SGGS pp 352-354 Aasa M: 1, Shabad 14-19.

Page 353

ਕਰਮ ਧਰਮ ਸਚੁ ਸਾਚਾ ਨਾਉ ॥ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਜੋ ਹਰਿ ਰਾਤੇ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥ ਤਿਨ ਕੀ ਸੰਗਤਿ ਪਰਮ ਨਿਧਾਨੁ ॥੨॥
Karam ḏẖaram sacẖ sācẖā nā▫o. Ŧā kai saḏ balihārai jā▫o. Jo har rāṯe se jan parvāṇ. Ŧin kī sangaṯ param niḏẖān. ||2||

One for whom living by (saacha nau) the eternal Divine virtues and commands of (sach) the Eternal Master covers all (karam dharam) religious rituals done by some i.e. one who lives by Naam rather than engage in rituals seeing others;
I (sad) ever (balihaarai jaau = am sacrifice) adore (ta kai) him/her;
(jo) those who (raat-e) are imbued with (hari) Divine virtues, (s-e) such (jan) people are (parvaan) accepted – for union with the Creator;
one who seeks (tin ki) their (sangat) company obtains (param) the sublime (nidhaan) treasure – of learning how to live by Naam. 2.

ਹਰਿ ਵਰੁ ਜਿਨਿ ਪਾਇਆ ਧਨ ਨਾਰੀ ॥ ਹਰਿ ਸਿਉ ਰਾਤੀ ਸਬਦੁ ਵੀਚਾਰੀ ॥ ਆਪਿ ਤਰੈ ਸੰਗਤਿ ਕੁਲ ਤਾਰੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਤਤੁ ਵੀਚਾਰੈ ॥੩॥
Har var jin pā▫i▫ā ḏẖan nārī. Har si▫o rāṯī sabaḏ vīcẖārī. Āp ṯarai sangaṯ kul ṯārai. Saṯgur sev ṯaṯ vīcẖārai. ||3||

Using the metaphor of husband and wife; (dhan naari = woman) the soul-bride who (paaia) gets (har) the Almighty as (var) the husband i.e. the soul which yearns to unite with the Creator;
she is (raati = dyed) imbued (sio) with the love of (har) the Creator through (veechaari) contemplation on (sabad) the Divine word – through the guru’s teachings;
she (aapi) herself (tarai = swims) gets across the world-ocean and (sangati) in her company she (taarai) ferries across her (kul) lineage i.e. sets an example which others follow;
this comes by (veechaarai) reflecting on (tat = essence) Divine virtues through (sev) following the teachings of (satgur) the true guru. 3.

ਹਮਰੀ ਜਾਤਿ ਪਤਿ ਸਚੁ ਨਾਉ ॥ ਕਰਮ ਧਰਮ ਸੰਜਮੁ ਸਤ ਭਾਉ ॥ ਨਾਨਕ ਬਖਸੇ ਪੂਛ ਨ ਹੋਇ ॥ ਦੂਜਾ ਮੇਟੇ ਏਕੋ ਸੋਇ ॥੪॥੧੪॥
Hamrī jāṯ paṯ sacẖ nā▫o. Karam ḏẖaram sanjam saṯ bẖā▫o. Nānak bakẖse pūcẖẖ na ho▫e. Ḏūjā mete eko so▫e. ||4||14||

For me living by (naau) virtues and commands of (sach) the Eternal is (hamri) my (jaati) caste and (pati = honor) status i.e. a person is evaluated by the Creator based on virtues;
and I consider (sat) true (bhaau) love for the Almighty preferable to observing (karam dharam) religious rituals and (sanjam) trying to control the senses;
one whom the Almighty (bakhs-e) bestows grace – and grants Divine virtues, s/he lives by them avoiding transgressions – s/he is then not (poochh) asked to account for his/her deeds – i.e. such a person attains emancipation while alive;
s/he (m-et-e) removes (dooja = second) duality from the mind and keeps only the love for (eko so-e) the One Master in mind. 4. 14.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਵਹਿ ਆਈ ॥ ਇਕਿ ਹਰਿ ਰਾਤੇ ਰਹਹਿ ਸਮਾਈ ॥ ਇਕਿ ਧਰਨਿ ਗਗਨ ਮਹਿ ਠਉਰ ਨ ਪਾਵਹਿ ॥ ਸੇ ਕਰਮਹੀਣ ਹਰਿ ਨਾਮੁ ਨ ਧਿਆਵਹਿ ॥੧॥
Ik āvahi ik jāvėh ā▫ī. Ik har rāṯe rahėh samā▫ī. Ik ḏẖaran gagan mėh ṯẖa▫ur na pāvahi. Se karamhīṇ har nām na ḏẖi▫āvahi. ||1||

