SGGS pp 218-220, Gauri M: 5 and 9.

SGGS pp 218-220, Gauri M: 5 and 9.

ਗਉੜੀ ਮਾਝ ਮਹਲਾ ੫ ॥  ਹਰਿ ਰਾਮ ਰਾਮ ਰਾਮ ਰਾਮਾ ॥   ਜਪਿ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mājẖ mėhlā 5   Har rām rām rām rāmā   Jap pūran ho▫e kāmā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri, Raagini Maajh. (Raama) the all- writ pervasive (har-i) Almighty (raam raam raam) pervades in water, on/in land and in space, i.e. laws of nature apply everywhere. All (kaam = tasks) aspirations (hoey) are (pooran) fulfilled (jap-i) remembrance/conformance with them. 1.

(Rahaau) pause here and reflect.

ਰਾਮ ਗੋਬਿੰਦ ਜਪੇਦਿਆ ਹੋਆ ਮੁਖੁ ਪਵਿਤ੍ਰੁ ॥   ਹਰਿ ਜਸੁ ਸੁਣੀਐ ਜਿਸ ਤੇ ਸੋਈ ਭਾਈ ਮਿਤ੍ਰੁ ॥੧॥

Rām gobinḏ japeḏi▫ā ho▫ā mukẖ paviṯar   Har jas suṇī▫ai jis ṯe so▫ī bẖā▫ī miṯar ||1||

(Japeydia) remembering/praising virtue of (raam) the all-pervasive (gobind) Master of the universe, one’s (mukh-u) mouth/speech (hoaa) is (pavitr-u) cleansed.

One (tey) from (jis) whom we (suneeai) hear (har-i) Divine (jas-u) glory, is (bhaaee) brother and (mitr-u) friend, i.e. is a well-wisher. 1.

ਸਭਿ ਪਦਾਰਥ ਸਭਿ ਫਲਾ ਸਰਬ ਗੁਣਾ ਜਿਸੁ ਮਾਹਿ ॥   ਕਿਉ ਗੋਬਿੰਦੁ ਮਨਹੁ ਵਿਸਾਰੀਐ ਜਿਸੁ ਸਿਮਰਤ ਦੁਖ ਜਾਹਿ ॥੨॥

Sabẖ paḏārath sabẖ falā sarab guṇā jis māhi   Ki▫o gobinḏ manhu visārī▫ai jis simraṯ ḏukẖ jāhi ||2||

That (maah-i) in (jis-u) whose obedience lie attainment of (sabh-i) all (padaarath) substances, (phalaa = fruits) fulfilment of (sabh-i) all aspirations and (sarab) all (gunaa = virtues) capabilities.

And by (jis-u) whose (simrat) remembrance/obedience all (dukh) grief (jaah-i = go) end; we (kiau = why?) should not (visaareeai) forget that (gobind-u) Master of the world (manah-u) from mind. 2.

ਜਿਸੁ ਲੜਿ ਲਗਿਐ ਜੀਵੀਐ ਭਵਜਲੁ ਪਈਐ ਪਾਰਿ ॥   ਮਿਲਿ ਸਾਧੂ ਸੰਗਿ ਉਧਾਰੁ ਹੋਇ ਮੁਖ ਊਜਲ ਦਰਬਾਰਿ ॥੩॥

Jis laṛ lagi▫ai jīvī▫ai bẖavjal pa▫ī▫ai pār   Mil sāḏẖū sang uḏẖār ho▫e mukẖ ūjal ḏarbār ||3||

It is the guru, (larr-i lagiai) by tagging on to/obeying (jis-u) whom, one (jeeveeai = lives) lives and (paaeeai) lands (paar-i) on far shore of (bhavjal-u) the world-ocean, i.e. overcomes vices.

One (udhaar-u hoey) is saved from vices (mil-i) on meeting/obeying such (saadhoo) a guru and has (oojal) clean (much) face, i.e. no faults are found (darbaar-i) in Divine court, i.e. is honorably accepted for union with the Creator. 3.

ਜੀਵਨ ਰੂਪ ਗੋਪਾਲ ਜਸੁ ਸੰਤ ਜਨਾ ਕੀ ਰਾਸਿ ॥   ਨਾਨਕ ਉਬਰੇ ਨਾਮੁ ਜਪਿ ਦਰਿ ਸਚੈ ਸਾਬਾਸਿ ॥੪॥੩॥੧੭੧॥

Jīvan rūp gopāl jas sanṯ janā kī rās   Nānak ubre nām jap ḏar sacẖai sābās ||4||3||171||

(Jas-u) praising the virtues of (gopal) the Sustainor of the universe is (roop = form) is the very (jeevan) life and (raas) wealth of (sant janaa) the devotees.

They (ubrey) rise above attachments to the world-play (jap-i) remembering/obeying (naam-u) Divine commands; (saabaas-i = praise) they are glorified – honorably received (dar-i) in court (sachai) the Eternal and unite with the Creator. 4. 3. 171.

