ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Baani of the fifth Guru in Raag Aasa.

ਪੁਰਖ ਪਤੇ ਭਗਵਾਨ ਤਾ ਕੀ ਸਰਣਿ ਗਹੀ ॥ਨਿਰਭਉ ਭਏ ਪਰਾਨ ਚਿੰਤਾ ਸਗਲ ਲਹੀ ॥
Purakẖ paṯe bẖagvān ṯā kī saraṇ gahī. Nirbẖa▫o bẖa▫e parān cẖinṯā sagal lahī.

(Purakh) the all-pervasive (bhagvaan) Almighty is (pat-e/pati) the Master of all; one who (gahi) takes, (saran-i = sanctuary) refuge (ta ki) of that, i.e. has faith and places the self in the care of the Master ;
S/he (bha-e) becomes (nir-bhau) free of fear and (sagal) all (chinta) worriers (lahi= removed) leave him/her.

ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਸੁਰਿਜਨ ਇਸਟ ਬੰਧਪ ਜਾਣਿਆ ॥ਗਹਿ ਕੰਠਿ ਲਾਇਆ ਗੁਰਿ ਮਿਲਾਇਆ ਜਸੁ ਬਿਮਲ ਸੰਤ ਵਖਾਣਿਆ ॥
Māṯ piṯā suṯ mīṯ surijan isat banḏẖap jāṇi▫ā. Gėh kanṯẖ lā▫i▫ā gur milā▫i▫ā jas bimal sanṯ vakẖāṇi▫ā.

S/he (jaania = knows/looks) sees it in (maat) the mother, (pita) father, (sut = son) children, (meet) friends, (sur-i-jan) godly persons, (ist) loved ones and (bandhap) relatives, i.e. every one.
IT is (milaaia = caused to meet) found when (sant) the seeker (vakhaania = utters) sings IT’s (bimal) purifying (jas-u = praise) virtues with the guidance (gur-i) of the guru; the Almighty (gah-i) holds and (kantth laaia = embraces) enables the seeker to be absorbed in IT-self.

ਬੇਅੰਤ ਗੁਣ ਅਨੇਕ ਮਹਿਮਾ ਕੀਮਤਿ ਕਛੂ ਨ ਜਾਇ ਕਹੀ ॥ਪ੍ਰਭ ਏਕ ਅਨਿਕ ਅਲਖ ਠਾਕੁਰ ਓਟ ਨਾਨਕ ਤਿਸੁ ਗਹੀ ॥੧॥
Be▫anṯ guṇ anek mahimā kīmaṯ kacẖẖū na jā▫e kahī. Parabẖ ek anik alakẖṯẖākur ot Nānak ṯis gahī. ||1||

The Master has (an-ek) countless, in fact (b-eant = without limit) infinite (gun) virtues; one (kahi jaa-e) can describe (na kachhu = not any) not even a bit of IT’s (mahima = praise) greatness or (keemat-i = value) take measure – IT is beyond that.
(Prabh) the Almighty (tthaakur) Master is (alakh =indescribable) formless; IT is (ek) One but also takes (anik) takes numerous forms; Nanak the fifth (gahi- held) has taken (ot = protection) refuge (tis-u = that) in such a Master. 1.

ਅੰਮ੍ਰਿਤ ਬਨੁ ਸੰਸਾਰੁ ਸਹਾਈ ਆਪਿ ਭਏ ॥ਰਾਮ ਨਾਮੁ ਉਰ ਹਾਰੁ ਬਿਖੁ ਕੇ ਦਿਵਸ ਗਏ ॥
Amriṯ ban sansār sahā▫ī āp bẖa▫e. Rām nām ur hār bikẖ ke ḏivas ga▫e.

When the Almighty (aap-i) IT-self (bha-e) is (sahaa-i) helpful, i.e. when the Master causes it to happen,
one has (raam naam-u) Divine virtues and commands as (ur haar-u) garland round the neck, i.e. adopts Naam as the guide for life; then (divas) days of (bikh-u = poison) vices (ga-e = gone) are over, i.e. one keeps the vices in the world-play at bay.

ਗਤੁ ਭਰਮ ਮੋਹ ਬਿਕਾਰ ਬਿਨਸੇ ਜੋਨਿ ਆਵਣ ਸਭ ਰਹੇ ॥ਅਗਨਿ ਸਾਗਰ ਭਏ ਸੀਤਲ ਸਾਧ ਅੰਚਲ ਗਹਿ ਰਹੇ ॥
Gaṯ bẖaram moh bikār binse jon āvaṇ sabẖ rahe. Agan sāgar bẖa▫e sīṯal sāḏẖ ancẖal gėh rahe.

