SGGS pp 151-153, Rag Gauri M: 1 (!-6).

SGGS pp 151-153, Raga Gaurri M: 1 (1-6).

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਦੁਪਦੇ

Rāg ga▫oṛī gu▫ārerī mėhlā 1 cẖa▫upḏe ḏupḏe.

Composition of the first Guru in Raga Gaurri, Raagini Guareyri, of four or two stanzas.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty (sat-i) with eternal (naam-u) commands/writ/laws; (karta) Creator of all universes, (purakh-u) all-pervasive, (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

ਭਉ ਮੁਚੁ ਭਾਰਾ ਵਡਾ ਤੋਲੁ ॥ ਮਨ ਮਤਿ ਹਉਲੀ ਬੋਲੇ ਬੋਲੁ ॥ ਸਿਰਿ ਧਰਿ ਚਲੀਐ ਸਹੀਐ ਭਾਰੁ ॥ ਨਦਰੀ ਕਰਮੀ ਗੁਰ ਬੀਚਾਰੁ ॥੧॥

Bẖa▫o mucẖ bẖārā vadā ṯol.   Man maṯ ha▫ulī bole bol.   Sir ḏẖar cẖalī▫ai sahī▫ai bẖār.   Naḏrī karmī gur bīcẖār. ||1||

(Bhau = fear) Divine commands/natural laws are (much-u = great, bhara vadaa tol = very weighty) profound and helpful. On the other hand, (man = mind, mat-i = counsel of) own understanding is (haulee = lightweight) meagre, and thus are (bloey) spoken (bol) words of no value.

We should (chaleeai = walk) lead life (dhareeai) carrying Divine commands (sir-i) on the head, we can (saheeai) bear (bhaar-u) the load of problems in life. This happens one finds the guru (nadree karmee) with Divine grace and (beechaar-u = reflects) obeys guidance of (gur) the guru. 1.

ਭੈ ਬਿਨੁ ਕੋਇ ਨ ਲੰਘਸਿ ਪਾਰਿ ॥ ਭੈ ਭਉ ਰਾਖਿਆ ਭਾਇ ਸਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Bẖai bin ko▫e na langẖas pār.   Bẖai bẖa▫o rākẖi▫ā bẖā▫e savār. ||1|| rahā▫o.

(Koey na) no one (langhas-i) gets across – the world-ocean of temptations – (bin-u) without (bhai) fear, i.e. compliance with Divine commands.

(Bhai) obedience to God (bhau) respect (raakhiaa) keeps the human mind (savaar-i) transformed with (bhaaey) love.

(Rahaau) dwell on this and reflect.

Note: The next verse uses the example of a metalsmith melting and moulding the metal. This is in line with Japji Paurri 38.

ਭੈ ਤਨਿ ਅਗਨਿ ਭਖੈ ਭੈ ਨਾਲਿ ॥ ਭੈ ਭਉ ਘੜੀਐ ਸਬਦਿ ਸਵਾਰਿ ॥ ਭੈ ਬਿਨੁ ਘਾੜਤ ਕਚੁ ਨਿਕਚ ॥ ਅੰਧਾ ਸਚਾ ਅੰਧੀ ਸਟ ॥੨॥

Bẖai ṯan agan bẖakẖai bẖai nāl.   Bẖai bẖa▫o gẖaṛī▫ai sabaḏ savār.   Bẖai bin gẖāṛaṯ kacẖ nikacẖ.

Anḏẖā sacẖā anḏẖī sat. ||2||

With (agan-i) fire of (bhai) respect for God (tan-i) in the body, it (bhakhai) glows (naal-i) with (bhai) obedience to God. The body/mind (gharreeai) is carved/given shape with (bhai) obedience and (bhaaey) love (savaar-i = transformed) done (sabad-i = by the word) according to Divine commands.

(Ghaarrat) shaping the metal/mind (bin-u) without the fire of (bhai) obedience to Naam, is (kach-u nikach-u = not firm) not proper. Then (sachaa) the mould is (andhaa) blind and so is (satt = hit) the hammer, i.e. one does not lead life according to Divine commands. 2.

