SGGS pp 381-383, Aasa M: 5, Shabads 42-48.

SGGS pp 381-383, Aasa M: 5 42-48

ਆਸਾ ਮਹਲਾ ੫ ॥ ਬਾਹਰੁ ਧੋਇ ਅੰਤਰੁ ਮਨੁ ਮੈਲਾ ਦੁਇ ਠਉਰ ਅਪੁਨੇ ਖੋਏ ॥ ਈਹਾ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮੋਹਿ ਵਿਆਪਿਆ ਆਗੈ ਮੁਸਿ ਮੁਸਿ ਰੋਏ ॥੧॥

Āsā mėhlā 5. Bāhar ḏẖo▫e anṯar man mailā ḏu▫e ṯẖa▫ur apune kẖo▫e. Īhā kām kroḏẖ mohi vi▫āpi▫ā

āgai mus mus ro▫e. ||1||

Composition of the fifth Guru in Raga Aasa. One who (dhoey) washes (baahar-u = external) the body but (man-u) the mind is (maila = dirty) smeared with vices; such a person (khoey) loses (apuney = own) his/her comfort (duey-i) both (tthaur) places, i.e. neither has peace in life nor is accepted for union with the Creator.

S/he (viaapia) is afflicted (kaam-i) by lust, (krodh-i) wrath and (moh-i) lures of temptations (eeha = here) in life; and (mus-i mus-i) sighs and (roey) cries, i.e. repents, when confronted with wrongdoings, (aagey = ahead) in the hereafter. 1.

ਗੋਵਿੰਦ ਭਜਨ ਕੀ ਮਤਿ ਹੈ ਹੋਰਾ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮਰਈ ਨਾਮੁ ਨ ਸੁਨਈ ਡੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Govinḏ bẖajan kī maṯ hai horā. varmī mārī sāp na mar▫ī nām na sun▫ī dorā. ||1|| rahā▫o.

Such a person is (ddora) deaf does not (sunaee) listen to the guru’s teachings to obey (naam-u) Divine commands; engages in rituals – not realizing that like – (saap-u) the snake does not (maraee) get killed by (maari = killing) breaking (varmi) the snake hole, i.e. the mind is not cleansed of vices by rituals.

(Mat-i) the counsel one receives from (bhajan) remembering Divine virtues is (hora) different – it cleanses the mind. 1.

(Rahaau) dwell and reflect on this.

ਮਾਇਆ ਕੀ ਕਿਰਤਿ ਛੋਡਿ ਗਵਾਈ ਭਗਤੀ ਸਾਰ ਨ ਜਾਨੈ ॥ਬੇਦ ਸਾਸਤ੍ਰ ਕਉ ਤਰਕਨਿ ਲਾਗਾ ਤਤੁ ਜੋਗੁ ਨ ਪਛਾਨੈ ॥੨॥

Mā▫i▫ā kī kiraṯ cẖẖod gavā▫ī bẖagṯī sār na jānai. Beḏ sāsṯar ka▫o ṯarkan lāgā ṯaṯ jog na pacẖẖānai. ||2||

A person who (chhod-i) leaves (kirat-i) working (ki) for (maaia) money (gavaaee) loses livelihood but also does not (jaanai) know (saar) the essence of (bhagti) devotion i.e. renouncing the world is not devotion – it is living by Divine virtues and commands.

S/he (tarkan-i laaga) gets into arguments on (beyd shaastr) the scriptures but does not (pachhaana) recognize (tat) the essence of how to attain (jog-u) union with the Creator is obedience to Naam. 2.

ਉਘਰਿ ਗਇਆ ਜੈਸਾ ਖੋਟਾ ਢਬੂਆ ਨਦਰਿ ਸਰਾਫਾ ਆਇਆ ॥ਅੰਤਰਜਾਮੀ ਸਭੁ ਕਿਛੁ ਜਾਨੈ ਉਸ ਤੇ ਕਹਾ ਛਪਾਇਆ ॥੩॥

Ugẖar ga▫i▫ā jaisā kẖotā dẖabū▫ā naḏar sarāfā ā▫i▫ā. Anṯarjāmī sabẖ kicẖẖ jānai us ṯe kahā cẖẖapā▫i▫ā. ||3||

(Jaisa) like (khotta) a counterfeit (dhabua) silver coin (ughar-i gaiaa) is exposed when it (aaia) comes (nadar-i = sight) under the eye (saraafa = jeweller) of the valuer.

Similarly (kaha) how can anything (chhapaaia) be concealed from the Almighty (antarjaami) knower of minds who (jaanai) knows (sabh-u kichh-u) everything of what is in every one’s mind. 3.

