SGGS pp 352-354 Aasa M: 1, Shabad 14-19.
ਆਸਾ ਮਹਲਾ ੧ ॥ ਜੋ ਤਿਨਿ ਕੀਆ ਸੋ ਸਚੁ ਥੀਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਤਿਗੁਰਿ ਦੀਆ ॥ ਹਿਰਦੈ ਨਾਮੁ ਨਾਹੀ ਮਨਿ ਭੰਗੁ ॥ ਅਨਦਿਨੁ
ਨਾਲਿ ਪਿਆਰੇ ਸੰਗੁ ॥੧॥
Āsā mėhlā 1. Jo ṯin kī▫ā so sacẖ thī▫ā. Amriṯ nām saṯgur ḏī▫ā. Hirḏai nām nāhī man bẖang. An▫ḏin nāl pi▫āre sang. ||1||
Composition of the first Guru in Raga Aasa. (Jo) whatever (tin) they (kia) do (so) that (theeaa = becomes) is (sach-u = truth) successful.
They sought and found (satgur-i) the true guru who (deeaa = gave) imparted understanding of (amrit) life-giving (naam-u) Divine commands – as guide for life.
With (naam-u) Divine commands present in (hirdai) mind, (man-i) the mind (naahee) never (bhang-u = breaks) falls prey to vices.
S/he (andin-u = everyday) ever keeps (sang-u) company (naal-i) with, i.e. remembers, (piaarey) the Beloved Master. 1.
ਹਰਿ ਜੀਉ ਰਾਖਹੁ ਅਪਨੀ ਸਰਣਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਰਸੁ ਪਾਇਆ ਨਾਮੁ ਪਦਾਰਥੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
Har jī▫o rākẖo apnī sarṇā▫ī. Gur parsādī har ras pā▫i▫ā nām paḏārath na▫o niḏẖ pā▫ī. ||1|| rahā▫o.
O (jeeo) revered (har-i) Almighty, those whom You (raakhah-u) keep in (apnee = own) Your (sarnaaee = sanctuary) remembrance and obedience.
They find the guru, and through his teachings, (paaia) obtain (ras-u = taste) the experience of You, (har-i) the Almighty within; they (paaee) obtain (nau nidh-i = nine treasures) all treasures by getting (padaarath-u = substance) the gift of awareness of (naam-u) Divine commands – and thus being at peace.
Page 353
ਕਰਮ ਧਰਮ ਸਚੁ ਸਾਚਾ ਨਾਉ ॥ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਜੋ ਹਰਿ ਰਾਤੇ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥ ਤਿਨ ਕੀ ਸੰਗਤਿ ਪਰਮ ਨਿਧਾਨੁ ॥੨॥
Karam ḏẖaram sacẖ sācẖā nā▫o. Ŧā kai saḏ balihārai jā▫o. Jo har rāṯe se jan parvāṇ. Ŧin kī sangaṯ param niḏẖān. ||2||
Conformance to (saacha = true) the inevitable (naau) Naam/commands of (sach-u) the Eternal Master is above all (karam dharam) religious rituals. I (sad) ever (balihaarai jaau = am sacrifice) adore (ta kai) those who conform to Naam.
(Jo) those who (raatey) are imbued with love of (har-i) the Almighty, (sey) such (jan) people are (parvaan-u) accepted/respected.
One obtains (param) the sublime (nidhaan-u) treasure – of learning how to live by Naam in (tin ki) their (sangat-i) company. 2.
ਹਰਿ ਵਰੁ ਜਿਨਿ ਪਾਇਆ ਧਨ ਨਾਰੀ ॥ ਹਰਿ ਸਿਉ ਰਾਤੀ ਸਬਦੁ ਵੀਚਾਰੀ ॥ ਆਪਿ ਤਰੈ ਸੰਗਤਿ ਕੁਲ ਤਾਰੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਤਤੁ ਵੀਚਾਰੈ ॥੩॥
Har var jin pā▫i▫ā ḏẖan nārī. Har si▫o rāṯī sabaḏ vīcẖārī. Āp ṯarai sangaṯ kul ṯārai. Saṯgur sev ṯaṯ vīcẖārai. ||3||
Using the metaphor of husband and wife; (dhan naaree = woman) the soul-bride who (paaia) finds (har-i) the Almighty as (var-u) the fiancé.
She is (raatee = dyed) imbued (siau) with the love of (har-i) the Creator through (veechaaree) contemplation on (sabad-u) the Divine word – with the guru’s guidance.
She (aap-i) herself (tarai = swims) gets across the world-ocean, i.e. overcomes temptations, (taarai) ferries across those (sangat-i) in her company and brings good name to her (kul) lineage.
This comes by (veechaarai) reflecting on (tat-u = essence) Divine virtues and commands (seyv-i) by following the teachings of (satgur-u) the true guru. 3.