(Ik) some souls (aaveh = come) take birth once; some (jaaveh) die to (aa-i) be born again;
the first type of souls which are (raat-e) imbued with the love for (hari) the Almighty (raheh) remain (absorbed) in Divine virtues and live accordingly – they are not born again;
some do not (paaveh) find (tthaur) place (meh) on (dharan) the earth or (gagan) sky i.e. remain restless in life and are not accepted for union with the Creator on death – and keep reincarnating;
(s-e) these people who do not (dhiaaveh) remember (hari naam) Divine virtues and commands to live by them; they are (karam-heen) bereft of Divine grace because of their deeds. 1.

ਗੁਰ ਪੂਰੇ ਤੇ ਗਤਿ ਮਿਤਿ ਪਾਈ ॥ ਇਹੁ ਸੰਸਾਰੁ ਬਿਖੁ ਵਤ ਅਤਿ ਭਉਜਲੁ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੧॥ ਰਹਾਉ ॥
Gur pūre ṯe gaṯ miṯ pā▫ī. Ih sansār bikẖ vaṯ aṯ bẖa▫ojal gur sabḏī har pār langẖā▫ī. ||1|| rahā▫o.

(Miti) maryaada/understanding the right (gati) state – in which to live – is (paai) obtained (t-e) from (poor-e) the perfect guru;
one cannot get across the world ocean by the self; (ih) this (sansaar) world is (ati) highly (bikh vat) poisonous; one is (paar langhaai) taken across this (bhaujal) world-ocean to (har) the Creator (gur sabadi) by following the teachings of the guru. 1.
(Rahaau) dwell and contemplate on this.

ਜਿਨ੍ਹ੍ਹ ਕਉ ਆਪਿ ਲਏ ਪ੍ਰਭੁ ਮੇਲਿ ॥ ਤਿਨ ਕਉ ਕਾਲੁ ਨ ਸਾਕੈ ਪੇਲਿ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਰਹਹਿ ਪਿਆਰੇ ॥ ਜਿਉ ਜਲ ਅੰਭ ਊਪਰਿ ਕਮਲ ਨਿਰਾਰੇ ॥੨॥
Jinĥ ka▫o āp la▫e parabẖ mel. Ŧin ka▫o kāl na sākai pel. Gurmukẖ nirmal rahėh pi▫āre. Ji▫o jal ambẖ ūpar kamal nirāre. ||2||

(Jin kau) those whom (prabh) the Almighty (aapi) IT-self (la-e) enables to (m-el) find IT within their minds – they live by Divine commands;
(kaal) the messengers of death (na saakai = cannot) are not allowed to (p-el = brutalize) them;
such (piaar-e) lovable (gurmukhi) followers of the guru’s teachings (raheh) remain (nirmal = unstained) free of vices,
(jio) like (kamal) the lotus flower remains (nirar-e = separated) untouched and above (jal ambh) the water while in it. 2.

ਬੁਰਾ ਭਲਾ ਕਹੁ ਕਿਸ ਨੋ ਕਹੀਐ ॥ ਦੀਸੈ ਬ੍ਰਹਮੁ ਗੁਰਮੁਖਿ ਸਚੁ ਲਹੀਐ ॥ ਅਕਥੁ ਕਥਉ ਗੁਰਮਤਿ ਵੀਚਾਰੁ ॥ ਮਿਲਿ ਗੁਰ ਸੰਗਤਿ ਪਾਵਉ ਪਾਰੁ ॥੩॥
Burā bẖalā kaho kis no kahī▫ai. Ḏīsai barahm gurmukẖ sacẖ lahī▫ai. Akath katha▫o gurmaṯ vīcẖār. Mil gur sangaṯ pāva▫o pār. ||3||

(Kaho) tell me (kis no) whom can we i.e. we should not (kahiai) call any one (bura) bad or (bhalaa) good;
(brahm) the Creator should be (deesai) seen in all; we can (lahiai) know this (sach) truth (gurmukhi) by following the teachings of the guru;
presence of the Almighty within is an experience (akath) beyond description but we can (kathau) say it by (veechaar) reflection on (gurmat) the guru’s counsel/teachings;
for this one should (mili) get together i.e. join the guru’s (sangat) congregation – where the virtues of the Almighty are praised, live by them and – (paavau) get (paar) across the world-ocean to the Creator. 3.