ਕੂੜਿ ਕਪਟਿ ਬੰਚਿ ਨਿੰਮੁਨੀਆਦਾ ਬਿਨਸਿ ਗਇਆ ਤਤਕਾਲੇ ॥ ਸਤਿ ਸਤਿ ਸਤਿ ਨਾਨਕਿ ਕਹਿਆ ਅਪਨੈ ਹਿਰਦੈ ਦੇਖੁ ਸਮਾਲੇ ॥੪॥੩॥੪੨॥

Kūṛ kapat bancẖ nimmunī▫āḏā binas ga▫i▫ā ṯaṯkāle. Saṯ saṯ saṯ Nānak kahi▫ā apnai hirḏai ḏekẖ samāle. ||4||3||42||

A person whose conduct is based (koorr-i) on falsehood, (kapatt-i) on deceit and (banch-i/balbanch) on manipulations has (ni-mmuniaada) no foundation to stand on (binas-i gaiaa) is destroyed (tatkaaley) instantly, i.e. easily falls prey to vices and not accepted for union with the Creator.

(Nanak-i) fifth Nanak (kahia) has said (sat-i sat-i sat-i) the eternal truth, one should (samaaley) reflect (hirdai) in the mind and (deykh-u) see. 4. 3. 42.

————————————–

Note: Some people show their devotion to the deity by dancing and singing. This only pleases one’s own mind and the onlookers. As against this, the Shabad below describes what a devotee of the Almighty does.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਉਦਮੁ ਕਰਤ ਹੋਵੈ ਮਨੁ ਨਿਰਮਲੁ ਨਾਚੈ ਆਪੁ ਨਿਵਾਰੇ ॥ਪੰਚ ਜਨਾ ਲੇ ਵਸਗਤਿ ਰਾਖੈ ਮਨ ਮਹਿ ਏਕੰਕਾਰੇ ॥੧॥

Āsā mėhlā 5. Uḏam karaṯ hovai man nirmal nācẖai āp nivāre. Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||

Composition of the fifth Guru in Raga Aasa. The devotee (karat) makes (udam) efforts so that (man) the mind (hovai = becomes) is (nirmal = free of dirt) purified of vices (nivaarey) by getting rid of (aapa = self-importance) ego – the mind then recognizes Divine messages and (naachai = dances) conforms to them, i.e. acts accordingly.

With (eykankaarey) the One all-pervasive Creator (mah-i) in (man) the mind, s/he (raakhai) keeps (panch jana = five persons) the five vices – of lust, wrath, greed, attachment to the world-play and vanity (lai vasgat-i) under control.

ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā jan niraṯ kare gun gāvai. Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.

O Almighty, (teyra) Your (jan-u = servant) devotee (gaavai) sings Your (gun) virtues and (nirat karai) dances i.e. emulates them.

People use (rabaab) stringed musical instruments, (pakhaavaj) drums, (taal) cymbals and (ghunghroo) bell anklets for dance, but (anhad) continuous (sabad-u = Word) celestial music (vajaavai) plays in the devotee’s mind. 1.

(Rahaau) dwell and reflect on this.

ਪ੍ਰਥਮੇ ਮਨੁ ਪਰਬੋਧੈ ਅਪਨਾ ਪਾਛੈ ਅਵਰ ਰੀਝਾਵੈ ॥ਰਾਮ ਨਾਮ ਜਪੁ ਹਿਰਦੈ ਜਾਪੈ ਮੁਖ ਤੇ ਸਗਲ ਸੁਨਾਵੈ ॥੨॥

Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai. Rām nām jap hirḏai jāpai mukẖṯe sagal sunāvai. ||2||

The dedicated person (prathmey) first (parbodhai = teaches) creates conviction in his/her (aapna) own mind and (pachhai = later) then (reejhaavai = pleases) tries to convince (avar) others.

S/he (jaapai) recounts (raam naam) Divine virtues, (jap-u = what is to be remembered) as guide for life, (hirdai) in the mind and utters (tey) from (mukh) the mouth for (sagal) all (sunaavai) to hear. 2.

ਕਰ ਸੰਗਿ ਸਾਧੂ ਚਰਨ ਪਖਾਰੈ ਸੰਤ ਧੂਰਿ ਤਨਿ ਲਾਵੈ ॥ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰੇ ਗੁਰ ਆਗੈ ਸਤਿ ਪਦਾਰਥੁ ਪਾਵੈ ॥੩॥

Kar sang sāḏẖū cẖaran pakẖārai sanṯḏẖūr ṯan lāvai. Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||

S/he (pakhaarai) washes (charan) the feet of (saadhoo) the guru (sang-i) with (kar) the hands i.e. serves the guru in every way; and (laavai) applies (dhoor-i) the dust of the feet of (sant) the saint/guru (tan-i) on the body – humbly follows his teachings.

S/he (arap-i dharey) surrenders his/her (man-u) mind and (tan-u) body (aagai) before (gur) the guru, i.e. gives up ego and follows the guru in thoughts and deeds; with this s/he (paavai) obtains (padaarath-u = substance) the gift (sat-i) of the Eternal i.e. discovers the Almighty within. 3.

