SGGS pp 369-371 Aasa M: 4 Shabads 13-15, M: 5, 1-3.

ਆਸਾ ਮਹਲਾ ੪ ॥   ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਨਾਮੁ ਧਿਆਇਆ ॥   ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿ ਸਚਿ ਸਮਾਇਆ ॥੧॥

Āsā mėhlā 4   Janam paḏārath pā▫e nām ḏẖi▫ā▫i▫ā   Gur parsādī bujẖ sacẖ samā▫i▫ā ||1||

Composition of the fourth Guru in Raga Aasa. Those who (paaey) having got (padaarath-u = substance) valuable (janam-u = birth) human birth should (dhiaaia) pay attention to/obey (naam-u) Divine commands.

Naam is (bujh-i) understood (gur parsaadi) with the guru’s grace/guidance, and one remains (smaaia) absorbed (sach-i) the Eternal through life and merges on death. 1.

ਜਿਨ੍ਹ੍ਹ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਤਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਕਮਾਇਆ ॥   ਦਰਿ ਸਚੈ ਸਚਿਆਰ ਮਹਲਿ ਬੁਲਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Jinĥ ḏẖur likẖi▫ā lekẖ ṯinĥī nām kamā▫i▫ā   Ḏar sacẖai sacẖiār mahal bulā▫i▫ā ||1|| rahā▫o

(Jinh) one in whose (leykh = writing/account) destiny it is so (likhia) written in one’s nature (dhur-i = from source) based on past deeds, (tinhi) that person (kamaaia = practices) conforms to (naam-u) Divine commands.

Such a person is accepted as (sachiaar) truthful/free of shortcomings (dar-i) in the court of (sachai) the Eternal and (bulaaia = called) invited (mahal-i) to the palace, i.e. unites with the Creator. 1.

(Rahaau) dwell and reflect on this.

ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥   ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ਹਰਿ ਗੁਣ ਗਾਈਐ ॥੨॥

Anṯar nām niḏẖān gurmukẖ pā▫ī▫ai   An▫ḏin nām ḏẖi▫ā▫e har guṇ gā▫ī▫ai ||2||

(Nidhaan-u) the treasure of (naam-u) Divine commands is present (antar-i) within the mind and its awareness is (paaeeai) fobtained (gurmukh-i) with the guru’s guidance.

S/he is (andin-u = every day) ever (dhiaaey) pays attention to (naam-u) Divine commands and (gaaeeai = sing) praises/emulates (har-i gun) Divine virtues. 2.

ਅੰਤਰਿ ਵਸਤੁ ਅਨੇਕ ਮਨਮੁਖਿ ਨਹੀ ਪਾਈਐ ॥   ਹਉਮੈ ਗਰਬੈ ਗਰਬੁ ਆਪਿ ਖੁਆਈਐ ॥੩॥

Anṯar vasaṯ anek manmukẖ nahī pā▫ī▫ai   Ha▫umai garbai garab āp kẖu▫ā▫ī▫ai ||3||

There are (aneyk) numerous/infinite (vast-u = substances) treasures present (antar-i) within the mind, but (nahi) are not (paaeeai) found (manmukh-i) by one who acts by self-will and does not follow the guru.

One acts by (haumai = ego) self-will (garbai garab-u) because of pride (aap-i) in him/herself and (khuaaeeai) loses the path told by the Creator. 3.

ਨਾਨਕ ਆਪੇ ਆਪਿ ਆਪਿ ਖੁਆਈਐ ॥   ਗੁਰਮਤਿ ਮਨਿ ਪਰਗਾਸੁ ਸਚਾ ਪਾਈਐ ॥੪॥੧੩॥੬੫॥

Nānak āpe āp āp kẖu▫ā▫ī▫ai   Gurmaṯ man pargās sacẖā pā▫ī▫ai ||4||13||65||

Says Nanak the fourth: This way one (khuaaeeai) separates (aap-i) the self from the Creator (aapey aap-i) by one’s own doings

On the other hand (gurmat-i) by following the guru’s teachings, there is (pargaas-u) enlightenment (man-i) in the mind and (sachaa) the Eternal (paaeeai) found therein. 4. 13. 65.

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ਰਾਗੁ ਆਸਾਵਰੀ ਘਰੁ ੧੬ ਕੇ ੨ ਮਹਲਾ ੪ ਸੁਧੰਗ ॥   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg āsāvarī gẖar 16 ke 2 mėhlā 4 suḏẖang  Ik▫oaʼnkār saṯgur parsāḏ

Two compositions of the fourth Guru in Raga Aasavari to be sung (sudhang) in pure tune (ghar 16) to the sixteenth beat. Invoking the One all-pervasive Creator who may be known by the true guru’s grace

ਹਉ ਅਨਦਿਨੁ ਹਰਿ ਨਾਮੁ ਕੀਰਤਨੁ ਕਰਉ ॥   ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਨਾਮੁ ਬਤਾਇਆ ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ॥੧॥ ਰਹਾਉ ॥

Ik▫oaʼnkār saṯgur parsāḏ   Ha▫o an▫ḏin har nām kīrṯan kara▫o   Saṯgur mo ka▫o har nām baṯā▫i▫ā ha▫o har bin kẖin pal rėh na saka▫o ||1|| rahā▫o

(Hau) I (andin-u = every day) for ever (keertan-u karau = praise) remember and conform to (har-i naam-u)

Divine commands – to be at peace.

Since (satgur-i) the true guru (bataaia) told/made me aware of Naam, I (na sakau) cannot (rah-i) live (bin-u) (har-i) the Almighty even (khin-u pal-u) for a moment, yearn all the time. 1.

(Rahaau) dwell and reflect on this.

ਹਮਰੈ ਸ੍ਰਵਣੁ ਸਿਮਰਨੁ ਹਰਿ ਕੀਰਤਨੁ ਹਉ ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕਉ ਹਉ ਇਕੁ ਖਿਨੁ ॥   ਜੈਸੇ ਹੰਸੁ ਸਰਵਰ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਤੈਸੇ ਹਰਿ ਜਨੁ ਕਿਉ

ਰਹੈ ਹਰਿ ਸੇਵਾ ਬਿਨੁ ॥੧॥

Hamrai sarvaṇ simran har kīrṯan ha▫o har bin rėh na saka▫o ha▫o ik kẖin   Jaise hans sarvar bin rėh na sakai ṯaise har jan ki▫o rahai har sevā bin ||1||

 (Hamrai = mine) as a human being I have ability (sravan-u) to listen and (simran-u) remember/conform to Divine commands and (keertan-u = sing) praise/emulate Divine virtues; (hau) I (na sakau) cannot be at peace (bin-u) without (har-i) the Almighty in mind even for (ik-u khin-u) a moment.

(Jaisey) like (hans-u) the swan (na sakai) cannot (rah-i) be happy (bin-u) without (sarvar) the pool, (taisey) similarly (har-i jan = servant of the Almighty) a devotee (kiau = how?) cannot (rahai) remain (bin-u) without (seyva) service/obedience to (har-i) the Almighty. 1.

ਕਿਨਹੂੰ ਪ੍ਰੀਤਿ ਲਾਈ ਦੂਜਾ ਭਾਉ ਰਿਦ ਧਾਰਿ ਕਿਨਹੂੰ ਪ੍ਰੀਤਿ ਲਾਈ ਮੋਹ ਅਪਮਾਨ ॥   ਹਰਿ ਜਨ ਪ੍ਰੀਤਿ ਲਾਈ ਹਰਿ ਨਿਰਬਾਣ ਪਦ ਨਾਨਕ ਸਿਮਰਤ ਹਰਿ ਹਰਿ ਭਗਵਾਨ ॥੨॥੧੪॥੬੬॥

Kinhūʼn parīṯ lā▫ī ḏūjā bẖā▫o riḏ ḏẖār kinhūʼn parīṯ lā▫ī moh apmān   Har jan parīṯ lā▫ī har nirbāṇ paḏ Nānak simraṯ har har bẖagvān ||2||14||66||

(Kinhoo’n) someone (preet-i laaee = develops love) likes (dhaar-i) to put his/her (rid) mind on (dooja bhaau) others ideas than the Creator – like material gains and pleasures; and someone (preet-i laaee = develops love) acts under (moh) lure of (ap = own, maan = recognition) recognition.

But (har-i jan) the devotee (preet-i laaee) acts to obtain (pad) the state of (nirbaan) freedom from temptations, and for that (simrat) remembers/obeys (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating commands of (bhagvaan) the Almighty Master. 2. 14. 66.

