣੀ ਰਸਨ ਰਸਾਇ ॥੩॥

Man bẖūlo mā▫i▫ā gẖar jā▫e   Kām birūḏẖa▫o rahai na ṯẖā▫e   Har bẖaj parāṇī rasan rasā▫e ||3||

(Man bhoolo) one who forgets Naam, (jaaey) goes into (ghar-i) house of, i.e. is captivated by (maaiaa) temptations in the world-play. (Biroodhau) caught (kaam-i) in desires does not (rahai) remain (tthaau = at a place) peaceful.

Who (bhaj-u) praises and obeys (har-i) the Almighty (rasaaey) relishes (rasan) the elixir/Divine experience? 3.

N0te: The next verse uses the example of Chaupar, a game of dice. It is played on a board made up of two cloth strips crossing each other at right angles making four segments. This is used as metaphor thus: The creatures act as per Divine commands just like the pieces called ‘saari’ move according to the ‘throw of dice’ called ‘paasa dhaalia’. Only those mortals who obey commands can unite with the Creator the way only the pieces which ‘mature’ or become ‘pakki’ can get home. The pieces are called ‘kachi’ or raw until they mature. Those creatures who succumb to temptations have to be reborn like the pieces captured by the enemy have to start all over again.

ਗੈਵਰ ਹੈਵਰ ਕੰਚਨ ਸੁਤ ਨਾਰੀ ॥   ਬਹੁ ਚਿੰਤਾ ਪਿੜ ਚਾਲੈ ਹਾਰੀ ॥   ਜੂਐ ਖੇਲਣੁ ਕਾਚੀ ਸਾਰੀ ॥੪॥

Gaivar haivar kancẖan suṯ nārī   Baho cẖinṯā piṛ cẖālai hārī   Jū▫ai kẖelaṇ kācẖī sārī ||4||

One remains entangled in status symbols like (gaivar) elephants and (haivar) gorses, (Kanchan = gold0 wealth (naari = wife) family, has (bah-u) much (chinta) worries, and (chaalai) departs from the world (haari) having failed to live by Naam.

It is (kheylan-u) play (jooai) of gambling and (kaachi) immature (saari) pieces in the game of Chauparr, i.e. cannot find the Almighty within. 4.

ਸੰਪਉ ਸੰਚੀ ਭਏ ਵਿਕਾਰ ॥   ਹਰਖ ਸੋਕ ਉਭੇ ਦਰਵਾਰਿ ॥   ਸੁਖੁ ਸਹਜੇ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥੫॥

Sampa▫o sancẖī bẖa▫e vikār Harakẖ sok ubẖe ḏarvār   Sukẖ sėhje jap riḏai murār ||5||

(Sanchi) gathering (sanpau) wealth (bhaey = happen) leads to (vikaar) vices.

(Harakh) joy when wealth comes and (sok) sorrow when it is lost (ubhe) stand (darvaar-i) on the gate, i.e. do not let the mind get the Almighty within.

One can get (sukh-u) comfort/fulfilment of wish (sahjey) effortlessly (jap-i) keeping (ridai) in mind/obeying (muraar-i = killer of demon Mur) destroyer of evil. 5.

ਨਦਰਿ ਕਰੇ ਤਾ ਮੇਲਿ ਮਿਲਾਏ ॥   ਗੁਣ ਸੰਗ੍ਰਹਿ ਅਉਗਣ ਸਬਦਿ ਜਲਾਏ ॥   ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੬॥

Naḏar kare ṯā mel milā▫e   Guṇ sangrahi a▫ugaṇ sabaḏ jalā▫e   Gurmukẖ nām paḏārath pā▫e ||6||

When the Creator (nadir-i karey) bestows grace, (ta) then IT (meyl-i) leads to the guru who helps overcome vices and (milaaey) unites with the Almighty.

One (paaey) obtains (padaarath-u = substance) the wealth of awareness of (naam-u) Divine commands. 6.