ਜੋ ਜੋ ਸੁਨੈ ਪੇਖੈ ਲਾਇ ਸਰਧਾ ਤਾ ਕਾ ਜਨਮ ਮਰਨ ਦੁਖੁ ਭਾਗੈ ॥ ਐਸੀ ਨਿਰਤਿ ਨਰਕ ਨਿਵਾਰੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਗੈ ॥੪॥੪॥੪੩॥

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai. Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||

(Jo jo) everyone who (sunai) listens to and (peykhai) watches – such a devotee’s words and actions – (laaey sardha) with faith, – does not transgress and – (ta ka) his/her (dukh-u) pain of (janam) births and (maran) deaths (bhaagai = runs) ends.

(Aisi) such (nirat-i = dance) devotion (nivaarai) banishes/ends (narak = hell) cycles of reincarnation, because (gurmukh-i) with the guru’s guidance, one (jaagai = is awake) remains alert against vices in the world-play. 4. 4. 43.

————————————-

­

Note: This Shabad brings out how the human mind is transformed, when one becomes aware of, and conforms to, Divine virtues and commands with the guru’s guidance.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਅਧਮ ਚੰਡਾਲੀ ਭਈ ਬ੍ਰਹਮਣੀ ਸੂਦੀ ਤੇ ਸ੍ਰੇਸਟਾਈ ਰੇ ॥ ਪਾਤਾਲੀ ਆਕਾਸੀ ਸਖਨੀ ਲਹਬਰ ਬੂਝੀ ਖਾਈ ਰੇ ॥੧॥

Āsā mėhlā 5. Aḏẖam cẖandālī bẖa▫ī barahmaṇī sūḏī ṯe sarėstā▫ī re. Pāṯālī ākāsī sakẖnī lahbar būjẖī kẖā▫ī re. ||1||

Composition of the fifth Guru in Raga Aasa. The state of mind which was (adham chanddaali = of lowest caste) an outcast becomes (brahmini = highest caste) respected; one is transformed from (soodi/soodar = untouchable) from very low to (sreysttaaee) sublime state of mind.

The mind used to crave so much as to feel (sakhni) empty/hungry even with provisions from the sky to the nether regions, i.e. of the whole world, but that (lahbar) fire of craving (boojhi) has been quenched and (khaaee) consumed/ within. 1.

ਘਰ ਕੀ ਬਿਲਾਈ ਅਵਰ ਸਿਖਾਈ ਮੂਸਾ ਦੇਖਿ ਡਰਾਈ ਰੇ ॥ ਅਜ ਕੈ ਵਸਿ ਗੁਰਿ ਕੀਨੋ ਕੇਹਰਿ ਕੂਕਰ ਤਿਨਹਿ ਲਗਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Gẖar kī bilā▫ī avar sikẖā▫ī mūsā ḏekẖ darā▫ī re. Aj kai vas gur kīno kehar kūkar ṯinėh lagā▫ī re. ||1|| rahā▫o.

Like a (bilaaee/billi) cat (ki) of (ghar) the house which hunts on the mice, i.e. the mind used to be looking for things to grab, but has now (sikhaaee = taught) learnt (avar) otherwise and (ddraaee) is frightened (deykh) on seeing (moosa = mouse) the prey, i.e. does not eye what belongs to others.

(Gur-i) the Guru has placed (keyhar-i) the lion (vas-i) under control of (aj) the goat, i.e. dissolved ego and made humble; the mind which was greedy like (kookar) a dog has (lagaaee) got used to eating (tinah-i/trin) grass i.e. the mind satisfied with essential provisions. 1.

(Rahaau) dwell and reflect on this.

ਬਾਝੁ ਥੂਨੀਆ ਛਪਰਾ ਥਾਮ੍ਹ੍ਹਿਆ ਨੀਘਰਿਆ ਘਰੁ ਪਾਇਆ ਰੇ ॥ ਬਿਨੁ ਜੜੀਏ ਲੈ ਜੜਿਓ ਜੜਾਵਾ ਥੇਵਾ ਅਚਰਜੁ ਲਾਇਆ ਰੇ ॥੨॥

Bājẖ thūnī▫ā cẖẖaprā thāmiĥ▫ā nīgẖari▫ā gẖar pā▫i▫ā re. Bin jaṛī▫e lai jaṛi▫i jaṛāvā thevā acẖraj lā▫i▫ā re. ||2||

The mind used to (thaamia) support (chhapra = thatched roof) the house (baajh-u) without (thooneea) pillars i.e. only used to dream of having a house, such (nigharia) a homeless person now (paaia) found (ghar-u) a house, i.e. one who wandered here and there, is now steadfast with focus on God within with the guru’s guidance.

I have got (jarraava) a precious stone (lai jarrio) imbedded (bin-u) without (jarree-ey) craftsman; it is (achraj) a wonderful (theyva) precious stone, i.e. I do not rely on anything except Naam/Divine virtues and commands within. 2.

