SGGS pp 229-231, Gaurri Guaareyri M: 3, Asttpadees 1-4.

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ
Rāg ga▫oṛī gu▫ārerī mėhlā 3 asatpaḏī▫ā

Composition of the third Guru in Raga Gaurri Raagini Guareyri, (asttpadeeaa) of eight stanzas each.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

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

Note: Sootak is a Hindu religious superstition according to which on the birth or death of someone in the family everything, including the family members, is defiled and has to be purified by rituals and baths etc. The Shabad below removes the delusion in this regard.

ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥ਭਰਮੇ ਭੂਲੇ ਆਵਉ ਜਾਉ ॥੧॥
Man kā sūṯak ḏūjā bẖā▫o Bẖarme bẖūle āva▫o jā▫o ||1||

(Sootak-u) defilement (ka) of (man) the mind caused when one forgets Creator and is misled by (dooja) other (bhaau) ideas – like superstitions.
Those who (bhooley) lose the path shown by Naam/Divine commands (bharmey) wander in vices, are denied union with the Almighty and (aavaau = coming, jaau = go) remain in cycles of births and deaths. 1.

ਮਨਮੁਖਿ ਸੂਤਕੁ ਕਬਹਿ ਨ ਜਾਇ ॥ਜਿਚਰੁ ਸਬਦਿ ਨ ਭੀਜੈ ਹਰਿ ਕੈ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥
Manmukẖ sūṯak kabėh na jā▫e Jicẖar sabaḏ na bẖījai har kai nā▫e ||1|| rahā▫o

(Sootak-u) defilement (manukh-i) of a self-willed person – who ignores Naam – (kabah-i na) never (jaaey) go/end, (jichar-u) as long as s/he is not (bheejai = rinsed) imbued with obedience of (naaey) Naam/commands of (har-i) the Almighty. 1.

ਸਭੋ ਸੂਤਕੁ ਜੇਤਾ ਮੋਹੁ ਆਕਾਰੁ ॥ਮਰਿ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥੨॥
Sabẖo sūṯak jeṯā moh ākār Mar mar jammai vāro vār ||2||

(Jeyta = as much) every (aakaar-u) form of (moh-u) allurement causes (sootak-u) defilement. One who succumbs to them, – forgets Naam and – (mar-i mar-i) keeps dying and (jammai) taking births (vaaro vaar) again and again. 2.

ਸੂਤਕੁ ਅਗਨਿ ਪਉਣੈ ਪਾਣੀ ਮਾਹਿ ॥ਸੂਤਕੁ ਭੋਜਨੁ ਜੇਤਾ ਕਿਛੁ ਖਾਹਿ ॥੩॥
Sūṯak agan pa▫uṇai pāṇī māhi Sūṯak bẖojan jeṯā kicẖẖ kẖāhi ||3||

Living organisms keep dying (maah-i) in, and make, (agan-i) fire, (paunai) air and (paani) water and cause (sootak-u) defilement.
Similarly organisms are present in (jeyta kichh-u) all (bhojan-u) food that we (khaah-i) eat and is thus  defiled. 3.

ਸੂਤਕਿ ਕਰਮ ਨ ਪੂਜਾ ਹੋਇ ॥ਨਾਮਿ ਰਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੪॥
Sūṯak karam na pūjā ho▫e Nām raṯe man nirmal ho▫e ||4||

(Sootak-i) defilement cannot be removed by (karam) rituals or (pooja) worships of deities.
(Man-u) the mind (hoey) is (nirmal-u) purified when (ratey = dyed) imbued with obedience (naam-i) to Divine commands. 4.

ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਸੂਤਕੁ ਜਾਇ ॥ਮਰੈ ਨ ਜਨਮੈ ਕਾਲੁ ਨ ਖਾਇ ॥੫॥
Saṯgur sevi▫ai sūṯak jā▫e Marai na janmai kāl na kẖā▫e ||5||

(Sootak-u) defilement (jaaey) leaves the mind (seyviai = serving) by following (satigur0 the true guru – to obey Naam. (Kaal-u) death does not (khaaey) consume, i.e. one does not fall prey to lures. S/he does not (marai) die and (janmai) born again. 5.

