SGGS pp 389-91, Aasa M: 5, Shabads 75-83.

SGGS P 389-91, Aasa M: 5, Shabads 75-83

ਆਸਾ ਮਹਲਾ ੫ ॥ ਰੋਵਨਹਾਰੈ ਝੂਠੁ ਕਮਾਨਾ ॥ਹਸਿ ਹਸਿ ਸੋਗੁ ਕਰਤ ਬੇਗਾਨਾ ॥੧॥
Āsā mėhlā 5. Rovanhārai jẖūṯẖ kamānā Has has sog karaṯ begānā ||1||

Composition of the fifth Guru in Raga Aasa. (Rovanhaarai) one who wails (kamaana) practices (jhootth) falsehood.
(begaana/be-giaana) the ignorant person (has-i has-i) laughs/shows happiness at a birth and (karat) expresses (sog) sorrow on death not realizing it is the Creator’s play. 1.

ਕੋ ਮੂਆ ਕਾ ਕੈ ਘਰਿ ਗਾਵਨੁ ॥ਕੋ ਰੋਵੈ ਕੋ ਹਸਿ ਹਸਿ ਪਾਵਨੁ ॥੧॥ ਰਹਾਉ ॥
Ko mū▫ā kā kai gẖar gāvan Ko rovai ko has has pāvan ||1|| rahā▫o

This play always goes on; (ko) someone dies – and is mourned – but (ka kai) in another’s (ghar-i = house) family – there is birth and joyful singing.
(ko) someone (rovai) cries and (ko) another (paavan-u = gets to) is (has-i has-i) laughing in joy – at the same time. 1.
(Rahaau) dwell and reflect on this.

ਬਾਲ ਬਿਵਸਥਾ ਤੇ ਬਿਰਧਾਨਾ ॥ਪਹੁਚਿ ਨ ਮੂਕਾ ਫਿਰਿ ਪਛੁਤਾਨਾ ॥੨॥
Bāl bivasthā ṯe birḏẖānā Pahucẖ na mūkā fir pacẖẖuṯānā ||2||

A person grows from (bivastha) the state of (baal) childhood to (birdhaana) old age but remains indifferent to the purpose of human birth – union with the Creator – and does not (pahunch-i) reach (mooka) the end of the path i.e. cannot attain union and (phir-i) then (pachhutaana) repents – for having wasted human birth. 2.

ਤ੍ਰਿਹੁ ਗੁਣ ਮਹਿ ਵਰਤੈ ਸੰਸਾਰਾ ॥ਨਰਕ ਸੁਰਗ ਫਿਰਿ ਫਿਰਿ ਅਉਤਾਰਾ ॥੩॥
Ŧarihu guṇ mėh varṯai sansārā Narak surag fir fir a▫uṯārā ||3||

(Sansaara) the world (vartai) remains engaged (mah-i) in (trih gun = three qualities) the three modes of egoistic nature.

They sometimes experience (narak = hell) difficult times and at others (surag) comfort but the process of (autaara) births (phir-i phir-i) again and again continues – and with it joy and sorrow. 3

ਕਹੁ ਨਾਨਕ ਜੋ ਲਾਇਆ ਨਾਮ ॥ਸਫਲ ਜਨਮੁ ਤਾ ਕਾ ਪਰਵਾਨ ॥੪॥੨੪॥੭੫॥
Kaho Nānak jo lā▫i▫ā nām Safal janam ṯā kā parvān ||4||24||75||

Says fifth Nanak: (Jo) one whom God (laaia) puts on the path of following (naam) Divine virtues and commands – by the guru/Almighty.
(janam-u = the birth) human birth (ta ka) of that person is (saphal) successful as his/her soul is (parvaan) accepted for union with the Creator. 4. 24. 75.

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Note: This Shabad describes a wife who remains entangled in other pleasures and does not enjoy the presence of the husband with her. This is metaphor to describe the state of a wavering soul.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸੋਇ ਰਹੀ ਪ੍ਰਭ ਖਬਰਿ ਨ ਜਾਨੀ ॥ਭੋਰੁ ਭਇਆ ਬਹੁਰਿ ਪਛੁਤਾਨੀ ॥੧॥
Āsā mėhlā 5. So▫e rahī parabẖ kẖabar na jānī Bẖor bẖa▫i▫ā bahur pacẖẖuṯānī ||1||

Composition of the fifth Guru in Raga Aasa. The soul-wife (rahi) remains (soey = sleeping) indifferent and (na jaani = does not know) remains oblivious of (khabar = news) the presence of (prabh) the Almighty-husband with her – through-out the night/life.
But when (bhaiaa) it is (bhor) morning/end of life, it (pachhutaani) repents (bahur) much – for wasting human birth by not paying heed to Divine virtues and commands. 1.