ਬਿਨੁ ਨਾਵੈ ਸਭ ਦੂਖ ਨਿਵਾਸੁ ॥   ਮਨਮੁਖ ਮੂੜ ਮਾਇਆ ਚਿਤ ਵਾਸੁ ॥   ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧੁਰਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੭॥

Bin nāvai sabẖ ḏūkẖ nivās.   Manmukẖ mūṛ mā▫i▫ā cẖiṯ vās   Gurmukẖ gi▫ān ḏẖur karam likẖi▫ās ||7||

One suffers (nivaas-u = residence) affliction of (sabh) all (dookh) griefs (bin-u = without) by not obeying (naavai) Naam/Divine commands. (Manmukh) a self-willed person – who does not follow the guru is (moorr = fool) ignorant of Naam and his. Her (chit-u) consciousness (vaas-u = stay) is lured by (maaiaa) temptations in the world-play.

One obtains (giaan-u) awareness of Naam (gurmukh-i) with the guru’s guidance; s/he is led to the guru when it is (likhiaa) written (karam-i) with Divine grace (dhur-i) from the source, the Almighty. 7.

ਮਨੁ ਚੰਚਲੁ ਧਾਵਤੁ ਫੁਨਿ ਧਾਵੈ ॥   ਸਾਚੇ ਸੂਚੇ ਮੈਲੁ ਨ ਭਾਵੈ ॥   ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੮॥੩॥

Man cẖancẖal ḏẖāvaṯ fun ḏẖāvai   Sācẖe sūcẖe mail na bẖāvai   Nānak gurmukẖ har guṇ gāvai ||8||3||

(Chancha-u = wandering) an unsteady (man-u) mind (dhaavat-u) runs to a vice and (phun-i) again (dhaavai) runs to another vice.

The mind (soochey) purified by obeying (saachey) the Eternal does not (bhaavai) like (mail-u = dirt) vices. One who (gurmukh-i) follows the guru (gaavai = sings) praises/emulates (guen) virtues of (har-i) the Almighty, says Guru Nanak. 8. 3.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī gu▫ārerī mėhlā 1

Composition of the first Guru in Raga Gaurri Ragini Guareyri

ਹਉਮੈ ਕਰਤਿਆ ਨਹ ਸੁਖੁ ਹੋਇ ॥   ਮਨਮਤਿ ਝੂਠੀ ਸਚਾ ਸੋਇ ॥   ਸਗਲ ਬਿਗੂਤੇ ਭਾਵੈ ਦੋਇ ॥   ਸੋ ਕਮਾਵੈ ਧੁਰਿ ਲਿਖਿਆ ਹੋਇ ॥੧॥

Ha▫umai karṯi▫ā nah sukẖ ho▫e   Manmaṯ jẖūṯẖī sacẖā so▫e   Sagal bigūṯe bẖāvai ḏo▫e  So kamāvaiḏẖur likẖi▫ā ho▫e ||1||

(Hamai kartia = acting in ego) anyone who acts by self-will – and not follow the rules – cannot (hoey) get (sukh-u) peace by achieving his/her objective – of finding God. (Manmat-i) mind’s counsel is (jhootthi) false/wrong – focuses on transitory pleasures, but (soey) the One Almighty is (sachaa) True, i.e. God cannot be found in such a mind.

(Sagal) all creatures with (doey) two (bhaavai) ideas, i.e. wishing to find God, but indulging in vices, –(bigootey) are frustrated.

They do not act voluntarily. One (kamaavai) does (so) that (likhiaa hoey) written (dhur-i) at the source, i.e. based on nature formed by past deeds. 1.

ਐਸਾ ਜਗੁ ਦੇਖਿਆ ਜੂਆਰੀ ॥   ਸਭਿ ਸੁਖ ਮਾਗੈ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jag ḏekẖi▫ā jū▫ārī   Sabẖ sukẖ māgai nām bisārī ||1|| rahā▫o

I (dekhia) see (jag-u = world) the creatures as (jooaari) gamblers – they do indulge in short-term pleasures.

They (bisaari = forget) ignore (naam-u) Divine commands, do not perform their duties, but (maagai) ask for (sabh-i) all (sukh) comforts. 1.