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਸੋਧਿ ਦੇਖਹੁ ਕੋਇ ॥ਵਿਣੁ ਨਾਵੈ ਕੋ ਮੁਕਤਿ ਨ ਹੋਇ ॥੬॥
Sāsaṯ simriṯ soḏẖ ḏekẖhu ko▫e viṇ nāvai ko mukaṯ na ho▫e ||6||

(Koey) anyone who (sodh-i) studies (saast) Shastras and Smritis will (deykhah-u) see, that (ko na) no one can (hoey) be (mukat-i) freed from temptations/rebirth (vin-u) except by obeying (naavai) Naam. 6.

ਜੁਗ ਚਾਰੇ ਨਾਮੁ ਉਤਮੁ ਸਬਦੁ ਬੀਚਾਰਿ ॥ਕਲਿ ਮਹਿ ਗੁਰਮੁਖਿ ਉਤਰਸਿ ਪਾਰਿ ॥੭॥
Jug cẖāre nām uṯam sabaḏ bīcẖār Kal mėh gurmukẖ uṯras pār ||7||

(Utam) the sublime act in (chaarey) all four (jug) ages, i.e. at all times, is (beechaar-i) to reflect on (sabad-u) the guru’s teachings to obey (naam-u) Divine commands. In this (kal-i) age of conflicts, one (gurmukh-i) who follows the guru (utras-i) lands (paar-i) on far shore of, i.e. overcomes the world-ocean of temptations and finds God. 7.

ਸਾਚਾ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਰਹੈ ਸਮਾਇ ॥੮॥੧॥
Sācẖā marai na āvai jā▫e Nānak gurmukẖ rahai samā▫e ||8||1||

The Almighty is (saacha) Eternal, IT does not (marai = die) subject to temptations, is not (aavai = come) reborn to (jaaey = go) die, i.e. Divine writ is ever applicable.
Says third Nanak: One (gumukhi) who follows the guru’s teachings (rahai) remains (samaaey) absorbed in, i.e. conforms to Naam/Divine commands. 8. 1.

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ਗਉੜੀ ਮਹਲਾ ੩ ॥  ਗੁਰਮੁਖਿ ਸੇਵਾ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥ਹਰਿ ਜੀਉ ਰਾਖਹੁ ਹਿਰਦੈ ਉਰ ਧਾਰਾ ॥ਗੁਰਮੁਖਿ ਸੋਭਾ ਸਾਚ ਦੁਆਰਾ ॥੧॥
Ga▫oṛī mėhlā 3 Gurmukẖ sevā parān aḏẖārā Har jī▫o rākẖo hirḏai ur ḏẖārā Gurmukẖ sobẖā sācẖ ḏu▫ārā ||1||

Composition of the third Guru in Raga Gaurri. Make (seyva = service) obedience (gurmukh-i) the guru’s guidance (adhaara) mainstay of (praan) life. (Raakhah-u) keep (jeeay) revered (har-i) Almighty (dhaara) enshrined (hardai) in mind.

One obtains (sobha) glory in (saach) Divine (duaara) court, i.e. unites with the Almighty. 1.

ਪੰਡਿਤ ਹਰਿ ਪੜੁ ਤਜਹੁ ਵਿਕਾਰਾ ॥ਗੁਰਮੁਖਿ ਭਉਜਲੁ ਉਤਰਹੁ ਪਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Pandiṯ har paṛ ṯajahu vikārā Gurmukẖ bẖa▫ojal uṯarahu pārā ||1|| rahā▫o

(Pandit) O learned person, (parr-u = read) understand (har-i) Divine commands virtues and (tajah-u) give up (vikaara) the vice, of ego/pride.
(Gurmukh-i) follow the guru’s teachings to (utrah-u = land, paarra = far shore) get across (bhaujal-u) the world ocean – i.e. overcome vices to union with the Creator and not be born again. 1
(Rahaau) dwell here and reflect.