ਦਾਦੀ ਦਾਦਿ ਨ ਪਹੁਚਨਹਾਰਾ ਚੂਪੀ ਨਿਰਨਉ ਪਾਇਆ ਰੇ ॥ ਮਾਲਿ ਦੁਲੀਚੈ ਬੈਠੀ ਲੇ ਮਿਰਤਕੁ ਨੈਨ ਦਿਖਾਲਨੁ ਧਾਇਆ ਰੇ ॥੩॥

Ḏāḏī ḏāḏ na pahucẖanhārā cẖūpī nirna▫o pā▫i▫ā re. Māl ḏulīcẖai baiṯẖī le mirṯak nain ḏikẖālan ḏẖā▫i▫ā re. ||3||

Earlier (daadi) the seeker of justice could not (pahuchanhaara) reach (daad-i) the judge, but now (paaiaa) obtains (nirnau = decision) justice (choopi) quietly, i.e. I no longer worry what would happen as I believe whatever God does is good.

(Mirtak-u) death (baitthi) sat (maal-i) occupying (dulecchai) on a carpet, i.e. temptations easily and lured the mind – now that (nain dikhaalan-u) stare (dhaaia) has gone away, i.e. temptations have no influence on the mind. 3.

Page 382

ਸੋਈ ਅਜਾਣੁ ਕਹੈ ਮੈ ਜਾਨਾ ਜਾਨਣਹਾਰੁ ਨ ਛਾਨਾ ਰੇ॥ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਅਮਿਉ ਪੀਆਇਆ ਰਸਕਿ ਰਸਕਿ ਬਿਗਸਾਨਾ ਰੇ॥੪॥੫॥੪੪॥

So▫ī ajāṇ kahai mai jānā jānaṇhār na cẖẖānā re. Kaho Nānak gur ami▫o pī▫ā▫i▫ā rasak rasak bigsānā re. ||4||5||44||

Anyone who (kahai) says (mai) I (jaana = known) know how to lead life in face of temptations, (so) that person is (ajaan-u) ignorant of the reality; one who (jaananhaar-u = knows) is aware, does not remain (chhaana) hidden i.e. his/her conduct shows.

The guru (peeaaia) gives to drink (amiau/amrit) the life-giving nectar; and one is (bigsaana) enjoys (rasik rasik) drinking it, i.e. one who follows the guru’s guidance remains happy, says fifth Nanak. 4. 5. 44.

————————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਬੰਧਨ ਕਾਟਿ ਬਿਸਾਰੇ ਅਉਗਨ ਅਪਨਾ ਬਿਰਦੁ ਸਮ੍ਹ੍ਹਾਰਿਆ॥ ਹੋਏ ਕ੍ਰਿਪਾਲ ਮਾਤ ਪਿਤ ਨਿਆਈ ਬਾਰਿਕ ਜਿਉ ਪ੍ਰਤਿਪਾਰਿਆ॥੧॥

Āsā mėhlā 5. Banḏẖan kāt bisāre a▫ugan apnā biraḏ samĥāri▫a. Ho▫e kirpāl māṯ piṯ ni▫ā▫ī bārik ji▫o parṯipāri▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. (Samaaria = remembering) in keeping with his (birad-u) tradition, the guru guided me to (kaatt-i) cut (bandhan) bondage to (augan) vices and I am now (bisaarey = forggotten) free of them.

(Hoey) being (kripaal) kind (niaaee) like (maat) the mother and (pit/pitaa) the father – the parents – the guru (pratipaaria) looks after us (jiau) as his (baarik) children. 1.

ਗੁਰਸਿਖ ਰਾਖੇ ਗੁਰ ਗੋਪਾਲਿ॥ਕਾਢਿ ਲੀਏ ਮਹਾ ਭਵਜਲ ਤੇ ਅਪਨੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥ ਰਹਾਉ॥

Gursikẖ rākẖe gur gopāl. Kādẖ lī▫e mahā bẖavjal ṯe apnī naḏar nihāl. ||1|| rahā▫o.

(Gupaal-i = sustainer) the kind (gur) guru (raakhey) protects (gursikh) the guru’s disciples.

And does so by bestowing (apni = own) his (nihaal-i) sight of (nadar-i) grace, i.e. guidance, (kaaddh-i lee-ey) takes out the followers (tey) from (maha = great) the terrible (bhavjal) world-ocean of allurements. 1.

(Rahaau) dwell and reflect on this.