(Bharam) delusions (gat-u) leave, (bikaar) vices caused by (moh) attachment to the world-play (bins-e) are banished and (aavan = coming) births (jon-i) in various life forms (sabh) are all (rah-e) obviated, i.e. cycles of reincarnations end.
Such people (bha-e) remain (seetal) cool in (saagar) the ocean of (agan-i) fire, i.e. they are unaffected by vices all round; this happens by (gah rah-e) holding (anchal) the apron-string of (saadh) the guru, i.e. by following the guidance of the guru.

ਗੋਵਿੰਦ ਗੁਪਾਲ ਦਇਆਲ ਸੰਮ੍ਰਿਥ ਬੋਲਿ ਸਾਧੂ ਹਰਿ ਜੈ ਜਏ ॥ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਪੂਰਨ ਸਾਧਸੰਗਿ ਪਾਈ ਪਰਮ ਗਤੇ ॥੨॥
Govinḏ gupāl ḏa▫i▫āl sammrith bol sāḏẖū har jai ja▫e. Nānak nām ḏẖi▫ā▫e pūran sāḏẖsang pā▫ī param gaṯe. ||2||

We should (bol-i = say) proclaim that this is due to (jai ja-e = glory) the grace of (daiaal) the compassionate Almighty, (sammrath) the Omnipotent (govind) Master of universe and its (gupaal) Sustainer, and (saadhu) the guru.
Says Nanak the fifth: (Dhiaa-e) by remembering (naam-u) virtues and commands of (pooran) the perfect Master (saddhsag-i) in holy congregation, one (paai) attains (param) the supreme (gat-e) state – of being absorbed in the Almighty in life and the soul uniting with IT on death. 2.

ਜਹ ਦੇਖਉ ਤਹ ਸੰਗਿ ਏਕੋ ਰਵਿ ਰਹਿਆ ॥ਘਟ ਘਟ ਵਾਸੀ ਆਪਿ ਵਿਰਲੈ ਕਿਨੈ ਲਹਿਆ ॥
Jah ḏekẖ▫a▫u ṯah sang eko rav rahi▫ā. Gẖat gẖat vāsī āp virlai kinai lahi▫ā.

(Jah) wherever (d-ekhau) I see, (tah) there I find (eko) the One Master (rav-i rahia) present (sang-i) with me.
IT is (vaasi) is resident, i.e. has placed (aap-i) IT-self, in (ghat ghat) every body/creature, but (kinai) some (virlai) rare person (lahia) finds IT.

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿ ਪੂਰਨ ਕੀਟ ਹਸਤਿ ਸਮਾਨਿਆ ॥ਆਦਿ ਅੰਤੇ ਮਧਿ ਸੋਈ ਗੁਰ ਪ੍ਰਸਾਦੀ ਜਾਨਿਆ ॥
Jal thal mahī▫al pūr pūran kīt hasaṯ samāni▫ā. Āḏ anṯe maḏẖ so▫ī gur parsādī jāni▫ā.

The Almighty (poor-i) is present (jal-i) in water, (thal-i) on land, and (mahial-i) in space; IT is (pooran) present (samaania) equally in (keet/keeri) the ant and (hast-i) the elephant, i.e. in all creation small or big.
(Soi = that) IT is present within every one (aad-i) from the beginning/birth, (madh-i = middle) in life and (ant-i) till the end/death, but is (jaania = known) discovered within (prasaadi) with the grace of the guru.

ਬ੍ਰਹਮੁ ਪਸਰਿਆ ਬ੍ਰਹਮ ਲੀਲਾ ਗੋਵਿੰਦ ਗੁਣ ਨਿਧਿ ਜਨਿ ਕਹਿਆ ॥ਸਿਮਰਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਹਰਿ ਏਕੁ ਨਾਨਕ ਰਵਿ ਰਹਿਆ ॥੩॥
Barahm pasri▫ā barahm līlā govinḏ guṇ niḏẖ jan kahi▫ā. Simar su▫āmī anṯarjāmī har ek Nānak rav rahi▫ā. ||3||

(Brahm-u) the Creator (pasria = is spread) pervades every where; every thing that happens is (brahm) the Creator’s (leela) play; (govind) the Master (kahia) is called (nidh-i) the treasure/source of (gun) virtues (jan-i) by the devotees, i.e. they remember and live by IT’s virtues treating them as guide for life.
Says Nanak the fifth: We should (simar-i) remember (ek-u) the One (har-i) Almighty (suaami) Master (antarjaami) present within who (rav-i rahia) pervades every where. 3.

ਦਿਨੁ ਰੈਣਿ ਸੁਹਾਵੜੀ ਆਈ ਸਿਮਰਤ ਨਾਮੁ ਹਰੇ ॥ਚਰਣ ਕਮਲ ਸੰਗਿ ਪ੍ਰੀਤਿ ਕਲਮਲ ਪਾਪ ਟਰੇ ॥
Ḏin raiṇ suhāvaṛī ā▫ī simraṯ nām hare. Cẖaraṇ kamal sang parīṯ kalmal pāp tare.