(Rahaau) dwell on this and reflect.

ਅਦਿਸਟੁ ਦਿਸੈ ਤਾ ਕਹਿਆ ਜਾਇ ॥   ਬਿਨੁ ਦੇਖੇ ਕਹਣਾ ਬਿਰਥਾ ਜਾਇ ॥   ਗੁਰਮੁਖਿ ਦੀਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥   ਸੇਵਾ ਸੁਰਤਿ ਏਕ ਲਿਵ ਲਾਇ ॥੨॥

Aḏisat ḏisai ṯā kahi▫ā jā▫e   Bin ḏekẖe kahṇā birthā jā▫e   Gurmukẖ ḏīsai sahj subẖā▫e   Sevā suraṯ ek liv lā▫e ||2||

Only (disai) by seeing one can say what someone is like. However, the Creator is (adistt-u) invisible;

It is (birtha) futile (kahna = saying) to describe the Creator without seeing, i.e. we cannot praise the Master without knowing IT.

However, it is possible to (sahj-i subhaaey) easily (deesai = be seen) have a vision of the Creator’s virtues within the mind (gurmukh-i) with the guru’s guidance, to (laaey) fix (liv) attention on (seyva = service) obedience of the Almighty. 2.

ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗਲ ਹੋਇ ॥   ਸਗਲ ਵਿਕਾਰੀ ਹਾਰੁ ਪਰੋਇ ॥   ਏਕ ਬਿਨਾ ਝੂਠੇ ਮੁਕਤਿ ਨ ਹੋਇ ॥   ਕਰਿ ਕਰਿ ਕਰਤਾ ਦੇਖੈ ਸੋਇ ॥੩॥

Sukẖ māʼngaṯ ḏukẖ āgal ho▫e   Sagal vikārī hār paro▫e   Ėk binā jẖūṯẖe mukaṯ na ho▫e   Kar kar karṯāḏekẖai so▫e ||3||

People (proey) string/wear (haar-u) garland of/indulge in (vikaari) vices and (maangat = ask) hope for (sukh-u) peace, but (hoey) get (aagal) much (dukh-u) grief – remain in cycles of births and deaths.

(Kukat-i) freedom from cycles of births and deaths is not (hoey) obtained (binaa) without obeying (eyk) the One Almighty and indulging in (jhootthey = false) transitory pleasures. (Karta) the Creator who (kar-i) creates (soey) that (kar-i) keeps (deykhai) watching. 3.

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਸਬਦਿ ਬੁਝਾਏ ॥   ਦੂਜਾ ਭਰਮੁ ਸਹਜਿ ਸੁਭਾਏ ॥   ਗੁਰਮਤੀ ਨਾਮੁ ਰਿਦੈ ਵਸਾਏ ॥   ਸਾਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਏ ॥੪॥

Ŧarisnā agan sabaḏ bujẖā▫e   Ḏūjā bẖaram sahj subẖā▫e   Gurmaṯī nām riḏai vasā▫e   Sācẖī baṇī har guṇ gā▫e ||4||

By obeying (sabad-i) Divine commands, one (bujhaaey) quenches (agan-i) the fire of (trisna) desires, and also (sahj-i subhaaey) intuitively gets rid of any (dooja = second) other (bharam-u) doubt.

S/he (vasaaey = causes to abide) keeps (naam-u) Divine commands (ridai) in mind (gurmati) with the guru’s guidance and (gaaey = sings) praises and emulates (har-i) Divine (gun) virtues (saachi = true, baani = words) guidance of the guru. 4.

ਤਨ ਮਹਿ ਸਾਚੋ ਗੁਰਮੁਖਿ ਭਾਉ ॥   ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਨਿਜ ਠਾਉ ॥   ਪ੍ਰੇਮ ਪਰਾਇਣ ਪ੍ਰੀਤਮ ਰਾਉ ॥   ਨਦਰਿ ਕਰੇ ਤਾ ਬੂਝੈ ਨਾਉ ॥੫॥

Ŧan mėh sācẖo gurmukẖ bẖā▫o   Nām binā nāhī nij ṯẖā▫o   Parem parā▫iṇ parīṯam rā▫o   Naḏar kare ṯābūjẖai nā▫o ||5||

(Saacho) the Eternal Naam is present (mah-i) in every (tan) body/mind, but (bhaau) love/obedience comes (gurmukh-i) with the guru’s guidance. The mind does not remain at (nij) own (tthaau) place/steady (binaa) without awareness of (naam) Divine virtues and commands.