ਜਾ ਕੈ ਸਿਮਰਣਿ ਜਮ ਤੇ ਛੁਟੀਐ ਹਲਤਿ ਪਲਤਿ ਸੁਖੁ ਪਾਈਐ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਜਪਹੁ ਜਪੁ ਰਸਨਾ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਈਐ॥੨॥

Jā kai simraṇ jam ṯe cẖẖutī▫ai halaṯ palaṯ sukẖ pā▫ī▫ai. Sās girās japahu jap rasnā nīṯ nīṯ guṇ gā▫ī▫ai. ||2||

The Almighty by (ja kai) whose (simran-i) remembrance and obedience, we can (chhutteeai) remains free of (jam) Divine justice; and (paaeeai) obtain (sukh-u) comfort (halat-i) here in life and (palat-i) in the hereafter.

O my mind, with (saas-i) every breath and (giraas-i) morsel of food, (japah-u jap-u) remember that Master, (neet neet) forever (gaaeeai) singing/praising IT’s (gun) virtues with (rasna) the tongue. 2.

ਭਗਤਿ ਪ੍ਰੇਮ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾਧਸੰਗਿ ਦੁਖ ਨਾਠੇ॥ ਛਿਜੈ ਨ ਜਾਇ ਕਿਛੁ ਭਉ ਨ ਬਿਆਪੇ ਹਰਿ ਧਨੁ ਨਿਰਮਲੁ ਗਾਠੇ॥੩॥

Bẖagaṯ parem param paḏ pā▫i▫ā sāḏẖsang ḏukẖ nāṯẖe. Cẖẖijai na jā▫e kicẖẖ bẖa▫o na bi▫āpe har ḏẖan nirmal gāṯẖe. ||3||

With (preym) loving (bhagat-i) devotion/obedience of the Almighty, we (paaia) attain (param) the sublime (pad-u = status) state – of freedom from temptations – (saadhsang-i) with company/guidance of the guru; this is how (dukh) griefs (naatthey = run away) are obviated.

One gets (nirmal) the impeccable (dhan) wealth of awareness of (har-i = Almighty) Divine virtues and commands from the guru (gaatthey) in the bag/mind; this wealth is not (chhijai) dissipated or (jaaey = goes) lost; and hence (kichh-u na) no (bhai) fear (biaapai) afflict – since one does nothing wrong. 3.

ਅੰਤਿ ਕਾਲ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ਇਤ ਉਤ ਰਾਖਨਹਾਰੇ॥ ਪ੍ਰਾਨ ਮੀਤ ਹੀਤ ਧਨੁ ਮੇਰੈ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੇ॥੪॥੬॥੪੫॥

Anṯ kāl parabẖ bẖa▫e sahā▫ī iṯ uṯ rākẖanhāre. Parān mīṯ hīṯḏẖan merai Nānak saḏ balihāre. ||4||6||45||

(Prabh) the Almighty (bhaey) is (sahaaee) helpful/the support (ant-i kaal = end time) when the soul is evaluated; IT (raakhahaarey) protects the soul (it) here and (ut) in the hereafter.

I (sad) ever (balihaarey) adore the Almighty, (meyrai) my (praan) life-long (heet) beloved (meet) friend and (dhan-u) wealth/support here and, in the hereafter, says fifth Nanak. 4. 6. 45.

———————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਜਾ ਤੂੰ ਸਾਹਿਬੁ ਤਾ ਭਉ ਕੇਹਾ ਹਉ ਤੁਧੁ ਬਿਨੁ ਕਿਸੁ ਸਾਲਾਹੀ॥ ਏਕੁ ਤੂੰ ਤਾ ਸਭੁ ਕਿਛੁ ਹੈ ਮੈ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ॥੧॥

Āsā mėhlā 5. Jā ṯūʼn sāhib ṯā bẖa▫o kehā ha▫o ṯuḏẖ bin kis sālāhī. Ėk ṯūʼn ṯā sabẖ kicẖẖ hai

mai ṯuḏẖ bin ḏūjā nāhī. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, (ja) when (too’n) You – the highest authority – are my (sahib-u) Master, (ta) then (keyha) what (bhau) fear can I have, and (kis) who (bin) except You can I (saalaahi) praise?

When (too’n) You (eyk = one) the only Master are with me, (ta) then there (hai) is (sabh-u kichh-u) everything with me; (mai = I) for me there is (dooja naahi) none other (bin-u) except (tudh-u) – to look to. 1.

ਬਾਬਾ ਬਿਖੁ ਦੇਖਿਆ ਸੰਸਾਰੁ॥ਰਖਿਆ ਕਰਹੁ ਗੁਸਾਈ ਮੇਰੇ ਮੈ ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ॥

Bābā bikẖ ḏekẖi▫ā sansār. Rakẖi▫ā karahu gusā▫ī mere mai nām ṯerā āḏẖār. ||1|| rahā▫o.

(Baaba) O Almighty, I (deykhia = see) find (sansaar) the world full of (bikh-u) poison, i.e. allurements which cause the creatures to succumb to vices.

O (meyrey) my (gusaaee) Master of the universe, please (rakhia karah-u) protect me; (mai) for me (teyra) Your (naam-u) commands are (meyra) my (aadhaar-u) support – I have placed myself in Your care and obedience. 1.