ਹਮਰੀ ਜਾਤਿ ਪਤਿ ਸਚੁ ਨਾਉ ॥ ਕਰਮ ਧਰਮ ਸੰਜਮੁ ਸਤ ਭਾਉ ॥ ਨਾਨਕ ਬਖਸੇ ਪੂਛ ਨ ਹੋਇ ॥ ਦੂਜਾ ਮੇਟੇ ਏਕੋ ਸੋਇ ॥੪॥੧੪॥
Hamrī jāṯ paṯ sacẖ nā▫o. Karam ḏẖaram sanjam saṯ bẖā▫o. Nānak bakẖse pūcẖẖ na ho▫e. Ḏūjā mete eko so▫e. ||4||14||
For me living by (naau) virtues and commands of (sach-u) the Eternal is (hamree) my (jaat-i) caste/identification and (pat-i = honour) status.
I consider (sat) true (bhaau) love for the Almighty above observance of (karam dharam) religious rituals and (sanjam-u) trying to control the senses.
One whom the Almighty (bakhsey) bestows grace – to grant awareness of Naam, s/he is not (poochh) asked to account for his/her deeds to obtain union with God, i.e. such a person remains intuitively connected with God.
S/he (meyttey) removes (dooja = second) duality from the mind and keeps only the love for (eyko = one, soey = that) the One Master in mind. 4. 14.
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ਆਸਾ ਮਹਲਾ ੧ ॥ ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਵਹਿ ਆਈ ॥ ਇਕਿ ਹਰਿ ਰਾਤੇ ਰਹਹਿ ਸਮਾਈ ॥ ਇਕਿ ਧਰਨਿ ਗਗਨ ਮਹਿ ਠਉਰ ਨ ਪਾਵਹਿ ॥
ਸੇ ਕਰਮ ਹੀਣ ਹਰਿ ਨਾਮੁ ਨ ਧਿਆਵਹਿ ॥੧॥
Āsā mėhlā 1. Ik āvahi ik jāvėh ā▫ī. Ik har rāṯe rahėh samā▫ī. Ik ḏẖaran gagan mėh ṯẖa▫ur na pāvahi. Se karamhīṇ har nām na ḏẖi▫āvahi. ||1||
Composition of the first Guru in Raga Aasa. (Ik) some souls (aavah-i = come) take birth once, some (jaavah-i) die to (aaee) be born again.
The first type of souls being (raatey) imbued with the love for (har-i) the Almighty (rahah-i) remain (samaaee = absorbed) connected with God; they are not born again.
Some do not (paavah-i) find (tthaur) place (mah-i) on (dharan-i) the earth or (gagan) sky i.e. remain restless in life, are not accepted for union with the Creator on death – and keep reincarnating.
(Sey) these people do not (dhiaavah-i) pay attention to (har-i naam-u) Divine commands; they (karam = grace, heen) lack (karam = deeds) compliance to Naam/Divine commands. 1.
ਗੁਰ ਪੂਰੇ ਤੇ ਗਤਿ ਮਿਤਿ ਪਾਈ ॥ ਇਹੁ ਸੰਸਾਰੁ ਬਿਖੁ ਵਤ ਅਤਿ ਭਉਜਲੁ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੧॥ ਰਹਾਉ ॥
Gur pūre ṯe gaṯ miṯ pā▫ī. Ih sansār bikẖ vaṯ aṯ bẖa▫ojal gur sabḏī har pār langẖā▫ī. ||1|| rahā▫o.
(Mit-i = measure) understanding of (gat-i) state of the Almighty is (paaee) obtained (tey) from (poorey) the perfect guru.
(Ih) this (sansaar-u) world is (at-i) highly (bikh-u vat = poisonous) full of vices; those whom (har-i) the Creator approves, (paar-i langhaaee) takes them across this (bhaujal-u) world-ocean (gur sabadee = with guru’s words) with his guidance. 1.
(Rahaau) dwell and contemplate on this.
ਜਿਨ੍ਹ੍ਹ ਕਉ ਆਪਿ ਲਏ ਪ੍ਰਭੁ ਮੇਲਿ ॥ ਤਿਨ ਕਉ ਕਾਲੁ ਨ ਸਾਕੈ ਪੇਲਿ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਰਹਹਿ ਪਿਆਰੇ ॥ ਜਿਉ ਜਲ ਅੰਭ ਊਪਰਿ
ਕਮਲ ਨਿਰਾਰੇ ॥੨॥
Jinĥ ka▫o āp la▫e parabẖ mel. Ŧin ka▫o kāl na sākai pel. Gurmukẖ nirmal rahėh pi▫āre. Ji▫o jal ambẖ ūpar kamal nirāre. ||2||
(Jinh kau) those whom (prabh) the Almighty (aap-i) IT-self decide to (laey meyl-i) unite – they live by Divine commands.
(Kaal) the messengers of death, i.e. vices, (na saakai) cannot (peyl = brutalize) afflict them.
Such (piaarey) lovable (gurmukh-i) followers of the guru (rahah-i) remain (nirmal = unstained) free of vices (jiau) like (kamal) the lotus flower remains (niraarey = separated) untouched (oopar-i) above (jal ambh) the water. 2.
