SGGS pp 227-229, Gaurri M: 1, Asttpadees 15-18.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਬੋਲਹਿ ਸਾਚੁ ਮਿਥਿਆ ਨਹੀ ਰਾਈ ॥ਚਾਲਹਿ ਗੁਰਮੁਖਿ ਹੁਕਮਿ ਰਜਾਈ ॥ਰਹਹਿ ਅਤੀਤ ਸਚੇ ਸਰਣਾਈ ॥੧॥
Ga▫oṛī mėhlā 1.  Bolėh sācẖ mithi▫ā nahī rā▫ī Cẖālėh gurmukẖ hukam rajā▫ī Rahėh aṯīṯ sacẖe sarṇā▫ī ||1||

Composition of the first Guru in Raga Gaurri. Those who follow the guru (bolah-i) speak (saach-u) the truth and not (raaee = mustard seed) a bit of (mithiaa) falsehood. (Gurmukh-i) one who follows the guru (rajaaee) willingly/happily (chaalah-i = walk) lead life (hukam-i) by Divine commands.

They (rahah-i) remain (ateet) unattached to the world-play and (sarnaaee = sanctuary) in care and obedience (sachey) of the Eternal. 1.

ਸਚ ਘਰਿ ਬੈਸੈ ਕਾਲੁ ਨ ਜੋਹੈ ॥ਮਨਮੁਖ ਕਉ ਆਵਤ ਜਾਵਤ ਦੁਖੁ ਮੋਹੈ ॥੧॥ ਰਹਾਉ ॥
Sacẖ gẖar baisai kāl na johai Manmukẖ ka▫o āvaṯ jāvaṯ ḏukẖ mohai ||1|| rahā▫o

One who follows the guru (baisai = sits) remains (ghar-i) in house/state of (sah) truth, i.e. obeys Naam/Divine commands, is not (johai) afflicted by (kaal-u = death) falling prey to temptations. (Dukh-u) grief (mohai) of succumbing to lures afflicts (manmukh kau) to one who acts by self-will resulting in his/her (aavat = coming) taking births and (jaavat = going0 dying again and again. 1.

(Rahaau) dwell on this and reflect.

ਅਪਿਉ ਪੀਅਉ ਅਕਥੁ ਕਥਿ ਰਹੀਐ ॥ਨਿਜ ਘਰਿ ਬੈਸਿ ਸਹਜ ਘਰੁ ਲਹੀਐ ॥ਹਰਿ ਰਸਿ ਮਾਤੇ ਇਹੁ ਸੁਖੁ ਕਹੀਐ ॥੨॥
Api▫o pī▫a▫o akath kath rahī▫ai Nij gẖar bais sahj gẖar lahī▫ai Har ras māṯe ih sukẖ kahī▫ai ||2||

One (raheeai) remains steady in (akath-u) the indescribable (kath-i = story) Divine experience when s/he (peeau) drinks (apiau) amrit/the life-giving elixir, i.e. conforms to Naam/Divine virtues and commands. Then one (bais-i) sits in (nij) own (ghar-i) house, i.e. focuses within on God, and (laheeai) obtains (ghar-u) the state of (sahj) poise/steadfastness.

This (sukh-u) comfort of Divine experience can be (kaheeai) told by one who is (matey) imbued with love of (har-i) the Almighty. 2.

ਗੁਰਮਤਿ ਚਾਲ ਨਿਹਚਲ ਨਹੀ ਡੋਲੈ ॥ਗੁਰਮਤਿ ਸਾਚਿ ਸਹਜਿ ਹਰਿ ਬੋਲੈ ॥ਪੀਵੈ ਅੰਮ੍ਰਿਤੁ ਤਤੁ ਵਿਰੋਲੈ ॥੩॥
Gurmaṯ cẖāl nihcẖal nahī dolai Gurmaṯ sācẖ sahj har bolai Pīvai amriṯ ṯaṯ virolai ||3||

One’s (chaal = gait) conduct becomes (nihchal) steady (gurmat-i) with the guru’s guidance, and she does not (ddolai = waver) go astray. One imbued with love (saach-i) of the Eternal (gurmat-i) with the guru’s guidance (sahaj-i) steadfastly (bolai = says) praises (har-i) the Almighty.

S/he (peevai = drinks) obtains awareness of (amrit-u) the life-giving elixir/Naam and (virolai = churns) reflects lives by (tat-u = reality) Naam/Divine commands. 3.