Every (din-u) day and (rain-i) night that (aai) comes is (suhaavrri) pleasant, i.e. one ever experiences peace and happiness (simrat) by remembering and living by (naam-u) virtues and commands (har-e) of the Almighty.
(Kalmal, paap) transgressions/wrong-doings are (tar-e) banished (preet-i) by love by (sang-i) with (charan kamal) Lotus Feet of the Master, i.e. by obedience to the commands of the Master.

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ਦੂਖ ਭੂਖ ਦਾਰਿਦ੍ਰ ਨਾਠੇ ਪ੍ਰਗਟੁ ਮਗੁ ਦਿਖਾਇਆ ॥ਮਿਲਿ ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਮਨਿ ਲੋੜੀਦਾ ਪਾਇਆ ॥
Ḏūkẖ bẖūkẖḏariḏar nāṯẖe pargat mag ḏikẖā▫i▫ā. Mil sāḏẖsange nām range man loṛīḏā pā▫i▫ā.

One who walks on (pragat-u = manifest) the straight (mag-u) path (dikhaaia) shown by the guru, his/her (dookh) grief, (bhookh = hunger) wants and (daaridr = poverty) misery (naatth-e = run) leave.
(Mil-i) by joining (saadhsang-e) the holy congregation – where the Almighty is praised – one is (rang-e) imbued with love of (naam) Divine virtues, – is blessed – and (paaia) obtains fulfilment of (lorrinda = required) whatever is wished for.

ਹਰਿ ਦੇਖਿ ਦਰਸਨੁ ਇਛ ਪੁੰਨੀ ਕੁਲ ਸੰਬੂਹਾ ਸਭਿ ਤਰੇ ॥ਦਿਨਸੁ ਰੈਣਿ ਅਨੰਦ ਅਨਦਿਨੁ ਸਿਮਰੰਤ ਨਾਨਕ ਹਰਿ ਹਰੇ ॥੪॥੬॥੯॥
Har ḏekẖḏarsan icẖẖ punnī kul sambūhā sabẖṯare. Ḏinas raiṇ anand an▫ḏin simranṯ Nānak har hare. ||4||6||9||

(D-ekh-i darsan= seeing) obtaining vision of the Almighty within (punni) fulfils (ichh) the wishes of the seeker; and (sanbuaa, sabh-i) all his/her (kul) lineage (tar-e) swims across the world-ocean, i.e. every one follows the example and is saved from cycles of births and deaths.
There is then (anand) bliss (dinas-u) day and (ran-i) night (andin) day after day, i.e. for ever, (simrat) by remembering (har-i har-e) the Almighty. 4. 6. 9.

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ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੭
Āsā mėhlā 5 cẖẖanṯ gẖar 7

Baani of the fifth Guru in Raag Aasa, (Chhant) composition with stanzas of six lines each, (ghar-u 7) to be sung to the seventh beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

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

ਸਲੋਕੁ ॥ਸੁਭ ਚਿੰਤਨ ਗੋਬਿੰਦ ਰਮਣ ਨਿਰਮਲ ਸਾਧੂ ਸੰਗ ॥ਨਾਨਕ ਨਾਮੁ ਨ ਵਿਸਰਉ ਇਕ ਘੜੀ ਕਰਿ ਕਿਰਪਾ ਭਗਵੰਤ ॥੧॥
Salok. Subẖ cẖinṯan gobinḏ ramaṇ nirmal sāḏẖū sang. Nānak nām na visra▫o ik gẖaṛī kar kirpā bẖagvanṯ. ||1||

(Slok) prologue: May, my (chintan) thinking be (subh) virtuous, I (raman) remember (gobind) the Master and keep (nirmal = free of dirt) the sacred (sang) company of (saadhu) the guru – in holy congregation.
May I not (visrau) forget (naam-u) Divine virtues and commands, even for (ik) one (ghari = short period) moment, o (bhagvant = master of fortune) Almighty. 1.

ਛੰਤ ॥ਭਿੰਨੀ ਰੈਨੜੀਐ ਚਾਮਕਨਿ ਤਾਰੇ ॥ਜਾਗਹਿ ਸੰਤ ਜਨਾ ਮੇਰੇ ਰਾਮ ਪਿਆਰੇ ॥
Cẖẖanṯ. Bẖinnī rainṛī▫ai cẖāmkan ṯāre. Jāgėh sanṯ janā mere rām pi▫āre.

(Chhant) composition with stanzas of six lines each. (Rainrriai) the night is (bhinni) wet with dew, (taar-e) the stars (chaakan-i) sparkle in the sky – presenting a spiritually romantic environment.
(Sant janaa = saintly people) the seekers of (m-er-e) my (piaar-e) Beloved (raam) all-pervasive Master (jaageh) remain awake and remember the Master.

