SGGS pp 235-236, Gaurri M: 5, Asttpadees 1-2.

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ
Rāg ga▫oṛī gu▫ārerī mėhlā 5 asatpaḏī▫ā

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

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gur parsāḏ

One all-pervasive Creator, (satinaam) with eternal authority/writ, (karta purakh-u) Creator of all who may be known with the true guru’s grace

ਜਬ ਇਹੁ ਮਨ ਮਹਿ ਕਰਤ ਗੁਮਾਨਾ ॥ਤਬ ਇਹੁ ਬਾਵਰੁ ਫਿਰਤ ਬਿਗਾਨਾ ॥ਜਬ ਇਹੁ ਹੂਆ ਸਗਲ ਕੀ

ਰੀਨਾ ॥ਤਾ ਤੇ ਰਮਈਆ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥੧॥
Jab ih man mėh karaṯ gumānā Ŧab ih bāvar firaṯ bigānā Jab ih hū▫ā sagal kī rīnā Ŧā ṯe rama▫ī▫ā gẖat gẖat cẖīnā ||1||

(Jab = when) as long as (ih-u) this human (karat gumaana) is proud (man-i) of mind. (Tab) then (ih-u) this (baavar-u) mad person (phirat) goes about as (bigaana) stranger, i.e. thinks s/he is higher than others

and is arrogant.

(Jab) when s/he (hooaa) becomes (reena) dust of feet (ki) of (sagal) all, i.e. feels humble, (ta tey) with that s/he (cheenaa) recognizes (ramaeea) the Almighty (ghatt-i ghatt-i) in every body/mind, i.e. treats others with regard. 1.

ਸਹਜ ਸੁਹੇਲਾ ਫਲੁ ਮਸਕੀਨੀ ॥ਸਤਿਗੁਰ ਅਪੁਨੈ ਮੋਹਿ ਦਾਨੁ ਦੀਨੀ ॥੧॥ ਰਹਾਉ ॥
Sahj suhelā fal maskīnī Saṯgur apunai mohi ḏān ḏīnī ||1|| rahā▫o

(Phal-u = fruit) the reward for (maskeeni) humility is (sahj) the state of poise and (suhela) being comfortable. 
(Apunai = own) my (satigur) true guru (deeni) has given this (daan-u = alms) benediction/guidance. 1.)

(Rahaau) dwell here and reflect.

ਜਬ ਕਿਸ ਕਉ ਇਹੁ ਜਾਨਸਿ ਮੰਦਾ ॥ਤਬ ਸਗਲੇ ਇਸੁ ਮੇਲਹਿ ਫੰਦਾ ॥ਮੇਰ ਤੇਰ ਜਬ ਇਨਹਿ ਚੁਕਾਈ ॥ਤਾ ਤੇ ਇਸੁ ਸੰਗਿ ਨਹੀ ਬੈਰਾਈ ॥੨॥
Jab kis ka▫o ih jānas manḏā Ŧab sagle is melėh fanḏā Mer ṯer jab inėh cẖukā▫ī Ŧā ṯe is sang nahī bairā▫ī ||2||

(Jab = when) as long as (iah-u = this) s/he (jaanas-i) considers (kia kau) someone (manda) bad, i.e. considers him/her-self superior. (Tab) then (sagely) all (phandaa) traps (meyley phandaa) entrap him/her, i.e. acts in ego and commits vices.

(Jab) when (inah-i) s/he (chukaaee) ends (meyr) mine and (teyr) yours, i.e. considers the self like all others. (Ta tey) from then on there is no (bairaaee) evil (sang-i) with (is-u) him/her, acts good with everyone. 2.

ਜਬ ਇਨਿ ਅਪੁਨੀ ਅਪਨੀ ਧਾਰੀ ॥ਤਬ ਇਸ ਕਉ ਹੈ ਮੁਸਕਲੁ ਭਾਰੀ ॥ਜਬ ਇਨਿ ਕਰਣੈਹਾਰੁ ਪਛਾਤਾ ॥ਤਬ ਇਸ ਨੋ ਨਾਹੀ ਕਿਛੁ ਤਾਤਾ ॥੩॥
Jab in apunī apnī ḏẖārī Ŧab is ka▫o hai muskal bẖārī Jab in karṇaihār pacẖẖāṯā Ŧab is no nāhī kicẖẖ ṯāṯā ||3||

(Jab) as long as (in-i) s/he (dhaari) adopts the attitude of (apuni apni) my and mine, i.e. ignores Divine commands acts in ego. (Tab) ten (bhaari = heavy) terrible (muskal-u) hardship of restless afflicts (is = him/her, kau = to) him/her.

(Jab) when (in-i) s/he (pachhaata) recognizes the Almighty as (karnaihaar-u) the doer. (Tab) then no (taataa = heat) evil like jealousy or craving afflicts (is no0 him/her. 3.