ਪ੍ਰਿਅ ਪ੍ਰੇਮ ਸਹਜਿ ਮਨਿ ਅਨਦੁ ਧਰਉ ਰੀ ॥ਪ੍ਰਭ ਮਿਲਬੇ ਕੀ ਲਾਲਸਾ ਤਾ ਤੇ ਆਲਸੁ ਕਹਾ ਕਰਉ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Pari▫a parem sahj man anaḏḏẖara▫o rī Parabẖ milbe kī lālsā ṯā ṯe ālas kahā kara▫o rī ||1|| rahāu▫.

I (dharau) feel (anand) happy (man-i) in the mind (sahj-i) with steadfast (preym) love for (pria) the Beloved.
When there is (laalsa) longing (ki) of (milbey) meeting (prabh) the Almighty, then (kaha) how can I (aalas karau) be indifferent (ta tey) for achieving that? – One has to make efforts to disentangle from the world-play to deserve union with the Almighty. 1.
(Rahaau) dwell and reflect on this.

ਕਰ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਆਣਿ ਨਿਸਾਰਿਓ ॥ਖਿਸਰਿ ਗਇਓ ਭੂਮ ਪਰਿ ਡਾਰਿਓ ॥੨॥
Kar mėh amriṯ āṇ nisāri▫o Kẖisar ga▫i▫o bẖūm par ḏāri▫o ||2||

It is like someone (aan-i) brings (amrit) nectar and (nisaario) puts (mah-i = in) on the palm of (kar) the hand to drink.
But it (khisar gaio) flows out (ddaario = put) to fall (par-i) on (bhoom) the ground i.e. the Creator gives virtues to live by but a careless person does not utilize them and wastes human birth. 2.

ਸਾਦਿ ਮੋਹਿ ਲਾਦੀ ਅਹੰਕਾਰੇ ॥ਦੋਸੁ ਨਾਹੀ ਪ੍ਰਭ ਕਰਣੈਹਾਰੇ ॥੩॥
Sāḏ mohi lāḏī ahaʼnkāre Ḏos nāhī parabẖ karṇaihāre ||3||

This is because, the soul-wife remains (laadi = laden) possessed by (saad-i = taste) pleasures (moh-i) provided by allurements and (ahankarey) in vanity.

One cannot (dos) fault (prabh) the Almighty (karnaihaarey) Creator – fault lies with the mortal 3.

ਸਾਧਸੰਗਿ ਮਿਟੇ ਭਰਮ ਅੰਧਾਰੇ ॥ਨਾਨਕ ਮੇਲੀ ਸਿਰਜਣਹਾਰੇ ॥੪॥੨੫॥੭੬॥
Sāḏẖsang mite bẖaram anḏẖāre Nānak melī sirjaṇhāre ||4||25||76||

(Andhaarey = darkness) the mask of (bharam) delusion as above – which makes the mind oblivious of the Creator – (mittey) is removed (saadhsang-i) with the guru’s company/guidance.
The soul is then (meyli) united with (sirjan-haarey) the Creator, says the fifth Nanak. 4. 25. 76.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਚਰਨ ਕਮਲ ਕੀ ਆਸ ਪਿਆਰੇ ॥ਜਮਕੰਕਰ ਨਸਿ ਗਏ ਵਿਚਾਰੇ ॥੧॥
Āsā mėhlā 5. Cẖaran kamal kī ās pi▫āre Jamkankar nas ga▫e vicẖāre ||1||

Composition of the fifth Guru in Raga Aasa. One who (aas) wishes (ki = of) to be at (charan kamal) the lotus feet of (piaarey) the Beloved – remembers and lives by the virtues and commands of the Master.
(Jamkankar) the messengers of death, i.e. vices, are(vichaarey) helpless before such a person and (nas gaey = run away) do not afflict him/her. 1.

ਤੂ ਚਿਤਿ ਆਵਹਿ ਤੇਰੀ ਮਇਆ ॥ਸਿਮਰਤ ਨਾਮ ਸਗਲ ਰੋਗ ਖਇਆ ॥੧॥ ਰਹਾਉ ॥
Ŧū cẖiṯ āvahi ṯerī ma▫i▫ā Simraṯ nām sagal rog kẖa▫i▫ā ||1|| rahā▫o

O Almighty, (too) you (chit-i aavah-i = come to mind) are remembered by a mortal with (teyri) your (maiaa) kindness – when You motivate.
(Dagal) all (rog) afflictions (khaiaa) are destroyed (simrat) by remembrance of (naam) Your virtues and commands. 1.
(Rahaau) dwell and reflect on this.

ਅਨਿਕ ਦੂਖ ਦੇਵਹਿ ਅਵਰਾ ਕਉ ॥ਪਹੁਚਿ ਨ ਸਾਕਹਿ ਜਨ ਤੇਰੇ ਕਉ ॥੨॥
Anik ḏūkẖḏevėh avrā ka▫o Pahucẖ na sākėh jan ṯere ka▫o ||2||

The vices (deveh) give (anik = many) many types of (dookh) pain (kau) to (avra) others.
but (na saakah-i) cannot (pahuch-i) reach (terey) Your (jan) servants/devotees. 2.

