SGGS pp 391-393

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Composition of the fifth Guru in Raga Aasa

ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਸੇਵਾ ਕਰੀਐ ॥ ਜੀਉ ਪ੍ਰਾਨ ਧਨੁ ਆਗੈ ਧਰੀਐ ॥ ਪਾਨੀ ਪਖਾ ਕਰਉ ਤਜਿ ਅਭਿਮਾਨੁ ॥ ਅਨਿਕ ਬਾਰ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥੧॥
Anik bẖāʼnṯ kar sevā karī▫ai. Jī▫o parān ḏẖan āgai ḏẖarī▫ai. Pānī pakẖā kara▫o ṯaj abẖimān. Anik bār jā▫ī▫ai kurbān. ||1||

We can (seyva kareeai) serve in (anik) many (bhaa’nt) ways – depending on one’s capabilities,
it may be by (agaai dhareeai = placing before) offering (jeeau = soul) thoughts – intellectual work, (praan = life) physical service or (dhan-u) money. Note: This may be compared to the Sikh belief of service by (man) mind, (tan) body and (dhan) money.
We should (taj-i) give up (abhimaan-u) pride and bring (paani) water, (karau pakha) wave the fan i.e. serve in every way.
We should (anik baar = many times) ever (jaaeeai kurbaan) be sacrifice i.e. submit to guidance. 1.

ਸਾਈ ਸੁਹਾਗਣਿ ਜੋ ਪ੍ਰਭ ਭਾਈ ॥ ਤਿਸ ਕੈ ਸੰਗਿ ਮਿਲਉ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥
Sā▫ī suhāgaṇ jo parabẖ bẖā▫ī. Ŧis kai sang mila▫o merī mā▫ī. ||1|| rahā▫o.

(Saaee) that soul-wife who (bhaaee) is liked by (prabh) the Almighty – by her service/deeds, is (suhaagan-i) fortunate to be with the Almighty-husband.
It is (tis kai sang-i) in her company i.e. by following her example, that I can (milau) unite with the Master, o (meyri) my (maaee) mother. 1.
(Rahaau) dwell and reflect on this.

ਦਾਸਨਿ ਦਾਸੀ ਕੀ ਪਨਿਹਾਰਿ ॥ ਉਨ੍ਹ੍ਹ ਕੀ ਰੇਣੁ ਬਸੈ ਜੀਅ ਨਾਲਿ ॥ ਮਾਥੈ ਭਾਗੁ ਤ ਪਾਵਉ ਸੰਗੁ ॥ ਮਿਲੈ ਸੁਆਮੀ ਅਪੁਨੈ ਰੰਗਿ ॥੨॥
Ḏāsan ḏāsī kī panihār. Unĥ kī reṇ basai jī▫a nāl. Māthai bẖāg ṯa pāva▫o sang. Milai su▫āmī apunai rang. ||2||

There are (panihaar) water-carriers of (daasi) servants (daasan-i) of the servants, i.e. there very humble servants of the Almighty.
(Reyn-u) dust (unh ki) of their feet (basai) abides (naal-i) with my (jeea) mind, i.e. I ever wish to serve and follow them.
I can (paavau) get their (sang-u) company with (bhaag) destiny written on my (maathai) forehead, i.e. destiny based on past deeds.
(Suaami) the Master (milai) meet me (apunai) at IT’s (rang-i) at IT’s pleasure i.e. based on one’s dedication. 2.

ਜਾਪ ਤਾਪ ਦੇਵਉ ਸਭ ਨੇਮਾ ॥ ਕਰਮ ਧਰਮ ਅਰਪਉ ਸਭ ਹੋਮਾ ॥ ਗਰਬੁ ਮੋਹੁ ਤਜਿ ਹੋਵਉ ਰੇਨ ॥ ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਦੇਖਉ ਪ੍ਰਭੁ ਨੈਨ ॥੩॥
Jāp ṯāp ḏeva▫o sabẖ nemā. Karam ḏẖaram arpa▫o sabẖ homā. Garab moh ṯaj hova▫o ren. Unĥ kai sang ḏekẖ▫a▫u parabẖnain. ||3||

I shall (devau = offer) leave (sabh) all (jaap) recitation of mantras, (tap) austerities and (neyma) ritual practices – to be in their company.
And (arpau = surrender) give up (sabh) all (karam dharam) rituals and (homa) fire sacrifices.
I shall (taj-i) give up (garab) pride and (moh-u) attachment wealth and pleasures etc., and instead (hovau) be (reyn) the dust of the feet of God’s devotees. And (unh kai) in their (sang-i) company, I (deykhau) see (prabh-u) the Almighty with my inner (nain) eyes i.e. recognize God within me. 3.

ਨਿਮਖ ਨਿਮਖ ਏਹੀ ਆਰਾਧਉ ॥ ਦਿਨਸੁ ਰੈਣਿ ਏਹ ਸੇਵਾ ਸਾਧਉ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਗੁਪਾਲ ਗੋਬਿੰਦ ॥ ਸਾਧਸੰਗਿ ਨਾਨਕ ਬਖਸਿੰਦ ॥੪॥੩੩॥੮੪॥
Nimakẖ nimakẖ ehī ārāḏẖa▫o. Ḏinas raiṇ eh sevā sāḏẖa▫o. Bẖa▫e kirpāl gupāl gobinḏ. Sāḏẖsang Nānak bakẖsinḏ. ||4||33||84||

I (aaraadhau = remember) think of (eyhi) this – serving and following the devotees – (nimakh nimakh) every moment,
And to (saadhau = do) perform (eyh) this (seyva) service, i.e. follow example of the devotees, (dinas) day and (rain-i) night.
When the Almighty, (gupaal) the Sustainor and (gobind) Master of the world (bhaey) is (kripaal) kind
and (bakhsind) gracious then (saadhsang-i) company/guidance of the guru is obtained, fifth Nanak says. 4. 33. 84.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਦੁਖੁ ਲਗੈ ਨ ਕੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਹਉਮੈ ਮਲੁ ਖੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦ ਨਿਰਮਲ ਹੋਇ ॥੧॥
Āsā mėhlā 5.  Parabẖ kī parīṯ saḏā sukẖ ho▫e. Parabẖ kī parīṯḏukẖ lagai na ko▫e. Parabẖ kī parīṯ ha▫umai mal kẖo▫e. Parabẖ kī parīṯ saḏnirmal ho▫e. ||1||

Composition of the fifth Guru in Raga Aasa.

With (preet-i = love) yearning for (prabh) the Almighty – one lives by IT’s virtues and commands and – (sukh-u hoey) remains at peace – since there are no apprehension for retribution.
as s/he refrains from evil; (na koey = not any) no resultant (dukh-u) pain (lagai) afflicts him/her
(preet-i) love for (prabh) the Almighty one (khoey = loses) gives up (mal-u = filth) the vice of (haumai) ego,
One (hoey) becomes (nirmal = free of filth) of impeccable conduct (sad) forever (preet-i) with love/obedience of the Almighty. 1.

ਸੁਨਹੁ ਮੀਤ ਐਸਾ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥ ਜੀਅ ਪ੍ਰਾਨ ਘਟ ਘਟ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Sunhu mīṯ aisā parem pi▫ār. Jī▫a parān gẖat gẖat āḏẖār. ||1|| rahā▫o.

(Sunh-u) listen o (meet) friends, (aisa) such is (preym piaar-u) love and affection for the Almighty is i.e. living by Divine virtues and commands is,
(aadhaar-u) the support for (jeea) the soul (praan = breath) and life (ghatt ghatt = every mind) for every one – for conduct of life. 1.
(Rahaau) well on this and reflect.

ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਭਏ ਸਗਲ ਨਿਧਾਨ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਰਿਦੈ ਨਿਰਮਲ ਨਾਮ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦ ਸੋਭਾਵੰਤ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਭ ਮਿਟੀ ਹੈ ਚਿੰਤ ॥੨॥
Parabẖ kī parīṯ bẖa▫e sagal niḏẖān. Parabẖ kī parīṯ riḏai nirmal nām. Parabẖ kī parīṯ saḏ sobẖāvanṯ. Parabẖ kī parīṯ sabẖ mitī hai cẖinṯ. ||2||

Love/obedience of the Almighty (bhaey = happens) brings (sagal) all (nidhaan) treasures.
as with it the lasting wealth of (nirmal) the pristine (naam = Almighty) Divine virtues abides (ridai) in the mind – it stays with the soul in life and to the hereafter.  ======
love for the Almighty – motivates to virtuous living and – one is (sad) ever (sobhavant = praised) glorified;
with it – one refrains from evil and hence – (sabh) all (chint) anxiety about any adverse consequences (miti = erased) is obviated. 2.

ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਇਹੁ ਭਵਜਲੁ ਤਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਜਮ ਤੇ ਨਹੀ ਡਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਗਲ ਉਧਾਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਚਲੈ ਸੰਗਾਰੈ ॥੩॥
Parabẖ kī parīṯ ih bẖavjal ṯarai. Parabẖ kī parīṯ jam ṯe nahī darai. Parabẖ kī parīṯ sagal uḏẖārai. Parabẖ kī parīṯ cẖalai sangāre. ||3||

With love for the Almighty one (tarai = swims) gets across (bhavjal-u) the world ocean i.e. overcomes vices to become acceptable to the Creator for union and not be born again.
then the soul (na ddarai) has no fear (tey = from) of being taken by (jam) the messengers of death – who are allowed to take only those who do not remember the Almighty.
One with love for the Almighty imbibes Divine virtues and (udhaarai) lifts (sagal) all others – in his/her company – others also refrain from vices;
love for the Almighty helps to imbibe virtues and they (chalai sangaarai = go in company) accompany – to protect in the hereafter. 3.