ਜਬ ਇਨਿ ਅਪੁਨੋ ਬਾਧਿਓ ਮੋਹਾ ॥ਆਵੈ ਜਾਇ ਸਦਾ ਜਮਿ ਜੋਹਾ ॥ਜਬ ਇਸ ਤੇ ਸਭ ਬਿਨਸੇ ਭਰਮਾ ॥ਭੇਦੁ ਨਾਹੀ ਹੈ ਪਾਰਬ੍ਰਹਮਾ ॥੪॥
Jab in apuno bāḏẖi▫o mohā Āvai jā▫e saḏā jam johā Jab is ṯe sabẖ binse bẖarmā Bẖeḏ nāhī hai pārbrahmā ||4||

(Jab) when (in-i) s/he (baadhiao) binds (apuno) the self, i.e. possessed by (mohaa) lure of temptations. S/he is (sadaa) ever (johaa) is eyed (jam-i) by Divine justice and (aavai = comes) takes births and (jaaey = goes) dies repeatedly.

(Jab) when (sabh) all (bharma) transgressions (binsey = destroyed) leave (tey) from (is) his/her mind. Then s/he is (naahi) no (bheyd-u) different from (paarbrahma) the Supreme Spirit. 4.

ਜਬ ਇਨਿ ਕਿਛੁ ਕਰਿ ਮਾਨੇ ਭੇਦਾ ॥ਤਬ ਤੇ ਦੂਖ ਡੰਡ ਅਰੁ ਖੇਦਾ ॥ਜਬ ਇਨਿ ਏਕੋ ਏਕੀ ਬੂਝਿਆ ॥ਤਬ ਤੇ ਇਸ ਨੋ ਸਭੁ ਕਿਛੁ ਸੂਝਿਆ ॥੫॥
Jab in kicẖẖ kar māne bẖeḏā Ŧab ṯe ḏūkẖ dand ar kẖeḏā Jab in eko ekī būjẖi▫ā Ŧab ṯe is no sabẖ kicẖẖsūjẖi▫ā ||5||

(Jab) when (in-i) s/he (kar-i maaney) considers (kichh-u) something (bheyda) different, i.e. not subject to Divine writ. S/he gets (ddandd) penalties, (dookh) distress (ar-u) and (kheyda) sorrow, i.e. is frustrated in finding peace.

(Jab) when s/he (boojhiaa) recognizes (eyko eyki) the lone Divine commands. (Tey) from (tab) then on, (sabh-u kichh-u) everything (soojhiaa) is seen (is no) by him/her, i.e. s/he watches the Creators play and conforms to it. 5.

ਜਬ ਇਹੁ ਧਾਵੈ ਮਾਇਆ ਅਰਥੀ ॥ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਨਹ ਤਿਸ ਲਾਥੀ ॥ਜਬ ਇਸ ਤੇ ਇਹੁ ਹੋਇਓ ਜਉਲਾ ॥ਪੀਛੈ ਲਾਗਿ ਚਲੀ ਉਠਿ ਕਉਲਾ ॥੬॥
Jab ih ḏẖāvai mā▫i▫ā arthī Nah ṯaripṯāvai nah ṯis lāthī Jab is ṯe ih ho▫i▫o ja▫ulā Pīcẖẖai lāg cẖalī uṯẖ ka▫ulā ||6||

When s/he (dhaavai) runs around (arthi) for the sake of (maaia) money
s/he is not (triptavai) satisfied as craving never (laathi) leave (is-u) him/her.

(Jab) when (ih-u) s/he (hoio) keeps (jaulaa) away from unfair practices. Then (kaula) temptations (utth-i = get up) quickly (laag-i chali) follows (peechhai) behind, i.e. one who conforms to Divine commands achieves everything naturally. 6.

ਕਰਿ ਕਿਰਪਾ ਜਉ ਸਤਿਗੁਰੁ ਮਿਲਿਓ ॥ਮਨ ਮੰਦਰ ਮਹਿ ਦੀਪਕੁ ਜਲਿਓ ॥ਜੀਤ ਹਾਰ ਕੀ ਸੋਝੀ ਕਰੀ ॥

ਤਉ ਇਸੁ ਘਰ ਕੀ ਕੀਮਤਿ ਪਰੀ ॥੭॥
Kar kirpā ja▫o saṯgur mili▫o Man manḏar mėh ḏīpak jali▫o Jīṯ hār kī sojẖī karī Ŧa▫o is gẖar kī kīmaṯ parī ||7||

(Jau) when the Almighty (kar-i) bestows (kirpa) grace and one (milio) finds/follows (satigur-u) the true guru. (Deepak-u) lamp (jalio) lights (mah-i) in (man = mind, mandar = house) within, i.e. awareness of Divine commands is obtained.

This (kar-i) creates (sojhi) awareness of what causes (jeet) success and (haar) failure in life and hereafter. (Tau) then (keemat-i) worth of (is-u) this (ghar) house (pari) is obtained, i.e. one realizes that Naa/Divine virtues and commands are present within. 7.

