SGGS pp 379-381, Aasa M: 5, Shabads 36-41.

 SGGS pp 379-381, Aasa M; 5, Shabads 36-41

Note: This Shabad tells us what vices to shed and what virtues to imbibe.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਖੇਲਤ ਸਭਿ ਜੂਐ ਹਾਰੇ ॥ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ

ਭੀਤਰਿ ਵਾਰੇ॥੧॥

Āsā mėhlā 5. Kām kroḏẖ mā▫i▫ā maḏ maṯsar e kẖelaṯ sabẖ jū▫ai hāre. Saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram sacẖ ih apunai garih bẖīṯar vāre. ||1||

Composition of the fifth Guru in Raga Aasa. (Kaam) lust, (krodh) wrath, (lobh) greed, (mad) intoxication/pride, (matsar) jealousy and temptations of (maaia) the world-play. One who follows the guru’s guidance to (haarey) loses (sabh) all these like while (kheylat) playing a game of (jooai) gambling. And (vaarey/vaarrey = lets in) admits the spirit of (sat-u) sharing with the needy, (santokh-u) contentment/happily obeying Divine commands, (daiaa) compassion, (dharam) dutifulness/righteousness and (sach-u) truthfulness, (bheetar-i) in (apunai = own) his/her (grih = house) mind. 1.

ਜਨਮ ਮਰਨ ਚੂਕੇ ਸਭਿ ਭਾਰੇ ॥ ਮਿਲਤ ਸੰਗਿ ਭਇਓ ਮਨੁ ਨਿਰਮਲੁ ਗੁਰਿ ਪੂਰੈ ਲੈ ਖਿਨ ਮਹਿ ਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Janam maran cẖūke sabẖ bẖāre. Milaṯ sang bẖa▫i▫o man nirmal gur pūrai lai kẖin mėh ṯāre. ||1|| rahā▫o.

(Bhaarey = burdensome) the terrible experience of going through cycles of (janam) births and (maran) deaths (chookey = ends) is obviated, when (man-u) the mind (bhaio) is (nirmal) purified by (milat) finding (poorai) the true guru and following his teachings; (poorai) the perfect (gur-i) guru (taarey) ferries one across the world ocean i.e. helps to overcome vices in life (khin mah-i) instantly. 1.

(Rahaau) dwell and reflect on this.

ਸਭ ਕੀ ਰੇਨੁ ਹੋਇ ਰਹੈ ਮਨੂਆ ਸਗਲੇ ਦੀਸਹਿ ਮੀਤ ਪਿਆਰੇ ॥ ਸਭ ਮਧੇ ਰਵਿਆ ਮੇਰਾ ਠਾਕੁਰੁ ਦਾਨੁ ਦੇਤ ਸਭਿ ਜੀਅ ਸਮ੍ਹ੍ਹਾਰੇ ॥੨॥

Sabẖ kī ren ho▫e rahai manū▫ā sagle ḏīsėh mīṯ pi▫āre. Sabẖ maḏẖe ravi▫ā merā ṯẖākur ḏān ḏeṯ sabẖjī▫a samĥāre. ||2||

Then (manooaa) the mind (hoey rahai) becomes (reyn-u) the dust of feet (ki) of (sabh) all i.e. develops humility, and (sagley) all are (deesah-i) are seen as (piaarey) dear friends. One sees (tthaakur-u) Master (meyra = my) of all (ravia) present (madhey) in (sabh) all; IT (samhaaarey) takes care of (sabh) all (jeea) creatures and (deyt) grants (daan-u = alms) benedictions – awareness of Naam/Divine commands as guide for life. 2.

ਏਕੋ ਏਕੁ ਆਪਿ ਇਕੁ ਏਕੈ ਏਕੈ ਹੈ ਸਗਲਾ ਪਾਸਾਰੇ ॥ ਜਪਿ ਜਪਿ ਹੋਏ ਸਗਲ ਸਾਧ ਜਨ ਏਕੁ ਨਾਮੁ ਧਿਆਇ ਬਹੁਤੁ ਉਧਾਰੇ ॥੩॥

Ėko ek āp ik ekai ekai hai saglā pāsāre. Jap jap ho▫e sagal sāḏẖ jan ek nām ḏẖi▫ā▫e bahuṯ uḏẖāre. ||3||

(Eyko) the One Creator is (eyk-u) alone/unique and (aap-i) self-existent; (sagla) the whole creation and (eykai) each (eykai) one part is (paasaarey = expanse) manifestation of (ik-u) the One, i.e. God is all-pervasive.