ਸਤਿਗੁਰੁ ਦੇਖਿਆ ਦੀਖਿਆ ਲੀਨੀ ॥ਮਨੁ ਤਨੁ ਅਰਪਿਓ ਅੰਤਰ ਗਤਿ ਕੀਨੀ ॥ਗਤਿ ਮਿਤਿ ਪਾਈ ਆਤਮੁ ਚੀਨੀ ॥੪॥
Saṯgur ḏekẖi▫ā ḏīkẖi▫ā līnī Man ṯan arpi▫o anṯar gaṯ kīnī Gaṯ miṯ pā▫ī āṯam cẖīnī ||4||

When one (deykhiaa) finds (satigur-u) the true guru and (leenee) receives (deekhiaa) guidance. (Arpiau) surrenders/dedicates (man-u = mind) thoughts and (tan-u = body) actions to God, s/he (gat-i = freedom, keeni = does) it frees (antar-i) the inner-self of other ideas.

S/he thus (paaee) obtains (gat-i = state) awareness of (mit-i = measure) Divine virtues and commands by (cheenee) understanding (aatam-u) the self within. 4.

ਭੋਜਨੁ ਨਾਮੁ ਨਿਰੰਜਨ ਸਾਰੁ ॥ਪਰਮ ਹੰਸੁ ਸਚੁ ਜੋਤਿ ਅਪਾਰ ॥ਜਹ ਦੇਖਉ ਤਹ ਏਕੰਕਾਰੁ ॥੫॥
Bẖojan nām niranjan sār Param hans sacẖ joṯ apār Jah ḏekẖ▫a▫u ṯah ekankār ||5||

Awareness of (niranjan) pristine (naam-u) Divine commands is (saar-u) sublime (bhojan-u) food, i.e. guide for life. That person becomes (param = supreme) accomplished (hans-u = swan) saint and experiences (jot-i) The Spirit of (apaar) the Infinite (sach-u) Eternal Almighty.

(Jah) wherever s/he (deykhau) looks she sees (eykankaar-u) the One Almighty (tah) there. 5.

ਰਹੈ ਨਿਰਾਲਮੁ ਏਕਾ ਸਚੁ ਕਰਣੀ ॥ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੇਵਾ ਗੁਰ ਚਰਣੀ ॥ਮਨ ਤੇ ਮਨੁ ਮਾਨਿਆ ਚੂਕੀ ਅਹੰ ਭ੍ਰਮਣੀ ॥੬॥
Rahai nirālam ekā sacẖ karṇī Param paḏ pā▫i▫ā sevā gur cẖarṇīMan ṯe man māni▫ā cẖūkī ahaʼn bẖarmaṇī ||6||

S/he (rahai) remains (niraalam-u = different) untouched by vices; his/her (karni = doing) living by (sach-u) Naam of (eyka) the One Almighty. (Seyva) service at (charni) feet of (gur) the guru – to conform to Divine commands, s/he (paaiaa) obtains (param) the exalted (pad-u) state – of freedom from temptations.

(Man-u) the mind agrees (maaniaa) agreeable (tey) Naam in (man) mind, and (bhramni) wandering/acting by (ahan) ego/self-will (chhooki) ends. 6.

ਇਨ ਬਿਧਿ ਕਉਣੁ ਕਉਣੁ ਨਹੀ ਤਾਰਿਆ ॥ਹਰਿ ਜਸਿ ਸੰਤ ਭਗਤ ਨਿਸਤਾਰਿਆ ॥ਪ੍ਰਭ ਪਾਏ ਹਮ ਅਵਰੁ ਨ ਭਾਰਿਆ ॥੭॥
In biḏẖ ka▫uṇ ka▫uṇ nahī ṯāri▫ā Har jas sanṯ bẖagaṯ nisṯāri▫ā Parabẖ pā▫e ham avar na bẖāri▫ā ||7||

(Kaun-u kaun-u = who all, nahi = not) everyone (taariaa = ferried) overcomes vices (in) bodh-i) way – obedience to Naam. (Bhagat) the devotees (nistaariaa) get across the world-ocean of vices (jas-i) by praising/emulating virtues of (har-i) the Almighty.

One who (paaey) finds (prabh) the Almighty does not (bhaariaa/bhaaliaa) search/look for (avar-u) anyone else. 7.

