SGGS pp 223-225, Gaurri M: 1, Asttpadees 7-10

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਖਿਮਾ ਗਹੀ ਬ੍ਰਤੁ ਸੀਲ ਸੰਤੋਖੰ ॥ਰੋਗੁ ਨ ਬਿਆਪੈ ਨਾ ਜਮ ਦੋਖੰ ॥ਮੁਕਤ ਭਏ ਪ੍ਰਭ ਰੂਪ ਨ ਰੇਖੰ ॥੧॥
Ga▫oṛī mėhlā 1. Kẖimā gahī baraṯ sīl sanṯokẖaʼn Rog na bi▫āpai nā jam ḏokẖaʼn Mukaṯ bẖa▫e parabẖ rūp na rekẖaʼn ||1||

Composition of the first Guru in Raga Gaurri. One who (gahi = holds) acquires the quality of (khima) forgiveness, sticks to (brat-u) resolution, (seel) serene nature and (santokhn) contentment/happily obeying Divine commands.
S/he is neither (biaapai) afflicted by (rog) ailments/vices nor (dokhan) suffers distress by (jam) the Divine justice.
S/he (bhaey) is (mukt) emancipated from the vices and becomes like the Formless (prabh) Master who has no (roop) form or (reykhan) identification marks like lines on hands and feet. 1.

ਜੋਗੀ ਕਉ ਕੈਸਾ ਡਰੁ ਹੋਇ ॥ਰੂਖਿ ਬਿਰਖਿ ਗ੍ਰਿਹਿ ਬਾਹਰਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
Jogī ka▫o kaisā dar ho▫e Rūkẖ birakẖ garihi bāhar so▫e ||1|| rahā▫o

(Jogi) a yogi (hoey) has (kaisa = what) no (ddar-u) fear. S/he sees (soey = that) the Almighty (rookh-i) in plants, (birakh-i) in trees, (grih-i) in home and (bahar-i) outside, i.e. the Almighty protects the obedient seekers everywhere. 1.

ਨਿਰਭਉ ਜੋਗੀ ਨਿਰੰਜਨੁ ਧਿਆਵੈ ॥ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਵੈ ॥ਸੋ ਜੋਗੀ ਮੇਰੈ ਮਨਿ ਭਾਵੈ ॥੨॥
Nirbẖa▫o jogī niranjan ḏẖi▫āvai An▫ḏin jāgai sacẖ liv lāvai So jogī merai man bẖāvai ||2||

A Yogi who (dhiaavai) pays attention to/obeys (nirbhau = fears none) the highest (niranjan-u) the pristine Master – s/he keeps away from vices.
S/he (andin-u = every day) ever (jaagai = awakens) remains alert to vices and (laavai) fixes (liv) attention (sach-i) on truth, i.e. obeys Naam/Divine commands.

(So) such a (jogi) yogi (bhaavai) is pleasing to (meyrai) my (man-i) mind, i.e. I follow his example. 2.

ਕਾਲੁ ਜਾਲੁ ਬ੍ਰਹਮ ਅਗਨੀ ਜਾਰੇ ॥ਜਰਾ ਮਰਣ ਗਤੁ ਗਰਬੁ ਨਿਵਾਰੇ ॥ਆਪਿ ਤਰੈ ਪਿਤਰੀ ਨਿਸਤਾਰੇ ॥੩॥
Kāl jāl barahm agnī jāre Jarā maraṇ gaṯ garab nivāre Āp ṯarai piṯrī nisṯāre ||3||

S/he (jaarey) burns (jaal-u) the web of (kaal-u) death, i.e. temptations with obedience to (brahm) the Divine.

S/he attains (gat-u) freedom from (jaraa = old age) weakness and (maran = death) falling prey to vices, and (nivaarai) sheds (garab) vanity.

S/he him/her-self (tarai = swims) rises above vices and (nistaarey = rise above night/life) brings good name to (pitri) the ancestors. 3.

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਜੋਗੀ ਹੋਇ ॥ਭੈ ਰਚਿ ਰਹੈ ਸੁ ਨਿਰਭਉ ਹੋਇ ॥ਜੈਸਾ ਸੇਵੈ ਤੈਸੋ ਹੋਇ ॥੪॥
Saṯgur seve so jogī ho▫e Bẖai racẖ rahai so nirbẖa▫o ho▫e. Jaisā sevai ṯaiso ho▫e ||4||

(So) that person who (seyvey = serves) follows (satigur-u) the true guru(hoey) is the yogi,

One who (rach-i rahai) conforms to (bahai = fear) Divine commands, (s-u) that person (hoey) becomes (nirbhau) free of fears.