ਰਾਮ ਪਿਆਰੇ ਸਦਾ ਜਾਗਹਿ ਨਾਮੁ ਸਿਮਰਹਿ ਅਨਦਿਨੋ ॥ਚਰਣ ਕਮਲ ਧਿਆਨੁ ਹਿਰਦੈ ਪ੍ਰਭ ਬਿਸਰੁ ਨਾਹੀ ਇਕੁ ਖਿਨੋ ॥
Rām pi▫āre saḏā jāgėh nām simrahi anḏino. Cẖaraṇ kamal ḏẖi▫ān hirḏai parabẖ bisar nāhī ik kẖino.

(Piaar-e) the loved ones of, i.e. those who love, (raam) the all-pervasive Master, they are (sadaa) ever (jaag-e) awake – alert against distractions from the world-play – and (andino = day after day) for ever (simreh) remember to live by (naam-u) Divine virtues and commands.
With (hirdai) their minds (dhiaan) focussed on (charan kamal = lotus feet) being in obedience of the Almighty, they (bisar-u) do not forget IT even for (ik khino) a moment.

ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਬਿਕਾਰੁ ਮਨ ਕਾ ਕਲਮਲਾ ਦੁਖ ਜਾਰੇ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਜਾਗਹਿ ਹਰਿ ਦਾਸ ਸੰਤ ਪਿਆਰੇ ॥੧॥
Ŧaj mān moh bikār man kā kalmalā ḏukẖ jāre. Binvanṯ Nānak saḏā jāgėh har ḏās sanṯ pi▫āre. ||1||

They (taj-i) shed (maan-u) pride, (moh) attachment to the world-play and (bikaar-u) evil (ka = of) from (man) their minds, and thus (jaar-e = burn) obviate (dukh) pain caused by (kalmalaa) wrong-doings.
(Binvant-i) supplicates the fifth Nanak: (Piaar-e) the beloved (daas = servants) humble (sant) seekers of (har-i) the Almighty are (sadaa) ever (jaageh = awake) alert to distractions in the world-play – and remain absorbed on the Almighty. 1.

ਮੇਰੀ ਸੇਜੜੀਐ ਆਡੰਬਰੁ ਬਣਿਆ ॥ਮਨਿ ਅਨਦੁ ਭਇਆ ਪ੍ਰਭੁ ਆਵਤ ਸੁਣਿਆ ॥
Merī sejṛī▫ai ādambar baṇi▫ā. Man anaḏ bẖa▫i▫ā parabẖ āvaṯ suṇi▫ā.

My (man-i) mind (bhaia = happened) feels bliss to (sunia) hear that (prabh-u) the Almighty is (aavat) coming, i.e. to learn that the Master is within and I can find IT.
(M-eri) my (s-ejarriai) bed (aaddambar-u baniaa) has acquired splendour, i.e. my devotion has blossomed.

ਪ੍ਰਭ ਮਿਲੇ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਚਾਵ ਮੰਗਲ ਰਸ ਭਰੇ ॥ਅੰਗ ਸੰਗਿ ਲਾਗੇ ਦੂਖ ਭਾਗੇ ਪ੍ਰਾਣ ਮਨ ਤਨ ਸਭਿ ਹਰੇ ॥
Parabẖ mile su▫āmī sukẖah gāmī cẖāv mangal ras bẖare. Ang sang lāge ḏūkẖ bẖāge parāṇ man ṯan sabẖ hare.

When (sukhah gaami) the comfort-giving (suaami) Master (mil-e) meets, i.e. when the Beloved is found within, one is (bhar-e) filled with (chaav/chau) affection and (mangal) joy of meeting the Beloved.
And when IT (laag-e) comes in contact (ang-i) physically, (dookh) pains (bhaag-e) run away, i.e. when one immerses the self in the Master’s love, all afflictions leave; (praan) life, (man) mind and (tan) body (sabh-i) all (har-e = become green) blossom.

ਮਨ ਇਛ ਪਾਈ ਪ੍ਰਭ ਧਿਆਈ ਸੰਜੋਗੁ ਸਾਹਾ ਸੁਭ ਗਣਿਆ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਿਲੇ ਸ੍ਰੀਧਰ ਸਗਲ ਆਨੰਦ ਰਸੁ ਬਣਿਆ ॥੨॥
Man icẖẖ pā▫ī parabẖḏẖi▫ā▫ī sanjog sāhā subẖ gaṇi▫ā. Binvanṯ Nānak mile sarīḏẖar sagal ānanḏ ras baṇi▫ā. ||2||

One’s (ichh) wishes of (man) mind (paai = received) are fulfilled by (dhiaai) remembering (prabh) the Almighty; (saaha = astrologically selected time) the time of (sanjog) meeting the Master is (subh) auspicious.
(Binvant-i) supplicates the fifth Nanak: (Mil-e) finding (sree-dhar = support of Sree/Lakshmi – goddess of wealth) the Almighty, (bania = is made) creates (sagal) all (aanand) bliss and (ras-u) enjoyment, i.e. discovering the Master within is the source of peace and happiness. 2.

