ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥
Ik oaʼnkār saṯgur parsāḏ.
Invoking the One all-pervasive Creator who may be known by the true guru’s grace.
ਆਸਾ ਘਰੁ ੧੦ ਮਹਲਾ ੫ ॥
Āsā gẖar 10 mėhlā 5.
Composition of the fifth Guru in Raga Aasa, to be sung to (ghar-u 10) the tenth beat.
Note: This Shabad uses a number of allegories to bring out the transitory nature of life.
ਜਿਸਨੋ ਤੂੰ ਅਸਥਿਰੁ ਕਰਿ ਮਾਨਹਿ ਤੇ ਪਾਹੁਨ ਦੋ ਦਾਹਾ ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਗ੍ਰਿਹ ਸਗਲ ਸਮਗ੍ਰੀ ਸਭ ਮਿਥਿਆ ਅਸਨਾਹਾ ॥੧॥
Jis no ṯūʼn asthir kar mānėh ṯe pāhun ḏo ḏāhā.Puṯar kalṯar garih sagal samagrī sabẖ mithiā asnāhā. ||1||
O mortal, the life and objects of pleasure (jis no) which (too’n) you (kar-i maanah-i) make-believe to be (asthir-u) permanent, (tey) they are (paahun) guest for (do) two (daaha) days i.e. life and everything you love, is transitory.
(Asnaaha = love) attachment to (putr = sons) children, (kalatr) spouse, (grih) house and (sagal) all (smagri = materials) belongings is (sabh) all (mithia = false) transitory. 1.
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ਰੇ ਮਨ ਕਿਆ ਕਰਹਿ ਹੈ ਹਾਹਾ ॥ ਦ੍ਰਿਸਟਿ ਦੇਖੁ ਜੈਸੇ ਹਰਿਚੰਦਉਰੀ ਇਕੁ ਰਾਮ ਭਜਨੁ ਲੈ ਲਾਹਾ ॥੧॥ਰਹਾਉ॥
Re man kiā karahi hai hā hā.Ḏarisat ḏekẖ jaise haricẖanḏaurī ik rām bẖajan lai lāhā. ||1|| rahāo.
(Rey) o (man = mind) human being, (kia) why (karah-i) do you (ha ha) exclaim in joy on seeing them.
What you (deykh-u) see (dristi = sight) with the eyes is (jaisey) like (harchandauri) an imaginary habitat in the air – do not get attached to it – (bhajan-u) remember and praise (raam) the Almighty and (lai laaha = obtain profit) benefit here in life and in the hereafter. 1.
(Rahaau) dwell and reflect on this.
ਜੈਸੇ ਬਸਤਰ ਦੇਹ ਓਢਾਨੇ ਦਿਨ ਦੋਇ ਚਾਰਿ ਭੋਰਾਹਾ ॥ ਭੀਤਿ ਊਪਰੇ ਕੇਤਕੁ ਧਾਈਐ ਅੰਤਿ ਓਰਕੋ ਆਹਾ ॥੨॥
Jaise basṯar ḏeh odẖāne ḏin ḏoe cẖār bẖorāhā.Bẖīṯ ūpre keṯak ḏẖāīai anṯ orko āhā. ||2||
(Jaisey) the way (bastar) clothes (oddhaaney = covering) worn on (deyh) the body (bhoraaha) wear out in (doey) two or (chaar-i) four days, i.e. after some time – but Naam is not depleted with usage, in fact its awareness increases.
And lifespan is limited, like we can (dhaaeeai) running/walking (ooprey) on (bheet-i) a wall (keytak-u = how far?) has a limt, and (ant-i) ultimately (orko) end of the wall (aaha) comes. 2.
ਸੇ ਅੰਭ ਕੁੰਡ ਕਰਿ ਰਾਖਿਓ ਪਰਤ ਸਿੰਧੁ ਗਲਿ ਜਾਹਾ ॥ ਆਵਗਿ ਆਗਿਆ ਪਾਰਬ੍ਰਹਮ ਕੀ ਉਠਿ ਜਾਸੀ ਮੁਹਤ ਚਸਾਹਾ ॥੩॥
Jaise ambẖ kund kar rākẖio paraṯ sinḏẖ gal jāhā. Āvag āgiā pārbarahm kī uṯẖ jāsī muhaṯ cẖasāhā. ||3||
Or like when (sindh-u) salt is (parat) put in (kund) a reservoir (raakhio) filled with (ambh) water, the salt (gal-i jaaha) dissolves – so is life-span reducing every moment.