ਆਪਹੁ ਕੋਈ ਮਿਲੈ ਨ ਭੂਲੈ ॥ ਜਿਸੁ ਕ੍ਰਿਪਾਲੁ ਤਿਸੁ ਸਾਧਸੰਗਿ ਘੂਲੈ ॥ ਕਹੁ ਨਾਨਕ ਤੇਰੈ ਕੁਰਬਾਣੁ ॥ ਸੰਤ ਓਟ ਪ੍ਰਭ ਤੇਰਾ ਤਾਣੁ ॥੪॥੩੪॥੮੫॥
Āphu ko▫ī milai na bẖūlai. Jis kirpāl ṯis sāḏẖsang gẖūlai. Kaho Nānak ṯerai kurbāṇ. Sanṯ ot parabẖṯerā ṯāṇ. ||4||34||85||

(Koee na) no one (milai = finds) remembers or (bhoolai) forgets the Master (aapah-u) by the self;
(jis) one on whom IT is (kripaal-u) kind, (ghoolai) is caused to mix/participate (saadhsang-i) in holy congregation.
I (kurbaan-u = sacrifice) adore (teyrai = yours) You, O almighty, says the fifth Nanak;
(sant = saints) the seekers have Your (ott) protection and (taan-u) strength – Your virtues enable the seekers to overcome vices and reach You. 4. 34. 85.

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Baani of the fifth Guru in Raag Aasa.

Note: This Shabad points out the transitory nature of positions of authority, wealth and family attachments as they are all taken away on death.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਭੂਪਤਿ ਹੋਇ ਕੈ ਰਾਜੁ ਕਮਾਇਆ ॥ ਕਰਿ ਕਰਿ ਅਨਰਥ ਵਿਹਾਝੀ ਮਾਇਆ ॥ ਸੰਚਤ ਸੰਚਤ ਥੈਲੀ ਕੀਨ੍ਹ੍ਹੀ ॥ ਪ੍ਰਭਿ ਉਸ ਤੇ ਡਾਰਿ ਅਵਰ ਕਉ ਦੀਨ੍ਹ੍ਹੀ ॥੧॥
Āsā mėhlā 5.Bẖūpaṯ ho▫e kai rāj kamā▫i▫ā. Kar kar anrath vihājī mā▫i▫ā. Sancẖaṯ sancẖaṯ thailī kīnĥī. Parabẖ us ṯe dār avar ka▫o ḏīnĥī. ||1||

Composition of the fifth Guru in Raga Aasa. When (hoey kai) becoming (bhoopat-i) a king, one (kamaaia) exercises (raaj-u = rule) authority, 
and (vihaaji = acquires) to gather (maaia = money) wealth (kar-i kar-i = doing) by (anarth = cruel) unfair means.======
(sanchat sanchat) keeps accumulating and (thaili keeni = put in bag) keeps it safely,
but – on death – (prabh-i) the Almighty (ddaar-i = cause to fall) takes away (te) from (us) him and (deenhi) gives (kau) to (avar) others. 1.

Page 392

ਕਾਚ ਗਗਰੀਆ ਅੰਭ ਮਝਰੀਆ ॥ ਗਰਬਿ ਗਰਬਿ ਉਆਹੂ ਮਹਿ ਪਰੀਆ ॥੧॥ ਰਹਾਉ ॥
Kācẖ gagrī▫ā ambẖ majẖrī▫ā. Garab garab u▫āhū mėh parī▫ā. ||1|| rahā▫o.

(Kaach) an unbaked (gagaria) earthen pitcher – disintegrates when put – (majhareea) in (ambh) water,
similarly life of the human body is being continuously shortened, but the mortal (garab-i) takes pride in it, (pareea) remains engrossed in it (garab-i) in ego – as if permanent. 1.
(Rahaau) dwell on this and reflect.

ਨਿਰਭਉ ਹੋਇਓ ਭਇਆ ਨਿਹੰਗਾ ॥ ਚੀਤਿ ਨ ਆਇਓ ਕਰਤਾ ਸੰਗਾ ॥ ਲਸਕਰ ਜੋੜੇ ਕੀਆ ਸੰਬਾਹਾ ॥ ਨਿਕਸਿਆ ਫੂਕ ਤ ਹੋਇ ਗਇਓ ਸੁਆਹਾ ॥੨॥
Nirbẖa▫o ho▫i▫o bẖa▫i▫ā nihangā. Cẖīṯ na ā▫i▫o karṯā sangā. Laskar joṛe kī▫ā sambāhā. Niksi▫ā fūk ṯa ho▫e ga▫i▫o su▫āhā. ||2||

S/he (hoio) becomes (nirbhau) fearless, i.e. ignores the Creator and laws of nature – and (bhaia) becomes (nihanga = unhesitating) reckless in his/her actions.
it does not (aaio) come to his/her mind that (karta) the Creator (sanga = with) within him/her – and watching.
S/he (jorrey = puts together) raises (laskar) armies and (sambaaha) enlarges them.
But when (phook = air) breaths (niksia = go out) leave the body, then s/he (hoey gaio = becomes) is reduced to (suaaha) ash. 2.

ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਰੁ ਰਾਨੀ ॥ ਹਸਤਿ ਘੋੜੇ ਜੋੜੇ ਮਨਿ ਭਾਨੀ ॥ ਵਡ ਪਰਵਾਰੁ ਪੂਤ ਅਰੁ ਧੀਆ ॥ ਮੋਹਿ ਪਚੇ ਪਚਿ ਅੰਧਾ ਮੂਆ ॥੩॥
Ūcẖe manḏar mahal ar rānī. Hasaṯ gẖoṛe joṛe man bẖānī. vad parvār pūṯ ar ḏẖī▫ā. Mohi pacẖe pacẖ anḏẖā mū▫ā. ||3||

The king has (oochey) high (mandar) mansions, (mahal) palaces (ar-u) and (raani) queen/s.
And (jorrey) collects (hast-i) elephants, (ghorrey) horses (man-i bhaani) as much as he likes.
He may have (vadd) a large (parvaar-u) family of (poot) sons and (dheeaa) daughters;
(andha) blinded (moh-i) by his attachment to them he – forgets the Master, – (pachey pach-i = burnt down) wastes human birth and (mooaa) dies. 3.

ਜਿਨਹਿ ਉਪਾਹਾ ਤਿਨਹਿ ਬਿਨਾਹਾ ॥ ਰੰਗ ਰਸਾ ਜੈਸੇ ਸੁਪਨਾਹਾ ॥ ਸੋਈ ਮੁਕਤਾ ਤਿਸੁ ਰਾਜੁ ਮਾਲੁ ॥ ਨਾਨਕ ਦਾਸ ਜਿਸੁ ਖਸਮੁ ਦਇਆਲੁ ॥੪॥੩੫॥੮੬॥
Jinėh upāhā ṯinėh bināhā. Rang rasā jaise supnāhā. So▫ī mukṯā ṯis rāj māl. Nānak ḏās jis kẖasam ḏa▫i▫āl. ||4||35||86||

The Creator (jinah-i) who (upaaha) creates, (tinah-i) that also (binaaha) destroys – the Master who gives all wealth and pleasures, also takes them away.
(Rasaa) the pleasures of (rang) making merry are (jaisey) like (supnaaha) dreams, impermanent.
(Soee) only that person (mukta) is free from attachment to the world-play; while (tis-u) s/he has (raaj-u) kingdom/high status and (maal-u) wealth.
To (jis-u) whom (khasam) the Master is (daiaal-u) kind to lead to the guru, says (daas = servant) humble fifth Nanak. 4. 35. 86.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਇਨ੍ਹ੍ਹ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੀ ਘਨੇਰੀ ॥ ਜਉ ਮਿਲੀਐ ਤਉ ਵਧੈ ਵਧੇਰੀ ॥ ਗਲਿ ਚਮੜੀ ਜਉ ਛੋਡੈ ਨਾਹੀ ॥ ਲਾਗਿ ਛੁਟੋ ਸਤਿਗੁਰ ਕੀ ਪਾਈ ॥੧॥
Āsā mėhlā 5.Inĥ si▫o parīṯ karī gẖanerī. Ja▫o milī▫ai ṯa▫o vaḏẖai vaḏẖerī. Gal cẖamṛī ja▫o cẖẖodai nāhī. Lāg cẖẖuto saṯgur kī pā▫ī. ||1||

Composition of the fifth Guru in Raga Aasa. The mortal (ghaneyri = plenty) greatly (preet-i kari) loves (inh) these – the objects of transitory pleasures in the world-play.
And (jau) when we (miliai) get them, (tau) then attachment to them (vadhai) increases (vadheyri) more.
This attachment (chamri) clings (gal-i) to the neck, i.e. is so strong, (jau) that it does not (chhodai) leave by own effort.
One is (chhutto) freed (laag-i) by attaching to (paaee) the feet of, i.e. with guidance of (satigur) the true guru. 1

ਜਗ ਮੋਹਨੀ ਹਮ ਤਿਆਗਿ ਗਵਾਈ ॥ ਨਿਰਗੁਨੁ ਮਿਲਿਓ ਵਜੀ ਵਧਾਈ ॥੧॥ ਰਹਾਉ ॥
Jag mohnī ham ṯi▫āg gavā▫ī. Nirgun mili▫o vajī vaḏẖā▫ī. ||1|| rahā▫o.

Since (ham) I (tiaag-i gavaaee = lost) forsaken (mohini) the enticer of (jag) the world conform to Divine commands.
I (milio) found the Almighty who is IT-self (nirgun) free of the material nature and (vaji vadhaaee) congratulated myself i.e. felt happy. 1.
(Rahaau) dwell and reflect on this.

