SGGS pp 381-383, Aasa M: 5 42-48

ਆਸਾ ਮਹਲਾ ੫ ॥ ਬਾਹਰੁ ਧੋਇ ਅੰਤਰੁ ਮਨੁ ਮੈਲਾ ਦੁਇ ਠਉਰ ਅਪੁਨੇ ਖੋਏ ॥ ਈਹਾ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮੋਹਿ ਵਿਆਪਿਆ ਆਗੈ ਮੁਸਿ ਮੁਸਿ ਰੋਏ ॥੧॥

Āsā mėhlā 5. Bāhar ḏẖo▫e anṯar man mailā ḏu▫e ṯẖa▫ur apune kẖo▫e. Īhā kām kroḏẖ mohi vi▫āpi▫ā

āgai mus mus ro▫e. ||1||

Composition of the fifth Guru in Raga Aasa. One who (dhoey) washes (baahar-u = external) the body but (man-u) the mind is (maila = dirty) smeared with vices; such a person (khoey) loses (apuney = own) his/her comfort (duey-i) both (tthaur) places, i.e. neither has peace in life nor is accepted for union with the Creator.

S/he (viaapia) is afflicted (kaam-i) by lust, (krodh-i) wrath and (moh-i) lures of temptations (eeha = here) in life; and (mus-i mus-i) sighs and (roey) cries, i.e. repents, when confronted with wrongdoings, (aagey = ahead) in the hereafter. 1.

ਗੋਵਿੰਦ ਭਜਨ ਕੀ ਮਤਿ ਹੈ ਹੋਰਾ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮਰਈ ਨਾਮੁ ਨ ਸੁਨਈ ਡੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Govinḏ bẖajan kī maṯ hai horā. varmī mārī sāp na mar▫ī nām na sun▫ī dorā. ||1|| rahā▫o.

Such a person is (ddora) deaf does not (sunaee) listen to the guru’s teachings to obey (naam-u) Divine commands; engages in rituals – not realizing that like – (saap-u) the snake does not (maraee) get killed by (maari = killing) breaking (varmi) the snake hole, i.e. the mind is not cleansed of vices by rituals.

(Mat-i) the counsel one receives from (bhajan) remembering Divine virtues is (hora) different – it cleanses the mind. 1.

(Rahaau) dwell and reflect on this.

ਮਾਇਆ ਕੀ ਕਿਰਤਿ ਛੋਡਿ ਗਵਾਈ ਭਗਤੀ ਸਾਰ ਨ ਜਾਨੈ ॥ਬੇਦ ਸਾਸਤ੍ਰ ਕਉ ਤਰਕਨਿ ਲਾਗਾ ਤਤੁ ਜੋਗੁ ਨ ਪਛਾਨੈ ॥੨॥

Mā▫i▫ā kī kiraṯ cẖẖod gavā▫ī bẖagṯī sār na jānai. Beḏ sāsṯar ka▫o ṯarkan lāgā ṯaṯ jog na pacẖẖānai. ||2||

A person who (chhod-i) leaves (kirat-i) working (ki) for (maaia) money (gavaaee) loses livelihood but also does not (jaanai) know (saar) the essence of (bhagti) devotion i.e. renouncing the world is not devotion – it is living by Divine virtues and commands.

S/he (tarkan-i laaga) gets into arguments on (beyd shaastr) the scriptures but does not (pachhaana) recognize (tat) the essence of how to attain (jog-u) union with the Creator is obedience to Naam. 2.

ਉਘਰਿ ਗਇਆ ਜੈਸਾ ਖੋਟਾ ਢਬੂਆ ਨਦਰਿ ਸਰਾਫਾ ਆਇਆ ॥ਅੰਤਰਜਾਮੀ ਸਭੁ ਕਿਛੁ ਜਾਨੈ ਉਸ ਤੇ ਕਹਾ ਛਪਾਇਆ ॥੩॥

Ugẖar ga▫i▫ā jaisā kẖotā dẖabū▫ā naḏar sarāfā ā▫i▫ā. Anṯarjāmī sabẖ kicẖẖ jānai us ṯe kahā cẖẖapā▫i▫ā. ||3||

(Jaisa) like (khotta) a counterfeit (dhabua) silver coin (ughar-i gaiaa) is exposed when it (aaia) comes (nadar-i = sight) under the eye (saraafa = jeweller) of the valuer.

Similarly (kaha) how can anything (chhapaaia) be concealed from the Almighty (antarjaami) knower of minds who (jaanai) knows (sabh-u kichh-u) everything of what is in every one’s mind. 3.

ਕੂੜਿ ਕਪਟਿ ਬੰਚਿ ਨਿੰਮੁਨੀਆਦਾ ਬਿਨਸਿ ਗਇਆ ਤਤਕਾਲੇ ॥ ਸਤਿ ਸਤਿ ਸਤਿ ਨਾਨਕਿ ਕਹਿਆ ਅਪਨੈ ਹਿਰਦੈ ਦੇਖੁ ਸਮਾਲੇ ॥੪॥੩॥੪੨॥

Kūṛ kapat bancẖ nimmunī▫āḏā binas ga▫i▫ā ṯaṯkāle. Saṯ saṯ saṯ Nānak kahi▫ā apnai hirḏai ḏekẖ samāle. ||4||3||42||

A person whose conduct is based (koorr-i) on falsehood, (kapatt-i) on deceit and (banch-i/balbanch) on manipulations has (ni-mmuniaada) no foundation to stand on (binas-i gaiaa) is destroyed (tatkaaley) instantly, i.e. easily falls prey to vices and not accepted for union with the Creator.

(Nanak-i) fifth Nanak (kahia) has said (sat-i sat-i sat-i) the eternal truth, one should (samaaley) reflect (hirdai) in the mind and (deykh-u) see. 4. 3. 42.

————————————–

Note: Some people show their devotion to the deity by dancing and singing. This only pleases one’s own mind and the onlookers. As against this, the Shabad below describes what a devotee of the Almighty does.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਉਦਮੁ ਕਰਤ ਹੋਵੈ ਮਨੁ ਨਿਰਮਲੁ ਨਾਚੈ ਆਪੁ ਨਿਵਾਰੇ ॥ਪੰਚ ਜਨਾ ਲੇ ਵਸਗਤਿ ਰਾਖੈ ਮਨ ਮਹਿ ਏਕੰਕਾਰੇ ॥੧॥

Āsā mėhlā 5. Uḏam karaṯ hovai man nirmal nācẖai āp nivāre. Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||

Composition of the fifth Guru in Raga Aasa. The devotee (karat) makes (udam) efforts so that (man) the mind (hovai = becomes) is (nirmal = free of dirt) purified of vices (nivaarey) by getting rid of (aapa = self-importance) ego – the mind then recognizes Divine messages and (naachai = dances) conforms to them, i.e. acts accordingly.

With (eykankaarey) the One all-pervasive Creator (mah-i) in (man) the mind, s/he (raakhai) keeps (panch jana = five persons) the five vices – of lust, wrath, greed, attachment to the world-play and vanity (lai vasgat-i) under control.

ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā jan niraṯ kare gun gāvai. Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.

O Almighty, (teyra) Your (jan-u = servant) devotee (gaavai) sings Your (gun) virtues and (nirat karai) dances i.e. emulates them.

People use (rabaab) stringed musical instruments, (pakhaavaj) drums, (taal) cymbals and (ghunghroo) bell anklets for dance, but (anhad) continuous (sabad-u = Word) celestial music (vajaavai) plays in the devotee’s mind. 1.

(Rahaau) dwell and reflect on this.

ਪ੍ਰਥਮੇ ਮਨੁ ਪਰਬੋਧੈ ਅਪਨਾ ਪਾਛੈ ਅਵਰ ਰੀਝਾਵੈ ॥ਰਾਮ ਨਾਮ ਜਪੁ ਹਿਰਦੈ ਜਾਪੈ ਮੁਖ ਤੇ ਸਗਲ ਸੁਨਾਵੈ ॥੨॥

Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai. Rām nām jap hirḏai jāpai mukẖṯe sagal sunāvai. ||2||

The dedicated person (prathmey) first (parbodhai = teaches) creates conviction in his/her (aapna) own mind and (pachhai = later) then (reejhaavai = pleases) tries to convince (avar) others.

S/he (jaapai) recounts (raam naam) Divine virtues, (jap-u = what is to be remembered) as guide for life, (hirdai) in the mind and utters (tey) from (mukh) the mouth for (sagal) all (sunaavai) to hear. 2.