ਬੁਰਾ ਭਲਾ ਕਹੁ ਕਿਸ ਨੋ ਕਹੀਐ ॥ ਦੀਸੈ ਬ੍ਰਹਮੁ ਗੁਰਮੁਖਿ ਸਚੁ ਲਹੀਐ ॥ ਅਕਥੁ ਕਥਉ ਗੁਰਮਤਿ ਵੀਚਾਰੁ ॥ ਮਿਲਿ ਗੁਰ ਸੰਗਤਿ ਪਾਵਉ ਪਾਰੁ ॥੩॥
Burā bẖalā kaho kis no kahī▫ai. Ḏīsai barahm gurmukẖ sacẖ lahī▫ai. Akath katha▫o gurmaṯ vīcẖār. Mil gur sangaṯ pāva▫o pār. ||3||
(Kah-u) tell me (kis no) whom can we, i.e. we should not, (kaheeai) call anyone (bura) bad or (bhalaa) good.
(Brahm-u) the Creator should be (deesai) seen in all; we can (laheeai) know this (sach-u) truth (gurmukh-i) with the guru’s guidance.
Presence of the Almighty within is an experience (akath-u) beyond description; we can have Divine experience with (veechaar-u) reflection on (gurmat-i) the guru’s counsel/teachings, and (kathau) say it, i.e. our conduct reflects it.
Those who (mil-i) get together (sangat-i) congregation of (gur) the guru – (paavau) get (paar-u) across the world-ocean to the Creator, i.e. find the Creator within. 3.
ਸਾਸਤ ਬੇਦ ਸਿੰਮ੍ਰਿਤਿ ਬਹੁ ਭੇਦ ॥ ਅਠਸਠਿ ਮਜਨੁ ਹਰਿ ਰਸੁ ਰੇਦ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲੁ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਨਾਨਕ ਹਿਰਦੈ ਨਾਮੁ ਵਡੇ ਧੁਰਿ ਭਾਗੈ ॥੪॥੧੫॥
Sāsaṯ beḏ simriṯ baho bẖeḏ. Aṯẖsaṯẖ majan har ras reḏ. Gurmukẖ nirmal mail na lāgai. Nānak hirḏai nām vade ḏẖur bẖāgai. ||4||15||
Shastras, (beyd) Vedas and Smritis, the Hindu scriptures give (bah-u) numerous (bheyd) different thoughts like (majan) bath (atthsatth-i) at sixty eight holy places; but experience (har-i ras-u = Divine elixir) of living by Divine virtues (reyd/ridai) in the mind, is above all of these.
The mind of one (gurmukh-i) who follows the guru’s guidance (nirmal-u) is clean as (mail-u) the filth of vices does not (laagai) touch it
(Naam) Divine virtues abide (hirdai) in the mind by (vaddai = great) good (bhaagai) fortune based on past deeds and come (dhur-i = from source) preordained, i.e. as is natural. 4. 15.
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ਆਸਾ ਮਹਲਾ ੧ ॥ ਨਿਵਿ ਨਿਵਿ ਪਾਇ ਲਗਉ ਗੁਰ ਅਪੁਨੇ ਆਤਮ ਰਾਮੁ ਨਿਹਾਰਿਆ ॥ ਕਰਤ ਬੀਚਾਰੁ ਹਿਰਦੈ ਹਰਿ ਰਵਿਆ
ਹਿਰਦੈ ਦੇਖਿ ਬੀਚਾਰਿਆ ॥੧॥
Āsā mėhlā 1. Niv niv pā▫e laga▫o gur apune āṯam rām nihāri▫ā. Karaṯ bīcẖār hirḏai har ravi▫ā hirḏai ḏekẖ bīcẖāri▫ā. ||1||
Composition of the first Guru in Raga Aasa. I (niv-i niv-i = bowing and bowing) humbly (lagau) touch (paaey) the feet of (apuney = own) my guru, i.e. follow his teachings, as with his grace I have (nihaaria = seen) found (raam) the Almighty (aatam = inner-self) within my mind.
By (karat beechaar-u) reflecting on the guru’s teachings I obtained awareness of (har-i) Divine virtues and commands (ravia = pervading) present (hirdai) in the mind; and (deykhi = seeing) having found IT (hirdai) in the mind I (beechaaria) reflected on IT’s virtues – and made them part of my life. 1.
ਬੋਲਹੁ ਰਾਮੁ ਕਰੇ ਨਿਸਤਾਰਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਰਤਨੁ ਹਰਿ ਲਾਭੈ ਮਿਟੈ ਅਗਿਆਨੁ ਹੋਇ ਉਜੀਆਰਾ ॥੧॥ ਰਹਾਉ ॥
Bolhu rām kare nisṯārā. Gur parsāḏ raṯan har lābẖai mitai agi▫ān ho▫e ujī▫ārā. ||1|| rahā▫o.
(Bolah-u = say) praise and emulate virtues of (raam) the Master; this (karey nistaara) ferries across the world-ocean of, i.e. eanbles to overcome vices.