When (aagia) command of (paarbrahm) the Supreme Being (aavag-i) comes, the soul (utth-i jaasi = get up and leave) leaves the body (muhat chasaaha = short while) instantly. 3.
ਰੇ ਮਨ ਲੇਖੈ ਚਾਲਹਿ ਲੇਖੈ ਬੈਸਹਿ ਲੇਖੈ ਲੈਦਾ ਸਾਹਾ ॥ ਸਦਾ ਕੀਰਤਿ ਕਰਿ ਨਾਨਕ ਹਰਿ ਕੀ ਉਬਰੇ ਸਤਿਗੁਰ ਚਰਣ ਓਟਾਹਾ ॥੪॥੧॥੧੨੩॥
Re man lekẖai cẖālėh lekẖai baisėh lekẖai laiḏā sāhā.Saḏā kīraṯ kar Nānak har kī ubre saṯgur cẖaraṇ otāhā. ||4||1||123||
(Rey) o (man = mind) human being, you (chaalah-i) move (baisah-i) sit/rest and (laida saaha) breathe (leykhai = counted) in the life span allotted – so do not worry about the body.
Seek (ottaaha = protection) sanctuary of (satigur) the true guru’s (charan) feet, i.e. walk in the guru’s footsteps, to (sadaa) ever (kaeerat-i kar-i) praise (har-i) the Almighty (ubrey) to be saved –from attachments , says Nanak the fifth. 4. 1. 123.
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Note: This Shabad brings out how adverse situations change to favourable ones by conforming to Naam/natural laws, i.e. acting as one should. This is what Sarab rog ka aukhad naam (Sukhmani Sahib) Naam is the remedy for all ills.
ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਪੁਸਟ ਬਾਤ ਤੇ ਭਈ ਸੀਧਰੀ ਦੂਤ ਦੁਸਟ ਸਜਨਈ ॥ ਅੰਧਕਾਰ ਮਹਿ ਰਤਨੁ ਪ੍ਰਗਾਸਿਓ ਮਲੀਨ ਬੁਧਿ ਹਛਨਈ ॥੧॥
Āsā mėhlā 5. Apusat bāṯṯe bẖaī sīḏẖrī ḏūṯḏusat sajnaī.Anḏẖkār mėh raṯan pargāsio malīn buḏẖ hacẖẖnaī. ||1||
Composition of the fifth Guru in Raga Aasa. (Baat) things (bhaee) become (seedhri = straight) right (Tey) from (apustt = opposite) going wrong; they (dustt) the evil (doot) vices become (sajnaee) friends, i.e. evil is given up and Naam obeyed.
This happens when (ratan-u) the jewel – awareness of Naam – (pragaasio) provides light (mah-i) in
(andhkaar) the darkness of the mind; (maleen = filthy) evil (budh-i = intellect) thinking has (hachhnaee = good) become purified. 1.
ਜਉ ਕਿਰਪਾ ਗੋਬਿੰਦ ਭਈ ॥ ਸੁਖ ਸੰਪਤਿ ਹਰਿ ਨਾਮ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਮਿਲਈ ॥੧॥ ਰਹਾਉ ॥
Jao kirpā gobinḏ bẖaī.Sukẖ sampaṯ har nām fal pāe saṯgur milī. ||1|| rahāo.
(Jau) when (kirpa) grace of (gobind) the Master (bhaee) is bestowed, i.e. when one finds/follows the guru with Divine grace.
One (paaey) obtains (sampat-i) wealth of awareness of (har-i naam) Divine virtues and commands (phal = fruits) as benefit, when one (milaee) finds/follows (satigur) the true guru and (sukh) peace. 1.
(Rahaau) dwell and reflect on this.