ਕਰ ਸੰਗਿ ਸਾਧੂ ਚਰਨ ਪਖਾਰੈ ਸੰਤ ਧੂਰਿ ਤਨਿ ਲਾਵੈ ॥ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰੇ ਗੁਰ ਆਗੈ ਸਤਿ ਪਦਾਰਥੁ ਪਾਵੈ ॥੩॥

Kar sang sāḏẖū cẖaran pakẖārai sanṯḏẖūr ṯan lāvai. Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||

S/he (pakhaarai) washes (charan) the feet of (saadhoo) the guru (sang-i) with (kar) the hands i.e. serves the guru in every way; and (laavai) applies (dhoor-i) the dust of the feet of (sant) the saint/guru (tan-i) on the body – humbly follows his teachings.

S/he (arap-i dharey) surrenders his/her (man-u) mind and (tan-u) body (aagai) before (gur) the guru, i.e. gives up ego and follows the guru in thoughts and deeds; with this s/he (paavai) obtains (padaarath-u = substance) the gift (sat-i) of the Eternal i.e. discovers the Almighty within. 3.

ਜੋ ਜੋ ਸੁਨੈ ਪੇਖੈ ਲਾਇ ਸਰਧਾ ਤਾ ਕਾ ਜਨਮ ਮਰਨ ਦੁਖੁ ਭਾਗੈ ॥ ਐਸੀ ਨਿਰਤਿ ਨਰਕ ਨਿਵਾਰੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਗੈ ॥੪॥੪॥੪੩॥

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai. Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||

(Jo jo) everyone who (sunai) listens to and (peykhai) watches – such a devotee’s words and actions – (laaey sardha) with faith, – does not transgress and – (ta ka) his/her (dukh-u) pain of (janam) births and (maran) deaths (bhaagai = runs) ends.

(Aisi) such (nirat-i = dance) devotion (nivaarai) banishes/ends (narak = hell) cycles of reincarnation, because (gurmukh-i) with the guru’s guidance, one (jaagai = is awake) remains alert against vices in the world-play. 4. 4. 43.

————————————-

­

Note: This Shabad brings out how the human mind is transformed, when one becomes aware of, and conforms to, Divine virtues and commands with the guru’s guidance.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਅਧਮ ਚੰਡਾਲੀ ਭਈ ਬ੍ਰਹਮਣੀ ਸੂਦੀ ਤੇ ਸ੍ਰੇਸਟਾਈ ਰੇ ॥ ਪਾਤਾਲੀ ਆਕਾਸੀ ਸਖਨੀ ਲਹਬਰ ਬੂਝੀ ਖਾਈ ਰੇ ॥੧॥

Āsā mėhlā 5. Aḏẖam cẖandālī bẖa▫ī barahmaṇī sūḏī ṯe sarėstā▫ī re. Pāṯālī ākāsī sakẖnī lahbar būjẖī kẖā▫ī re. ||1||

Composition of the fifth Guru in Raga Aasa. The state of mind which was (adham chanddaali = of lowest caste) an outcast becomes (brahmini = highest caste) respected; one is transformed from (soodi/soodar = untouchable) from very low to (sreysttaaee) sublime state of mind.

The mind used to crave so much as to feel (sakhni) empty/hungry even with provisions from the sky to the nether regions, i.e. of the whole world, but that (lahbar) fire of craving (boojhi) has been quenched and (khaaee) consumed/ within. 1.

ਘਰ ਕੀ ਬਿਲਾਈ ਅਵਰ ਸਿਖਾਈ ਮੂਸਾ ਦੇਖਿ ਡਰਾਈ ਰੇ ॥ ਅਜ ਕੈ ਵਸਿ ਗੁਰਿ ਕੀਨੋ ਕੇਹਰਿ ਕੂਕਰ ਤਿਨਹਿ ਲਗਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Gẖar kī bilā▫ī avar sikẖā▫ī mūsā ḏekẖ darā▫ī re. Aj kai vas gur kīno kehar kūkar ṯinėh lagā▫ī re. ||1|| rahā▫o.

Like a (bilaaee/billi) cat (ki) of (ghar) the house which hunts on the mice, i.e. the mind used to be looking for things to grab, but has now (sikhaaee = taught) learnt (avar) otherwise and (ddraaee) is frightened (deykh) on seeing (moosa = mouse) the prey, i.e. does not eye what belongs to others.

(Gur-i) the Guru has placed (keyhar-i) the lion (vas-i) under control of (aj) the goat, i.e. dissolved ego and made humble; the mind which was greedy like (kookar) a dog has (lagaaee) got used to eating (tinah-i/trin) grass i.e. the mind satisfied with essential provisions. 1.

(Rahaau) dwell and reflect on this.

ਬਾਝੁ ਥੂਨੀਆ ਛਪਰਾ ਥਾਮ੍ਹ੍ਹਿਆ ਨੀਘਰਿਆ ਘਰੁ ਪਾਇਆ ਰੇ ॥ ਬਿਨੁ ਜੜੀਏ ਲੈ ਜੜਿਓ ਜੜਾਵਾ ਥੇਵਾ ਅਚਰਜੁ ਲਾਇਆ ਰੇ ॥੨॥

Bājẖ thūnī▫ā cẖẖaprā thāmiĥ▫ā nīgẖari▫ā gẖar pā▫i▫ā re. Bin jaṛī▫e lai jaṛi▫i jaṛāvā thevā acẖraj lā▫i▫ā re. ||2||

The mind used to (thaamia) support (chhapra = thatched roof) the house (baajh-u) without (thooneea) pillars i.e. only used to dream of having a house, such (nigharia) a homeless person now (paaia) found (ghar-u) a house, i.e. one who wandered here and there, is now steadfast with focus on God within with the guru’s guidance.

I have got (jarraava) a precious stone (lai jarrio) imbedded (bin-u) without (jarree-ey) craftsman; it is (achraj) a wonderful (theyva) precious stone, i.e. I do not rely on anything except Naam/Divine virtues and commands within. 2.

ਦਾਦੀ ਦਾਦਿ ਨ ਪਹੁਚਨਹਾਰਾ ਚੂਪੀ ਨਿਰਨਉ ਪਾਇਆ ਰੇ ॥ ਮਾਲਿ ਦੁਲੀਚੈ ਬੈਠੀ ਲੇ ਮਿਰਤਕੁ ਨੈਨ ਦਿਖਾਲਨੁ ਧਾਇਆ ਰੇ ॥੩॥

Ḏāḏī ḏāḏ na pahucẖanhārā cẖūpī nirna▫o pā▫i▫ā re. Māl ḏulīcẖai baiṯẖī le mirṯak nain ḏikẖālan ḏẖā▫i▫ā re. ||3||

Earlier (daadi) the seeker of justice could not (pahuchanhaara) reach (daad-i) the judge, but now (paaiaa) obtains (nirnau = decision) justice (choopi) quietly, i.e. I no longer worry what would happen as I believe whatever God does is good.

(Mirtak-u) death (baitthi) sat (maal-i) occupying (dulecchai) on a carpet, i.e. temptations easily and lured the mind – now that (nain dikhaalan-u) stare (dhaaia) has gone away, i.e. temptations have no influence on the mind. 3.

Page 382

ਸੋਈ ਅਜਾਣੁ ਕਹੈ ਮੈ ਜਾਨਾ ਜਾਨਣਹਾਰੁ ਨ ਛਾਨਾ ਰੇ॥ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਅਮਿਉ ਪੀਆਇਆ ਰਸਕਿ ਰਸਕਿ ਬਿਗਸਾਨਾ ਰੇ॥੪॥੫॥੪੪॥

So▫ī ajāṇ kahai mai jānā jānaṇhār na cẖẖānā re. Kaho Nānak gur ami▫o pī▫ā▫i▫ā rasak rasak bigsānā re. ||4||5||44||

Anyone who (kahai) says (mai) I (jaana = known) know how to lead life in face of temptations, (so) that person is (ajaan-u) ignorant of the reality; one who (jaananhaar-u = knows) is aware, does not remain (chhaana) hidden i.e. his/her conduct shows.

The guru (peeaaia) gives to drink (amiau/amrit) the life-giving nectar; and one is (bigsaana) enjoys (rasik rasik) drinking it, i.e. one who follows the guru’s guidance remains happy, says fifth Nanak. 4. 5. 44.

————————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਬੰਧਨ ਕਾਟਿ ਬਿਸਾਰੇ ਅਉਗਨ ਅਪਨਾ ਬਿਰਦੁ ਸਮ੍ਹ੍ਹਾਰਿਆ॥ ਹੋਏ ਕ੍ਰਿਪਾਲ ਮਾਤ ਪਿਤ ਨਿਆਈ ਬਾਰਿਕ ਜਿਉ ਪ੍ਰਤਿਪਾਰਿਆ॥੧॥

Āsā mėhlā 5. Banḏẖan kāt bisāre a▫ugan apnā biraḏ samĥāri▫a. Ho▫e kirpāl māṯ piṯ ni▫ā▫ī bārik ji▫o parṯipāri▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. (Samaaria = remembering) in keeping with his (birad-u) tradition, the guru guided me to (kaatt-i) cut (bandhan) bondage to (augan) vices and I am now (bisaarey = forggotten) free of them.