(Rahaau) dwell and reflect on this.

ਜਾਣਹਿ ਬਿਰਥਾ ਸਭਾ ਮਨ ਕੀ ਹੋਰੁ ਕਿਸੁ ਪਹਿ ਆਖਿ ਸੁਣਾਈਐ॥ ਵਿਣੁ ਨਾਵੈ ਸਭੁ ਜਗੁ ਬਉਰਾਇਆ ਨਾਮੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ॥੨॥

Jāṇėh birthā sabẖā man kī hor kis pėh ākẖ suṇā▫ī▫ai.viṇ nāvai sabẖ jag ba▫urā▫i▫ā nām milai sukẖ pā▫ī▫ai. ||2||

The Creator IT-self (jaanah-i) knows (birtha) the state (ki) of (sabha) all (man) minds; (pah-i) to (kis-u) who (hor) else do we need to (aakh-i sunaaeeai = say to hear) tell about it.

(Sabh-u) all (jag-u = world) people are (bauraana = mad) directionless (vin-u = without) without awareness of (naavai/naam) of Divine commands; (sukh) peace/poise can (paaeeai) be obtained with conformance to Naam-u/Divine commands. 2.

ਕਿਆ ਕਹੀਐ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈਐ ਜਿ ਕਹਣਾ ਸੁ ਪ੍ਰਭ ਜੀ ਪਾਸਿ॥ ਸਭੁ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤੈ ਸਦਾ ਸਦਾ ਤੇਰੀ ਆਸ॥੩॥

Ki▫ā kahī▫ai kis ākẖ suṇā▫ī▫ai jė kahṇā so parabẖ jī pās.Sabẖ kicẖẖ kīṯā ṯerā varṯai saḏā saḏā ṯerī ās. ||3||

(Kiaa) what (kaheeai) should we say and to (kis-u) whom should we (aakh-i sunaaiai) tell? (J-i) if something is (kahna) to be said, it should (paas-i) be to (ji) the revered (prabh) Almighty.

And to supplicate (sabh kich) everything (vartai) happens by (teyra) Your (keeta) doing, i.e. according to natural laws; every one (sadaa sadaa) forever has (aas) hope (teyri = yours) on You i.e. everyone looks to You. 3.

ਜੇ ਦੇਹਿ ਵਡਿਆਈ ਤਾ ਤੇਰੀ ਵਡਿਆਈ ਇਤ ਉਤ ਤੁਝਹਿ ਧਿਆਉ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦਾ ਸੁਖਦਾਤੇ ਮੈ ਤਾਣੁ ਤੇਰਾ ਇਕੁ ਨਾਉ॥੪॥੭॥੪੬॥

Je ḏėh vadi▫ā▫ī ṯā ṯerī vadi▫ā▫ī iṯ uṯ ṯujẖėh ḏẖi▫ā▫o.Nānak ke parabẖ saḏā sukẖ▫ḏāṯe mai ṯāṇ ṯerā ik nā▫o. ||4||7||46||

(Jey) if You (deyh-i = give) grant me (vaddiaaee) fame (ta) then that is (teyri) Your glory; I (dhiaau) invoke (tujhh-i) You (it) here and (ut) in the hereafter.

(Mai) my (taan-u) strength is by conforming to (teyra) Your (ik) One (naau) Naam/commands, o (prabh) Almighty, you are (sadaa) ever (sukhdaatey) the giver/source of peace/comfort for Nanak the fifth. 4. 7. 46.

—————————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਠਾਕੁਰ ਏਹੁ ਮਹਾ ਰਸੁ ਜਨਹਿ ਪੀਓ॥ ਜਨਮ ਜਨਮ ਚੂਕੇ ਭੈ ਭਾਰੇ ਦੁਰਤੁ ਬਿਨਾਸਿਓ ਭਰਮੁ ਬੀਓ॥੧॥

Āsā mėhlā 5. Amriṯ nām ṯumĥārā ṯẖākur ehu mahā ras janėh pī▫o.Janam janam cẖūke bẖai bẖāre ḏuraṯ bināsi▫o bẖaram bī▫o. ||1||

Composition of the fifth Guru in Raga Aasa. O (tthaakur) Master, awareness of (tumaara) Your (naam-u) commands is (amrit) life-giving, i.e. saves from vices; (janah-i) the humble servants/devotees (peeo) drink this (maha) great (ras-u) elixir i.e. they conform to Divine commands and remain free of vices.

Their (bhai) fear of (bhaarey = heavy) retribution for wrongdoings of (janam janam) birth after birth (chookey) end, and tendency for (durat-u) wrongdoings and (bharam) the delusion caused by (beeo) duality (binaasio) destroyed. 1.