ਮੋਹਿ ਕਿਰਪਨ ਕਉ ਕੋਇ ਨ ਜਾਨਤ ਸਗਲ ਭਵਨ ਪ੍ਰਗਟਈ ॥ ਸੰਗਿ ਬੈਠਨੋ ਕਹੀ ਨ ਪਾਵਤ ਹੁਣਿ ਸਗਲ ਚਰਣ ਸੇਵਈ ॥੨॥
Mohi kirpan kao koe na jānaṯ sagal bẖavan pargataī.Sang baiṯẖno kahī na pāvaṯ huṇ sagal cẖaraṇ sevī. ||2||
(Koey na) no one (jaanat) knew (moh-i) me, (kirpan = miser) as I did not use the wealth of Naam present within, but I am now (pragattaee = manifested) known (sagal = all, bhavan = places) everywhere.
I was not (paavat) able (baitthno) to sit (sang-i) in any one’s company, but (hun-i) now (sagal = all) every one (seyvaee = serves) falls at my (charan) feet i.e. with Divine grace I am seen as a virtuous person. 2.
ਆਢ ਆਢ ਕਉ ਫਿਰਤ ਢੂੰਢਤੇ ਮਨ ਸਗਲ ਤ੍ਰਿਸਨ ਬੁਝਿ ਗਈ ॥ ਏਕੁ ਬੋਲੁ ਭੀ ਖਵਤੋ ਨਾਹੀ ਸਾਧਸੰਗਤਿ ਸੀਤਲਈ ॥੩॥
Ādẖ ādẖ kao firaṯ dẖūndẖṯe man sagal ṯarisan bujẖ gaī.Ėk bol bẖī kẖavṯo nāhī sāḏẖsangaṯ sīṯlaī. ||3||
I used to be (ddhoonddhtey) searching to get (aaddh aaddh = half pennies) little resources, but now (sagal) all (trisan) craving (gaee) has (bujh-i) been quenched, i.e. everything is achieved by obeying Naam.
I did (naahi) not (khavatey) tolerate (eyk-u) even one harsh (bol-u) word from any one, but my participation (saadhsangat-i) in holy congregation has made me (seetlaee) cool – tolerant. 3.
ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਵਖਾਨੈ ਅਗਮ ਅਗਮ ਅਗਮਈ ॥ ਦਾਸੁ ਦਾਸ ਦਾਸ ਕੋ ਕਰੀਅਹੁ ਜਨ ਨਾਨਕ ਹਰਿ ਸਰਣਈ ॥੪॥੨॥੧੨੪॥
Ėk jīh guṇ kavan vakẖānai agam agam agmaī.Ḏās ḏās ḏās ko karīahu jan Nānak har sarṇaī. ||4||2||124||
O Almighty, (kavan) which all (gun) virtues of Yours can my (eyk) one (jeeh) tongue
(vakhaanai) describe?
You are (agam agamaee) beyond reach and comprehension; but have placed myself in (har-i) Divine
(sarnaee) sanctuary, i.e. care and obedience; please (kareeah-u) make me (daas-u) the servant of the servants of Your servants/devotees, – to follow their example -, submits fifth Nanak. 4. 2. 124.
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ਆਸਾ ਮਹਲਾ ੫ ॥ ਰੇ ਮੂੜੇ ਲਾਹੇ ਕਉ ਤੂੰ ਢੀਲਾ ਢੀਲਾ ਤੋਟੇ ਕਉ ਬੇਗਿ ਧਾਇਆ ॥ ਸਸਤ ਵਖਰੁ ਤੂੰ ਘਿੰਨਹਿ ਨਾਹੀ ਪਾਪੀ ਬਾਧਾ ਰੇਨਾਇਆ ॥੧॥
Āsā mėhlā 5. Re mūṛe lāhe kao ṯūʼn dẖīlā dẖīlā ṯote kao beg ḏẖāiā.Sasaṯ vakẖar ṯūʼn gẖinnėh nāhī pāpī bāḏẖā renāiā. ||1||
Composition of the fifth Guru in Raga Aasa. (Rey) O (moorrey = fool) careless human, (too’n) you are (ddheela ddheela = weak, slow) lazy in doing (laahey kau = for profit) gainful acts, but (dhaaia) run (beyg) fast in (tottey kau) losing pursuits i.e. seek help of others.
You do not (ghinnah-i) take/buy (sast) cheap (vakhar-u) merchandise, i.e. be guided by Naam within, o (paapi) the transgressor; you are (baadha) are bound (reynaaia) in debt, i.e. obligated to those whose help you seek but God does not accept anything except obedience to Naam 1.