(Hoey) being (kripaal) kind (niaaee) like (maat) the mother and (pit/pitaa) the father – the parents – the guru (pratipaaria) looks after us (jiau) as his (baarik) children. 1.

ਗੁਰਸਿਖ ਰਾਖੇ ਗੁਰ ਗੋਪਾਲਿ॥ਕਾਢਿ ਲੀਏ ਮਹਾ ਭਵਜਲ ਤੇ ਅਪਨੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥ ਰਹਾਉ॥

Gursikẖ rākẖe gur gopāl. Kādẖ lī▫e mahā bẖavjal ṯe apnī naḏar nihāl. ||1|| rahā▫o.

(Gupaal-i = sustainer) the kind (gur) guru (raakhey) protects (gursikh) the guru’s disciples.

And does so by bestowing (apni = own) his (nihaal-i) sight of (nadar-i) grace, i.e. guidance, (kaaddh-i lee-ey) takes out the followers (tey) from (maha = great) the terrible (bhavjal) world-ocean of allurements. 1.

(Rahaau) dwell and reflect on this.

ਜਾ ਕੈ ਸਿਮਰਣਿ ਜਮ ਤੇ ਛੁਟੀਐ ਹਲਤਿ ਪਲਤਿ ਸੁਖੁ ਪਾਈਐ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਜਪਹੁ ਜਪੁ ਰਸਨਾ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਈਐ॥੨॥

Jā kai simraṇ jam ṯe cẖẖutī▫ai halaṯ palaṯ sukẖ pā▫ī▫ai. Sās girās japahu jap rasnā nīṯ nīṯ guṇ gā▫ī▫ai. ||2||

The Almighty by (ja kai) whose (simran-i) remembrance and obedience, we can (chhutteeai) remains free of (jam) Divine justice; and (paaeeai) obtain (sukh-u) comfort (halat-i) here in life and (palat-i) in the hereafter.

O my mind, with (saas-i) every breath and (giraas-i) morsel of food, (japah-u jap-u) remember that Master, (neet neet) forever (gaaeeai) singing/praising IT’s (gun) virtues with (rasna) the tongue. 2.

ਭਗਤਿ ਪ੍ਰੇਮ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾਧਸੰਗਿ ਦੁਖ ਨਾਠੇ॥ ਛਿਜੈ ਨ ਜਾਇ ਕਿਛੁ ਭਉ ਨ ਬਿਆਪੇ ਹਰਿ ਧਨੁ ਨਿਰਮਲੁ ਗਾਠੇ॥੩॥

Bẖagaṯ parem param paḏ pā▫i▫ā sāḏẖsang ḏukẖ nāṯẖe. Cẖẖijai na jā▫e kicẖẖ bẖa▫o na bi▫āpe har ḏẖan nirmal gāṯẖe. ||3||

With (preym) loving (bhagat-i) devotion/obedience of the Almighty, we (paaia) attain (param) the sublime (pad-u = status) state – of freedom from temptations – (saadhsang-i) with company/guidance of the guru; this is how (dukh) griefs (naatthey = run away) are obviated.

One gets (nirmal) the impeccable (dhan) wealth of awareness of (har-i = Almighty) Divine virtues and commands from the guru (gaatthey) in the bag/mind; this wealth is not (chhijai) dissipated or (jaaey = goes) lost; and hence (kichh-u na) no (bhai) fear (biaapai) afflict – since one does nothing wrong. 3.

ਅੰਤਿ ਕਾਲ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ਇਤ ਉਤ ਰਾਖਨਹਾਰੇ॥ ਪ੍ਰਾਨ ਮੀਤ ਹੀਤ ਧਨੁ ਮੇਰੈ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੇ॥੪॥੬॥੪੫॥

Anṯ kāl parabẖ bẖa▫e sahā▫ī iṯ uṯ rākẖanhāre. Parān mīṯ hīṯḏẖan merai Nānak saḏ balihāre. ||4||6||45||

(Prabh) the Almighty (bhaey) is (sahaaee) helpful/the support (ant-i kaal = end time) when the soul is evaluated; IT (raakhahaarey) protects the soul (it) here and (ut) in the hereafter.

I (sad) ever (balihaarey) adore the Almighty, (meyrai) my (praan) life-long (heet) beloved (meet) friend and (dhan-u) wealth/support here and, in the hereafter, says fifth Nanak. 4. 6. 45.

———————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਜਾ ਤੂੰ ਸਾਹਿਬੁ ਤਾ ਭਉ ਕੇਹਾ ਹਉ ਤੁਧੁ ਬਿਨੁ ਕਿਸੁ ਸਾਲਾਹੀ॥ ਏਕੁ ਤੂੰ ਤਾ ਸਭੁ ਕਿਛੁ ਹੈ ਮੈ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ॥੧॥

Āsā mėhlā 5. Jā ṯūʼn sāhib ṯā bẖa▫o kehā ha▫o ṯuḏẖ bin kis sālāhī. Ėk ṯūʼn ṯā sabẖ kicẖẖ hai

mai ṯuḏẖ bin ḏūjā nāhī. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, (ja) when (too’n) You – the highest authority – are my (sahib-u) Master, (ta) then (keyha) what (bhau) fear can I have, and (kis) who (bin) except You can I (saalaahi) praise?

When (too’n) You (eyk = one) the only Master are with me, (ta) then there (hai) is (sabh-u kichh-u) everything with me; (mai = I) for me there is (dooja naahi) none other (bin-u) except (tudh-u) – to look to. 1.

ਬਾਬਾ ਬਿਖੁ ਦੇਖਿਆ ਸੰਸਾਰੁ॥ਰਖਿਆ ਕਰਹੁ ਗੁਸਾਈ ਮੇਰੇ ਮੈ ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ॥

Bābā bikẖ ḏekẖi▫ā sansār. Rakẖi▫ā karahu gusā▫ī mere mai nām ṯerā āḏẖār. ||1|| rahā▫o.

(Baaba) O Almighty, I (deykhia = see) find (sansaar) the world full of (bikh-u) poison, i.e. allurements which cause the creatures to succumb to vices.

O (meyrey) my (gusaaee) Master of the universe, please (rakhia karah-u) protect me; (mai) for me (teyra) Your (naam-u) commands are (meyra) my (aadhaar-u) support – I have placed myself in Your care and obedience. 1.

(Rahaau) dwell and reflect on this.

ਜਾਣਹਿ ਬਿਰਥਾ ਸਭਾ ਮਨ ਕੀ ਹੋਰੁ ਕਿਸੁ ਪਹਿ ਆਖਿ ਸੁਣਾਈਐ॥ ਵਿਣੁ ਨਾਵੈ ਸਭੁ ਜਗੁ ਬਉਰਾਇਆ ਨਾਮੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ॥੨॥

Jāṇėh birthā sabẖā man kī hor kis pėh ākẖ suṇā▫ī▫ai.viṇ nāvai sabẖ jag ba▫urā▫i▫ā nām milai sukẖ pā▫ī▫ai. ||2||

The Creator IT-self (jaanah-i) knows (birtha) the state (ki) of (sabha) all (man) minds; (pah-i) to (kis-u) who (hor) else do we need to (aakh-i sunaaeeai = say to hear) tell about it.

(Sabh-u) all (jag-u = world) people are (bauraana = mad) directionless (vin-u = without) without awareness of (naavai/naam) of Divine commands; (sukh) peace/poise can (paaeeai) be obtained with conformance to Naam-u/Divine commands. 2.

ਕਿਆ ਕਹੀਐ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈਐ ਜਿ ਕਹਣਾ ਸੁ ਪ੍ਰਭ ਜੀ ਪਾਸਿ॥ ਸਭੁ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤੈ ਸਦਾ ਸਦਾ ਤੇਰੀ ਆਸ॥੩॥

Ki▫ā kahī▫ai kis ākẖ suṇā▫ī▫ai jė kahṇā so parabẖ jī pās.Sabẖ kicẖẖ kīṯā ṯerā varṯai saḏā saḏā ṯerī ās. ||3||

(Kiaa) what (kaheeai) should we say and to (kis-u) whom should we (aakh-i sunaaiai) tell? (J-i) if something is (kahna) to be said, it should (paas-i) be to (ji) the revered (prabh) Almighty.

And to supplicate (sabh kich) everything (vartai) happens by (teyra) Your (keeta) doing, i.e. according to natural laws; every one (sadaa sadaa) forever has (aas) hope (teyri = yours) on You i.e. everyone looks to You. 3.