ਸਾਸਤ ਬੇਦ ਸਿੰਮ੍ਰਿਤਿ ਬਹੁ ਭੇਦ ॥ ਅਠਸਠਿ ਮਜਨੁ ਹਰਿ ਰਸੁ ਰੇਦ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲੁ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਨਾਨਕ ਹਿਰਦੈ ਨਾਮੁ ਵਡੇ ਧੁਰਿ ਭਾਗੈ ॥੪॥੧੫॥
Sāsaṯ beḏ simriṯ baho bẖeḏ. Aṯẖsaṯẖ majan har ras reḏ. Gurmukẖ nirmal mail na lāgai. Nānak hirḏai nām vade ḏẖur bẖāgai. ||4||15||

Saastr, (Bed) Vedas.and Smritis, the Hindu scriptures give (bahu) numerous (bh-ed) different thoughts;
like (majan) bath at (atthsatth) sixty eight places of pilgrimage; but experiencing (har ras = Divine elixir) Divine virtues (r-ed/ridai) in the mind is above all of these;
this comes (gurmukhi) by the guru’s teachings and one remains (nirmal) unstained as (mail) the filth of vices does not (laagai) touch;
(naam) Divine virtues abide (hirdai) in the mind by (vadai = great) good (bhaagai) fortune based on past deeds and come (dhuri = from above) preordained. 4. 15.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਨਿਵਿ ਨਿਵਿ ਪਾਇ ਲਗਉ ਗੁਰ ਅਪੁਨੇ ਆਤਮ ਰਾਮੁ ਨਿਹਾਰਿਆ ॥ ਕਰਤ ਬੀਚਾਰੁ ਹਿਰਦੈ ਹਰਿ ਰਵਿਆ ਹਿਰਦੈ ਦੇਖਿ ਬੀਚਾਰਿਆ ॥੧॥
Niv niv pā▫e laga▫o gur apune āṯam rām nihāri▫ā. Karaṯ bīcẖār hirḏai har ravi▫ā hirḏai ḏekẖ bīcẖāri▫ā. ||1||

I (niv niv = bowing and bowing) humbly (lagau) touch (paa-e) the feet of (apun-e = own) my guru, i.e. follow his teachings as with his grace I have (nahaaria = seen) found (raam) the Almighty (aatam = innerself) within my mind;
by (karat beechaar) reflecting on the guru’s teachings I found (har) the Almighty (ravia = pervading) present (hirdai) in the mind; and (d-ekhi = seeing) having found IT (hirdai) in the mind I (beechaaria) reflected on IT’s virtues – and made them part of my life. 1.

ਬੋਲਹੁ ਰਾਮੁ ਕਰੇ ਨਿਸਤਾਰਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਰਤਨੁ ਹਰਿ ਲਾਭੈ ਮਿਟੈ ਅਗਿਆਨੁ ਹੋਇ ਉਜੀਆਰਾ ॥੧॥ ਰਹਾਉ ॥
Bolhu rām kare nisṯārā. Gur parsāḏ raṯan har lābẖai mitai agi▫ān ho▫e ujī▫ārā. ||1|| rahā▫o.

(Bolahu = say) remember (raam) the Master – and live by IT’s commands; this (kare-nistaara) ferries across the world-ocean;
(gurprasaadi) by the guru’s grace/guidance, (agiaan) ignorance of the mind (mitai = effaced) is removed, (ho-e) it is (ujiaara) illuminated and (ratan) the jewel of (har = Almighty) Divine virtues and commands (laabha) found therein. 1.
(Rahaau) dwell and contemplate on this.

ਰਵਨੀ ਰਵੈ ਬੰਧਨ ਨਹੀ ਤੂਟਹਿ ਵਿਚਿ ਹਉਮੈ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਹਉਮੈ ਤੂਟੈ ਤਾ ਕੋ ਲੇਖੈ ਪਾਈ ॥੨॥
Ravnī ravai banḏẖan nahī ṯūtėh vicẖ ha▫umai bẖaram na jā▫ī. Saṯgur milai ṯa ha▫umai ṯūtai ṯā ko lekẖai pā▫ī. ||2||

But if one (ravai) remembers Naam (ravni) mechanically – like parroting Mantras – then (bandhan) bondage/attachment to the world-play does not (tootteh) break and (bharam) delusion caused by (haumai) ego does not (jaai) go;
but if one (milai) finds (satgur) the true guru and follows his teachings, (ta) then (haumai) ego (toottai = breaks) is dissolved within and (ko) one (lekhai paai) is counted as having done good deeds – and considered for union with the Creator. 2.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਭਗਤਿ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮੁ ਸੁਖ ਸਾਗਰੁ ਉਰ ਧਾਰੇ ॥ ਭਗਤਿ ਵਛਲੁ ਜਗਜੀਵਨੁ ਦਾਤਾ ਮਤਿ ਗੁਰਮਤਿ ਹਰਿ ਨਿਸਤਾਰੇ ॥੩॥
Har har nām bẖagaṯ pari▫a parīṯam sukẖ sāgar ur ḏẖāre. Bẖagaṯ vacẖẖal jagjīvan ḏāṯā maṯ gurmaṯ har nisṯāre. ||3||