ਸਤਿਗੁਰ ਤੇਰੀ ਆਸਾਇਆ ॥ ਪਤਿਤ ਪਾਵਨੁ ਤੇਰੋ ਨਾਮੁ ਪਾਰਬ੍ਰਹਮ ਮੈ ਏਹਾ ਓਟਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Saṯgur ṯerī āsāiā.Paṯiṯ pāvan ṯero nām pārbarahm mai ehā otāiā. ||1|| rahāo.
O Almighty (satigur) true Guru, I have (teyri) Your (aasia) hope i.e. I obey You and do not look elsewhere.
O (paarbrahm) Supreme Being, (teyro) Your (naam-u) commands (paavan-u) purify (patit) those fallen to vices; (ih) this is (ottaaia) protection (mai) for me i.e. remembrance of Your virtues and imbibing them would save me. 1.
(Rahaau) dwell and reflect on this.
ਗੰਧਣ ਵੈਣ ਸੁਣਹਿ ਉਰਝਾਵਹਿ ਨਾਮੁ ਲੈਤ ਅਲਕਾਇਆ ॥ ਨਿੰਦ ਚਿੰਦ ਕਉ ਬਹੁਤੁ ਉਮਾਹਿਓ ਬੂਝੀ ਉਲਟਾਇਆ ॥੨॥
Ganḏẖaṇ vaiṇ suṇėh urjẖāvahi nām laiṯ alkāiā.Ninḏ cẖinḏ kao bahuṯ umāhio būjẖī ultāiā. ||2||
The human (sunah-i) listens to (vain) songs which cause (gandhan = filth) evil and (urjhaavah-i) remains engrossed in them, but (alkaaia) is lazy/disinterested in (lait = uttering) praising (naam-u) God/Divine virtues.
S/he is(bahut-u) greatly (umaahio) enthused by (chind/chint) thoughts of (nind) slander of others; my (boojhi) understanding seems to be (ulttaaia = reverse) wrong. 2.
ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਅਖਾਧਿ ਖਾਹਿ ਹਰਕਾਇਆ ॥ ਸਾਚ ਧਰਮ ਸਿਉ ਰੁਚਿ ਨਹੀ ਆਵੈ ਸਤਿ ਸੁਨਤ ਛੋਹਾਇਆ ॥੩॥
Par ḏẖan par ṯan par ṯī ninḏā akẖāḏẖ kẖāhi harkāiā.Sācẖḏẖaram sio rucẖ nahī āvai saṯ sunaṯ cẖẖohāiā. ||3||
You cast evil eye on (par) others (dhan) wealth and (tan) physical beauty, indulge in (ninda) slander (ti) of (par) others, and (khaah-i) eat (akhaadh-i) the uneatable like (harkaaia) a stray animal, i.e. cannot distincguish between right and wrong.
Hi/her (ruch-i) inclination/proclivity is not for (saach) truth and (dharam) righteousness; and is I (chhohaaia) enraged (sunat-i) listening (sat-i) to the truth, i.e. antagonistic to those who talk of Naam. 3.
ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ ਠਾਕੁਰ ਭਗਤ ਟੇਕ ਹਰਿ ਨਾਇਆ ॥ ਨਾਨਕ ਆਹਿ ਸਰਣ ਪ੍ਰਭ ਆਇਓ ਰਾਖੁ ਲਾਜ ਅਪਨਾਇਆ ॥੪॥੩॥੧੨੫॥
Ḏīn ḏaiāl kirpāl parabẖṯẖākur bẖagaṯ tek har nāiā.Nānak āhi saraṇ parabẖ āio rākẖ lāj apnāiā. ||4||3||125||
O (prabh) Almighty (tthaakur) Master, You are (daiaal) compassionate and (kripaal) kind to (deen = poor) the hapless; I seek (teyk = support) ability to live (har-i naaia) Divine virtues and commands. I I have (aah-i) eagerly (aaio) come to (prabh) Divine (saran = sanctuary) care and obedience, (raakh-u) preserve (apnaaia = own) Your (laaj) honour – and save me from evil. 4. 3. 125.