ਦਰਸ ਤੇਰੇ ਕੀ ਪਿਆਸ ਮਨਿ ਲਾਗੀ ॥ਸਹਜ ਅਨੰਦ ਬਸੈ ਬੈਰਾਗੀ ॥੩॥
Ḏaras ṯere kī pi▫ās man lāgī Sahj anand basai bairāgī ||3||

That is why one who (piaas laagi) has thirst (ki) for (teyrey) Your (daras = sight) vision.  
Such (bairaagi) yearning person (basai) lives in (sahj) poise and (anand) bliss – peace and happiness. 3.

ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਸੁਣੀਜੈ ॥ਕੇਵਲ ਨਾਮੁ ਰਿਦੇ ਮਹਿ ਦੀਜੈ ॥੪॥੨੬॥੭੭॥
Nānak kī arḏās suṇījai Keval nām riḏe mėh ḏījai ||4||26||77||

(Suneejai =listen) this is (ardaas) supplication of Nanak the fifth, O Almighty. Please (deejai) give me (keyval) only (naam-u) you virtues – to keep – (mah-i) in (ridai) mind – and live by. 4. 26. 77.

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Note: The purpose of human birth is for the soul to unite with the Creator. This involves finding the Master within, in life. It happens with Divine grace and one who achieves that has nothing more to look for. How this happens is described in this Shabad.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਮਨੁ ਤ੍ਰਿਪਤਾਨੋ ਮਿਟੇ ਜੰਜਾਲ ॥ਪ੍ਰਭੁ ਅਪੁਨਾ ਹੋਇਆ ਕਿਰਪਾਲ ॥੧॥
Āsā mėhlā 5. Man ṯaripṯāno mite janjāl Parabẖ apunā ho▫i▫ā kirpāl ||1||

Composition of the fifth Guru in Raga Aasa.

Since I started living by Naam/Divine virtues and commands, (man) the mind (triptaano) feels satisfied, and other (janjaal) entanglements like rituals (mittey = effaced) have ended.
(Prabh) Almighty Master (apunaa = own) of all (hoiaa) has been (kipaal) kind. 1.

ਸੰਤ ਪ੍ਰਸਾਦਿ ਭਲੀ ਬਨੀ ॥ਜਾ ਕੈ ਗ੍ਰਿਹਿ ਸਭੁ ਕਿਛੁ ਹੈ ਪੂਰਨੁ ਸੋ ਭੇਟਿਆ ਨਿਰਭੈ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥
Sanṯ parsāḏ bẖalī banī Jā kai garihi sabẖ kicẖẖ hai pūran so bẖeti▫ā nirbẖai ḏẖanī ||1|| rahā▫o

I have (bhetiay) found (dhani) the Master (ja kai) whose (grih-i = house) treasure-house (pooran) is filled with (sabh-u kichh-u) everything; and being above every one, is (nirbhai) fee of fear i.e. does not do things under fear or to favour, any one.
This (bhali = good) blessed state (bani = made) came about (prasaad-i) by the grace/guidance of (sant) the guru. 1.
(Rahaau) dwell on this and reflect.

ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥ਮਿਟਿ ਗਈ ਭੂਖ ਮਹਾ ਬਿਕਰਾਲ ॥੨॥
Nām driṛ▫ā▫i▫ā sāḏẖ kirpāl Mit ga▫ī bẖūkẖ mahā bikrāl ||2||

(Kripaal) the compassionate (saadh) guru (drirraaia = made firm) created commitment – in my mind to remember and live by – (naam-u) Divine commands
With this, the (maha) greatly (bikraal = frightening) terrible (bhookh = hunger) desires – (mitt-i gaee = erased) have ended. 2.

ਠਾਕੁਰਿ ਅਪੁਨੈ ਕੀਨੀ ਦਾਤਿ ॥ਜਲਨਿ ਬੁਝੀ ਮਨਿ ਹੋਈ ਸਾਂਤਿ ॥੩॥
Ŧẖākur apunai kīnī ḏāṯ Jalan bujẖī man ho▫ī sāʼnṯ ||3||

(Apuney = own) my (thaakur-i) Master (keeni = made) gave this (daat-i) benediction.
(Jalan = burning) the fire of craving (bujhi) has been extinguished and (saa’nt = cool) peace (hoee = happened) came (man-i) to the mind. 3

ਮਿਟਿ ਗਈ ਭਾਲ ਮਨੁ ਸਹਜਿ ਸਮਾਨਾ ॥ਨਾਨਕ ਪਾਇਆ ਨਾਮ ਖਜਾਨਾ ॥੪॥੨੭॥੭੮॥
Mit ga▫ī bẖāl man sahj samānā Nānak pā▫i▫ā nām kẖajānā ||4||27||78||

Since I (paaia) found (khajaana) the treasure of awareness of (naam) Divine virtues and commands, says Nanak the fifth.
My (bhaal) search (mitt-i gaee) has ended and (man-u) the mind (samaana) remains (sahj-i) in poise. 4. 27. 78.