(Sagal) all those who (jap-i jap-i) keep remember and obey the Almighty (hoey) become (saadh jan = holy people) free of vices; (bahut-u) numerous people (udhaarey = rise above) overcome vices by (dhiaaey) paying attention to/obeying (eyk naam-u) the One Naam, i.e. commands of the Almighty. 3.

ਗਹਿਰ ਗੰਭੀਰ ਬਿਅੰਤ ਗੁਸਾਈ ਅੰਤੁ ਨਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰੇ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਗੁਨ ਗਾਵੈ ਨਾਨਕ ਧਿਆਇ ਧਿਆਇ ਪ੍ਰਭ ਕਉ

ਨਮਸਕਾਰੇ ॥੪॥੩੬॥

Gahir gambẖīr bi▫anṯ gusā▫ī anṯ nahī kicẖẖ pārāvāre. Ŧumĥrī kirpā ṯe gun gāvai Nānak ḏẖi▫ā▫e ḏẖi▫ā▫e parabẖ ka▫o namaskāre. ||4||36||

(Gusaaee) the Master of the universe is (gahir) deep and (gambheer) profound in virtues; IT is (biant) Infinite, with no (ant-u) limit or (paaravaarey = near or far end) boundary.

It is (tey) with (tumhri) Your (kripa) kindness that fifth Nanak, the seeker, (gaavai) sings/praises Your (gun) virtues, (dhiaaey dhiaaey) ever remembering and (namaskaarey) paying obeisance (kau) to (prabh) Almighty, i.e. it is with Divine grace that one lives in remembrance of Divine virtues and obedience to Divine commands. 4. 36.

————————————

ਆਸਾ ਮਹਲਾ ੫ ॥ ਤੂ ਬਿਅੰਤੁ ਅਵਿਗਤੁ ਅਗੋਚਰੁ ਇਹੁ ਸਭੁ ਤੇਰਾ ਆਕਾਰੁ ॥ ਕਿਆ ਹਮ ਜੰਤ ਕਰਹ ਚਤੁਰਾਈ ਜਾਂ ਸਭੁ ਕਿਛੁ ਤੁਝੈ ਮਝਾਰਿ ॥੧॥

Āsā mėhlā 5. Ŧū bi▫anṯ avigaṯ agocẖar ih sabẖ ṯerā ākār. Ki▫ā ham janṯ karah cẖaṯurā▫ī jāʼn sabẖ kicẖẖ ṯujẖai majẖār. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, You are (biant-u) Infinite, (avigat-u/avyakt) without physical form and (agochar-u) not perceived by the senses, but (sabh) all (ih) this existence is Your (aakaar) form/manifestation.

(Ham) we (jant/Yantra) are tools in Your hand and can (karah-i) do (kia = what?) nothing (chaturaaee = cleverness) by ourselves (jaa’n) as (sabh-u kichh-u = everything) all powers are (majhaar = in) with (tujhai) You. 1.

ਮੇਰੇ ਸਤਿਗੁਰ ਅਪਨੇ ਬਾਲਿਕ ਰਾਖਹੁ ਲੀਲਾ ਧਾਰਿ ॥ਦੇਹੁ ਸੁਮਤਿ ਸਦਾ ਗੁਣ ਗਾਵਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰ ॥੧॥ ਰਹਾਉ ॥

Mere saṯgur apne bālik rākẖo līlā ḏẖār. Ḏeh sumaṯ saḏā guṇ gāvā mere ṯẖākur agam apār. ||1|| rahā▫o.

A submission: O (merey) my Almighty (satigur) true guru, You (raakhah-u) protect us (apney = own) Your (baalik) children as part of (leela dhaar-i) wondrous play.