Note: The next lines use the experience of a young bride on meeting her spouse, as metaphor. Her friends ask her about the groom but she is shy and cannot describe.

ਮਿਲਿ ਸਖੀਆ ਪੁਛਹਿ ਕਹੁ ਕੰਤ ਨੀਸਾਣੀ ॥ਰਸਿ ਪ੍ਰੇਮ ਭਰੀ ਕਛੁ ਬੋਲਿ ਨ ਜਾਣੀ ॥
Mil sakẖī▫ā pucẖẖėh kaho kanṯ nīsāṇī. Ras parem bẖarī kacẖẖ bol na jāṇī.

(Sakhia) girl friends of the bride (mil-i) together (puchhah-i) ask her to (kahu = say) describe (neesaani) signs of (kant) the spouse, i.e. the seekers ask one who has realised the Almighty as to what the Almighty is like.
The bride (bhari) filled with (ras = taste) the experience of (prem) love (na jaani) cannot (bol-i) talk, i.e. the Master within cannot be described; IT can only be experienced.

ਗੁਣ ਗੂੜ ਗੁਪਤ ਅਪਾਰ ਕਰਤੇ ਨਿਗਮ ਅੰਤੁ ਨ ਪਾਵਹੇ ॥ਭਗਤਿ ਭਾਇ ਧਿਆਇ ਸੁਆਮੀ ਸਦਾ ਹਰਿ ਗੁਣ ਗਾਵਹੇ ॥
Guṇ gūṛ gupaṯ apār karṯe nigam anṯ na pāvhe. Bẖagaṯ bẖā▫e ḏẖi▫ā▫e su▫āmī saḏā har guṇ gāvhe.

(Gun) virtues of (kart-e) the Creator are (goorr = deep) profound, (gupt = hidden) unknowable and (apaar) infinite; even (nigam = Vedas) the scriptures do not (paavh-e) know their (ant-u = limits) mysteries.
The devotees – do not try to know hem, but just – (dhiaa-e) remember (suaami) the Master (bhaa-e) with loving (bhagat-i) devotion, (sadaa) ever (gaavh-e = singing) praising (gun) the virtues of (har-i) the Almighty – as perceived by them.

ਸਗਲ ਗੁਣ ਸੁਗਿਆਨ ਪੂਰਨ ਆਪਣੇ ਪ੍ਰਭ ਭਾਣੀ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਰੰਗਿ ਰਾਤੀ ਪ੍ਰੇਮ ਸਹਜਿ ਸਮਾਣੀ ॥੩॥
Sagal guṇ sugi▫ān pūran āpṇe parabẖ bẖāṇī. Binvanṯ Nānak rang rāṯī parem sahj samāṇī. ||3||

The soul-bride who (bhaani) is liked by (prabh) the Master (aapn-e= own) of all, is deemed to have (pooran) perfectly (su-giaan) good knowledge of (sagal) all IT’s (gun) virtues, i.e. one, who lives a virtuous life and gains acceptance of the Creator, is indeed learned.
(Binvant-i) supplicates the fifth Nanak: One who is (raati = dyed) imbued (rang-i) with devotion of the Almighty (sahj-i) effortlessly (samaani) remains absorbed in (pr-em) love, i.e. living by virtues and commands, of the Master. 3.

ਸੁਖ ਸੋਹਿਲੜੇ ਹਰਿ ਗਾਵਣ ਲਾਗੇ ॥ਸਾਜਨ ਸਰਸਿਅੜੇ ਦੁਖ ਦੁਸਮਨ ਭਾਗੇ ॥
Sukẖ sohilṛe har gāvaṇ lāge. Sājan sarsi▫aṛe ḏukẖḏusman bẖāge.

Those devoted to the Master (laag-e) engage in (gaavan) singing (sohilrr-e) praises of (sukh = comfort) the comfort-giving (har-i) Master.
(Saajan = friends) virtues (sarsiaarr-e = feel happy) increase while (dusman = enemies) the antagonistic (dukh = pains) vices (bhaag-e) run, i.e. virtues add to, and vices leave, the mind.

ਸੁਖ ਸਹਜ ਸਰਸੇ ਹਰਿ ਨਾਮਿ ਰਹਸੇ ਪ੍ਰਭਿ ਆਪਿ ਕਿਰਪਾ ਧਾਰੀਆ ॥ਹਰਿ ਚਰਣ ਲਾਗੇ ਸਦਾ ਜਾਗੇ ਮਿਲੇ ਪ੍ਰਭ ਬਨਵਾਰੀਆ ॥
Sukẖ sahj sarse har nām rahse parabẖ āp kirpā ḏẖārī▫ā. Har cẖaraṇ lāge saḏā jāge mile parabẖ banvārī▫ā.