ਜੇ ਦੇਹਿ ਵਡਿਆਈ ਤਾ ਤੇਰੀ ਵਡਿਆਈ ਇਤ ਉਤ ਤੁਝਹਿ ਧਿਆਉ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦਾ ਸੁਖਦਾਤੇ ਮੈ ਤਾਣੁ ਤੇਰਾ ਇਕੁ ਨਾਉ॥੪॥੭॥੪੬॥

Je ḏėh vadi▫ā▫ī ṯā ṯerī vadi▫ā▫ī iṯ uṯ ṯujẖėh ḏẖi▫ā▫o.Nānak ke parabẖ saḏā sukẖ▫ḏāṯe mai ṯāṇ ṯerā ik nā▫o. ||4||7||46||

(Jey) if You (deyh-i = give) grant me (vaddiaaee) fame (ta) then that is (teyri) Your glory; I (dhiaau) invoke (tujhh-i) You (it) here and (ut) in the hereafter.

(Mai) my (taan-u) strength is by conforming to (teyra) Your (ik) One (naau) Naam/commands, o (prabh) Almighty, you are (sadaa) ever (sukhdaatey) the giver/source of peace/comfort for Nanak the fifth. 4. 7. 46.

—————————————-

ਆਸਾ ਮਹਲਾ ੫॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਠਾਕੁਰ ਏਹੁ ਮਹਾ ਰਸੁ ਜਨਹਿ ਪੀਓ॥ ਜਨਮ ਜਨਮ ਚੂਕੇ ਭੈ ਭਾਰੇ ਦੁਰਤੁ ਬਿਨਾਸਿਓ ਭਰਮੁ ਬੀਓ॥੧॥

Āsā mėhlā 5. Amriṯ nām ṯumĥārā ṯẖākur ehu mahā ras janėh pī▫o.Janam janam cẖūke bẖai bẖāre ḏuraṯ bināsi▫o bẖaram bī▫o. ||1||

Composition of the fifth Guru in Raga Aasa. O (tthaakur) Master, awareness of (tumaara) Your (naam-u) commands is (amrit) life-giving, i.e. saves from vices; (janah-i) the humble servants/devotees (peeo) drink this (maha) great (ras-u) elixir i.e. they conform to Divine commands and remain free of vices.

Their (bhai) fear of (bhaarey = heavy) retribution for wrongdoings of (janam janam) birth after birth (chookey) end, and tendency for (durat-u) wrongdoings and (bharam) the delusion caused by (beeo) duality (binaasio) destroyed. 1.

ਦਰਸਨੁ ਪੇਖਤ ਮੈ ਜੀਓ॥ ਸੁਨਿ ਕਰਿ ਬਚਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਸਤਿਗੁਰ ਮਨੁ ਤਨੁ ਮੇਰਾ ਠਾਰੁ ਥੀਓ ॥੧॥ ਰਹਾਉ॥

Ḏarsan pekẖaṯ mai jī▫o.Sun kar bacẖan ṯumĥāre saṯgur man ṯan merā ṯẖār thī▫o. ||1|| rahā▫o.

(Mai) I am (jeeo) enlivened (peykhat = seeing) seeing (darsan) vision of You – experiencing You within me.

O Almighty (satigur) True Guru, (sun-i kar-i) listening/conforming to (tumaarey) Your (bachan) words/commands, (meyra) my (man-u) mind and (tan-u) body (theeo) become (tthaar) cool, i.e. I am at peace. 1.

(Rahaau) dwell and reflect on this.

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਭਇਓ ਸਾਧਸੰਗੁ ਏਹੁ ਕਾਜੁ ਤੁਮ੍ਹ੍ਹ ਆਪਿ ਕੀਓ॥ ਦਿੜੁ ਕਰਿ ਚਰਣ ਗਹੇ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹਰੇ ਸਹਜੇ ਬਿਖਿਆ ਭਈ ਖੀਓ॥੨॥

Ŧumĥrī kirpā ṯe bẖa▫i▫o sāḏẖsang ehu kāj ṯumĥ āp kī▫o.Ḏiṛ kar cẖaraṇ gahe parabẖ ṯumĥre sėhje bikẖi▫ā bẖa▫ī kẖī▫o. ||2||

It is (tey) with Your (kripa) grace that (saadhsang-u) guru’s company/guidance (bhaio = happens) is obtained; (tumh) You (keeo) do this (kaaj-u) task is (aap-i) on Your own.

One who (dirr-u/drir kar-i) firmly (gahey) holds (tumrey) Your feet i.e. sincerely submits to Divine commands, his/her being enticed by (bikhia = poison) temptations (bhaee) is (kheeo) destroyed/ends. 2.

ਸੁਖ ਨਿਧਾਨ ਨਾਮੁ ਪ੍ਰਭ ਤੁਮਰਾ ਏਹੁ ਅਬਿਨਾਸੀ ਮੰਤ੍ਰੁ ਲੀਓ॥ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਸਤਿਗੁਰਿ ਦੀਨਾ ਤਾਪੁ ਸੰਤਾਪੁ ਮੇਰਾ ਬੈਰੁ ਗੀਓ॥੩॥

Sukẖ niḏẖān nām parabẖ ṯumrā ehu abẖināsī manṯar lī▫o.Kar kirpā mohi saṯgur ḏīnā ṯāp sanṯāp merā bair gī▫o. ||3||

O (prabh) Almighty, living by Your (naam-u) commands is (nidhaan = treasure) the source of (sukh) peace/comfort; I (leeo) have taken (eyh-u) this as (abinaasi) the eternal (mantr-u) teaching.

This mantra was (kar-i kirpa) kindly (deena) given (moh-i) to me (satgur-i) by the true guru, and by following the teachings, (taap-u = ailment) affliction to vices and resultant, (santaap) suffering and (bair-u = enmity) restlessness (geeo/gaio) have left me. 3.

ਧੰਨੁ ਸੁ ਮਾਣਸ ਦੇਹੀ ਪਾਈ ਜਿਤੁ ਪ੍ਰਭਿ ਅਪਨੈ ਮੇਲਿ ਲੀਓ॥ ਧੰਨੁ ਸੁ ਕਲਿਜੁਗੁ ਸਾਧਸੰਗਿ ਕੀਰਤਨੁ ਗਾਈਐ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਹੀਓ॥੪॥੮॥੪੭॥

Ḏẖan so māṇas ḏehī pā▫ī jiṯ parabẖ apnai mel lī▫o.Ḏẖan so kalijug sāḏẖsang kīrṯan gā▫ī▫ai Nānak nām aḏẖār hī▫o. ||4||8||47||

(Dha’nn-u = great) blessed is (s-u) that soul which (paaee) gets (maanas) human (deyhi = body) birth (jit-u) by which (apnai = own) our (prabh-i) Creator (meyl-i leeo) unites the soul with IT-self.

Blessed is this (kalijug-u) dark age in which we (gaaeeai) sing (keertan-u) praises of the Almighty (saadhsang-i) with company/guidance of the guru, instead of performing rituals prescribed in other ages; conformance to (naam-u) Divine commands is  (adhaar-u) the support for (heeo = mind) the soul. 4. 8. 47.

Page 383

ਆਸਾ ਮਹਲਾ ੫॥ ਆਗੈ ਹੀ ਤੇ ਸਭੁ ਕਿਛੁ ਹੂਆ ਅਵਰੁ ਕਿ ਜਾਣੈ ਗਿਆਨਾ॥ ਭੂਲ ਚੂਕ ਅਪਨਾ ਬਾਰਿਕੁ ਬਖਸਿਆ ਪਾਰਬ੍ਰਹਮ ਭਗਵਾਨਾ॥੧॥

Āsā mėhlā 5. Āgai hī ṯe sabẖ kicẖẖ hū▫ā avar kė jāṇai gi▫ānā. Bẖūl cẖūk apnā bārik bakẖsi▫ā pārbarahm bẖagvānā. ||1||

Composition of the fifth Guru in Raga Aasa. (Sabh kichh) everything (hooa) is done by the creatures based on nature formed (tey) from (aagai hi) past deeds and experiences; (k-i = why?) there is no need (jaanai) to know (avar-u) any other (giaanaa = knowledge) explanation for how one acts.

(Paarbrahm) the Supreme (bhagvaana) Master (bakhsia) has forgiven (apna = own) IT’s (baarik-u) child for acts of (bhool = wrongdoing) commission and (chook) omission. 1.

ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਦਇਆਲਾ ਮੋਹਿ ਦੀਨ ਕਉ ਰਾਖਿ ਲੀਆ॥ ਕਾਟਿਆ ਰੋਗੁ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ਦੀਆ ॥੧॥ ਰਹਾਉ॥

Saṯgur merā saḏā ḏa▫i▫ālā mohi ḏīn ka▫o rākẖ lī▫ā. Kāti▫ā rog mahā sukẖ pā▫i▫ā har amriṯ mukẖ nām ḏī▫ā. ||1|| rahā▫o.

(Meyra) my (satigur-u) true guru is (sadaa) ever (daiaala) compassionate; he (raakh-i leeaa) has saved (moh-i = me) this (deen) poor seeker.