Page 236

ਕਰਨ ਕਰਾਵਨ ਸਭੁ ਕਿਛੁ ਏਕੈ ॥ਆਪੇ ਬੁਧਿ ਬੀਚਾਰਿ ਬਿਬੇਕੈ ॥ਦੂਰਿ ਨ ਨੇਰੈ ਸਭ ਕੈ ਸੰਗਾ ॥ਸਚੁ

ਸਾਲਾਹਣੁ ਨਾਨਕ ਹਰਿ ਰੰਗਾ ॥੮॥੧॥
Karan karāvan sabẖ kicẖẖ ekai Āpe buḏẖ bīcẖār bibekai Ḏūr na nerai sabẖ kai sangā Sacẖ sālāhaṇNānak har rangā ||8||1||

(Karaavan) the cause of doing (sabh-u kichh-u) everything (karan) that happens is (eykai) the One Almighty. The Creator (aapey) IT-self imparts (budh-i) intellect, (beechaar-i) reflection and (bibeykai) discernment.

The Creator is not (door-i) far from some and (neyrai) near others, but is (sanga = with) present within (sabh kai) everyone. It befits to be (ranga) in love of, and (saalaahan-u) praise/emulate, virtues of (har-i) the Almighty. 8. 1.

———————————-

ਗਉੜੀ ਮਹਲਾ ੫ ॥ਗੁਰ ਸੇਵਾ ਤੇ ਨਾਮੇ ਲਾਗਾ ॥ਤਿਸ ਕਉ ਮਿਲਿਆ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗਾ ॥

ਤਿਸ ਕੈ ਹਿਰਦੈ ਰਵਿਆ ਸੋਇ ॥ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਨਿਹਚਲੁ ਹੋਇ ॥੧॥
Ga▫oṛī mėhlā 5. Gur sevā ṯe nāme lāgā Ŧis ka▫o mili▫ā jis masṯak bẖāgā Ŧis kai hirḏai ravi▫ā so▫e Man ṯan sīṯal nihcẖal ho▫e ||1||

Composition of the fifth Guru in Raga Gaurri.

It is (tey) by (seyva = service) following the teachings of the guru that one (laaga) engages (naamey) obedience of Divine commands. Only (tis kau) that person (milia) finds the guru on (jis-u) whose (mastak-i = forehead) destiny this (bhaagaa) fortune is written.

(Soey = that) Naam (raviaa) abides in (hirdai) mind (kai) of (tias) such a person. His/her (man-u) mind and (tan-u) body, i.e. whole being (hoey) becomes (seetal-u = cool) at peace and (nihchal = unshakable) steadfast. 1.

ਐਸਾ ਕੀਰਤਨੁ ਕਰਿ ਮਨ ਮੇਰੇ ॥ਈਹਾ ਊਹਾ ਜੋ ਕਾਮਿ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥
Aisā kīrṯan kar man mere Īhā ūhā jo kām ṯerai ||1|| rahā▫o

(Meyrey) mind, (kar-i) do (keertan-u) praising (aaisa) such, i.e. acknowledge and obey the Almighty; (jo) which is (kaa-i) of use (teyrai = your) to you (eehaa0 here in life and (oohaa = there) in the hereafter. 1.

(Rahaau) dwell here and reflect.

ਜਾਸੁ ਜਪਤ ਭਉ ਅਪਦਾ ਜਾਇ ॥ਧਾਵਤ ਮਨੂਆ ਆਵੈ ਠਾਇ ॥ਜਾਸੁ ਜਪਤ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਹਉਮੈ ਭਾਗੈ ॥੨॥
Jās japaṯ bẖa▫o apḏā jā▫e Ḏẖāvaṯ manū▫ā āvai ṯẖā▫e Jās japaṯ fir ḏūkẖ na lāgai Jās japaṯ ih ha▫umai bẖāgai ||2||

(Bhau) fear and (apdaa) tribulations (jaaey) leave by (japat) remembering/emulating (jaas-u/jas-u = praise) Divine virtues. (Dhaavat = running) the unsteady (manooaa) mind (aavai = comes, tthaaey = to one place) is controlled.

(Dookh-u) grief does not (laagai) touch/afflict (phir-i) again (Jaas japat) by praising emulating Divine virtues; and (ih = this) the trouble-creating (haumai) ego (bhaagai = leaves) is killed. 2.

ਜਾਸੁ ਜਪਤ ਵਸਿ ਆਵਹਿ ਪੰਚਾ ॥ਜਾਸੁ ਜਪਤ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਸੰਚਾ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ਜਾਸੁ ਜਪਤ ਹਰਿ ਦਰਗਹ ਸਿਝੈ ॥੩॥
Jās japaṯ vas āvahi pancẖā Jās japaṯ riḏai amriṯ sancẖā Jās japaṯ ih ṯarisnā bujẖai Jās japaṯ har ḏargėh sijẖai ||3||

(Panchaa) the five vices – lust, anger/intolerance, greed, allurements and vanity – (aavah-i) come (vas-i) under control (jaas-u japat) by praising/emulating Divine virtues, and (ammrit-u) the life-giving elixir (sanchaa) irrigates, i.e. Naam is kept, (ridai) the mind.

(Ih = this) human fire of (trisna) craving (bujhai by praising/emulating Divine virtues, and one (sijhai) succeeds (dargah) court of, i.e. unites with, (har-i) the Almighty. 3.

