SGGS pp 357-358 Aasa M: 1, Shabads 27-33.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

ਨ ਕਿਸ ਕਾ ਪੂਤੁ ਨ ਕਿਸ ਕੀ ਮਾਈ ॥ ਝੂਠੈ ਮੋਹਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧॥
Na kis kā pūṯ na kis kī mā▫ī. Jẖūṯẖai mohi bẖaram bẖulā▫ī. ||1||

Neither a boy is (poot) the son of this woman nor is she (maai) the mother of any one i.e. these are transitory relationships;
this is (jhoothai = false) transitory (mohi) attachment due to which the world (bharam bhulaai) is deluded to think these are lasting relationships – and forgets the Creator. 1.

ਮੇਰੇ ਸਾਹਿਬ ਹਉ ਕੀਤਾ ਤੇਰਾ ॥ ਜਾਂ ਤੂੰ ਦੇਹਿ ਜਪੀ ਨਾਉ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Mere sāhib ha▫o kīṯā ṯerā. Jāʼn ṯūʼn ḏėh japī nā▫o ṯerā. ||1|| rahā▫o.

(M-er-e) my (sahib = Master) Creator (hau) I am (t-era) Your (keeta) creation; this is the only real relationship
in the world of transitory attachments I can (japi) remember (naam t-era) Your virtues i.e. I acknowledge You only (jaa-n) when (too-n) You (deh) give me the understanding. 1.
(Rahaau) dwell and reflect on this.

ਬਹੁਤੇ ਅਉਗਣ ਕੂਕੈ ਕੋਈ ॥ ਜਾ ਤਿਸੁ ਭਾਵੈ ਬਖਸੇ ਸੋਈ ॥੨॥
Bahuṯe a▫ugaṇ kūkai ko▫ī. Jā ṯis bẖāvai bakẖse so▫ī. ||2||

(Koi) any one with (bahut-e) multiple (augan) shortcomings can (kookai) shout for help – to be forgiven,
but only (ja) when the Master (bhaavai) is pleased with one’s sincerity – and that s/he will not repeat the wrong-doings – that IT (bakhs-e) forgives (tis) that person. 2.

ਗੁਰ ਪਰਸਾਦੀ ਦੁਰਮਤਿ ਖੋਈ ॥ ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ॥੩॥
Gur parsādī ḏurmaṯ kẖo▫ī. Jah ḏekẖā ṯah eko so▫ī. ||3||

(Durmat) evil thoughts/counsel, are (khoi = lost) given up (gur parsaadi) with the guru’s grace/guidance;
once that is done then (jah) wherever one (d-ekha) sees (tah) there is (eko = one) same One (soi = that) Master – who is perceived to be watching – and one shuns evil. 3.

ਕਹਤ ਨਾਨਕ ਐਸੀ ਮਤਿ ਆਵੈ ॥ ਤਾਂ ਕੋ ਸਚੇ ਸਚਿ ਸਮਾਵੈ ॥੪॥੨੮॥
Kahaṯ Nānak aisī maṯ āvai. Ŧāʼn ko sacẖe sacẖ samāvai. ||4||28||

(Kahat) says Nanak: When (aisi) such (mat) an understanding (aavai) comes – and one acts by Divine virtues and commands,
(taan) then (sach-e) o Eternal Master one (samaavai) merges in You, (sach-i) permanently. 4. 28.

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ਆਸਾ ਮਹਲਾ ੧ ਦੁਪਦੇ ॥
Āsā mėhlā 1 ḏupḏe.

Bani of the first Guru in Rag Aasa; composition of two stanzas.

Note*: This Shabad uses the metaphor of a pond which has collected plenty of silt turning into a quagmire. Those who enter this tank get stuck and die. The reference is to the world where one should work, enjoy and obtain emancipation but due to attachment to the world-play gets stuck, cannot unite with the Creator and keeps going through incarnations.

ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥ ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥

Ŧiṯ saravraṛai bẖa▫īle nivāsā pāṇī pāvak ṯinėh kī▫ā.

Pankaj moh pag nahī cẖālai ham ḏekẖā ṯah dūbī▫ale. ||1||

Our (nivaasa) abode (bha-i-l-e) is in (tis = that) such (sarvar-rai) a small pool in which (paani) water has (kia = made) changed to (paavak) fire i.e. we are in a world where instead of enjoying the benedictions of the Creator, we have developed the fire of craving for more and more;

this (moh) attachment to what we have – family and wealth – has become (pankaj) a quagmire in which our (pag) feet (nahi chaalai) cannot move i.e. people are unable to carry out commands of the Creator; (ham) we have (d-ekha) seen people (doobial-e) drowning (tah) there in the pool i.e. people keep falling prey to temptations and cannot get across the world-ocean, ever remaining in the world – in cycles of reincarnation. 1.

ਮਨ ਏਕੁ ਨ ਚੇਤਸਿ ਮੂੜ ਮਨਾ ॥ ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Man ek na cẖeṯas mūṛ manā. Har bisraṯ ṯere guṇ gali▫ā. ||1|| rahā▫o.

O my (moorh) ignorant mind, you do not (ch-etas) remember – the commands of – (ek) the One the Creator;

(bisrat) forgetting (har) the Almighty, you (galia = degenerated) have lost the virtues – which you were given . 1.

When this dawns on the mind, it prays:

ਨਾ ਹਉ ਜਤੀ ਸਤੀ ਨਹੀ ਪੜਿਆ ਮੂਰਖ ਮੁਗਧਾ ਜਨਮੁ ਭਇਆ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਿਨ ਕੀ ਸਰਣਾ ਜਿਨ ਤੂ ਨਾਹੀ ਵੀਸਰਿਆ ॥੨॥੩॥

Nā ha▫o jaṯī saṯī nahī paṛi▫ā mūrakẖ mugḏẖā janam bẖa▫i▫ā. Paraṇvaṯ Nānak ṯin kī sarṇā jin ṯū nāhī vīsri▫ā. ||2||3||

(Hau) I (na jati = not celibate) do not have self discipline, I (na sati) do not live truthfully and (na parhia) have no knowledge; I (bhaia) have become (moorakh mugdha) utterly foolish (janam) in this human birth – forgetting that its goal is to unite with the Creator;

I (pranvat) beseech Thee O Master to grant me (sarna) sanctuary of those who (naahi) never (veesria) forget (tu) you – so that I can follow their example. 2. 3.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥ ਗੁਰ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥
Cẖẖi▫a gẖar cẖẖi▫a gur cẖẖi▫a upḏes. Gur gur eko ves anek. ||1||

There are (chhea) six (ghar = homes) schools of Hindu philosophy, six (gur) teachers/authors and six types of (upd-es) teachings;
They each have a guru but these are (v-es = garb) forms of i.e. describe (ek) one supreme Guru, the Almighty each in their own way. 1.

Note: The names of the philosophy, author and belief are given below – in that order:

1. Sankhya – Kapil – Duality between soul and physical existence
2. Nyaya – Gautam – logic.
3. Vaisheshak – Kanada – atomic pluralism.
4. Yoga – Patanjali – physical postures and meditation.
5. Mimamsa – Jaimini – anti ascetic and anti mystical.
6. Vedanta – Vyasa – opposition to Vedic ritualism based on Upanishads.

ਜੈ ਘਰਿ ਕਰਤੇ ਕੀਰਤਿ ਹੋਇ ॥ ਸੋ ਘਰੁ ਰਾਖੁ ਵਡਾਈ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥
Jai gẖar karṯe kīraṯ ho▫e. So gẖar rākẖ vadā▫ī ṯohi. ||1|| rahā▫o.