ਐਸੀ ਸੁੰਦਰਿ ਮਨ ਕਉ ਮੋਹੈ ॥ ਬਾਟਿ ਘਾਟਿ ਗ੍ਰਿਹਿ ਬਨਿ ਬਨਿ ਜੋਹੈ ॥ ਮਨਿ ਤਨਿ ਲਾਗੈ ਹੋਇ ਕੈ ਮੀਠੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਖੋਟੀ ਡੀਠੀ ॥੨॥
Aisī sunḏar man ka▫o mohai. Bāt gẖāt garihi ban ban johai. Man ṯan lāgai ho▫e kai mīṯẖī. Gur parsāḏ mai kẖotī dīṯẖī. ||2||

The temptations seem (aisi) so (sundar-i = beautiful) attractive as to (mohai) captivate (man kau) the mind.
They (johai = see) target– their victims everywhere – (baatt-i) on the way/in journey, (ghaatt-i) on the boarding station, (grih-i) at home and (ban-i ban-i) in the jungle i.e. in wilderness.
They (hoey kai) seem (meetthi = sweet) pleasing, (laagai = attach) appeal to both (man-i) the heart and (tan-i) the body.
But, (gur prasad-i) with the guru’s grace/guidance, (mai) I (deetthee = seen) realised that they whole thing is (khotti = counterfeit) deceptive – they offer short term pleasure which end in sorrow. 2.

ਅਗਰਕ ਉਸ ਕੇ ਵਡੇ ਠਗਾਊ ॥ ਛੋਡਹਿ ਨਾਹੀ ਬਾਪ ਨ ਮਾਊ ॥ ਮੇਲੀ ਅਪਨੇ ਉਨਿ ਲੇ ਬਾਂਧੇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮੈ ਸਗਲੇ ਸਾਧੇ ॥੩॥
Agrak us ke vade ṯẖagā▫ū. Cẖẖodėh nāhī bāp na mā▫ū. Melī apne un le bāʼnḏẖe. Gur kirpā ṯe mai sagle sāḏẖe. ||3||

(Us key) its (agrak = front men) agents/temptation ===are (vaddey) greatly (tthagaaoo) cheats/enticing.
They do not (chhoddah-i) spare – even elders like – (baap) fathers and (maaoo) mothers.
Whosoever (meyli = companion) comes in contact with them, is (ley baandhey) bound – gets possessed (un-i) by them.
(Mai) I have (saadhye) sudued them (sagley) all (tey) with (kirpa = kindness) the guidance of the guru. 3.

ਅਬ ਮੋਰੈ ਮਨਿ ਭਇਆ ਅਨੰਦ ॥ ਭਉ ਚੂਕਾ ਟੂਟੇ ਸਭਿ ਫੰਦ ॥ ਕਹੁ ਨਾਨਕ ਜਾ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਘਰੁ ਸਗਲਾ ਮੈ ਸੁਖੀ ਬਸਾਇਆ ॥੪॥੩੬॥੮੭॥
Ab morai man bẖa▫i▫ā anand. Bẖa▫o cẖūkā tūte sabẖ fanḏ. Kaho Nānak jā saṯgur pā▫i▫ā. Gẖar saglā mai sukẖī basā▫i▫ā. ||4||36||87||

(Ab) now (morai) my (man-i) mind has (bhaaiaa) attained (anand) bliss.
Now that (sabh-i) all (phand = noose) bondage to the world-play (ttoottey) has been broken, my (bhau) fear about the future (chooka) has ended.
Says fifth Nanak: (Ja) since I (paaiaa) found (satigur) the true guru, my (sagla) whole (ghar-u = house) body/mind now (vasaaia) abides (sukhi) peacefully – I am totally at peace. 4. 36. 87.

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Note: This Shabad describes the way of life of the seekers of the Almighty.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥੧॥
Āsā mėhlā 5.Āṯẖ pahar nikat kar jānai. Parabẖ kā kī▫ā mīṯẖā mānai. Ėk nām sanṯan āḏẖār. Ho▫e rahe sabẖ kī pag cẖẖār. ||1||

Composition of the fifth Guru in Raga Aasa. A seeker (kar-i jaanai) perceives the Almighty (nikatt-i) near, i.e. remains conscious of Divine commands, (aatth pahar = three x eight hour periods) twenty four hours of day and night.
And (maanai) accepts (keeaa = doing) the will (ka) of (prabh) the Almighty (meettha = sweet) happily.
(Santan = saints) the seekers have (eyk-u = one, naam) the virtues and commands of the One Master as (aadhaar-u = support) guide – for conduct of life.
And they (hoye rahey) remain (chhaar-u) the dust (ki) of (pag) feet (sabh) of all i.e. they conduct themselves with humility. 1.

ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Sanṯ rahaṯ sunhu mere bẖā▫ī. U▫ā kī mahimā kathan na jā▫ī. ||1|| rahā▫o.

O (meyrye) my (bhaaee) brethren, (sunh-u) listen, this is (raht) the way of life of (sant) a seeker.
(Uaa ki = of that) his/her (mahima) greatness (na jaaee) cannot (kathan-u) be described. 1.

(Rahaau) dwell and reflect on this.

ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥੨॥
varṯaṇ jā kai keval nām. Anaḏ rūp kīrṯan bisrām. Miṯar saṯar jā kai ek samānai. Parabẖ apune bin avar na jānai. ||2||

A seeker is one (ja kai) whose (vartan) conduct – is governed by – (naam) Divine virtues and commands (keyval) alone.
S/he is (roop) embodiment of (anad/anand) bliss and (bisraam = rest) feels solace (keertan-u) in praising the Almighty.
(Ja kai) for him/her, (mitr) friend and (satr-u) foe are (samaanai) equal – made by God.
S/he does not (jaanai = knows) recognise anyone (avar-u) else (bin-u) except (prabh) the Almighty as Master (apuney = own) of all. 2.

ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥੩॥
Kot kot agẖ kataṇhārā. Ḏukẖḏūr karan jī▫a ke ḏāṯārā. Sūrbīr bacẖan ke balī. Ka▫ulā bapurī sanṯī cẖẖalī. ||3||

The company of a seeker (kaattan-hara) is capable of cutting/removing (kott-i kott-i = crores) crores – countless – (agh = sin) wrongdoings i.e. keep all vices away.
And as a result, (door-i karan = push to a distance) dispel (dookh) suffering; s/he is (daataara) the giver (key) of (jeea) life – free of vices;
S/he is (soorbeer) a brave fighter – of vices – and (bali) strong/maintainer (key) of (bachan) his/her word. Note: ‘Bachan key bali’ is an idiom that describes one who keeps his/her word.
(Kaula) temptations of the world-play which deceives everyone is (bapuri) helpless and is (chhali = deceived) overcome (santi) by seekers. 3.

ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥੪॥੩੭॥੮੮॥
Ŧā kā sang bācẖẖėh surḏev. Amogẖḏaras safal jā kī sev. Kar joṛ Nānak kare arḏās. Mohi sanṯėh tahal ḏījai guṇṯās. ||4||37||88||

(Surdeyv) the gods (baachhah-i) seek (ta ka) their (sang-u) company – of the seekers of God, whose (daras-u = sight) company/guidance is (amogh) unfailing; and (ja ki) their (seyv) service/obedience is (saphal) fruitful.
(Jorr-i) joining – with folded – (kar) hands, Nanak the fifth (karey) makes this (ardaas) supplication:
O Almighty, (guntaas-i) the treasure of virtues, please (deejai = give) grant (moh-i) me (ttahal) the service of – opportunity to serve and follow – (santah) the seekers. 4. 37. 88.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਗਲ ਸੂਖ ਜਪਿ ਏਕੈ ਨਾਮ ॥ ਸਗਲ ਧਰਮ ਹਰਿ ਕੇ ਗੁਣ ਗਾਮ ॥ ਮਹਾ ਪਵਿਤ੍ਰ ਸਾਧ ਕਾ ਸੰਗੁ ॥ ਜਿਸੁ ਭੇਟਤ ਲਾਗੈ ਪ੍ਰਭ ਰੰਗੁ ॥੧॥
Āsā mėhlā 5. Sagal sūkẖ jap ekai nām. Sagal ḏẖaram har ke guṇ gām. Mahā paviṯar sāḏẖ kā sang. Jis bẖetaṯ lāgai parabẖ rang. ||1||

Composition of the fifth Guru in Raga Aasa. (Sagal) all (sookh) comforts are obtained (jap-i) by remembering-conforming to (eykai) the One (naam) commands of Almighty.
(Gaam = singing) praising and emulating (gun) the virtues of (har-i) the Almighty is above all (sagal) all (dharam) righteousness.
(Sang-u) company/guidance of (saadh) the guru is (maha) greatly (pavitr = pure) purifying,
(bheyttat) by finding – and learning from whom -, vices are shed and – (rang-u) love for (prabh) the Almighty (laagai = touches) develops. 1.

Page 393

ਗੁਰ ਪ੍ਰਸਾਦਿ ਓਇ ਆਨੰਦ ਪਾਵੈ ॥ ਜਿਸੁ ਸਿਮਰਤ ਮਨਿ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹਨੁ ਨ ਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Gur parsāḏ o▫e ānanḏ pāvai. Jis simraṯ man ho▫e pargāsā ṯā kī gaṯ miṯ kahan na jāvai. ||1||
rahā▫o.

The Almighty, (simrat) by remembering/obeying (jis-u) whom, (man-i) the mind is (pragaasa) illuminated, (ta ki) IT’s (gat-i = state) nature and (mit-i) measure is (na jaavai) not possible (kahan = say) to describe.
One who remembers/obeys God with the guru’s grace/guidance, (oey) that person (paavai) experiences (anand) bliss. 1.
(Rahaau) dwell on this and reflect.