Page 230

ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥ਗੁਰਮੁਖਿ ਮੈਲੁ ਨ ਲਾਗੈ ਆਇ ॥ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੨॥
Gurmukẖ vicẖahu ha▫umai jā▫e Gurmukẖ mail na lāgai ā▫e Gurmukẖ nām vasai man ā▫e ||2||

(Gurmukhi) by following the guru’s teachings (haumai) ego (jaaey) leaves (vichah-u = from within) the mind. (Mail-u = filth) the vice of ego does not come and (laagai) stain the mins. Naam (aaey) comes and (vasai) abides (man-i) in mind (gurmukh-i) with the guru’s guidance. 2.

ਗੁਰਮੁਖਿ ਕਰਮ ਧਰਮ ਸਚਿ ਹੋਈ ॥ਗੁਰਮੁਖਿ ਅਹੰਕਾਰੁ ਜਲਾਏ ਦੋਈ ॥ਗੁਰਮੁਖਿ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਈ ॥੩॥
Gurmukẖ karam ḏẖaram sacẖ ho▫ī. Gurmukẖ ahaʼnkār jalā▫e ḏo▫ī. Gurmukẖ nām raṯe sukẖ ho▫ī. ||3||

(Karam) actions and (dharam) faith of (gurmukh-i) the guru’s follower is (hoee) to be (sach-i) truthful, i.e. sincerely obey Divine commands. S/he (jalaaey = burns) kills his/her (ahankaar-u) vanity and (doee) duality, i.e. does not deviate from Naam/Divine commands.

The guru’s follower is (ratey) imbued (naam-i) with obedience to Naam and (hoee) experiences (sukh-u) peace. 3.

ਆਪਣਾ ਮਨੁ ਪਰਬੋਧਹੁ ਬੂਝਹੁ ਸੋਈ ॥ਲੋਕ ਸਮਝਾਵਹੁ ਸੁਣੇ ਨ ਕੋਈ ॥ਗੁਰਮੁਖਿ ਸਮਝਹੁ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੪॥
Āpṇā man parboḏẖahu būjẖhu so▫ī Lok samjẖāvhu suṇe na ko▫ī Gurmukẖ samjẖahu saḏā sukẖ ho▫ī ||4||

The guru teaches to (parbodh-u) educate your (aapna) own (man-u) mind to (boojhah-u) recognize (soee = that) God/Naam within. If you (samjhaavh-u) try to teach (lok) people, then no one (suney) listens, i.e. motivation to conform to Naam comes from within.

(Samjhah-u) understand (gurmukh-i) the guru’s guidance and (sadaa) ever (hoee) experience (sukh-u) peace. 4.

ਮਨਮੁਖਿ ਡੰਫੁ ਬਹੁਤੁ ਚਤੁਰਾਈ ॥ਜੋ ਕਿਛੁ ਕਮਾਵੈ ਸੁ ਥਾਇ ਨ ਪਾਈ ॥ਆਵੈ ਜਾਵੈ ਠਉਰ ਨ ਕਾਈ ॥੫॥
Manmukẖ damf bahuṯ cẖaṯurā▫ī Jo kicẖẖ kamāvai so thā▫e na pā▫ī Āvai jāvai ṯẖa▫ur na kā▫ī ||5||

(Manmukh-i) a self-willed person engages in (bahut-u) much (damph) display and (chauraaee) cleverness, i.e. practices hypocrisy. (Jo kichh-u) whatever s/he (kamaavai) does (s-u) that is not (paaee) put in place, i.e. does not contribute to peace in life or acceptance for union with the Creator. S/he has (na kaaee) no (tthaur-u) place to settle down, i.e. cannot merge with God, and (aavai = comes, jaavai = goes) remains in cycles of births and deaths. 5.

ਮਨਮੁਖ ਕਰਮ ਕਰੇ ਬਹੁਤੁ ਅਭਿਮਾਨਾ ॥ਬਗ ਜਿਉ ਲਾਇ ਬਹੈ ਨਿਤ ਧਿਆਨਾ ॥ਜਮਿ ਪਕੜਿਆ ਤਬ ਹੀ ਪਛੁਤਾਨਾ ॥੬॥
Manmukẖ karam kare bahuṯ abẖimānā Bag ji▫o lā▫e bahai niṯ ḏẖi▫ānā Jam pakṛi▫ā ṯab hī pacẖẖuṯānā ||6||

(Manmukh) a self-willed person (karey) performs (bahut-u) numerous (karam) rituals (abhimaana) feels proud. S/he (nit) ever (bahai) sits (laaey) fixing (dhiaana) attention (jiau) like (bag/bagla) the crane stands still to catch prey in water, i.e. has deceit in mind.