(Har hari naam) living by Divine virtues and commands is the true (bhagati) devotion t0 (pria) the beloved (preetam) spouse/Master; it involves (ur dhaar-e) keeping in mind the Creator, (sukh saagar = ocean of comfort/peace) the source of peace – and obeying IT’s commands.
The Creator, (daata = giver) the source/support of (jag-jeevan = life of the body) the soul (vachhal = lover) loves (bhagat) the devotees, motivates them with (mat) the wisdom to follow (gurmati) the guru’s teachings; and one who does that (har) the Almighty (nistaar-e) ferries that soul across the world-ocean to unite with IT-self. 3.

ਮਨ ਸਿਉ ਜੂਝਿ ਮਰੈ ਪ੍ਰਭੁ ਪਾਏ ਮਨਸਾ ਮਨਹਿ ਸਮਾਏ ॥ ਨਾਨਕ ਕ੍ਰਿਪਾ ਕਰੇ ਜਗਜੀਵਨੁ ਸਹਜ ਭਾਇ ਲਿਵ ਲਾਏ ॥੪॥੧੬॥
Man si▫o jūjẖ marai parabẖ pā▫e mansā manėh samā▫e. Nānak kirpā kare jagjīvan sahj bẖā▫e liv lā▫e. ||4||16||

One who (joojhi) fights (sio) with (man) the mind and (marai = dies) kills his/her self-ego; his/her (mansa) desires are (samaa-e) dissolved (maneh) within the mind i.e. s/he does not run to satisfy desires;
then (jagjeevan) the Creator (kripa kar-e) bestows grace and s/he (liv laa-e) gets absorbed with IT (sahj bhaa-e) without any effort. 4. 16.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਕਿਸ ਕਉ ਕਹਹਿ ਸੁਣਾਵਹਿ ਕਿਸ ਕਉ ਕਿਸੁ ਸਮਝਾਵਹਿ ਸਮਝਿ ਰਹੇ ॥ ਕਿਸੈ ਪੜਾਵਹਿ ਪੜਿ ਗੁਣਿ ਬੂਝੇ ਸਤਿਗੁਰ ਸਬਦਿ ਸੰਤੋਖਿ ਰਹੇ ॥੧॥
Kis ka▫o kahėh suṇāvėh kis ka▫o kis samjẖāvahi samajẖ rahe. Kisai paṛāvėh paṛ guṇ būjẖe saṯgur sabaḏ sanṯokẖ rahe. ||1||

Those who (samajh rah-e) have understood the profound Creator believe thet IT is present in all;
(kis kau) whom do they i.e. they do not (kaheh) give discourses (sunaaveh) for others to hear; they do not make (kis = who) any one (samjhaaveh) to understand as every one already has the Almighty within;
(kiseh) who do they (paraaveh) teach because every one has already (parhi) read and (boojheh) understood (guni) through the virtues within; those who have understood the Master therefore (rah-e) remain (santokh) content with themselves living (sabadi) according to the guru’s teachings. 1.

ਐਸਾ ਗੁਰਮਤਿ ਰਮਤੁ ਸਰੀਰਾ ॥ ਹਰਿ ਭਜੁ ਮੇਰੇ ਮਨ ਗਹਿਰ ਗੰਭੀਰਾ ॥੧॥ ਰਹਾਉ ॥
Aisā gurmaṯ ramaṯ sarīrā. Har bẖaj mere man gahir gambẖīrā. ||1|| rahā▫o.

(Gurmat) the guru’s teachings tell the mind that (aisa) such a Master who (ramat = pervades) is present in all (sareera) bodies,
and who is (gahr) deep and (gambheera) profound in virtues, o (m-er-e) my (man) mind (bhaji) remember that (hari) Almighty. 1.
(Rahaau) dwell and contemplate on this.