These are different philosophies; but (ghar) the place (jai) in which (kart-e) the Creator (keerat hoe) is praised – is the holy congregation;
O Almighty, please (raakh) keep me in (so) that (ghar) holy congregation so that I (vadaai) praise/remember (tohi) You.
(Rahaau) dwell and reflect on this.

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਭਇਆ ॥ ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥ ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੩੦॥
visu▫e cẖasi▫ā gẖaṛī▫ā pahrā thiṯī vārī māhu bẖa▫i▫ā. Sūraj eko ruṯ anek. Nānak karṯe ke keṯe ves. ||2||30||

Remember the Creator (visu-e, chasia, gharia, pahra = divisions of time) at all times of times of one day/night, (thiti) days of the lunar cycle, (vaari) days of the week and (maah) months i.e. do not believe in any superstitions based on the above but remember to live by Divine virtues and commands;
praise IT for creating (an-ek) many (rut) seasons from (eko) only one (sooraj) sun;
all these are the (k-et-e) many manifestations of the powers of (kart-e) the Creator, says Nanak. 2. 30

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਸਾ ਘਰੁ ੩ ਮਹਲਾ ੧ ॥
Ik▫oaʼnkār saṯgur parsāḏ. Āsā gẖar 3 mėhlā 1.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace. Baani of the first Guru, to be sung in the third beat.

Page 358

Note: By this Shabad Guru Nanak emphasizes that the mortal takes pride in making a display of his/her status, wealth or authority, but dos not realize that they are transitory and last only as long as there is life in the body. What is important is that one should be the recipient of Divine grace which brings glory both in this life and the hereafter.

ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖ ਉਠਿ ਕਰਹਿ ਸਲਾਮੁ ॥ ਲਖਾ ਉਪਰਿ ਫੁਰਮਾਇਸਿ ਤੇਰੀ ਲਖ ਉਠਿ ਰਾਖਹਿ ਮਾਨੁ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭਿ ਨਿਰਾਫਲ ਕਾਮ ॥੧॥
Lakẖ laskar lakẖ vāje neje lakẖ uṯẖ karahi salām. Lakẖā upar furmā▫is ṯerī lakẖ uṯẖ rākẖahi mān. Jāʼn paṯ lekẖai nā pavai ṯāʼn sabẖ nirāfal kām. ||1||

You may have (lakh = one hundred thousand) millions of (laskar) forces, (vaaj-e) bands to hail your presence/arrival or to accompany you, millions of (n-ej-e) lances and millions of your subjects/subordinates to (kareh salaam) salute you;
Your (furmaais = order) writ may apply to millions, and millions may (utth) get up to (raakheh maan) to show honor when you arrive;
but (jaa-n) if (pat) honor (na pavai) is not entered (l-ekhai) in your account i.e. if your deeds in life are such as will not get you the honor of being accepted for union with the Creator, then (sabh) all (kaam = doings) that you achieve here (niraa-fal = without fruit) dos not contribute to success of your human birth, the goal of which is for the soul to unite with the Creator. 1

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਜਗੁ ਧੰਧਾ ॥ ਜੇ ਬਹੁਤਾ ਸਮਝਾਈਐ ਭੋਲਾ ਭੀ ਸੋ ਅੰਧੋ ਅੰਧਾ ॥੧॥ ਰਹਾਉ ॥
Har ke nām binā jag ḏẖanḏẖā. Je bahuṯā samjā▫ī▫ai bẖolā bẖī so anḏẖo anḏẖā. ||1|| rahā▫o.

Living (bina) without (naam) virtues and commands of (har) the Creator is just being in (dhandha) entanglement with (jag = world) the world-play;
even (j-e) if such (bhola) an ignorant person (samjhaaiai) is advised, s/he (bhi) still remains andho andha = totally blind) ignorant i.e. is impervious to advice. 1.
(Rahaau) dwell and reflect on this.