(Raau) the Sovereign (preetam) Beloved Almighty (praain = depends on) is found through (preym) love/obedience. When the Almighty (karey = casts, nadar-i = sight) bestows grace, (ta) then one (boojhai) understands/conforms to Naam. 5.

ਮਾਇਆ ਮੋਹੁ ਸਰਬ ਜੰਜਾਲਾ ॥   ਮਨਮੁਖ ਕੁਚੀਲ ਕੁਛਿਤ ਬਿਕਰਾਲਾ ॥   ਸਤਿਗੁਰੁ ਸੇਵੇ ਚੂਕੈ ਜੰਜਾਲਾ ॥   ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖੁ ਨਾਲਾ ॥੬॥

Mā▫i▫ā moh sarab janjālā   Manmukẖ kucẖīl kẖucẖẖiṯ bikrālā   Saṯgur seve cẖūkai janjālā   Amriṯ nām saḏā sukẖ nālā ||6||

(Moh-u) lure of (maaia) temptations in the world-play results in is the cause of (sarab) all (janjaala0 entanglements. (Manmukh) a self-willed person his/her conduct is (kucheel) dirty/vicious and (kuchhit) notorious.

One who (seyvai = serves) follows (satigur-u) the true guru (chhookai) ends/breaks (janjaala) entanglements. One who conforms to (ammrit) the life-giving (naam-u) Divine commands lives (naala0 with (sukh-u) peace. 6.

ਗੁਰਮੁਖਿ ਬੂਝੈ ਏਕ ਲਿਵ ਲਾਏ ॥   ਨਿਜ ਘਰਿ ਵਾਸੈ ਸਾਚਿ ਸਮਾਏ ॥   ਜੰਮਣੁ ਮਰਣਾ ਠਾਕਿ ਰਹਾਏ ॥   ਪੂਰੇ ਗੁਰ ਤੇ ਇਹ ਮਤਿ ਪਾਏ ॥੭॥

Gurmukẖ būjẖai ek liv lā▫e   Nij gẖar vāsai sācẖ samā▫e   Jamaṇ marṇā ṯẖāk rahā▫e   Pūre gur ṯe ih maṯ pā▫e ||7||

(Gurmukh-i) one who follows the guru’s teachings (boojhai) understands/obeys (eyk) the One Almighty (liv laaey) with attention. S/he (vaasai) stays in (nij) own (ghar-i) house, i.e. remains focused on God within.

S/e (ttaak-I rahaaey) stops/obviates cycles of (jamman-u) taking births and (marna) dying One (paaey) gets (ih) this (mat-i) counsel (tey) from (poorey) the perfect/true (gur) guru. 7.

 this and (liv laae) remains absorbed in – i.e. remembers and lives by – the virtues of (ek) the One Creator.

S/he gets to (vaasai) live in (nij ghar) the Creator’s abode and (samaae) merges (saachi) with the Eternal.

One who merges with the Creator (thaaki rahaae) stops/obviates further (jaman) births and (marna) deaths – i.e. does not reincarnate.

(Ih) this (mat) understanding (paae) is obtained from (poore gur) the perfect guru. 7.