S/he realizes (tab hi) only then when (pakrriaa) caught (jam-i) by Divine justice, and (pachhutaana) repents – for transgressions. 6.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ਗੁਰ ਪਰਸਾਦੀ ਮਿਲੈ ਹਰਿ ਸੋਈ ॥ਗੁਰੁ ਦਾਤਾ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥੭॥
Bin saṯgur seve mukaṯ na ho▫ī Gur parsādī milai har so▫ī Gur ḏāṯā jug cẖāre ho▫ī ||7||

(Mukat-i) deliverance from temptations is not (hoee) obtained (bin-u) without (seyvey = serving) obeying (satigur) the true guru. (Soee = that) the One Almighty (milai) is found (parsaadi) with grace/guidance of the guru.

(Gur-u) the guru’s guidance (hoee) is (daataa) the giver of freedom from temptations (in (chaarey = all four, jug = ages) at all stages of life. 7.

ਗੁਰਮੁਖਿ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਵਡਿਆਈ ॥ਸਾਇਰ ਕੀ ਪੁਤ੍ਰੀ ਬਿਦਾਰਿ ਗਵਾਈ ॥ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਝੂਠੀ ਚਤੁਰਾਈ ॥੮॥੨॥
Gurmukẖ jāṯ paṯ nāme vadi▫ā▫ī Sā▫ir kī puṯrī biḏār gavā▫ī Nānak bin nāvai jẖūṯẖī cẖaṯurā▫ī ||8||2||

One who follows the guru understands that one’s (jaat-i) class and (pat-i/paat-i) lineage, i.e. recognition and honor here and in Divine court comes and (vaddiaaee) glory given (naamey) with compliance to Naam/Divine commands. 
S/he (bidaar-i) kills and (gavaaee = lost) gets rid of (saair ki putri = daughter of the ocean – Lakshmi one of the valuables obtained when the gods churned the ocean according to Hindu mythology) worldly attachments.

(Chaturaaee = cleverness) hypocrisy is (jhootthi) false/unproductive, nothing is achieved (bin-u) without conformance (naavai) to Naam, says third Nanak. 8. 2.

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ਗਉੜੀ ਮ: ੩ ॥ ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥
Ga▫oṛī mėhlā 3.Is jug kā ḏẖaram paṛahu ṯum bẖā▫ī Pūrai gur sabẖ sojẖī pā▫ī Aithai agai har nām sakẖā▫ī ||1||

Composition of the third Guru in Raga Gaurri. (Bhaaee) O brethren, (parrahau= read) understand (dharam-u = law) duties of (is-u) this (jug) age, human life. (Poorai) the perfect (gur-i) guru (paaee) gives (sabh) full (sojhi) awareness, that obedience to (har-i) Divine (naam-u) Divine commands are (sakhaaee) helpful in being at peace (aithai) here and (agai = ahead) in the hereafter. 1.

ਰਾਮ ਪੜਹੁ ਮਨਿ ਕਰਹੁ ਬੀਚਾਰੁ ॥ਗੁਰ ਪਰਸਾਦੀ ਮੈਲੁ ਉਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Rām paṛahu man karahu bīcẖār Gur parsādī mail uṯār ||1|| rahā▫o

(Parrah-u) read/recognize commands of (raam) the Almighty (man-i) present in mind and (karah-u = do, beechaar-u = reflection) reflect. Do it (parsaadi) with grace/guidance of (gur) the guru; it (utaar-u) removes (mail-u) the dirt/vice of ego – acting by self-will. 1.

(Rahaau) dwell here and reflect.