(Gurprasaad-i) by the guru’s grace/guidance, (agiaan-u) ignorance of the mind (mittai = effaced) is removed, the mind (hoey) is (ujiaara) illuminated and (ratan-u) the jewel/wealth of awareness of (har-i = Almighty) Divine virtues and commands (laabhai) found therein. 1.
(Rahaau) dwell and contemplate on this.
ਰਵਨੀ ਰਵੈ ਬੰਧਨ ਨਹੀ ਤੂਟਹਿ ਵਿਚਿ ਹਉਮੈ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਹਉਮੈ ਤੂਟੈ ਤਾ ਕੋ ਲੇਖੈ ਪਾਈ ॥੨॥
Ravnī ravai banḏẖan nahī ṯūtėh vicẖ ha▫umai bẖaram na jā▫ī. Saṯgur milai ṯa ha▫umai ṯūtai ṯā ko lekẖai pā▫ī. ||2||
But if one (ravai) remembers Naam (ravnee) mechanically – like parroting Mantras – then (bandhan) bondage/attachment to vices does not (toottah-i) break and (bharam-u) delusion caused by (haumai) ego does not (jaaee) go.
If one (milai) finds/follows (satigur-u) the true guru, (ta) then (haumai) ego (toottai = breaks) is dissolved within and (ko) one (leykhai paaee) is counted as a genuine seeker. 2.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਭਗਤਿ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮੁ ਸੁਖ ਸਾਗਰੁ ਉਰ ਧਾਰੇ ॥ ਭਗਤਿ ਵਛਲੁ ਜਗਜੀਵਨੁ ਦਾਤਾ ਮਤਿ ਗੁਰਮਤਿ ਹਰਿ ਨਿਸਤਾਰੇ ॥੩॥
Har har nām bẖagaṯ pari▫a parīṯam sukẖ sāgar ur ḏẖāre. Bẖagaṯ vacẖẖal jagjīvan ḏāṯā maṯ gurmaṯ har nisṯāre. ||3||
Conformance to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands is the true (bhagat-i) devotion t0 (pria) the beloved (preetam-u) spouse/Master; it involves (ur dhaarey) keeping in mind the Creator, (sukh saagar-u = ocean of comfort/peace) the source of peace.
(Jag-jeevan-u = life of the world) the Creator, (daata = giver) is benevolent, (vachhal-u = lover) loves (bhagat-i) the devotees, and motivates them with (mat-i) the wisdom to follow (gurmat-i) the guru’s teachings. One who does that (har-i) the Almighty (nistaarey) ferries that soul across the world-ocean to unite with IT-self. 3.
ਮਨ ਸਿਉ ਜੂਝਿ ਮਰੈ ਪ੍ਰਭੁ ਪਾਏ ਮਨਸਾ ਮਨਹਿ ਸਮਾਏ ॥ ਨਾਨਕ ਕ੍ਰਿਪਾ ਕਰੇ ਜਗਜੀਵਨੁ ਸਹਜ ਭਾਇ ਲਿਵ ਲਾਏ ॥੪॥੧੬॥
Man si▫o jūjẖ marai parabẖ pā▫e mansā manėh samā▫e. Nānak kirpā kare jagjīvan sahj bẖā▫e liv lā▫e. ||4||16||
One who (joojh-i) fights (siau) with (man) the mind and (marai = dies) kills self-ego; his/her (mansa) desires are (samaaey) dissolved (manah-i) within the mind i.e. s/he does not run to satisfy desires.
When (jagjeevan-u) the Creator (kripa karey) bestows grace one (sahj-i bhaaey) instinctively (liv laaey) focuses on Naam/Divine commands. 4. 16.
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ਆਸਾ ਮਹਲਾ ੧ ॥ ਕਿਸ ਕਉ ਕਹਹਿ ਸੁਣਾਵਹਿ ਕਿਸ ਕਉ ਕਿਸੁ ਸਮਝਾਵਹਿ ਸਮਝਿ ਰਹੇ ॥ ਕਿਸੈ ਪੜਾਵਹਿ ਪੜਿ ਗੁਣਿ ਬੂਝੇ
ਸਤਿਗੁਰ ਸਬਦਿ ਸੰਤੋਖਿ ਰਹੇ ॥੧॥
Āsā mėhlā 1.Kis ka▫o kahėh suṇāvėh kis ka▫o kis samjẖāvahi samajẖ rahe. Kisai paṛāvėh paṛ guṇ
būjẖe saṯgur sabaḏ sanṯokẖ rahe. ||1||
Composition of the first Guru in Raga Aasa. (Kis-u kau) to whom one should (kahah-i) give discourse (sunaavah-i) for others to hear; to (kis-u) whom one (samjhaavah-i) give counsel, i.e. one should not try to do these but (samajh-i rahey) have understanding of Naam/Divine virtues and commands – and conform to it.
(Kisai) whom does one (paraavah-i) teach to (parr-i) read and (boojhey) understand (gun-i) Divine virtues; one should instead, (rahey) remain (santokh-i = contented) in compliance (sabad-i = word) the guru’s teachings. 1.