ਵਰਤ ਨੇਮ ਮਜਨ ਤਿਸੁ ਪੂਜਾ ॥ ਬੇਦ ਪੁਰਾਨ ਤਿਨਿ ਸਿੰਮ੍ਰਿਤਿ ਸੁਨੀਜਾ ॥ ਮਹਾ ਪੁਨੀਤ ਜਾ ਕਾ ਨਿਰਮਲ ਥਾਨੁ ॥ ਸਾਧਸੰਗਤਿ ਜਾ ਕੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ॥੨॥
varaṯ nem majan ṯis pūjā. Beḏ purān ṯin simriṯ sunījā. Mahā punīṯ jā kā nirmal thān. Sāḏẖsangaṯ jā kai har har nām. ||2||

(Tis-u) that person has performed (varat) fasts, (neym) religious practices, (majan) take ceremonial baths and (pooja) worship.
And (tin-i) s/he is deemed to have (suneejaa) listened to (beyd) the Vedas, Smritis and Puraanas – all the scriptures.

 (Ja kai) one who conforms to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (saadhsangat-i) with company/guidance of the guru.
His/her (thaan-u = place) mind is (maha) highly (puneet) purified and remains (nirmal) unstained by vices; i.e. s/he has achieved the state for which people perform. 2.

ਪ੍ਰਗਟਿਓ ਸੋ ਜਨੁ ਸਗਲੇ ਭਵਨ ॥ ਪਤਿਤ ਪੁਨੀਤ ਤਾ ਕੀ ਪਗ ਰੇਨ ॥ ਜਾ ਕਉ ਭੇਟਿਓ ਹਰਿ ਹਰਿ ਰਾਇ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਥਨੁ ਨ ਜਾਇ ॥੩॥
Pargati▫o so jan sagle bẖavan. Paṯiṯ punīṯṯā kī pag ren. Jā ka▫o bẖeti▫o har har rā▫e. Ŧā kī gaṯ miṯ kathan na jā▫e. ||3||

(So jan) that person (pragttio = manifests) gets known at (sagley) all (bhavan) places.
(Reyn) the dust (ta ki) of his/her (pag) feet (puneet) purifies (patit) those fallen to vices i.e. one gets rid of vices by walking in his/her footsteps.

(Ja kau) who (bheyttio) finds (har-i har-i) the Almighty (raaey) King, within.
(Ta ki) his/her (gat-i) state and (mit-i) measure – of blessings – (na jaaey-i) cannot be (kathan-u) described. 3.

ਆਠ ਪਹਰ ਕਰ ਜੋੜਿ ਧਿਆਵਉ ॥ ਉਨ ਸਾਧਾ ਕਾ ਦਰਸਨੁ ਪਾਵਉ ॥ ਮੋਹਿ ਗਰੀਬ ਕਉ ਲੇਹੁ ਰਲਾਇ ॥ ਨਾਨਕ ਆਇ ਪਏ ਸਰਣਾਇ ॥੪॥੩੮॥੮੯॥
Āṯẖ pahar kar joṛḏẖi▫āva▫o. Un sāḏẖā kā ḏarsan pāva▫o. Mohi garīb ka▫o leho ralā▫e. Nānak ā▫e pa▫e sarṇā▫e. ||4||38||89||

I (jorr-i) with folded (kar) hands, i.e. humbly, (dhiaavau = remember) invoke the Almighty (aatth pahar) day and night, and request that I (paavau) get to (darsan-u = sight) to meet (un) those (saadhaa) seekers.
And request them (leyh-u ralaaey = enable to mix) accept (moh-i = I) this (gareeb) poor man in their company. I have (aaey) come and (paey) placed myself (sarnaaey-i = sanctuary) in your care, o seekers of God, says fifth Nanak. 4. 38. 89.

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Note: This Shabad is about a Brahmin who tries to motivate others to worship stones called Saaligraam found at a place with that name. The Brahmin’s own practice is to keep one in a box, give it a daily bath, offer incense and wave a fly-swash. He also performs worship called Aarti by offering flowers, lighting lamps and ringing bell with hand. The Shabad shows how this is being done in nature all the time.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਆਠ ਪਹਰ ਉਦਕ ਇਸਨਾਨੀ ॥ ਸਦ ਹੀ ਭੋਗੁ ਲਗਾਇ ਸੁਗਿਆਨੀ ॥ ਬਿਰਥਾ ਕਾਹੂ ਛੋਡੈ ਨਾਹੀ ॥ ਬਹੁਰਿ ਬਹੁਰਿ ਤਿਸੁ ਲਾਗਹ ਪਾਈ ॥੧॥
Āsā mėhlā 5. Āṯẖ pahar uḏak isnānī. Saḏ hī bẖog lagā▫e sugi▫ānī. Birthā kāhū cẖẖodai nāhī. Bahur bahur ṯis lāgah pā▫ī. ||1||

Composition of the fifth Guru in Raga Aasa.

O Brahmin, the Almighty (isnaani) takes bath in (udak) water (aatth pahar) round the clock i.e.is present in water.
The Brahmin offers food to the lifeless stone. The Almighty is alive and (sugiaani) the Omniscient Almighty (bhog-u lagaaey = feed) feeds the creatures and hence IT-self (sad hi) all the time, – being present in them.
And does not (chhodai) leave (kaahoo) anyone (birtha) empty, i.e. is present as Spirit in all creatures.
Those aware if this (laagah) touch (tis-u) IT’s (paaee) feet i.e. conform to Divine commands, (bahur-i bahur-i) again and again/all the time. 1

ਸਾਲਗਿਰਾਮੁ ਹਮਾਰੈ ਸੇਵਾ ॥ ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਦੇਵਾ ॥੧॥ ਰਹਾਉ ॥
Sālgirām hamārai sevā. Pūjā arcẖā banḏan ḏevā. ||1|| rahā▫o.

(Hamaarai = ours) for me (seyva = service) obedience to Divine commands is your worship of Saalihram, the stone deity.
And your (pooja) worship, (archa) offering flowers/incense and (bandan) obeisance (deyva = god) to the deity. 1.
(Rahaau) dwell on this and reflect.

ਘੰਟਾ ਜਾ ਕਾ ਸੁਨੀਐ ਚਹੁ ਕੁੰਟ ॥ ਆਸਨੁ ਜਾ ਕਾ ਸਦਾ ਬੈਕੁੰਠ ॥  ਜਾ ਕਾ ਚਵਰੁ ਸਭ ਊਪਰਿ ਝੂਲੈ ॥  ਤਾ ਕਾ ਧੂਪੁ ਸਦਾ ਪਰਫੁਲੈ ॥੨॥
Gẖantā jā kā sunī▫ai cẖahu kunt. Āsan jā kā saḏā baikunṯẖ. Jā kā cẖavar sabẖ ūpar jẖūlai. Ŧā kā ḏẖūp saḏā parfulai. ||2||

You ring a bell before the stone in Aarti. But I obey the Almighty (ja ka) whose (ghanta) bells ring in all (chah-u) four (kuntt) quarters, i.e. everywhere – all sounds in nature are the bells ringing,
(ja ka) whose (aasan-u) seat is (sadaa) ever (baikuntth = heaven) unshakable. ===
you wave the fly-swash over the stone but we serve the One who has created the air as (chavar-u) fly-swash which (jhoolai) waves (oopar-i) over (sabh = all) the whole creation.
you burn incense but (ta ka) IT’s (dhoop) incense is (sadaa) ever provided by the fragrance of (parfulai) the blooming vegetation in nature. 2.

ਘਟਿ ਘਟਿ ਸੰਪਟੁ ਹੈ ਰੇ ਜਾ ਕਾ ॥ ਅਭਗ ਸਭਾ ਸੰਗਿ ਹੈ ਸਾਧਾ ॥ ਆਰਤੀ ਕੀਰਤਨੁ ਸਦਾ ਅਨੰਦ ॥ ਮਹਿਮਾ ਸੁੰਦਰ ਸਦਾ ਬੇਅੰਤ ॥੩॥
Gẖat gẖat sampat hai re jā kā. Abẖag sabẖā sang hai sāḏẖā. Ārṯī kīrṯan saḏā anand. Mahimā sunḏar saḏā be▫anṯ. ||3||

You keep your Saaligraam in a box, but we believe in the Almighty (ja ka) whose (sampatt-u = box ) abode is (ghatt-i ghatt-i) in every body/mind.
The abode is (sang-i) is with (saadha sabha) the holy congregation/seekers (abhag = unbroken) without a break.
The whole creation is (sadaa) ever performing (aarti) worship and (keertan-u) singing/praising IT’s virtues.
Your deity is just a stone but the Almighty’s nature is (sundar) beautiful/fascinating and (sadaa) ever (b-e-ant) without limits. 3.

ਜਿਸਹਿ ਪਰਾਪਤਿ ਤਿਸ ਹੀ ਲਹਨਾ ॥ ਸੰਤ ਚਰਨ ਓਹੁ ਆਇਓ ਸਰਨਾ ॥ ਹਾਥਿ ਚੜਿਓ ਹਰਿ ਸਾਲਗਿਰਾਮੁ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਨੋ ਦਾਨੁ ॥੪॥੩੯॥੯੦॥
Jisahi parāpaṯṯis hī lahnā. Sanṯ cẖaran oh ā▫i▫o sarnā. Hāth cẖaṛi▫o har sālgirām. Kaho Nānak gur kīno ḏān. ||4||39||90||

(Tis hi) only that person, (jisah-i) who (praapat-i = received) is aware of Naam/Divine virtues and commands (lahna) finds the Almighty within.
(Oh-u) that person (aaio) came to (sarna) the sanctuary of (charan) the feet of (sant) the guru, i.e. obtained awareness of Naam from the guru.
(Har-i) the Almighty-Salagrama (haath-i charrio = comes to the hand) is found by that person;
(Daan-u = alms) this benediction is (keeno) given (gur-i) by the guru, says Nanak the fifth. 4. 39. 90.