ਬੁਧੀ ਬਾਜੀ ਉਪਜੈ ਚਾਉ ॥ ਸਹਸ ਸਿਆਣਪ ਪਵੈ ਨ ਤਾਉ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਬੋਲਣੁ ਵਾਉ ॥ ਅੰਧਾ ਅਖਰੁ ਵਾਉ ਦੁਆਉ ॥੩॥੧॥

Buḏẖī bājī upjai cẖā▫o.   Sahas si▫āṇap pavai na ṯā▫o.   Nānak manmukẖ bolaṇ vā▫o.   Anḏẖā akẖar vā▫oḏu▫ā▫o. ||3||1||

One develops (chaau) fondness to play (baaji) games/ideas by (budhee) own intellect. But (sahas) thousands of own (siaanap) wisdoms/ideas (na pavai) cannot provide (taau) the heat to melt, i.e. one is not transformed by self-will.

(Bolan-u = words) talk/actions (manukh-i) a self-willed person (duaau = air) have no value, says Guru Nanak. His/her (akhar-u = word) talk is (andhaa = blind) un-informed and (vaau duaau) meaningless. 3. 1.

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Note: The essence of this Shabad is that if one obeys Divine commands/ laws of nature and the laws of the land there is no cause to be afraid. When one obeys what the highest authority has laid down, there is no fear of anyone else.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਡਰਿ ਘਰੁ ਘਰਿ ਡਰੁ ਡਰਿ ਡਰੁ ਜਾਇ ॥ ਸੋ ਡਰੁ ਕੇਹਾ ਜਿਤੁ ਡਰਿ ਡਰੁ ਪਾਇ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਸਭ ਤੇਰੀ ਰਜਾਇ ॥੧॥

Ga▫oṛī mėhlā 1. Dar gẖar gẖar dar dar dar jā▫e.   So dar kehā jiṯ dar dar pā▫e.   Ŧuḏẖ bin ḏūjī nāhī jā▫e.   Jo kicẖẖ varṯai sabẖ ṯerī rajā▫e. ||1||

Composition of the first Guru in Raga Gaurri. With (ddar-i) fear of God in (ghar-u) mind, (ghar-i) the mind obeys (ddar-u) Divine commands, by which (ddar-i) obedience, all (ddar-u) fear (jaaey) leaves. (So) that (ddar-u) fear (keyha = what type?) is of no value, by (jit-u) which (ddar-i) fear one is (paaey) has (ddar-u) fear/apprehensions.

O Almighty, there is no (dooji = second) other (jaaey) place/authority (bin-u) except (tudh-u) You to obey. (Ko kichh-u) whatever (vartai) happens is by (teyri) Your (rajaaey) will. 1.

ਡਰੀਐ ਜੇ ਡਰੁ ਹੋਵੈ ਹੋਰੁ ॥ ਡਰਿ ਡਰਿ ਡਰਣਾ ਮਨ ਕਾ ਸੋਰੁ ॥੧॥ ਰਹਾਉ ॥

Darī▫ai je dar hovai hor.   Dar dar darṇā man kā sor. ||1|| rahā▫o.

We should (ddareeai) be afraid/obey (jey) if there be (hor-u) any other (ddar-u = fear) writ in the world. (Ddar-i ddar-i) by fearing/obeying others one (ddarna) remains afraid of apprehension; it causes (sor-u = noise) anxiety (ka) of (man) the mind, i.e. cannot have peace. 1.

(Rahaaau) dwell on this and reflect.

ਨਾ ਜੀਉ ਮਰੈ ਨ ਡੂਬੈ ਤਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋ ਕਿਛੁ ਕਰੈ ॥ ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ ॥ ਆਗੈ ਪਾਛੈ ਹੁਕਮਿ ਸਮਾਇ ॥੨॥

Nā jī▫o marai na dūbai ṯarai.   Jin kicẖẖ kī▫ā so kicẖẖ karai.  Hukme āvai hukme jā▫e.  Āgai pācẖẖai hukam samā▫e. ||2||

A (jeeo) person neither (marai = dies) falls prey to vices, nor (ddoobai) drowns/is overcome by vices nor (tarai = swims across) overcomes them on his/her own. The Creator (jin-i) who (keeaa) creates (kichh-u) something, (so) that (karai = does) causes the creature to act.