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ਗਉੜੀ ਮਾਝ ਮਹਲਾ ੫ ॥  ਮੀਠੇ ਹਰਿ ਗੁਣ ਗਾਉ ਜਿੰਦੂ ਤੂੰ ਮੀਠੇ ਹਰਿ ਗੁਣ ਗਾਉ ॥   ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਮਿਲਿਆ ਨਿਥਾਵੇ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mājẖ mėhlā 5.  Mīṯẖe har guṇ gā▫o jinḏū ṯūʼn mīṯẖe har guṇ gā▫o   Sacẖe seṯī raṯi▫ā mili▫ā nithāve thā▫o ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri, Raagini Maajh. My (jindoo) soul/mind, (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty, they are (meetthey) sweet/lovable.

(gun) virtues

 the (meethe = sweet) lovable (gun) virtues of (har) the Creator – i.e. experience the Divine within you.

Those (ratiaa) imbued with love/obedience of (sachey) the Eternal, (nithaave = without a place) who have nowhere to go to (milia) get (thaau) place, i.e. get Divine support.1.

(Rahaau) pause here and reflect.

ਹੋਰਿ ਸਾਦ ਸਭਿ ਫਿਕਿਆ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥   ਵਿਣੁ ਪਰਮੇਸਰ ਜੋ ਕਰੇ ਫਿਟੁ ਸੁ ਜੀਵਣੁ ਸੋਇ ॥੧॥

Hor sāḏ sabẖ fiki▫ā ṯan man fikā ho▫e   viṇ parmesar jo kare fit so jīvaṇ so▫e ||1||

Acting by (sabh-i) all (hor-i) other (saad = tastes) ideas is (phikia) insipid and (tan) body and (man) mind also become insipid, i.e. do not give lasting pleasure.

One (jo) who (karey) acts (vin-u) except with commands of (parmeysar) the Supreme Master, (s-u soey) that (jeevan-u) life is (phitt-u) disgraceful – because s/he does not acknowledge/obey the sustainer. 1.

ਅੰਚਲੁ ਗਹਿ ਕੈ ਸਾਧ ਕਾ ਤਰਣਾ ਇਹੁ ਸੰਸਾਰੁ ॥   ਪਾਰਬ੍ਰਹਮੁ ਆਰਾਧੀਐ ਉਧਰੈ ਸਭ ਪਰਵਾਰੁ ॥੨॥

Ancẖal gėh kai sāḏẖ kā ṯarṇā ih sansār   Pārbarahm ārāḏẖī▫ai uḏẖrai sabẖ parvār ||2||

It is (gah-i kai = by holding, aanchal-u = garment) by following (saadh) the guru that one (tarnaa = swims) overcomes temptations in (ih-u) this (sansaar-u) world.

(Sabh) all (parvaar-u = family) associates (udhrai) are saved from vices (aaraadheeai) by invoking (paarbrahm-u) the Supreme Spirit/obeying Divine commands. 2.

ਸਾਜਨੁ ਬੰਧੁ ਸੁਮਿਤ੍ਰੁ ਸੋ ਹਰਿ ਨਾਮੁ ਹਿਰਦੈ ਦੇਇ ॥   ਅਉਗਣ ਸਭਿ ਮਿਟਾਇ ਕੈ ਪਰਉਪਕਾਰੁ ਕਰੇਇ ॥੩॥

Sājan banḏẖ sumiṯar so har nām hirḏai ḏe▫e   A▫ugaṇ sabẖ mitā▫e kai par▫upkār kare▫i ||3||

A true (saajan-u) companion, (bandh-u) relative and (sumit-u) good friend is (so) that who (dey-i = gives) imparts awareness of (har-i) Divine (naam-u) commands (hardai) to the mind.

S/he (karey-i) does (parupkaar-u) good turn (mittaaey kai) of removing (sabh-i) all (augan) faults. 3.

ਮਾਲੁ ਖਜਾਨਾ ਥੇਹੁ ਘਰੁ ਹਰਿ ਕੇ ਚਰਣ ਨਿਧਾਨ ॥   ਨਾਨਕੁ ਜਾਚਕੁ ਦਰਿ ਤੇਰੈ ਪ੍ਰਭ ਤੁਧਨੋ ਮੰਗੈ ਦਾਨੁ ॥੪॥੪॥੧੭੨॥

Māl kẖajānā thehu gẖar har ke cẖaraṇ niḏẖān   Nānak jācẖak ḏar ṯerai parabẖ ṯuḏẖno mangai ḏān ||4||4||172||

Serving at (charan) the feet, i.e. in obedience, of (har) the Creator is (nidhaan = treasure) wealth along with (maal) possessions, (khajaana) treasures, (theyh-u) habitat/town, (ghar-u) home and i.e. everything.

My (prabh) Master, I (jaachak-u) the beggar at (teyrey) Your (dar-i) door, (mangai) asks for ability to be in (tudhno) Your obedience as (daan-u) the alms/benediction, supplicates fifth Nanak. 4. 4. 172.