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ਆਸਾ ਮਹਲਾ ੫ ॥ ਮਿਥਿਆ ਸੰਗਿ ਸੰਗਿ ਲਪਟਾਏ ਮੋਹ ਮਾਇਆ ਕਰਿ ਬਾਧੇ ॥ ਜਹ ਜਾਨੋ ਸੋ ਚੀਤਿ ਨ ਆਵੈ ਅਹੰਬੁਧਿ ਭਏ ਆਂਧੇ ॥੧॥
Āsā mėhlā 5.
Mithiā sang sang laptāe moh māiā kar bāḏẖe.Jah jāno so cẖīṯ na āvai ahaʼnbuḏẖ bẖae āʼnḏẖe. ||1||
The mortals (lapttaaey) cling (sang-i) with (mithia) transitory (sang-i) company – of relatives and wealth, (baadhey) because of bondage to (kar-i) caused by (moh) lure of (maaia) temptations in the world-play.
But the place (Bhaey) being (aandhey) blinded by (ah’ngbudh-i) ego, accountability in the hereafter, (jah) where they (jaano) have to go – on death – does not (aavai) come to their (cheet-i) minds, i.e. ignore Naam/Divine virtues and commands, the guide for life . 1.
ਮਨ ਬੈਰਾਗੀ ਕਿਉ ਨ ਅਰਾਧੇ ॥ ਕਾਚ ਕੋਠਰੀ ਮਾਹਿ ਤੂੰ ਬਸਤਾ ਸੰਗਿ ਸਗਲ ਬਿਖੈ ਕੀ ਬਿਆਧੇ ॥੧॥ ਰਹਾਉ ॥
Man bairāgī kio na arāḏẖe.Kācẖ koṯẖrī māhi ṯūʼn basṯā sang sagal bikẖai kī biāḏẖe. ||1|| rahāo.
O my (man = mind) human, you (bairaagi) yearn to find God; then (kiau) why you do not (araadhey) remember the Almighty?
(Too’n) you (basta) live (maah-i) in (kaach) a perishable (kothri) chamber i.e. the body is perishable and (biaadhai) afflicted with (sagal) all (bikhai/vishai) vices.
ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਦਿਨੁ ਰੈਨਿ ਬਿਹਾਵੈ ਪਲੁ ਖਿਨੁ ਛੀਜੈ ਅਰਜਾਧੇ ॥ ਜੈਸੇ ਮੀਠੈ ਸਾਦਿ ਲੋਭਾਏ ਝੂਠ ਧੰਧਿ ਦੁਰਗਾਧੇ ॥੨॥
Merī merī karaṯḏin rain bihāvai pal kẖin cẖẖījai arjāḏẖe.Jaise mīṯẖai sāḏ lobẖāe jẖūṯẖḏẖanḏẖḏurgāḏẖe. ||2||
The human (bihaavai) passes (din-u) day and (rain-i) night (karat) talking of (meyri meyri) mine and mine, not realizing that (arjaadhai) life (chheejai) is being eroded/reduced (pal-u khin-u) every moment.
Like the fly (lobhaaey) is attracted by (meetthey) the sweet (saad-i) taste and foul smell, the ignorant human engages in (jhootth = false/impermanent) transitory and harmful (dhandhi) pursuits. 2.
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| ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਇਹ ਇੰਦ੍ਰੀ ਰਸਿ ਲਪਟਾਧੇ ॥ ਦੀਈ ਭਵਾਰੀ ਪੁਰਖਿ ਬਿਧਾਤੈ ਬਹੁਰਿ ਬਹੁਰਿ ਜਨਮਾਧੇ ॥੩॥
Kām kroḏẖ ar lobẖ moh ih inḏrī ras laptāḏẖe.Ḏīī bẖavārī purakẖ biḏẖāṯai bahur bahur janmāḏẖe. ||3||
(Kaam) lust, (krodh) wrath, (lobh) greed (ar-u) and (moh) attachment are vices; you (laptaadhey) cling to (ih–u) these (ras-i) pleasures of (indri) the senses. As a consequence (purakh-i bidhaatai) the Creator (dee-ee) gives/causes (bhavaari) going round, i.e. puts in cycles of, (janmaadhey) births – and deaths – (bahur-i bahur-i) again and again. 3.