Page 390

ਆਸਾ ਮਹਲਾ ੫ ॥ ਠਾਕੁਰ ਸਿਉ ਜਾ ਕੀ ਬਨਿ ਆਈ ॥ਭੋਜਨ ਪੂਰਨ ਰਹੇ ਅਘਾਈ ॥੧॥
Ā sā mėhlā 5.Ŧẖākur si▫o jā kī ban ā▫ī Bẖojan pūran rahe agẖā▫ī ||1||

Composition of the fifth Guru in Raga Aasa. (Ja ki = whose) one whose conduct (ban-i aaee) conforms (siau) with (tthaakur) the Master i.e. is attuned to IT’s virtues and commands, needs nothing else; it is like someone having eaten (bhojan) food (pooran) to the fill and is (rahey aghaaee) is satiated – s/he craves no more. 1.

ਕਛੂ ਨ ਥੋਰਾ ਹਰਿ ਭਗਤਨ ਕਉ ॥ਖਾਤ ਖਰਚਤ ਬਿਲਛਤ ਦੇਵਨ ਕਉ ॥੧॥ ਰਹਾਉ ॥
Kacẖẖū na thorā har bẖagṯan ka▫o Kẖāṯ kẖarcẖaṯ bilcẖẖaṯḏevan ka▫o||1||
rahā▫o

(Kachhoo na) nothing (thora) runs short (kau) for (bhagtan) devotees of (har-i) the Almighty – for them experiencing the Master within, leaves nothing to be desired.
They have plenty to (khaat) eat and (kharchat = spend) share and (bilchhat) are happy (deyvan kau) to give – Divine virtues is a wealth that never runs short by using or sharing and provides great happiness. 1.
(Rahaau) dwell on this and reflect.

ਜਾ ਕਾ ਧਨੀ ਅਗਮ ਗੁਸਾਈ ॥ਮਾਨੁਖ ਕੀ ਕਹੁ ਕੇਤ ਚਲਾਈ ॥੨॥
Jā kā ḏẖanī agam gusā▫ī Mānukẖ kī kaho keṯ cẖalā▫ī ||2 ||

(Ja ka) one whose (dhani) Master is, i.e. who has the protection of, (agam = un-reachable) the highest (gusaai) Master of the universe;
(kah-u) tell me (keyt) how can any (maanukh) person (chalaaee) have his/her own way against him/her i.e. temptations in the world-play cannot overwhelm a devotee. 2.

ਜਾ ਕੀ ਸੇਵਾ ਦਸ ਅਸਟ ਸਿਧਾਈ ॥ਪਲਕ ਦਿਸਟਿ ਤਾ ਕੀ ਲਾਗਹੁ ਪਾਈ ॥੩॥
Jā kī sevā ḏas asat siḏẖā▫ī Palak ḏisat ṯā kī lāgahu pā▫ī||3||

The Almighty (ja ki) whose (seyva) service i.e. living by whose virtues and commands, brings achievements which the Yogis seek through (das = ten + astt = eight) the eighteen (sidhaai/sidhi) supernatural powers.
Just (laagah-u) touch (ta ki) IT’s (paaee) feet i.e. submit the Divine commands (palak distt-i = sight) for a moment. 3.

ਜਾ ਕਉ ਦਇਆ ਕਰਹੁ ਮੇਰੇ ਸੁਆਮੀ ॥ਕਹੁ ਨਾਨਕ ਨਾਹੀ ਤਿਨ ਕਾਮੀ ॥੪॥੨੮॥੭੯॥
Jā ka▫o ḏa▫i▫ā karahu mere su▫āmī Kaho Nānak nāhī ṯin kāmī ||4||28||79||

O (merey) my (suaami) Master, (ja kau) one on whom You (daiaa karah-u) bestow compassion.
(Tin) that person has (naahi) no (kaami/kami) deficiency of anything, says Nanak the fifth. 4. 28. 79.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਉ ਮੈ ਅਪੁਨਾ ਸਤਿਗੁਰੁ ਧਿਆਇਆ ॥ਤਬ ਮੇਰੈ ਮਨਿ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥੧॥
Āsā mėhlā 5. Ja▫o mai apunā saṯgur ḏẖi▫ā▫i▫ā Ŧab merai man mahā sukẖ pā▫i▫ā ||1||

Composition of the fifth Guru in Raga Aasa. (Jau) when I (dhiaaia) remember (apuna) my (sat guru) true guru, i.e. take the guru’s teachings as the guide for life.
(Tab) then – I lead a virtuous life avoiding evil and – (meyrai man-i) in my mind, (paaiaa = obtain) experience (mahaa) great (sukh) peace – because I have no worries. 1.