ਲਖ ਖਟੀਅਹਿ ਲਖ ਸੰਜੀਅਹਿ ਖਾਜਹਿ ਲਖ ਆਵਹਿ ਲਖ ਜਾਹਿ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਜੀਅ ਕਿਥੈ ਫਿਰਿ ਪਾਹਿ ॥੨॥
Lakẖ kẖatī▫ah lakẖ sanjī▫ah kẖājėh lakẖ āvahi lakẖ jāhi. Jāʼn paṯ lekẖai nā pavai ṯāʼn jī▫a kithai fir pāhi. ||2||

We may (khatieh) earn and (sanjieh) accumulate (lakh) millions; millions may (aaveh) come and (jaaveh) go;
but (jaa-n) if (pat) honor (na pavai) is not entered (l-ekhai) in your account i.e. this wealth does not get you the honor of being accepted for union with the Creator, (taa-n) then (kithai) where is (jea) the soul (paahi) put? i.e. the soul will keep wandering in reincarnations – this is hell. 2.

ਲਖ ਸਾਸਤ ਸਮਝਾਵਣੀ ਲਖ ਪੰਡਿਤ ਪੜਹਿ ਪੁਰਾਣ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭੇ ਕੁਪਰਵਾਣ ॥੩॥
Lakẖ sāsaṯ samjẖāvaṇī lakẖ pandiṯ paṛėh purāṇ. Jāʼn paṯ lekẖai nā pavai ṯāʼn sabẖe kuparvāṇ. ||3||

One may have (lakh) millions of (saastr) scriptures (samjhaavani) explained or (pandit) the scholars may (parh) read millions of (puraan) texts;
but (jaa-n) if (pat) honor (na pavai) is not entered (l-ekhai) in your account i.e. this knowledge does not get you the honor of being accepted for union with the Creator, (taa-n) then (sabh-e) all this is (ku-parvaan) unacceptable/wasted effort. 3.

ਸਚ ਨਾਮਿ ਪਤਿ ਊਪਜੈ ਕਰਮਿ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਅਹਿਨਿਸਿ ਹਿਰਦੈ ਜੇ ਵਸੈ ਨਾਨਕ ਨਦਰੀ ਪਾਰੁ ॥੪॥੧॥੩੧॥
Sacẖ nām paṯ ūpjai karam nām karṯār. Ahinis hirḏai je vasai Nānak naḏrī pār. ||4||1||31||

(Naam) virtues of (kartaar) the Creator (oopjai) are received/made known (karam-i) by Divine grace; and with (sach) the eternal (naam) Divine virtues, one receives (pat) honor of being accepted for union with the Creator;
if Naam (vasai) abides (hirdai) in the mind – then one lives by Divine virtues and commands – and (nadri) with Divine grace gets (paar) across the world-ocean to unite with the Creator. 4. 1. 31.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

Note: According to Hindu belief, on death th soul has to travel in the dark and faces problems. To ameliorate this a lamp made from flour with oil and a lit cotton wick is placed on the hand of the dying person. Guru Nanak asks instead to arrange for solace for the soul in life itself.

ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥
Ḏīvā merā ek nām ḏukẖ vicẖ pā▫i▫ā ṯel. Un cẖānaṇ oh sokẖi▫ā cẖūkā jam si▫o mel. ||1||

(M-era = my) for me (deeva) lighting the wick of the oil lamp is knowing and living by (naam) virtues and commands of (ek) the one Creator; in this lamp I (paaiai) put in (t-el) the oil of (dukh = pain) afflictions to burn;
while (un = that) the Naam-wick gives light (oh = that) the oil of afflictions/suffering (sokhia) dries up i.e. while Naam provides guidance in life, living by it ensures that the prospects of the soul being (m-el = meeting) taken by (jam) the messengers of death (chooka) is obviated. 1.

ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Lokā maṯ ko fakaṛ pā▫e. Lakẖ maṛi▫ā kar ekṯẖe ek raṯī le bẖāhi. ||1|| rahā▫o.