Page 219

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

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

ਰਾਗੁ ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥   ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ ॥੧॥ ਰਹਾਉ ॥

Rāg ga▫oṛī mėhlā 9.  Sāḏẖo man kā mān ṯi▫āga▫o Kām kroḏẖ sangaṯ ḏurjan kī ṯā ṯe ahinis bẖāga▫o ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. O (saadho) seekers, let us (tiaagau) shed (maan-u) vanity (ka) of (mann) the mind. (Kaam-u) lust, (krodh-u) anger/intolerance, and (sangat-i) company of (durjan= evil persons) those who have turned away from God; (bhaagau = run) keep away (tey) from (ta) them (ahinis-i) day and night. 1.

) company of (durjan) (Rahaau) pause here and reflect.

ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥   ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥੧॥

Sukẖ ḏukẖ ḏono sam kar jānai a▫or mān apmānā   Harakẖ sog ṯe rahai aṯīṯā ṯin jag ṯaṯ pacẖẖānā ||1||

One who (jaanai = knows) treats (sukh-) comfort and (dukh-u) discomfort/pain (aur-u) as also (maan) respect and (apmaana) insult, (sam kari) alike.

(rahai) remains (ateeta) unaffected by (harakh) joy and (sog) sorrow; (tini) that person has (pachhaana) understood the (tat-u) reality of (jag = world) the world-play – that everything happens according to Divine will/laws of nature and is inevitable. 1.

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥   ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥੨॥੧॥

Usṯaṯ ninḏā ḏo▫ū ṯi▫āgai kẖojai paḏ nirbānā   Jan Nānak ih kẖel kaṯẖan hai kinhūʼn gurmukẖ jānā ||2||1||

Such a person sheds (do-oo) both (ustat-i = praise) sycophancy to gain favors, or (ninda) slander to pull down others; s/he (khojai) seeks (pad-u) the state of (nirbaana) non-attachment to the world-play.

Says Nanak: (Ih) this (kheyl-u = play) state is (katthan-u) hard to reach, (kinhoon) some rare person who (gurmukh-i) obeys the guru (jaanaa = knows) attains it, says (jan) humble ninth Nanak. 2. 1.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਸਾਧੋ ਰਚਨਾ ਰਾਮ ਬਨਾਈ ॥   ਇਕਿ ਬਿਨਸੈ ਇਕ ਅਸਥਿਰੁ ਮਾਨੈ ਅਚਰਜੁ ਲਖਿਓ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Sāḏẖo racẖnā rām banā▫ī   Ik binsai ik asthir mānai acẖraj lakẖi▫o na jā▫ī ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. O (saadho) seekers (raam) the all-pervasive Creator has (banaaee) made (rachna) the creation.

In it (ik-i = one type) some people consider everybody (binsai = perishes) is to die, while (ik) others (maanai) believe they are (asthir-u = permanent) not subject to death; the Creator’s play is (achraj-u) amazing and (na jaaee) cannot be (lakhio) understood. 1.

(Rahaau) pause here and reflect.

ਕਾਮ ਕ੍ਰੋਧ ਮੋਹ ਬਸਿ ਪ੍ਰਾਨੀ ਹਰਿ ਮੂਰਤਿ ਬਿਸਰਾਈ ॥   ਝੂਠਾ ਤਨੁ ਸਾਚਾ ਕਰਿ ਮਾਨਿਓ ਜਿਉ ਸੁਪਨਾ ਰੈਨਾਈ ॥੧॥

Kām kroḏẖ moh bas parānī har mūraṯ bisrā▫ī   Jẖūṯẖā ṯan sācẖā kar māni▫o ji▫o supnā rainā▫ī ||1||

(Prani) the mortal being (bas-i = under control) possessed by (kaam) lust, (krodh) anger and (moh) attachment to the world-play, (bisraaee) forgets (moorat-i = picture) commands of (har-i) the Almighty.

S/he (maanio) make believes (jhoottha = false) the perishable (tan-u) body (kar-i) as (saachaa = true) immortal; is (jiau) like (supna) a dream (rainaaee) at night. 1. 

ਜੋ ਦੀਸੈ ਸੋ ਸਗਲ ਬਿਨਾਸੈ ਜਿਉ ਬਾਦਰ ਕੀ ਛਾਈ ॥   ਜਨ ਨਾਨਕ ਜਗੁ ਜਾਨਿਓ ਮਿਥਿਆ ਰਹਿਓ ਰਾਮ ਸਰਨਾਈ ॥੨॥੨॥

Jo ḏīsai so sagal bināsai ji▫o bāḏar kī cẖẖā▫ī   Jan Nānak jag jāni▫o mithi▫ā rahi▫o rām sarnā▫ī ||2||2||

The reality is that (Jo) whatever (deesai = seen) has physical existence is (sagal) all (binaasai) perishable (jio) like the (chhaaee) shade of (baadar, baadal) a cloud.