ਮਿਟਿ ਗਈ ਗਣਤ ਬਿਨਾਸਿਉ ਸੰਸਾ ॥ਨਾਮਿ ਰਤੇ ਜਨ ਭਏ ਭਗਵੰਤਾ ॥੧॥ ਰਹਾਉ ॥
Mit ga▫ī gaṇaṯ bināsi▫o sansā Nām raṯe jan bẖa▫e bẖagvanṯā ||1|| rahā▫o

(Ganat) the count (mitt-i gaee) is erased i.e. there are no wrong-doings to be counted against me and (sansaa) doubts about what may happen to me (binaasio) have ended.
(Jan) the humble devotees (ratey) imbued (naam-i) with Divine commands (bhaey) become (bhagvanta) of good fortune – of approval for union with the Creator. 1.
(Rahaau) dwell and reflect on this.

ਜਉ ਮੈ ਅਪੁਨਾ ਸਾਹਿਬੁ ਚੀਤਿ ॥ਤਉ ਭਉ ਮਿਟਿਓ ਮੇਰੇ ਮੀਤ ॥੨॥
Ja▫o mai apunā sāhib cẖīṯ Ŧa▫o bẖa▫o miti▫o mere mīṯ ||2||

(Jau) when I have (apuna = own) my (sahib) Master (cheet-i) in mind, i.e. obey Divine commands, (tau) then my (bhau) fears (mittio = effaced) disappear, (merey) my (meet) friends. 2.

ਜਉ ਮੈ ਓਟ ਗਹੀ ਪ੍ਰਭ ਤੇਰੀ ॥ਤਾਂ ਪੂਰਨ ਹੋਈ ਮਨਸਾ ਮੇਰੀ ॥੩॥
Ja▫o mai ot gahī parabẖṯerī Ŧāʼn pūran ho▫ī mansā merī ||3||

(Jau) since (mai) I (gahi = hold) took (teriy) Your (ott) protection i.e. placed myself in Your care and obedience, the highest authority.
(Taa’n) since then, all (meyri) my (mansa) desires (hoee) have been (pooran) fulfilled – nothing is left wanting. 3.

ਦੇਖਿ ਚਲਿਤ ਮਨਿ ਭਏ ਦਿਲਾਸਾ ॥ਨਾਨਕ ਦਾਸ ਤੇਰਾ ਭਰਵਾਸਾ ॥੪॥੨੯॥੮੦॥
Ḏekẖ cẖaliṯ man bẖa▫e ḏilāsā Nānak ḏās ṯerā bẖarvāsā ||4||29||80||

(Deykh-i) seeing Your (chalat) plays I (bhaey) feel (dilaasa) assured of Your powers; and have (bharvaasa) trust (teyra) in You, says Nanak the fifth. 4. 29. 80.

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Note: This Shabad uses metaphors to show the perishable nature of life and the mortal’s indifference to it.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਨਦਿਨੁ ਮੂਸਾ ਲਾਜੁ ਟੁਕਾਈ ॥ਗਿਰਤ ਕੂਪ ਮਹਿ ਖਾਹਿ ਮਿਠਾਈ ॥੧॥
Āsā mėhlā 5. An▫ḏin mūsā lāj tukā▫ī Giraṯ kūp mėh kẖāhi miṯẖā▫ī ||1||

Composition of the fifth Guru in Raga Aasa. The mortal is busy (khaah-i) eating sweets when (girat = falling) being lowered into a well by a rope, while (moosa) a mouse is (tukaaee) gnawing away at (laaj) the rope – unmindful s/he will not be able to be pulled up again if the rope is cut. 1.

Message: The span of life is continuously reducing with time, but the mortal remains busy in vices, which give transitory pleasures, unmindful that s/he is getting more and more possessed by them and soon death will knock. It will be not then be possible to make amends i.e. to remember the Almighty and get out of the vices.

ਸੋਚਤ ਸਾਚਤ ਰੈਨਿ ਬਿਹਾਨੀ ॥ਅਨਿਕ ਰੰਗ ਮਾਇਆ ਕੇ ਚਿਤਵਤ ਕਬਹੂ ਨ ਸਿਮਰੈ ਸਾਰਿੰਗਪਾਨੀ ॥੧॥ ਰਹਾਉ ॥
Socẖaṯ sācẖaṯ rain bihānī Anik rang mā▫i▫ā ke cẖiṯvaṯ kabhū na simrai saringpānī ||1|| rahā▫o

(Rain-i = night) life is (bihaani) passing (sochat) thinking of and (saachat) accumulating material wealth.
The mortal (chitvat = thinks) remains engrossed in (anik) many (rang) pleasures of (maaia) the world-play and (kabahoo na) never (simrai) remembers the Almighty (saaring-paani = provider of water to the rain bird) the support of life. 1.
(Rahaau) dwell and reflect on this.