O (merey) my (tthakur) Master, You are (agam) beyond reach/comprehension and (apaar) Infinite i.e. we cannot find you physically; please (deyh-u) give me (sumat) the good sense to (sadaa) ever (gaava = sing) praise and emulate (gun) Your virtues. 1.

(Rahaau) dwell and reflect on this.

ਜੈਸੇ ਜਨਨਿ ਜਠਰ ਮਹਿ ਪ੍ਰਾਨੀ ਓਹੁ ਰਹਤਾ ਨਾਮ ਅਧਾਰਿ ॥ ਅਨਦੁ ਕਰੈ ਸਾਸਿ ਸਾਸਿ ਸਮ੍ਹ੍ਹਾਰੈ ਨਾ ਪੋਹੈ ਅਗਨਾਰਿ ॥੨॥

Jaise janan jaṯẖar mėh parānī oh rahṯā nām aḏẖār. Anaḏ karai sās sās samĥārai nā pohai agnār. ||2||

(Jaisey) like (praanee = mortal) the foetus (rahta) remains in (jatthar) the womb of (janan-i) the mother (naam) with Divine (adhaar-i) support, i.e. natural laws. It (samaarai) conforms to the laws (saas-i saas-i) with every breath, (agnaar-i = fire) the heat of the womb does not (pohai = touch) give it discomfort and it (anad-u karai) remains happy. 2.

ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਪਰ ਨਿੰਦਾ ਇਨ ਸਿਉ ਪ੍ਰੀਤਿ ਨਿਵਾਰਿ ॥ ਚਰਨ ਕਮਲ ਸੇਵੀ ਰਿਦ ਅੰਤਰਿ ਗੁਰ ਪੂਰੇ ਕੈ ਆਧਾਰਿ ॥੩॥

Par ḏẖan par ḏārā par ninḏā in si▫o parīṯ nivār. Cẖaran kamal sevī riḏ anṯar gur pūre kai āḏẖār. ||3||

O Almighty, (nivaar-i) banish my (preet-i = love) interest (in siau) with/of the following: (Par) others’ (dhan) wealth, (daara) spouses and (ninda) slander. May I ever (seyvee = serve) obey (charan = feet, kamal = lotus) commands of the Creator (antar-i) in my (rid) mind (adhaar-i = support) with the guidance of (poorai) the perfect guru. 3.

ਗ੍ਰਿਹੁ ਮੰਦਰ ਮਹਲਾ ਜੋ ਦੀਸਹਿ ਨਾ ਕੋਈ ਸੰਗਾਰਿ ॥ ਜਬ ਲਗੁ ਜੀਵਹਿ ਕਲੀ ਕਾਲ ਮਹਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰਿ ॥੪॥੩੭॥

Garihu manḏar mėhlā jo ḏīsėh nā ko▫ī sangār. Jab lag jīvėh kalī kāl mėh jan Nānak nām samĥār. ||4||37||

O mortal, (grih-u mandar) your residential house and (mahla) mansions (jo) which (deesah-i = see) you have, (na koee) none of these (sangaar-i) shall accompany to the hereafter.

(Jab lag-u) as long as you (jeevah-i) live (kali kaal = dark age) in this life of conflicts/temptations, (samhaar-i) keep in mind (naam-u) Divine virtues and commands, says Nanak the fifth. 4. 37.

——————————————————-

ਆਸਾ ਘਰੁ ੩ ਮਹਲਾ ੫    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 3 mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fifth Guru in Raga Aasa to be sung (ghar 3) to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace Note:

Note: This Shabad is a reminder that the mortals feel proud of things like wealth, physical strength, beauty and status symbols, but leaves them behind on death

ਰਾਜ ਮਿਲਕ ਜੋਬਨ ਗ੍ਰਿਹ ਸੋਭਾ ਰੂਪਵੰਤੁ ਜੁਆਨੀ ॥ ਬਹੁਤੁ ਦਰਬੁ ਹਸਤੀ ਅਰੁ ਘੋੜੇ ਲਾਲ ਲਾਖ ਬੈ ਆਨੀ ॥ ਆਗੈ ਦਰਗਹਿ ਕਾਮਿ ਨ ਆਵੈ

ਛੋਡਿ ਚਲੈ ਅਭਿਮਾਨੀ ॥੧॥

Rāj milak joban garih sobẖā rūpvanṯ jo▫ānī. Bahuṯ ḏarab hasṯī ar gẖoṛe lāl lākẖ bai ānī. Āgai ḏargahi kām na āvai cẖẖod cẖalai abẖimānī. ||1||

(Raaj) rule/authority, (milak) land property, (joban) physical strength/beauty, (grih) home to stay, (sobha) fame, (roopvant-u) beautiful (juaanee) young wife.