Page 228

ਸਾਚ ਮਹਲਿ ਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥ਨਿਹਚਲ ਮਹਲੁ ਨਹੀ ਛਾਇਆ ਮਾਇਆ ॥ਸਾਚਿ ਸੰਤੋਖੇ ਭਰਮੁ ਚੁਕਾਇਆ ॥੮॥
Sācẖ mahal gur alakẖ lakẖā▫i▫ā Nihcẖal mahal nahī cẖẖā▫i▫ā mā▫i▫ā Sācẖ sanṯokẖe bẖaram cẖukā▫i▫ā ||8||

(Gur-i) the guru (lakhaaiaa) shows (alakh-i) the invisible (mahal-i) palace of (saach) the Eternal, i.e. the Divine abode within the mind. This (mahal-u) palace is (nihchal) unshakable, it does not have (chhaaiaa) shadow of (maaiaa) temptations, i.e. the mind in which the Almighty abides is steadfast.

(Santokhey) happy obedience (saach-i) of truth/Divine commands ends (bharam-u) wandering in pursuit of other ideas 8.

(Saach mahal) the mansion/abode of the Eternal is (alakh) ineffable/indescribable but the guru (lakhaaia) enables its understanding.
This mansion is (nihchal) unshakable and not (chhaaia= reflection) subject to the influence of (maaia) the world-play.
The experience of (saach) the Eternal within grants (santokh) contentment and (chukaaia) ends all (bharam) doubts/delusions – as a result the mind attains poise. 8.

ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੁ ਸੋਈ ॥ਤਿਨ ਕੀ ਸੰਗਤਿ ਗੁਰਮੁਖਿ ਹੋਈ ॥ਨਾਨਕ ਸਾਚਿ ਨਾਮਿ ਮਲੁ ਖੋਈ ॥੯॥੧੫॥
Jin kai man vasi▫ā sacẖ so▫ī Ŧin kī sangaṯ gurmukẖ ho▫ī Nānak sācẖ nām mal kẖo▫ī ||9||15||

(Jin) those (kai man-i) in whose mind (soee) the One (sach-u) Almighty (vasiaa) abides. (Tin ki) their (sangat-i) company (hoee) is like receiving (gurmukh-i) the guru’s guidance.
In their company, one lives (naam-i) by Naam/commands (saach-i) the Almighty and (mal-u = dirt) ego (khoee) is given up. 9. 15.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਰਾਮਿ ਨਾਮਿ ਚਿਤੁ ਰਾਪੈ ਜਾ ਕਾ ॥ ਉਪਜੰਪਿ ਦਰਸਨੁ ਕੀਜੈ ਤਾ ਕਾ ॥੧॥
Ga▫oṛī mėhlā 1.Rām nām cẖiṯ rāpai jā kā Upjamp ḏarsan kījai ṯā kā ||1||

Composition of the first Guru in Raga Gaurri. A person (ja ka) whose (chit-u) mind is (raapai = dyed) imbued with love (naam-i) of Naam/commands (raam-i) of the Almighty – and the day will pass in obedience to God. 1.

ਰਾਮ ਨ ਜਪਹੁ ਅਭਾਗੁ ਤੁਮਾਰਾ ॥ਜੁਗਿ ਜੁਗਿ ਦਾਤਾ ਪ੍ਰਭੁ ਰਾਮੁ ਹਮਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Rām na japahu abẖāg ṯumārā Jug jug ḏāṯā parabẖ rām hamārā ||1|| rahā▫o

My mind, it is (tumaara) your (abhaag-u) misfortune if you do not (japah-u) remember and obey the Almighty. Remember, (raam-u) the One all-pervasive (prabh-u) Almighty is (hamaara) our (daataa = giver) Sustain or (jug-I jug-i) through the ages, i.e. all stages of life and should not be forgotten. 1. Pause and contemplate.

ਗੁਰਮਤਿ ਰਾਮੁ ਜਪੈ ਜਨੁ ਪੂਰਾ ॥ਤਿਤੁ ਘਟ ਅਨਹਤ ਬਾਜੇ ਤੂਰਾ ॥੨॥
Gurmaṯ rām japai jan pūrā Ŧiṯ gẖat anhaṯ bāje ṯūrā ||2||

One who (japai) remembers/obeys (raam-u) the Almighty is (pooraa) an accomplished (jan-u) person, i. e s/he fulfils responsibilities as a human being. (Anhat) unstruck (toora) musical instruments (baajey) play in (ghatt) mind of (tit-u) that person, i.e. s/he is in tune with the Divine. 2.