ਦ੍ਰੁਮ ਕੀ ਛਾਇਆ ਨਿਹਚਲ ਗ੍ਰਿਹੁ ਬਾਂਧਿਆ ॥ਕਾਲ ਕੈ ਫਾਂਸਿ ਸਕਤ ਸਰੁ ਸਾਂਧਿਆ ॥੨॥
Ḏarum kī cẖẖā▫i▫ā nihcẖal garihu bāʼnḏẖi▫ā Kāl kai fāʼns sakaṯ sar sāʼnḏẖi▫ā ||2||

S/he builds (nihchal) an permanent (grih-u) abode under (chhaaia) the shade of (dram) a tree – thinking the shade will last forever, i.e. s/he is oblivious that comforts of wealth are transitory, end with death.
Temptations in (sakat/maaia) the world-play tie one in (phaa’ns-i) the noose of (kaal) the messengers of death/vices with (sar) an arrow (saandhia) pulled aiming at him/her i.e. will have to face the consequences of not obeying Divine commands. 2.

ਬਾਲੂ ਕਨਾਰਾ ਤਰੰਗ ਮੁਖਿ ਆਇਆ ॥ਸੋ ਥਾਨੁ ਮੂੜਿ ਨਿਹਚਲੁ ਕਰਿ ਪਾਇਆ ॥੩॥
Bālū kanārā ṯarang mukẖ ā▫i▫ā So thān mūṛ nihcẖal kar pā▫i▫ā ||3||

The (baaloo) sandy (kanaara) seashore (aaia) comes at (mukh-i) the mouth of (tarang) the waves – where the waves strike.
But (moorr-i) the foolish person (paaia) considers (so) that (thaan-u) place (nihchal) unshakable i.e. death is near, but the mortal thinks life is permanent and remains engrossed in the world-play. 3.

ਸਾਧਸੰਗਿ ਜਪਿਓ ਹਰਿ ਰਾਇ ॥ਨਾਨਕ ਜੀਵੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩੦॥੮੧॥
Sāḏẖsang japi▫o har rā▫e Nānak jīvai har guṇ gā▫e ||4||30||81||

One who (japio) remembers (har-i rai) sovereign King, the Almighty (saadhsang-i) with the guru’s company/guidance.
S/he (gaaey) praises (gun) Divine virtues and (jeevai = lives) overcomes temptations in the world-play, says fifth Nanak. 4. 30 .81.

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ਆਸਾ ਮਹਲਾ ੫ ਦੁਤੁਕੇ ੯ ॥
Āsā mėhlā 5 ḏuṯuke 9.

Composition of the fifth Guru in Raga Aasa, nine compositions with stanzas (dutukey) of two verses each.

Note: This Shabad addresses a body showing the relationship between the soul, breathing and the body. It shows that life depends on both the soul and breaths. No one cares for the dead body. Guru Nanak exalins this on SGGS p 1256, thus.

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥

Cẖanḏan kā fal cẖanḏan vās.  Māṇas kā fal gẖat mėh sās.  Sās ga▫i▫ai kā▫i▫ā dẖal pā▫e.  Ŧā kai pācẖẖai ko▫e na kẖā▫e. ||3||

(Phal-u) the fruit, i.e. presence, of (chandan) sandalwood is known by (vaas-u/baas-u) the fragrance of (chandan) sandalwood. Similarly (maanas) a person is alive (phal-u = fruit) as a result of (saas-u) breath/soul (mah-i) in (ghatt) the body.

(Kaaiaa) the body (ddhal-i paaey = melts) dies (gaiai = going) with departure (saas-i) of breaths/soul; the body left (paachai) behind (kai = of, ta = that) by the breaths/soul, does not (khaaey) eat (koey) anything, i.e. a dead person is of no help anyone, hence the body is disposed of. 3.

ਉਨ ਕੈ ਸੰਗਿ ਤੂ ਕਰਤੀ ਕੇਲ ॥ਉਨ ਕੈ ਸੰਗਿ ਹਮ ਤੁਮ ਸੰਗਿ ਮੇਲ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੁਮ ਸਭੁ ਕੋਊ ਲੋਰੈ ॥

ਓਸੁ ਬਿਨਾ ਕੋਊ ਮੁਖੁ ਨਹੀ ਜੋਰੈ ॥੧॥
Un kai sang ṯū karṯī kel Un kai sang ham ṯum sang mel Unĥ kai sang ṯum sabẖ ko▫ū lorai Os binā ko▫ū mukẖ nahī jorai ||1||

(Un kai) in their (sang-i) company – of breaths i.e. when breathing – (too) you (karti keyl) were playful i.e. could do things.
and (ham) we (meyl) company (sang-i) with (tum) you i.e. one breathing person meets another.
it is only when breathing that (sabh-u ko-oo) every one (lorai = seeks) wants to be with (tum) you i.e. only a living person is sought after.
but (bina) without (os = that) the soul, (ko-oo nahi) no one (jorai) joins (mukh-u) face with you – deals with you. 1.

Note: It may noticed that the first three of the above four lines use (Un) ‘those’ which is multiple, i.e. the breaths, while the fourth uses (us) ‘that’ which singular, i.e. the soul. This continues in later verses.