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ਆਸਾਵਰੀ ਮਹਲਾ ੪ ॥  ਮਾਈ ਮੋਰੋ ਪ੍ਰੀਤਮੁ ਰਾਮੁ ਬਤਾਵਹੁ ਰੀ ਮਾਈ ॥   ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨਸਕਉ ਜੈਸੇ ਕਰਹਲੁ ਬੇਲਿ ਰੀਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Āsāvarī mėhlā 4 . Mā▫ī moro parīṯam rām baṯāvhu rī mā▫ī   Ha▫o har bin kẖin pal rėh na saka▫o jaise karhal bel rījẖā▫ī ||1|| rahā▫o

Composition of the fourth Guru in Raga Aasavari. (Ri) o (maaee) my mother, please (bataavh-u) tell me the virtues of (moro) my (preetam-u) Beloved (raam) all-pervasive Master.

(Hau) I (na sakau) cannot (rah-i) live (bin-u) without (har-i) the almighty in mind, (jaisey) like (karhal-u) the camel (reejhaaee) longs for (beyl = creeper) green feed. 1.

(Rahaau) dwell and reflect on this.

ਹਮਰਾ ਮਨੁ ਬੈਰਾਗ ਬਿਰਕਤੁ ਭਇਓ ਹਰਿ ਦਰਸਨ ਮੀਤ ਕੈ ਤਾਈ ॥   ਜੈਸੇ ਅਲਿ ਕਮਲਾ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਤੈਸੇ ਮੋਹਿ ਹਰਿ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥੧॥

Hamrā man bairāg birkaṯ bẖa▫i▫o har ḏarsan mīṯ kai ṯā▫ī   Jaise al kamlā bin rėh na sakai ṯaise mohi har bin rahan na jā▫ī ||1||

(Hamra) my (man-u) mind (bhaio) is (birakt-u) sad and (bairaag) yearns (kai taaee) for (darsan = sight) vision of (meet) my friend (har-i) Almighty.

(Jaisey) like the (al) bumblebee cannot keep away from (kamla = lotus) the flower, (taisey) similarly (moh-i) I (na jaaee) cannot (rahan-u) live without God in mind. 1.

ਰਾਖੁ ਸਰਣਿ ਜਗਦੀਸੁਰ ਪਿਆਰੇ ਮੋਹਿ ਸਰਧਾ ਪੂਰਿ ਹਰਿ ਗੁਸਾਈ ॥   ਜਨ ਨਾਨਕ ਕੈ ਮਨਿ ਅਨਦੁ ਹੋਤ ਹੈ ਹਰਿ ਦਰਸਨੁ ਨਿਮਖ ਦਿਖਾਈ ॥੨॥੩੯॥੧੩॥੧੫॥੬੭॥

Rākẖ saraṇ jagḏīsur pi▫āre mohi sarḏẖā pūr har gusā▫ī   Jan Nānak kai man anaḏ hoṯ hai har ḏarsan nimakẖ ḏikẖā▫ī ||2||39||13||15||67||

O my (piaarey) dear (jagadeesur) Master of the world, please (raakh-u) keep me (saran-i – in sanctuary) in your care and (poor-i) fulfil my (sardha) wish to manifest in my mind, o (har-i) Almighty, (gusaaee) Master of the world.

(Man-i) the mind (kai) of (jan) humble Nanak the fourth, (hot hai = happens) gets (anad-u) joy when You  (dikhaaee = shown) grant (darsan-u) vision/experience even for (nimakh) a moment/little while. 2. 39. 13. 15. 67.

Page 370

ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੫   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg āsā gẖar 2 mėhlā 5   Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fifth Guru in Raga Aasa to be sung (ghar 2) to the second beat.

ਜਿਨਿ ਲਾਈ ਪ੍ਰੀਤਿ ਸੋਈ ਫਿਰਿ ਖਾਇਆ ॥   ਜਿਨਿ ਸੁਖਿ ਬੈਠਾਲੀ ਤਿਸੁ ਭਉ ਬਹੁਤੁ ਦਿਖਾਇਆ ॥  ਭਾਈ ਮੀਤ ਕੁਟੰਬ ਦੇਖਿ ਬਿਬਾਦੇ ॥   ਹਮ ਆਈ ਵਸਗਤਿ ਗੁਰ ਪਰਸਾਦੇ ॥੧॥

Jin lā▫ī parīṯ so▫ī fir kẖā▫i▫ā   Jin sukẖ baiṯẖālī ṯis bẖa▫o bahuṯ ḏikẖā▫i▫ā  Bẖā▫ī mīṯ kutamb ḏekẖ bibāḏe   Ham ā▫ī vasgaṯ gur parsāḏe ||1||

The phenomenon of temptations in the world-play is such that (jin-i) one who once (preet-i laaee = loves) gets interested in it, (phir-i) then s/he (khaaiaa = eaten) gets possessed by it.

(Jin-i) one who (baitthali = makes it sit, sukh-i = in comfort) cares for it, is (dikhaaiaa) shown (bahut-u) a lot of (bhau) charm, i.e. s/he finds hard to break with it.

(Deykh-i = seeing) its influence causes (bibaadey) conflicts between (bhaaee = brothers) siblings, (meet) friends and (kuta’mb) family members – because everyone is focused on self-interest.

But it has (vasgat-i aaee) come under (ham) my control (gur parsaadey) with the guru’s grace/guidance. 1.

ਐਸਾ ਦੇਖਿ ਬਿਮੋਹਿਤ ਹੋਏ ॥   ਸਾਧਿਕ ਸਿਧ ਸੁਰਦੇਵ ਮਨੁਖਾ ਬਿਨੁ ਸਾਧੂ ਸਭਿ ਧ੍ਰੋਹਨਿ ਧ੍ਰੋਹੇ ॥੧॥ ਰਹਾਉ ॥

Aisā ḏekẖ bimohiṯ ho▫e   Sāḏẖik siḏẖ surḏev manukẖā bin sāḏẖū sabẖ ḏẖarohan ḏẖarohe ||1|| rahā▫o

Everyone is (aisa) so (bimohit hoey) enchanted (deykh-i) seeing its pleasures.

(Saadhik) the seekers, (sidh) accomplished saints, (surdeyv) gods, (manukha) the humans (sabh) all (bin-u) except (saadhoo) the saint who breaks attachment to it are all (dhrohey) tricked by (dhrohan-i) the trickster. 1.

(Rahaau) dwell and reflect on this.

This is how temptations in the word-play work.

ਇਕਿ ਫਿਰਹਿ ਉਦਾਸੀ ਤਿਨ੍ਹ੍ਹ ਕਾਮਿ ਵਿਆਪੈ ॥   ਇਕਿ ਸੰਚਹਿ ਗਿਰਹੀ ਤਿਨ੍ਹ੍ਹ ਹੋਇ ਨ ਆਪੈ ॥

Ik firėh uḏāsī ṯinĥ kām vi▫āpai   Ik saʼncẖėh girhī ṯinĥ ho▫e na āpai

(Ik – one type) some people (phirah-i) wander (udaasi = withdrawn) as ascetics – away from their families – but (kaam-i) lust (viaapai) afflicts (tinh) them, i.e. they cast evil eye on other women.

Some who are (girhaee) householders, they (sanchah-i = accumulate) gather wealth – they become rich – but (hoey na) cannot be (aapai = themselves) their own masters i.e. still crave.

ਇਕਿ ਸਤੀ ਕਹਾਵਹਿ ਤਿਨ੍ਹ੍ਹ ਬਹੁਤੁ ਕਲਪਾਵੈ ॥   ਹਮ ਹਰਿ ਰਾਖੇ ਲਗਿ ਸਤਿਗੁਰ ਪਾਵੈ ॥੨॥

Ik saṯī kahāvėh ṯinĥ bahuṯ kalpāpai   Ham har rākẖe lag saṯgur pāvai ||2||

Some give in charity and want to be (kahaavai) called (sati) philanthropists, but, it (kalpaavai) torments (tinh) them a lot – wanting them to expect fame and reward.

(Har-i) the Almighty (raakhey) protects (ham) me because I have (lag-i) touched (paavai) the feet of (satiguru) the true guru i.e. I conform to Naam/Divine virtues and commands, with the guru’s guidance. 2.