(Bahut-u) abundant wealth, (hastee) elephants (ar-u) and (ghorrey) horses, (laal) rubies worth (laakh) worth hundreds of thousands (bai aanee) acquired by outright purchase – sole ownership. They (na aanee = do not come) are of no (kaam) use (aagai) ahead (dargah) in Divine court, i.e. they impress people but not God; one (chaley) departs (chhodd-i) leaving behind all that one was (abhimaanee) proud of. 1.

ਕਾਹੇ ਏਕ ਬਿਨਾ ਚਿਤੁ ਲਾਈਐ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥

Kāhe ek binā cẖiṯ lā▫ī▫ai. Ūṯẖaṯ baiṯẖaṯ sovaṯ jāgaṯ saḏā saḏā har ḏẖi▫ā▫ī▫ai. ||1|| rahā▫o.

(Kaahey = why?) Let us not (laaeeai = put) attach (chit-u) the mind to anyone else (binaa) except (eyk = one) the One Creator. We should (sadaa sadaa) forever (dhiaaeeai) remember (har-i) the Almighty (ootthat) sitting (baitthat) getting up, (sovat) sleeping and (jaagat) when awake, i.e. in all states -. 1.

(Rahaau) dwell and reflect on this.

ਮਹਾ ਬਚਿਤ੍ਰ ਸੁੰਦਰ ਆਖਾੜੇ ਰਣ ਮਹਿ ਜਿਤੇ ਪਵਾੜੇ ॥ ਹਉ ਮਾਰਉ ਹਉ ਬੰਧਉ ਛੋਡਉ ਮੁਖ ਤੇ ਏਵ ਬਬਾੜੇ ॥ ਆਇਆ ਹੁਕਮੁ ਪਾਰਬ੍ਰਹਮ ਕਾ ਛੋਡਿ ਚਲਿਆ ਏਕ ਦਿਹਾੜੇ ॥੨॥

Mahā bacẖiṯar sunḏar ākẖāṛe raṇ mėh jiṯe pavāṛe. Ha▫o māra▫o ha▫o banḏẖa▫o cẖẖoda▫o mukẖ ṯe ev babāṛe. Ā▫i▫ā hukam pārbarahm kā cẖẖod cẖali▫ā ek ḏihāṛe. ||2||

One may show his/her martial skills in (mahaa) greatly (bachitr) fascinating (sundar) beautiful (aakhaarey) arenas and (jitey = win) prevail (mah-i) in (pavaarey = disputes) confrontations in (ran) battle. And, (babaarey) boasts (tey = from, mukh = mouth) with words (eyv) like this; “(hau) I can decide whom to (maarau) kill, (badhau = tie) take prisoner or (chhoddau) release”.

 But, (eyk = one, dihaarrey = day) on the appointed day when (hukam-u) the command of (paabrahm) the Supreme Being (aaiaa) comes, s/he (chaliaa) departs (chhodd-i) leaving – everything behind 2.

Page 380

ਕਰਮ ਧਰਮ ਜੁਗਤਿ ਬਹੁ ਕਰਤਾ ਕਰਣੈਹਾਰੁ ਨ ਜਾਨੈ ॥ ਉਪਦੇਸੁ ਕਰੈ ਆਪਿ ਨ ਕਮਾਵੈ ਤਤੁ ਸਬਦੁ ਨ ਪਛਾਨੈ ॥ ਨਾਂਗਾ ਆਇਆ ਨਾਂਗੋ ਜਾਸੀ ਜਿਉ ਹਸਤੀ ਖਾਕੁ ਛਾਨੈ ॥੩॥

Karam ḏẖaram jugaṯ baho karṯā karṇaihār na jānai. Upḏes karai āp na kamāvai ṯaṯ sabaḏ na pacẖẖānai. Nāʼngā ā▫i▫ā nāʼngo jāsī ji▫o hasṯī kẖāk cẖẖānai. ||3||

A person (karta) performs (bah-u) plenty of (karam dharam) religious rituals (jugat-i = method) as laid down, but does not (jaanai = know) acknowledge (karnaihaar-u) the Creator.