It is law of nature that one (hoey) becomes (taiso) that (jaisa) as one whom s/he (seyvi = serves) follows, i.e. s/he becomes like the Creator. 4.

Page 224

ਨਰ ਨਿਹਕੇਵਲ ਨਿਰਭਉ ਨਾਉ ॥ਅਨਾਥਹ ਨਾਥ ਕਰੇ ਬਲਿ ਜਾਉ ॥ਪੁਨਰਪਿ ਜਨਮੁ ਨਾਹੀ ਗੁਣ ਗਾਉ ॥੫॥
Nar nihkeval nirbẖa▫o nā▫o Anāthah nāth kare bal jā▫o Punrap janam nāhī guṇ gā▫o ||5||

By conforming to (naau) Naam/commands of (nirbhau = fearless) the highest Master, (nar = man) a person becomes (nihkeyval) purified of vices.
(Bal-i jaau = am sacrifice) I adore these virtues; they make (anaath = master-less) a hapless person the master of him/her-self.
One should (gaau = sing) praise and emulate (gun) Divine virtues because (janam-u) human birth (nahee) is not obtained (punarap-i) again. 5.

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਜਾਣੈ ॥ਗੁਰ ਕੈ ਸਬਦੇ ਆਪੁ ਪਛਾਣੈ ॥ਸਾਚੈ ਸਬਦਿ ਦਰਿ ਨੀਸਾਣੈ ॥੬॥
Anṯar bāhar eko jāṇai Gur kai sabḏe āp pacẖẖāṇai Sācẖai sabaḏ ḏar nīsāṇai ||6||

One who, (jaanai = knows) recognizes the Creator (anatar-i = inside) within the mind and (baahar-i) outside – i.e. in all creation, and (pachhaanai) recognizes God within (aap-u) the self with the help of (sabdey = with the word) with guidance of the guru.
S/he conforms (sabad-i = with the word) to Divine commands gets (neesaanai = mark) recognition (dar-i) in Divine court, i.e. approved by the Almighty. 6.

ਸਬਦਿ ਮਰੈ ਤਿਸੁ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥ਆਵੈ ਨ ਜਾਵੈ ਚੂਕੈ ਆਸਾ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਕਮਲੁ ਪਰਗਾਸਾ ॥੭॥
Sabaḏ marai ṯis nij gẖar vāsā Āvai na jāvai cẖūkai āsā Gur kai sabaḏ kamal pargāsā ||7||

One who (marai) dies (sabad-i) with the word, i.e. with submission to Divine commands, obtains (vaasa) stay in (nij (own (ghar-i) house, i.e. merges with the Creator.

His her (aasa) craving (chookai) ends; s/he no longer (aavai = comes) takes births and (jaavai = goes) dies.

His/her (kamal-u) lotus mind (pargaasa) blossoms, i.e. gets strength to resist temptations, (sabad-I with the word) with guidance of (gur) the guru. 7.

ਜੋ ਦੀਸੈ ਸੋ ਆਸ ਨਿਰਾਸਾ ॥ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਭੂਖ ਪਿਆਸਾ ॥ਨਾਨਕ ਬਿਰਲੇ ਮਿਲਹਿ ਉਦਾਸਾ ॥੮॥੭॥
Jo ḏīsai so ās nirāsā Kām karoḏẖ bikẖ bẖūkẖ pi▫āsā Nānak birle milėh uḏāsā ||8||7||

(Jo) whosoever (deesai) we see (aasa) either has expectations to be fulfilled or (niraasa) has given up hope; they have (kaam, krodh) lust and anger, and (bhookh piaasa = hunger and thirst) craving for (bikh-u = poison) objects of transitory satisfaction.
Says Guru Nanak: One (milah-i) finds (birley) some rare ones (udaasa) without desires. 8. 7.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਐਸੋ ਦਾਸੁ ਮਿਲੈ ਸੁਖੁ ਹੋਈ ॥ਦੁਖੁ ਵਿਸਰੈ ਪਾਵੈ ਸਚੁ ਸੋਈ ॥੧॥
Ga▫oṛī mėhlā 1. Aiso ḏās milai sukẖ ho▫ī Ḏukẖ visrai pāvai sacẖ so▫ī ||1||

Composition of the first Guru in Raga Gaurri. I wish that I (milai) find (aiso) such a (daas-u = servant) devotee of the Almighty – with qualities given hereunder with whose company (hooee) experiences (sukh-u) peace, one (paavai) finds (soee = that) the Almighty and (dukh-u) the pain of separation (visrai) is forgotten. 1.