He (kaattia = cut) banished my (rog-u) affliction of ego (deeaa = gave) by pouring (amrit) the life-giving medicine of (har-i naam-u) Divine commands/Hukam (mukh-i) into my mouth i.e. motivated me to live by Naam; and I (paaia) have attained (maha) great (sukh) peace – by conforming to Naam. 1.

(Rahaau) dwell and reflect on this.

ਅਨਿਕ ਪਾਪ ਮੇਰੇ ਪਰਹਰਿਆ ਬੰਧਨ ਕਾਟੇ ਮੁਕਤ ਭਏ॥ਅੰਧ ਕੂਪ ਮਹਾ ਘੋਰ ਤੇ ਬਾਹ ਪਕਰਿ ਗੁਰਿ ਕਾਢਿ ਲੀਏ॥੨॥

Anik pāp mere parhari▫ā banḏẖan kāte mukaṯ bẖa▫e. Anḏẖ kūp mahā gẖor ṯe bāh pakar gur kādẖ lī▫e. ||2||

The guru (parharia) removed (meyrey) my (anik) numerous (paap) wrongdoings, (kaattey) cut (bandhan) bondage to vices and I (bhaey) have become (mukat-i) free of them.

(Gur-i) the guru (pakar-i) held my (baah) arm/hand and (kaaddh-i lee-ey) took me out of (maha ghor) the very dark (andh koop) blind well – of allurements in the world-play. 2.

ਨਿਰਭਉ ਭਏ ਸਗਲ ਭਉ ਮਿਟਿਆ ਰਾਖੇ ਰਾਖਨਹਾਰੇ॥ ਐਸੀ ਦਾਤਿ ਤੇਰੀ ਪ੍ਰਭ ਮੇਰੇ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ॥੩॥

Nirbẖa▫o bẖa▫e sagal bẖa▫o miti▫ā rākẖe rākẖanhāre. Aisī ḏāṯ ṯerī parabẖ mere kāraj sagal savāre. ||3||

Having got rid of the vices I have now (bhaey) become (nirbhau) fearless as (sagal) all (bhau) fears – of retribution for wrongdoings – (mittia) have been removed; (raakhan-haarey) the Almighty Protector (raakhey) saved me.

(Aisi) such is (teyri) Your (daat-i = benediction) kindness, (meyrey) my (prabh) Master; You (savaarey = transforms) accomplish (sagal) all (kaaraj) tasks/purposes. 3.

ਗੁਣ ਨਿਧਾਨ ਸਾਹਿਬ ਮਨਿ ਮੇਲਾ॥ ਸਰਣਿ ਪਇਆ ਨਾਨਕ ਸੋਹੇਲਾ॥੪॥੯॥੪੮॥

Guṇ niḏẖān sāhib man melā. Saraṇ pa▫i▫ā Nānak sohelā. ||4||9||48||

I have (meyla) found (sahib) the Master, (nidhaan) the treasure of (gun) virtues, (man-i) within my mind.

This (soheyla) pleasant state has been attained by (paiaa) placing myself in (saran-i) care and obedience of, the Almighty, says fifth Nanak. 4. 9. 48.

 SGGS pp 379-381, Aasa M; 5, Shabads 36-41

Note: This Shabad tells us what vices to shed and what virtues to imbibe.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਖੇਲਤ ਸਭਿ ਜੂਐ ਹਾਰੇ ॥ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ

ਭੀਤਰਿ ਵਾਰੇ॥੧॥

Āsā mėhlā 5. Kām kroḏẖ mā▫i▫ā maḏ maṯsar e kẖelaṯ sabẖ jū▫ai hāre. Saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram sacẖ ih apunai garih bẖīṯar vāre. ||1||

Composition of the fifth Guru in Raga Aasa. (Kaam) lust, (krodh) wrath, (lobh) greed, (mad) intoxication/pride, (matsar) jealousy and temptations of (maaia) the world-play. One who follows the guru’s guidance to (haarey) loses (sabh) all these like while (kheylat) playing a game of (jooai) gambling. And (vaarey/vaarrey = lets in) admits the spirit of (sat-u) sharing with the needy, (santokh-u) contentment/happily obeying Divine commands, (daiaa) compassion, (dharam) dutifulness/righteousness and (sach-u) truthfulness, (bheetar-i) in (apunai = own) his/her (grih = house) mind. 1.

ਜਨਮ ਮਰਨ ਚੂਕੇ ਸਭਿ ਭਾਰੇ ॥ ਮਿਲਤ ਸੰਗਿ ਭਇਓ ਮਨੁ ਨਿਰਮਲੁ ਗੁਰਿ ਪੂਰੈ ਲੈ ਖਿਨ ਮਹਿ ਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Janam maran cẖūke sabẖ bẖāre. Milaṯ sang bẖa▫i▫o man nirmal gur pūrai lai kẖin mėh ṯāre. ||1|| rahā▫o.

(Bhaarey = burdensome) the terrible experience of going through cycles of (janam) births and (maran) deaths (chookey = ends) is obviated, when (man-u) the mind (bhaio) is (nirmal) purified by (milat) finding (poorai) the true guru and following his teachings; (poorai) the perfect (gur-i) guru (taarey) ferries one across the world ocean i.e. helps to overcome vices in life (khin mah-i) instantly. 1.

(Rahaau) dwell and reflect on this.

ਸਭ ਕੀ ਰੇਨੁ ਹੋਇ ਰਹੈ ਮਨੂਆ ਸਗਲੇ ਦੀਸਹਿ ਮੀਤ ਪਿਆਰੇ ॥ ਸਭ ਮਧੇ ਰਵਿਆ ਮੇਰਾ ਠਾਕੁਰੁ ਦਾਨੁ ਦੇਤ ਸਭਿ ਜੀਅ ਸਮ੍ਹ੍ਹਾਰੇ ॥੨॥

Sabẖ kī ren ho▫e rahai manū▫ā sagle ḏīsėh mīṯ pi▫āre. Sabẖ maḏẖe ravi▫ā merā ṯẖākur ḏān ḏeṯ sabẖjī▫a samĥāre. ||2||

Then (manooaa) the mind (hoey rahai) becomes (reyn-u) the dust of feet (ki) of (sabh) all i.e. develops humility, and (sagley) all are (deesah-i) are seen as (piaarey) dear friends. One sees (tthaakur-u) Master (meyra = my) of all (ravia) present (madhey) in (sabh) all; IT (samhaaarey) takes care of (sabh) all (jeea) creatures and (deyt) grants (daan-u = alms) benedictions – awareness of Naam/Divine commands as guide for life. 2.

ਏਕੋ ਏਕੁ ਆਪਿ ਇਕੁ ਏਕੈ ਏਕੈ ਹੈ ਸਗਲਾ ਪਾਸਾਰੇ ॥ ਜਪਿ ਜਪਿ ਹੋਏ ਸਗਲ ਸਾਧ ਜਨ ਏਕੁ ਨਾਮੁ ਧਿਆਇ ਬਹੁਤੁ ਉਧਾਰੇ ॥੩॥

Ėko ek āp ik ekai ekai hai saglā pāsāre. Jap jap ho▫e sagal sāḏẖ jan ek nām ḏẖi▫ā▫e bahuṯ uḏẖāre. ||3||

(Eyko) the One Creator is (eyk-u) alone/unique and (aap-i) self-existent; (sagla) the whole creation and (eykai) each (eykai) one part is (paasaarey = expanse) manifestation of (ik-u) the One, i.e. God is all-pervasive.

(Sagal) all those who (jap-i jap-i) keep remember and obey the Almighty (hoey) become (saadh jan = holy people) free of vices; (bahut-u) numerous people (udhaarey = rise above) overcome vices by (dhiaaey) paying attention to/obeying (eyk naam-u) the One Naam, i.e. commands of the Almighty. 3.

ਗਹਿਰ ਗੰਭੀਰ ਬਿਅੰਤ ਗੁਸਾਈ ਅੰਤੁ ਨਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰੇ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਗੁਨ ਗਾਵੈ ਨਾਨਕ ਧਿਆਇ ਧਿਆਇ ਪ੍ਰਭ ਕਉ

ਨਮਸਕਾਰੇ ॥੪॥੩੬॥

Gahir gambẖīr bi▫anṯ gusā▫ī anṯ nahī kicẖẖ pārāvāre. Ŧumĥrī kirpā ṯe gun gāvai Nānak ḏẖi▫ā▫e ḏẖi▫ā▫e parabẖ ka▫o namaskāre. ||4||36||

(Gusaaee) the Master of the universe is (gahir) deep and (gambheer) profound in virtues; IT is (biant) Infinite, with no (ant-u) limit or (paaravaarey = near or far end) boundary.

It is (tey) with (tumhri) Your (kripa) kindness that fifth Nanak, the seeker, (gaavai) sings/praises Your (gun) virtues, (dhiaaey dhiaaey) ever remembering and (namaskaarey) paying obeisance (kau) to (prabh) Almighty, i.e. it is with Divine grace that one lives in remembrance of Divine virtues and obedience to Divine commands. 4. 36.