ਜਾਸੁ ਜਪਤ ਕੋਟਿ ਮਿਟਹਿ ਅਪਰਾਧ ॥ਜਾਸੁ ਜਪਤ ਹਰਿ ਹੋਵਹਿ ਸਾਧ ॥ਜਾਸੁ ਜਪਤ ਮਨੁ ਸੀਤਲੁ ਹੋਵੈ ॥ਜਾਸੁ ਜਪਤ ਮਲੁ ਸਗਲੀ ਖੋਵੈ ॥੪॥
Jās japaṯ kot mitėh aprāḏẖ Jās japaṯ har hovėh sāḏẖ Jās japaṯ man sīṯal hovai Jās japaṯ mal saglī kẖovai ||4||

By praising emulating Divine virtues –
influence of (kott-i) crores of (apraadh) wrongdoings (mittah-i) is erased from the mind.

One (hovah-i) becomes (saadh) a devotee of (har-i) the Almighty.

(Mna-u) the mind (hovai) becomes (saateal-u = cool) at peace.

One (khovai = loses) sheds (sagli) all (mal-u = dirt) vices. 4.

ਜਾਸੁ ਜਪਤ ਰਤਨੁ ਹਰਿ ਮਿਲੈ ॥ਬਹੁਰਿ ਨ ਛੋਡੈ ਹਰਿ ਸੰਗਿ ਹਿਲੈ ॥ਜਾਸੁ ਜਪਤ ਕਈ ਬੈਕੁੰਠ ਵਾਸੁ ॥ਜਾਸੁ ਜਪਤ ਸੁਖ ਸਹਜਿ ਨਿਵਾਸੁ ॥੫॥
Jās japaṯ raṯan har milai Bahur na cẖẖodai har sang hilai Jās japaṯ ka▫ī baikunṯẖ vās Jās japaṯ sukẖ sahj nivās ||5||

By emulating Divine virtues – 

(Har-i) the Divine (ratan-u) jewel, i.e. Naam, (milai) is found within. One (hilai) gets used/conforms (sang-i) with (har-i) Divine commands and does not (hilai) waver (bahur-i) again.

One obtains (vaas-u = residence) peace of (kaee0 many (baikuntt) paradises.

One (nivaas-u) remains in (sukh) comfort and (sahaj-i) in poise. 5.

ਜਾਸੁ ਜਪਤ ਇਹ ਅਗਨਿ ਨ ਪੋਹਤ ॥ਜਾਸੁ ਜਪਤ ਇਹੁ ਕਾਲੁ ਨ ਜੋਹਤ ॥ਜਾਸੁ ਜਪਤ ਤੇਰਾ ਨਿਰਮਲ ਮਾਥਾ ॥

ਜਾਸੁ ਜਪਤ ਸਗਲਾ ਦੁਖੁ ਲਾਥਾ ॥੬॥
Jās japaṯ ih agan na pohaṯ Jās japaṯ ih kāl na johaṯ Jās japaṯ ṯerā nirmal māthā Jās japaṯ saglā ḏukẖlāthā ||6||

By emulating Divine virtues –
(agan-i) the fires – of vices, craving and jealousy – do not (pohat) affect the mind;
One is not (johai) eyed by (kaal-u) the messengers of death.

One’s (maatha) forehead is (nirmal) stainless i.e. nothing negative is found.
(Sagla) all (dukh) suffering (laatha = removed) will go, and obviated in future. 6.

ਜਾਸੁ ਜਪਤ ਮੁਸਕਲੁ ਕਛੂ ਨ ਬਨੈ ॥ਜਾਸੁ ਜਪਤ ਸੁਣਿ ਅਨਹਤ ਧੁਨੈ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਨਿਰਮਲ ਸੋਇ ॥ਜਾਸੁ ਜਪਤ ਕਮਲੁ ਸੀਧਾ ਹੋਇ ॥੭॥
Jās japaṯ muskal kacẖẖū na banai Jās japaṯ suṇ anhaṯ ḏẖunai Jās japaṯ ih nirmal so▫e Jās japaṯ kamal sīḏẖā ho▫e ||7||

By emulating Divine virtues –
(kachhoo na) no (muskal) difficulty (banai = is formed) comes in the way.
One (sun-i) hears (anhat) the continuous (dhunai) celestial music i.e. connects with the Creator.
One gets (nirmal) pure (soe) reputation.
the drooping (kamal-u) lotus/mind becomes (seedha) upright – i.e. the mind withering because of vices is revitalized and remains alert to avoid the vices/temptations. 7.

ਗੁਰਿ ਸੁਭ ਦ੍ਰਿਸਟਿ ਸਭ ਊਪਰਿ ਕਰੀ ॥ਜਿਸ ਕੈ ਹਿਰਦੈ ਮੰਤ੍ਰੁ ਦੇ ਹਰੀ ॥ਅਖੰਡ ਕੀਰਤਨੁ ਤਿਨਿ ਭੋਜਨੁ ਚੂਰਾ ॥

ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੮॥੨॥
Gur subẖ ḏarisat sabẖ ūpar karī Jis kai hirḏai manṯar ḏe harī Akẖand kīrṯan ṯin bẖojan cẖūrā Kaho Nānak jis saṯgur pūrā ||8||2||

The guru (kari) casts (subh = good) gracious (dristt-i) glance (oopar-i) on (sabh) all. One (jis kai) in whose (hardai) mind (hari) the Almighty (dey) gives (mantr-u) instruction understands.