ਦਰਸਨੁ ਦੇਖਿ ਭਈ ਮਤਿ ਪੂਰੀ ॥ਅਠਸਠਿ ਮਜਨੁ ਚਰਨਹ ਧੂਰੀ ॥੧॥ ਰਹਾਉ ॥
Ḏarsan ḏekẖ bẖa▫ī maṯ pūrī Aṯẖsaṯẖ majan cẖarnah ḏẖūrī ||1|| rahā▫o

By whose (darsan-u = sight) seeing whose way of life, one’s (mat-i) thinking (bhaee) becomes (poori) perfect.

Being (dhoori = dust of feet) at his/her feet, i.e. following his/her example like (majan-u) bath at (atthsatth-i = sixty-eight) all holy places, i.e. one is purified by giving up vices. 1.

(Rahaau) dwell here and reflect.

ਨੇਤ੍ਰ ਸੰਤੋਖੇ ਏਕ ਲਿਵ ਤਾਰਾ ॥ਜਿਹਵਾ ਸੂਚੀ ਹਰਿ ਰਸ ਸਾਰਾ ॥੨॥
Neṯar sanṯokẖe ek liv ṯārā Jihvā sūcẖī har ras sārā ||2||

One’s inner (eytr) the eyes/mind (santokhey) is happy with ik taaraa = one stream) continuous (lv) focus on Naam/Divine virtues and commands. (Jihva) the tongue is (soochi) purified drinking (saara) the supreme (ras) elixir, i.e. by praising and emulating Divine virtues. 2.

ਸਚੁ ਕਰਣੀ ਅਭ ਅੰਤਰਿ ਸੇਵਾ ॥ਮਨੁ ਤ੍ਰਿਪਤਾਸਿਆ ਅਲਖ ਅਭੇਵਾ ॥੩॥
Sacẖ karṇī abẖ anṯar sevā Man ṯaripṯāsi▫ā alakẖ abẖevā ||3||

With spirit of (seyva) service (antar-) in (abh) heart, one’s (karni) conduct becomes/conforms to (sach-u) truth/Naam. (Man-u) the mind (triptaasiaa) is satiated with experience of (alakh) the invisible and (abheyva = unknown mysteries) the unknowable Almighty. 3.

ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਸਾਚਾ ॥ਬਿਨੁ ਬੂਝੇ ਝਗਰਤ ਜਗੁ ਕਾਚਾ ॥੪॥
Jah jah ḏekẖ▫a▫u ṯah ṯah sācẖā Bin būjẖe jẖagraṯ jag kācẖā ||4||

(Jah jah) wherever I (deykhau) look I see (saachaa) the Eternal (tah tah = there) everywhere. (Kaachaa = raw) the ignorant (jag-u = words) humans (bin-u = without) do not (boojhey) understand Naam and only (jhagrat = quarrel) argue. 4

ਗੁਰੁ ਸਮਝਾਵੈ ਸੋਝੀ ਹੋਈ ॥ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੫॥
Gur samjẖāvai sojẖī ho▫ī Gurmukẖ virlā būjẖai ko▫ī ||5||

(Sojhi hoee) awareness of Naam (hoee) is obtained when (gur-u) guru (samjhaavai) gives the understanding comes when (gur-u samjhaavai) the guru imparts the understanding. (Koee) some (virla) rare person (gurmukh-i) who follows the guru, (boojhai) recognizes the Almighty within. 5.

ਕਰਿ ਕਿਰਪਾ ਰਾਖਹੁ ਰਖਵਾਲੇ ॥ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥
Kar kirpā rākẖo rakẖvāle Bin būjẖe pasū bẖa▫e beṯāle ||6||

O Almighty, you (rakhvaaley) are the protector, please (kar-i) bestows (kirpa) mercy to lead to the guru. Those (bin-u) without (boojhey) without (bhaey) are (beytaaley = out of tune) directionless like (pasoo) animals. 6.

ਗੁਰਿ ਕਹਿਆ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ॥ਕਿਸੁ ਕਹੁ ਦੇਖਿ ਕਰਉ ਅਨ ਪੂਜਾ ॥੭॥
Gur kahi▫ā avar nahī ḏūjā Kis kaho ḏekẖ kara▫o an pūjā ||7||

The guru (kahia = said) teaches that there is (nahee) not (dooja = second) any (avar-u) other Master. (Kah-u) tell me (ki-u) who (an) other I should (deykh-i) look at and (karau) perform, (pooja) worship, i.e. I cannot worship any god/goddess. 7.