SGGS P 389-91, Aasa M: 5, Shabads 75-83

ਆਸਾ ਮਹਲਾ ੫ ॥ ਰੋਵਨਹਾਰੈ ਝੂਠੁ ਕਮਾਨਾ ॥ਹਸਿ ਹਸਿ ਸੋਗੁ ਕਰਤ ਬੇਗਾਨਾ ॥੧॥
Āsā mėhlā 5. Rovanhārai jẖūṯẖ kamānā Has has sog karaṯ begānā ||1||

Composition of the fifth Guru in Raga Aasa. (Rovanhaarai) one who wails (kamaana) practices (jhootth) falsehood.
(begaana/be-giaana) the ignorant person (has-i has-i) laughs/shows happiness at a birth and (karat) expresses (sog) sorrow on death not realizing it is the Creator’s play. 1.

ਕੋ ਮੂਆ ਕਾ ਕੈ ਘਰਿ ਗਾਵਨੁ ॥ਕੋ ਰੋਵੈ ਕੋ ਹਸਿ ਹਸਿ ਪਾਵਨੁ ॥੧॥ ਰਹਾਉ ॥
Ko mū▫ā kā kai gẖar gāvan Ko rovai ko has has pāvan ||1|| rahā▫o

This play always goes on; (ko) someone dies – and is mourned – but (ka kai) in another’s (ghar-i = house) family – there is birth and joyful singing.
(ko) someone (rovai) cries and (ko) another (paavan-u = gets to) is (has-i has-i) laughing in joy – at the same time. 1.
(Rahaau) dwell and reflect on this.

ਬਾਲ ਬਿਵਸਥਾ ਤੇ ਬਿਰਧਾਨਾ ॥ਪਹੁਚਿ ਨ ਮੂਕਾ ਫਿਰਿ ਪਛੁਤਾਨਾ ॥੨॥
Bāl bivasthā ṯe birḏẖānā Pahucẖ na mūkā fir pacẖẖuṯānā ||2||

A person grows from (bivastha) the state of (baal) childhood to (birdhaana) old age but remains indifferent to the purpose of human birth – union with the Creator – and does not (pahunch-i) reach (mooka) the end of the path i.e. cannot attain union and (phir-i) then (pachhutaana) repents – for having wasted human birth. 2.

ਤ੍ਰਿਹੁ ਗੁਣ ਮਹਿ ਵਰਤੈ ਸੰਸਾਰਾ ॥ਨਰਕ ਸੁਰਗ ਫਿਰਿ ਫਿਰਿ ਅਉਤਾਰਾ ॥੩॥
Ŧarihu guṇ mėh varṯai sansārā Narak surag fir fir a▫uṯārā ||3||

(Sansaara) the world (vartai) remains engaged (mah-i) in (trih gun = three qualities) the three modes of egoistic nature.

They sometimes experience (narak = hell) difficult times and at others (surag) comfort but the process of (autaara) births (phir-i phir-i) again and again continues – and with it joy and sorrow. 3

ਕਹੁ ਨਾਨਕ ਜੋ ਲਾਇਆ ਨਾਮ ॥ਸਫਲ ਜਨਮੁ ਤਾ ਕਾ ਪਰਵਾਨ ॥੪॥੨੪॥੭੫॥
Kaho Nānak jo lā▫i▫ā nām Safal janam ṯā kā parvān ||4||24||75||

Says fifth Nanak: (Jo) one whom God (laaia) puts on the path of following (naam) Divine virtues and commands – by the guru/Almighty.
(janam-u = the birth) human birth (ta ka) of that person is (saphal) successful as his/her soul is (parvaan) accepted for union with the Creator. 4. 24. 75.

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Note: This Shabad describes a wife who remains entangled in other pleasures and does not enjoy the presence of the husband with her. This is metaphor to describe the state of a wavering soul.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸੋਇ ਰਹੀ ਪ੍ਰਭ ਖਬਰਿ ਨ ਜਾਨੀ ॥ਭੋਰੁ ਭਇਆ ਬਹੁਰਿ ਪਛੁਤਾਨੀ ॥੧॥
Āsā mėhlā 5. So▫e rahī parabẖ kẖabar na jānī Bẖor bẖa▫i▫ā bahur pacẖẖuṯānī ||1||

Composition of the fifth Guru in Raga Aasa. The soul-wife (rahi) remains (soey = sleeping) indifferent and (na jaani = does not know) remains oblivious of (khabar = news) the presence of (prabh) the Almighty-husband with her – through-out the night/life.
But when (bhaiaa) it is (bhor) morning/end of life, it (pachhutaani) repents (bahur) much – for wasting human birth by not paying heed to Divine virtues and commands. 1.

ਪ੍ਰਿਅ ਪ੍ਰੇਮ ਸਹਜਿ ਮਨਿ ਅਨਦੁ ਧਰਉ ਰੀ ॥ਪ੍ਰਭ ਮਿਲਬੇ ਕੀ ਲਾਲਸਾ ਤਾ ਤੇ ਆਲਸੁ ਕਹਾ ਕਰਉ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Pari▫a parem sahj man anaḏḏẖara▫o rī Parabẖ milbe kī lālsā ṯā ṯe ālas kahā kara▫o rī ||1|| rahāu▫.

I (dharau) feel (anand) happy (man-i) in the mind (sahj-i) with steadfast (preym) love for (pria) the Beloved.
When there is (laalsa) longing (ki) of (milbey) meeting (prabh) the Almighty, then (kaha) how can I (aalas karau) be indifferent (ta tey) for achieving that? – One has to make efforts to disentangle from the world-play to deserve union with the Almighty. 1.
(Rahaau) dwell and reflect on this.

ਕਰ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਆਣਿ ਨਿਸਾਰਿਓ ॥ਖਿਸਰਿ ਗਇਓ ਭੂਮ ਪਰਿ ਡਾਰਿਓ ॥੨॥
Kar mėh amriṯ āṇ nisāri▫o Kẖisar ga▫i▫o bẖūm par ḏāri▫o ||2||

It is like someone (aan-i) brings (amrit) nectar and (nisaario) puts (mah-i = in) on the palm of (kar) the hand to drink.
But it (khisar gaio) flows out (ddaario = put) to fall (par-i) on (bhoom) the ground i.e. the Creator gives virtues to live by but a careless person does not utilize them and wastes human birth. 2.

ਸਾਦਿ ਮੋਹਿ ਲਾਦੀ ਅਹੰਕਾਰੇ ॥ਦੋਸੁ ਨਾਹੀ ਪ੍ਰਭ ਕਰਣੈਹਾਰੇ ॥੩॥
Sāḏ mohi lāḏī ahaʼnkāre Ḏos nāhī parabẖ karṇaihāre ||3||

This is because, the soul-wife remains (laadi = laden) possessed by (saad-i = taste) pleasures (moh-i) provided by allurements and (ahankarey) in vanity.

One cannot (dos) fault (prabh) the Almighty (karnaihaarey) Creator – fault lies with the mortal 3.

ਸਾਧਸੰਗਿ ਮਿਟੇ ਭਰਮ ਅੰਧਾਰੇ ॥ਨਾਨਕ ਮੇਲੀ ਸਿਰਜਣਹਾਰੇ ॥੪॥੨੫॥੭੬॥
Sāḏẖsang mite bẖaram anḏẖāre Nānak melī sirjaṇhāre ||4||25||76||

(Andhaarey = darkness) the mask of (bharam) delusion as above – which makes the mind oblivious of the Creator – (mittey) is removed (saadhsang-i) with the guru’s company/guidance.
The soul is then (meyli) united with (sirjan-haarey) the Creator, says the fifth Nanak. 4. 25. 76.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਚਰਨ ਕਮਲ ਕੀ ਆਸ ਪਿਆਰੇ ॥ਜਮਕੰਕਰ ਨਸਿ ਗਏ ਵਿਚਾਰੇ ॥੧॥
Āsā mėhlā 5. Cẖaran kamal kī ās pi▫āre Jamkankar nas ga▫e vicẖāre ||1||

Composition of the fifth Guru in Raga Aasa. One who (aas) wishes (ki = of) to be at (charan kamal) the lotus feet of (piaarey) the Beloved – remembers and lives by the virtues and commands of the Master.
(Jamkankar) the messengers of death, i.e. vices, are(vichaarey) helpless before such a person and (nas gaey = run away) do not afflict him/her. 1.

ਤੂ ਚਿਤਿ ਆਵਹਿ ਤੇਰੀ ਮਇਆ ॥ਸਿਮਰਤ ਨਾਮ ਸਗਲ ਰੋਗ ਖਇਆ ॥੧॥ ਰਹਾਉ ॥
Ŧū cẖiṯ āvahi ṯerī ma▫i▫ā Simraṯ nām sagal rog kẖa▫i▫ā ||1|| rahā▫o

O Almighty, (too) you (chit-i aavah-i = come to mind) are remembered by a mortal with (teyri) your (maiaa) kindness – when You motivate.
(Dagal) all (rog) afflictions (khaiaa) are destroyed (simrat) by remembrance of (naam) Your virtues and commands. 1.
(Rahaau) dwell and reflect on this.

ਅਨਿਕ ਦੂਖ ਦੇਵਹਿ ਅਵਰਾ ਕਉ ॥ਪਹੁਚਿ ਨ ਸਾਕਹਿ ਜਨ ਤੇਰੇ ਕਉ ॥੨॥
Anik ḏūkẖḏevėh avrā ka▫o Pahucẖ na sākėh jan ṯere ka▫o ||2||

The vices (deveh) give (anik = many) many types of (dookh) pain (kau) to (avra) others.
but (na saakah-i) cannot (pahuch-i) reach (terey) Your (jan) servants/devotees. 2.