ਐਸਾ ਗੁਰਮਤਿ ਰਮਤੁ ਸਰੀਰਾ ॥ ਹਰਿ ਭਜੁ ਮੇਰੇ ਮਨ ਗਹਿਰ ਗੰਭੀਰਾ ॥੧॥ ਰਹਾਉ ॥
Aisā gurmaṯ ramaṯ sarīrā. Har bẖaj mere man gahir gambẖīrā. ||1|| rahā▫o.
(Gurmat-i) the guru’s guidance enables to know that (aisa) such a Master who (ramat-u = pervades) is present in all (sareera) bodies, who is (gahir) deep and (gambheera) profound in virtues, o (meyrey) my (man) mind (bhaj-u) remember/praise that (har-i) Almighty. 1.
(Rahaau) dwell and contemplate on this.
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ਅਨਤ ਤਰੰਗ ਭਗਤਿ ਹਰਿ ਰੰਗਾ ॥ ਅਨਦਿਨੁ ਸੂਚੇ ਹਰਿ ਗੁਣ ਸੰਗਾ ॥ ਮਿਥਿਆ ਜਨਮੁ ਸਾਕਤ ਸੰਸਾਰਾ ॥ ਰਾਮ ਭਗਤਿ ਜਨੁ ਰਹੈ ਨਿਰਾਰਾ ॥੨॥
Anaṯ ṯarang bẖagaṯ har rangā. An▫ḏin sūcẖe har guṇ sangā. Mithi▫ā janam sākaṯ sansārā. Rām bẖagaṯ jan rahai nirārā. ||2||
There are (anat) innumerable (tarang = waves) types and (ranga = colours) hues of (bhagat-i) devotion/faith. The devotees imbibe (soochey) the pristine (har-i gun) Divine virtues and (andin-u = day after day) keep them (sanga = in company) in mind.
On the other hand, (saakat = worshipper of shakti/seeker of material benefits) those who turn away from the Creator – achieve nothing and – (mithia = false) waste (janam-u = birth) human birth – the opportunity to unite with the Creator.
(Jan-u) a humble seeker (bhagat-i) dedicated to (raam) the all-pervasive Creator (rahai) remains (niraara) detached from lures of the world-play. 2.
ਸੂਚੀ ਕਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥ ਆਤਮੁ ਚੀਨਿ ਰਹੈ ਲਿਵ ਲਾਇਆ ॥ ਆਦਿ ਅਪਾਰੁ ਅਪਰੰਪਰੁ ਹੀਰਾ ॥ ਲਾਲਿ ਰਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੩॥
Sūcẖī kā▫i▫ā har guṇ gā▫i▫ā. Āṯam cẖīn rahai liv lā▫i▫ā. Āḏ apār aprampar hīrā. Lāl raṯā merā man ḏẖīrā. ||3||
One’s (kaaiaa = body) actions remain (soochi = pure) free of vices by (gaaia = singing) praising (har-i gun) Divine virtues.
S/he (cheen-i) recognises the Almighty (heera) jewel (aatam) within and (rahai) remains (liv laaey) focused on obeying the Almighty, (aad-i) the beginning of existence and (apaar-u) Infinite domain (aprampar-u) without limits/boundaries.
(Meyra) my (man-u) mind (dheera) draws comfort from being (rataa) imbued with the love of (laal) Beloved Master. 3.
ਕਥਨੀ ਕਹਹਿ ਕਹਹਿ ਸੇ ਮੂਏ ॥ ਸੋ ਪ੍ਰਭੁ ਦੂਰਿ ਨਾਹੀ ਪ੍ਰਭੁ ਤੂੰ ਹੈ ॥ ਸਭੁ ਜਗੁ ਦੇਖਿਆ ਮਾਇਆ ਛਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮਤਿ
ਨਾਮੁ ਧਿਆਇਆ ॥੪॥੧੭॥
Kathnī kahėh kahėh se mū▫e. So parabẖ ḏūr nāhī parabẖ ṯūʼn hai. Sabẖ jag ḏekẖi▫ā mā▫i▫ā cẖẖā▫i▫ā. Nānak gurmaṯ nām ḏẖi▫ā▫i▫ā. ||4||17||
There are those who indulge in (kathnee kahah-i kahah-i) mere talk; (sey) they die i.e. fall prey to temptations, commit vices and thus remain in cycles of births and deaths.
(So = that) the One (prabh-u) Almighty is not (door-i) far; in fact (too’n hai) you are (prabh-u) the Creator i.e. the Creator is within every creature.
We (deykhia = see) find that (sabh-u) all (jag-u) creatures are (chhaaia = shade) under the influence of lures of (maaia) the world-play i.e. everyone is attached to relations, status, wealth and rivalries etc.
I (dhiaaia) pay attention to (naam) the Creator (gurmat-i) with the guru counsel, says Guru Nanak. 4. 17.