S/he (updyes karai) sermonizes others but does not (kamaavai) act on that (aap-i) him/her-self; s/he does not (pachhanai) understand (tat = essence) the real (sabad-u) word i.e. Divine commands – by which s/he is to lead life.

S/he (aaia) came (naa’nga) naked and (jaasi) shall go (naa’ngo) naked, i.e. without taking benefit  of human birth to obey Naam; (jiau) like (hasti) an elephant (chaanai) throws dust on itself, – after it is given a bath. 3.

ਸੰਤ ਸਜਨ ਸੁਨਹੁ ਸਭਿ ਮੀਤਾ ਝੂਠਾ ਏਹੁ ਪਸਾਰਾ ॥ ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਕਰਿ ਡੂਬੇ ਖਪਿ ਖਪਿ ਮੁਏ ਗਵਾਰਾ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਸਾਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥੪॥੧॥੩੮॥

Sanṯ sajan sunhu sabẖ mīṯā jẖūṯẖā ehu pasārā. Merī merī kar kar dūbe kẖap kẖap mu▫e gavārā. Gur mil Nānak nām ḏẖi▫ā▫i▫ā sācẖ nām nisṯārā. ||4||1||38||

(Sunh-u) listen, (sabh) all my (meeta) friends (sant sajan = saint friends) seekers of God, (ih) this (pasaara) expanse, i.e. relatives and belongings, is (jhoottha = false) perishable. Those who (kar-i kar-i = do/say) declare (meyree meyree = mine) ownership are (gaavaara) foolish; they (ddoobey) drown – in the world ocean i.e. keep succumbing to vices, and (muey) die (khap-i khap-i) suffering.

On the other hand, those who (mil-i) find and follow the guru, to (dhiaaia) pay attention/obey (naam-u) Divine commands; obedience to (naam-i) to commands (saach-i) of the Eternal Master (nistaara) ferries one across the world-ocean to unite with God and not be reborn. 4. 1. 38.

——————————————-

ਰਾਗੁ ਆਸਾ ਘਰੁ ੫ ਮਹਲਾ ੫       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg āsā gẖar 5 mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fifth Guru in Raga Aasa, to be sung to (ghar-u 5) the fifth beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace

ਭ੍ਰਮ ਮਹਿ ਸੋਈ ਸਗਲ ਜਗਤ ਧੰਧ ਅੰਧ ॥ ਕੋਊ ਜਾਗੈ ਹਰਿ ਜਨੁ ॥੧॥

Bẖaram mėh so▫ī sagal jagaṯ ḏẖanḏẖ anḏẖ. Ko▫ū jāgai har jan. ||1||

(Sagal) all (jagat = world) humanity is (soee = asleep) oblivious of the Almighty (mah-i) in (bhram) delusion because (andh = blindness) ignorance/inebriation caused by (dhandh) entanglements.

(Ko-oo) some (virla) rare (har-i jan) Almighty’s servant/devotee (jaagai = is awake) is conscious of commands of the Creator. 1.

ਮਹਾ ਮੋਹਨੀ ਮਗਨ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪ੍ਰਾਨ ॥ ਕੋਊ ਤਿਆਗੈ ਵਿਰਲਾ ॥੨॥

Mahā mohnī magan pari▫a parīṯ parān. Ko▫ū ṯi▫āgai virlā. ||2||

Everyone is (magan) engrossed (preet-i) in the love of (maha) the great (mohini) enticer – temptations in the world-play – which seem (pria) dear (praan) to life.

(Ko-oo) some (virla) rare person (tiaagai = forsakes) overcomes temptations. 2.