That person does (akhandd) continuous (keertan-u) praise of the Almighty that is his/her (choora) delicious (bhojan) food, i.e. mainstay for life.

This is obtained (jis-u) who follows (poora) true (satigur-u) true guru, says fifth Nanak. 8. 2.

SGGS pp 234-235, Gaurri Poorbi M: 4, Asttpadees 1-2.

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੪ ਕਰਹਲੇ
Rāg ga▫oṛī pūrbī mėhlā 4 karhale

Composition of the fourth Guru in Raga Gaurri using (karhaley) the camel as metaphor for a wandering mind.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

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

Note: This Shabad and the next use the theme of ਕਰਹਲੇ (karhaley) meaning camels. The camel is called the ship of the desert for its use as means of transport. Roving merchants wander in the desert with their merchandise loaded on the camels, which has been used in these Shabads as a metaphor for a wandering/restless human mind. It is a step-by-step guide for the wandering mind to be steadied by looking within with the guru’s guidance.

ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥ਗੁਰੁ ਭਾਗਿ ਪੂਰੈ ਪਾਇਆ ਗਲਿ ਮਿਲਿਆ ਪਿਆਰਾ ਆਇ ॥੧॥
Karhale man parḏesī▫ā ki▫o milī▫ai har mā▫e Gur bẖāg pūrai pā▫i▫ā gal mili▫ā pi▫ārā ā▫e ||1||

O (man = mind) human being (pardeyseeaa = foreigner) wandering like (karhaley) a camel ask (maaey) the mother, (kiau) how to (mileeai) find the Almighty.

The mother replies. (Gur-u) the guru’s teachings are (paaia) obtained with (poorai) good (bhaag-i) fortune, i.e. (piaara) the loving Almighty comes and (miliaa) meets – leads to the guru to learn and attain union. 1.

ਮਨ ਕਰਹਲਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥
Man karhalā saṯgur purakẖ ḏẖi▫ā▫e ||1|| rahā▫o

O (karhalaa = camel) wandering (man) mind (dhiaaey) pay attention to/obey (purakh-u) the great (satigur-u) true guru’s teachings – to conform to Divine commands. 1.

(Rahaau) pause here and reflect.

ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਹਰਿ ਰਾਮ ਨਾਮ ਧਿਆਇ ॥ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਹਰਿ ਆਪੇ ਲਏ ਛਡਾਇ ॥੨॥
Man karhalā vīcẖārī▫ā har rām nām ḏẖi▫ā▫e Jithai lekẖā mangī▫ai har āpe la▫e cẖẖadā▫e ||2||

O wandering (man) mind, (veechaareea) reflect on (har-i) Divine (naam) virtues and commands, and (dhiaaey) pay attention as guide.

(Har-i) the Almighty (aapey) IT-self (laey chhaddaaey) gets the obedient souls released from Divine court (jithai) where (leykha) account of deeds (mangeeai) is asked and consequences imposed. 2.

ਮਨ ਕਰਹਲਾ ਅਤਿ ਨਿਰਮਲਾ ਮਲੁ ਲਾਗੀ ਹਉਮੈ ਆਇ ॥ਪਰਤਖਿ ਪਿਰੁ ਘਰਿ ਨਾਲਿ ਪਿਆਰਾ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥੩॥
Man karhalā aṯ nirmalā mal lāgī ha▫umai ā▫e Parṯakẖ pir gẖar nāl pi▫ārā vicẖẖuṛ cẖotā kẖā▫e ||3||

My camel-like mind is basically (at-i) very (nirmalaa) clean, but (mal-u) dirt of (haumai) ego (aaey) comes and (laagi) sticks to it.

It has (piaara) the loving (pir-u) Master (partakh-i = directly) present (naal-i) with it, but it (vichhurr-i) is separated – by ego – and (chotta khaaey = is hit) suffers wandering in search. 3.

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਰਿ ਰਿਦੈ ਭਾਲਿ ਭਾਲਾਇ ॥ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਈ ਗੁਰੁ ਹਿਰਦੈ ਹਰਿ ਦੇਖਾਇ ॥੪॥
Man karhalā mere parīṯamā har riḏai bẖāl bẖālā▫e Upā▫e kiṯai na labẖ▫ī gur hirḏai har ḏekẖā▫e ||4||

O (meyrey) my (preetma) dear wandering mind, (bhaal-i) search and (bhaalaaey) get help in searching (har-i) the Almighty Master (ridai) in mind.

God is not (labhaee) found by (kitai) any (upaaey) efforts, (gur-u) the guru’s teachings (deykhaaey) show (har-i) the Almighty (hirdai) within. 4.