ਸੰਤ ਹੇਤਿ ਪ੍ਰਭਿ ਤ੍ਰਿਭਵਣ ਧਾਰੇ ॥ਆਤਮੁ ਚੀਨੈ ਸੁ ਤਤੁ ਬੀਚਾਰੇ ॥੮॥
Sanṯ heṯ parabẖ ṯaribẖavaṇ ḏẖāre Āṯam cẖīnai so ṯaṯ bīcẖāre ||8||

(Prabh-i) the Almighty has (dhaarey) created (tribhavan = three worlds – in the sky, on earth and water) the world (heyt-i) for the sake of (sant = saints) the creators to carry out their duties. One who (chheeani) understands (atam-u) within, (s-u) that person becomes aware of (tat-u) the reality/Naam and (beechaarey) reflects, i.e. conforms to Naam. 8.

ਸਾਚੁ ਰਿਦੈ ਸਚੁ ਪ੍ਰੇਮ ਨਿਵਾਸ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸ ॥੯॥੮॥
Sācẖ riḏai sacẖ parem nivās Paraṇvaṯ Nānak ham ṯā ke ḏās ||9||8||

One who has (saach-u = truth) Naam (nivaas = residence) abiding (ridai) in mind with (sach-u) true (preym) love, i.e. loving dedicates to the Almighty, (ham) I am (daas) servant/follower (key) of (ta) that person (pranvat-i) submits Guru Nanak. 9. 8.

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Note: This Shabad contains references to many Puraanic stories. Some of these stories are long so only minimal details of the stories have been given.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥ਜਹ ਪ੍ਰਭ ਸਿਮਰੇ ਤਹੀ ਮਨੁ ਮਾਨਿਆ ॥੧॥
Ga▫oṛī mėhlā 1. Barahmai garab kī▫ā nahī jāni▫ā Beḏ kī bipaṯ paṛī pacẖẖuṯāni▫ā Jah parabẖ simre ṯahī man māni▫ā ||1||

Composition of the first Guru in Raga Gaurri. Brahma (garab-u keeaa) was proud to think he is the creator and did not (jaania = know) recognize supremacy of the Almighty.
However when he found himself (bipat-i paree) in trouble due to loss of (beyd) the Vedas and could do nothing, he (pachhutaania) repented for his folly.
(Jah) when he (simrey = remembered) invoked the Master, (tahee) then he was helped, and (man-u) mind (maania) believed Divine supremacy. 1.

ਐਸਾ ਗਰਬੁ ਬੁਰਾ ਸੰਸਾਰੈ ॥ਜਿਸੁ ਗੁਰੁ ਮਿਲੈ ਤਿਸੁ ਗਰਬੁ ਨਿਵਾਰੈ ॥੧॥ ਰਹਾਉ ॥
Aisā garab burā sansārai Jis gur milai ṯis garab nivārai ||1|| rahā▫o

(Aisa) such (garab-u) vanity (sansaarai) in the world, i.e. by the creatures as describe in the examples that follow, is (bura) bad.
(Jis-u) one who (gur-u milai) finds the guru and follows his teachings, (tis-u) (nivaarai) gets rid of his/her vanity.1.
(Rahaau) dwell here and reflect.

ਬਲਿ ਰਾਜਾ ਮਾਇਆ ਅਹੰਕਾਰੀ ॥ ਜਗਨ ਕਰੈ ਬਹੁ ਭਾਰ ਅਫਾਰੀ ॥ਬਿਨੁ ਗੁਰ ਪੂਛੇ ਜਾਇ ਪਇਆਰੀ ॥੨॥
Bal rājā mā▫i▫ā ahaʼnkārī Jagan karai baho bẖār afārī Bin gur pūcẖẖe jā▫e pa▫i▫ārī ||2||

The king Bal was (ahankaari) proud of his (maaia) wealth; he used to (jagan karey) perform Yagnas /ritual feasts and was (bah-u bhaar) greatly (afaari) bloated with ego. – The god Vishnu wearing the garb of a Brahmin asked him for land of the length of two and a half steps. Bal’s guru Shukar warned him that it was deceit, but – (bin-u = without) by not (poochhey) following the guru’s advice Bal agreed and Vishnu covered the whole earth and sky with two steps. Bal was thus deprived of his kingdom and (jaaey paiaaree) went/was sent to the nether region, i.e. was left with nothing. 2.