S/he (aavai = comes) is born (hukmey) by Divine command and (jaaey = leaves) dies (hukmey) by Divine command. S/he (samaaey) remains (hukam-i) in God’s commands (aagai) ahead in the hereafter or (paachhai = behind) here in life. 2.

ਹੰਸੁ ਹੇਤੁ ਆਸਾ ਅਸਮਾਨੁ ॥ ਤਿਸੁ ਵਿਚਿ ਭੂਖ ਬਹੁਤੁ ਨੈ ਸਾਨੁ ॥ ਭਉ ਖਾਣਾ ਪੀਣਾ ਆਧਾਰੁ ॥ ਵਿਣੁ ਖਾਧੇ ਮਰਿ ਹੋਹਿ ਗਵਾਰ ॥੩॥

Hans heṯ āsā asmān.   Ŧis vicẖ bẖūkẖ bahuṯ nai sān.   Bẖa▫o kẖāṇā pīṇā āḏẖār.   viṇ kẖāḏẖe mar hohi gavār. ||3||

One whose nature has in it (hans) cruelty, (heyt) attachment to objects of transitory satisfaction, (aasa) expectations and (a-smaan = others not equal to him/her) vanity. (Vich-i) in (tis-u) him/her, there is (bhookh = hunger) craving/desires (saan-u) like (nai) a river, i.e. s/he is never satisfied.

(Bhau) fear/obedience to Divine commands is (khaana) food and (peena = drink) water, i.e. the wherewithal for the soul.

(Vin-u) without (khaadhey = eating) awareness of Naam, (hoh-i) remains (gavaar) uninformed and (mar-i = dies) falls prey to vices. 3.

ਜਿਸ ਕਾ ਕੋਇ ਕੋਈ ਕੋਇ ਕੋਇ ॥ ਸਭੁ ਕੋ ਤੇਰਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਇ ॥ ਜਾ ਕੇ ਜੀਅ ਜੰਤ ਧਨੁ ਮਾਲੁ ॥ ਨਾਨਕ ਆਖਣੁ ਬਿਖਮੁ ਬੀਚਾਰੁ ॥੪॥੨॥

Jis kā ko▫e ko▫ī ko▫e ko▫e.   Sabẖ ko ṯerā ṯūʼn sabẖnā kā so▫e.   Jā ke jī▫a janṯ ḏẖan māl.   Nānak ākẖaṇbikẖam bīcẖār. ||4||2||

(Jis ka = whose) one may have the support of (koey) someone and (koey) that someone may have of (koey) someone else; but O God, (sabh-u ko) everyone is Yours and You (soey = that one) alone are the support of (sabhna) all.

The Creator (ja key = whose) who created (jeea jant) the creatures and provided (dhan-u) wealth and (maal) belongings – looks after everyone. It is (bikham-u) hard to (beechaar-u) contemplate or (aakhan-u) describe the majesty of that Master, says Guru Nanak. 4. 2.

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Note: In this Shabad, Guru Nanak describes how a girl should learn about the ways of the world, to be happy later in life with her husband. He uses this is metaphor for the creatures conforming to Naam or Divine virtues and commands, to be acceptable to God

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਮਾਤਾ ਮਤਿ ਪਿਤਾ ਸੰਤੋਖੁ ॥ ਸਤੁ ਭਾਈ ਕਰਿ ਏਹੁ ਵਿਸੇਖੁ ॥੧॥

Ga▫oṛī mėhlā 1.  Māṯā maṯ piṯā sanṯokẖ.   Saṯ bẖā▫ī kar ehu visekẖ. ||1||

Composition of the first Guru in Raga Gaurri. In parental house the soul-woman should (mat-i = counsel) learn about life from (maata) the mother and (santokh-u = contentment) supporting the family, from (pitaa) the father. She should learn (sat-u) truthful living with (bhaaee = brothers) siblings (kar-i) making this (viseykh-u) special relationship – for peaceful life and become likeable to the Almighty-souse. 1.