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਦਿਨੁ ਰੈਣਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥ਘਰੁ ਜਾਇ ਪਾਵਹਿ ਰੰਗ ਮਹਲੀ ਗੁਰੁ ਮੇਲੇ ਹਰਿ ਮੇਲਾਇ ॥੫॥
Man karhalā mere parīṯamā ḏin raiṇ har liv lā▫e Gẖar jā▫e pāvahi rang mahlī gur mele har melā▫e ||5||

My (preetma) dear wandering mind, (laaey) fix (liv) attention on (har-i) the Almighty – Divine virtues and commands – (din-u) day and (rain-i) night. The Almighty (meyley = causes to meet) leads to the guru who (meylaaey) unites with (har-i) the Almighty, conforms to Divine virtues and commands; one who (jaaey) gets to (mahli = the master of the palace) the Almighty, (paavah-i) makes (rang) merry, i.e. is ever happy with God within.5.

ਮਨ ਕਰਹਲਾ ਤੂੰ ਮੀਤੁ ਮੇਰਾ ਪਾਖੰਡੁ ਲੋਭੁ ਤਜਾਇ ॥ਪਾਖੰਡਿ ਲੋਭੀ ਮਾਰੀਐ ਜਮ ਡੰਡੁ ਦੇਇ ਸਜਾਇ ॥੬॥
Man karhalā ṯūʼn mīṯ merā pakẖand lobẖ ṯajā▫e Pakẖand lobẖī mārī▫ai jam dand ḏe▫e sajā▫e ||6||

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਗੁਰਿ ਪੂਰਿਆ ਮਿਲਿ ਸੰਗਤੀ ਮਲੁ ਲਹਿ ਜਾਇ ॥੭॥
Man karhalā mere parān ṯūʼn mail pakẖand bẖaram gavā▫e Har amriṯ sar gur pūri▫ā mil sangṯī mal lėh jā▫e ||7||

O wandering mind, you are (meyray) my (praan) life, i.e. control all actions, (toon) you should (gavaaey = lose) give up (mail-u) the dirt of (paakhandd-u) hypocrisy and (bharam-u) doubt.

(Gur-i) the guru has (sar-u) the pool (pooriaa) filled with (ammrit) life-giving elixir, i.e. aware of Naam/Divine virtues and commands; (mil-i) join (sangti) the guru’s congregation to bathe so that (mal-u) the dirt of ego (lah-i jaaey) is removed. 7.

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥ਇਹੁ ਮੋਹੁ ਮਾਇਆ ਪਸਰਿਆ ਅੰਤਿ ਸਾਥਿ ਨ ਕੋਈ ਜਾਇ ॥੮॥
Man karhalā mere pi▫āri▫ā ik gur kī sikẖ suṇā▫e Ih moh mā▫i▫ā pasri▫ā anṯ sāth na ko▫ī jā▫e ||8||

(Meyrey) my (piaariaa) dear wandering mind, (sunaaey) listen to (ik) the one (sikh) teaching of (gur0 the guru – to obey Naam.

(Ih-u) this web of objects of (moh-u) lure (maaiaa) of the world-play is (pasriaa) widespread, but (na koee) nothing (jaaey) goes (saath-i0 with the soul (ant-i) at the end/on death. 8.

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਸਾਜਨਾ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥ਹਰਿ ਦਰਗਹ ਪੈਨਾਇਆ ਹਰਿ ਆਪਿ ਲਇਆ ਗਲਿ ਲਾਇ ॥੯॥
Man karhalā mere sājnā har kẖaracẖ lī▫ā paṯ pā▫e Har ḏargėh painā▫i▫ā har āp la▫i▫ā gal lā▫e ||9||

(Meyrey) my (saajna) friend wandering mind, one who (leeaa) takes (kharach-u) expenses for the journey, i.e. leads life by commands of (har-i) the Almighty, (paaey) receives (pat-i) honor – union with the Almighty.

S/he (painaaiaa = dressed) wears robe of honor, i.e. honorably received (dargah) in Divine court; (har-i) the Almighty (leeaa laaey) touches (gal-i) with throat, embraces the seeker. 9.

ਮਨ ਕਰਹਲਾ ਗੁਰਿ ਮੰਨਿਆ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਇ ॥ਗੁਰ ਆਗੈ ਕਰਿ ਜੋਦੜੀ ਜਨ ਨਾਨਕ ਹਰਿ ਮੇਲਾਇ ॥੧੦॥੧॥
Man karhalā gur mani▫ā gurmukẖ kār kamā▫e Gur āgai kar joḏ▫ṛī jan Nānak har melā▫e ||10||1||

My (karhalaa = camel) the wandering (man) mind, one who (kamaaey) complies with (kaar) task given, (gurmukh-i) with the guru’s guidance, (manniaa) is approved (gur-i) by the guru.