Page 354

ਅਨਤ ਤਰੰਗ ਭਗਤਿ ਹਰਿ ਰੰਗਾ ॥ ਅਨਦਿਨੁ ਸੂਚੇ ਹਰਿ ਗੁਣ ਸੰਗਾ ॥ ਮਿਥਿਆ ਜਨਮੁ ਸਾਕਤ ਸੰਸਾਰਾ ॥ ਰਾਮ ਭਗਤਿ ਜਨੁ ਰਹੈ ਨਿਰਾਰਾ ॥੨॥
Anaṯ ṯarang bẖagaṯ har rangā. An▫ḏin sūcẖe har guṇ sangā. Mithi▫ā janam sākaṯ sansārā. Rām bẖagaṯ jan rahai nirārā. ||2||

There are (anat) innumerable (taranga = waves) types of thoughts of (bhagati) devotion i.e. the seekers devote themselves in service in numerous ways;
imbibing (har gun) Divine virtues and (sanga = in company) and (andin = day after day) ever remembering them, they remain (sooch-e = pure) untouched by vices;
on the other hand (saakat = worshipper of shakti/seeker of material benefits) those who turn away from the Creator – achieve nothing and – (mithia = false) waste (janam = birth) human birth – the aim of which is for the soul to unite with the Creator;
(jan) a person who is (bhagati) the devotee of (raam) the all-pervasive Creator (rahai) remains (niraara) detached from the world-play material attachments. 2.

ਸੂਚੀ ਕਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥ ਆਤਮੁ ਚੀਨਿ ਰਹੈ ਲਿਵ ਲਾਇਆ ॥ ਆਦਿ ਅਪਾਰੁ ਅਪਰੰਪਰੁ ਹੀਰਾ ॥ ਲਾਲਿ ਰਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੩॥
Sūcẖī kā▫i▫ā har guṇ gā▫i▫ā. Āṯam cẖīn rahai liv lā▫i▫ā. Āḏ apār aprampar hīrā. Lāl raṯā merā man ḏẖīrā. ||3||

By (gaaia = singing) recounting (har gun) Divine virtues – one lives by them, avoids transgressions – and (kaaia = body) one’s body/mind remains (soochi =pure) untouched by vices;
(cheen) by knowing (aatam) the self i.e. recognizing Divine virtues/Word within such a person (rahai) remains (liv laa-e) absorbed in the Almighty,
who is (aadi) the beginning of existence and (apaar) Infinite (aprampar) without limits/boundaries;
(m-era) my (man) mind (dheera) draws solace by being (rata) imbued with the love of (laal) such a Beloved Master. 3.

ਕਥਨੀ ਕਹਹਿ ਕਹਹਿ ਸੇ ਮੂਏ ॥ ਸੋ ਪ੍ਰਭੁ ਦੂਰਿ ਨਾਹੀ ਪ੍ਰਭੁ ਤੂੰ ਹੈ ॥ ਸਭੁ ਜਗੁ ਦੇਖਿਆ ਮਾਇਆ ਛਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਨਾਮੁ ਧਿਆਇਆ ॥੪॥੧੭॥
Kathnī kahėh kahėh se mū▫e. So parabẖ ḏūr nāhī parabẖ ṯūʼn hai. Sabẖ jag ḏekẖi▫ā mā▫i▫ā cẖẖā▫i▫ā. Nānak gurmaṯ nām ḏẖi▫ā▫i▫ā. ||4||17||

There are those who indulge in (kathni kaheh) mere talk; but only talking and not living by Divine commands they die i.e. fall prey to temptations, commit vices and thus remain in cycles of births and deaths;
but who does one talk to because (so prabh) the Almighty is not (door) far but (tu hai) you are (prabh) the Creator i.e the Creator is within;
we (d-ekhia = see) find that (sabh) all (jag) creatures are (chhaaia = shade) under the influence of (maaia) the world-play i.e. every one is attached to persons and wealth;
but I (dhiaaia) remember (naam) the Creator (gurmati) as taught by the guru, says Nanak. 4. 17.

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ਆਸਾ ਮਹਲਾ ੧ ਤਿਤੁਕਾ ॥
Āsā mėhlā 1 ṯiṯukā.

Baani of the first Guru in Raag Aasa with the stanzas having three verses of two lines each.

ਕੋਈ ਭੀਖਕੁ ਭੀਖਿਆ ਖਾਇ ॥ ਕੋਈ ਰਾਜਾ ਰਹਿਆ ਸਮਾਇ ॥ ਕਿਸ ਹੀ ਮਾਨੁ ਕਿਸੈ ਅਪਮਾਨੁ ॥ ਢਾਹਿ ਉਸਾਰੇ ਧਰੇ ਧਿਆਨੁ ॥ ਤੁਝ ਤੇ ਵਡਾ ਨਾਹੀ ਕੋਇ ॥ ਕਿਸੁ ਵੇਖਾਲੀ ਚੰਗਾ ਹੋਇ ॥੧॥
Ko▫ī bẖīkẖak bẖīkẖi▫ā kẖā▫e. Ko▫ī rājā rahi▫ā samā▫e. Kis hī mān kisai apmān. Dẖāhi usāre ḏẖare ḏẖi▫ān. Ŧujẖ ṯe vadā nāhī ko▫e. Kis vekẖālī cẖanga ho▫e. ||1||