ਦਰਸ ਤੇਰੇ ਕੀ ਪਿਆਸ ਮਨਿ ਲਾਗੀ ॥ਸਹਜ ਅਨੰਦ ਬਸੈ ਬੈਰਾਗੀ ॥੩॥
Ḏaras ṯere kī pi▫ās man lāgī Sahj anand basai bairāgī ||3||

That is why one who (piaas laagi) has thirst (ki) for (teyrey) Your (daras = sight) vision.  
Such (bairaagi) yearning person (basai) lives in (sahj) poise and (anand) bliss – peace and happiness. 3.

ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਸੁਣੀਜੈ ॥ਕੇਵਲ ਨਾਮੁ ਰਿਦੇ ਮਹਿ ਦੀਜੈ ॥੪॥੨੬॥੭੭॥
Nānak kī arḏās suṇījai Keval nām riḏe mėh ḏījai ||4||26||77||

(Suneejai =listen) this is (ardaas) supplication of Nanak the fifth, O Almighty. Please (deejai) give me (keyval) only (naam-u) you virtues – to keep – (mah-i) in (ridai) mind – and live by. 4. 26. 77.

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Note: The purpose of human birth is for the soul to unite with the Creator. This involves finding the Master within, in life. It happens with Divine grace and one who achieves that has nothing more to look for. How this happens is described in this Shabad.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਮਨੁ ਤ੍ਰਿਪਤਾਨੋ ਮਿਟੇ ਜੰਜਾਲ ॥ਪ੍ਰਭੁ ਅਪੁਨਾ ਹੋਇਆ ਕਿਰਪਾਲ ॥੧॥
Āsā mėhlā 5. Man ṯaripṯāno mite janjāl Parabẖ apunā ho▫i▫ā kirpāl ||1||

Composition of the fifth Guru in Raga Aasa.

Since I started living by Naam/Divine virtues and commands, (man) the mind (triptaano) feels satisfied, and other (janjaal) entanglements like rituals (mittey = effaced) have ended.
(Prabh) Almighty Master (apunaa = own) of all (hoiaa) has been (kipaal) kind. 1.

ਸੰਤ ਪ੍ਰਸਾਦਿ ਭਲੀ ਬਨੀ ॥ਜਾ ਕੈ ਗ੍ਰਿਹਿ ਸਭੁ ਕਿਛੁ ਹੈ ਪੂਰਨੁ ਸੋ ਭੇਟਿਆ ਨਿਰਭੈ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥
Sanṯ parsāḏ bẖalī banī Jā kai garihi sabẖ kicẖẖ hai pūran so bẖeti▫ā nirbẖai ḏẖanī ||1|| rahā▫o

I have (bhetiay) found (dhani) the Master (ja kai) whose (grih-i = house) treasure-house (pooran) is filled with (sabh-u kichh-u) everything; and being above every one, is (nirbhai) fee of fear i.e. does not do things under fear or to favour, any one.
This (bhali = good) blessed state (bani = made) came about (prasaad-i) by the grace/guidance of (sant) the guru. 1.
(Rahaau) dwell on this and reflect.

ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥ਮਿਟਿ ਗਈ ਭੂਖ ਮਹਾ ਬਿਕਰਾਲ ॥੨॥
Nām driṛ▫ā▫i▫ā sāḏẖ kirpāl Mit ga▫ī bẖūkẖ mahā bikrāl ||2||

(Kripaal) the compassionate (saadh) guru (drirraaia = made firm) created commitment – in my mind to remember and live by – (naam-u) Divine commands
With this, the (maha) greatly (bikraal = frightening) terrible (bhookh = hunger) desires – (mitt-i gaee = erased) have ended. 2.

ਠਾਕੁਰਿ ਅਪੁਨੈ ਕੀਨੀ ਦਾਤਿ ॥ਜਲਨਿ ਬੁਝੀ ਮਨਿ ਹੋਈ ਸਾਂਤਿ ॥੩॥
Ŧẖākur apunai kīnī ḏāṯ Jalan bujẖī man ho▫ī sāʼnṯ ||3||

(Apuney = own) my (thaakur-i) Master (keeni = made) gave this (daat-i) benediction.
(Jalan = burning) the fire of craving (bujhi) has been extinguished and (saa’nt = cool) peace (hoee = happened) came (man-i) to the mind. 3

ਮਿਟਿ ਗਈ ਭਾਲ ਮਨੁ ਸਹਜਿ ਸਮਾਨਾ ॥ਨਾਨਕ ਪਾਇਆ ਨਾਮ ਖਜਾਨਾ ॥੪॥੨੭॥੭੮॥
Mit ga▫ī bẖāl man sahj samānā Nānak pā▫i▫ā nām kẖajānā ||4||27||78||

Since I (paaia) found (khajaana) the treasure of awareness of (naam) Divine virtues and commands, says Nanak the fifth.
My (bhaal) search (mitt-i gaee) has ended and (man-u) the mind (samaana) remains (sahj-i) in poise. 4. 27. 78.

Page 390

ਆਸਾ ਮਹਲਾ ੫ ॥ ਠਾਕੁਰ ਸਿਉ ਜਾ ਕੀ ਬਨਿ ਆਈ ॥ਭੋਜਨ ਪੂਰਨ ਰਹੇ ਅਘਾਈ ॥੧॥
Ā sā mėhlā 5.Ŧẖākur si▫o jā kī ban ā▫ī Bẖojan pūran rahe agẖā▫ī ||1||

Composition of the fifth Guru in Raga Aasa. (Ja ki = whose) one whose conduct (ban-i aaee) conforms (siau) with (tthaakur) the Master i.e. is attuned to IT’s virtues and commands, needs nothing else; it is like someone having eaten (bhojan) food (pooran) to the fill and is (rahey aghaaee) is satiated – s/he craves no more. 1.

ਕਛੂ ਨ ਥੋਰਾ ਹਰਿ ਭਗਤਨ ਕਉ ॥ਖਾਤ ਖਰਚਤ ਬਿਲਛਤ ਦੇਵਨ ਕਉ ॥੧॥ ਰਹਾਉ ॥
Kacẖẖū na thorā har bẖagṯan ka▫o Kẖāṯ kẖarcẖaṯ bilcẖẖaṯḏevan ka▫o||1||
rahā▫o

(Kachhoo na) nothing (thora) runs short (kau) for (bhagtan) devotees of (har-i) the Almighty – for them experiencing the Master within, leaves nothing to be desired.
They have plenty to (khaat) eat and (kharchat = spend) share and (bilchhat) are happy (deyvan kau) to give – Divine virtues is a wealth that never runs short by using or sharing and provides great happiness. 1.
(Rahaau) dwell on this and reflect.

ਜਾ ਕਾ ਧਨੀ ਅਗਮ ਗੁਸਾਈ ॥ਮਾਨੁਖ ਕੀ ਕਹੁ ਕੇਤ ਚਲਾਈ ॥੨॥
Jā kā ḏẖanī agam gusā▫ī Mānukẖ kī kaho keṯ cẖalā▫ī ||2 ||

(Ja ka) one whose (dhani) Master is, i.e. who has the protection of, (agam = un-reachable) the highest (gusaai) Master of the universe;
(kah-u) tell me (keyt) how can any (maanukh) person (chalaaee) have his/her own way against him/her i.e. temptations in the world-play cannot overwhelm a devotee. 2.

ਜਾ ਕੀ ਸੇਵਾ ਦਸ ਅਸਟ ਸਿਧਾਈ ॥ਪਲਕ ਦਿਸਟਿ ਤਾ ਕੀ ਲਾਗਹੁ ਪਾਈ ॥੩॥
Jā kī sevā ḏas asat siḏẖā▫ī Palak ḏisat ṯā kī lāgahu pā▫ī||3||

The Almighty (ja ki) whose (seyva) service i.e. living by whose virtues and commands, brings achievements which the Yogis seek through (das = ten + astt = eight) the eighteen (sidhaai/sidhi) supernatural powers.
Just (laagah-u) touch (ta ki) IT’s (paaee) feet i.e. submit the Divine commands (palak distt-i = sight) for a moment. 3.

ਜਾ ਕਉ ਦਇਆ ਕਰਹੁ ਮੇਰੇ ਸੁਆਮੀ ॥ਕਹੁ ਨਾਨਕ ਨਾਹੀ ਤਿਨ ਕਾਮੀ ॥੪॥੨੮॥੭੯॥
Jā ka▫o ḏa▫i▫ā karahu mere su▫āmī Kaho Nānak nāhī ṯin kāmī ||4||28||79||

O (merey) my (suaami) Master, (ja kau) one on whom You (daiaa karah-u) bestow compassion.
(Tin) that person has (naahi) no (kaami/kami) deficiency of anything, says Nanak the fifth. 4. 28. 79.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਉ ਮੈ ਅਪੁਨਾ ਸਤਿਗੁਰੁ ਧਿਆਇਆ ॥ਤਬ ਮੇਰੈ ਮਨਿ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥੧॥
Āsā mėhlā 5. Ja▫o mai apunā saṯgur ḏẖi▫ā▫i▫ā Ŧab merai man mahā sukẖ pā▫i▫ā ||1||

Composition of the fifth Guru in Raga Aasa. (Jau) when I (dhiaaia) remember (apuna) my (sat guru) true guru, i.e. take the guru’s teachings as the guide for life.
(Tab) then – I lead a virtuous life avoiding evil and – (meyrai man-i) in my mind, (paaiaa = obtain) experience (mahaa) great (sukh) peace – because I have no worries. 1.