(Sukh) peace and (sahj) tranquillity of the mind (saras-e) increase and it (rahs-e) feels happy with living (har-i naam-i) by Divine virtues and commands; this happens when the Almighty (aap-i) IT-self (kirpa dhaaria = bestows kindnes) is kind – to motivate.
One then (sadaa) ever (jaag-e = awake) remains alert to distractions, (laag-e) engages in (har-i charan = Almighty’s feet) service/living in obedience to (har-i) the Almighty, and (mil-e) finds (prabh) the Almighty (banvaaria = wearer of garland of vegetation) Master.

ਸੁਭ ਦਿਵਸ ਆਏ ਸਹਜਿ ਪਾਏ ਸਗਲ ਨਿਧਿ ਪ੍ਰਭ ਪਾਗੇ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਸਦਾ ਹਰਿ ਜਨ ਤਾਗੇ ॥੪॥੧॥੧੦॥
Subẖḏivas ā▫e sahj pā▫e sagal niḏẖ parabẖ pāge. Binvanṯ Nānak saraṇ su▫āmī saḏā har jan ṯāge. ||4||1||10||

For the devotees, (subh) good (divas) days (aa-e) come, i.e. those are good times, when (paa-e = found) one gets to be at (pag) the feet, i.e. under the care, of (prabh) the Almighty, (nidh-i) the treasure-house of (sagal) every thing.
(Binvant-i =supplicates) humbly states the fifth Nanak: (Har-i jan) the devotees of the Master (sadaa) ever (taag-e) run to seek, i.e. wish to be in (saran-i) sanctuary of (suaami) the Master – living by Divine virtues and commands. 4. 1. 10.

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ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Baani of the fifth Guru in Raag Aasa.

ਉਠਿ ਵੰਞੁ ਵਟਾਊੜਿਆ ਤੈ ਕਿਆ ਚਿਰੁ ਲਾਇਆ ॥ਮੁਹਲਤਿ ਪੁੰਨੜੀਆ ਕਿਤੁ ਕੂੜਿ ਲੋਭਾਇਆ ॥
Uṯẖ vañ vatā▫ūṛi▫ā ṯai ki▫ā cẖir lā▫i▫ā. Muhlaṯ punṛī▫ā kiṯ kūṛ lobẖā▫i▫ā.

O mortal, you are like (vattaaoorria) a traveller in transit; (utth-i = get up) be ready (vanjn-u) to leave at the appointed time; (tai) you (kia = why?) cannot (chir-u laaia) delay it.
When (muhlat-i) the allotted time of stay in the world (punnarrria = complete) is over; (kit –why?) you should not be (lobhaaia) entangled (koor-i = false) in transitory things – which will be left behind?

ਕੂੜੇ ਲੁਭਾਇਆ ਧੋਹੁ ਮਾਇਆ ਕਰਹਿ ਪਾਪ ਅਮਿਤਿਆ ॥ਤਨੁ ਭਸਮ ਢੇਰੀ ਜਮਹਿ ਹੇਰੀ ਕਾਲਿ ਬਪੁੜੈ ਜਿਤਿਆ ॥
Kūṛe lubẖā▫i▫ā ḏẖohu mā▫i▫ā karahi pāp amiṯi▫ā. Ŧan bẖasam dẖerī jamėh herī kāl bapuṛai jiṯi▫ā.

You are (lobhaaia) entangled in (koorr-e) transitory things because of (dhoh-u/dhroh) deception in (maaia) the world-play and (karah-i) commit (paap) wrong-doings (amitia) beyond measure.
Your (tan-u) body will be (ddh-eri) a heap of (bhasam) ash; (jamah-i) the messenger of death is (h-eri) watching for (kaal-i) death (jitia = win) to capture (bapurrai) the helpless body, i.e. for it to die.

 

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ਮਾਲੁ ਜੋਬਨੁ ਛੋਡਿ ਵੈਸੀ ਰਹਿਓ ਪੈਨਣੁ ਖਾਇਆ ॥ਨਾਨਕ ਕਮਾਣਾ ਸੰਗਿ ਜੁਲਿਆ ਨਹ ਜਾਇ ਕਿਰਤੁ ਮਿਟਾਇਆ ॥੧॥
Māl joban cẖẖod vaisī rahi▫o painaṇ kẖā▫i▫ā.Nānak kamāṇā sang juli▫ā nah jā▫e kiraṯ mitā▫i▫ā. ||1||