ਹਰੀਚੰਦੁ ਦਾਨੁ ਕਰੈ ਜਸੁ ਲੇਵੈ ॥ਬਿਨੁ ਗੁਰ ਅੰਤੁ ਨ ਪਾਇ ਅਭੇਵੈ ॥ਆਪਿ ਭੁਲਾਇ ਆਪੇ ਮਤਿ ਦੇਵੈ ॥੩॥
Harīcẖanḏ ḏān karai jas levai Bin gur anṯ na pā▫e abẖevai Āp bẖulā▫e āpe maṯ ḏevai ||3||

Harichand was a king true to his word. He used to (daan-u karai) give in charity liberally and (leyvai) earn (jas-u) fame.
In keeping with the above he gave away his kingdom in charity himself, his wife and son as offering and greatly suffered – acting (bin-u guru) without the guru’s guidance he did not (paaey) have (ant = estimate) understand what the play of the Master (abheyvai) of unknown mysteries.
Actually the Creator (aap-i) IT-self (bhulaaey) deludes, and when pleased (mat-i deyvai) gives the right understanding by leading to the guru – one ignores the gurus advice suffers. 3.

ਦੁਰਮਤਿ ਹਰਣਾਖਸੁ ਦੁਰਾਚਾਰੀ ॥ਪ੍ਰਭੁ ਨਾਰਾਇਣੁ ਗਰਬ ਪ੍ਰਹਾਰੀ ॥ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਕਿਰਪਾ ਧਾਰੀ ॥੪॥
Ḏurmaṯ harṇākẖas ḏurācẖārī Parabẖ nārā▫iṇ garab par▫hārī Parahlāḏ uḏẖāre kirpā ḏẖārī ||4||

(Durmat-i) due to evil mind, the king Harnaakhas (duraachaaree) acted in evil. He became so proud that he thought no one could kill him and declared himself as god. He decided to kill his son Prahalad when he refused to accept his father as god.
But (prabh-u naaraain-u) the Almighty (dhaari) bestowed (kirpa) mercy, killed him and (prahaari) destroyed his (garab) vanity. And thus (udhaarey) saved IT” s devotee Prahlaad. 4.

ਭੂਲੋ ਰਾਵਣੁ ਮੁਗਧੁ ਅਚੇਤਿ ॥ਲੂਟੀ ਲੰਕਾ ਸੀਸ ਸਮੇਤਿ ॥ਗਰਬਿ ਗਇਆ ਬਿਨੁ ਸਤਿਗੁਰ ਹੇਤਿ ॥੫॥
Bẖūlo rāvaṇ mugaḏẖ acẖeṯ Lūtī lankā sīs sameṯ Garab ga▫i▫ā bin saṯgur heṯ ||5||

Raavan the king of Lanka was very knowledgeable but proud. He was (mugadh-u) foolish (bhoolo = forgetting) to forget God’s powers and abducted Rama’s wife Sita (acheyt) not realizing the consequences.
Raam (looti) plundered Lanka (sameyt) including cutting off Ravan’s (sees) head.
He (gaiaa = went) was destroyed (garab-i) by pride (bin-u = without) for lack of (heyt-i) love/obedience of (satigur) the true guru – because he had not listened to his guru Mahadev. 5.

ਸਹਸਬਾਹੁ ਮਧੁ ਕੀਟ ਮਹਿਖਾਸਾ ॥ਹਰਣਾਖਸੁ ਲੇ ਨਖਹੁ ਬਿਧਾਸਾ ॥ਦੈਤ ਸੰਘਾਰੇ ਬਿਨੁ ਭਗਤਿ ਅਭਿਆਸਾ ॥੬॥
Sahasbāhu maḏẖ kīt mahikẖāsā Harṇākẖas le nakẖahu biḏẖāsā Ḏaiṯ sangẖāre bin bẖagaṯ abẖi▫āsā ||6||

The king Sahasbaah (meaning having a thousand arms), the demons Madh, Keett and Mahikhaasa were all killed.
Harnaakhas, the father of Prahlad was (bidhaasa) torn (nakhah-u) with hand nails by the incarnation Narsingh.
The Almighty (sanghaarey) destroyed these (dait) demons because they were proud and (bin-u) lack of (abhiaasa) practice of (bhagti) devotion/obedience of the Almighty. 6.

ਜਰਾਸੰਧਿ ਕਾਲਜਮੁਨ ਸੰਘਾਰੇ ॥ਰਕਤਬੀਜੁ ਕਾਲੁਨੇਮੁ ਬਿਦਾਰੇ ॥ਦੈਤ ਸੰਘਾਰਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੭॥
Jarāsanḏẖ kālajmun sangẖāre Rakaṯbīj kālunem biḏāre Ḏaiṯ sangẖār sanṯ nisṯāre ||7||

The demons Jaraasandh and Kaaljamun (sanghaarey) were killed because of vanity. As were, Rakatbeej Kaalneym (bidaarey) destroyed.
The Almighty (sanghaar-i) killed (dait) the demons and (nistaarey) saved (sant) the obedient devotees. 7.

ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਬੀਚਾਰੇ ॥ਦੂਜੈ ਭਾਇ ਦੈਤ ਸੰਘਾਰੇ ॥ਗੁਰਮੁਖਿ ਸਾਚਿ ਭਗਤਿ ਨਿਸਤਾਰੇ ॥੮॥
Āpe saṯgur sabaḏ bīcẖāre Ḏūjai bẖā▫e ḏaiṯ sangẖāre Gurmukẖ sācẖ bẖagaṯ nisṯāre ||8||

Some are led to (satigur-u) the true guru by the Almighty (aapey) IT-self; they (beechaarey) reflect on (sabad-u) Divine commands.
(Dait) the demon/transgressors who act (doojai) by other (bhaaey) ideas, then obeying Divine commands (sanghaarey = killed) fall prey to vices.

(gurmukh-i) those who follow the guru (nistaarey) are saved (saach-i) by true (bhagat-i) dedication. 8.

Page 225

ਬੂਡਾ ਦੁਰਜੋਧਨੁ ਪਤਿ ਖੋਈ ॥ਰਾਮੁ ਨ ਜਾਨਿਆ ਕਰਤਾ ਸੋਈ ॥ਜਨ ਕਉ ਦੂਖਿ ਪਚੈ ਦੁਖੁ ਹੋਈ ॥੯॥
Būdā ḏurjoḏẖan paṯ kẖo▫ī Rām na jāni▫ā karṯā so▫ī Jan ka▫o ḏūkẖ pacẖai ḏukẖ ho▫ī ||9||

(Durjodhan) Duryodhana of the epic Mahabharat (boodda = drowned) was destroyed because of his vanity and (koee) lost (pat-i) honor.

He did not (jaaniaa = accept) realize power of (raam-u) the all-pervasive Almighty and that (sooee = that one) the Almighty (karta = creator) causes everything to happen.

Anyone who inflicts (dookh-i) pain (kau) to (jan) devotees of the Almighty (pachai) is destroyed (hoee) suffering (dukh-u) pain. 9.

ਜਨਮੇਜੈ ਗੁਰ ਸਬਦੁ ਨ ਜਾਨਿਆ ॥ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਭਰਮਿ ਭੁਲਾਨਿਆ ॥ਇਕੁ ਤਿਲੁ ਭੂਲੇ ਬਹੁਰਿ ਪਛੁਤਾਨਿਆ ॥੧੦॥
Janmejai gur sabaḏ na jāni▫āKi▫o sukẖ pāvai bẖaram bẖulāni▫ā Ik ṯil bẖūle bahur pacẖẖuṯāni▫ā ||10||

(Janmeyjai) the king Janmeyja did not (jaaniaa) accept/obey (sabad-u) word/advice of his guru. So (kiau) how could he (paavai) experience (sukh-u) peace (bhulaaniaa) by straying (bharam-i) under delusion, i.e. suffered.

Because of (ik-u = one, til-u = sesame seed) a little (bhooley) mistake he (pachhutaaniaa) repented (bahur-i) later. 10

Note: Kans was Krishna’s maternal uncle. He apprehended being killed by Krishna and deputed two strong and brave men Kes and Chaandoor to kill Krishna who killed them both.

ਕੰਸੁ ਕੇਸੁ ਚਾਂਡੂਰੁ ਨ ਕੋਈ ॥ਰਾਮੁ ਨ ਚੀਨਿਆ ਅਪਨੀ ਪਤਿ ਖੋਈ ॥ਬਿਨੁ ਜਗਦੀਸ ਨ ਰਾਖੈ ਕੋਈ ॥੧੧॥
Kans kes cẖāʼndūr na ko▫ī Rām na cẖīni▫ā apnī paṯ kẖo▫ī Bin jagḏīs na rākẖai ko▫ī ||11||

There was (na koi) no one as powerful as Kans, Kes and Chaandoor; they tried to kill Krishna.
However they did not (cheenia) recognize will of (raam-u) the Almighty – for Krishna being saved – (pat khoi= lost honor) were disgraced.
(Na koee) no one (bin-u) except (jagdees) the Master of the world, the Almighty can (raakhai) save. 11.