ਕਥਨੀ ਕਥਉ ਨ ਆਵੈ ਓਰੁ ॥   ਗੁਰੁ ਪੁਛਿ ਦੇਖਿਆ ਨਾਹੀ ਦਰੁ ਹੋਰੁ ॥   ਦੁਖੁ ਸੁਖੁ ਭਾਣੈ ਤਿਸੈ ਰਜਾਇ ॥   ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਲਿਵ ਲਾਇ ॥੮॥੪॥

Kathnī katha▫o na āvai or.   Gur pucẖẖ ḏekẖi▫ā nāhī ḏar hor   Ḏukẖ sukẖ bẖāṇai ṯisai rajā▫e Nānak nīcẖ kahai liv lā▫e ||8||4||

I (kathni kathau = saying) keep describing/counting virtues of the Almighty for any length of time its (or-u) end never (aavai) comes. I (puchh-i deykhiaa) asked (gur-u) the guru and was told there is (naahi) no (hor-u) other (dar-u) court/authority like the Almighty. (Dukh-u) comfort and (sukh-u) comfort come (rajaaey) by will (tisai = that) of the Almighty. (Neech-u) lowly Nanak (kahai) says this after (laaey = fixing, liv = attention) after contemplation. 8. 4.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥  ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥   ਕਾਮ ਕ੍ਰੋਧ ਅਹੰਕਾਰ ਬਿਨਾਸੁ ॥੧॥

Ga▫oṛī mėhlā 1.  Ḏūjī mā▫i▫ā jagaṯ cẖiṯ vās   Kām kroḏẖ ahaʼnkār binās ||1||

Composition of the first Guru in Raga Gaurri. (Dooji) other (maaiaa = world-play) enchantments, rather than obedience to, have made (vaas-u) residence in (chit) consciousness of (jagat = world) the Creatures. (Kaam) lust, (krodh) anger and (ahankaar) vanity is causing (binaas-u) destruction, i.e. keeping the creatures restless. 1.

ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥   ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Ḏūjā ka▫uṇ kahā nahī ko▫ī   Sabẖ mėh ek niranjan so▫ī||1|| rahā▫o

(Kaun-u) who (dooja) else I can (kahaa) call the Master when there is (nahi koee) none.

(Rahaau) dwell on this and reflect.

ਦੂਜੀ ਦੁਰਮਤਿ ਆਖੈ ਦੋਇ ॥   ਆਵੈ ਜਾਇ ਮਰਿ ਦੂਜਾ ਹੋਇ ॥੨॥

Ḏūjī ḏurmaṯ ākẖai ḏo▫e   Āvai jā▫e mar ḏūjā ho▫e ||2||

One with (dooji) dualistic (durmat-i) evil mind (aakhai) talks of (doe) two different existences i.e. creatures and the Creator.

Actually, one who (mar-i = dies) falls prey to vices, (hoey) becomes (dooja = another) separated and (aavai = comes, jaaey = goes) remains in cycles of births and deaths.

ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥   ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥

Ḏẖaraṇ gagan nah ḏekẖ▫a▫u ḏo▫e Nārī purakẖ sabā▫ī lo▫e ||3||

I (deykhau) see neither (dharan-i) earth and (gagan) sky (doey = two) without God, nor (naari) women, (purakh) men and (sabaaee) all (loey) creation. 3.

ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ ॥   ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥੪॥

Rav sas ḏekẖ▫a▫u ḏīpak uji▫ālā   Sarab niranṯar parīṯam bālā ||4||

I (deykhau) see God (rav-i) in the sun and (sas-i) the moon (Deepak) lamps giving (ujiaala/ujiaara) light. (Baala = young) the ever fresh (preetam-u) Beloved Almighty is present (niranr-i) in (sarab) all of them. 4.

ਕਰਿ ਕਿਰਪਾ ਮੇਰਾ ਚਿਤੁ ਲਾਇਆ ॥   ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥

Kar kirpā merā cẖiṯ lā▫i▫ā   Saṯgur mo ka▫o ek bujẖā▫i▫ā ||5||

(Satigur-i) the true guru gave (mo kau) to me (bujhaaia) to understand that there is (eyk-u) only One Almighty Master. And (kar-I kirpa) kindly (laaiaa) engaged (meyra) my (chit-u) mind – on obeying Divine commands. 5.

ਏਕੁ ਨਿਰੰਜਨੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥   ਦੂਜਾ ਮਾਰਿ ਸਬਦਿ ਪਛਾਤਾ ॥੬॥

Ėk niranjan gurmukẖ jāṯā   Ḏūjā mār sabaḏ pacẖẖāṯā ||6||

(Niranjan-u) the pristine (eyk-u = one) Creator is (jaata = known) recognized (gurmukh-i) with the guru’s guidance. It is (pachhaata) recognized (maar-i) by killing (dooja) other ideas and (sabad-I = with the word) following the guru’s guidance. 6.

ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥   ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੭॥

Ėko hukam varṯai sabẖ lo▫ī   Ėkas ṯe sabẖ opaṯ ho▫ī ||7||

(Eyko) only one (hukam-u = command) authority (vartai) rules in (sabh) the whole (loee) creation. (Sabh) all creation (hoee) was (opat-i) created (tey) from (eykas-u) the One Creator. 7.

ਰਾਹ ਦੋਵੈ ਖਸਮੁ ਏਕੋ ਜਾਣੁ ॥   ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥੮॥

Rāh ḏovai kẖasam eko jāṇ   Gur kai sabaḏ hukam pacẖẖāṇ ||8||

(Jaan-u) know that there is (eyko) One (khasam-u) Master of (dovai) both (raah) paths –merger in God or being sent for rebirth, i.e. it is decided by the Almighty/laws of nature. One (pachhaan-u) understands (hukam-u) Divine commands/laws of nature (sabad-i = with the word) with guidance (kai) of (gur) the guru. 7.

ਸਗਲ ਰੂਪ ਵਰਨ ਮਨ ਮਾਹੀ ॥   ਕਹੁ ਨਾਨਕ ਏਕੋ ਸਾਲਾਹੀ ॥੯॥੫॥

Sagal rūp varan man māhī   Kaho Nānak eko sālāhī ||9||5||

Says Nanak: (Saalaahi) praise (eko) the one Creator of (sagal) all (roop) forms and (varan) colors; IT abides (maahi) in all (man) minds. 9. 5.

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Note: This Shabad describes practices of the Yogis and Gurmat (the guru’s views) on them. Yog or Jog means union and a Yogi is one who seeks union with the Creator.

ਗਉੜੀ ਮਹਲਾ ੧ ॥  ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਤਾ ਸਾਚਾ ॥   ਮੁਕਤਿ ਭੇਦੁ ਕਿਆ ਜਾਣੈ ਕਾਚਾ ॥੧॥

Ga▫oṛī mėhlā 1.  Aḏẖi▫āṯam karam kare ṯā sācẖā   Mukaṯ bẖeḏ ki▫ā jāṇai kācẖā ||1||

Composition of the first Guru in Raga Gaurri. One who (karey) does (karam) deeds of (adhiaatam) of the Supreme Spirit, (ta) s/he (saachaa = truthful) obeys Divine commands. One (kaachaa = opposite of saacha) untruthful, i.e. who only pretends/symbolizes, (kiaa = how?) does not (jaanai) know (bheyd-u = mystery) what is (mukat-i) freedom from temptations and does not attain union with the Almighty. 1.

ਐਸਾ ਜੋਗੀ ਜੁਗਤਿ ਬੀਚਾਰੈ ॥   ਪੰਚ ਮਾਰਿ ਸਾਚੁ ਉਰਿ ਧਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Aisā jogī jugaṯ bīcẖārai   Pancẖ mār sācẖ ur ḏẖārai ||1|| rahā▫o

(Jogi) a yogi is (aisa) such/one who (beechaarai) reflects (jugat-i) the method of union with God. (Maar-i) killer/overcomes (panch) the five vices – lust, anger/intolerance, greed, worldly attachments and vanity – and (dhaarai) keeps (ur-i) in mind to obey (saach-u = truth) Naam/Divine commands. 1.

(Rahaau) dwell here and reflect.

ਜਿਸ ਕੈ ਅੰਤਰਿ ਸਾਚੁ ਵਸਾਵੈ ॥   ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥੨॥

Jis kai anṯar sācẖ vasāvai   Jog jugaṯ kī kīmaṯ pāvai ||2||

(Jis) one (antari = inner self) in (jis kai) whose mind the Creator (vasaavai = causes to abide) gives understanding of (saach) Naam, (paavai) knows (keemat-i) price/value of (jugat-i) method of (jugat-i) union, i.e. has spiritual experience. 2.