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ਆਸਾ ਮਹਲਾ ੧ ਤਿਤੁਕਾ ॥ ਕੋਈ ਭੀਖਕੁ ਭੀਖਿਆ ਖਾਇ ॥ ਕੋਈ ਰਾਜਾ ਰਹਿਆ ਸਮਾਇ ॥ ਕਿਸ ਹੀ ਮਾਨੁ ਕਿਸੈ ਅਪਮਾਨੁ ॥
ਢਾਹਿ ਉਸਾਰੇ ਧਰੇ ਧਿਆਨੁ ॥ ਤੁਝ ਤੇ ਵਡਾ ਨਾਹੀ ਕੋਇ ॥ ਕਿਸੁ ਵੇਖਾਲੀ ਚੰਗਾ ਹੋਇ ॥੧॥
Āsā mėhlā 1 ṯiṯukā. Ko▫ī bẖīkẖak bẖīkẖi▫ā kẖā▫e. Ko▫ī rājā rahi▫ā samā▫e. Kis hī mān kisai apmān.
Dẖāhi usāre ḏẖare ḏẖi▫ān. Ŧujẖ ṯe vadā nāhī ko▫e. Kis vekẖālī cẖanga ho▫e. ||1||
Composition of the first Guru in Raga Aasa with the stanzas having three verses each.
O Almighty, You have created (koee) someone is a beggar who (khaaey = eat) lives on (bheekhia) alms i.e. has very little; but another is (raaja = king) a king/rich who (rahia) remains (samaaey = absorbed) engrossed in his/her wealth.
Someone (hi) always gets (maan-u) honour but (kisai = someone) another lives in (apmaan-u) dishonour. You (ddhaah-i = demolish) reduce some to lower states/conditions while (usaarey = builds) brings up others and (dharey dhiaan-u = pays attention) watches them i.e. everything in the world-play is by Your will.
(Naahee koey) none is (vaddaa) greater (tey) than (tujh) You i.e. none else can do this better;
(kis) whom can I (veykhaalee) show as an example to compare with You? I could if there was any one (changa = good) as great – but there is none. 1.
ਮੈ ਤਾਂ ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ॥ ਤੂੰ ਦਾਤਾ ਕਰਣਹਾਰੁ ਕਰਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Mai ṯāʼn nām ṯerā āḏẖār. Ŧūʼn ḏāṯā karanhār karṯār. ||1|| rahā▫o.
I have no worries about what will happen to me; (mai taa’n) for me obedience to (teyra) Your (naam-u) Naam/commands is my (aadhaar-u) mainstay.
You are (daata = giver) the beneficent (kartaar-u) Creator who (karanhaar-u) does everything. 1.
(Rahaau) dwell and contemplate on this.
ਵਾਟ ਨ ਪਾਵਉ ਵੀਗਾ ਜਾਉ ॥ ਦਰਗਹ ਬੈਸਣ ਨਾਹੀ ਥਾਉ ॥ ਮਨ ਕਾ ਅੰਧੁਲਾ ਮਾਇਆ ਕਾ ਬੰਧੁ ॥ ਖੀਨ ਖਰਾਬੁ ਹੋਵੈ ਨਿਤ ਕੰਧੁ ॥
ਖਾਣ ਜੀਵਣ ਕੀ ਬਹੁਤੀ ਆਸ ॥ ਲੇਖੈ ਤੇਰੈ ਸਾਸ ਗਿਰਾਸ ॥੨॥
vāt na pāva▫o vīgā jā▫o. Ḏargėh baisaṇ nāhī thā▫o. Man kā anḏẖulā mā▫i▫ā kā banḏẖ. Kẖīn kẖarāb hovai niṯ kanḏẖ. Kẖāṇ jīvaṇ kī bahuṯī ās. Lekẖai ṯerai sās girās. ||2||
One who (jaau) goes (veega) wayward and does not (paavau) find/walk on the path You told.
S/he cannot get (thaau) place (baisan) to sit (dargah) in Divine court i.e. is devoid of poise in life and is not accepted for union with the Creator.
One who is (andhula = blind) ignorant of Naam (man ka = of the mind) in the mind, s/he remains (bandh-u) in bondage, i.e. attached, to (maaia) the temptations in the world-play.
His/her (kandh-u) body (hovai) becomes (kheen) weak and (khraab-u) degenerated/diseased, i.e. s/he falls prey to vices.
S/he has (bahuti) great (aas) wish to (jeevan) live for long and have plenty of (khaan) food, i.e. wants to live long and enjoy, not realising that (saas = breaths) span of life and (giraas = morsels of food) how much one is to eat (leykhai teyrai = your account) is pre-ordained by the Creator. 2.