ਬਿਨੁ ਗੁਰ ਗਰਬੁ ਨ ਮੇਟਿਆ ਜਾਇ ॥ਗੁਰਮਤਿ ਧਰਮੁ ਧੀਰਜੁ ਹਰਿ ਨਾਇ ॥ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਗੁਣ ਗਾਇ ॥੧੨॥੯॥
Bin gur garab na meti▫ā jā▫e Gurmaṯ ḏẖaram ḏẖīraj har nā▫e Nānak nām milai guṇ gā▫e ||12||9||

Vanity was the cause of destruction in all above cases. (Garab-u) vanity (na jaaey) cannot be (meyttia) removed from the mind by the self, (bin gur) without following the guru’s teachings.
(Gurmat-i) the guru’s teachings impart (dharam-u) righteous dutifulness, (dheeraj-u) patience while obeying (har-i) Divine (naaey) Naam/Divine commands, i.e. the Almighty should be obeyed without eye on rewards
Further, (naam-u) the Almighty (milai) is found by (gaaey = singing) praising/emulating (gun) Divine virtues – to become like the Almighty and merge with the Creator, says Guru Nanak. 12. 9.

(gun gaaey) singing virtues i.e. remembering them repeatedly, says Nanak. 12. 9.

——————————————

Note: The Shabad below brings out that lasting comfort and peace can only be obtained by deserving and being bestowed Divine grace.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਚੋਆ ਚੰਦਨੁ ਅੰਕਿ ਚੜਾਵਉ ॥ਪਾਟ ਪਟੰਬਰ ਪਹਿਰਿ ਹਢਾਵਉ ॥ਬਿਨੁ ਹਰਿ ਨਾਮ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥
Ga▫oṛī mėhlā 1. Cẖo▫ā cẖanḏan ank cẖaṛāva▫o Pāt patambar pahir hadẖāva▫o Bin har nām kahā sukẖpāva▫o ||1||

Composition of the first Guru in Raga Gaurri. I may (caharaavau) apply (choaa) scents and (chandan) sandalwood paste (aank-i) on my body to feel good.
(Haddhaavah-u) go about (pahir-i) wearing (paatt pattambar) silk garments to look good.
But (kahaa = how?) cannot (paava-u) experience (sukh-u) peace (bin-u) without obedience to (har-i) Divine (naam) commands. 1.

ਕਿਆ ਪਹਿਰਉ ਕਿਆ ਓਢਿ ਦਿਖਾਵਉ ॥ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā pahira▫o ki▫ā odẖ ḏikẖāva▫o Bin jagḏīs kahā sukẖ pāva▫o ||1|| rahā▫o

I keep thinking: (Kia pahrau) what should I wear and (dikhaavau) show to people?
But (kahaa = how?) cannot (paava-u) experience (sukh-u) peace (bin-u) without obedience to (jagdees) the Master of the world, the Creator. 1.

(Rahaau) dwell here and reflect.

ਕਾਨੀ ਕੁੰਡਲ ਗਲਿ ਮੋਤੀਅਨ ਕੀ ਮਾਲਾ ॥ਲਾਲ ਨਿਹਾਲੀ ਫੂਲ ਗੁਲਾਲਾ ॥ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਭਾਲਾ ॥੨॥
Kānī kundal gal moṯī▫an kī mālā Lāl nihālī fūl gulālā Bin jagḏīs kahā sukẖ bẖāla||2||

I may wear (kundal) earrings (kaani) on the ears, and (maala) necklace (moteean ki) of pearls (gal-i) round the neck.
I may have a (laal) red/attractive (nihaalee) mattress with (gulaala) red (phool) flowers spread on it to enjoy.
But I should not (bhaala = search) expect (sukh-u) peace without obeying (jagdees) the Master of the universe. 2.

ਨੈਨ ਸਲੋਨੀ ਸੁੰਦਰ ਨਾਰੀ ॥ਖੋੜ ਸੀਗਾਰ ਕਰੈ ਅਤਿ ਪਿਆਰੀ ॥ਬਿਨੁ ਜਗਦੀਸ ਭਜੇ ਨਿਤ ਖੁਆਰੀ ॥੩॥
Nain salonī sunḏar nārī Kẖoṛ sīgār karai aṯ pi▫ārī Bin jagḏīs bẖaje niṯ kẖu▫ārī ||3||

My (naari) wife be (sundar) beautiful (salonee) with attractive (nain) eyes.
she may wear (khorr) sixteen types of (seegaar) adornments and (at-i piaari) be very loving;
But without (bhajey = praising) thanking the Creator only (nit) ever indulging in pleasures, I will (nit) ever face (khuaari) frustration is in obtaining peace. 3.