O Almighty in Your world, (koi) some one is a beggar who (khaa-e = eat) lives on (bheekhia) alms i.e. has very little;
but another is (raaja = king) a king/rich who (rahia) remains (samaa-e = absorbed) engrossed in his/her wealth;
some one (hi) always gets (maan) honor but (kisai some one) another lives in (apmaan) dishonor;
it is You who (dhaahi = demolishes) reduces some to lower states/conditions while (usaar-e = builds) brings up others and (dhar-e dhiaan = pays attention) watches them i.e. every thing in the world-play is by Your will;
(naahi ko-e) none is (vadaa) greater (t-e) than (tujh) You i.e. none else can do this better;
(kis) whom can I (v-ekhaali) show as an example to compare with You? I could if there was any one (changa = good) as great – but there is none. 1.

ਮੈ ਤਾਂ ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ॥ ਤੂੰ ਦਾਤਾ ਕਰਣਹਾਰੁ ਕਰਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Mai ṯāʼn nām ṯerā āḏẖār. Ŧūʼn ḏāṯā karanhār karṯār. ||1|| rahā▫o.

I have no worries about what will happen to me; (taan) because I have the support of (t-era) Your (naam) virtues i.e. I try to live by Your virtues and commands;
You are (daata = giver) the beneficent (kartaar) Creator who is (karanhaar) capable of doing every thing. 1.
(Rahaau) dwell and contemplate on this.

ਵਾਟ ਨ ਪਾਵਉ ਵੀਗਾ ਜਾਉ ॥ ਦਰਗਹ ਬੈਸਣ ਨਾਹੀ ਥਾਉ ॥ ਮਨ ਕਾ ਅੰਧੁਲਾ ਮਾਇਆ ਕਾ ਬੰਧੁ ॥ ਖੀਨ ਖਰਾਬੁ ਹੋਵੈ ਨਿਤ ਕੰਧੁ ॥ ਖਾਣ ਜੀਵਣ ਕੀ ਬਹੁਤੀ ਆਸ ॥ ਲੇਖੈ ਤੇਰੈ ਸਾਸ ਗਿਰਾਸ ॥੨॥
vāt na pāva▫o vīgā jā▫o. Ḏargėh baisaṇ nāhī thā▫o. Man kā anḏẖulā mā▫i▫ā kā banḏẖ. Kẖīn kẖarāb hovai niṯ kanḏẖ. Kẖāṇ jīvaṇ kī bahuṯī ās. Lekẖai ṯerai sās girās. ||2||

When I forget You, I (jaau) go (veega) wayward and do not (paavau) find i.e. walk on the path to You;
with this I cannot get (thaau) a place (baisan) to sit (dargah) in Divine court i.e. I will not be accepted for union with You;
I am (andhula = blind) ignorant (man ka = of the mind) in the mind and (bandhi) in bondage, i.e. attached, to (maaia) the temptations in the world-play;
with this, (kandh) the body (hovai) becomes (kheen) weak and (khraab) degenerate/diseased;
I have (bahuti = a lot) great (aas) hope to (jeevan) live long and (khaan) eat in plenty i.e. I just want to live long and eat/enjoy;
not realizing that my (saas = breaths) span of life and (giraas = morsels of food) how much I am to eat (lekhai t-erai = your account) have already been determined by You. 2.

ਅਹਿਨਿਸਿ ਅੰਧੁਲੇ ਦੀਪਕੁ ਦੇਇ ॥ ਭਉਜਲ ਡੂਬਤ ਚਿੰਤ ਕਰੇਇ ॥ ਕਹਹਿ ਸੁਣਹਿ ਜੋ ਮਾਨਹਿ ਨਾਉ ॥ ਹਉ ਬਲਿਹਾਰੈ ਤਾ ਕੈ ਜਾਉ ॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੈ ਪਾਸਿ ॥੩॥
Ahinis anḏẖule ḏīpak ḏe▫e. Bẖa▫ojal dūbaṯ cẖinṯ kare▫i. Kahėh suṇėh jo mānėh nā▫o. Ha▫o balihārai ṯā kai jā▫o. Nānak ek kahai arḏās. Jī▫o pind sabẖ ṯerai pās. ||3||

You (d-e-i = give) show (deepak = lamp) light to the (andhul-e = blind) ignorant persons (ahnis) day and night i.e. You are ever telling every one through his/her conscience what to avoid and what to do;
You (chint kar-e-i) worry about their (doobat = drown) being consumed by (bhaujal = world-ocean) the vices in the world-play;
but some rare persons realize this; (jo) one who (kaheh = says) recounts, (suneh) and (maaneh = accepts) obeys Divine virtues and commands,
I (balihaarai jau = am sacrifice) adore (ta kai) that person;
Nanak (kahai = says) makes this (ek) one (ardas) supplication: O Almighty, my (jio) soul and (pind) body are (sabh) all (t-er-e paas = with you) at Your disposal i.e. I place my total being in your care. 3.