O (loka) people, (ma-t) lest (ko) some one should (phakar paa-e) ridicule this idea;
all afflictions are banished by Naam the same way as (lakh = one hundred thousand) a large (marhia) stack of logs of wood (ekath-e) put together is burnt by (l-e) applying (ek) a (rati) bit of (bhaah-i) fire. 1.
(Rahaau) dwell and reflect on this.

ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥
Pind paṯal merī kesa▫o kiri▫ā sacẖ nām karṯār. Aithai othai āgai pācẖẖai ehu merā āḏẖār. ||2||

The Brahmin performs (kiria) the ritual of placing (pind = flour balls ) on (patal) leaves and reading some mantras; for me it is remembering to live by (sach) the eternal (naam) Divine virtues and commands of (kartaar) the Creator;
(ih) this is (m-era) my (aadhaar) support (paachhai) back (aithai) here – in life – and (aagai) ahead (othai) there in the hereafter – they provide solace in and after life. 2.

ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥
Gang banāras sifaṯ ṯumārī nāvai āṯam rā▫o. Sacẖā nāvaṇ ṯāʼn thī▫ai jāʼn ahinis lāgai bẖā▫o. ||3||

People go to (g-ang = River Ganga) Hardwaar or Banaaras with the mortal remains of the deceased after cremation for solace; for me it is being absorbed in (sifat) praising Your virtues, O Creator; with this (aatam raau) my inner-self (naavai = bathes) is cleansed – and receives solace while alive;
but (sacha) the true (naavan) bath (theeai = happens) is taken only (taa-n) then (jaa-n) when one is (laagai = touched) imbued with (bhaau) the love of the Almighty (ah-nis) day and night. 3.

ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥
Ik lokī hor cẖẖamicẖẖarī barāhmaṇ vat pind kẖā▫e. Nānak pind bakẖsīs kā kabahūʼn nikẖūtas nāhi. ||4||2||32||

The flour balls are made (ik = one) some for (loki = residents of that palnet) the gods and (hor = more) some for (chhamchhari = those who walk on earth) the deceased, the Brahmin (vati) makes (pind) the flour balls and (khaa-e) eats;
but if we earn (pind) food (ka) of (bakhsees) Divine grace for the soul, it is (kabhhoo- naahi) never (nikhootas) exhausted i.e. Divine grace once obtained stays for ever. 4. 2. 32.

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ਆਸਾ ਘਰੁ ੪ ਮਹਲਾ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā gẖar 4 mėhlā 1 Ik▫oaʼnkār saṯgur parsāḏ.

Baani of the first Guru in Raag Aasa to be sung to the fourth beat. Invoking One all-pervasive Creator who may be known by the true guru’s grace.

ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਏ ॥ ਜੋਗੀ ਜਤੀ ਜੁਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਏ ॥੧॥
Ḏeviṯi▫ā ḏarsan kai ṯā▫ī ḏūkẖ bẖūkẖ ṯirath kī▫e. Jogī jaṯī jugaṯ mėh rahṯe kar kar bẖagve bẖekẖ bẖa▫e. ||1||

People observe (dookh = pain) austerities and (bhookh) fasts or (teerath ki-e) go on pilgrimages (kai taa-i= for the sake) in the hope of (darsan = seeing) finding (d-evtia) gods;
(jogi) the Yogis and (jati) the celibates (meh raht-e= remain in) observe their (jugat) methods (kari kari) practicing them and (bh-ekh bha-e) wearing (bhagv-e) ochre-color garments. 1.

ਤਉ ਕਾਰਣਿ ਸਾਹਿਬਾ ਰੰਗਿ ਰਤੇ ॥ ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥੧॥ ਰਹਾਉ ॥
Ŧa▫o kāraṇ sāhibā rang raṯe. Ŧere nām anekā rūp ananṯā kahaṇ na jāhī ṯere guṇ keṯe. ||1|| rahā▫o.