ਚਰਨ ਕਮਲ ਆਨੂਪ ਹਰਿ ਸੰਤ ਮੰਤ ॥ ਕੋਊ ਲਾਗੈ ਸਾਧੂ ॥੩॥

Cẖaran kamal ānūp har sanṯ manṯ. Ko▫ū lāgai sāḏẖū. ||3||

(Ko-oo) some rare (saadhoo) saint/seeker (laagai) engages in obedience of

(charan kamal = lotus feet) commands of (aanoop) the incomparable (har-i) Almighty (mant = mantra) as taught by (sant) the guru. 3.

ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਾਗੇ ਗਿਆਨ ਰੰਗਿ ॥ ਵਡਭਾਗੇ ਕਿਰਪਾ ॥੪॥੧॥੩੯॥

Nānak sāḏẖū sang jāge gi▫ān rang. vadbẖāge kirpā. ||4||1||39||

Those who are recipients of (kirpa) kindness of the Almighty are (vadbhaagey) fortunate.

(Sang-i) in the company of (saadhoo) the guru, they (jaagey = awake) remain aware of the Master (rang-i = in the colour of) imbued with (giaan = knowledge) teachings of the guru – and overcome temptations in the world-play. 4. 1. 39.

————————————————-

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥        ਰਾਗੁ ਆਸਾ ਘਰੁ ੬ ਮਹਲਾ ੫ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Rāg āsā gẖar 6 mėhlā 5.

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

Composition of the fifth Guru in Raga Aasa (ghar-u 6) to be sung to the sixth beat.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਪਰਵਾਨਾ ਸੂਖੁ ਸਹਜੁ ਮਨਿ ਸੋਈ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਅਪਾਰਾ ਅਵਰੁ ਨਾਹੀ ਰੇ ਕੋਈ ॥੧॥

Jo ṯuḏẖ bẖāvai so parvānā sūkẖ sahj man so▫ī. Karaṇ kāraṇ samrath apārā avar nāhī re ko▫ī. ||1||

O Almighty, (jo) whatever (bhaavai = pleases) is Your will (so) that is (parvaana) acceptable; (soee) that brings (sookh-u) peace and (sahj-u) poise (man-i) to the mind. That is because You are (kaaran) the cause of all (karan = actions) that happens and are (samrath) capable with (apaara) infinite powers; there is (avar-u na) none other – with these capabilities. 1.

ਤੇਰੇ ਜਨ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਵਹਿ ॥ ਮਸਲਤਿ ਮਤਾ ਸਿਆਣਪ ਜਨ ਕੀ ਜੋ ਤੂੰ ਕਰਹਿ ਕਰਾਵਹਿ ॥੧॥ ਰਹਾਉ ॥

Ŧere jan rasak rasak guṇ gāvahi. Maslaṯ maṯā si▫āṇap jan kī jo ṯūʼn karahi karāvėh. ||1|| rahā▫o.

(Terey) Your (jan = servants) devotees (rasak-i rasak-i = ever relish) enjoy (gaavah-i = singing) praising and emulating Your (gun) virtues.

(Jo) whatever You (karah-i) do or (karaavah-i) motivate the creatures to do, that is (maslat) counsel, (mataa) resolutions and (siaanap-i) wisdom (ki) for (jan) the creatures, i.e. they cannot do anything on their own. 1.

(Rahaau) dwell on this and reflect.

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮਾਰਾ ਪਿਆਰੇ ਸਾਧਸੰਗਿ ਰਸੁ ਪਾਇਆ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਇ ਸੇਈ ਜਨ ਪੂਰੇ ਸੁਖ ਨਿਧਾਨੁ ਹਰਿ ਗਾਇਆ ॥੨॥

Amriṯ nām ṯumārā pi▫āre sāḏẖsang ras pā▫i▫ā. Ŧaripaṯ agẖā▫e se▫ī jan pūre sukẖ niḏẖān har gā▫i▫ā. ||2||

O my (piaarey) Beloved Master, (tumaara) Your (naam-u) commands are (amrit-u) sweet/agreeable, (ras-u) the taste of this is (paaia) experienced (saadhsang-i) with company/guidance of the guru.