ਤਪੁ ਕਰਤੇ ਤਪਸੀ ਭੂਲਾਏ ॥   ਪੰਡਿਤ ਮੋਹੇ ਲੋਭਿ ਸਬਾਏ ॥   ਤ੍ਰੈ ਗੁਣ ਮੋਹੇ ਮੋਹਿਆ ਆਕਾਸੁ ॥   ਹਮ ਸਤਿਗੁਰ ਰਾਖੇ ਦੇ ਕਰਿ ਹਾਥੁ ॥੩॥

Ŧap karṯe ṯapsī bẖūlā▫e   Pandiṯ mohe lobẖ sabā▫e   Ŧarai guṇ mohe mohi▫ā ākās  Ham saṯgur rākẖe ḏe kar hāth ||3||

Lures (bhoolaaey) lead astray (tapsi) the ascetics (kartey) doing/practicing (tap-u) ascetism/austerities.

It (mohey) tempts (sabaaey) all (pandit) scholars of scriptures (lobh-i) with greed for money.

It attracts people caught in (trai gun) the three modes of ego-action, it (mohey) enchants all creatures (dharti) on the earth and (aakaas) in the sky.

But the true guru (dey kar-i) gives his (haath-u) hand to (raakhey) protect me, i.e. guides to remain free of vices.

Note: One of the forms of Maaiaa is Haumai or ego. It is mostly taken as negative indicating arrogance, but is also creative. This is how it is described in the next verse.

ਗਿਆਨੀ ਕੀ ਹੋਇ ਵਰਤੀ ਦਾਸਿ ॥   ਕਰ ਜੋੜੇ ਸੇਵਾ ਕਰੇ ਅਰਦਾਸਿ ॥   ਜੋ ਤੂੰ ਕਹਹਿ ਸੁ ਕਾਰ ਕਮਾਵਾ ॥   ਜਨ ਨਾਨਕ ਗੁਰਮੁਖ ਨੇੜਿ ਨ ਆਵਾ ॥੪॥੧॥

Gi▫ānī kī ho▫e varṯī ḏās   Kar joṛe sevā kare arḏās   Jo ṯūʼn kahėh so kār kamāvā  Jan Nānak gurmukẖ neṛ na āvā ||4||1||

Maaiaa/ego (hoey varti) behaves like (daas) a servant of (giaani) the learned person, i.e. s/he obeys Naam/Divine commands. It (jorrey) folds its (kar) hands, (seyva karey) serves/obeys and (karey) makes (ardaas-i) makes supplication/submits,

 “I shall (kamaava) carry out (kaar) the task (too) you (kahah-i – say) command me to perform”, i.e. one harnesses ego for positive action.

“But I cannot come (neyr-i) near, i.e. cannot negatively afflict, (gurmukh-i) one who follows the guru’s teachings” says (jan) the humble Nanak the fifth. 4. 1.

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ਆਸਾ ਮਹਲਾ ੫ ॥  ਸਸੂ ਤੇ ਪਿਰਿ ਕੀਨੀ ਵਾਖਿ ॥   ਦੇਰ ਜਿਠਾਣੀ ਮੁਈ ਦੂਖਿ ਸੰਤਾਪਿ ॥

Āsā mėhlā 5.   Sasū ṯe pir kīnī vākẖ   Ḏer jiṯẖāṇī mu▫ī ḏūkẖ sanṯāp

Composition of the fifth Guru in Raga Aasa. (Pir-i) the husband (keeni vaakh-i) has separated me from (sasoo) the mother-in-law, i.e. obedience to the Almighty-husband has enabled to shed ego.

Message: Once one finds the Creator within and becomes aware of its virtues and commands, one does not act by ego/self-will.

Literal: (Deyr/diraani) younger and (jitthaani) elder sisters-in-law (muee) have died (dookh-i) in pain and (santaap-i) suffering.

Message: The sensory and action organs, which earlier enjoyed the temptations, now cannot, and feel neglected.

ਘਰ ਕੇ ਜਿਠੇਰੇ ਕੀਚੂਕੀ ਕਾਣਿ ॥   ਪਿਰਿ ਰਖਿਆ ਕੀਨੀ ਸੁਘੜ ਸੁਜਾਣਿ ॥੧॥

Gẖar ke jiṯẖere kī cẖūkī kāṇ   Pir rakẖi▫ā kīnī sugẖaṛ sujāṇ ||1||

Literal: (Kaan = dependence) authority of (jittheyrey) the elder (ghar key) of the house (chooki) ends.

Message: I am not subject to being to task by Divine justice.

I am happy because (sugharr) the virtuous and (sujaan-i) wise (pir-i) Almighty-husband (rakhia keeni) protects me from evil. 1.

ਸੁਨਹੁ ਲੋਕਾ ਮੈ ਪ੍ਰੇਮ ਰਸੁ ਪਾਇਆ ॥   ਦੁਰਜਨ ਮਾਰੇ ਵੈਰੀ ਸੰਘਾਰੇ ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਨਾਮੁ ਦਿਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Sunhu lokā mai parem ras pā▫i▫ā   Ḏurjan māre vairī sangẖāre saṯgur mo ka▫o har nām ḏivā▫i▫ā ||1|| rahā▫o

O (loka) people, (sunh-u) listen, (mai) I (ras-u paaia) relish (preym) love of the Almighty i.e. have found IT within.

Ever since (satgur-i) the true guru (divaaia = gave) imparted awareness of (naam-u) Divine commands (mo kau) to me, I have (maarey = killed) banished (durjan = evildoers) evil from the mind and (sanghaarey) destroyed (vairi) enemies i.e. overcome vices. 1.

(Rahaau) dwell and reflect on this.

This how it was achieved:

ਪ੍ਰਥਮੇ ਤਿਆਗੀ ਹਉਮੈ ਪ੍ਰੀਤਿ ॥   ਦੁਤੀਆ ਤਿਆਗੀ ਲੋਗਾ ਰੀਤਿ ॥   ਤ੍ਰੈ ਗੁਣ ਤਿਆਗਿ ਦੁਰਜਨ ਮੀਤ ਸਮਾਨੇ ॥  ਤੁਰੀਆ ਗੁਣੁ ਮਿਲਿ ਸਾਧ ਪਛਾਨੇ ॥੨॥

Parathme ṯi▫āgī ha▫umai parīṯ   Ḏuṯī▫ā ṯi▫āgī logā rīṯ   Ŧarai guṇ ṯi▫āg ḏurjan mīṯ samāne   Ŧurī▫ā guṇ mil sāḏẖ pacẖẖāne ||2||

(Prathmey) firstly I (tiaagi) gave up (preet-i) liking for (haumai = ego) acting by self-will. (Duteea) second, I gave up (loga reet-i) what everyone else was doing i.e. stopped observing rituals and superstitions.

Next I (tiaag-i) gave up (trai gun = three attributes) the three modes of ego action – Tamas, Rajas, Sattva – and treat (durjan = evil doers) adversaries and (meet) friends (samaaney) equally, – believe that people become what God makes them.

I (pachhaney) understood (tureeaa) the fourth (gun-u) characteristic/state – of transcending ego – (mil-i) on finding the guru (saadh) saint and following his teachings. 2.

ਸਹਜ ਗੁਫਾ ਮਹਿ ਆਸਣੁ ਬਾਧਿਆ ॥   ਜੋਤਿ ਸਰੂਪ ਅਨਾਹਦੁ ਵਾਜਿਆ ॥   ਮਹਾ ਅਨੰਦੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥  ਪ੍ਰਿਅ ਸਿਉ ਰਾਤੀ ਧਨ ਸੋਹਾਗਣਿ ਨਾਰਿ ॥੩॥

Sahj gufā mėh āsaṇ bāḏẖi▫ā   Joṯ sarūp anāhaḏ vāji▫ā   Mahā anand gur sabaḏ vīcẖār   Pari▫a si▫o rāṯī ḏẖan sohagaṇ nār ||3||

I (aasan-u baadhia) sit in meditation in (gufa) a cave of (sahaj) steadfastness, i.e. unaffected by lures of the world.

In my mind I hear (anaahad-u) continuous celestial music (vaajiaa) playing as (jot-i saroop = form of spirit) manifestation of the Almighty.

This (mahaa) great (anand-u) bliss is experienced (veechaar-i) by reflecting on (guru sabad-u) the guru’s teachings.

(Dhan) blessed is (naar-i = wife) the soul-wife (raati) imbued (siau) with love of (pri-a) the beloved Almighty-husband; she is (sohaagan-i) fortunate to have the Master’s company. 3.

ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥   ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ ॥   ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥  ਹਰਿ ਸੇਤੀ ਓਹੁ ਰਹੈ ਸਮਾਇ ॥੪॥੨॥

Jan Nānak bole barahm bīcẖār   Jo suṇe kamāvai so uṯrai pār   Janam na marai na āvai na jā▫e   Har seṯī oh rahai samā▫e ||4||2||

(Jan) humble fifth Nanak (boley = says) describes (beechaar-u) his reflection on (brahm = Creator) the virtues of the Almighty.

(Jo) one who (sunai) listens and (kamaai = practices) leads his/her life according to them, (s-u) that person (utrai) lands (paar-i) at the far bank i.e. gets across the world-ocean to unite with the Creator and not be reborn.

Such a person does not (janam-i) keep being born and (marai = dies) dying i.e. does not keep falling prey to vices in life, and does not (aavai) comes to (jaaey-i) go i.e. does not reincarnate, on death.

(Oh-u = that) s/he (rahai) remains (samaaey) absorbed (seyti = with) in (har-i) the Almighty in life and merges with IT on death. 4. 2.

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Note: This Shabad presents serene and amiable human nature in the form of a beautiful and gentle woman. It shows how her presence transforms the environment and makes it blissful. This nature is formed by conformance to Naam/Divine virtues and commands with the true guru’s guidance.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਨਿਜ ਭਗਤੀ ਸੀਲਵੰਤੀ ਨਾਰਿ ॥   ਰੂਪਿ ਅਨੂਪ ਪੂਰੀ ਆਚਾਰਿ ॥   ਜਿਤੁ ਗ੍ਰਿਹਿ ਵਸੈ ਸੋ ਗ੍ਰਿਹੁ ਸੋਭਾਵੰਤਾ ॥  ਗੁਰਮੁਖਿ ਪਾਈ ਕਿਨੈ ਵਿਰਲੈ ਜੰਤਾ ॥੧॥

Āsā mėhlā 5. Nij bẖagṯī sīlvanṯī nār   Rūp anūp pūrī ācẖār   Jiṯ garihi vasai so garihu sobẖāvanṯā   Gurmukẖ pā▫ī kinai virlai janṯā ||1||

Composition of the fifth Guru in Raga Aasa. A (naar-i) woman (bhagti) devoted (nij = self) from within, i.e. self-motivated, is (seelvanti) tranquil/serene.

S/he has (anoop) incomparable (roop-i) looks and is (poori) perfect (aachaar-i) in conduct.

(Grih-i) the home (jit-u) in which she (vasai) lives, (so) that home is (sobhaavanti) glorified i.e. she brings glory to wherever she is.

(Kinai) some (virlai) rare (janta) person (gurmukhi) who follows the guru (paaee = obtained) has that nature. 1.

ਸੁਕਰਣੀ ਕਾਮਣਿ ਗੁਰ ਮਿਲਿ ਹਮ ਪਾਈ ॥   ਜਜਿ ਕਾਜਿ ਪਰਥਾਇ ਸੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥

Sukarṇī kāmaṇ gur mil ham pā▫ī   Jaj kāj parthā▫e suhā▫ī. ||1|| rahā▫o

(Ham) I (paaee) got such (kaaman-i = wife) wife/nature of (sukarni) good deeds, on (guru mil-i) finding the guru and following his teachings.

She (suhaaee) looks good (parthaaey-i) for both (jaj-i) spiritual and (kaaj-i) worldly affairs i.e. a person with this nature pays attention to both the spiritual and mundane aspects of life. 1.

(Rahaau) dwell and reflect on this.

Page 371

ਜਿਚਰੁ ਵਸੀ ਪਿਤਾ ਕੈ ਸਾਥਿ ॥   ਤਿਚਰੁ ਕੰਤੁ ਬਹੁ ਫਿਰੈ ਉਦਾਸਿ ॥   ਕਰਿ ਸੇਵਾ ਸਤ ਪੁਰਖੁ ਮਨਾਇਆ ॥   ਗੁਰਿ ਆਣੀ ਘਰ ਮਹਿ ਤਾ ਸਰਬ ਸੁਖ ਪਾਇਆ ॥੨॥

Jicẖar vasī piṯā kai sāth   Ŧicẖar kanṯ baho firai uḏās   Kar sevā saṯ purakẖ manā▫i▫ā   Gur āṇī gẖar mėh ṯā sarab sukẖ pā▫i▫ā ||2||

(Jichar-u) as long as she (vasi) fiancé (phirai) wanders in (bah-u) very (udaas-i) in low spirits.

But when one shows proclivity (kar-i seyva = serves) to serve, (sat purakh-u) the Eternal Creator (manaaia) is pleased.

And she is led to the guru and (gur-i) the guru (aani) brings her (ghar mah-i) in the house i.e. makes the mind focus on Divine virtues and commands, and (ta) then one (paaia) experiences (sarab) all (sukh) comforts/peace. 2.

ਬਤੀਹ ਸੁਲਖਣੀ ਸਚੁ ਸੰਤਤਿ ਪੂਤ ॥  ਆਗਿਆਕਾਰੀ ਸੁਘੜ ਸਰੂਪ ॥  ਇਛ ਪੂਰੇ ਮਨ ਕੰਤ ਸੁਆਮੀ ॥   ਸਗਲ ਸੰਤੋਖੀ ਦੇਰ ਜੇਠਾਨੀ ॥੩॥

Baṯīh sulakẖ▫ṇī sacẖ sanṯaṯ pūṯ Āgi▫ākārī sugẖaṛ sarūp  Icẖẖ pūre man kanṯ su▫āmī   Sagal sanṯokẖī ḏer jeṯẖānī ||3||

She has (bateeh) thirtytwo (sulakhani = of good signs) virtues – expression used for a virtuous woman – and her (santa-it/santaan) offspring (poot) sons i.e. conduct, is (sach-u) truthful.

She is (agiaa-kaari) obedient, (sugharr) accomplished and (saroop) beautiful i.e. one who lives in obedience of Divine commands and is glorified by the Creator.

She (poorey) fulfils (ichh) the wishes of (kant-suaami) Master-spouse i.e. the Almighty approves of such a person.

(deyr/diraani, jeytthaani) the younger and elder sisters-in-law are (sagal) all (santokhi) happy i.e. one’s sensory and action organs do not waver looking for transitory pleasures. 3.

ਸਭ ਪਰਵਾਰੈ ਮਾਹਿ ਸਰੇਸਟ ॥   ਮਤੀ ਦੇਵੀ ਦੇਵਰ ਜੇਸਟ ॥   ਧੰਨੁ ਸੁ ਗ੍ਰਿਹੁ ਜਿਤੁ ਪ੍ਰਗਟੀ ਆਇ ॥   ਜਨ ਨਾਨਕ ਸੁਖੇ ਸੁਖਿ ਵਿਹਾਇ ॥੪॥੩॥

Sabẖ parvārai māhi saresat   Maṯī ḏevī ḏevar jesat   Ḏẖan so garihu jiṯ pargatī ā▫e   Jan Nānak sukẖe sukẖ vihā▫e ||4||3||

A serene person is (sreystt = sublime) distinguished (maahi) in (sabh) the whole (parvaarai = family) society.

S/he (deyvi) gives (mati) counsel to both (deyvar) the younger and (jeystt) elder brothers-in-law i.e. all older and younger people alike seek her advice.

(Dhan) great is (s u) that (grih-u) home/family (jit-u) where s/he (pragtti aaee = manifests) comes i.e. blessed is the person who acquires this nature.

A person with such nature (vihaaey-i) spends life (sukhey sukh-i) ever in peace and happiness, says (jan) humble fifth Nanak. 4. 3.

SGGS pp 367-369, Aasa M: 4, Shabad 6-12.

ਆਸਾ ਮਹਲਾ ੪ ॥  ਨਾਮੁ ਸੁਣੀ ਨਾਮੋ ਮਨਿ ਭਾਵੈ ॥   ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਵੈ ॥੧॥

Āsā mėhlā 4.  Nām suṇī nāmo man bẖāvai.   vadai bẖāg gurmukẖ har pāvai. ||1||

Composition of the fourth Guru in Raga Aasa. When I (suni) listen to discourses on (naam-u) Divine commands, (man-i) the mind (bhaavai) loves/longs for (naamo) the virtuous Master. (It is like “Suni-i sun-i naam tumaara preetam prabh peykhan ka chaau” M: 5, p 405).

It is (vaddai bhaag-i) with good fortune that one obtains awareness of Naam (gurmukh-i) from the guru’s teachings – reflects on them – and (paavai) finds (har-i) the Almighty within. 1. 