————————————

ਆਸਾ ਮਹਲਾ ੫ ॥ ਤੂ ਬਿਅੰਤੁ ਅਵਿਗਤੁ ਅਗੋਚਰੁ ਇਹੁ ਸਭੁ ਤੇਰਾ ਆਕਾਰੁ ॥ ਕਿਆ ਹਮ ਜੰਤ ਕਰਹ ਚਤੁਰਾਈ ਜਾਂ ਸਭੁ ਕਿਛੁ ਤੁਝੈ ਮਝਾਰਿ ॥੧॥

Āsā mėhlā 5. Ŧū bi▫anṯ avigaṯ agocẖar ih sabẖ ṯerā ākār. Ki▫ā ham janṯ karah cẖaṯurā▫ī jāʼn sabẖ kicẖẖ ṯujẖai majẖār. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, You are (biant-u) Infinite, (avigat-u/avyakt) without physical form and (agochar-u) not perceived by the senses, but (sabh) all (ih) this existence is Your (aakaar) form/manifestation.

(Ham) we (jant/Yantra) are tools in Your hand and can (karah-i) do (kia = what?) nothing (chaturaaee = cleverness) by ourselves (jaa’n) as (sabh-u kichh-u = everything) all powers are (majhaar = in) with (tujhai) You. 1.

ਮੇਰੇ ਸਤਿਗੁਰ ਅਪਨੇ ਬਾਲਿਕ ਰਾਖਹੁ ਲੀਲਾ ਧਾਰਿ ॥ਦੇਹੁ ਸੁਮਤਿ ਸਦਾ ਗੁਣ ਗਾਵਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰ ॥੧॥ ਰਹਾਉ ॥

Mere saṯgur apne bālik rākẖo līlā ḏẖār. Ḏeh sumaṯ saḏā guṇ gāvā mere ṯẖākur agam apār. ||1|| rahā▫o.

A submission: O (merey) my Almighty (satigur) true guru, You (raakhah-u) protect us (apney = own) Your (baalik) children as part of (leela dhaar-i) wondrous play.

O (merey) my (tthakur) Master, You are (agam) beyond reach/comprehension and (apaar) Infinite i.e. we cannot find you physically; please (deyh-u) give me (sumat) the good sense to (sadaa) ever (gaava = sing) praise and emulate (gun) Your virtues. 1.

(Rahaau) dwell and reflect on this.

ਜੈਸੇ ਜਨਨਿ ਜਠਰ ਮਹਿ ਪ੍ਰਾਨੀ ਓਹੁ ਰਹਤਾ ਨਾਮ ਅਧਾਰਿ ॥ ਅਨਦੁ ਕਰੈ ਸਾਸਿ ਸਾਸਿ ਸਮ੍ਹ੍ਹਾਰੈ ਨਾ ਪੋਹੈ ਅਗਨਾਰਿ ॥੨॥

Jaise janan jaṯẖar mėh parānī oh rahṯā nām aḏẖār. Anaḏ karai sās sās samĥārai nā pohai agnār. ||2||

(Jaisey) like (praanee = mortal) the foetus (rahta) remains in (jatthar) the womb of (janan-i) the mother (naam) with Divine (adhaar-i) support, i.e. natural laws. It (samaarai) conforms to the laws (saas-i saas-i) with every breath, (agnaar-i = fire) the heat of the womb does not (pohai = touch) give it discomfort and it (anad-u karai) remains happy. 2.

ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਪਰ ਨਿੰਦਾ ਇਨ ਸਿਉ ਪ੍ਰੀਤਿ ਨਿਵਾਰਿ ॥ ਚਰਨ ਕਮਲ ਸੇਵੀ ਰਿਦ ਅੰਤਰਿ ਗੁਰ ਪੂਰੇ ਕੈ ਆਧਾਰਿ ॥੩॥

Par ḏẖan par ḏārā par ninḏā in si▫o parīṯ nivār. Cẖaran kamal sevī riḏ anṯar gur pūre kai āḏẖār. ||3||

O Almighty, (nivaar-i) banish my (preet-i = love) interest (in siau) with/of the following: (Par) others’ (dhan) wealth, (daara) spouses and (ninda) slander. May I ever (seyvee = serve) obey (charan = feet, kamal = lotus) commands of the Creator (antar-i) in my (rid) mind (adhaar-i = support) with the guidance of (poorai) the perfect guru. 3.

ਗ੍ਰਿਹੁ ਮੰਦਰ ਮਹਲਾ ਜੋ ਦੀਸਹਿ ਨਾ ਕੋਈ ਸੰਗਾਰਿ ॥ ਜਬ ਲਗੁ ਜੀਵਹਿ ਕਲੀ ਕਾਲ ਮਹਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰਿ ॥੪॥੩੭॥

Garihu manḏar mėhlā jo ḏīsėh nā ko▫ī sangār. Jab lag jīvėh kalī kāl mėh jan Nānak nām samĥār. ||4||37||

O mortal, (grih-u mandar) your residential house and (mahla) mansions (jo) which (deesah-i = see) you have, (na koee) none of these (sangaar-i) shall accompany to the hereafter.

(Jab lag-u) as long as you (jeevah-i) live (kali kaal = dark age) in this life of conflicts/temptations, (samhaar-i) keep in mind (naam-u) Divine virtues and commands, says Nanak the fifth. 4. 37.

——————————————————-

ਆਸਾ ਘਰੁ ੩ ਮਹਲਾ ੫    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 3 mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fifth Guru in Raga Aasa to be sung (ghar 3) to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace Note:

Note: This Shabad is a reminder that the mortals feel proud of things like wealth, physical strength, beauty and status symbols, but leaves them behind on death

ਰਾਜ ਮਿਲਕ ਜੋਬਨ ਗ੍ਰਿਹ ਸੋਭਾ ਰੂਪਵੰਤੁ ਜੁਆਨੀ ॥ ਬਹੁਤੁ ਦਰਬੁ ਹਸਤੀ ਅਰੁ ਘੋੜੇ ਲਾਲ ਲਾਖ ਬੈ ਆਨੀ ॥ ਆਗੈ ਦਰਗਹਿ ਕਾਮਿ ਨ ਆਵੈ

ਛੋਡਿ ਚਲੈ ਅਭਿਮਾਨੀ ॥੧॥

Rāj milak joban garih sobẖā rūpvanṯ jo▫ānī. Bahuṯ ḏarab hasṯī ar gẖoṛe lāl lākẖ bai ānī. Āgai ḏargahi kām na āvai cẖẖod cẖalai abẖimānī. ||1||

(Raaj) rule/authority, (milak) land property, (joban) physical strength/beauty, (grih) home to stay, (sobha) fame, (roopvant-u) beautiful (juaanee) young wife.

(Bahut-u) abundant wealth, (hastee) elephants (ar-u) and (ghorrey) horses, (laal) rubies worth (laakh) worth hundreds of thousands (bai aanee) acquired by outright purchase – sole ownership. They (na aanee = do not come) are of no (kaam) use (aagai) ahead (dargah) in Divine court, i.e. they impress people but not God; one (chaley) departs (chhodd-i) leaving behind all that one was (abhimaanee) proud of. 1.

ਕਾਹੇ ਏਕ ਬਿਨਾ ਚਿਤੁ ਲਾਈਐ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥

Kāhe ek binā cẖiṯ lā▫ī▫ai. Ūṯẖaṯ baiṯẖaṯ sovaṯ jāgaṯ saḏā saḏā har ḏẖi▫ā▫ī▫ai. ||1|| rahā▫o.

(Kaahey = why?) Let us not (laaeeai = put) attach (chit-u) the mind to anyone else (binaa) except (eyk = one) the One Creator. We should (sadaa sadaa) forever (dhiaaeeai) remember (har-i) the Almighty (ootthat) sitting (baitthat) getting up, (sovat) sleeping and (jaagat) when awake, i.e. in all states -. 1.

(Rahaau) dwell and reflect on this.

ਮਹਾ ਬਚਿਤ੍ਰ ਸੁੰਦਰ ਆਖਾੜੇ ਰਣ ਮਹਿ ਜਿਤੇ ਪਵਾੜੇ ॥ ਹਉ ਮਾਰਉ ਹਉ ਬੰਧਉ ਛੋਡਉ ਮੁਖ ਤੇ ਏਵ ਬਬਾੜੇ ॥ ਆਇਆ ਹੁਕਮੁ ਪਾਰਬ੍ਰਹਮ ਕਾ ਛੋਡਿ ਚਲਿਆ ਏਕ ਦਿਹਾੜੇ ॥੨॥

Mahā bacẖiṯar sunḏar ākẖāṛe raṇ mėh jiṯe pavāṛe. Ha▫o māra▫o ha▫o banḏẖa▫o cẖẖoda▫o mukẖ ṯe ev babāṛe. Ā▫i▫ā hukam pārbarahm kā cẖẖod cẖali▫ā ek ḏihāṛe. ||2||

One may show his/her martial skills in (mahaa) greatly (bachitr) fascinating (sundar) beautiful (aakhaarey) arenas and (jitey = win) prevail (mah-i) in (pavaarey = disputes) confrontations in (ran) battle. And, (babaarey) boasts (tey = from, mukh = mouth) with words (eyv) like this; “(hau) I can decide whom to (maarau) kill, (badhau = tie) take prisoner or (chhoddau) release”.