ਵਾਦਿ ਵਿਰੋਧਿ ਨ ਪਾਇਆ ਜਾਇ ॥ਮਨੁ ਤਨੁ ਫੀਕਾ ਦੂਜੈ ਭਾਇ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਸਚਿ ਲਿਵ ਲਾਇ ॥੨॥
vāḏ viroḏẖ na pā▫i▫ā jā▫e Man ṯan fīkā ḏūjai bẖā▫e Gur kai sabaḏ sacẖ liv lā▫e ||2||

The Almighty (na jaaey) cannot be (paaiaa) found (vaad-i) with conflicts and (virodh-i) enmity in mind. Such (doojai) other (bhaaey) ideas in mind cause (man-u) the mind and (tan-u) body (pheeka) insipid, i.e. unfit to be God’s abode.

When these are driven out (sabad-i = with the word) guidance (kai) of (gur) the guru, then one (laaey) fixes (liv) attention/focus on God. 2.

ਹਉਮੈ ਮੈਲਾ ਇਹੁ ਸੰਸਾਰਾ ॥ਨਿਤ ਤੀਰਥਿ ਨਾਵੈ ਨ ਜਾਇ ਅਹੰਕਾਰਾ ॥ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਜਮੁ ਕਰੇ ਖੁਆਰਾ ॥੩॥
Ha▫umai mailā ih sansārā Niṯ ṯirath nāvai na jā▫e ahaʼnkārā Bin gur bẖete jam kare kẖu▫āra ||3||

(Ih-u) this (sansaara) world, the human mind is (maila = dirty) defiled by (haumai) ego/vanity, i.e. transgresses by ignoring Naam and committing vices. (Ahankaara) vanity does not (jaaey = leave) end – mind is not cleansed – even if one (nit) ever (naavai) bathes (teerath-i) at holy places.

Vices are not given up (bin-u) without (bheyttey) meeting/following the guru, and (jam-u) Divine justice (karey khuaara) frustrates efforts to find God. 3.

ਸੋ ਜਨੁ ਸਾਚਾ ਜਿ ਹਉਮੈ ਮਾਰੈ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਪੰਚ ਸੰਘਾਰੈ ॥ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥੪॥
So jan sācẖā jė ha▫umai mārai Gur kai sabaḏ pancẖ sangẖārai Āp ṯarai sagle kul ṯārai ||4||

(So) that (jan-u) person (j-i) who (maaarai) kills (haumai) ego (saachaa = truthful) truthfully obeys Naam. S/he (sanghaarai) overcomes (panch) the five vices – lust, anger, greed, worldly attachments and vanity – (sabad-I = with the word) with guidance of (gur) the guru.

S/he (aap-i) him/her-self (tarai = swims) gets across the world-ocean of vices and (taarey = causes to swim/raises) brings good name to (sagely) all (kul) lineages, i.e. ancestors. 4.

ਮਾਇਆ ਮੋਹਿ ਨਟਿ ਬਾਜੀ ਪਾਈ ॥ਮਨਮੁਖ ਅੰਧ ਰਹੇ ਲਪਟਾਈ ॥ਗੁਰਮੁਖਿ ਅਲਿਪਤ ਰਹੇ ਲਿਵ ਲਾਈ ॥੫॥
Mā▫i▫ā mohi nat bājī pā▫ī Manmukẖ anḏẖ rahe laptā▫ī Gurmukẖ alipaṯ rahe liv lā▫ī ||5||

The (baaji = game) role played (nat-i) by an actor is not real. Similarly, life led (moh-i) under lure of temptations achieves nothing. But (manmukh) self-willed persons who turn away from God and guru, are (andh= blind) ignorant and (rahey) remain (lapttaaee) clinging to these.

(Gurmukh-i) those who follow the guru are (alipt) untouched by lures and (rahey) keep (liv) attention (laaee) fixed on obedience to Naam. 5.

ਬਹੁਤੇ ਭੇਖ ਕਰੈ ਭੇਖਧਾਰੀ ॥ਅੰਤਰਿ ਤਿਸਨਾ ਫਿਰੈ ਅਹੰਕਾਰੀ ॥ਆਪੁ ਨ ਚੀਨੈ ਬਾਜੀ ਹਾਰੀ ॥੬॥
Bahuṯe bẖekẖ karai bẖekẖ▫ḏẖārī Anṯar ṯisnā firai ahaʼnkārī Āp na cẖīnai bājī hārī ||6||

(Bheykhdhaari wearer of globes) an impostor (karai) adopts (bahut-u) many (bheykh) garbs – to show s/he is pious. This person (ahankaari) proud of his/her cleverness (phirai = wanders) chases (tisna0 desires.