Says Nanak: (Jan) the devotees (jaanio = know) understand that (jag-u = world) life is (mithia = false) perishable and therefore – instead of being attached to the world-play – (rahio = remain) seek (sarnaaee = sanctuary) care and obedience of (raam) the all-pervasive Creator. 2. 2.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥ ਪ੍ਰਾਨੀ ਕਉ ਹਰਿ ਜਸੁ ਮਨਿ ਨਹੀ ਆਵੈ ॥   ਅਹਿਨਿਸਿ ਮਗਨੁ ਰਹੈ ਮਾਇਆ ਮੈ ਕਹੁ ਕੈਸੇ ਗੁਨ ਗਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Parānī ka▫o har jas man nahī āvai   Ahinis magan rahai mā▫i▫ā mai kaho kaise gun gāvai ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. (Jas-u = glory) virtues and commands of (har-i) the Almighty do not (aavai) come (man-i) to mind of (praani) the mortal.

S/he (rahai) remains (magan-u) engrossed (mai) in (maaiaa) the world-play (ahinis-i) day and night and hence (kah-u = tell, kaisey = how?) does not (gaavai = sing) praise (gun) virtues of (har-i) the Almighty. 1.

(Rahaau) pause here and reflect.

ਪੂਤ ਮੀਤ ਮਾਇਆ ਮਮਤਾ ਸਿਉ ਇਹ ਬਿਧਿ ਆਪੁ ਬੰਧਾਵੈ ॥   ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥

Pūṯ mīṯ mā▫i▫ā mamṯā si▫o ih biḏẖ āp banḏẖāvai   Marig ṯarisnā ji▫o jẖūṯẖo ih jag ḏekẖ ṯās uṯẖ ḏẖāvai ||1||

The mortal (bandhaavai) binds him/her-self in bondage (siau) to (poot, meet) the children, friends and mamta) attachment (maaia) to this world-play (ih bidhi = like this) the way.

She does not realize that the worldly attachments are (jhootho = false) deceptive (mrig trisna) a deer’s thirst makes it believe a mirage to be water and it (utth-i) gets up and (dhaavai) runs towards (taas) that. 1.

ਭੁਗਤਿ ਮੁਕਤਿ ਕਾ ਕਾਰਨੁ ਸੁਆਮੀ ਮੂੜ ਤਾਹਿ ਬਿਸਰਾਵੈ ॥   ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕੋਊ ਭਜਨੁ ਰਾਮ ਕੋ ਪਾਵੈ ॥੨॥੩॥

Bẖugaṯ mukaṯ kā kāran su▫āmī mūṛ ṯāhi bisrāvai   Jan Nānak kotan mai ko▫ū bẖajan rām ko pāvai ||2||3||

(Suaami) Master is (mukat-i) the cause of providing (bhugat-i = eating) physical needs and (mukat-i) freedom from attachment; (moor) the fool (bisraavai) forgets (taah-i) that Master.

There is (ko-oo) some rare one (mai) in (kottan) in crores, who – overcomes temptations with the guru’s guidance and (paavai) gets to (bhajan-u) invoke/obey (raam) the Almighty, says (jan) humble ninth Nanak. 2. 3.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਸਾਧੋ ਇਹੁ ਮਨੁ ਗਹਿਓ ਨ ਜਾਈ ॥   ਚੰਚਲ ਤ੍ਰਿਸਨਾ ਸੰਗਿ ਬਸਤੁ ਹੈ ਯਾ ਤੇ ਥਿਰੁ ਨ ਰਹਾਈ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Sāḏẖo ih man gahi▫o na jā▫ī   Cẖancẖal ṯarisnā sang basaṯ hai yā ṯe thir na rahā▫ī ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. O (saadho) seekers, (ih-u) this (man) mind (na jaaaee) cannot be (gahio = held) controlled.

(Chanchal) ever shifting (maaiaa) temptations (basat-u = live) are present (sang-i) with it, (ya tey) that is why it does not (rahaaee) remain (thir-u) stable. 1.

(Rahaau) pause here and reflect.

ਕਠਨ ਕਰੋਧ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਜਿਹ ਸੁਧਿ ਸਭ ਬਿਸਰਾਈ ॥   ਰਤਨੁ ਗਿਆਨੁ ਸਭ ਕੋ ਹਿਰਿ ਲੀਨਾ ਤਾ ਸਿਉ ਕਛੁ ਨ ਬਸਾਈ ॥੧॥

Kaṯẖan karoḏẖ gẖat hī ke bẖīṯar jih suḏẖ sabẖ bisrā▫ī   Raṯan gi▫ān sabẖ ko hir līnā ṯā si▫o kacẖẖ na basā▫ī ||1||

(Katthan) the hard-to-control (krodh = anger) intolerance is present (bheetar-i) in (ghatt hi) the mind itself, which (bisraaee) causes to forget/lose (sabh) all (sudh-i) awareness of Naam/Divine virtues and commands.