Those who (gaaia = sing) praise (har-i) the Almighty, (nidhaan-u = treasure) the source/provider of (sukh) comfort/peace i.e. those who remember and live by Divine virtues, (seyee) they are (poorey) accomplished and (tripat-i aghaaey) fully satisfied. 2.

ਜਾ ਕਉ ਟੇਕ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸੁਆਮੀ ਤਾ ਕਉ ਨਾਹੀ ਚਿੰਤਾ ॥ ਜਾ ਕਉ ਦਇਆ ਤੁਮਾਰੀ ਹੋਈ ਸੇ ਸਾਹ ਭਲੇ ਭਗਵੰਤਾ ॥੩॥

Jā ka▫o tek ṯumĥārī su▫āmī ṯā ka▫o nāhī cẖinṯā. Jā ka▫o ḏa▫i▫ā ṯumārī ho▫ī se sāh bẖale bẖagvanṯā. ||3||

O (suaami) Master, (ja kau) those who take (tumhaari) Your (tteyk) support, i.e. place themselves in Divine care and obedience, (ta kau) for them there is no (chinta) worry i.e. all their aims are fulfilled.

(Ja kau) those on whom (tumaari) Your (daia) compassion (hoee) is bestowed, they are (bhaley = good) truly (saah) wealthy and (bhagvanta) fortunate. 3.

ਭਰਮ ਮੋਹ ਧ੍ਰੋਹ ਸਭਿ ਨਿਕਸੇ ਜਬ ਕਾ ਦਰਸਨੁ ਪਾਇਆ ॥ ਵਰਤਣਿ ਨਾਮੁ ਨਾਨਕ ਸਚੁ ਕੀਨਾ ਹਰਿ ਨਾਮੇ ਰੰਗਿ ਸਮਾਇਆ ॥੪॥੧॥੪੦॥

Bẖaram moh ḏẖaroh sabẖ nikse jab kā ḏarsan pā▫i▫ā. varṯaṇ nām Nānak sacẖ kīnā har nāme rang samā▫i▫ā. ||4||1||40||

(Jab ka) from the time I (paaia) obtained (darsan-u) vision i.e. obtained awareness of Divine virtues and commands, my (bharam) delusion, (moh) attachment to relatives, wealth etc. and (dhroh) deceit/pretentions (niksey = gone out) have ended.

Now (sach-u) the Eternal has (keena) made compliance with (naam-u) Divine commands my (vartan-i = usage) mainstay; (rang-i = dyed) imbued (naamey) with Divine virtues, I remain (samaaia) absorbed in the Almighty, says fifth Nanak. 4. 1. 40.

——————————————-

ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਨਮ ਜਨਮ ਕੀ ਮਲੁ ਧੋਵੈ ਪਰਾਈ ਆਪਣਾ ਕੀਤਾ ਪਾਵੈ ॥ ਈਹਾ ਸੁਖੁ ਨਹੀ ਦਰਗਹ ਢੋਈ ਜਮ ਪੁਰਿ ਜਾਇ ਪਚਾਵੈ ॥੧॥

Āsā mėhlā 5. Janam janam kī mal ḏẖovai parā▫ī āpṇā kīṯā pāvai. Īhā sukẖ nahī ḏargėh dẖo▫ī jam pur jā▫e pacẖāvai. ||1||

Composition of the fifth Guru in Raga Aasa. A person who slanders others, (dhovai) washes (praaee) others’ (mal) filth accumulated (janam janam) from pasts numerous births; s/he (paavai = gets) this as consequence of (aapna = own) his/her past (keeta) doings i.e. takes on consequences of the vices of those s/he slanders, because of his/her own past deeds.

As a result, there is no (sukh-u) peace (eehaa = here) in life and does not get (ddhoee) support (dargah) Divine court, i.e. is not accepted for union with the Creator, and instead (jaaey)-i goes to (pur-i) town of, i.e. under control of, (jam) Divine justice, and (pachaavai = burns) suffers being put in cycles of births and deaths. 1.