ਮਿਟਿ ਗਈ ਗਣਤ ਬਿਨਾਸਿਉ ਸੰਸਾ ॥ਨਾਮਿ ਰਤੇ ਜਨ ਭਏ ਭਗਵੰਤਾ ॥੧॥ ਰਹਾਉ ॥
Mit ga▫ī gaṇaṯ bināsi▫o sansā Nām raṯe jan bẖa▫e bẖagvanṯā ||1|| rahā▫o

(Ganat) the count (mitt-i gaee) is erased i.e. there are no wrong-doings to be counted against me and (sansaa) doubts about what may happen to me (binaasio) have ended.
(Jan) the humble devotees (ratey) imbued (naam-i) with Divine commands (bhaey) become (bhagvanta) of good fortune – of approval for union with the Creator. 1.
(Rahaau) dwell and reflect on this.

ਜਉ ਮੈ ਅਪੁਨਾ ਸਾਹਿਬੁ ਚੀਤਿ ॥ਤਉ ਭਉ ਮਿਟਿਓ ਮੇਰੇ ਮੀਤ ॥੨॥
Ja▫o mai apunā sāhib cẖīṯ Ŧa▫o bẖa▫o miti▫o mere mīṯ ||2||

(Jau) when I have (apuna = own) my (sahib) Master (cheet-i) in mind, i.e. obey Divine commands, (tau) then my (bhau) fears (mittio = effaced) disappear, (merey) my (meet) friends. 2.

ਜਉ ਮੈ ਓਟ ਗਹੀ ਪ੍ਰਭ ਤੇਰੀ ॥ਤਾਂ ਪੂਰਨ ਹੋਈ ਮਨਸਾ ਮੇਰੀ ॥੩॥
Ja▫o mai ot gahī parabẖṯerī Ŧāʼn pūran ho▫ī mansā merī ||3||

(Jau) since (mai) I (gahi = hold) took (teriy) Your (ott) protection i.e. placed myself in Your care and obedience, the highest authority.
(Taa’n) since then, all (meyri) my (mansa) desires (hoee) have been (pooran) fulfilled – nothing is left wanting. 3.

ਦੇਖਿ ਚਲਿਤ ਮਨਿ ਭਏ ਦਿਲਾਸਾ ॥ਨਾਨਕ ਦਾਸ ਤੇਰਾ ਭਰਵਾਸਾ ॥੪॥੨੯॥੮੦॥
Ḏekẖ cẖaliṯ man bẖa▫e ḏilāsā Nānak ḏās ṯerā bẖarvāsā ||4||29||80||

(Deykh-i) seeing Your (chalat) plays I (bhaey) feel (dilaasa) assured of Your powers; and have (bharvaasa) trust (teyra) in You, says Nanak the fifth. 4. 29. 80.

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Note: This Shabad uses metaphors to show the perishable nature of life and the mortal’s indifference to it.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਨਦਿਨੁ ਮੂਸਾ ਲਾਜੁ ਟੁਕਾਈ ॥ਗਿਰਤ ਕੂਪ ਮਹਿ ਖਾਹਿ ਮਿਠਾਈ ॥੧॥
Āsā mėhlā 5. An▫ḏin mūsā lāj tukā▫ī Giraṯ kūp mėh kẖāhi miṯẖā▫ī ||1||

Composition of the fifth Guru in Raga Aasa. The mortal is busy (khaah-i) eating sweets when (girat = falling) being lowered into a well by a rope, while (moosa) a mouse is (tukaaee) gnawing away at (laaj) the rope – unmindful s/he will not be able to be pulled up again if the rope is cut. 1.

Message: The span of life is continuously reducing with time, but the mortal remains busy in vices, which give transitory pleasures, unmindful that s/he is getting more and more possessed by them and soon death will knock. It will be not then be possible to make amends i.e. to remember the Almighty and get out of the vices.

ਸੋਚਤ ਸਾਚਤ ਰੈਨਿ ਬਿਹਾਨੀ ॥ਅਨਿਕ ਰੰਗ ਮਾਇਆ ਕੇ ਚਿਤਵਤ ਕਬਹੂ ਨ ਸਿਮਰੈ ਸਾਰਿੰਗਪਾਨੀ ॥੧॥ ਰਹਾਉ ॥
Socẖaṯ sācẖaṯ rain bihānī Anik rang mā▫i▫ā ke cẖiṯvaṯ kabhū na simrai saringpānī ||1|| rahā▫o

(Rain-i = night) life is (bihaani) passing (sochat) thinking of and (saachat) accumulating material wealth.
The mortal (chitvat = thinks) remains engrossed in (anik) many (rang) pleasures of (maaia) the world-play and (kabahoo na) never (simrai) remembers the Almighty (saaring-paani = provider of water to the rain bird) the support of life. 1.
(Rahaau) dwell and reflect on this.

ਦ੍ਰੁਮ ਕੀ ਛਾਇਆ ਨਿਹਚਲ ਗ੍ਰਿਹੁ ਬਾਂਧਿਆ ॥ਕਾਲ ਕੈ ਫਾਂਸਿ ਸਕਤ ਸਰੁ ਸਾਂਧਿਆ ॥੨॥
Ḏarum kī cẖẖā▫i▫ā nihcẖal garihu bāʼnḏẖi▫ā Kāl kai fāʼns sakaṯ sar sāʼnḏẖi▫ā ||2||

S/he builds (nihchal) an permanent (grih-u) abode under (chhaaia) the shade of (dram) a tree – thinking the shade will last forever, i.e. s/he is oblivious that comforts of wealth are transitory, end with death.
Temptations in (sakat/maaia) the world-play tie one in (phaa’ns-i) the noose of (kaal) the messengers of death/vices with (sar) an arrow (saandhia) pulled aiming at him/her i.e. will have to face the consequences of not obeying Divine commands. 2.

ਬਾਲੂ ਕਨਾਰਾ ਤਰੰਗ ਮੁਖਿ ਆਇਆ ॥ਸੋ ਥਾਨੁ ਮੂੜਿ ਨਿਹਚਲੁ ਕਰਿ ਪਾਇਆ ॥੩॥
Bālū kanārā ṯarang mukẖ ā▫i▫ā So thān mūṛ nihcẖal kar pā▫i▫ā ||3||

The (baaloo) sandy (kanaara) seashore (aaia) comes at (mukh-i) the mouth of (tarang) the waves – where the waves strike.
But (moorr-i) the foolish person (paaia) considers (so) that (thaan-u) place (nihchal) unshakable i.e. death is near, but the mortal thinks life is permanent and remains engrossed in the world-play. 3.

ਸਾਧਸੰਗਿ ਜਪਿਓ ਹਰਿ ਰਾਇ ॥ਨਾਨਕ ਜੀਵੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩੦॥੮੧॥
Sāḏẖsang japi▫o har rā▫e Nānak jīvai har guṇ gā▫e ||4||30||81||

One who (japio) remembers (har-i rai) sovereign King, the Almighty (saadhsang-i) with the guru’s company/guidance.
S/he (gaaey) praises (gun) Divine virtues and (jeevai = lives) overcomes temptations in the world-play, says fifth Nanak. 4. 30 .81.

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ਆਸਾ ਮਹਲਾ ੫ ਦੁਤੁਕੇ ੯ ॥
Āsā mėhlā 5 ḏuṯuke 9.

Composition of the fifth Guru in Raga Aasa, nine compositions with stanzas (dutukey) of two verses each.

Note: This Shabad addresses a body showing the relationship between the soul, breathing and the body. It shows that life depends on both the soul and breaths. No one cares for the dead body. Guru Nanak exalins this on SGGS p 1256, thus.

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥

Cẖanḏan kā fal cẖanḏan vās.  Māṇas kā fal gẖat mėh sās.  Sās ga▫i▫ai kā▫i▫ā dẖal pā▫e.  Ŧā kai pācẖẖai ko▫e na kẖā▫e. ||3||

(Phal-u) the fruit, i.e. presence, of (chandan) sandalwood is known by (vaas-u/baas-u) the fragrance of (chandan) sandalwood. Similarly (maanas) a person is alive (phal-u = fruit) as a result of (saas-u) breath/soul (mah-i) in (ghatt) the body.

(Kaaiaa) the body (ddhal-i paaey = melts) dies (gaiai = going) with departure (saas-i) of breaths/soul; the body left (paachai) behind (kai = of, ta = that) by the breaths/soul, does not (khaaey) eat (koey) anything, i.e. a dead person is of no help anyone, hence the body is disposed of. 3.

ਉਨ ਕੈ ਸੰਗਿ ਤੂ ਕਰਤੀ ਕੇਲ ॥ਉਨ ਕੈ ਸੰਗਿ ਹਮ ਤੁਮ ਸੰਗਿ ਮੇਲ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੁਮ ਸਭੁ ਕੋਊ ਲੋਰੈ ॥

ਓਸੁ ਬਿਨਾ ਕੋਊ ਮੁਖੁ ਨਹੀ ਜੋਰੈ ॥੧॥
Un kai sang ṯū karṯī kel Un kai sang ham ṯum sang mel Unĥ kai sang ṯum sabẖ ko▫ū lorai Os binā ko▫ū mukẖ nahī jorai ||1||

(Un kai) in their (sang-i) company – of breaths i.e. when breathing – (too) you (karti keyl) were playful i.e. could do things.
and (ham) we (meyl) company (sang-i) with (tum) you i.e. one breathing person meets another.
it is only when breathing that (sabh-u ko-oo) every one (lorai = seeks) wants to be with (tum) you i.e. only a living person is sought after.
but (bina) without (os = that) the soul, (ko-oo nahi) no one (jorai) joins (mukh-u) face with you – deals with you. 1.

Note: It may noticed that the first three of the above four lines use (Un) ‘those’ which is multiple, i.e. the breaths, while the fourth uses (us) ‘that’ which singular, i.e. the soul. This continues in later verses.