You will(vaisi)depart(chhodd-i)leaving behind(maal-u)the wealth and(joban-u = youth)physical strength/looks which you are proud of; the expensive clothes you(painan-u)wear and food you like to(khaaia)eat (rahio) will be left behind.
(Kamaana) the consequences of your deeds shall (julia) go (sang-i) with the soul; (kirat-u) consequences of deeds (nah jaa-e) cannot be (mitaaia) erased – so watch out, says the fifth Nanak. 1

ਫਾਥੋਹੁ ਮਿਰਗ ਜਿਵੈ ਪੇਖਿ ਰੈਣਿ ਚੰਦ੍ਰਾਇਣੁ ॥ਸੂਖਹੁ ਦੂਖ ਭਏ ਨਿਤ ਪਾਪ ਕਮਾਇਣੁ ॥
Fāthohu mirag jivai pekẖ raiṇ cẖanḏrā▫iṇ. Sūkẖahu ḏūkẖ bẖa▫e niṯ pāp kamā▫iṇ.

(Jivai) the way (mirag) the deer (phaathoh-u) gets trapped (rain-i) at night (p-ekh-i) seeing (chandraain-u) the daylight-like light created by the hunter;
similarly – tempted by transitory pleasures – you (nit) ever (kamaain-u) commit (paap) wrong-doings; but remember, (dookh) suffering (bha-e) results (sookhahu) from these pleasures.

ਪਾਪਾ ਕਮਾਣੇ ਛਡਹਿ ਨਾਹੀ ਲੈ ਚਲੇ ਘਤਿ ਗਲਾਵਿਆ ॥ਹਰਿਚੰਦਉਰੀ ਦੇਖਿ ਮੂਠਾ ਕੂੜੁ ਸੇਜਾ ਰਾਵਿਆ ॥
Pāpā kamāṇe cẖẖadėh nāhī lai cẖale gẖaṯ galāvi▫ā. Haricẖanḏ▫urī ḏekẖ mūṯẖā kūṛ sejā rāvi▫ā.

You do not (chhadah-i) give up (paapa kamaan-e) committing transgressions even then, and their consequences (chal-e) go with your soul like (ghat-i galaaavia) a noose put round the neck.
This is a result of your (mootthaa) being deceived like one (d-ekh-i = seeing) thinking of (harchandauri) an imaginary habitation in space, as real, and (raavia = enjoy) indulge in vices like with (koorr = falsehood) another’s spouse (s-eja) in bed – thinking it is real love.

ਲਬਿ ਲੋਭਿ ਅਹੰਕਾਰਿ ਮਾਤਾ ਗਰਬਿ ਭਇਆ ਸਮਾਇਣੁ ॥ਨਾਨਕ ਮ੍ਰਿਗ ਅਗਿਆਨਿ ਬਿਨਸੇ ਨਹ ਮਿਟੈ ਆਵਣੁ ਜਾਇਣੁ ॥੨॥
Lab lobẖ ahaʼnkār māṯā garab bẖa▫i▫ā samā▫iṇ. Nānak marig agi▫ān binse nah mitai āvaṇ jā▫iṇ. ||2||

You are (maata = intoxicated) possessed by (lab-i) covetousness, (lobh-i) greed and (ahankaar-i) vanity and (bhaiaa) remain (samaain-u) immersed in (garab-i = pride) ego, i.e. you go your own way.
Says the fifth Nanak: The humans like (mrig) the deer – as above – (bins-e) destroy their lives (agiaan-i) because of ignorance, and their cycles of (aavan-u = coming) births and (jaain-u = going) deaths do not (mitai = erase) end. 2.

ਮਿਠੈ ਮਖੁ ਮੁਆ ਕਿਉ ਲਏ ਓਡਾਰੀ ॥ਹਸਤੀ ਗਰਤਿ ਪਇਆ ਕਿਉ ਤਰੀਐ ਤਾਰੀ ॥
Miṯẖai makẖ mu▫ā ki▫o la▫e odārī. Hasṯī garaṯ pa▫i▫ā ki▫o ṯarī▫ai ṯārī.

Here are other examples. (Makh-u) the fly which sits on on (mittha = sweet) molasses because it is sweet, (muaa = dies) gets stuck and (kio = how?) cannot (la-e oddaari = take flight) fly – it perishes because of greed.
Similarly (hasti) the elephant – goes after the model of she-elephant kept on a pit – (paiaa) falls (garat-i) into the pit, and gets caught – because of lust; similarly the human who indulges in these (kio = how?) cannot (tariai taari = swim across) get across the world-ocean, i.e. suffers by being born again.

ਤਰਣੁ ਦੁਹੇਲਾ ਭਇਆ ਖਿਨ ਮਹਿ ਖਸਮੁ ਚਿਤਿ ਨ ਆਇਓ ॥ਦੂਖਾ ਸਜਾਈ ਗਣਤ ਨਾਹੀ ਕੀਆ ਅਪਣਾ ਪਾਇਓ ॥
Ŧaraṇḏuhelā bẖa▫i▫ā kẖin mėh kẖasam cẖiṯ na ā▫i▫o. Ḏūkẖā sajā▫ī gaṇaṯ nāhī kī▫ā apṇā pā▫i▫o.