ਤੇ ਬੈਰਾਗੀ ਕਹਾ ਸਮਾਏ ॥ਤਿਸੁ ਬਿਨੁ ਤੁਹੀ ਦੁਹੇਰੀ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Ŧe bairāgī kahā samā▫e Ŧis bin ṯuhī ḏuherī rī ||1|| rahā▫o

(Kahaa) where have (tey) those – breaths – (bairaagi) which have withdrawn from you, (samaaey =contained) gone?
(Bin-u) without (tis-u = that) the soul (tuhi) you are also (duheyri/duheyli = uncomfortable) miserable – no one cares for you, (ri) o human body, i.e. the body lives by breathing and breathing takes place when the soul is present in the body. 1
(Rahaau) dwell and reflect on this.

ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਗ੍ਰਿਹ ਮਹਿ ਮਾਹਰਿ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਹੋਈ ਹੈ ਜਾਹਰਿ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਰਖੀ ਪਪੋਲਿ ॥

ਓਸੁ ਬਿਨਾ ਤੂੰ ਛੁਟਕੀ ਰੋਲਿ ॥੨॥
Unĥ kai sang ṯū garih mėh māhar Unĥ kai sang ṯū ho▫ī hai jāhar Unĥ kai sang ṯū rakẖī papol Os binā ṯūʼn cẖẖutkī rol ||2||

It is when breathing that (too) you are (maahar-i) an expert (mah-i) in (grih) the house i.e. you can make the organs work.
And (hoee hai) have become (jaahar-i) manifest – come into being.
It is in while breathing that you (rak hi) were kept (papol-i) pampered – every one cared for you
now, (chhuttki) separated from, and (binaa) without, (os-u = that) the soul, you are to be (rol-i = roll) disposed of as dust. 2.

ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੇਰਾ ਮਾਨੁ ਮਹਤੁ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੁਮ ਸਾਕੁ ਜਗਤੁ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੇਰੀ ਸਭ ਬਿਧਿ ਥਾਟੀ ॥ਓਸੁ
ਬਿਨਾ ਤੂੰ ਹੋਈ ਹੈ ਮਾਟੀ ॥੩॥
Unĥ kai sang ṯerā mān mahaṯ Unĥ kai sang ṯum sāk jagaṯ Unĥ kai sang ṯerī sabẖ biḏẖ thātī Os binā ṯūʼn ho▫ī hai mātī ||3||

It is in while breathing that you had (maan-u) respect and (mahat-u) importance
and you had (saak-u) relationship with (jagat-u) the world – i.e. people called you theirs.
When alive, (sabh) everything was (thaati = made) done (teriy) your (bid hi) way – you could do as you wanted
but without the soul (tu) you (hoi hai) have become/reduced to (maati) dust. 3.

ਓਹੁ ਬੈਰਾਗੀ ਮਰੈ ਨ ਜਾਇ ॥ਹੁਕਮੇ ਬਾਧਾ ਕਾਰ ਕਮਾਇ ॥ਜੋੜਿ ਵਿਛੋੜੇ ਨਾਨਕ ਥਾਪਿ ॥ਅਪਨੀ ਕੁਦਰਤਿ ਜਾਣੈ ਆਪਿ ॥੪॥੩੧॥੮੨॥

Oh bairāgī marai na jā▫e Hukme bāḏẖā kār kamā▫e Joṛ vicẖẖoṛe Nānak thāp Apnī kuḏraṯ jāṇai āp ||4||31||82||

(Oh = that) the soul that has (bairaagi) withdrawn from you is neither (jaaey) born nor it (marai) dies
(baadhaa) bound (hukmey) by Divine commands it (kamaaey) does (kaar) its allotted task.
(jor-i = join together) bringing together – of the soul and body – and (vichhorey) separating them is done by the One who (thaap-i) creates;
and (aap-i) IT-self (jaanai) knows (apni = own) IT’s (kudrat = nature) creation – and what to do with it. 4. 32. 82.

Page 391

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Baani of the fifth Guru in Raag Aasa

Note: This Shabad describes the sate of a person who with the guru’s guidance, imbibes Divine virtues and becomes like the Master. This Shabad shows the deep faith of such a person who acknowledges that the Master bestows IT’s virtues on the devotee.

ਨਾ ਓਹੁ ਮਰਤਾ ਨਾ ਹਮ ਡਰਿਆ ॥ਨਾ ਓਹੁ ਬਿਨਸੈ ਨਾ ਹਮ ਕੜਿਆ ॥ਨਾ ਓਹੁ ਨਿਰਧਨੁ ਨਾ ਹਮ ਭੂਖੇ ॥ਨਾ ਓਸੁ ਦੂਖੁ ਨ ਹਮ ਕਉ ਦੂਖੇ ॥੧॥
Nā oh marṯā nā ham dari▫ā Nā oh binsai nā ham kaṛi▫ā Nā oh nirḏẖan nā ham bẖūkẖe Nā os ḏūkẖ na ham ka▫o ḏūkẖe ||1||

Composition of the fifth Guru in Raga Aasa.