(Kar-i) make (jodrri) supplication (aagai) before (gur) the guru to (meylaaey) unite with (har-i) the Almighty, says (jan) humble third Nanak, the seeker. 10. 1

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ਗਉੜੀ ਮਹਲਾ ੪ ॥ ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਵੀਚਾਰਿ ਦੇਖੁ ਸਮਾਲਿ ॥ਬਨ ਫਿਰਿ ਥਕੇ ਬਨ ਵਾਸੀਆ ਪਿਰੁ ਗੁਰਮਤਿ ਰਿਦੈ ਨਿਹਾਲਿ ॥੧॥
Ga▫oṛī mėhlā 4.Man karhalā vīcẖārī▫ā vīcẖār ḏekẖ samāl Ban fir thake ban vāsī▫ā pir gurmaṯ riḏai nihāl ||1||

Composition of the fourth Guru in Raga Gaurri. O (karhalaa = camel) wandering human mind, you (veechaareeaa = thinking) you have intellect; (veechaar-i) think, (deykh-u) watch and (smaal-i) keep in mind – Naam/Divine virtues and commands.

People (vaaseeaa = residents, ban = jungle) live in jungles to find God, (phir-i) wandering in (ban) jungles but (thakey = get tired) fail. One (nihaal-i) sees (pir-u = husband) the Master (ridai) in the mind (gurmat-i) with the guru’s guidance. 1.

ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥੧॥ ਰਹਾਉ ॥
Man karhalā gur govinḏ samāl ||1|| rahā▫o

O wandering human mind, (samaal-i) keep in mind commands of (gur) the great (govind-u) Master of the world. 1.

(Rahaau) dwell here and reflect.

ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਮਨਮੁਖ ਫਾਥਿਆ ਮਹਾ ਜਾਲਿ ॥ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਮੁਕਤੁ ਹੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥੨॥
Man karhalā vīcẖārī▫ā manmukẖ fāthi▫ā mahā jāl Gurmukẖ parāṇī mukaṯ hai har har nām samāl ||2||

O wandering human mind, you are (veechaareeaa) capable of thinking; it stands to reason that (manmukh) one who ignores Divine commands and acts by self-will is (phaathiaa) trapped in (mahaa) the great (jaal-i) web, i.e. falls prey to temptations.

(Praani) a person (gurmukh-i) who follows the guru, (samaal-i) keeps in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (hai) is (mukat-u) free from temptations. 2.

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਸਤਸੰਗਤਿ ਸਤਿਗੁਰੁ ਭਾਲਿ ॥ਸਤਸੰਗਤਿ ਲਗਿ ਹਰਿ ਧਿਆਈਐ ਹਰਿ ਹਰਿ ਚਲੈ ਤੇਰੈ ਨਾਲਿ ॥੩॥
Man karhalā mere pi▫āri▫ā saṯsangaṯ saṯgur bẖāl Saṯsangaṯ lag har ḏẖi▫ā▫ī▫ai har har cẖalai ṯerai nāl ||3||

(Meyrey) my (piaariaa) dear wandering human being, (bhaal-i) search and find the Almighty (satsangat-i) in holy congregation of (sarigur-u) true guru.

You should (lag-i = attach) join and learn to (dhiaaeeai) pay attention to commands of (har-i) the Almighty; (har-i har-i) the purifying and rejuvenation commands of the Almighty (chalai) shall go (naal-i) with (teyrai) you; you will be recognized and accepted for union with the Almighty. 3.

ਮਨ ਕਰਹਲਾ ਵਡਭਾਗੀਆ ਹਰਿ ਏਕ ਨਦਰਿ ਨਿਹਾਲਿ ॥ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਸਤਿਗੁਰ ਚਰਣ ਸਮਾਲਿ ॥੪॥
Man karhalā vadbẖāgī▫ā har ek naḏar nihāl Āp cẖẖadā▫e cẖẖutī▫ai saṯgur cẖaraṇ samāl ||4||

O wandering human being, you will be (vaddbhaageeaa) fortunate to have got human birth; act so that the Almighty casts (nadar-i) a glance (nihaal-i) of grace, i.e. your deeds impress the Creator.

One (chhutteeai) is freed from temptations when the Almighty (aap-i) IT-self (chhaddaaey) delivers (samaal-i) keeping in mind (charan = feet) guidance of (satigur) the true guru. 4.

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ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਵਿਚਿ ਦੇਹੀ ਜੋਤਿ ਸਮਾਲਿ ॥ਗੁਰਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਵਿਖਾਲਿਆ ਹਰਿ ਦਾਤਿ ਕਰੀ ਦਇਆਲਿ ॥੫॥
Man karhalā mere pi▫āri▫ā vicẖ ḏehī joṯ samāl Gur na▫o niḏẖ nām vikẖāli▫ā har ḏāṯ karī ḏa▫i▫āl ||5||

O my dear wandering human being, (jot-i = light) the Supreme Spirit is (vich-i) in (deyhi) the mind, (smaal-i = take care) be conscious of IT.

When (daiaal-i) the kind (har-i) Almighty (kari) bestows (daat-i = benediction) grace, one is lead to the guru, and (gur-i) the guru (vikhaalaa) shows (naunidh-i = nine treasures) the wealth of Naam within. 5.