ਜਾਂ ਤੂੰ ਦੇਹਿ ਜਪੀ ਤੇਰਾ ਨਾਉ ॥ ਦਰਗਹ ਬੈਸਣ ਹੋਵੈ ਥਾਉ ॥ ਜਾਂ ਤੁਧੁ ਭਾਵੈ ਤਾ ਦੁਰਮਤਿ ਜਾਇ ॥ ਗਿਆਨ ਰਤਨੁ ਮਨਿ ਵਸੈ ਆਇ ॥ ਨਦਰਿ ਕਰੇ ਤਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਭਵਜਲੁ ਤਰੈ ॥੪॥੧੮॥
Jāʼn ṯūʼn ḏėh japī ṯerā nā▫o. Ḏargėh baisaṇ hovai thā▫o. Jāʼn ṯuḏẖ bẖāvai ṯā ḏurmaṯ jā▫e. Gi▫ān raṯan man vasai ā▫e. Naḏar kare ṯā saṯgur milai. Paraṇvaṯ Nānak bẖavjal ṯarai. ||4||18||

(Jaan) when You (deh = give) make me aware of (t-era) Your (naau) virtues and commands I (japi) recount and live by them;
with this, finding (thaau) place in (dargah) Divine court (havai = happens) will be possible;
when it (bhaavai) pleases You (ta) then all my (durmat) evil thoughts/counsel – which is responsible for my wrong-doings mentioned above – (jaa-e) end.
then (ratan) the jewel of (giaan = knowledge) the messages You are continuously giving (vasai) abide (mani) in the mind i.e. are kept in mind and I live by them;
But I cannot on my known recognize Your messages within – the guru alone can enlighten on those; it is when You (nada kar-e) bestow grace i.e You are kind, then the guru (milai) is found;
this is how one does not drown in the world-ocean/consumed by vices but instead (tarai = swims) gets across (bhavjal) the world-ocean to You, (pranvai) supplicates Nanak. 4. 18.

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ਆਸਾ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥
Āsā mėhlā 1 pancẖpaḏe.

Bani of the first Guru in Raag Aasa, compositions of (panch-pad-e) five stanzas each.

ਦੁਧ ਬਿਨੁ ਧੇਨੁ ਪੰਖ ਬਿਨੁ ਪੰਖੀ ਜਲ ਬਿਨੁ ਉਤਭੁਜ ਕਾਮਿ ਨਾਹੀ ॥ ਕਿਆ ਸੁਲਤਾਨੁ ਸਲਾਮ ਵਿਹੂਣਾ ਅੰਧੀ ਕੋਠੀ ਤੇਰਾ ਨਾਮੁ ਨਾਹੀ ॥੧॥
Ḏuḏẖ bin ḏẖen pankẖ bin pankẖī jal bin uṯ▫bẖuj kām nāhī. Ki▫ā sulṯān salām vihūṇā anḏẖī koṯẖī ṯerā nām nāhī. ||1||

The way it is (nahi) no (kaam) use having (dh-en) a cow (bin) without (dudh) milk, (pankhi) a bird without (pankh) feathers or (utbhuj) land without (jal) water i.e. which is not irrigated;
(kia) what value has (sultan) a king whose (salaam = salute) authority (vihoona = without) is not acknowledged i.e. under the above conditions the various entities are unable to perform their functions; similarly a mind (naahi) bereft of (t-era) Your (naam) virtues and commands is like (andhi = blind) a dark (kothi) chamber i.e. that mind is ignorant and canot find You within. 1.

ਕੀ ਵਿਸਰਹਿ ਦੁਖੁ ਬਹੁਤਾ ਲਾਗੈ ॥ ਦੁਖੁ ਲਾਗੈ ਤੂੰ ਵਿਸਰੁ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥
Kī visrahi ḏukẖ bahuṯā lāgai. Ḏukẖ lāgai ṯūʼn visar nāhī. ||1|| rahā▫o.

I do not know (ki) why (visreh = forgotten) do I forget You, because this (laage = touches) cause (bahuta) great (dukh) suffering/restlessness;
please do not let me (visar) forget (toon) You; (dukh laagai) it causes pain. 1.
(Rahaau) dwell on this and contemplate.