ਜੋ ਜਨ ਰਾਮ ਭਗਤਿ ਹਰਿ ਪਿਆਰਿ ॥ਸੇ ਪ੍ਰਭਿ ਰਾਖੇ ਕਿਰਪਾ ਧਾਰਿ ॥੩॥
Jo jan rām bẖagaṯ har pi▫ār Se parabẖ rākẖe kirpā ḏẖār ||3||

(Jan) the persons (jo) who (piaar-i) love (har-i) the Almighty are (bhagat-i) dedicated, i.e. obey Divine commands, (raam) the Almighty. (Prabh-i) the Almighty (dhaar-i) bestows (kirpa) mercy and (raakhey) takes care of (sey) them, i.e. they are free from troubles. 3.

ਜਿਨ ਕੈ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਸੋਈ ॥ਤਿਨ ਕਾ ਦਰਸੁ ਪਰਸਿ ਸੁਖੁ ਹੋਈ ॥੪॥
Jin kai hirḏai har har so▫ī Ŧin kā ḏaras paras sukẖ ho▫ī ||4||

Those in (jin kai) whose (hirdai) mind (har-i = dispels vices) the purifying and (har-I = makes green) rejuvenating Divine commands (soee = that) the Almighty are obeyed. One (hoee) remains in (sukh-u) comfort (tin ka) their (daras-u = sight, i.e. by following their example. 4.

ਸਰਬ ਜੀਆ ਮਹਿ ਏਕੋ ਰਵੈ ॥ਮਨਮੁਖਿ ਅਹੰਕਾਰੀ ਫਿਰਿ ਜੂਨੀ ਭਵੈ ॥੫॥
Sarab jī▫ā mėh eko ravai Manmukẖ ahaʼnkārī fir jūnī bẖavai ||5||

(Eyko = one) the same Naam/Divine commands (ravai) are present (mah-i) in (sarab) all (jeeaa) creatures. (Manmukh-i) a self-willed person does not obey Naam, such (ahankaari) a proud person cannot unite with the Almighty and (bhavai) wanders/goes through (jooni) life forms (phir-i phir-i) repeatedly. 5.

ਸੋ ਬੂਝੈ ਜੋ ਸਤਿਗੁਰੁ ਪਾਏ ॥ਹਉਮੈ ਮਾਰੇ ਗੁਰ ਸਬਦੇ ਪਾਏ ॥੬॥
So būjẖai jo saṯgur pā▫e Ha▫umai māre gur sabḏe pā▫e ||6||

(So) that person (jo) who (paaey) finds/follows (satigur-u) teachings of the true guru, (boojhai) understands/recognizes Naam within. S/he (maarai) kills (haumai = ego) acting by self-will, and (paaey) finds Naam within (sabdey = with the word) with guidance of (gur) the guru. 6.

ਅਰਧ ਉਰਧ ਕੀ ਸੰਧਿ ਕਿਉ ਜਾਨੈ ॥ਗੁਰਮੁਖਿ ਸੰਧਿ ਮਿਲੈ ਮਨੁ ਮਾਨੈ ॥੭॥
Araḏẖ uraḏẖ kī sanḏẖ ki▫o jānai Gurmukẖ sanḏẖ milai man mānai ||7||

One (kiau = how?) cannot (jaanai) know the method (sandh-I = association) union of (ardh) low/creatures/soul and (uradh) high/God? Supreme Spirit by the self. (Gurmukh-i) one who follows the guru, his/her (man-u) mind (maanai) obeys Naam – experiences peace in life and – (milai) obtains (sandh-i) union. 7.

ਹਮ ਪਾਪੀ ਨਿਰਗੁਣ ਕਉ ਗੁਣੁ ਕਰੀਐ ॥ਪ੍ਰਭ ਹੋਇ ਦਇਆਲੁ ਨਾਨਕ ਜਨ ਤਰੀਐ ॥੮॥੧੬॥
Ham pāpī nirguṇ ka▫o guṇ karī▫ai Parabẖ ho▫e ḏa▫i▫āl Nānak jan ṯarī▫ai ||8||16||

O Almighty, (ham) we (nirgun) meritless/ignorant persons (paapi) transgress/do not obey Naam, please (kareeai = make) impart awareness of (gun) Divine virtues. Please (hoey) be (daiaal-u) kind, that we (jan = servants) obey Naam and (tareeai) are ferried, i.e. overcome temptations and unite with You, supplicates Guru Nanak. 8. 16.

ਸੋਲਹ ਅਸਟਪਦੀਆ ਗੁਆਰੇਰੀ ਗਉੜੀ ਕੀਆ ॥

Solah asatpaḏī▫ā gu▫ārerī ga▫oṛī kī▫ā

There is a total of sixteen Asttpadees (compositions of eight stanzas each) of the first Guru in Raga Gaurri Raagini Guareyri.