I remember and live by the virtues of the Highest Master.
(Oh-u = that) the Almighty does not (marta) die, so (ham) I do not (daria) fear as to who will protect me;
(oh-u) IT does not (binsai) perish so I have (karia) no anxiety about what may happen to me;
(oh-u) IT is not (nirdhan) poor – provides all my needs – so I am not (bhookhey = hungry) short of anything;
for (os) IT there is no (dookh) and I do not feel any (dookhey) pain. 1.

ਅਵਰੁ ਨ ਕੋਊ ਮਾਰਨਵਾਰਾ ॥ਜੀਅਉ ਹਮਾਰਾ ਜੀਉ ਦੇਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Avar na ko▫ū māranvārā Jī▫a▫o hamārā jī▫o ḏenhārā ||1|| rahā▫o

(Na kou) none (avar) else (maranvaara) can kill/harm
the Almighty who is (devany-haara) the giver of (hamaara) my (jeeo) life, ever (jeeau) lives – that is why I have no worries. 1
(Rahaau) dwell and reflect on this.

ਨਾ ਉਸੁ ਬੰਧਨ ਨਾ ਹਮ ਬਾਧੇ ॥ਨਾ ਉਸੁ ਧੰਧਾ ਨਾ ਹਮ ਧਾਧੇ ॥ਨਾ ਉਸੁ ਮੈਲੁ ਨ ਹਮ ਕਉ ਮੈਲਾ ॥ਓਸੁ ਅਨੰਦੁ ਤ ਹਮ ਸਦ ਕੇਲਾ ॥੨॥
Nā us banḏẖan nā ham bāḏẖe Nā us ḏẖanḏẖā nā ham ḏẖāḏẖe

(Us) for IT there is no (bandhan) bondage and I am not (baandhey) bound – to any rituals, vices or attachments to the world-play;
(us) for IT there is no (dhandha) entanglement nor have (ham) I any (dhaadhey) entanglements;
IT has no (mail = filth) stains of vices so nothing (maila) filthy is attached (ham kau) to me;
(us) IT is (ananad-u) blissful, (ta = then) that is why(ham) I (sad) ever have (kelay) joy. 2.

ਨਾ ਉਸੁ ਸੋਚੁ ਨ ਹਮ ਕਉ ਸੋਚਾ ॥ਨਾ ਉਸੁ ਲੇਪੁ ਨ ਹਮ ਕਉ ਪੋਚਾ ॥ਨਾ ਉਸੁ ਭੂਖ ਨ ਹਮ ਕਉ ਤ੍ਰਿਸਨਾ ॥ਜਾ ਉਹੁ
ਨਿਰਮਲੁ ਤਾਂ ਹਮ ਜਚਨਾ ॥੩॥
Nā us socẖ na ham ka▫o socẖā Nā us lep na ham ka▫o pocẖā Nā us bẖūkẖ na ham ka▫o ṯarisnā Jā uho nirmal ṯāʼn ham jacẖnā ||3||

Being free of stains, IT needs no (soch-u) cleansing and hence (kau) for (ham) me there is no (socha = cleansing) ritual bath which people take to wash off vices;
IT needs no (lepy) cover – pre tensed to hide the real self – so (ham kau) for me also there is no (pocha = cover) pre tense/deceit
IT has no (bhookh = hunger) wants and I have no (trisna) craving – to full fill desires;
It is (ja = when) because (uhu) IT is (nirmal) pristine (taa-n) that I (jachna) seek IT. 3.

ਹਮ ਕਿਛੁ ਨਾਹੀ ਏਕੈ ਓਹੀ ॥ਆਗੈ ਪਾਛੈ ਏਕੋ ਸੋਈ ॥ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭ੍ਰਮ ਭੰਗਾ ॥ਹਮ ਓਇ ਮਿਲਿ ਹੋਏ ਇਕ ਰੰਗਾ ॥੪॥੩੨॥੮੩॥
Ham kicẖẖ nāhī ekai ohī Āgai pācẖẖai eko so▫ī Nānak gur kẖo▫e bẖaram bẖangā Ham o▫e mil ho▫e ik rangā ||4||32||83||

(Ham) I am (kichh naahi) nothing, (ohi) IT (ekai) alone is everything i.e. I have achieved nothing by myself, whatever virtues I have are given by IT;
(aagai) in front and (paachhai) at the back, (soi) IT (ekai) alone pervades i.e. my total environment/being is owed to IT;
Says the fifth Nanak: (Gur-i) the guru has (bhanga) destroyed all (bhram) doubts – about my existence being separate from the Almighty – and they have (khoey = lost) disappeared;
by (mil-i) uniting with (oey) IT, (ham) I (hoey) have become of (ik =one) the same (ranga) colour i.e. I have become like IT – and attained the qualities mentioned above. 4. 32. 83.