ਨਿੰਦਕਿ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਪਹੁਚਿ ਨ ਸਾਕੈ ਕਾਹੂ ਬਾਤੈ ਆਗੈ ਠਉਰ ਨ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ninḏak ahilā janam gavā▫i▫ā. Pahucẖ na sākai kāhū bāṯai āgai ṯẖa▫ur na pā▫i▫ā. ||1|| rahā▫o.

A (nindak-i) slanderer (gavaaia = lost) wastes (janam = birth) human birth (ahila) fruitlessly, i.e. loses the opportunity to unite with the Creator; his/her soul (na saakai) cannot (kaahoo baatai) in any way (pahuch-i) reach God, and does not and (paaia) get (tthaur) place in the hereafter i.e. is sent for reincarnation. 1.

(Rahaau) dwell and reflect on this.

ਕਿਰਤੁ ਪਇਆ ਨਿੰਦਕ ਬਪੁਰੇ ਕਾ ਕਿਆ ਓਹੁ ਕਰੈ ਬਿਚਾਰਾ ॥ਤਹਾ ਬਿਗੂਤਾ ਜਹ ਕੋਇ ਨ ਰਾਖੈ ਓਹੁ ਕਿਸੁ ਪਹਿ ਕਰੇ ਪੁਕਾਰਾ ॥੨॥

Kiraṯ pa▫i▫ā ninḏak bapure kā ki▫ā oh karai bicẖārā. Ŧahā bigūṯā jah ko▫e na rākẖai oh kis pėh kare pukārā. ||2||

This nature of slandering is (kirat paiaa) consequence of past deeds of (bapurey) hapless (nindak) slanderer; (kiaa) what can (oh-u) that (bichaara) helpless person (karai) do? S/he is (bigoota) put in suffering (jah) where (koey-i na) no one can (raakhai) protect i.e. his/her soul is taken by Divine justice; (kis pah-i) to whom (oh) s/he (karai pukaara) entreat, i.e. it is his/her own doing and no one can help. 2.

Page 381

ਨਿੰਦਕ ਕੀ ਗਤਿ ਕਤਹੂੰ ਨਾਹੀ ਖਸਮੈ ਏਵੈ ਭਾਣਾ ॥ ਜੋ ਜੋ ਨਿੰਦ ਕਰੇ ਸੰਤਨ ਕੀ ਤਿਉ ਸੰਤਨ ਸੁਖੁ ਮਾਨਾ ॥੩॥

Ninḏak kī gaṯ kaṯahūʼn nāhī kẖasmai evai bẖāṇā. Jo jo ninḏ kare sanṯan kī ṯi▫o sanṯan sukẖ mānā. ||3||

(Nindak) a slanderer cannot get (gat-i) liberation from the habit (kat-hoo’n) anywhere, i.e. no one can help; (evai) this is how (khasmai) the Master (bhaana) wills, i.e. is the natural law.

However, (jo jo) whosoever (nind = slander, karey = does) slanders (santan) the saints/seekers, they (maana) take it as (sukh-u) comforting, – because they treat it as becoming aware of their shortcomings if any, and try to overcome them. 3.

ਸੰਤਾ ਟੇਕ ਤੁਮਾਰੀ ਸੁਆਮੀ ਤੂੰ ਸੰਤਨ ਕਾ ਸਹਾਈ ॥ਕਹੁ ਨਾਨਕ ਸੰਤ ਹਰਿ ਰਾਖੇ ਨਿੰਦਕ ਦੀਏ ਰੁੜਾਈ ॥੪॥੨॥੪੧॥

Sanṯā tek ṯumārī su▫āmī ṯūʼn sanṯan kā sahā▫ī. Kaho Nānak sanṯ har rākẖe ninḏak ḏī▫e ruṛā▫ī. ||4||2||41||

O (suaami) Master, (sant) the saints/seekers rely on (tumaaree) Your (tteyk) support i.e. they place themselves in Your care, and (too’n) You (sahaaee) help them – overcome shortcomings.

O (Har-i) Almighty, You (raakhey) protect (sant) the saints/devotees, but (dee-ey rurraaee = consigned to flood waters) drown (nindak) the slanderers, i.e. they suffer because of their deeds, says fifth Nanak. 4. 2. 41.