ਕਹਣਾ ਹੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਤਉ ਕੁਦਰਤਿ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Kahṇā hai kicẖẖ kahaṇ na jā▫e.   Ŧa▫o kuḏraṯ kīmaṯ nahī pā▫e. ||1|| rahā▫o.

I (kahanaa hai) want to say (kichh-u) something – about how to please God – but (na jaaey) cannot (kahan-u) say. O Almighty, (tau) Your (kudrat-i) nature and powers (nahi) cannot (paaey) be estimated. 1.

(Rahaau) dwell on this and reflect.

Page 152

ਸਰਮ ਸੁਰਤਿ ਦੁਇ ਸਸੁਰ ਭਏ ॥ ਕਰਣੀ ਕਾਮਣਿ ਕਰਿ ਮਨ ਲਏ ॥੨॥

Saram suraṯ ḏu▫e sasur bẖa▫e.   Karṇī kāmaṇ kar man la▫e. ||2||

(Saram) bashfulness/shyness and (surt-i) God-consciousness (bhaey) are her (sasur) in-laws, i.e. she should learn to pay respect to the in-laws.

(Kaaman-i) woman (kar-i) practice (karnee = actions) obedience to God (laey = takes) win (man = mind) love of the Almighty-spouse. 2.

ਸਾਹਾ ਸੰਜੋਗੁ ਵੀਆਹੁ ਵਿਜੋਗੁ ॥ ਸਚੁ ਸੰਤਤਿ ਕਹੁ ਨਾਨਕ ਜੋਗੁ ॥੩॥੩॥

Sāhā sanjog vī▫āhu vijog.   Sacẖ sanṯaṯ kaho Nānak jog. ||3||3||

(Saahaa) the auspicious time for (sanjog-u) union on (veeaah-u) wedding in life, and (vijog-u) separation of the soul from the body Almighty is fixed.

She should learn obedience to (sach-u = truth) Naam/Divine commands (santat-i) from the guru, to attain (jog-u) union with God, says Guru Nanak. 3. 3.

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Note: This Shabad gives understanding of death.

ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥ ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥ ੧॥

Ga▫oṛī mėhlā 1. Pa▫uṇai pāṇī agnī kā mel.   Cẖancẖal cẖapal buḏẖ kā kẖel.   Na▫o ḏarvāje ḏasvā ḏu▫ār.

Bujẖ re gi▫ānī ehu bīcẖār. ||1||

Composition of the first Guru in Raga Gaurri. The body forms with (meyl-u) coming together of (paunai) air, (paani) water, fire/heat energy – as also clay and space.  Its actions are (kheyl-u) play of (chanchal chapal) fickle (budh-i) intellect/mind. The body has (nau) nine (darvaajey = doors) physical openings and a hidden (dasva) tenth (duaar-u) gate. (Rey) o (giaani = learned) wise person (bujh-u) understand this (beechaar-u) view/information. 1.

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Kathṯā bakṯā sunṯā so▫ī.   Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o.

In a creature it is (soee = that one) the Creator who (kathataa bakta) talks and (sunta) listens, i.e. the body functions as long as the soul – part of God – is present. One who (beechaarey) understands (aap-u) self, (soee) that person (hoee) becomes (giaani) aware of this. 1.

(Rahaau) Pause and contemplate.

ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥ ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥

Ḏehī mātī bolai pa▫uṇ.   Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ.   Mū▫ī suraṯ bāḏ ahaʼnkār.   Oh na mū▫ā joḏekẖaṇhār. ||2||

(Deyhi) the body made of (maatti) clay (bolai) speaks while it (paun = air) breathes. (Rey) o (giaani) wise man, understand (kaun-u = who?) no one (mooaa) dies.

(Surat-i) consciousness, (baad-u) arguments/conflicts and (ahankaar-u) pride (mooee) die, i.e. human ego ends with death, but the (oh-u = that) One (deykhanhaar-u) who watches, i.e. the Divine within, does not die.  2.

ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥

Jai kāraṇ ṯat ṯirath jāhī.   Raṯan paḏārath gẖat hī māhī.   Paṛ paṛ pandiṯ bāḏ vakẖāṇai.   Bẖīṯar hoḏīvasaṯ na jāṇai. ||3||

God, (kaaran-i) for finding (jai) whom people (jaahee) go on (tatt teerath = water banks) pilgrimages and take baths; but that (ratan = lewel, padaarath = valuable substance) God is (maahi) in (ghatt) the body (hi) itself. The (pandit) learned person reads scriptures and (baad vahaanai) argues but does not understand the (vast-u = thing) essence/message present (bheetar) in them. 3.

ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥

Ha▫o na mū▫ā merī mu▫ī balā▫e.   Oh na mū▫ā jo rahi▫ā samā▫e.   Kaho Nānak gur barahm ḏikẖā▫i▫ā.  Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4||

(Hau = self) the soul does not (mooaa) die, (meyri) my (balaaey = nuisance) propensity to fall prey to temptations (muee) dies, i.e. the sensory organs are no longer tempted. (Oh-u = that) God (jo) who (rahiaa samaaey) abides within does not (mooaa) die. Says Guru Nanak: (Gur-i) the guru has (dikhaaiaa) shown me (brahm-u) the Creator within; now none (nadar-i aiaa = is seen) seems to (marta jaata) die – coming and going is the Creator’s play. 4. 4.

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Note: This Shabad explains how assimilation of Naam/Divine virtues and commands transforms life.

ਗਉੜੀ ਮਹਲਾ ੧ ਦਖਣੀ ॥

Ga▫oṛī mėhlā 1 ḏakẖ▫ṇī.

Composition of the first Guru in Raga Gaauri, in language of Southern Punjab

ਸੁਣਿ ਸੁਣਿ ਬੂਝੈ ਮਾਨੈ ਨਾਉ ॥ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਆਪਿ ਭੁਲਾਏ ਠਉਰ ਨ ਠਾਉ ॥ ਤੂੰ ਸਮਝਾਵਹਿ ਮੇਲਿ ਮਿਲਾਉ ॥੧॥

Suṇ suṇ būjẖai mānai nā▫o.   Ŧā kai saḏ balihārai jā▫o.   Āp bẖulā▫e ṯẖa▫ur na ṯẖā▫o.  Ŧūʼn samjẖāvahi mel milā▫o. ||1||

One who (Sun-i sun-i) listens to, (boojhai) understands, and (maanai) obeys (naau) Divine commands. I (sad) ever (balihaari jaau = am sacrifice) adore (ta kai) that person. Those whom the Almighty (aap-i) IT-self (bhulaaey) leads astray, that person has (na tthaur) nowhere (tthau) to go. O God, those whom (too’n) You (samjhaavah-i) give the understanding of Your commands, You (meyl-i) lead him/her to the guru who (milaau) unites with You. 1.

ਨਾਮੁ ਮਿਲੈ ਚਲੈ ਮੈ ਨਾਲਿ ॥ ਬਿਨੁ ਨਾਵੈ ਬਾਧੀ ਸਭ ਕਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Nām milai cẖalai mai nāl.   Bin nāvai bāḏẖī sabẖ kāl. ||1|| rahā▫o.

If I (milai = receive) receive awareness of (naam-u) Divine commands, and imbibe, it (chalai) goes (naal-i) with (mai) me – to the hereafter and helpful in union with God. (Sabh) all those (bin-u) bereft of obedience to Naam are (baadhi = bound) detained (kaal-i) by Divine justice – and cannot unite with the Creator.

(Rahaau) dwell on this and reflect.

ਖੇਤੀ ਵਣਜੁ ਨਾਵੈ ਕੀ ਓਟ ॥ ਪਾਪੁ ਪੁੰਨੁ ਬੀਜ ਕੀ ਪੋਟ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜੀਅ ਮਹਿ ਚੋਟ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੇ ਮਨਿ ਖੋਟ ॥੨॥

Kẖeṯī vaṇaj nāvai kī ot.   Pāp punn bīj kī pot.   Kām kroḏẖ jī▫a mėh cẖot.   Nām visār cẖale man kẖot. ||2||

Naam/Divine commands/relevant laws are (ott) the support for the (kheyti) agriculture or (vanaj-u) business, i.e. one should follow the laws for every aspect of life. Livelihood should be earned by (ott = protection) conforming to (naavai) Naam, i.e. honestly. (Paap) transgressions and (pu’nn-u) virtuous deeds are (pott) a bag of (beej) seeds, i.e. one acts under their influence in future also.