ਨਾਮੁ ਜਪਹੁ ਗੁਰਮੁਖਿ ਪਰਗਾਸਾ ॥   ਨਾਮ ਬਿਨਾ ਮੈ ਧਰ ਨਹੀ ਕਾਈ ਨਾਮੁ ਰਵਿਆ ਸਭ ਸਾਸ ਗਿਰਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Nām japahu gurmukẖ pargāsā.   Nām binā mai ḏẖar nahī kā▫ī nām ravi▫ā sabẖ sās girāsā. ||1|| rahā▫o.

The Almighty who is present within is not found due to being masked by other ideas; therefore my mind, (japah-u) remember Naam as (pargaasa) enlightened (gurmukh-i) by the guru.

I have (nahi kaaee) no (dhar) support/guide for life (binaa) except (naam) Divine virtues and commands; I conform to (naam-u) Divine commands/laws with every (saas) breath and (giraasa) morsel of food i.e. every moment; Naam is (ravia) present/applicable (sabh) everywhere. 1.

(Rahaau) dwell and reflect on this.

ਨਾਮੈ ਸੁਰਤਿ ਸੁਨੀ ਮਨਿ ਭਾਈ ॥   ਜੋ ਨਾਮੁ ਸੁਨਾਵੈ ਸੋ ਮੇਰਾ ਮੀਤੁ ਸਖਾਈ ॥੨॥

Nāmai suraṯ sunī man bẖā▫ī.   Jo nām sunāvai so merā mīṯ sakẖā▫ī. ||2||

When one (suni) listens (surt-i) attentively and understands (naamai) Divine virtues and commands, s/he finds them (bhaaee) pleasing/agreeable (man-i) to the mind – and makes them the support for life.

(Jo) one who (sunaavai) expounds Naam to me, (so) that person is (meyra) my (meet) friend and (sakhaaee) companion – I seek to be ever in his/her company. 2.

ਨਾਮਹੀਣ ਗਏ ਮੂੜ ਨੰਗਾ ॥   ਪਚਿ ਪਚਿ ਮੁਏ ਬਿਖੁ ਦੇਖਿ ਪਤੰਗਾ ॥੩॥

Nāmhīṇ ga▫e mūṛ nangā.   Pacẖ pacẖ mu▫e bikẖ ḏekẖ paṯangā. ||3||

(Naam-heen) those oblivious of Naam – have nothing to guide in life – such (moorr) the foolish people (gaey) leave the world (nanga = naked) without having achieved the goal of human birth – to attain union with the Creator.

They (pach-i pach-i = perish) keep succumbing to (bikh = poison) temptations in the world play and (muey) die the way (patanga) a moth keeps going for the lamp (deykh-i) on seeing it until it perishes. 3.

ਆਪੇ ਥਾਪੇ ਥਾਪਿ ਉਥਾਪੇ ॥   ਨਾਨਕ ਨਾਮੁ ਦੇਵੈ ਹਰਿ ਆਪੇ ॥੪॥੬॥੫੮॥

Āpe thāpe thāp uthāpe.   Nānak nām ḏevai har āpe. ||4||6||58||

The Creator (aapey) IT-self (thaapey) creates and (thaap-i) having created (uthaapey) destroys, i.e. one lives for the allotted lifespan.

The Creator IT-self (deyvai) bestows awareness of (naam-u) Divine commands – directions on role in life before birth and through life, says Nanak the fourth. 4. 6. 58.

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਵੇਲਿ ਵਧਾਈ ॥   ਫਲ ਲਾਗੇ ਹਰਿ ਰਸਕ ਰਸਾਈ ॥੧॥

Āsā mėhlā 4.  Gurmukẖ har har vel vaḏẖā▫ī.   Fal lāge har rasak rasā▫ī. ||1||

Composition of the fourth Guru in Raga Aasa. (Gurmukh-i) those who follow the guru’s teachings (vadhaaee) cause to further grow (veyl-i) the creeper of (har-i har-i) Divine virtues, i.e. one’s life keep improving with conformance to Naam.

(ras) the elixir of Divine virtues (rasaaee) seeps to the inner-self, – the mind is rid of other thoughts and – And this creeper/life lived by Naam (laagey) bears (rasak) juicy (rasaaee) delicious (har-i) Divine (phal) fruits, i.e. has the blissful Divine experience. 1.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿ ਅਨਤ ਤਰੰਗਾ ॥   ਜਪਿ ਜਪਿ ਨਾਮੁ ਗੁਰਮਤਿ ਸਾਲਾਹੀ ਮਾਰਿਆ ਕਾਲੁ ਜਮਕੰਕਰ ਭੁਇਅੰਗਾ ॥੧॥ ਰਹਾਉ ॥

Har har nām jap anaṯ ṯarangā.   Jap jap nām gurmaṯ sālāhī māri▫ā kāl jamkankar bẖu▫i▫angā. ||1|| rahā▫o.

The mind gets (anat/anant) the countless (tarangaa) waves of thoughts; control it (japat) by remembering/conforming to (har-i = dispels vices) the purifying and (har-i = makes green) purifying (naam-u) Divine commands.

It is (jap-i jap-i) by continuous remembrance/conformance to (naam-u) Divine commands and (saalaahi) praising/emulating Divine virtues (gurmat-i) with the guru’s guidance, that one keeps (bhuiangaa = serpent – metaphor for) temptations at bay and (maariaa) kills the metaphoric (jamkankar) torturous (kaal-u) killer, – Divine justice which keeps erring souls away from God. 1.

(Rahaau) dwell and reflect on this.

ਹਰਿ ਹਰਿ ਗੁਰ ਮਹਿ ਭਗਤਿ ਰਖਾਈ ॥   ਗੁਰੁ ਤੁਠਾ ਸਿਖ ਦੇਵੈ ਮੇਰੇ ਭਾਈ ॥੨॥

Har har gur mėh bẖagaṯ rakẖā▫ī.   Gur ṯuṯẖā sikẖ ḏevai mere bẖā▫ī. ||2||

(Har-i har-i) the Almighty (rakhaaee = places) creates (bhagat-i) devotion (mah-i) in the guru i.e. the guru sets example of living by Divine virtues and commands.

Those on whom the guru (tuttha) is pleased, i.e. those who sincerely wish to learn, he (deyvai = gives) imparts awareness of Naam, o (meyrey) my (bhaaee) brethren – friends. 2.

ਹਉਮੈ ਕਰਮ ਕਿਛੁ ਬਿਧਿ ਨਹੀ ਜਾਣੈ ॥   ਜਿਉ ਕੁੰਚਰੁ ਨਾਇ ਖਾਕੁ ਸਿਰਿ ਛਾਣੈ ॥੩॥

Ha▫umai karam kicẖẖ biḏẖ nahī jāṇai.   Ji▫o kuncẖar nā▫e kẖāk sir cẖẖāṇai. ||3||

But those with (haumai) ego – self-importance – do not (jaanai = know) care (kichh-u bidh-i = any method) to follow guidance of the guru.

They hear the instructions but indulge in evil, (jiau) like (kunchar-u) the elephant, (naaey-i = bathing) after it is given a bath, (chhaanai) throws (khaak-u) dust (sir-i) on its head. 3.

ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਵਡ ਊਚੇ ॥   ਨਾਨਕ ਨਾਮੁ ਜਪਹਿ ਸਚਿ ਸੂਚੇ ॥੪॥੭॥੫੯॥

Je vad bẖāg hovėh vad ūcẖe.   Nānak nām jāpėh sacẖ sūcẖe. ||4||7||59||

(Jey) if one (hovah-i) has (vadd, oochey = great and high) good (bhaag) fortune based on (vadd) good deeds,

s/he (japah-i) remembers (soochey = pure) the purifying (naam) virtues (sach-i) of the Eternal Master, says Nanak the fourth. 4. 7. 59.

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਹਰਿ ਹਰਿ ਨਾਮ ਕੀ ਮਨਿ ਭੂਖ ਲਗਾਈ ॥   ਨਾਮਿ ਸੁਨਿਐ ਮਨੁ ਤ੍ਰਿਪਤੈ ਮੇਰੇ ਭਾਈ ॥੧॥

Āsā mėhlā 4.  Har har nām kī man bẖūkẖ lagā▫ī.   Nām suni▫ai man ṯaripṯai mere bẖā▫ī. ||1||

Composition of the fourth Guru in Raga Aasa. The Almighty (bhookh lagaaee = created appetite) created motivation (man-i) in my mind to conform to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam) virtues and commands (ki) of the Almighty – and led me to the guru to obtain awareness of Naam.

o (meyrey) my (bhaaee = brethren) companions, now my (man-u) mind (triptai = is satisfied) feels happy (suniai) listening/conforming (naam-i) to Naam. 1.

ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਗੁਰਸਿਖ ਮੀਤਾ ॥   ਨਾਮੁ ਜਪਹੁ ਨਾਮੇ ਸੁਖੁ ਪਾਵਹੁ ਨਾਮੁ ਰਖਹੁ ਗੁਰਮਤਿ ਮਨਿ ਚੀਤਾ ॥੧॥ ਰਹਾਉ ॥

Nām japahu mere gursikẖ mīṯā.   Nām japahu nāme sukẖ pāvhu nām rakẖahu gurmaṯ man cẖīṯā. ||1|| rahā▫o.

(Japah-u) remember/conform to (naam-u) Divine commands,o (gursikh = guru’s disciples) members of the holy congregation, my (meeta) friends.

(Japah-u) remember/conform to (naam-u) Divine commands and (paavh-u) attain (sukh-u) peace by living (naamey) by them; ever (rakhah-u) keep (naam-u) Divine commands (gurmat-i) as taught by the guru (man-i cheeta = mind and heart) sincerely in mind. 1.

(Rahaau) dwell and reflect on this.

ਨਾਮੋ ਨਾਮੁ ਸੁਣੀ ਮਨੁ ਸਰਸਾ ॥   ਨਾਮੁ ਲਾਹਾ ਲੈ ਗੁਰਮਤਿ ਬਿਗਸਾ ॥੨॥

Nāmo nām suṇī man sarsā.   Nām lāhā lai gurmaṯ bigsā. ||2||

When one (suni) listen to (naam-u) commands (naamo) of the Almighty, the mind (sarsa) enjoys it.

(Laaha lai) taking the profit of Naam i.e. imbibing Naam (gurmat-i) as taught by the Guru makes one (bigsaa) happy. 2.

ਨਾਮ ਬਿਨਾ ਕੁਸਟੀ ਮੋਹ ਅੰਧਾ ॥   ਸਭ ਨਿਹਫਲ ਕਰਮ ਕੀਏ ਦੁਖੁ ਧੰਧਾ ॥੩॥

Nām binā kustī moh anḏẖā.   Sabẖ nihfal karam kī▫e ḏukẖ ḏẖanḏẖā. ||3||

One (bina = without) oblivious of (naam) Divine virtues and commands, (andha) blinded by (moh) lure of temptations is (kustti = leper) incurable.

(Sabh) all (karam) deeds (kee-ey) done (dhandha) in pursuit of objects of temptations are (nihphal) fruitless and result in (dukh-u) suffering. 3.

ਹਰਿ ਹਰਿ ਹਰਿ ਜਸੁ ਜਪੈ ਵਡਭਾਗੀ ॥   ਨਾਨਕ ਗੁਰਮਤਿ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੮॥੬੦॥

Har har har jas japai vadbẖāgī.   Nānak gurmaṯ nām liv lāgī. ||4||8||60||

(Vadbhaagi) one with good fortune – recipient of Divine grace – (japai) remembers (har-i har-i) the Almighty and praises/emulates (har-i) Divine (jas-u = praise) virtues.

One’s (liv) attention is (laagi) fixed (naam-i) on Naam (gurmat-i) with the guru’s guidance,  says Nanak the fourth. 4. 8. 60.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਮਹਲਾ ੪ ਰਾਗੁ ਆਸਾ ਘਰੁ ੬ ਕੇ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Mėhlā 4 rāg āsā gẖar 6 ke 3.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. Three compositions of the fourth Guru in Raga Aasa to be sung to (ghar-u 6) the sixth beat.

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Note:  This Shabad deals with the symbolism employed by the Yogi and the guru’s teachings on the subject.

ਹਥਿ ਕਰਿ ਤੰਤੁ ਵਜਾਵੈ ਜੋਗੀ ਥੋਥਰ ਵਾਜੈ ਬੇਨ ॥   ਗੁਰਮਤਿ ਹਰਿ ਗੁਣ ਬੋਲਹੁ ਜੋਗੀ ਇਹੁ ਮਨੂਆ ਹਰਿ ਰੰਗਿ ਭੇਨ ॥੧॥

Hath kar ṯanṯ vajāvai jogī thothar vājai ben.   Gurmaṯ har guṇ bolhu jogī ih manū▫ā har rang bẖen. ||1||

 (Jogi) the Yogi says he connects with God when he (vajaavai) plays on (tant-u) the string (hath-i kar-i) with the hand, but (beyn/veena) the stringed musical instrument (vaajai) plays (thothar) hollow, i.e. hand movement cannot connect with God

O (jogi) Yogi, if you wish to connect with the Almighty, let (ih = this) your (manuaa) mind (bheyn = drenched) be imbued (rang-i = colour) with love/obedience of (har-i) the Almighty; for this (bolh-u = say) praise/emulate (har-i gun) Divine virtues (gurmat-i) under the guidance of the guru. 1.

ਜੋਗੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਉਪਦੇਸੁ ॥   ਜੁਗੁ ਜੁਗੁ ਹਰਿ ਹਰਿ ਏਕੋ ਵਰਤੈ ਤਿਸੁ ਆਗੈ ਹਮ ਆਦੇਸੁ ॥੧॥ ਰਹਾਉ ॥

Jogī har ḏeh maṯī upḏes.   Jug jug har har eko varṯai ṯis āgai ham āḏes. ||1|| rahā▫o.

O Yogi, (deyh-u) give (updeys-u) guidance and (mati) counsel on praising (har-i) the Almighty.

(Eyko) the One (har-i har-i) Almighty (vartai) pervades everywhere (jug-u jug-u = age after age) all the time; (ham) my is (aadeys-u) obeisance (aagai) before (tis-u = that) IT i.e. submit ourselves to IT’s commands, laws of nature. 1.

(Rahaau) dwell and reflect on this.

ਗਾਵਹਿ ਰਾਗ ਭਾਤਿ ਬਹੁ ਬੋਲਹਿ ਇਹੁ ਮਨੂਆ ਖੇਲੈ ਖੇਲ ॥   ਜੋਵਹਿ ਕੂਪ ਸਿੰਚਨ ਕਉ ਬਸੁਧਾ ਉਠਿ ਬੈਲ ਗਏ ਚਰਿ ਬੇਲ ॥੨॥

Gāvahi rāg bẖāṯ baho bolėh ih manū▫ā kẖelai kẖel.   Jovėh kūp sincẖan ka▫o basuḏẖā uṯẖ bail ga▫e cẖar bel. ||2||

One (gaavh-i) sings (raag) music of (bah-u) many (bhaat-i) types and also (bolah-i) talk a lot, but (ih-u = this) the human (manuaa) mind (kheylai) plays (kheyl) games i.e. does not remain steady.

It is like (jovah-i = putting yoke) harnessing (bail) the ox to pull water from (koop) the well (kau) to (sinchan) irrigate (basudha) the land, but the same ox (gaey = go) ends up (char-i) eating (beyl = creeper) the harvest i.e. all efforts to find God without control of the mind are wasted. 2.

ਕਾਇਆ ਨਗਰ ਮਹਿ ਕਰਮ ਹਰਿ ਬੋਵਹੁ ਹਰਿ ਜਾਮੈ ਹਰਿਆ ਖੇਤੁ ॥   ਮਨੂਆ ਅਸਥਿਰੁ ਬੈਲੁ ਮਨੁ ਜੋਵਹੁ ਹਰਿ ਸਿੰਚਹੁ ਗੁਰਮਤਿ ਜੇਤੁ ॥੩॥

Kā▫i▫ā nagar mėh karam har bovhu har jāmai hari▫ā kẖeṯ.   Manū▫ā asthir bail man jovhu har sincẖahu gurmaṯ jeṯ. ||3||

This is what you should do: (Mah-i) in (nagar = town) the land/soil of (kaaia) the body, (bovh-u) sow the seeds of (karam) deeds as commanded by (har-i) the Almighty; your (kheyt-u = field) the soil will then (jaamai = grow) bloom (hariaa) green with (har-i) Divine virtues.

Note: The soil needs irrigation. One of the ways was to use an ox to pull the rope with bucket at the other end from the well. This is the context of the next verse.

 Make (manooaa) the mind (asthir-u = stable) to focus on Naam/Divine commands, and (jovh-u) yoke/apply this (bail-u) ox-(man-u) mind to conform to Naam with (jeyt-u = which) it (sinchah-u) irrigate (jeyt-u) the body with, i.e. ever remember Naam. 3.