S/he does not (cheenai) understand (aap-u) the self/role in life, and (haari) loses (baaji) the game, i.e. fails to have peace of mind or attain union with God. 6.

ਕਾਪੜ ਪਹਿਰਿ ਕਰੇ ਚਤੁਰਾਈ ॥ਮਾਇਆ ਮੋਹਿ ਅਤਿ ਭਰਮਿ ਭੁਲਾਈ ॥ਬਿਨੁ ਗੁਰ ਸੇਵੇ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥੭॥
Kāpaṛ pahir kare cẖaṯurā▫ī Mā▫i▫ā mohi aṯ bẖaram bẖulā▫ī Bin gur seve bahuṯ ḏukẖ pā▫ī ||7||

One who (karey = does) tries to show (chaturaaee) cleverness (pahar-i) by wearing (kaaparr) garbs, is (at-i) greatly (bhulaaee) misled (bharam-i) in delusion caused (moh-i) by lure of (maaaiaa) money.

S/he (paaee0 suffers (bahut-u) great (dukh-u) grief – by being denied union with God – by (bin-u = without) not acting on directions of the guru – to obey Naam. 7.

ਨਾਮਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ॥ਗ੍ਰਿਹੀ ਅੰਤਰਿ ਸਾਚਿ ਲਿਵ ਲਾਗੀ ॥ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਵਡਭਾਗੀ ॥੮॥੩॥
Nām raṯe saḏā bairāgī Garihī anṯar sācẖ liv lāgī Nānak saṯgur sevėh se vadbẖāgī ||8||3||

Those (ratey) imbued (naam-i) with Naam, (sadaa) ever (bairaagi) yearn for union with the Almighty. Their (liv) attention (laagi) is fixed on God, while (antar-i) being in (girih-i) family life.

(Sey) those who (seyvah-i = serve) obey (satigur-u) the true guru’s teachings are (vaddbhaagi) fortunate, says third Nanak. 8. 3.

—————————————

ਗਉੜੀ ਮਹਲਾ ੩ ॥  ਬ੍ਰਹਮਾ ਮੂਲੁ ਵੇਦ ਅਭਿਆਸਾ ॥ਤਿਸ ਤੇ ਉਪਜੇ ਦੇਵ ਮੋਹ ਪਿਆਸਾ ॥ਤ੍ਰੈ ਗੁਣ ਭਰਮੇ ਨਾਹੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੧॥
Ga▫oṛī mėhlā 3. Barahmā mūl veḏ abẖi▫āsā Ŧis ṯe upje ḏev moh pi▫āsā Ŧarai guṇ bẖarme nāhī nij gẖar vāsā ||1||

Composition of the third Guru in Raga Gaurri. In Hindu mythology Brahma is considered (mool-u = root) the original/first (abhiaasa) to practice teachings of (veyd) the Vedas.
From the Vedas (upjey) came up the concepts of (deyv) gods having the characteristics of (moh) attachment and (piaasa = thirst) craving.

They (bharmey) wander under influence of (trai) the three (gun) characteristics of ego action – Tamas, Rajas and Sattva, and cannot (vaasaa) stay in (nij) own (ghar-i) house, i.e. cannot focus on Naam/Divine commands within. 1.

ਹਮ ਹਰਿ ਰਾਖੇ ਸਤਿਗੁਰੂ ਮਿਲਾਇਆ ॥ਅਨਦਿਨੁ ਭਗਤਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Ham har rākẖe saṯgurū milā▫i▫ā An▫ḏin bẖagaṯ har nām driṛ▫ā▫i▫ā ||1|| rahā▫o

(Ham) I (raakhey) have been saved from these by leading to (satiguru) the true guru, who (drirraaiaa) created firm commitment (bhagat-i) dedication in obeying (har-i) Divine commands. 1.