ਅਹਿਨਿਸਿ ਅੰਧੁਲੇ ਦੀਪਕੁ ਦੇਇ ॥ ਭਉਜਲ ਡੂਬਤ ਚਿੰਤ ਕਰੇਇ ॥ ਕਹਹਿ ਸੁਣਹਿ ਜੋ ਮਾਨਹਿ ਨਾਉ ॥ ਹਉ ਬਲਿਹਾਰੈ ਤਾ ਕੈ ਜਾਉ ॥
ਨਾਨਕੁ ਏਕ ਕਹੈ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੈ ਪਾਸਿ ॥੩॥
Ahinis anḏẖule ḏīpak ḏe▫e. Bẖa▫ojal dūbaṯ cẖinṯ kare▫i. Kahėh suṇėh jo mānėh nā▫o. Ha▫o balihārai ṯā kai jā▫o. Nānak ek kahai arḏās. Jī▫o pind sabẖṯerai pās. ||3||
You (dey-i = give) show (deepak-u = lamp) light to the (andhuley = blind) ignorant persons (ahnis-i) day and night, i.e. You are ever telling everyone through his/her conscience what to avoid and what to do;
You (chint karey-i) worry about their (ddoobat = drown) being consumed by (bhaujal = world-ocean) the vices in the world-play.
(Jo) one who (kahah-i = says) recounts, (sunah-i) and (maanah-i) obeys (naau = naam) Divine virtues and commands.
I (balihaarai jau = am sacrifice) adore (ta kai) that person.
Nanak (kahai = says) makes this (eyk) one (ardaas-i) supplication: O Almighty, my (jeeo) soul and (pindd) body are (sabh) all (teyrey paas-i = with you) in Your hands. 3.
ਜਾਂ ਤੂੰ ਦੇਹਿ ਜਪੀ ਤੇਰਾ ਨਾਉ ॥ ਦਰਗਹ ਬੈਸਣ ਹੋਵੈ ਥਾਉ ॥ ਜਾਂ ਤੁਧੁ ਭਾਵੈ ਤਾ ਦੁਰਮਤਿ ਜਾਇ ॥ ਗਿਆਨ ਰਤਨੁ ਮਨਿ ਵਸੈ ਆਇ ॥
ਨਦਰਿ ਕਰੇ ਤਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਭਵਜਲੁ ਤਰੈ ॥੪॥੧੮॥
Jāʼn ṯūʼn ḏėh japī ṯerā nā▫o. Ḏargėh baisaṇ hovai thā▫o. Jāʼn ṯuḏẖ bẖāvai ṯā ḏurmaṯ jā▫e. Gi▫ān raṯan man vasai ā▫e. Naḏar kare ṯā saṯgur milai. ParaṇvaṯNānak bẖavjal ṯarai. ||4||18||
(Jaa’n) when You (deyh-i = give) make me aware of (teyra) Your (naau) virtues and commands, I (japee) remember and conform to (teyra) your Naam.
With this, finding (thaau) place in (dargah) Divine court (havai = happens) is facilitated.
(Jaa’n) when it (bhaavai) pleases (ta) then one’s (durmat-i) evil sense, which is responsible for wrongdoings, (jaaey = goes) is dispelled.
And (ratan-u) the jewel of (giaan = knowledge) awareness of Naam (aaey-i) comes and (vasai) abides (man-i) in the mind.
When the Almighty (nadar-i karey) bestow grace, then (satigur-u) the true guru (milai) is found/followed.
And with his guidance, (tarai = swims) gets across (bhavjal-u) the world-ocean of temptations, to You, (pranvai) submits Guru Nanak. 4. 18.
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ਆਸਾ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥ ਦੁਧ ਬਿਨੁ ਧੇਨੁ ਪੰਖ ਬਿਨੁ ਪੰਖੀ ਜਲ ਬਿਨੁ ਉਤਭੁਜ ਕਾਮਿ ਨਾਹੀ ॥ ਕਿਆ ਸੁਲਤਾਨੁ ਸਲਾਮ
ਵਿਹੂਣਾ ਅੰਧੀ ਕੋਠੀ ਤੇਰਾ ਨਾਮੁ ਨਾਹੀ ॥੧॥
Āsā mėhlā 1 pancẖpaḏe. Ḏuḏẖ bin ḏẖen pankẖ bin pankẖī jal bin uṯ▫bẖuj kām nāhī. Ki▫ā sulṯān salām vihūṇā anḏẖī koṯẖī ṯerā nām nāhī. ||1||
Composition of the first Guru in Raga Aasa, of (panch-padey) five stanzas each.
Like (dheyn-u) a cow (bin-u) without (dudh) milk, is (naahee) not (kaam-i) of use; and as is not (pankhee) a bird (bin-u) without (pankh) feathers or (utbhuj) soil without (jal) water i.e. which is not irrigated.
(Kiaa) what is (sultan-u) a king (vihoona) devoid of (salaam = salute) authority. Similarly a mind (naahee) not aware of (teyra) Your (naam-u) commands is like (andhee = blind) a dark (kothee) chamber, i.e. that mind is ignorant. 1.
ਕੀ ਵਿਸਰਹਿ ਦੁਖੁ ਬਹੁਤਾ ਲਾਗੈ ॥ ਦੁਖੁ ਲਾਗੈ ਤੂੰ ਵਿਸਰੁ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥
Kī visrahi ḏukẖ bahuṯā lāgai. Ḏukẖ lāgai ṯūʼn visar nāhī. ||1|| rahā▫o.
Please (kee = why?) do not let me (visrah-i) forget You, because (laagai = felt) I feel (bahuta) great (dukh-u) pangs of separation, i.e. fall prey to vices and suffer.