Anger (hir-i leenaa) robs the mind of (ratan-u = jewel) the wealth of (giaan-u) awareness of Naam; there is (kachh-u na) nothing (basaaee) one can do (siau) with that, i.e. anger is not controlled except with submission to Divine commands. 1.

ਜੋਗੀ ਜਤਨ ਕਰਤ ਸਭਿ ਹਾਰੇ ਗੁਨੀ ਰਹੇ ਗੁਨ ਗਾਈ ॥   ਜਨ ਨਾਨਕ ਹਰਿ ਭਏ ਦਇਆਲਾ ਤਉ ਸਭ ਬਿਧਿ ਬਨਿ ਆਈ ॥੨॥੪॥

Jogī jaṯan karaṯ sabẖ hāre gunī rahe gun gā▫ī   Jan Nānak har bẖa▫e ḏa▫i▫ālā ṯa▫o sabẖ biḏẖ ban ā▫ī ||2||4||

(Jogi) the Yogis (karat = do) try (sabh-i) all (jatan) the yogic methods, and the (guni) virtuous (gaai) sing (gun) praises in ego, but (haarey) fail to control the mind.

Says (jan) the humble ninth Nanak: When (har) the Creator (bhaey) is (daiaala = compassionate) kind, i.e. approves efforts conforming to Divine commands, (tau) then (sabh bidh-i) everything (ban-i aaee) works out. 2. 4.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਸਾਧੋ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵਉ ॥   ਮਾਨਸ ਜਨਮੁ ਅਮੋਲਕੁ ਪਾਇਓ ਬਿਰਥਾ ਕਾਹਿ ਗਵਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Sāḏẖo gobinḏ ke gun gāva▫o   Mānas janam amolak pā▫i▫o birthā kāhi gavāva▫o ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. O (saadho) seekers – in this human birth – (gaavau = sing) praise and emulate (gun) virtues of (gobind) the Master of the world.

You have (paaio) obtained (amolak-u) the priceless (maanas) human (janam-u) birth – when you have the intellect to understand and obey Divine commands and escape rebirth – (kaah-i = why?) do not (gavaavau = lose) waste in (birtha) vain. 1.

(Rahaau) pause here and reflect.

Note: The next verse refers to a Puraanic story about a ਗਜ (gaj) meaning an elephant that was caught by a crocodile. It prayed to the Almighty and was released.

ਪਤਿਤ ਪੁਨੀਤ ਦੀਨ ਬੰਧ ਹਰਿ ਸਰਨਿ ਤਾਹਿ ਤੁਮ ਆਵਉ ॥   ਗਜ ਕੋ ਤ੍ਰਾਸੁ ਮਿਟਿਓ ਜਿਹ ਸਿਮਰਤ ਤੁਮ ਕਾਹੇ ਬਿਸਰਾਵਉ ॥੧॥

Paṯiṯ punīṯ ḏīn banḏẖ har saran ṯāhi ṯum āva▫o   Gaj ko ṯarās miti▫o jih simraṯ ṯum kāhe bisrāva▫o ||1||

(Har-i) the Creator (puneet) purifies (patit) those fallen to vices, and (bandh = relative) helps (deen) the hapless, (tum) you should (aavau = come) submit (saran-i = in sanctuary) to care and obedience to (taah-I = that) the Almighty.

The Almighty (simrat) by invoking (jih) whom, (traas-u) fear of life (ko) of (gaj) the elephant (mittiao) was removed, (kaahey = why?) do not (bisraavau) forget to obey the Creator. 1.

ਤਜਿ ਅਭਿਮਾਨ ਮੋਹ ਮਾਇਆ ਫੁਨਿ ਭਜਨ ਰਾਮ ਚਿਤੁ ਲਾਵਉ ॥   ਨਾਨਕ ਕਹਤ ਮੁਕਤਿ ਪੰਥ ਇਹੁ ਗੁਰਮੁਖਿ ਹੋਇ ਤੁਮ ਪਾਵਉ ॥੨॥੫॥

Ŧaj abẖimān moh mā▫i▫ā fun bẖajan rām cẖiṯ lāva▫o   Nānak kahaṯ mukaṯ panth ih gurmukẖ ho▫e ṯum pāva▫o ||2||5||

(Taj-i) give up (abhimaan) vanity and (moh) attachment to (maaia) the world-play, and (phun-i) then (chit-u laavau) focus the minds on (bhajan) remembrance/obedience of the commands of (raam) the all-pervasive Master.