ਦਰ ਘਰ ਮਹਲਾ ਸੇਜ ਸੁਖਾਲੀ ॥ਅਹਿਨਿਸਿ ਫੂਲ ਬਿਛਾਵੈ ਮਾਲੀ ॥ਬਿਨੁ ਹਰਿ ਨਾਮ ਸੁ ਦੇਹ ਦੁਖਾਲੀ ॥੪॥
Ḏar gẖar mėhlā sej sukẖālī Ahinis fūl bicẖẖāvai mālī Bin har nām so ḏeh ḏukẖālī ||4||

I may have (dar ghar, mahla) home like a mansion and (sukhaalee) comfortable (seyj) beds.
(Maali) the gardener may (bichhaavai) spread (phool) flowers on it (ahinis-i) day and night;
But (deyh) a body will remain (dukhaali) uncomfortable without obeying (har-i naam) Divine commands, which bring peace. 4.

ਹੈਵਰ ਗੈਵਰ ਨੇਜੇ ਵਾਜੇ ॥ਲਸਕਰ ਨੇਬ ਖਵਾਸੀ ਪਾਜੇ ॥ਬਿਨੁ ਜਗਦੀਸ ਝੂਠੇ ਦਿਵਾਜੇ ॥੫॥
Haivar gaivar neje vāje Laskar neb kẖavāsī pāje Bin jagḏīs jẖūṯẖe ḏivāje ||5||

I may have (haivar, gaivar) elephants and horses, men with (neyjey) lances and (vaajey) musical bands,
and have (laskar) troops, (neb) assistants and (khavaasi) servants (paajey) to display my status.
But all these are (jhoothey) false (divaajey) false display, as peace is not attained without obeying (jagdees) the Master of the world. 5.

ਸਿਧੁ ਕਹਾਵਉ ਰਿਧਿ ਸਿਧਿ ਬੁਲਾਵਉ ॥ਤਾਜ ਕੁਲਹ ਸਿਰਿ ਛਤ੍ਰੁ ਬਨਾਵਉ ॥ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸਚੁ ਪਾਵਉ ॥੬॥
Siḏẖ kahāva▫o riḏẖ siḏẖ bulāva▫o Ŧāj kulah sir cẖẖaṯar banāva▫o Bin jagḏīs kahā sacẖ pāva▫o ||6||

I (kahaavau) may be called (sidh-u) an accomplished saint and have (ridh-i sidh-i) occult powers (bulaavau) on call i.e. perform, miracles whenever I like.
I may be a king with a (taaj) crown put on (kulah) a hat and a (chhatr-u) regal umbrella (banaavau) installed (sir-i) over the head.
But despite these I cannot find (sach-u = truth) the Eternal and experience peace of mind, without obeying (jagdees) the Master of the world. 6.

ਖਾਨੁ ਮਲੂਕੁ ਕਹਾਵਉ ਰਾਜਾ ॥ਅਬੇ ਤਬੇ ਕੂੜੇ ਹੈ ਪਾਜਾ ॥ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸਵਰਸਿ ਕਾਜਾ ॥੭॥
Kẖān malūk kahāva▫o rājā Abe ṯabe kūṛe hai pājā Bin gur sabaḏ na savras kājā ||7||

I may (kahaavau) be called (khan-u) a chief, (malook-u) emperor or (raaja) king;
But these positions are considered (koorrey = impermanent) false (paaja) display (abbey = now) here and (tabey = then) in the hereafter. 

The (kaaja) purpose of union with God is not (savras-i) accomplished (bin-u) without following (sabad = word) guidance of (gur) the guru – to obey Divine commands. 7.

ਹਉਮੈ ਮਮਤਾ ਗੁਰ ਸਬਦਿ ਵਿਸਾਰੀ ॥ਗੁਰਮਤਿ ਜਾਨਿਆ ਰਿਦੈ ਮੁਰਾਰੀ ॥ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੮॥੧੦॥
Ha▫umai mamṯā gur sabaḏ visārī Gurmaṯ jāni▫ā riḏai murārīParaṇvaṯ Nānak saraṇ ṯumārī ||8||10||

The underlying reasons for vanity are (haumai) ego and (mamta) attachment. These can be (visaaree = forgotten) taken out of the mind (gur sabad-i) through the guru’s teachings.
(Gurmat-i) with the guru’s guidance one (jaania = knows) recognises (muraaree) the Almighty (ridai) within the mind.
My Master, the guru is found with your grace. I therefore place myself in (tumaari) Your (saran-i = sanctuary) care and obedience, (pranvat-i) submits Guru Nanak. 8. 10.

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.