Please do not let me (visar-u) forget (too’n) You; (dukh-u laagai) it causes pain. 1.
(Rahaau) dwell on this and contemplate.
ਅਖੀ ਅੰਧੁ ਜੀਭ ਰਸੁ ਨਾਹੀ ਕੰਨੀ ਪਵਣੁ ਨ ਵਾਜੈ ॥ ਚਰਣੀ ਚਲੈ ਪਜੂਤਾ ਆਗੈ ਵਿਣੁ ਸੇਵਾ ਫਲ ਲਾਗੇ ॥੨॥
Akẖī anḏẖ jībẖ ras nāhī kannī pavaṇ na vājai. Cẖarṇī cẖalai pajūṯā āgai viṇ sevā fal lāge. ||2||
One bereft of Your Naam in mind is like a person who is (andh-u) blind (akhee) of eyes, whose (jeebh) tongue is (ras naahee) without speech and who (pavan na vaajai) cannot hear (ka’nnee) with the ears.
Or one who can (chalai) walk (charnee) with the feet only when (pajoota) someone holds his/her hand (aagai) ahead; all these are (phal laagey = fruits of) result of (vin) lack of (seyva = service) obedience to Your commands, i.e. not following Hukam/rules/laws. 2.
ਅਖਰ ਬਿਰਖ ਬਾਗ ਭੁਇ ਚੋਖੀ ਸਿੰਚਿਤ ਭਾਉ ਕਰੇਹੀ ॥ ਸਭਨਾ ਫਲੁ ਲਾਗੈ ਨਾਮੁ ਏਕੋ ਬਿਨੁ ਕਰਮਾ ਕੈਸੇ ਲੇਹੀ ॥੩॥
Akẖar birakẖ bāg bẖu▫e cẖokẖī sincẖiṯ bẖā▫o karehī. Sabẖnā fal lāgai nām eko bin karmā kaise lehī. ||3||
The creatures in this world are like (birakh) trees in (baag) a garden over a (chokhee) vast (bhuey) land; their minds need to be (sinchat) irrigated (bhaau kareyhee) lovingly with (akhar = word) the Divine messages as taught by the guru.
All trees (laagai) bear (eyko) the one (phal) fruit of (naam), i.e. every mind is capable of finding the Almighty’s virtues in mind, but no one can (leyhi) take the fruit without (karma) deeds/action. 3.
ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਸਭਿ ਤੇਰੇ ਵਿਣੁ ਸੇਵਾ ਫਲੁ ਕਿਸੈ ਨਾਹੀ ॥ ਦੁਖੁ ਸੁਖੁ ਭਾਣਾ ਤੇਰਾ ਹੋਵੈ ਵਿਣੁ ਨਾਵੈ ਜੀਉ ਰਹੈ ਨਾਹੀ ॥੪॥
Jeṯe jī▫a ṯeṯe sabẖ ṯere viṇ sevā fal kisai nāhī. Ḏukẖ sukẖ bẖāṇā ṯerā hovai viṇ nāvai jī▫o rahai nāhī. ||4||
O Almighty, (jeytey = as many) all (jeea) the creatures that exist, (tetey = that many) they are (sabh-i) all (teyrey = yours) created by You; but (kisai naahee) no one can get (phal-u = fruit) fulfilment of wish to find You; without (seyvey = service) obeying Divine commands.
D-u) pain of separation or (sukh-u) comfort/peace by union (hovai = happen) are received by them according to Your (bhaana = will) commands – based on their actions; (jeeo) the creature cannot (rahai = be restful) be at peace without (naavai) conforming to Naam/Divine virtues and commands. 4.
ਮਤਿ ਵਿਚਿ ਮਰਣੁ ਜੀਵਣੁ ਹੋਰੁ ਕੈਸਾ ਜਾ ਜੀਵਾ ਤਾਂ ਜੁਗਤਿ ਨਾਹੀ ॥ ਕਹੈ ਨਾਨਕੁ ਜੀਵਾਲੇ ਜੀਆ ਜਹ ਭਾਵੈ ਤਹ ਰਾਖੁ ਤੁਹੀ ॥੫॥੧੯॥
Maṯ vicẖ maraṇ jīvaṇ hor kaisā jā jīvā ṯāʼn jugaṯ nāhī. Kahai Nānak jīvāle jī▫ā jah bẖāvai ṯah rākẖ ṯuhī. ||5||19||
There is (hor kaisa = which other) no other (jeevan-u) life better than by (maran = dying) killing one’s ego (vich-i = in) with (mat-i = counsel) Your Divine Word/commands as taught by the guru; (ja) if I (jeeva) live otherwise, (taa’n) then that is not (jugat-i) the method, i.e. peace is not obtained this way.
Says Guru Nanak: (Tuhee) only You can (raakh-u) keep us (tah) that way (jah) as (bhaavai = pleases) You would like us to be, i.e. in Your obedience; this (jeevaaley) gives life to (jeeaa) the creatures, i.e. they do not forget You to fall prey to vices. 5. 19.
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