This is the (panth) path to (mukt-i) liberation – from cycles of rebirth; (tum) you can (paavau = receive) obtain it (hoey) being (gurmukh-i) follower of the guru – to conform to Naam, says ninth Nanak. 2. 5.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਕੋਊ ਮਾਈ ਭੂਲਿਓ ਮਨੁ ਸਮਝਾਵੈ ॥   ਬੇਦ ਪੁਰਾਨ ਸਾਧ ਮਗ ਸੁਨਿ ਕਰਿ ਨਿਮਖ ਨ ਹਰਿ ਗੁਨ ਗਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Ko▫ū mā▫ī bẖūli▫o man samjẖāvai   Beḏ purān sāḏẖ mag sun kar nimakẖ na har gun gāvai||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri.

My (maai) mother, if (ko-oo) someone could (samjhaavai = make understand) guide this (bhoolio = lost the way) misguided (man-u = mind) human being.

Even after (sun-i kar-i = listening) being told of (saadh) the seeker’s (mag) path by (beyd puraan) the scriptures, it does not (gaavai = sing) praise/emulate (har-i gun) Divine virtues/obey Divine commands (nimakh) even for a moment. 1.

(Rahaau) pause here and reflect.

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ਦੁਰਲਭ ਦੇਹ ਪਾਇ ਮਾਨਸ ਕੀ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥   ਮਾਇਆ ਮੋਹ ਮਹਾ ਸੰਕਟ ਬਨ ਤਾ ਸਿਉ ਰੁਚ ਉਪਜਾਵੈ ॥੧॥

Ḏurlabẖ ḏeh pā▫e mānas kī birthā janam sirāvai   Mā▫i▫ā moh mahā sankat ban ṯā si▫o rucẖ upjāvai ||1||

Having (paai) obtained the (durlabh) hard-to-get (deyh = body) life of (maanas) human being, – when s/should obey Divine commands -, but (siraavai) passes (birtha) uselessly, i.e. wastes it.

S/he (upjavai) shows (ruch-i) propensity to like (moh) allurements of temptations of (maaia) the world-play placing the self in (maahaa) great problem of being lost in (ban) a jungle, i.e. becomes directionless. 1. (maha sankat = highly problematic) from which it is difficult to get out; but the mind (upjaavai) develops (ruchi) liking for it. 1.

ਅੰਤਰਿ ਬਾਹਰਿ ਸਦਾ ਸੰਗਿ ਪ੍ਰਭੁ ਤਾ ਸਿਉ ਨੇਹੁ ਨ ਲਾਵੈ ॥   ਨਾਨਕ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨਹੁ ਜਿਹ ਘਟਿ ਰਾਮੁ ਸਮਾਵੈ ॥੨॥੬॥

Anṯar bāhar saḏā sang parabẖ ṯā si▫o nehu na lāvai   Nānak mukaṯ ṯāhi ṯum mānhu jih gẖat rām samāvai ||2||6||

(Prabh-u) the Almighty is (sadaa) ever with him/her (antar-i = inside, baahar-i = outside) everywhere, but does not (laavai) develop (neyh-u) love (siau) with (ta) that, i.e. ignores Divine commands.

Says ninth Nanak: A person in (jih) whose (ghat) mind (raam) the all-pervasive Creator (samavai = containes) is present, (maanh-u = accept) consider (taah-i) that person as (mukt-i) free of temptations – and hence from the cycles of rebirth. 2. 6.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਸਾਧੋ ਰਾਮ ਸਰਨਿ ਬਿਸਰਾਮਾ ॥  ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕੋ ਇਹ ਗੁਨ ਸਿਮਰੇ ਹਰਿ ਕੋ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Sāḏẖo rām saran bisrāmā Beḏ purān paṛe ko ih gun simre har ko nāmā ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri.

O (saadho) seekers, one finds (bisraama = rest) comfort/peace in (saran-i = sanctuary) care and obedience of (raam) the all-pervasive Creator.

Also read (beyd) the Vedas and Puranas, its (gun) benefit is that one (simrey) keeps in mind/obeys (naamaa) commands (ko) of (har-i) the Almighty – and keeps away from vices. 1.

(Rahaau) pause here and reflect.

ਲੋਭ ਮੋਹ ਮਾਇਆ ਮਮਤਾ ਫੁਨਿ ਅਉ ਬਿਖਿਅਨ ਕੀ ਸੇਵਾ ॥   ਹਰਖ ਸੋਗ ਪਰਸੈ ਜਿਹ ਨਾਹਨਿ ਸੋ ਮੂਰਤਿ ਹੈ ਦੇਵਾ ॥੧॥

Lobẖ moh mā▫i▫ā mamṯā fun a▫o bikẖi▫an kī sevā   Harakẖ sog parsai jih nāhan so mūraṯ hai ḏevā ||1||

(Lobh) greed, (moh) lure of temptations in (maaiaa) the world-play and (mamta) worldly attachments, (au) and (seyva = service) succumbing to (bukhian) vices. As also (harakh) joy and (sog) sorrow, one (jih) whom any of these (parsai) touches, (so) that person (hai) is (moorat-i) embodiment, i.e. is like (deyva) God. 1.