Your devotees are (rat-e) imbued with (rang = color) the love of Your virtues, (kaaran) for the sake of obtaining (tau = you) vision of You within their minds;
(t-er-e) Your (naam) names are (an-eka) numerous and (roop) forms (ananta) innumerable; it is also (na jaai) not possible (kahan) to say (k-et-e) how many (gun) virtues You have i.e. they are innumerable. 1.
(Rahaau) dwell and reflect on this.

ਦਰ ਘਰ ਮਹਲਾ ਹਸਤੀ ਘੋੜੇ ਛੋਡਿ ਵਿਲਾਇਤਿ ਦੇਸ ਗਏ ॥ ਪੀਰ ਪੇਕਾਂਬਰ ਸਾਲਿਕ ਸਾਦਿਕ ਛੋਡੀ ਦੁਨੀਆ ਥਾਇ ਪਏ ॥੨॥
Ḏar gẖar mėhlā hasṯī gẖoṛe cẖẖod vilā▫iṯ ḏes ga▫e. Pīr pekāʼnbar sālik sāḏik cẖẖodī ḏunī▫ā thā▫e pa▫e. ||2||

Some (chhodi) leave (dar ghar) homes, (mahla = mansions) wealth, (hasti) elephants and (ghor-e) horses, and go (vilaait d-es= another country) to another civilization i.e. mountains or jungles – in Your search;
(peer) preceptors, (p-ekaambar) prophets, (saalik) spiritual guides and (saadik) devotees (chhodi dunia = leave the world) break attachments with the world-play and (thaa-e pa-e = find place) are admitted for union with the Creator. 2.

ਸਾਦ ਸਹਜ ਸੁਖ ਰਸ ਕਸ ਤਜੀਅਲੇ ਕਾਪੜ ਛੋਡੇ ਚਮੜ ਲੀਏ ॥ ਦੁਖੀਏ ਦਰਦਵੰਦ ਦਰਿ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਦਰਵੇਸ ਭਏ ॥੩॥
Sāḏ sahj sukẖ ras kas ṯajī▫ale kāpaṛ cẖẖode cẖamaṛ lī▫e. Ḏukẖī▫e ḏaraḏvanḏ ḏar ṯerai nām raṯe ḏarves bẖa▫e. ||3||

Some people (tajial-e) give up (saad = taste) pleasures, (sahaj sukh) lasting comforts, (ras kas = sweet and sour) varieties of food and (kaapar) clothes, and (li-e) put on (chamar = skin) animal skin like hermits;
they are (dukhi-e = in pain) restless; (rat-e) imbued (naam-i) with Your virtues; some (darad-vand= in suffering) yearn to find You and become (darv-es) beggars at (t-er-e) Your (da-r) door. 3.

ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਕੀਨ੍ਹ੍ਹੀ ॥ ਤੂੰ ਸਾਹਿਬੁ ਹਉ ਸਾਂਗੀ ਤੇਰਾ ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਜਾਤਿ ਕੈਸੀ ॥੪॥੧॥੩੩॥
Kẖalṛī kẖaprī lakṛī cẖamṛī sikẖā sūṯ ḏẖoṯī kīnĥī. Ŧūʼn sāhib ha▫o sāʼngī ṯerā paraṇvai Nānak jāṯ kaisī. ||4||1||33||

People wear (khalri) animal skin, beg with (khapri) bowl in hand, carry (lakri = wood) staff, sit on (chamri) deer-skin, have (sikha) hair-tuft on top of head, wear (soot = cotton) the Hindu sacred thread and some (keenhi = do) wear (dhoti = sarog) white clothes to show piety;
but (too-n) You are (sahib) the Master and (hau) and I (t-era) Your (saangi) imitator i.e. I try to live by Your virtues; for me (kaisi) what is i.e. there is no other (jaat = caste) identification unlike the garbs mentioned above, says Nanak. 4. 1. 33.