 But, (eyk = one, dihaarrey = day) on the appointed day when (hukam-u) the command of (paabrahm) the Supreme Being (aaiaa) comes, s/he (chaliaa) departs (chhodd-i) leaving – everything behind 2.

Page 380

ਕਰਮ ਧਰਮ ਜੁਗਤਿ ਬਹੁ ਕਰਤਾ ਕਰਣੈਹਾਰੁ ਨ ਜਾਨੈ ॥ ਉਪਦੇਸੁ ਕਰੈ ਆਪਿ ਨ ਕਮਾਵੈ ਤਤੁ ਸਬਦੁ ਨ ਪਛਾਨੈ ॥ ਨਾਂਗਾ ਆਇਆ ਨਾਂਗੋ ਜਾਸੀ ਜਿਉ ਹਸਤੀ ਖਾਕੁ ਛਾਨੈ ॥੩॥

Karam ḏẖaram jugaṯ baho karṯā karṇaihār na jānai. Upḏes karai āp na kamāvai ṯaṯ sabaḏ na pacẖẖānai. Nāʼngā ā▫i▫ā nāʼngo jāsī ji▫o hasṯī kẖāk cẖẖānai. ||3||

A person (karta) performs (bah-u) plenty of (karam dharam) religious rituals (jugat-i = method) as laid down, but does not (jaanai = know) acknowledge (karnaihaar-u) the Creator.

S/he (updyes karai) sermonizes others but does not (kamaavai) act on that (aap-i) him/her-self; s/he does not (pachhanai) understand (tat = essence) the real (sabad-u) word i.e. Divine commands – by which s/he is to lead life.

S/he (aaia) came (naa’nga) naked and (jaasi) shall go (naa’ngo) naked, i.e. without taking benefit  of human birth to obey Naam; (jiau) like (hasti) an elephant (chaanai) throws dust on itself, – after it is given a bath. 3.

ਸੰਤ ਸਜਨ ਸੁਨਹੁ ਸਭਿ ਮੀਤਾ ਝੂਠਾ ਏਹੁ ਪਸਾਰਾ ॥ ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਕਰਿ ਡੂਬੇ ਖਪਿ ਖਪਿ ਮੁਏ ਗਵਾਰਾ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਸਾਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥੪॥੧॥੩੮॥

Sanṯ sajan sunhu sabẖ mīṯā jẖūṯẖā ehu pasārā. Merī merī kar kar dūbe kẖap kẖap mu▫e gavārā. Gur mil Nānak nām ḏẖi▫ā▫i▫ā sācẖ nām nisṯārā. ||4||1||38||

(Sunh-u) listen, (sabh) all my (meeta) friends (sant sajan = saint friends) seekers of God, (ih) this (pasaara) expanse, i.e. relatives and belongings, is (jhoottha = false) perishable. Those who (kar-i kar-i = do/say) declare (meyree meyree = mine) ownership are (gaavaara) foolish; they (ddoobey) drown – in the world ocean i.e. keep succumbing to vices, and (muey) die (khap-i khap-i) suffering.

On the other hand, those who (mil-i) find and follow the guru, to (dhiaaia) pay attention/obey (naam-u) Divine commands; obedience to (naam-i) to commands (saach-i) of the Eternal Master (nistaara) ferries one across the world-ocean to unite with God and not be reborn. 4. 1. 38.

——————————————-

ਰਾਗੁ ਆਸਾ ਘਰੁ ੫ ਮਹਲਾ ੫       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg āsā gẖar 5 mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fifth Guru in Raga Aasa, to be sung to (ghar-u 5) the fifth beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace

ਭ੍ਰਮ ਮਹਿ ਸੋਈ ਸਗਲ ਜਗਤ ਧੰਧ ਅੰਧ ॥ ਕੋਊ ਜਾਗੈ ਹਰਿ ਜਨੁ ॥੧॥

Bẖaram mėh so▫ī sagal jagaṯ ḏẖanḏẖ anḏẖ. Ko▫ū jāgai har jan. ||1||

(Sagal) all (jagat = world) humanity is (soee = asleep) oblivious of the Almighty (mah-i) in (bhram) delusion because (andh = blindness) ignorance/inebriation caused by (dhandh) entanglements.

(Ko-oo) some (virla) rare (har-i jan) Almighty’s servant/devotee (jaagai = is awake) is conscious of commands of the Creator. 1.

ਮਹਾ ਮੋਹਨੀ ਮਗਨ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪ੍ਰਾਨ ॥ ਕੋਊ ਤਿਆਗੈ ਵਿਰਲਾ ॥੨॥

Mahā mohnī magan pari▫a parīṯ parān. Ko▫ū ṯi▫āgai virlā. ||2||

Everyone is (magan) engrossed (preet-i) in the love of (maha) the great (mohini) enticer – temptations in the world-play – which seem (pria) dear (praan) to life.

(Ko-oo) some (virla) rare person (tiaagai = forsakes) overcomes temptations. 2.

ਚਰਨ ਕਮਲ ਆਨੂਪ ਹਰਿ ਸੰਤ ਮੰਤ ॥ ਕੋਊ ਲਾਗੈ ਸਾਧੂ ॥੩॥

Cẖaran kamal ānūp har sanṯ manṯ. Ko▫ū lāgai sāḏẖū. ||3||

(Ko-oo) some rare (saadhoo) saint/seeker (laagai) engages in obedience of

(charan kamal = lotus feet) commands of (aanoop) the incomparable (har-i) Almighty (mant = mantra) as taught by (sant) the guru. 3.

ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਾਗੇ ਗਿਆਨ ਰੰਗਿ ॥ ਵਡਭਾਗੇ ਕਿਰਪਾ ॥੪॥੧॥੩੯॥

Nānak sāḏẖū sang jāge gi▫ān rang. vadbẖāge kirpā. ||4||1||39||

Those who are recipients of (kirpa) kindness of the Almighty are (vadbhaagey) fortunate.

(Sang-i) in the company of (saadhoo) the guru, they (jaagey = awake) remain aware of the Master (rang-i = in the colour of) imbued with (giaan = knowledge) teachings of the guru – and overcome temptations in the world-play. 4. 1. 39.

————————————————-

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥        ਰਾਗੁ ਆਸਾ ਘਰੁ ੬ ਮਹਲਾ ੫ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Rāg āsā gẖar 6 mėhlā 5.

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

Composition of the fifth Guru in Raga Aasa (ghar-u 6) to be sung to the sixth beat.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਪਰਵਾਨਾ ਸੂਖੁ ਸਹਜੁ ਮਨਿ ਸੋਈ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਅਪਾਰਾ ਅਵਰੁ ਨਾਹੀ ਰੇ ਕੋਈ ॥੧॥

Jo ṯuḏẖ bẖāvai so parvānā sūkẖ sahj man so▫ī. Karaṇ kāraṇ samrath apārā avar nāhī re ko▫ī. ||1||

O Almighty, (jo) whatever (bhaavai = pleases) is Your will (so) that is (parvaana) acceptable; (soee) that brings (sookh-u) peace and (sahj-u) poise (man-i) to the mind. That is because You are (kaaran) the cause of all (karan = actions) that happens and are (samrath) capable with (apaara) infinite powers; there is (avar-u na) none other – with these capabilities. 1.

ਤੇਰੇ ਜਨ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਵਹਿ ॥ ਮਸਲਤਿ ਮਤਾ ਸਿਆਣਪ ਜਨ ਕੀ ਜੋ ਤੂੰ ਕਰਹਿ ਕਰਾਵਹਿ ॥੧॥ ਰਹਾਉ ॥

Ŧere jan rasak rasak guṇ gāvahi. Maslaṯ maṯā si▫āṇap jan kī jo ṯūʼn karahi karāvėh. ||1|| rahā▫o.

(Terey) Your (jan = servants) devotees (rasak-i rasak-i = ever relish) enjoy (gaavah-i = singing) praising and emulating Your (gun) virtues.

(Jo) whatever You (karah-i) do or (karaavah-i) motivate the creatures to do, that is (maslat) counsel, (mataa) resolutions and (siaanap-i) wisdom (ki) for (jan) the creatures, i.e. they cannot do anything on their own. 1.

(Rahaau) dwell on this and reflect.