(Taran-u = swimming) getting across the world-ocean (bhaiaa) becomes (duh-ela) hard when (khasam-u) the Master does not (aaio) come (chit-i) to mind (khin meh – in a moment) even for a moment, i.e. one who does not live by Divine virtues and commands cannot escape from reincarnations.
There is no (ganat = count) end to (dookhaa) sufferings as a result of (sajaai) punishments for transgressions; one has to (paaiao) get consequences of one’s (apna) own (keeaa) doings.

ਗੁਝਾ ਕਮਾਣਾ ਪ੍ਰਗਟੁ ਹੋਆ ਈਤ ਉਤਹਿ ਖੁਆਰੀ ॥ਨਾਨਕ ਸਤਿਗੁਰ ਬਾਝੁ ਮੂਠਾ ਮਨਮੁਖੋ ਅਹੰਕਾਰੀ ॥੩॥
Gujẖā kamāṇā pargat ho▫ā īṯ uṯėh kẖu▫ārī. Nānak saṯgur bājẖ mūṯẖā manmukẖo ahaʼnkārī.
||3||

People may think they can do evil in hiding and no be noticed. Any thing (kamaana) done (gujha) even in hiding (pragat hoaa = manifests) is seen by the Master and the mortal (khuaari) suffers ignominy/humiliation (eet) here and (utah-i = there) in the hereafter.
(Manmukho) a self willed and (ahakaari) arrogant person – goes his/her own way and – (moottha) deceives him/herself (baajh-u) without, i.e. by not following the teachings of, (satigur) the true guru, says the fifth Nanak. 3.

ਹਰਿ ਕੇ ਦਾਸ ਜੀਵੇ ਲਗਿ ਪ੍ਰਭ ਕੀ ਚਰਣੀ ॥ਕੰਠਿ ਲਗਾਇ ਲੀਏ ਤਿਸੁ ਠਾਕੁਰ ਸਰਣੀ ॥
Har ke ḏās jīve lag parabẖ kī cẖarṇī. Kanṯẖ lagā▫e lī▫e ṯis ṯẖākur sarṇī.

(Daas) servants (k-e) of (har-i) the Almighty (jeev-e) remain alive by (lag-i) attaching (charni) to the Master’s feet, i.e. they live by Divine virtues and commands and do not keep succumbing to vices.
They seek to be (sarni) in the care of (tthaakur) the Master, (tis-u = that) who (lagaa-e li-e) attaches them (kantth-i = to neck) bosom) embraces them, i.e. accepts them for union with honour.

ਬਲ ਬੁਧਿ ਗਿਆਨੁ ਧਿਆਨੁ ਅਪਣਾ ਆਪਿ ਨਾਮੁ ਜਪਾਇਆ ॥ਸਾਧਸੰਗਤਿ ਆਪਿ ਹੋਆ ਆਪਿ ਜਗਤੁ ਤਰਾਇਆ ॥
Bal buḏẖ gi▫ān ḏẖi▫ān apṇā āp nām japā▫i▫ā. Sāḏẖsangaṯ āp ho▫ā āp jagaṯṯarā▫i▫ā.

The Almighty (aap-i) IT-self grants (bal) the strength, (budh-i) wisdom, (giaan-u) awareness, (dhiaan-u) attention, and (japaaia) motivates them to remember (apna = own) IT’s (naam-u) virtues and commands.
The Master IT-self (hoa = happens) manifests (saadhsangat-i) in holy congregation and (taraaia = ferries) takes across the world ocean (jagat-u = world) those who remember IT in holy congregation.

ਰਾਖਿ ਲੀਏ ਰਖਣਹਾਰੈ ਸਦਾ ਨਿਰਮਲ ਕਰਣੀ ॥ਨਾਨਕ ਨਰਕਿ ਨ ਜਾਹਿ ਕਬਹੂੰ ਹਰਿ ਸੰਤ ਹਰਿ ਕੀ ਸਰਣੀ ॥੪॥੨॥੧੧॥
Rākẖ lī▫e rakẖaṇhārai saḏā nirmal karṇī. Nānak narak na jāhi kabahūʼn har sanṯ har kī sarṇī. ||4||2||11||

(Rakhanhaarai) the protector Master (raakh-i li-e) protects the devotees from vices and their (karni) deeds remain (sadaa) ever (nirmal = pure) impeccable.
Says Nanak the fifth: (Sant) the seekers (har-i) of the Master, who remain in (sarni) sanctuary of, i.e. live by commands of, the Almighty, (na kab-hoon) never (jaah-i) go (narak-i) to hell i.e. they are not put in cycles of reincarnation. 4. 2. 11.