(Rahaau) dwell here and reflect.

ਤ੍ਰੈ ਗੁਣ ਬਾਣੀ ਬ੍ਰਹਮ ਜੰਜਾਲਾ ॥ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਸਿਰਿ ਮਾਰੇ ਜਮਕਾਲਾ ॥ਤਤੁ ਨ ਚੀਨਹਿ ਬੰਨਹਿ ਪੰਡ ਪਰਾਲਾ ॥੨॥
Ŧarai guṇ baṇī barahm janjālā Paṛ vāḏ vakāṇėh sir māre jamkālā Ŧaṯ na cẖīnėh banėh pand parālā ||2||

(Baani) the realm of (trai) three (gun) characteristics of ego action (janjaala) web of entanglements created by (brahm) the Creator, i.e. in nature. One (parr-i) reads – does not practice but – (vakhaanah-i = talks) engages in (vaad-u) arguments, and (maarey) is hit by (jamkaala) agent Divine justice (sir-i) on the head.

S/he does not (cheenah-i) understand (tat-u) the essence/reality and (bannah-i) packs (pandd) bundles of (paraala) straw, engage in fruitless pursuits. 2.

The three gunas of world-play in (baani brahm = the texts that Brahma reads) the Vedas are the cause of (janjaala) bondage to the world-play.
Those who (par) read the Vedas – think they have attained great knowledge and – (vaad vakhaaneh) enter into arguments rather than seek means of union with the Creator; they are (maare = killed) tortured by the (jamkaala) the messengers of death (siri) standing over their heads.
They do not try to (cheene) know (tat = essence) Divine virtues and instead (baneh pind = tie a bundle) perform (paraala = straw) useless rituals. 2.

Page 231

ਮਨਮੁਖ ਅਗਿਆਨਿ ਕੁਮਾਰਗਿ ਪਾਏ ॥ਹਰਿ ਨਾਮੁ ਬਿਸਾਰਿਆ ਬਹੁ ਕਰਮ ਦ੍ਰਿੜਾਏ ॥ਭਵਜਲਿ ਡੂਬੇ ਦੂਜੈ ਭਾਏ ॥੩॥
Manmukẖ agi▫ān kumārag pā▫e Har nām bisāri▫ā baho karam driṛ▫ā▫e Bẖavjal dūbe ḏūjai bẖā▫e ||3||

(Agiaan-i) ignorance (paaey) puts (manmukh) a self-willed person (kumaarag-i) on the wrong path. S/he (bisaariaa) forgets/ignores (har-i) Divine (naam-u) commands and (drirraaey) firmly practices (bah-u) many (karam) rituals.

Because of (doojai) other (bhaaey) ideas, s/he (ddoobey) drowns (bhavjal-i) in the world-ocean of vices and cannot unite with the Creator. 3.

ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਪੰਡਿਤੁ ਕਹਾਵੈ ॥ਬਿਖਿਆ ਰਾਤਾ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵੈ ॥ਜਮ ਕਾ ਗਲਿ ਜੇਵੜਾ ਨਿਤ ਕਾਲੁ ਸੰਤਾਵੈ ॥੪॥
Mā▫i▫ā kā muhṯāj pandiṯ kahāvai Bikẖi▫ā rāṯā bahuṯ ḏukẖ pāvai Jam kā gal jevṛā niṯ kāl sanṯāvai ||4||

One (muhtaaj) in need of (maaiaa) money (kahaavaai = wants to be called) becomes (pandit-u) priest. He (paavai) goes through (bahut-u) great (dukh-u) trouble (raata = imbued) in pursuits of (bikhiaa = poison) undeserved money.

With (jeyvrra = rope) the noose of (jam) Divine justice (gal-i) round the neck, i.e. when one is in grip of lure of vices, (kaal-u = death) messenger of Divine justice (nit) ever (santaavai) tortures/makes things difficult. 4.