ਜਉ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਤਉ ਗੁਰ ਮਿਲਿ ਸਭ ਸੁਖ ਲਾਧੇ ॥ ਕਹੁ ਨਾਨਕ ਦਿਨੁ ਰੈਨਿ ਧਿਆਵਉ ਮਾਰਿ ਕਾਢੀ ਸਗਲ ਉਪਾਧੇ ॥੪॥ Jao bẖaio kirpāl ḏīn ḏukẖ bẖanjan ṯao gur mil sabẖ sukẖ lāḏẖe.Kaho Nānak ḏin rain ḏẖiāvao mār kādẖī sagal upāḏẖe. ||4 ||
(Jau) when the Almighty (bhanjan) destroyer of (dukh) suffering (bhaio) was is(kripaal-u) kind, (tau) then I (mil-i) found the guru – followed his teachings, and (laadhey) obtained (sabh) all (sukh) comforts – because afflictions left me. I (dhiaavau) invoke the Master (din-u) day and (rain-i) night who has (maar-i) destroyed and (kaaddhi) driven out (sagal) all (upaadhey = ailments) afflictions. 4.
ਇਉ ਜਪਿਓ ਭਾਈ ਪੁਰਖੁ ਬਿਧਾਤੇ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਜਨਮ ਮਰਣ ਦੁਖ ਲਾਥੇ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੪॥੪॥੧੨੬॥ Io japio bẖāī purakẖ biḏẖāṯe.Bẖaio kirpāl ḏīn ḏukẖ bẖanjan janam maraṇḏukẖ lāthe. ||1|| rahāo ḏūjā. ||4||4||126||
(Iau) this is how I (japio) remember/invoke the Almighty, (purakh-u bidhaatey) the Creator. The Almighty (bhanjan) destroyer of (dukh) suffering of (deen) the hapless (bhaio) is (kripaal-u) kind and my (dukh) pain of (janam) births and (maran) deaths (laathey = removed) has been obviated. 1. (Rahaau dooja) second pause to dwell and reflect. 4. 4. 126.
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ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ ॥ ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥ Āsā mėhlā 5. Nimakẖ kām suāḏ kāraṇ kot ḏinas ḏukẖ pāvahi.Gẖarī muhaṯ rang māṇėh fir bahur bahur pacẖẖuṯāvahi. ||1||
Composition of the fifth Guru in Raga Aasa. The human (paavah-i) suffers (dukh-u) pain for (kott-i) a crore (dinas) days (kaaran-i) for the sake of (suaad = taste) pleasure for fulfilment of desires for (nimakh) a moment, i.e. works hard the whole life for transitory pleasures of life, but forgets God who alone can provide solace in life and in the hereafter. S/he (maanah-i raleeaa) makes merry (ghari muhat) for a short while but realises lack of peace and (phir-i) then (pachhutaavah-i) repents (bahur-i bahur-i) again and again. 1.
ਅੰਧੇ ਚੇਤਿ ਹਰਿ ਹਰਿ ਰਾਇਆ ॥ ਤੇਰਾ ਸੋ ਦਿਨੁ ਨੇੜੈ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥ Anḏẖe cẖeṯ har har rāiā.Ŧerā so ḏin neṛai āiā. ||1|| rahāo.
O you mortal (andhey= blind) blinded by temptations, (cheyt-i) remember (har-i) the banisher of vices and (har-i) the revitaliser (raaia = king) Sovereign Master, i.e. conform to commands of the Almighty. (so) that (din-u) day of (teyra) yours – the end of life and time for accountability is (aaia = has come) drawing (neyrai) near – think what will happen to you. 1. (Rahaau) dwell and reflect on this.
ਪਲਕ ਦ੍ਰਿਸਟਿ ਦੇਖਿ ਭੂਲੋ ਆਕ ਨੀਮ ਕੋ ਤੂੰਮਰੁ ॥ ਜੈਸਾ ਸੰਗੁ ਬਿਸੀਅਰ ਸਿਉ ਹੈ ਰੇ ਤੈਸੋ ਹੀ ਇਹੁ ਪਰ ਗ੍ਰਿਹੁ ॥੨॥ Palak ḏarisat ḏekẖ bẖūlo āk nīm ko ṯūʼnmar.Jaisā sang bisīar sio hai re ṯaiso hī ih par garihu. ||2||
One is (bhoolo) misled/attracted by (palak dristt-i) a momentary look at objects of temptation, like (aak) milkweed, Neem and (too’nmar) Tumma fruits look attractive, but they are bitter. Similarly (jaisa hai) as is (sang-u) the company (siau) with (biseear) a snake, (taiso hi) so is it with (par) another’s (grih-u = house) wife – both are poisonous. 2.