ਰਵਿ ਸਸਿ ਏਕੋ ਗ੍ਰਿਹ ਉਦਿਆਨੈ ॥   ਕਰਣੀ ਕੀਰਤਿ ਕਰਮ ਸਮਾਨੈ ॥੩॥

Rav sas eko garih uḏi▫ānai   Karṇī kīraṯ karam samānai ||3||

For such a person (rav-i = sun/heat) discomfort, (sas-i = moon/cool) comfort, (grih) home and (udiaanai) jungle are equal. (Karni = doing) compliance with Naam and (keerat-i) praise of Almighty becomes (samaanai = normal, karam = deeds) way of life. 3.

ਏਕ ਸਬਦ ਇਕ ਭਿਖਿਆ ਮਾਗੈ ॥   ਗਿਆਨੁ ਧਿਆਨੁ ਜੁਗਤਿ ਸਚੁ ਜਾਗੈ ॥੪॥

Ėk sabaḏ ik bẖikẖi▫ā māgai   Gi▫ān ḏẖi▫ān jugaṯ sacẖ jāgai ||4||

The Yogis wander uttering (eyk) one (sabad) word – Alakh Niranjan – and (maagai) asking for (bhikhia) alms but the real seeker asks for awareness of Divine commands. S/he (jagai = awake) alert/focuses on (sach-u) the true (jugat-i) method of union which is to have (giaan-u) awareness and (dhiaan-u = pay attention) obedience to Naam. 4.

ਭੈ ਰਚਿ ਰਹੈ ਨ ਬਾਹਰਿ ਜਾਇ ॥   ਕੀਮਤਿ ਕਉਣ ਰਹੈ ਲਿਵ ਲਾਇ ॥੫॥

Bẖai racẖ rahai na bāhar jā▫e   Kīmaṯ ka▫uṇ rahai liv lā▫e ||5||

S/he (rach-i rahai) conforms to (bhai = respectful fear) commands of the Creator and does not (jaaey = go) wander (baahar-i) outside, i.e. does not wander in search of God.

(Kaun-u = who?) no one tell (keemat-i = price) value of the experience of (laaey) fixing (liv) attention on Naam, i.e. this experience is beyond description. 5.

ਆਪੇ ਮੇਲੇ ਭਰਮੁ ਚੁਕਾਏ ॥   ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਏ ॥੬॥

Āpe mele bẖaram cẖukā▫e   Gur parsāḏ param paḏ pā▫e ||6||

The Creator (aape) on IT s Own (meley) helps find the guru whose teachings (chukaaey) end (bharam-u) wandering in delusion.

Such a person (paaey) attains (param) the supreme (pad-u = status) state – of overcoming desires – (parsaad-i) with grace/guidance of the guru. 6.

ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥   ਹਉਮੈ ਮਾਰੇ ਕਰਣੀ ਸਾਰੁ ॥੭॥

Gur kī sevā sabaḏ vīcẖār   Ha▫umai māre karṇī sār ||7||

By (seyva = service) following the guru to (Veechaar-u) reflect on (sabad-u = word) Divine commands, one then (maarey) kills (haumai = ego) acting by self-will and his/her (karni) deeds are (saar-u) sublime, i.e. no wandering and begging, but obedience to the Almighty. 7.

ਜਪ ਤਪ ਸੰਜਮ ਪਾਠ ਪੁਰਾਣੁ ॥   ਕਹੁ ਨਾਨਕ ਅਪਰੰਪਰ ਮਾਨੁ ॥੮॥੬॥

Jap ṯap sanjam pāṯẖ purāṇ   Kaho Nānak aprampar mān ||8||6||

People ritually perform (jap) chanting of mantras, (tap) austerities, (sanjam) control of senses and (paatth) reading of (puraan-u) religious texts.

But the seeker (maan-u) obeys (aprampar) the Infinite, says Guru Nanak. 8. 6.