Vices like (kaam-u) lust and (krodh-u) anger (chott) hit (mah-i) in, i.e. vitiate, (jeea) the mind. One who (visaar-i) forgets Naam/Divine commands (chaley = walks) acts and leaves with (khott) a polluted (man-i) mind. 2.

ਸਾਚੇ ਗੁਰ ਕੀ ਸਾਚੀ ਸੀਖ ॥ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਸਾਚੁ ਪਰੀਖ ॥ ਜਲ ਪੁਰਾਇਨਿ ਰਸ ਕਮਲ ਪਰੀਖ ॥ ਸਬਦਿ ਰਤੇ ਮੀਠੇ ਰਸ ਈਖ ॥੩॥

Sācẖe gur kī sācẖī sīkẖ.   Ŧan man sīṯal sācẖ parīkẖ.   Jal purā▫in ras kamal parīkẖ.   Sabaḏ raṯe mīṯẖe ras īkẖ. ||3||

(Seekh) guidance of (saachey) the true (gur) guru is (saachi = true) based on truth; one who follows, his/her (tan-u) body and (man-u) mind is (seetal-u = cool) at peace, and passes (preekh) test of, i.e. is approved by, (saach-u) the Eternal.

S/he is (pareekh = test) found untouched by vices, like (jal puraain-i) water plant or (kamal) lotus flower remain above (ras) water. Those (ratey) imbued with love (sabad-i) Naam/Divine commands, are (meetthey) sweet-natured like (eekh) sugarcane (ras) juice. 3.

ਹੁਕਮਿ ਸੰਜੋਗੀ ਗੜਿ ਦਸ ਦੁਆਰ ॥ ਪੰਚ ਵਸਹਿ ਮਿਲਿ ਜੋਤਿ ਅਪਾਰ ॥ ਆਪਿ ਤੁਲੈ ਆਪੇ ਵਣਜਾਰ ॥ ਨਾਨਕ ਨਾਮਿ ਸਵਾਰਣਹਾਰ ॥੪॥੫॥

Hukam sanjogī gaṛ ḏas ḏu▫ār.   Pancẖ vasėh mil joṯ apār.   Āp ṯulai āpe vaṇjār.   Nānak nām savāraṇhār. ||4||5||

(Hukam-i = with command) with Divine-ordained (sanjogi) association, (jot-i = light/spirit, appar = infinite ) soul (vasah-i) abides (mil-i) together (garr-i = in castle) in this body of (das) ten openings, (panch) the five elements – air, water, fire (energy), clay and space.

The Almighty is IT-self (tulai = is weighed) traded and is IT-self (vanjaar) the trader, i.e. the Creator/laws of nature are the cause of everything and every action by the creatures. Conformance (Naam-i) to Naam/Divine commands (savaaranhaar) accomplishes everything, says Guru Nanak. 4. 5.

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ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥

Ga▫oṛī mėhlā 1. Jāṯo jā▫e kahā ṯe āvai.   Kah upjai kah jā▫e samāvai.   Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai.   Ki▫o abināsī sahj samāvai. ||1||

Composition of the first Guru in Raga Gaauri. Question. How may it (jaato) be known (tey) from (kahaa) where a desire (aavai) comes. (Kah) where it (upjai) develops and (kah) where it (jaaey) goes and (samaavai) dissolves?

(Kiau) why it (baadhio) binds/entices the creature and (kiau) how one (paavai) obtains (mukti) freedom from the desire. (Kiau) how may one (sahj-i) steadfastly (samaavai) remains absorbed in (abinaasi) the Eternal. 1.

Note: Answer to this is in verse 2. 

ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Nām riḏai amriṯ mukẖ nām.   Narhar nām narhar nihkām. ||1|| rahā▫o.

One who keeps (amrit-u) the life giving Naam (ridai) in mind and (mukh-i = in mouth) on lips, becomes like (nar-har = man-lion form – metaphor) God and (nihkaam-u) desire-less like God. 1.

(Rahaau) Pause here and reflect.

ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥

Sėhje āvai sėhje jā▫e.   Man ṯe upjai man māhi samā▫e.   Gurmukẖ mukṯo banḏẖ na pā▫e.   Sabaḏbīcẖār cẖẖutai har nā▫e. ||2||

Answers to questions in verse 1. A desire (aavai) comes and (jaavai) leaves (sahjey = naturally) according to laws of nature. It (upjai) develops (tey) from (man) the mind – based on observations by the sensory organs -, and (samaaey) dissolves (maah-i) in the mind itself.

One (gurmukh-i) who follows the guru (mukto) is freed from desires, and desires cannot (bandh-u paaey) bind him/her. S/he (beechaar-i = reflects on) follows (sabad-u) the guru’s teachings to obey (har-i) Divine (naaey = naam) commands and (chhuttai) remains free of desires. 2.

ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥

Ŧarvar pankẖī baho nis bās.   Sukẖ ḏukẖī▫ā man moh viṇās.   Sājẖ bihāg ṯakėh āgās.   Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3||

(Bah-u) numerous creatures come to the world for a limited time like (pankhi) the birds come to rest (tarvar) trees and make it (baas-i) abode (bah-u = much) for the whole (nis-i) night. Some are in (sukh) comfort and others (dukheeaa) in discomfort; the latter (vinaas-u) perish/suffer because of (man-i) the mind (moh) being lured by desires

When (saajh = evening) night is over and day (bihaag) dawns, the birds (takah-i) look to (aagaas-u) the sky; they (dhaavah-i = run) fly to (dah) ten (dis-i) directions i.e. the creatures either unite with God, or are reborn in numerous life-forms as (likhiaas-u) written (karam-i) in destiny based on deeds. 3.

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ਨਾਮ ਸੰਜੋਗੀ ਗੋਇਲਿ ਥਾਟੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਫੂਟੈ ਬਿਖੁ ਮਾਟੁ ॥ ਬਿਨੁ ਵਖਰ ਸੂਨੋ ਘਰੁ ਹਾਟੁ ॥ ਗੁਰ ਮਿਲਿ ਖੋਲੇ ਬਜਰ ਕਪਾਟ ॥੪॥

Nām sanjogī go▫il thāt.   Kām kroḏẖ fūtai bikẖ māt.   Bin vakẖar sūno gẖar hāt.   Gur mil kẖole bajar kapāt. ||4||

(Sanjogi = associated) those conforming to Naam in mind, consider the world transitory like a (goil-i) grazing (thaatt-u) ground for the cattle. Their (maatt-u) pitcher of (bikh-u) the vices (kaam) lust and (krodh) anger (phoottai) breaks, i.e. they overcome vices.

(Bin-u) without (vakhar) merchandise (haatt-u) a shop, and without wherewithal, (ghar-u) a house, is (soono = empty) closed, i.e. the mind is blocked without awareness of Divine virtues and commands. One (kholey) opens (bajar) the hard-to-open (kapaatt) shutters, i.e. the mask of ignorance of the mind (mil-i) on meeting/following (gur) the guru. 4.

ਸਾਧੁ ਮਿਲੈ ਪੂਰਬ ਸੰਜੋਗ ॥ ਸਚਿ ਰਹਸੇ ਪੂਰੇ ਹਰਿ ਲੋਗ ॥ ਮਨੁ ਤਨੁ ਦੇ ਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਇ ॥੫॥੬॥

Sāḏẖ milai pūrab sanjog.   Sacẖ rahse pūre har log.   Man ṯan ḏe lai sahj subẖā▫e.   Nānak ṯin kai lāga▫o pā▫e. ||5||6||

(Saadh-u) the guru (milai) is found with (poorab) past (sanjog) association, i.e. if one has propensity to obey God. Such (poorey) perfect (log) people of (har-i) God (rahasey) blossom with living (sach-i = by truth) by Naam/Divine virtues and commands.

They (dey) give and (lai) take (man-u) mind and (tan-u) body, i.e. develop mutual love with the Almighty, (sahj-i subhaaey) intuitively. Nanak (laagau = touch, paaey = feet) pays obeisance (tin kai) to them. 5. 6.