ਬੈਰੀ ਕਾਰਣਿ ਪਾਪ ਕਰਤਾ ਬਸਤੁ ਰਹੀ ਅਮਾਨਾ ॥ ਛੋਡਿ ਜਾਹਿ ਤਿਨ ਹੀ ਸਿਉ ਸੰਗੀ ਸਾਜਨ ਸਿਉ ਬੈਰਾਨਾ ॥੩॥ Bairī kāraṇ pāp karṯā basaṯ rahī amānā.Cẖẖod jāhi ṯin hī sio sangī sājan sio bairānā. ||3||
You (karta) commit (paap = sins) transgressions (kaaran-i) for the sake of (bairi = enemy) ill-gotten wealth which harms, because (bast-u = real thing) Naam/Divine virtues and commands present within you (rahi) remain (amaana) un-used, i.e. you forget Naam. You keep (sang-i) company (siau) with what you will (chhodd-i jaah-i) leave behind, but (bairaana = enemy) dislike (saajan) the friend, i.e. Naam which remains with the soul here and in the hereafter. 3.
ਸਗਲ ਸੰਸਾਰੁ ਇਹੈ ਬਿਧਿ ਬਿਆਪਿਓ ਸੋ ਉਬਰਿਓ ਜਿਸੁ ਗੁਰੁ ਪੂਰਾ ॥ ਕਹੁ ਨਾਨਕ ਭਵ ਸਾਗਰੁ ਤਰਿਓ ਭਏ ਪੁਨੀਤ ਸਰੀਰਾ ॥੪॥੫॥੧੨੭॥ Sagal sansār ihai biḏẖ biāpio so ubrio jis gur pūrā.Kaho Nānak bẖav sāgar ṯario bẖae punīṯ sarīrā. ||4||5||127||
(Sagal) the whole (sansaar-u = world) humankind (biaapio) is engrossed (ihai bidh-i) this way, (so) that person (ubrio) rises above this, (jis-u) who has (poora) a perfect guru as guide. Such (sareera = body) a person (bhaey) is (puneet) pure i.e. overcomes vices, and (tario = swims) gets across (bhav saagar) the world ocean – not to be born again, says fifth Nanak. 4. 5. 127.
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ਆਸਾ ਮਹਲਾ ੫ ਦੁਪਦੇ॥ Āsā mėhlā 5 ḏupḏe.
Composition of the fifth Guru in Raga Aasa, (dupadey) compositions of two stanzas each.
ਲੂਕਿ ਕਮਾਨੋ ਸੋਈ ਤੁਮ੍ਹ੍ਹ ਪੇਖਿਓ ਮੂੜ ਮੁਗਧ ਮੁਕਰਾਨੀ ॥ ਆਪ ਕਮਾਨੇ ਕਉ ਲੇ ਬਾਂਧੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਨੀ ॥੧॥ Lūk kamāno soī ṯumĥ pekẖio mūṛ mugaḏẖ mukrānī.Āp kamāne kao le bāʼnḏẖe fir pācẖẖai pacẖẖuṯānī. ||1||
O Almighty, (tumh) You (peykhio) see the things the creature (kamaano) does (look-i) hidden from others, but (moorr) the silly (mugadh) fool (mukraani) denies them, i.e. is oblivious of God’s presence with him/her. S/he is (baandhey = bound) made accountable (kau) for (aap = own) his/her (kamaaney) deeds, (phir-i) then (paachhai) after that (pachhutaani) repents – but it is too late. 1.
ਪ੍ਰਭ ਮੇਰੇ ਸਭ ਬਿਧਿ ਆਗੈ ਜਾਨੀ ॥ ਭ੍ਰਮ ਕੇ ਮੂਸੇ ਤੂੰ ਰਾਖਤ ਪਰਦਾ ਪਾਛੈ ਜੀਅ ਕੀ ਮਾਨੀ ॥੧॥
(Prabh) the Master (Merey = my) of all (jaani) knows (sabh bidh-i) everything of the mortals (aagai) beforehand – so denial does not save him/her. O mortal, (too’n) you, (moosey) deceived by (bhram) delusion – that God is not watching – (raakhat parda = keep behind curtain) do things (paachhai) behind the curtain by (maani) following your (jeea) mind, i.e. not caring that it is wrong. 1. (Rahaau) dwell and reflect on this.