ਗੁਰਮੁਖਿ ਜਮਕਾਲੁ ਨੇੜਿ ਨ ਆਵੈ ॥ਹਉਮੈ ਦੂਜਾ ਸਬਦਿ ਜਲਾਵੈ ॥ਨਾਮੇ ਰਾਤੇ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੫॥
Gurmukẖ jamkāl neṛ na āvai Ha▫umai ḏūjā sabaḏ jalāvai Nāme rāṯe har guṇ gāvai ||5||

On the other hand, (jamkaal-u) the messengers of death, i.e. vices, do not (aavai) come (neyrr-i) near (gurmukh-i) one who follows the guru’ teachings. 
(Sabad-i = with the word) with guidance of the guru, s/he (jalaavai = burns) dissolves (haumai) ego/acting by self-will under influence of (dooja) other ideas.
(Raatey) imbued (naamey) with Naam, s/he (gaavai = sings) praises and emulates (har-i) Divine (gun) virtues 5.

ਮਾਇਆ ਦਾਸੀ ਭਗਤਾ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥ਚਰਣੀ ਲਾਗੈ ਤਾ ਮਹਲੁ ਪਾਵੈ ॥ਸਦ ਹੀ ਨਿਰਮਲੁ ਸਹਜਿ ਸਮਾਵੈ ॥੬॥
Mā▫i▫ā ḏāsī bẖagṯā kī kār kamāvai Cẖarṇī lāgai ṯā mahal pāvai Saḏ hī nirmal sahj samāvai ||6||

(Maaiaa) ego then becomes (daasi) servant of (bhagta = devotees) those who obey Naam and (kamaavai) carries out their (kaar) bidding, i.e. one then subjugates ego to Divine commands. Only when one (laagai) touches (charni) feet, i.e. obeys Divine commands, (ta) then (paavai) finds (mahal-u = place of God) the Almighty.

(Sad hi) forever, (nirmal-u = clean) free of vices, s/he (sahj-i) steadfastly (samaavai) remains absorbed in the Almighty. 6.

ਹਰਿ ਕਥਾ ਸੁਣਹਿ ਸੇ ਧਨਵੰਤ ਦਿਸਹਿ ਜੁਗ ਮਾਹੀ ॥ਤਿਨ ਕਉ ਸਭਿ ਨਿਵਹਿ ਅਨਦਿਨੁ ਪੂਜ ਕਰਾਹੀ ॥ਸਹਜੇ ਗੁਣ ਰਵਹਿ ਸਾਚੇ ਮਨ ਮਾਹੀ ॥੭॥
Har kathā suṇėh se ḏẖanvanṯ ḏisėh jug māhī Ŧin ka▫o sabẖ nivėh an▫ḏin pūj karāhī Sėhje guṇ ravėh sācẖe man māhī ||7||

Those who (sunah-i) listen to (kathaa) discourse on (har-i) the Almighty, i.e. obtain awareness of Divine virtues and commands, (sey) they (disah-i = seen) are considered (dhanvant) wealthy (maahi) in (jug) this age of conflicts. (Sabh-i) everyone (nivah-i = bow) pay obeisance (kau) to (tin) them; they (andin-u = everyday) ever (karaahi pooj) worshipped/respected by people.

They (sahjey) intuitively (ravah-i) remember/praise (gun) virtues (saachey) of the Eternal (maahi) in (man) mind. 7.

ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਚਿਤੁ ਲਾਇਆ ॥ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਬ੍ਰਹਮ ਮਿਲਾਇਆ ॥੮॥੪॥
Pūrai saṯgur sabaḏ suṇā▫i▫ā Ŧarai guṇ mete cẖa▫uthai cẖiṯ lā▫i▫ā Nānak ha▫umai mār barahm milā▫i▫ā ||8||4||

(Poorai) the true (satigur-i) true guru (sunaaiaa = causes to hear) imparts awareness (sabad-u = Divine word) of Divine commands. Then the seeker (meyttey = erases) gets rid of (trai = three, gun = attributes) the three egoistic tendencies and (laaiaa) fixes (chit-u) consciousness on (chauthai) the fourth state, i.e. conforms to Naam or Divine commands.

He (maar-i) kills (haumai) ego/acting by self-will and (milaaiaa) unites with (brahm) the Supreme Spirit, i.e. enables Divine experience/have peace here and in the hereafter, says third Nanak. 8. 4.

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.