ਤੇ ਬੈਰਾਗੀ ਕਹਾ ਸਮਾਏ ॥ਤਿਸੁ ਬਿਨੁ ਤੁਹੀ ਦੁਹੇਰੀ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Ŧe bairāgī kahā samā▫e Ŧis bin ṯuhī ḏuherī rī ||1|| rahā▫o

(Kahaa) where have (tey) those – breaths – (bairaagi) which have withdrawn from you, (samaaey =contained) gone?
(Bin-u) without (tis-u = that) the soul (tuhi) you are also (duheyri/duheyli = uncomfortable) miserable – no one cares for you, (ri) o human body, i.e. the body lives by breathing and breathing takes place when the soul is present in the body. 1
(Rahaau) dwell and reflect on this.

ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਗ੍ਰਿਹ ਮਹਿ ਮਾਹਰਿ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਹੋਈ ਹੈ ਜਾਹਰਿ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੂ ਰਖੀ ਪਪੋਲਿ ॥

ਓਸੁ ਬਿਨਾ ਤੂੰ ਛੁਟਕੀ ਰੋਲਿ ॥੨॥
Unĥ kai sang ṯū garih mėh māhar Unĥ kai sang ṯū ho▫ī hai jāhar Unĥ kai sang ṯū rakẖī papol Os binā ṯūʼn cẖẖutkī rol ||2||

It is when breathing that (too) you are (maahar-i) an expert (mah-i) in (grih) the house i.e. you can make the organs work.
And (hoee hai) have become (jaahar-i) manifest – come into being.
It is in while breathing that you (rak hi) were kept (papol-i) pampered – every one cared for you
now, (chhuttki) separated from, and (binaa) without, (os-u = that) the soul, you are to be (rol-i = roll) disposed of as dust. 2.

ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੇਰਾ ਮਾਨੁ ਮਹਤੁ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੁਮ ਸਾਕੁ ਜਗਤੁ ॥ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਤੇਰੀ ਸਭ ਬਿਧਿ ਥਾਟੀ ॥ਓਸੁ
ਬਿਨਾ ਤੂੰ ਹੋਈ ਹੈ ਮਾਟੀ ॥੩॥
Unĥ kai sang ṯerā mān mahaṯ Unĥ kai sang ṯum sāk jagaṯ Unĥ kai sang ṯerī sabẖ biḏẖ thātī Os binā ṯūʼn ho▫ī hai mātī ||3||

It is in while breathing that you had (maan-u) respect and (mahat-u) importance
and you had (saak-u) relationship with (jagat-u) the world – i.e. people called you theirs.
When alive, (sabh) everything was (thaati = made) done (teriy) your (bid hi) way – you could do as you wanted
but without the soul (tu) you (hoi hai) have become/reduced to (maati) dust. 3.

ਓਹੁ ਬੈਰਾਗੀ ਮਰੈ ਨ ਜਾਇ ॥ਹੁਕਮੇ ਬਾਧਾ ਕਾਰ ਕਮਾਇ ॥ਜੋੜਿ ਵਿਛੋੜੇ ਨਾਨਕ ਥਾਪਿ ॥ਅਪਨੀ ਕੁਦਰਤਿ ਜਾਣੈ ਆਪਿ ॥੪॥੩੧॥੮੨॥

Oh bairāgī marai na jā▫e Hukme bāḏẖā kār kamā▫e Joṛ vicẖẖoṛe Nānak thāp Apnī kuḏraṯ jāṇai āp ||4||31||82||

(Oh = that) the soul that has (bairaagi) withdrawn from you is neither (jaaey) born nor it (marai) dies
(baadhaa) bound (hukmey) by Divine commands it (kamaaey) does (kaar) its allotted task.
(jor-i = join together) bringing together – of the soul and body – and (vichhorey) separating them is done by the One who (thaap-i) creates;
and (aap-i) IT-self (jaanai) knows (apni = own) IT’s (kudrat = nature) creation – and what to do with it. 4. 32. 82.

Page 391

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Baani of the fifth Guru in Raag Aasa

Note: This Shabad describes the sate of a person who with the guru’s guidance, imbibes Divine virtues and becomes like the Master. This Shabad shows the deep faith of such a person who acknowledges that the Master bestows IT’s virtues on the devotee.

ਨਾ ਓਹੁ ਮਰਤਾ ਨਾ ਹਮ ਡਰਿਆ ॥ਨਾ ਓਹੁ ਬਿਨਸੈ ਨਾ ਹਮ ਕੜਿਆ ॥ਨਾ ਓਹੁ ਨਿਰਧਨੁ ਨਾ ਹਮ ਭੂਖੇ ॥ਨਾ ਓਸੁ ਦੂਖੁ ਨ ਹਮ ਕਉ ਦੂਖੇ ॥੧॥
Nā oh marṯā nā ham dari▫ā Nā oh binsai nā ham kaṛi▫ā Nā oh nirḏẖan nā ham bẖūkẖe Nā os ḏūkẖ na ham ka▫o ḏūkẖe ||1||

Composition of the fifth Guru in Raga Aasa.

I remember and live by the virtues of the Highest Master.
(Oh-u = that) the Almighty does not (marta) die, so (ham) I do not (daria) fear as to who will protect me;
(oh-u) IT does not (binsai) perish so I have (karia) no anxiety about what may happen to me;
(oh-u) IT is not (nirdhan) poor – provides all my needs – so I am not (bhookhey = hungry) short of anything;
for (os) IT there is no (dookh) and I do not feel any (dookhey) pain. 1.

ਅਵਰੁ ਨ ਕੋਊ ਮਾਰਨਵਾਰਾ ॥ਜੀਅਉ ਹਮਾਰਾ ਜੀਉ ਦੇਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Avar na ko▫ū māranvārā Jī▫a▫o hamārā jī▫o ḏenhārā ||1|| rahā▫o

(Na kou) none (avar) else (maranvaara) can kill/harm
the Almighty who is (devany-haara) the giver of (hamaara) my (jeeo) life, ever (jeeau) lives – that is why I have no worries. 1
(Rahaau) dwell and reflect on this.

ਨਾ ਉਸੁ ਬੰਧਨ ਨਾ ਹਮ ਬਾਧੇ ॥ਨਾ ਉਸੁ ਧੰਧਾ ਨਾ ਹਮ ਧਾਧੇ ॥ਨਾ ਉਸੁ ਮੈਲੁ ਨ ਹਮ ਕਉ ਮੈਲਾ ॥ਓਸੁ ਅਨੰਦੁ ਤ ਹਮ ਸਦ ਕੇਲਾ ॥੨॥
Nā us banḏẖan nā ham bāḏẖe Nā us ḏẖanḏẖā nā ham ḏẖāḏẖe

(Us) for IT there is no (bandhan) bondage and I am not (baandhey) bound – to any rituals, vices or attachments to the world-play;
(us) for IT there is no (dhandha) entanglement nor have (ham) I any (dhaadhey) entanglements;
IT has no (mail = filth) stains of vices so nothing (maila) filthy is attached (ham kau) to me;
(us) IT is (ananad-u) blissful, (ta = then) that is why(ham) I (sad) ever have (kelay) joy. 2.

ਨਾ ਉਸੁ ਸੋਚੁ ਨ ਹਮ ਕਉ ਸੋਚਾ ॥ਨਾ ਉਸੁ ਲੇਪੁ ਨ ਹਮ ਕਉ ਪੋਚਾ ॥ਨਾ ਉਸੁ ਭੂਖ ਨ ਹਮ ਕਉ ਤ੍ਰਿਸਨਾ ॥ਜਾ ਉਹੁ
ਨਿਰਮਲੁ ਤਾਂ ਹਮ ਜਚਨਾ ॥੩॥
Nā us socẖ na ham ka▫o socẖā Nā us lep na ham ka▫o pocẖā Nā us bẖūkẖ na ham ka▫o ṯarisnā Jā uho nirmal ṯāʼn ham jacẖnā ||3||

Being free of stains, IT needs no (soch-u) cleansing and hence (kau) for (ham) me there is no (socha = cleansing) ritual bath which people take to wash off vices;
IT needs no (lepy) cover – pre tensed to hide the real self – so (ham kau) for me also there is no (pocha = cover) pre tense/deceit
IT has no (bhookh = hunger) wants and I have no (trisna) craving – to full fill desires;
It is (ja = when) because (uhu) IT is (nirmal) pristine (taa-n) that I (jachna) seek IT. 3.

ਹਮ ਕਿਛੁ ਨਾਹੀ ਏਕੈ ਓਹੀ ॥ਆਗੈ ਪਾਛੈ ਏਕੋ ਸੋਈ ॥ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭ੍ਰਮ ਭੰਗਾ ॥ਹਮ ਓਇ ਮਿਲਿ ਹੋਏ ਇਕ ਰੰਗਾ ॥੪॥੩੨॥੮੩॥
Ham kicẖẖ nāhī ekai ohī Āgai pācẖẖai eko so▫ī Nānak gur kẖo▫e bẖaram bẖangā Ham o▫e mil ho▫e ik rangā ||4||32||83||

(Ham) I am (kichh naahi) nothing, (ohi) IT (ekai) alone is everything i.e. I have achieved nothing by myself, whatever virtues I have are given by IT;
(aagai) in front and (paachhai) at the back, (soi) IT (ekai) alone pervades i.e. my total environment/being is owed to IT;
Says the fifth Nanak: (Gur-i) the guru has (bhanga) destroyed all (bhram) doubts – about my existence being separate from the Almighty – and they have (khoey = lost) disappeared;
by (mil-i) uniting with (oey) IT, (ham) I (hoey) have become of (ik =one) the same (ranga) colour i.e. I have become like IT – and attained the qualities mentioned above. 4. 32. 83.