ਜੋਗੀ ਜੰਗਮ ਸ੍ਰਿਸਟਿ ਸਭ ਤੁਮਰੀ ਜੋ ਦੇਹੁ ਮਤੀ ਤਿਤੁ ਚੇਲ ॥   ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਹਰਿ ਲਾਵਹੁ ਮਨੂਆ ਪੇਲ ॥੪॥੯॥੬੧॥

Jogī jangam sarisat sabẖ ṯumrī jo ḏeh maṯī ṯiṯ cẖel.   Jan Nānak ke parabẖ anṯarjāmī har lāvhu manū▫ā pel. ||4||9||61||

O Almighty, (jogi) the Yogis and (jangam = walking on legs) wandering ascetics, (sabh) all this (sristt-i) universe is (tumri= yours) created by You; they (cheyl/chal = walk) act (tit-u = that) the way (jo) as you (deyh-u mati = give counsel) motivate them i.e. the whole creation moves according to role allotted to each.

O (prabh) Almighty, (antarjaami) the controller of all minds, please (laavh-u = put) engage (manooaa) my mind to (har-i) Divine (peyl) obedience, says Nanak the fourth. 4. 9. 61.

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Not: In this Shabad, the fourth Guru refers to the practice of music and dance as means of worship. He motivates people not to waste even a bit of time on these activities and instead conform to Naam-u/Divine commands, natural laws applicable to humans based their roles in life.

ਆਸਾ ਮਹਲਾ ੪ ॥   ਕਬ ਕੋ ਭਾਲੈ ਘੁੰਘਰੂ ਤਾਲਾ ਕਬ ਕੋ ਬਜਾਵੈ ਰਬਾਬੁ ॥   ਆਵਤ ਜਾਤ ਬਾਰ ਖਿਨੁ ਲਾਗੈ ਹਉ ਤਬ ਲਗੁ ਸਮਾਰਉ ਨਾਮੁ ॥੧॥

Āsā mėhlā 4. Kab ko bẖālai gẖungẖrū ṯālā kab ko bajāvai rabāb.   Āvaṯ jāṯ bār kẖin lāgai ha▫o ṯab lag samāra▫o nām. ||1||

Composition of the fourth Guru in Raga Aasa. One who dances and sings to worship, spends (kab ko) some time (bhaalai) searching for (ghunghroo) the ankle bells and (taala) cymbals; similarly, one spends time getting ready to play (rabaab = rebec) the stringed musical instrument.

It (laagai) takes (khin-u pal) some bit of time (aavat jaat) coming and going – to fetch them – (tab lag-u = until then) for that period (hau) I would rather (samaarau) reflect on (naam-u) Divine commands. 1.

Message: Real worship is to keep the mind engaged in obedience to God all the time.

ਮੇਰੈ ਮਨਿ ਐਸੀ ਭਗਤਿ ਬਨਿ ਆਈ ॥   ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਜੈਸੇ ਜਲ ਬਿਨੁ ਮੀਨੁ ਮਰਿ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Merai man aisī bẖagaṯ ban ā▫ī.   Ha▫o har bin kẖin pal rėh na saka▫o jaise jal bin mīn mar jā▫ī. ||1|| rahā▫o.

(Aiasi) such (bhagat-i) devotion has (ban-i aaee) developed (meyrai man-i) in my mind,

that (hau) I (na sakau) cannot (rah-i) stay (bin-u) without remembering (har-i) the Almighty (khin-u pal-u) even a moment, (jaisey) like (meen) the fish (mar-i jaaee) dies (bin-u) without(jal) water. 1.

(Rahaau) dwell and reflect on this.

ਕਬ ਕੋਊ ਮੇਲੈ ਪੰਚ ਸਤ ਗਾਇਣ ਕਬ ਕੋ ਰਾਗ ਧੁਨਿ ਉਠਾਵੈ ॥   ਮੇਲਤ ਚੁਨਤ ਖਿਨੁ ਪਲੁ ਚਸਾ ਲਾਗੈ ਤਬ ਲਗੁ ਮੇਰਾ ਮਨੁ ਰਾਮ ਗੁਨ ਗਾਵੈ ॥੨॥

Kab ko▫ū melai pancẖ saṯ gā▫iṇ kab ko rāg ḏẖun uṯẖāvai.   Melaṯ cẖunaṯ kẖin pal cẖasā lāgai ṯab lag merā man rām gun gāvai. ||2||

The musicians need to tune their instruments before they perform: They take (kab ko-oo) some time to (meylai) tune (panch) the five strings of the stringed instrument or (sat) seven reeds of the harmonium; they take time (utthaavai = raise) to come to (raag dhun-i) the tune of the musical meter.

It (laagai) takes (pal-u chasaa) some time for (meylat) tuning and (chunat) picking up the tune; (tab lag-u = until then) for that period (meyra man-u) my mind (gaavai = sing) praises (gun) virtues of (raam) the all-pervasive Master. 2. 

ਕਬ ਕੋ ਨਾਚੈ ਪਾਵ ਪਸਾਰੈ ਕਬ ਕੋ ਹਾਥ ਪਸਾਰੈ ॥   ਹਾਥ ਪਾਵ ਪਸਾਰਤ ਬਿਲਮੁ ਤਿਲੁ ਲਾਗੈ ਤਬ ਲਗੁ ਮੇਰਾ ਮਨੁ ਰਾਮ ਸਮ੍ਹ੍ਹਾਰੈ ॥੩॥

Kab ko nācẖai pāv pasārai kab ko hāth pasārai.   Hāth pāv pasāraṯ bilam ṯil lāgai ṯab lag merā man rām samĥārai. ||3||

(Kab) when (ko) someone (naachai) dances, s/he (pasaarai = stretches) moves (paav) the feet and (haath) hands.

It takes (til-u = equal to sesame seed) a bit of (bilam-u = delay) time in stretching out (haath, paav) hands and feet, for that period my (man-u) mind would rather (samhaarai) reflect on commands of (raam) the all-pervasive Creator. 3.

ਕਬ ਕੋਊ ਲੋਗਨ ਕਉ ਪਤੀਆਵੈ ਲੋਕਿ ਪਤੀਣੈ ਨਾ ਪਤਿ ਹੋਇ ॥   ਜਨ ਨਾਨਕ ਹਰਿ ਹਿਰਦੈ ਸਦ ਧਿਆਵਹੁ ਤਾ ਜੈ ਜੈ ਕਰੇ ਸਭੁ ਕੋਇ ॥੪॥੧੦॥੬੨॥

Kab ko▫ū logan ka▫o paṯī▫āvai lok paṯīṇai nā paṯ ho▫e.   Jan Nānak har hirḏai saḏ ḏẖi▫āvahu ṯā jai jai kare sabẖ ko▫e. ||4||10||62||

(Kab ko-oo) some persons spend time in activities like dancing and singing to (pateeaavai) please other (logan) people but one (na  hoey) does not receive (pat-i) honour of union with the Creator (pateenai) by pleasing (lok-i) the people.

My mind, if you (sad) for ever (dhiaavh-u) remember (har-i) the Almighty (hirdai) in the mind –  i.e. live by Divine virtues and commands – (ta) then (sabh-u koey) everyone will automatically (jai jai karey = hail) praise you, says (jan) the servant Nanak, the fourth. 4. 10. 62.

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਸਤਸੰਗਤਿ ਮਿਲੀਐ ਹਰਿ ਸਾਧੂ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥   ਗਿਆਨ ਰਤਨੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੧॥

Āsā mėhlā 4.  Saṯsangaṯ milī▫ai har sāḏẖū mil sangaṯ har guṇ gā▫e.   Gi▫ān raṯan bali▫ā gẖat cẖānaṇ agi▫ān anḏẖerā jā▫e. ||1||

Composition of the fourth Guru in Raga Aasa. We should (mileeai) join (sat-sangat-i = company of truthful) in the holy congregation of (har-i saadhoo) seekers of the Almighty, and (sangat-i) in that company (mil-i) together (gaaey-i = sing) praise and learn to emulate (gun) virtues of (hari) the Master.

With this reflection, (ratan-u) the jewel of (giaan = knowledge) Divine virtues (balia = lights) shines, (chaanan-u) lights up (ghatt-i) the mind and (andheyra) darkness of (agiaan-u) ignorance (jaaey-i) goes. 1.  