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮਾਰਾ ਪਿਆਰੇ ਸਾਧਸੰਗਿ ਰਸੁ ਪਾਇਆ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਇ ਸੇਈ ਜਨ ਪੂਰੇ ਸੁਖ ਨਿਧਾਨੁ ਹਰਿ ਗਾਇਆ ॥੨॥

Amriṯ nām ṯumārā pi▫āre sāḏẖsang ras pā▫i▫ā. Ŧaripaṯ agẖā▫e se▫ī jan pūre sukẖ niḏẖān har gā▫i▫ā. ||2||

O my (piaarey) Beloved Master, (tumaara) Your (naam-u) commands are (amrit-u) sweet/agreeable, (ras-u) the taste of this is (paaia) experienced (saadhsang-i) with company/guidance of the guru.

Those who (gaaia = sing) praise (har-i) the Almighty, (nidhaan-u = treasure) the source/provider of (sukh) comfort/peace i.e. those who remember and live by Divine virtues, (seyee) they are (poorey) accomplished and (tripat-i aghaaey) fully satisfied. 2.

ਜਾ ਕਉ ਟੇਕ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸੁਆਮੀ ਤਾ ਕਉ ਨਾਹੀ ਚਿੰਤਾ ॥ ਜਾ ਕਉ ਦਇਆ ਤੁਮਾਰੀ ਹੋਈ ਸੇ ਸਾਹ ਭਲੇ ਭਗਵੰਤਾ ॥੩॥

Jā ka▫o tek ṯumĥārī su▫āmī ṯā ka▫o nāhī cẖinṯā. Jā ka▫o ḏa▫i▫ā ṯumārī ho▫ī se sāh bẖale bẖagvanṯā. ||3||

O (suaami) Master, (ja kau) those who take (tumhaari) Your (tteyk) support, i.e. place themselves in Divine care and obedience, (ta kau) for them there is no (chinta) worry i.e. all their aims are fulfilled.

(Ja kau) those on whom (tumaari) Your (daia) compassion (hoee) is bestowed, they are (bhaley = good) truly (saah) wealthy and (bhagvanta) fortunate. 3.

ਭਰਮ ਮੋਹ ਧ੍ਰੋਹ ਸਭਿ ਨਿਕਸੇ ਜਬ ਕਾ ਦਰਸਨੁ ਪਾਇਆ ॥ ਵਰਤਣਿ ਨਾਮੁ ਨਾਨਕ ਸਚੁ ਕੀਨਾ ਹਰਿ ਨਾਮੇ ਰੰਗਿ ਸਮਾਇਆ ॥੪॥੧॥੪੦॥

Bẖaram moh ḏẖaroh sabẖ nikse jab kā ḏarsan pā▫i▫ā. varṯaṇ nām Nānak sacẖ kīnā har nāme rang samā▫i▫ā. ||4||1||40||

(Jab ka) from the time I (paaia) obtained (darsan-u) vision i.e. obtained awareness of Divine virtues and commands, my (bharam) delusion, (moh) attachment to relatives, wealth etc. and (dhroh) deceit/pretentions (niksey = gone out) have ended.

Now (sach-u) the Eternal has (keena) made compliance with (naam-u) Divine commands my (vartan-i = usage) mainstay; (rang-i = dyed) imbued (naamey) with Divine virtues, I remain (samaaia) absorbed in the Almighty, says fifth Nanak. 4. 1. 40.

——————————————-

ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਨਮ ਜਨਮ ਕੀ ਮਲੁ ਧੋਵੈ ਪਰਾਈ ਆਪਣਾ ਕੀਤਾ ਪਾਵੈ ॥ ਈਹਾ ਸੁਖੁ ਨਹੀ ਦਰਗਹ ਢੋਈ ਜਮ ਪੁਰਿ ਜਾਇ ਪਚਾਵੈ ॥੧॥

Āsā mėhlā 5. Janam janam kī mal ḏẖovai parā▫ī āpṇā kīṯā pāvai. Īhā sukẖ nahī ḏargėh dẖo▫ī jam pur jā▫e pacẖāvai. ||1||

Composition of the fifth Guru in Raga Aasa. A person who slanders others, (dhovai) washes (praaee) others’ (mal) filth accumulated (janam janam) from pasts numerous births; s/he (paavai = gets) this as consequence of (aapna = own) his/her past (keeta) doings i.e. takes on consequences of the vices of those s/he slanders, because of his/her own past deeds.

As a result, there is no (sukh-u) peace (eehaa = here) in life and does not get (ddhoee) support (dargah) Divine court, i.e. is not accepted for union with the Creator, and instead (jaaey)-i goes to (pur-i) town of, i.e. under control of, (jam) Divine justice, and (pachaavai = burns) suffers being put in cycles of births and deaths. 1.

ਨਿੰਦਕਿ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਪਹੁਚਿ ਨ ਸਾਕੈ ਕਾਹੂ ਬਾਤੈ ਆਗੈ ਠਉਰ ਨ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ninḏak ahilā janam gavā▫i▫ā. Pahucẖ na sākai kāhū bāṯai āgai ṯẖa▫ur na pā▫i▫ā. ||1|| rahā▫o.

A (nindak-i) slanderer (gavaaia = lost) wastes (janam = birth) human birth (ahila) fruitlessly, i.e. loses the opportunity to unite with the Creator; his/her soul (na saakai) cannot (kaahoo baatai) in any way (pahuch-i) reach God, and does not and (paaia) get (tthaur) place in the hereafter i.e. is sent for reincarnation. 1.

(Rahaau) dwell and reflect on this.

ਕਿਰਤੁ ਪਇਆ ਨਿੰਦਕ ਬਪੁਰੇ ਕਾ ਕਿਆ ਓਹੁ ਕਰੈ ਬਿਚਾਰਾ ॥ਤਹਾ ਬਿਗੂਤਾ ਜਹ ਕੋਇ ਨ ਰਾਖੈ ਓਹੁ ਕਿਸੁ ਪਹਿ ਕਰੇ ਪੁਕਾਰਾ ॥੨॥

Kiraṯ pa▫i▫ā ninḏak bapure kā ki▫ā oh karai bicẖārā. Ŧahā bigūṯā jah ko▫e na rākẖai oh kis pėh kare pukārā. ||2||

This nature of slandering is (kirat paiaa) consequence of past deeds of (bapurey) hapless (nindak) slanderer; (kiaa) what can (oh-u) that (bichaara) helpless person (karai) do? S/he is (bigoota) put in suffering (jah) where (koey-i na) no one can (raakhai) protect i.e. his/her soul is taken by Divine justice; (kis pah-i) to whom (oh) s/he (karai pukaara) entreat, i.e. it is his/her own doing and no one can help. 2.

Page 381

ਨਿੰਦਕ ਕੀ ਗਤਿ ਕਤਹੂੰ ਨਾਹੀ ਖਸਮੈ ਏਵੈ ਭਾਣਾ ॥ ਜੋ ਜੋ ਨਿੰਦ ਕਰੇ ਸੰਤਨ ਕੀ ਤਿਉ ਸੰਤਨ ਸੁਖੁ ਮਾਨਾ ॥੩॥

Ninḏak kī gaṯ kaṯahūʼn nāhī kẖasmai evai bẖāṇā. Jo jo ninḏ kare sanṯan kī ṯi▫o sanṯan sukẖ mānā. ||3||

(Nindak) a slanderer cannot get (gat-i) liberation from the habit (kat-hoo’n) anywhere, i.e. no one can help; (evai) this is how (khasmai) the Master (bhaana) wills, i.e. is the natural law.

However, (jo jo) whosoever (nind = slander, karey = does) slanders (santan) the saints/seekers, they (maana) take it as (sukh-u) comforting, – because they treat it as becoming aware of their shortcomings if any, and try to overcome them. 3.

ਸੰਤਾ ਟੇਕ ਤੁਮਾਰੀ ਸੁਆਮੀ ਤੂੰ ਸੰਤਨ ਕਾ ਸਹਾਈ ॥ਕਹੁ ਨਾਨਕ ਸੰਤ ਹਰਿ ਰਾਖੇ ਨਿੰਦਕ ਦੀਏ ਰੁੜਾਈ ॥੪॥੨॥੪੧॥

Sanṯā tek ṯumārī su▫āmī ṯūʼn sanṯan kā sahā▫ī. Kaho Nānak sanṯ har rākẖe ninḏak ḏī▫e ruṛā▫ī. ||4||2||41||

O (suaami) Master, (sant) the saints/seekers rely on (tumaaree) Your (tteyk) support i.e. they place themselves in Your care, and (too’n) You (sahaaee) help them – overcome shortcomings.

O (Har-i) Almighty, You (raakhey) protect (sant) the saints/devotees, but (dee-ey rurraaee = consigned to flood waters) drown (nindak) the slanderers, i.e. they suffer because of their deeds, says fifth Nanak. 4. 2. 41.