ਮਨ ਕਰਹਲਾ ਤੂੰ ਚੰਚਲਾ ਚਤੁਰਾਈ ਛਡਿ ਵਿਕਰਾਲਿ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਹਰਿ ਮੁਕਤਿ ਕਰੇ ਅੰਤ ਕਾਲਿ ॥੬॥
Man karhalā ṯūʼn cẖancẖlā cẖaṯurā▫ī cẖẖad vikrāl Har har nām samāl ṯūʼn har mukaṯ kare anṯ kāl ||6||

O wandering human mind, (toon) you are (chanchlaa) wander in many ideas. (chhadd-i) give up (chaturaaee) cleverness, its consequences are (vikraal-i) terrifying, i.e. one falls to temptations.

(Toon) you should (samaal-i) keep in mind (har-i har-i) the purifying and (har-i) rejuvenating Naam; this way (har-i) the Almighty (maukat-i karey) delivers from being hauled up (ant-i) at the end (kaal-i) time, i.e. when account of deeds is taken. 6.

ਮਨ ਕਰਹਲਾ ਵਡਭਾਗੀਆ ਤੂੰ ਗਿਆਨੁ ਰਤਨੁ ਸਮਾਲਿ ॥ਗੁਰ ਗਿਆਨੁ ਖੜਗੁ ਹਥਿ ਧਾਰਿਆ ਜਮੁ ਮਾਰਿਅੜਾ ਜਮਕਾਲਿ ॥੭॥
Man karhalā vadbẖāgī▫ā ṯūʼn gi▫ān raṯan samāl Gur gi▫ān kẖaṛag hath ḏẖāri▫ā jam māri▫aṛā jamkāl ||7||

O wandering human mind, you are (vaddbhaageeaa) fortunate to be guided, (toon) you should (samaal-i) keep in mind (ratan-u = jewel) the wealth of (giaan-u) awareness of Naam within.

(Giaan-u) awareness of Naam received from (gur) the guru is (dhaaria) getting (kharrag-u) a dagger, (hath-i) in hand, which acts as (jamkaal-i) killer of vices and (maaiarraa) kills (jam-u) the messenger of death, i.e. vices. 7.

ਅੰਤਰਿ ਨਿਧਾਨੁ ਮਨ ਕਰਹਲੇ ਭ੍ਰਮਿ ਭਵਹਿ ਬਾਹਰਿ ਭਾਲਿ ॥ਗੁਰੁ ਪੁਰਖੁ ਪੂਰਾ ਭੇਟਿਆ ਹਰਿ ਸਜਣੁ ਲਧੜਾ ਨਾਲਿ ॥੮॥
Anṯar niḏẖān man karhale bẖaram bẖavėh bāhar bẖāl Gur purakẖ pūrā bẖeti▫ā har sajaṇ laḏẖ▫ṛā nāl ||8||

O wandering human being, (nidhaan-u) the treasure of Naam is (antar-i) within, but you (bhavah-i) wander (baahar-i) outside (bhram-i) in delusion.

When one (bheyttiaa) meets (poora) the perfect (purakh-u) great (gur-u) guru, one (ladhhraa) finds (har-i) the Almighty (sajan-u) friend (naal-i = with) within. 8.

ਰੰਗਿ ਰਤੜੇ ਮਨ ਕਰਹਲੇ ਹਰਿ ਰੰਗੁ ਸਦਾ ਸਮਾਲਿ ॥ਹਰਿ ਰੰਗੁ ਕਦੇ ਨ ਉਤਰੈ ਗੁਰ ਸੇਵਾ ਸਬਦੁ ਸਮਾਲਿ ॥੯॥
Rang raṯ▫ṛe man karhale har rang saḏā samāl Har rang kaḏe na uṯrai gur sevā sabaḏ samāl ||9||

O wandering human being (ratrrey) imbued (rang-i) with love, (sadaa) ever (samaal-i) take care of/maintain (har-i) Divine (rang-u) love.

One who (samaal-i) keeps in mind to (seyva = service) obey (sabad-u = word) teachings of (gur) the guru, his/her (rang-u) love for (har-i) the Almighty (kadey na) never (utrai) removed, i.e. is in continuous remembrance and practice of Naam/Divine virtues and commands. 9.

ਹਮ ਪੰਖੀ ਮਨ ਕਰਹਲੇ ਹਰਿ ਤਰਵਰੁ ਪੁਰਖੁ ਅਕਾਲਿ ॥ਵਡਭਾਗੀ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ॥੧੦॥੨॥
Ham pankẖī man karhale har ṯarvar purakẖ akāl vadbẖāgī gurmukẖ pā▫i▫ā jan Nānak nām samāl ||10||2||

(Ham) we (karhaley = camels) unsteady (man) human beings are like (pankhi) birds and (akaal-i) the Eternal (purakh-u) great Almighty is (tarvar-u) a tree – on which the birds come and sit at night, i.e. the souls take births in bodies but finally wish to go to the Almighty at the end of life.

(Gurmukh-i) those who follow the guru are (vaddbhaagi) are fortunate, they (samaal-i) pay attention to/obey (naam-u) Divine commands – directions for role in life – and (paaiaa) find/merge with the Creator, says (jan) humble fourth Nanak. 10. 2.