ਜਿਤੁ ਜਿਤੁ ਲਾਏ ਤਿਤੁ ਤਿਤੁ ਲਾਗੇ ਕਿਆ ਕੋ ਕਰੈ ਪਰਾਨੀ ॥ ਬਖਸਿ ਲੈਹੁ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨੀ ॥੨॥੬॥੧੨੮॥ Jiṯ jiṯ lāe ṯiṯṯiṯ lāge kiā ko karai parānī.Bakẖas laihu pārbarahm suāmī Nānak saḏ kurbānī. ||2||6||128||
But (kia ko) what can (praani) the mortal do? S/he (laagey) engages (tit-u tit-u) in those things (jit-u jit-u) in which the Master (laaey) puts him/her based on his/her nature formed by thoughts/deeds. O (paarbrahm) Supreme Being (suaami) my Master, please (bakhas laih-u) forgive my transgressions; I shall (sad) ever (kurbaani = sacrifice) adores do as directed, says Nanak the fifth. 2. 6. 128.
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ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਪੁਨੇ ਸੇਵਕ ਕੀ ਆਪੇ ਰਾਖੈ ਆਪੇ ਨਾਮੁ ਜਪਾਵੈ ॥ ਜਹ ਜਹ ਕਾਜ ਕਿਰਤਿ ਸੇਵਕ ਕੀ ਤਹਾ ਤਹਾ ਉਠਿ ਧਾਵੈ ॥੧॥ Āsā mėhlā 5. Apune sevak kī āpe rākẖai āpe nām japāvai.Jah jah kāj kiraṯ sevak kī ṯahā ṯahā uṯẖḏẖāvai. ||1||
Composition of the fifth Guru in Raga Aasa. The Almighty (raakhai) protects the honour (ki) of (apuney) IT’s (seyvak) obedient dev0tee and for this (aapey) IT-self (japaavai) causes to conform to (naam-u) Hukam/Divine commands present within. (Jah jah) wherever there is (kaaj kirat-i) something to be done for (seyvak) the devotee IT (utth-i dhaavai = gets up and runs) is there to help, i.e. motivates to do things the right way. 1. ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥ ਜੋ ਜੋ ਕਹੈ ਠਾਕੁਰ ਪਹਿ ਸੇਵਕੁ ਤਤਕਾਲ ਹੋਇ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥ Sevak kao niktī hoe ḏikẖāvai. Jo jo kahai ṯẖākur pėh sevak ṯaṯkāl hoe āvai. ||1|| rahāo.
The Almighty (dikhaavai) shows IT-self (kau) to the devotee to be (niktti) near, i.e. guides from within. (Jo jo) whatever (seyvak-u = servant) the devotee (kahai) asks (pah-i) from (tthaakur) the Master, that (hoey aavai) happens (tatkaal) instantly, because s/he acts by rules. 1. (Rahaau) dwell and reflect on this.
ਤਿਸੁ ਸੇਵਕ ਕੈ ਹਉ ਬਲਿਹਾਰੀ ਜੋ ਅਪਨੇ ਪ੍ਰਭ ਭਾਵੈ ॥ ਤਿਸ ਕੀ ਸੋਇ ਸੁਣੀ ਮਨੁ ਹਰਿਆ ਤਿਸੁ ਨਾਨਕ ਪਰਸਣਿ ਆਵੈ ॥੨॥੭॥੧੨੯॥ Ŧis sevak kai hao balihārī jo apne parabẖ bẖāvai.Ŧis kī soe suṇī man hariā ṯis Nānak parsaṇ āvai. ||2||7||129||
(Hau) I (balihaar-i = sacrifice) adore (tis-u) that devotee (jo) who (bhaavai) is liked by, i.e. obeys, (prabh) Master of (apuney = own) of all. (Man) the mind (haria) blossoms (suni) listening to (tis-u ki) his/her (soey = praise) way of life virtues – and following his/her example; I shall (aavai = come) go (parsan-i) to touch (tis-u) his/her feet, says fifth Nanak. 2. 7. 129. |
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