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ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧
Ga▫oṛī bairāgaṇ mėhlā 1

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

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known with the true guru’s grace

ਜਿਉ ਗਾਈ ਕਉ ਗੋਇਲੀ ਰਾਖਹਿ ਕਰਿ ਸਾਰਾ ॥ ਅਹਿਨਿਸਿ ਪਾਲਹਿ ਰਾਖਿ ਲੇਹਿ ਆਤਮ ਸੁਖੁ ਧਾਰਾ ॥੧॥
Ji▫o gā▫ī ka▫o go▫ilī rākẖahi kar sārā Ahinis pālėh rākẖ lehi āṯam sukẖ ḏẖārā ||1||

 (Jio) like (goilee) the herdsman (raakhah-i) keeps (gaaee kau) the cows (kar-i saara) with care. He (paalah-i) nurtures them (ahinis) day and night, and (dhaaraa) has (sukh-u) comfort (aatam) in mind. 1.

ਇਤ ਉਤ ਰਾਖਹੁ ਦੀਨ ਦਇਆਲਾ ॥ ਤਉ ਸਰਣਾਗਤਿ ਨਦਰਿ ਨਿਹਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Iṯ uṯ rākẖo ḏīn ḏa▫i▫ālā Ŧa▫o sarṇāgaṯ naḏar nihālā ||1|| rahā▫o

My Creator, You are (daiaala) compassionate to (deen = poor) the helpless and (raakhah-u) protect all (it = here) in this world and (ut = there) in the hereafter.
I have placed myself in (tau) your (sarnaagat-i = sanctuary) care and obedience, so that You keep me as you would like me to be and bestow (nadar-i) sight of (nihaala) approval. 1
(Rahaau) dwell here and reflect.

ਜਹ ਦੇਖਉ ਤਹ ਰਵਿ ਰਹੇ ਰਖੁ ਰਾਖਨਹਾਰਾ ॥ ਤੂੰ ਦਾਤਾ ਭੁਗਤਾ ਤੂੰਹੈ ਤੂੰ ਪ੍ਰਾਣ ਅਧਾਰਾ ॥੨॥

Jah ḏekẖ▫a▫u ṯah rav rahe rakẖ rākẖanhārā Ŧūʼn ḏāṯā bẖugṯā ṯūʼnhai ṯūʼn parāṇ aḏẖārā ||2||

(Jah) wherever I (deykhau) look You (rav-i rahey) are present (tah) there, i.e. please enable me to obey Your commands everywhere, and (rakh-u) protect me from vices, o (raakhanhaara) protector.

(Toon) You are (daataa = giver) the provider (toonhai) and you are also (bhugta) consumer – being in the creatures; (toon) You are (adhaara) the mainstay of (praan) life. 2.

ਕਿਰਤੁ ਪਇਆ ਅਧ ਊਰਧੀ ਬਿਨੁ ਗਿਆਨ ਬੀਚਾਰਾ ॥ ਬਿਨੁ ਉਪਮਾ ਜਗਦੀਸ ਕੀ ਬਿਨਸੈ ਨ ਅੰਧਿਆਰਾ ॥੩॥
Kiraṯ pa▫i▫ā aḏẖ ūrḏẖī bin gi▫ān bīcẖārā Bin upmā jagḏīs kī binsai na anḏẖi▫ārā ||3||

(Bin-u) without (beechaara) reflecting on (giaan = knowledge) Naam within creature (paiaa) is put in (adh/ardh) low or (oordhi) low state, i.e. does good and evil acts without knowing (kirat-u paiaa) based on past deeds. This (andhiaara = darkness) ignorance is not (binsai = destroyed) removed (bin-u) without awareness of (upma = praise) virtues of (jagdees) Master of the world – imparted by the guru. 3.

ਜਗੁ ਬਿਨਸਤ ਹਮ ਦੇਖਿਆ ਲੋਭੇ ਅਹੰਕਾਰਾ ॥ ਗੁਰ ਸੇਵਾ ਪ੍ਰਭੁ ਪਾਇਆ ਸਚੁ ਮੁਕਤਿ ਦੁਆਰਾ ॥੪॥
Jag binsaṯ ham ḏekẖi▫ā lobẖe ahaʼnkārā Gur sevā parabẖ pā▫i▫ā sacẖ mukaṯ ḏu▫ārā ||4||

(Ham) I have (deykhiaa) seen (jag-u = word) people (nisat) being ruined, i.e. remaining restless because of (lobhey) greed/possessiveness and (ahankaara) vanity – acting in defiance of Naam/Divine commands.