ਦਰਸਨੁ ਪੇਖਤ ਮੈ ਜੀਓ॥ ਸੁਨਿ ਕਰਿ ਬਚਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਸਤਿਗੁਰ ਮਨੁ ਤਨੁ ਮੇਰਾ ਠਾਰੁ ਥੀਓ ॥੧॥ ਰਹਾਉ॥

Ḏarsan pekẖaṯ mai jī▫o.Sun kar bacẖan ṯumĥāre saṯgur man ṯan merā ṯẖār thī▫o. ||1|| rahā▫o.

(Mai) I am (jeeo) enlivened (peykhat = seeing) seeing (darsan) vision of You – experiencing You within me.

O Almighty (satigur) True Guru, (sun-i kar-i) listening/conforming to (tumaarey) Your (bachan) words/commands, (meyra) my (man-u) mind and (tan-u) body (theeo) become (tthaar) cool, i.e. I am at peace. 1.

(Rahaau) dwell and reflect on this.

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਭਇਓ ਸਾਧਸੰਗੁ ਏਹੁ ਕਾਜੁ ਤੁਮ੍ਹ੍ਹ ਆਪਿ ਕੀਓ॥ ਦਿੜੁ ਕਰਿ ਚਰਣ ਗਹੇ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹਰੇ ਸਹਜੇ ਬਿਖਿਆ ਭਈ ਖੀਓ॥੨॥

Ŧumĥrī kirpā ṯe bẖa▫i▫o sāḏẖsang ehu kāj ṯumĥ āp kī▫o.Ḏiṛ kar cẖaraṇ gahe parabẖ ṯumĥre sėhje bikẖi▫ā bẖa▫ī kẖī▫o. ||2||

It is (tey) with Your (kripa) grace that (saadhsang-u) guru’s company/guidance (bhaio = happens) is obtained; (tumh) You (keeo) do this (kaaj-u) task is (aap-i) on Your own.

One who (dirr-u/drir kar-i) firmly (gahey) holds (tumrey) Your feet i.e. sincerely submits to Divine commands, his/her being enticed by (bikhia = poison) temptations (bhaee) is (kheeo) destroyed/ends. 2.

ਸੁਖ ਨਿਧਾਨ ਨਾਮੁ ਪ੍ਰਭ ਤੁਮਰਾ ਏਹੁ ਅਬਿਨਾਸੀ ਮੰਤ੍ਰੁ ਲੀਓ॥ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਸਤਿਗੁਰਿ ਦੀਨਾ ਤਾਪੁ ਸੰਤਾਪੁ ਮੇਰਾ ਬੈਰੁ ਗੀਓ॥੩॥

Sukẖ niḏẖān nām parabẖ ṯumrā ehu abẖināsī manṯar lī▫o.Kar kirpā mohi saṯgur ḏīnā ṯāp sanṯāp merā bair gī▫o. ||3||

O (prabh) Almighty, living by Your (naam-u) commands is (nidhaan = treasure) the source of (sukh) peace/comfort; I (leeo) have taken (eyh-u) this as (abinaasi) the eternal (mantr-u) teaching.

This mantra was (kar-i kirpa) kindly (deena) given (moh-i) to me (satgur-i) by the true guru, and by following the teachings, (taap-u = ailment) affliction to vices and resultant, (santaap) suffering and (bair-u = enmity) restlessness (geeo/gaio) have left me. 3.

ਧੰਨੁ ਸੁ ਮਾਣਸ ਦੇਹੀ ਪਾਈ ਜਿਤੁ ਪ੍ਰਭਿ ਅਪਨੈ ਮੇਲਿ ਲੀਓ॥ ਧੰਨੁ ਸੁ ਕਲਿਜੁਗੁ ਸਾਧਸੰਗਿ ਕੀਰਤਨੁ ਗਾਈਐ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਹੀਓ॥੪॥੮॥੪੭॥

Ḏẖan so māṇas ḏehī pā▫ī jiṯ parabẖ apnai mel lī▫o.Ḏẖan so kalijug sāḏẖsang kīrṯan gā▫ī▫ai Nānak nām aḏẖār hī▫o. ||4||8||47||

(Dha’nn-u = great) blessed is (s-u) that soul which (paaee) gets (maanas) human (deyhi = body) birth (jit-u) by which (apnai = own) our (prabh-i) Creator (meyl-i leeo) unites the soul with IT-self.

Blessed is this (kalijug-u) dark age in which we (gaaeeai) sing (keertan-u) praises of the Almighty (saadhsang-i) with company/guidance of the guru, instead of performing rituals prescribed in other ages; conformance to (naam-u) Divine commands is  (adhaar-u) the support for (heeo = mind) the soul. 4. 8. 47.