ਸੁਰਗ ਨਰਕ ਅੰਮ੍ਰਿਤ ਬਿਖੁ ਏ ਸਭ ਤਿਉ ਕੰਚਨ ਅਰੁ ਪੈਸਾ ॥   ਉਸਤਤਿ ਨਿੰਦਾ ਏ ਸਮ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਫੁਨਿ ਤੈਸਾ ॥੨॥

Surag narak amriṯ bikẖ e sabẖ ṯi▫o kancẖan ar paisā   Usṯaṯ ninḏā e sam jā kai lobẖ moh fun ṯaisā ||2||

ਦੁਖੁ ਸੁਖੁ ਏ ਬਾਧੇ ਜਿਹ ਨਾਹਨਿ ਤਿਹ ਤੁਮ ਜਾਨਉ ਗਿਆਨੀ ॥   ਨਾਨਕ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨਉ ਇਹ ਬਿਧਿ ਕੋ ਜੋ ਪ੍ਰਾਨੀ ॥੩॥੭॥

Ḏukẖ sukẖ e bāḏẖe jih nāhan ṯih ṯum jān▫o gi▫ānī   Nānak mukaṯ ṯāhi ṯum mān▫o ih biḏẖ ko jo parānī ||3||7||

Those (jih) who are (naahan-i) not (baadhey = bound) affected by (dukh-u) discomfort and (sukh-u) comfort of (ey) this world, (tum) should (Jaanau = know) consider that person (giaani = knowledgeable) to be aware of, and practice, Divine virtues and commands. 1.

(Praani) the person who is (ih = this, bidh-i = method0 like this, (tum) you should (maanau) believe (taah-i) him/her (mukat-i) to be liberated from lure of temptations, says ninth Nanak. 3. 7.

(Jih) one who is not (baadhey = bondage) affected by (dukh sukh) pain or pleasure, (jaanh-u) consider (tih) that person as (giaani = learned) one who knows the mysteries of the Creator’s play.

Says Nanak: Accept that (praani) living person as (mukt) liberated from the cycles of rebirths and deaths – (jih) who is (ih bidhi) this type – i.e. has the above qualities. 3. 7.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਮਨ ਰੇ ਕਹਾ ਭਇਓ ਤੈ ਬਉਰਾ ॥   ਅਹਿਨਿਸਿ ਅਉਧ ਘਟੈ ਨਹੀ ਜਾਨੈ ਭਇਓ ਲੋਭ ਸੰਗਿ ਹਉਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Man re kahā bẖa▫i▫o ṯai ba▫urā   Ahinis a▫oḏẖ gẖatai nahī jānai bẖa▫i▫o lobẖ sang ha▫urā ||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri. O (man = mind) human being, (kahaa) why are (tai) you (bhaio) being (baura) silly.

You have come to the world with a role, your (audh) life (ghattai) is reducing (ahinis-i) day and night, you do not (jaanai) realize that and are being (hauraa) lightweight, i.e. not coming up to performing your role in life, (siau) with/due to love for (lobh = greed) lure of  transitory pleasures. 1.

(Rahaau) pause here and reflect.

ਜੋ ਤਨੁ ਤੈ ਅਪਨੋ ਕਰਿ ਮਾਨਿਓ ਅਰੁ ਸੁੰਦਰ ਗ੍ਰਿਹ ਨਾਰੀ ॥   ਇਨ ਮੈਂ ਕਛੁ ਤੇਰੋ ਰੇ ਨਾਹਨਿ ਦੇਖੋ ਸੋਚ ਬਿਚਾਰੀ ॥੧॥

Jo ṯan ṯai apno kar māni▫o ar sunḏar garih nārī In maiʼn kacẖẖ ṯero re nāhan ḏekẖo socẖ bicẖārī ||1||

The (tan-u) body (ar-u) and (sundar) beautiful (naari = woman) wife ad (grih = home) mansions, (jo) which (tai) you (kar-i maanio) consider your (apno) own forever.

(Kachh-u naahin = not any) none (main) in (in) these is (teyro) yours forever, just (soch bichaari) think about this – they are with you only up to death. 1.

ਰਤਨ ਜਨਮੁ ਅਪਨੋ ਤੈ ਹਾਰਿਓ ਗੋਬਿੰਦ ਗਤਿ ਨਹੀ ਜਾਨੀ ॥   ਨਿਮਖ ਨ ਲੀਨ ਭਇਓ ਚਰਨਨ ਸਿਂਉ ਬਿਰਥਾ ਅਉਧ ਸਿਰਾਨੀ ॥੨॥

Raṯan janam apno ṯai hāri▫o gobinḏ gaṯ nahī jānī   Nimakẖ na līn bẖa▫i▫o cẖarnan siʼn▫o birthā a▫oḏẖsirānī ||2||

(Tai) you (haario = lost) are wasting (apno = own) your (ratan = jewel) valuable (janam-u) human by not (jaani) knowing/conforming to (gat-i = state) virtues and commands of (gobind) Master of the world

You (na bhaio) have not (leen) absorbed (sinau) with (charnan) feet, i.e. not conformed with Divine commands even for (nimakh) a moment; and (siraani) are passing (audh) life (birtha) in vain. 2.