(Prabh-u) the Almighty (paaiaa) is found (seyva = service) by following (gur) the guru to live by (sach-u = truth) Naam and go through (duaara) the gate of (mukat-i) freedom from vices, to attain union with the Creator. 4.

ਨਿਜ ਘਰਿ ਮਹਲੁ ਅਪਾਰ ਕੋ ਅਪਰੰਪਰੁ ਸੋਈ ॥ ਬਿਨੁ ਸਬਦੈ ਥਿਰੁ ਕੋ ਨਹੀ ਬੂਝੈ ਸੁਖੁ ਹੋਈ ॥੫॥
Nij gẖar mahal apār ko aprampar so▫ī Bin sabḏai thir ko nahī būjẖai sukẖ ho▫ī ||5||

(Soee = that) the One Almighty is (apampar-u) Infinite. (mahal-u) the palace/abode (ko) of (apaar) the Infinite is in (nij = own, ghar-i = house) in an unshakable mind focused within, i.e. from where other ideas have been dispelled.

(Ko nahi) no one can be (thir-u) steady (bin-u) without awareness (sabdai = of the word) Divine commands; (sukh-u) peace is (hoee) obtained by one who (boojhai) understands/obeys Divine commands. 5.

ਕਿਆ ਲੈ ਆਇਆ ਲੇ ਜਾਇ ਕਿਆ ਫਾਸਹਿ ਜਮ ਜਾਲਾ ॥ ਡੋਲੁ ਬਧਾ ਕਸਿ ਜੇਵਰੀ ਆਕਾਸਿ ਪਤਾਲਾ ॥੬॥
Ki▫ā lai ā▫i▫ā le jā▫e ki▫ā fāsėh jam jālā Dol baḏẖā kas jevrī ākās paṯālā ||6||

One (lai aaiaa) brings (kiaa = what?) nothing on birth and (lai jaaey) takes nothing on death. (kiaa = why?) one should not (phaasah) be trapped in (jaala) the web (jam) messenger of death, i.e. allurements – this causes the soul to be put in cycles of births and deaths.

It is like (ddol-u) bucket (badhaa) tied (kas-i) tightly, it pulled (aakas-i = in sky) up and emptied and goes (pataalaa = lower region) down to fill again – this cycle continues when one’s need is fulfilled – similarly the soul remains in cycles of births and deaths until approved by the Creator for union. 6.

ਗੁਰਮਤਿ ਨਾਮੁ ਨ ਵੀਸਰੈ ਸਹਜੇ ਪਤਿ ਪਾਈਐ ॥ ਅੰਤਰਿ ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥
Gurmaṯ nām na vīsrai sėhje paṯ pā▫ī▫ai Anṯar sabaḏ niḏẖān hai mil āp gavā▫ī▫ai ||7||

One who (gurmat-i) follows the guru’s counsel does not (veesrai) forget, (sahjey) steadfastly obeys (naam-u) Divine commands, and (paaeeai) obtains (pat-i) honor of union with the Creator. One who follows the guru has (nidhaan-u) treasure of awareness of (sabd-u) Divine commands (antar-i) in the mind, s/he (gavaaeeai = lose) gives up (aap-u = self) ego when this awareness (mil-i) is obtained. 7.

ਨਦਰਿ ਕਰੇ ਪ੍ਰਭੁ ਆਪਣੀ ਗੁਣ ਅੰਕਿ ਸਮਾਵੈ ॥ ਨਾਨਕ ਮੇਲੁ ਨ ਚੂਕਈ ਲਾਹਾ ਸਚੁ ਪਾਵੈ ॥੮॥੧॥੧੭॥
Naḏar kare parabẖ āpṇī guṇ ank samāvai Nānak mel na cẖūk▫ī lāhā sacẖ pāvai ||8||1||17||

One on whom (prabh-u) the Almighty (nadar-i = sight, karey = casts) notices because of (gun) virtues/merits, (samaavai) is taken (ank-i) in lap, i.e. remains in remembrance of the Almighty. This (meyl-u = meeting) remembrance does not (chookaee) end, and one (paavai) gets (laahaa = profit) the benefit of union with (sach-u) the Almighty, says Guru Nanak. 8. 1. 17.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥  ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਿ ਲੇ ਤਉ ਹੋਇ ਨਿਬੇਰਾ ॥ਘਰਿ ਘਰਿ ਨਾਮੁ ਨਿਰੰਜਨਾ ਸੋ ਠਾਕੁਰੁ ਮੇਰਾ ॥੧॥
Ga▫oṛī mėhlā 1.  Gur parsādī būjẖ le ṯa▫o ho▫e niberā Gẖar gẖar nām niranjanā so ṯẖākur merā ||1||

Composition of the first Guru in Raga Gaurri. The creatures do not obey (naam/Divine commands, fall prey to temptations and thus remain in cycles of births and deaths by. This situation (hoey) comes (nibeyraa) to end (tau) then when one (boojh-i ley) understands Naam (parsaadi) with grace/guidance of the guru. (Naam-u) Commands of (Niranjana) the pristine Almighty, (so) that is (meyra) my (tthaakur-u) Master, whom I obey. 1.

ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਛੂਟੀਐ ਦੇਖਹੁ ਵੀਚਾਰਾ ॥ਜੇ ਲਖ ਕਰਮ ਕਮਾਵਹੀ ਬਿਨੁ ਗੁਰ ਅੰਧਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥
Bin gur sabaḏ na cẖẖūtī▫ai ḏekẖhu vīcẖārā Je lakẖ karam kamāvahī bin gur anḏẖi▫ārā ||1|| rahā▫o

One can (veechaara) reflect and (deykh-u) see, that one cannot (chhootteeai) be free from temptations (bin-u) without following (sabad = word) guidance of (gur) the guru. One may (kamavahi) perform lakhs of (karam) rituals, one remains in (andhiaara) dark – on how to overcome temptations (bin-u) without the guru’s guidance. 1.

(Rahaau) dwell here and reflect.

ਅੰਧੇ ਅਕਲੀ ਬਾਹਰੇ ਕਿਆ ਤਿਨ ਸਿਉ ਕਹੀਐ ॥ਬਿਨੁ ਗੁਰ ਪੰਥੁ ਨ ਸੂਝਈ ਕਿਤੁ ਬਿਧਿ ਨਿਰਬਹੀਐ ॥੨॥
Anḏẖe aklī bāhre ki▫ā ṯin si▫o kahī▫ai Bin gur panth na sūjẖ▫ī kiṯ biḏẖ nirabahī▫ai ||2||

(Kiaa) what can one (kaheeai) say (siau) to (tin) those who are (andhey = blind) ignorant and (baaharey) devoid (akli) of understanding. They (bin-u = without) do not follow (gur) the guru, and (ssoojhaee) understand/distinguish between right and wrong (panth-u) path; it is (kit bidh-i = what method?) hard (nabaheeai) keep company with them. 2.

Note: The verses below give examples of this.

ਖੋਟੇ ਕਉ ਖਰਾ ਕਹੈ ਖਰੇ ਸਾਰ ਨ ਜਾਣੈ ॥ਅੰਧੇ ਕਾ ਨਾਉ ਪਾਰਖੂ ਕਲੀ ਕਾਲ ਵਿਡਾਣੈ ॥੩॥
Kẖote ka▫o kẖarā kahai kẖare sār na jāṇai Anḏẖe kā nā▫o pārkẖū kalī kāl vidāṇai ||3||

Such a person (kahai) calls (khottey kau) the counterfeit to be (kharaa) genuine and does not (jaanai) know (saar) the value of (kharey) a genuine – thing, person.

S/he (naau = name, ka = of) calls (andhey) a blind/ignorant person as (paarkhoo) appraise, this is (viddaanai) the wonder/characteristic of (kaal) the age of (kali) conflicts. 3.

Message: Cheats are described as honest and honesty is not recognized. A person immersed in vices rises to a high position, and judges’ others. This is strange. 3.

ਸੂਤੇ ਕਉ ਜਾਗਤੁ ਕਹੈ ਜਾਗਤ ਕਉ ਸੂਤਾ ॥ਜੀਵਤ ਕਉ ਮੂਆ ਕਹੈ ਮੂਏ ਨਹੀ ਰੋਤਾ ॥੪॥
Sūṯe ka▫o jāgaṯ kahai jāgaṯ ka▫o sūṯā Jīvaṯ ka▫o mū▫ā kahai mū▫e nahī roṯā ||4||

S/he Calls a (sootey) sleeping person (jaagat-u) awake and (jaagat) an awakened one as (soota) asleep; calls a (jeevat) living person (mooa) dead and (nahi) does not cry for (mooey kau) one who is dead. 4.

Message: A person inebriated by vices is called smart and one alert to vices is described as lost. A person living by virtues is described as not of this world and one living in vices is not pitied.