Page 383

ਆਸਾ ਮਹਲਾ ੫॥ ਆਗੈ ਹੀ ਤੇ ਸਭੁ ਕਿਛੁ ਹੂਆ ਅਵਰੁ ਕਿ ਜਾਣੈ ਗਿਆਨਾ॥ ਭੂਲ ਚੂਕ ਅਪਨਾ ਬਾਰਿਕੁ ਬਖਸਿਆ ਪਾਰਬ੍ਰਹਮ ਭਗਵਾਨਾ॥੧॥

Āsā mėhlā 5. Āgai hī ṯe sabẖ kicẖẖ hū▫ā avar kė jāṇai gi▫ānā. Bẖūl cẖūk apnā bārik bakẖsi▫ā pārbarahm bẖagvānā. ||1||

Composition of the fifth Guru in Raga Aasa. (Sabh kichh) everything (hooa) is done by the creatures based on nature formed (tey) from (aagai hi) past deeds and experiences; (k-i = why?) there is no need (jaanai) to know (avar-u) any other (giaanaa = knowledge) explanation for how one acts.

(Paarbrahm) the Supreme (bhagvaana) Master (bakhsia) has forgiven (apna = own) IT’s (baarik-u) child for acts of (bhool = wrongdoing) commission and (chook) omission. 1.

ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਦਇਆਲਾ ਮੋਹਿ ਦੀਨ ਕਉ ਰਾਖਿ ਲੀਆ॥ ਕਾਟਿਆ ਰੋਗੁ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ਦੀਆ ॥੧॥ ਰਹਾਉ॥

Saṯgur merā saḏā ḏa▫i▫ālā mohi ḏīn ka▫o rākẖ lī▫ā. Kāti▫ā rog mahā sukẖ pā▫i▫ā har amriṯ mukẖ nām ḏī▫ā. ||1|| rahā▫o.

(Meyra) my (satigur-u) true guru is (sadaa) ever (daiaala) compassionate; he (raakh-i leeaa) has saved (moh-i = me) this (deen) poor seeker.

He (kaattia = cut) banished my (rog-u) affliction of ego (deeaa = gave) by pouring (amrit) the life-giving medicine of (har-i naam-u) Divine commands/Hukam (mukh-i) into my mouth i.e. motivated me to live by Naam; and I (paaia) have attained (maha) great (sukh) peace – by conforming to Naam. 1.

(Rahaau) dwell and reflect on this.

ਅਨਿਕ ਪਾਪ ਮੇਰੇ ਪਰਹਰਿਆ ਬੰਧਨ ਕਾਟੇ ਮੁਕਤ ਭਏ॥ਅੰਧ ਕੂਪ ਮਹਾ ਘੋਰ ਤੇ ਬਾਹ ਪਕਰਿ ਗੁਰਿ ਕਾਢਿ ਲੀਏ॥੨॥

Anik pāp mere parhari▫ā banḏẖan kāte mukaṯ bẖa▫e. Anḏẖ kūp mahā gẖor ṯe bāh pakar gur kādẖ lī▫e. ||2||

The guru (parharia) removed (meyrey) my (anik) numerous (paap) wrongdoings, (kaattey) cut (bandhan) bondage to vices and I (bhaey) have become (mukat-i) free of them.

(Gur-i) the guru (pakar-i) held my (baah) arm/hand and (kaaddh-i lee-ey) took me out of (maha ghor) the very dark (andh koop) blind well – of allurements in the world-play. 2.

ਨਿਰਭਉ ਭਏ ਸਗਲ ਭਉ ਮਿਟਿਆ ਰਾਖੇ ਰਾਖਨਹਾਰੇ॥ ਐਸੀ ਦਾਤਿ ਤੇਰੀ ਪ੍ਰਭ ਮੇਰੇ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ॥੩॥

Nirbẖa▫o bẖa▫e sagal bẖa▫o miti▫ā rākẖe rākẖanhāre. Aisī ḏāṯ ṯerī parabẖ mere kāraj sagal savāre. ||3||

Having got rid of the vices I have now (bhaey) become (nirbhau) fearless as (sagal) all (bhau) fears – of retribution for wrongdoings – (mittia) have been removed; (raakhan-haarey) the Almighty Protector (raakhey) saved me.

(Aisi) such is (teyri) Your (daat-i = benediction) kindness, (meyrey) my (prabh) Master; You (savaarey = transforms) accomplish (sagal) all (kaaraj) tasks/purposes. 3.

ਗੁਣ ਨਿਧਾਨ ਸਾਹਿਬ ਮਨਿ ਮੇਲਾ॥ ਸਰਣਿ ਪਇਆ ਨਾਨਕ ਸੋਹੇਲਾ॥੪॥੯॥੪੮॥

Guṇ niḏẖān sāhib man melā. Saraṇ pa▫i▫ā Nānak sohelā. ||4||9||48||

I have (meyla) found (sahib) the Master, (nidhaan) the treasure of (gun) virtues, (man-i) within my mind.

This (soheyla) pleasant state has been attained by (paiaa) placing myself in (saran-i) care and obedience of, the Almighty, says fifth Nanak. 4. 9. 48.