ਅਖੀ ਅੰਧੁ ਜੀਭ ਰਸੁ ਨਾਹੀ ਕੰਨੀ ਪਵਣੁ ਨ ਵਾਜੈ ॥ ਚਰਣੀ ਚਲੈ ਪਜੂਤਾ ਆਗੈ ਵਿਣੁ ਸੇਵਾ ਫਲ ਲਾਗੇ ॥੨॥
Akẖī anḏẖ jībẖ ras nāhī kannī pavaṇ na vājai. Cẖarṇī cẖalai pajūṯā āgai viṇ sevā fal lāge. ||2||

One bereft of Your Naam in mind is like a person who is (andh) blind (akhai) in eyes, whose (jeebh) tongue is (ras naahi) without speech and who (pavan na vaajai) cannot hear (kanni) with the ears;
or one who can (chalai) walk (charni) with the feet unless (pajoota) some one holds his/her hand (aagai) ahead; all these are (phal laage = fruits of) result of (vin) lack of (s-eva = service) obeying Your commands. 2.

ਅਖਰ ਬਿਰਖ ਬਾਗ ਭੁਇ ਚੋਖੀ ਸਿੰਚਿਤ ਭਾਉ ਕਰੇਹੀ ॥ ਸਭਨਾ ਫਲੁ ਲਾਗੈ ਨਾਮੁ ਏਕੋ ਬਿਨੁ ਕਰਮਾ ਕੈਸੇ ਲੇਹੀ ॥੩॥
Akẖar birakẖ bāg bẖu▫e cẖokẖī sincẖiṯ bẖā▫o karehī. Sabẖnā fal lāgai nām eko bin karmā kaise lehī. ||3||

The creatures in this world are like (birakh) trees in (baag) a garden in a (chokhi) vast (bhu-e) land; their minds need to be (sinchat) irrigated (bhaau kar-ehi) lovingly with (akhar = word) the Divine messages as taught by the guru;
all trees (laagai) bear (eko) the one (phal) fruit of (naam), i.e. every mind is capable of finding the Almighty’s virtues in mind, but no one can (l-ehi) take the fruit without (karma) Divine grace based on past good deeds. 3.

ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਸਭਿ ਤੇਰੇ ਵਿਣੁ ਸੇਵਾ ਫਲੁ ਕਿਸੈ ਨਾਹੀ ॥ ਦੁਖੁ ਸੁਖੁ ਭਾਣਾ ਤੇਰਾ ਹੋਵੈ ਵਿਣੁ ਨਾਵੈ ਜੀਉ ਰਹੈ ਨਾਹੀ ॥੪॥
Jeṯe jī▫a ṯeṯe sabẖ ṯere viṇ sevā fal kisai nāhī. Ḏukẖ sukẖ bẖāṇā ṯerā hovai viṇ nāvai jī▫o rahai nāhī. ||4||

(J-et-e = as many) all (jea) the creatures (t-et-e = that many) that exist are (sabh) all (t-er-e = yours) created by You and You have no prejudice about them; but they cannot get (phal = fruit) only favorable things to happen for them; (kisai nahi) no one can get this without (s-eve = service) obeying Your Divine commands;
based on their actions (dukh) pain or (sukh) comfort/peace (hovai = happen) are received by them according to Your (bhaana = will) commands; (jeeo) the creature cannot (rahai = be restful) be at peace without (naavai) living by Divine virtues and commands – this is the law of nature. 4.

ਮਤਿ ਵਿਚਿ ਮਰਣੁ ਜੀਵਣੁ ਹੋਰੁ ਕੈਸਾ ਜਾ ਜੀਵਾ ਤਾਂ ਜੁਗਤਿ ਨਾਹੀ ॥ ਕਹੈ ਨਾਨਕੁ ਜੀਵਾਲੇ ਜੀਆ ਜਹ ਭਾਵੈ ਤਹ ਰਾਖੁ ਤੁਹੀ ॥੫॥੧੯॥
Maṯ vicẖ maraṇ jīvaṇ hor kaisā jā jīvā ṯāʼn jugaṯ nāhī. Kahai Nānak jīvāle jī▫ā jah bẖāvai ṯah rākẖ ṯuhī. ||5||19||

There is (hor kaisa = which other) no other (jeevan) life better than by (maran = dying) killing one’s ego (vich =in) with (mati = counsel) Your Divine Word/commands as taught by the guru; (ja) if I (jeeva) live otherwise then there is no (jugat) method in it – i.e. it is wandering in ignorance, like groping in the dark;
You (jeevaal-e) give life to (jeea) the creatures – they are Yours – (tuhi) only You can (raakh) protect them and do so as (bhaavai) You deem fit, says Nanak. 5. 19.