ਆਵਤ ਕਉ ਜਾਤਾ ਕਹੈ ਜਾਤੇ ਕਉ ਆਇਆ ॥ਪਰ ਕੀ ਕਉ ਅਪੁਨੀ ਕਹੈ ਅਪੁਨੋ ਨਹੀ ਭਾਇਆ ॥੫॥
Āvaṯ ka▫o jāṯā kahai jāṯe ka▫o ā▫i▫ā Par kī ka▫o apunī kahai apuno nahī bẖā▫i▫ā ||5||

S/he (kahai) calls (aavat kau) an incoming person as (jaata) leaving and one who is (jaata) leaving as coming; calls (par ki) what belongs to others as (apni) own but does not (bhaaia) like what is (apuno) own. 5.

Message: One who walks on the path to the Creator is described as going and one who turns away from the Master to indulge in vices is welcomed; viciously looks at the beauty and wealth of others but is not satisfied with what s/he has. 5.

ਮੀਠੇ ਕਉ ਕਉੜਾ ਕਹੈ ਕੜੂਏ ਕਉ ਮੀਠਾ ॥ਰਾਤੇ ਕੀ ਨਿੰਦਾ ਕਰਹਿ ਐਸਾ ਕਲਿ ਮਹਿ ਡੀਠਾ ॥੬॥
Mīṯẖe ka▫o ka▫uṛā kahai kaṛū▫e ka▫o mīṯẖā Rāṯe kī ninḏā karahi aisā kal mėh dīṯẖā ||6||

S/he (kahai) calls (meetthey kau) sweet thing as (kaurra) bitter and (karrooey kau) a bitter thing as (meettha) sweet. S/he (ninda karah-i) slanders one (raatey) imbued in virtues; (aisa) this is (ddeettha = seen) the experience of (mah-i) in (kal-i) the age of conflicts. 6.

Message: A good advice is brushed aside while temptations are welcome and one who has virtues is slandered; this is the result of the mind being masked by the transitory pleasures of the world-play. 6.

ਚੇਰੀ ਕੀ ਸੇਵਾ ਕਰਹਿ ਠਾਕੁਰੁ ਨਹੀ ਦੀਸੈ ॥ਪੋਖਰੁ ਨੀਰੁ ਵਿਰੋਲੀਐ ਮਾਖਨੁ ਨਹੀ ਰੀਸੈ ॥੭॥
Cẖerī kī sevā karahi ṯẖākur nahī ḏīsai Pokẖar nīr virolī▫ai mākẖan nahī rīsai ||7||

S/he (seyva karey) serves (cheyri) the servant and (nahi deesai) does not see (tthaakur-u) the master she/he does not realize that (maakhan-u) butter is not (reesai) obtained by (viroleeai) churning the (neer) water from a (pokhar-u) pool, but from milk/curd.

Message: Focuses on benedictions but forgets the beneficent Master who gives. Lasting peace of mind cannot be obtained by indulging in means of transitory pleasures.

ਇਸੁ ਪਦ ਜੋ ਅਰਥਾਇ ਲੇਇ ਸੋ ਗੁਰੂ ਹਮਾਰਾ ॥ਨਾਨਕ ਚੀਨੈ ਆਪ ਕਉ ਸੋ ਅਪਰ ਅਪਾਰਾ ॥੮॥
Is paḏ jo arthā▫e le▫e so gurū hamārā Nānak cẖīnai āp ka▫o so apar apārā ||8||

(Jo) one who (arthhaey ley = tells the meanings) causes to understands (is-u) this (pad) state, (so) s/he is (hamaara) my guru (hamaara) my guru.
He (cheenai) realizes (aap kau) the self – i.e. identifies God/Divine virtues within; is embodiment of (apar apaara) the Infinite Almighty. 8.

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਭਰਮਾਇਆ ॥ਗੁਰ ਕਿਰਪਾ ਤੇ ਬੂਝੀਐ ਸਭੁ ਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੯॥੨॥੧੮॥
Sabẖ āpe āp varaṯḏā āpe bẖarmā▫i▫ā Gur kirpā ṯe būjẖī▫ai sabẖ barahm samā▫i▫ā ||9||2||18||

The Creator (vartadaa) pervades (sabh-u) everywhere (aapey aap-i) by the Self, but also (aapey) IT-self (bharmaaiaa) causes to stray, i.e. people do not recognize the Almighty present within and without.

One (boojheeai) understands (tey) with (kirpa) kind guidance of (gur) the guru, that (brahm-u) the Spirit of the Creator (samaaiaa = contained) is present (sabh-u) everywhere, – and is to be obeyed. 9. 2. 18.