ਕਹੁ ਨਾਨਕ ਸੋਈ ਨਰੁ ਸੁਖੀਆ ਰਾਮ ਨਾਮ ਗੁਨ ਗਾਵੈ ॥   ਅਉਰ ਸਗਲ ਜਗੁ ਮਾਇਆ ਮੋਹਿਆ ਨਿਰਭੈ ਪਦੁ ਨਹੀ ਪਾਵੈ ॥੩॥੮॥

Kaho Nānak so▫ī nar sukẖī▫ā rām nām gun gāvai   A▫or sagal jag mā▫i▫ā mohi▫ā nirbẖai paḏ nahī pāvai||3||8||

(Kah-u) say o ninth Nanak – the seeker: (Soee) only that (nar-u) person is (sukheea) at peace who (gaavai = sings) praises/emulates (gun) virtues of (raam) the all-pervasive Creator.

(Sagal) all (aur) other (jag = world) creatures are (mohia) possessed by temptations of (maaia) the world-play and therefore do not (paavai) attain the (pad) state of (nirbhai) fearlessness wherein they have no apprehensions of being reborn. 3. 8.

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ਗਉੜੀ ਮਹਲਾ ੯ ॥  ਨਰ ਅਚੇਤ ਪਾਪ ਤੇ ਡਰੁ ਰੇ ॥   ਦੀਨ ਦਇਆਲ ਸਗਲ ਭੈ ਭੰਜਨ ਸਰਨਿ ਤਾਹਿ ਤੁਮ ਪਰੁ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 9.  Nar acẖeṯ pāp ṯe dar re   Ḏīn ḏa▫i▫āl sagal bẖai bẖanjan saran ṯāhi ṯum par re||1|| rahā▫o

Composition of the ninth Guru in Raga Gaurri.

O (acheyt = not conscious) indifferent (nar) person, be (ddar-u) afraid of (paap) wrongdoings.

The Almighty is (daiaal) kind to (deen) the hapless and (bhanjan) destroys (sagal) all (bhai) fear of those who obey; (tum) you should (par-u) place yourself (saran-i = sanctuary) in care and obedience (taah-I = that) of the Almighty.

(Rahaau) pause here and reflect.

ਬੇਦ ਪੁਰਾਨ ਜਾਸ ਗੁਨ ਗਾਵਤ ਤਾ ਕੋ ਨਾਮੁ ਹੀਐ ਮੋ ਧਰੁ ਰੇ ॥   ਪਾਵਨ ਨਾਮੁ ਜਗਤਿ ਮੈ ਹਰਿ ਕੋ ਸਿਮਰਿ ਸਿਮਰਿ ਕਸਮਲ

ਸਭ ਹਰੁ ਰੇ ॥੧॥

Beḏ purān jās gun gāvaṯ ṯā ko nām hī▫ai mo ḏẖar re Pāvan nām jagaṯ mai har ko simar simar kasmal sabẖ har re ||1||

The Almighty whose (gun) virtues (Beyd = Vedas, Puraan = Puranas) the scriptures (gaavat) sing, (dhar-u) keep (ta ko = of that) IT’s (naam-u) commands (mo) in (heeai) in mind.

Compliance with (paavan) the pristine (Naam-u) commands (ko) of (har-i) the Almighty purifies everyone (mai) in (jagat-i) in the world.

(Simar-i) be conscious of it in speech, (simar-i) be conscious of it in actions and (har-u) get rid of (sabh) all (kasmal) wrongdoings. 1.

ਮਾਨਸ ਦੇਹ ਬਹੁਰਿ ਨਹ ਪਾਵੈ ਕਛੂ ਉਪਾਉ ਮੁਕਤਿ ਕਾ ਕਰੁ ਰੇ ॥   ਨਾਨਕ ਕਹਤ ਗਾਇ ਕਰੁਨਾ ਮੈ ਭਵ ਸਾਗਰ ਕੈ ਪਾਰਿ ਉਤਰੁ ਰੇ ॥੨॥੯॥੨੫੧॥

Mānas ḏeh bahur nah pāvai kacẖẖū upā▫o mukaṯ kā kar re Nānak kahaṯ gā▫e karunā mai bẖav sāgar kai pār uṯar re ||2||9||251||

One does not (paavai) get (maanas) human (deyh = body) form (bahur-i) again. (Kar-u) make (kachhoo) some (upaaey) effort (ki) for (mukat-i) freedom – from vices and hence rebirth.

(Gaaey = sing) praise and emulate virtues of (karuna mai) the kind Almighty and (utar-i) land on (paar-i) far shore of (bhavsaagar) the world-ocean, i.e. overcome transgressions by obeying Naam and obviate rebirth, (kahat) says ninth Nanak. 2. 9. 151.