ਹਰਿ ਜਨ ਨਾਚਹੁ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥   ਐਸੇ ਸੰਤ ਮਿਲਹਿ ਮੇਰੇ ਭਾਈ ਹਮ ਜਨ ਕੇ ਧੋਵਹ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Har jan nācẖahu har har ḏẖi▫ā▫e.   Aise sanṯ milėh mere bẖā▫ī ham jan ke ḏẖovah pā▫e. ||1|| rahā▫o.

 O (har-i jan) servants/devotees of the Almighty, (dhiaaey) pay attention/obey and (naachah-u) dance to (har-i har-i = the Almighty) Divine virtues and commands i.e. conform to them.

If I (milah-i) meet (aisey) such (sant = saints) seekers o (bhaaee) brother, (ham) I shall (dhovah-i) wash their (paaey) feet of those (jan = servants) seekers, i.e. respect them and follow their example. 1.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਇ ॥   ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ਫਿਰਿ ਭੂਖ ਨ ਲਾਗੈ ਆਇ ॥੨॥

Har har nām japahu man mere an▫ḏin har liv lā▫e.   Jo icẖẖahu so▫ī fal pāvhu fir bẖūkẖ na lāgai ā▫e. ||2||

O (meyrey) my (man-u) mind, (andin-u = everyday) ever (japah-u) remember/conform to (naam-u) Divine commands while being (liv laaey) absorbed in (har-i har-i) the Creator.

(Jo) whatever you then (ichhah-u) wish you will (paavah-u) have (soee) that (phal-u = fruit) wish fulfilled; (bhookh = hunger) craving will not (aaey ) come to (laagai = afflict) haunt you (phir-i) again i.e. one get satisfaction by dutifully playing the given role in life. 2.

ਆਪੇ ਹਰਿ ਅਪਰੰਪਰੁ ਕਰਤਾ ਹਰਿ ਆਪੇ ਬੋਲਿ ਬੁਲਾਇ ॥   ਸੇਈ ਸੰਤ ਭਲੇ ਤੁਧੁ ਭਾਵਹਿ ਜਿਨ੍ਹ੍ਹ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੩॥

Āpe har aprampar karṯā har āpe bol bulā▫e.   Se▫ī sanṯ bẖale ṯuḏẖ bẖāvėh jinĥ kī paṯ pāvahi thā▫e. ||3||

(Aprampar-u) the Infinite (har-i) Master is (aapey) IT-self (karta) the Creator of all and (bulaaey) causes them to talk by IT-self (bol-i) talking in them.

O Almighty, those who obey You, (seyee) they are (bhaley) good (sant) devotees and (bhaavah-i) are liked/approved by (tudh-u) You; it is they (jinh ki) whose honour You (pat-i paavah-i thaaey) put in place i.e. honour them by uniting with You. 3.

ਨਾਨਕੁ ਆਖਿ ਨ ਰਾਜੈ ਹਰਿ ਗੁਣ ਜਿਉ ਆਖੈ ਤਿਉ ਸੁਖੁ ਪਾਇ ॥   ਭਗਤਿ ਭੰਡਾਰ ਦੀਏ ਹਰਿ ਅਪੁਨੇ ਗੁਣ ਗਾਹਕੁ ਵਣਜਿ ਲੈ ਜਾਇ ॥੪॥੧੧॥੬੩॥

Nānak ākẖ na rājai har guṇ ji▫o ākẖai ṯi▫o sukẖ pā▫e.   Bẖagaṯ bẖandār ḏī▫e har apune guṇ gāhak vaṇaj lai jā▫e. ||4||11||63||

Nanak the fourth, is never (raajai) satiated (aakh-i = saying) praising (gun) the virtues of (har-i) the Almighty i.e. cannot praise them enough, because (jiau = as) the more he (aakhai = says) praises, (tiau = same) the more he (sukh-u paaey) experiences peace/bliss.

The Creator has (dee-ey = given) provided (bhanddaar) stores of (apuney = own) IT’s (gun) virtues – in human minds – but only some (gaahak-u) customer (vanaj-i) buys and (lai jaaey) takes i.e. departs from the world having imbibed Naam/Divine virtues and commands. 4. 11. 63.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਰਾਗੁ ਆਸਾ ਘਰੁ ੮ ਕੇ ਕਾਫੀ ਮਹਲਾ ੪ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Rāg āsā gẖar 8 ke kāfī mėhlā 4.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Composition of the fourth Guru in Raga Aasa, Kaafi meter to be sung (ghar-u 8) to the eighth beat.

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ਆਇਆ ਮਰਣੁ ਧੁਰਾਹੁ ਹਉਮੈ ਰੋਈਐ ॥   ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਅਸਥਿਰੁ ਹੋਈਐ ॥੧॥

Ā▫i▫ā maraṇ ḏẖurāhu ha▫umai ro▫ī▫ai.   Gurmukẖ nām ḏẖi▫ā▫e asthir ho▫ī▫ai. ||1||

(Maran-u) death (aaia = comes) is ordained (dhuraah-u) from the source, i.e. death is pre-ordained and everyone who is born has to die, but on a loved one’s death people (roeeai) wail because of (haumai = ego) how it affects them.

On the other hand, (dhiaaey) remembering and conducting ourselves by (naam-u) Divine commands, (gurmukh-i) as taught by the guru, one (hoeeai) becomes/remains (asthir-u) unshakable/unaffected in moments of joy and grief. 1.

ਗੁਰ ਪੂਰੇ ਸਾਬਾਸਿ ਚਲਣੁ ਜਾਣਿਆ ॥   ਲਾਹਾ ਨਾਮੁ ਸੁ ਸਾਰੁ ਸਬਦਿ ਸਮਾਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Gur pūre sābās cẖalaṇ jāṇi▫ā.   Lāhā nām so sār sabaḏ samāṇi▫ā. ||1|| rahā▫o.

(Saabaas-i) praise be to (poorey) the perfect guru with whose guidance one (jaania = knows) remains conscious of (challan-u = departure) imminence of death.

(Sabad-i = from the word) from his teachings one learns how to (laaha) profit from human birth through conducting oneself by (s-u saar-u) the sublime (naam-u) Divine commands and (samaaniaa) achieving merger with the Creator. 1.

(Rahaau) dwell and reflect on this.   

ਪੂਰਬਿ ਲਿਖੇ ਡੇਹ ਸਿ ਆਏ ਮਾਇਆ ॥   ਚਲਣੁ ਅਜੁ ਕਿ ਕਲ੍ਹ੍ਹਿ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੨॥

Pūrab likẖe deh sė ā▫e mā▫i▫ā.   Cẖalaṇ aj kė kalėh ḏẖarahu furmā▫i▫ā. ||2||

(Ddeyh = days) the allotted lifespan is (poorab-i likhey) pre-ordained and (s-i) its end (aaey) will come, o (maaiaa) mother.

It may bcome (aj-u) to-day (ki) or (kalh-i) tomorrow, i.e. come sooner or later as (dhurah-u furmaaia) Divine-ordained. 2.

ਬਿਰਥਾ ਜਨਮੁ ਤਿਨਾ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ॥   ਜੂਐ ਖੇਲਣੁ ਜਗਿ ਕਿ ਇਹੁ ਮਨੁ ਹਾਰਿਆ ॥੩॥

Birthā janam ṯinā jinĥī nām visāri▫ā.   Jū▫ai kẖelaṇ jag kė ih man hāri▫ā. ||3||

(Jinhi) those who (visaaria) forget/ignore (naam-u) Divine commands – present in the mind – (tinaa) their (janam-u = the birth) human birth is (birtha) wasted.

They (kheylan) play the game of (jag-i) life in illusion like in (jooai) gambling and (ihh-u) this (man-u) mind loses its virtues to vices. 3.

ਜੀਵਣਿ ਮਰਣਿ ਸੁਖੁ ਹੋਇ ਜਿਨ੍ਹ੍ਹਾ ਗੁਰੁ ਪਾਇਆ ॥   ਨਾਨਕ ਸਚੇ ਸਚਿ ਸਚਿ ਸਮਾਇਆ ॥੪॥੧੨॥੬੪॥

Jīvaṇ maraṇ sukẖ ho▫e jinĥā gur pā▫i▫ā.   Nānak sacẖe sacẖ sacẖ samā▫i▫ā. ||4||12||64||

(Jinha) those who (paaia) find the guru – and follow his teachings, conduct themselves by Divine virtues and commands – they (hoey) experience (sukh-u) comfort/peace (jeevan-i) in life as well as (maran-i) after death/hereafter.

Those (sachey) of truthful conduct are found so (sach-i) by the Eternal, (samaaia) merge (sach-i) with the Eternal, says fourth Nanak. 4. 12. 64.