SGGS pp 413-415 Aasa M: 1, Astpadis 5-8.

ਆਪੁ ਵੀਚਾਰੈ ਸੁ ਪਰਖੇ ਹੀਰਾ ॥ਏਕ ਦ੍ਰਿਸਟਿ ਤਾਰੇ ਗੁਰ ਪੂਰਾ ॥ਗੁਰੁ ਮਾਨੈ ਮਨ ਤੇ ਮਨੁ ਧੀਰਾ ॥੧॥
Āp vīcẖārai so parkẖe hīrā. Ėk ḏarisat ṯāre gur pūrā. Gur mānai man ṯe man ḏẖīrā. ||1||

One who (veechaar-e) reflects on (aap-u) the self, (su) that person (parkh-e = appraises) tries to understand the value of (heera = jewel) Divine virtues within;
(ek) a single (drist-i) glance of grace of the Almighty, (poora) the true guru – causes one to live by Divine virtues and – (taar-e) ferries one across the world-ocean.
The Almighty causes the person to (maanai = believe) follow the guru, and his/her (man) the mind (dheera = patience) feels satisfied (t-e) while following Divine virtues and commandspresent in (man-u) the mind. 1.

ਐਸਾ ਸਾਹੁ ਸਰਾਫੀ ਕਰੈ ॥ਸਾਚੀ ਨਦਰਿ ਏਕ ਲਿਵ ਤਰੈ ॥੧॥ ਰਹਾਉ ॥
Aisā sāhu sarāfī karai. Sācẖī naḏar ek liv ṯarai. ||1|| rahā▫o.

(Aisa) such is (saah-u) the Master who (saraafi karai = acts as goldsmith) purifies the minds of the creatures;
with (saachi) Divine (nadir-i) grace, IT causes the person to (liv) focus attention on Divine virtues – and to live by them – to (tarai) get across the world-ocean. 1.
(Rahaau) dwell and reflect on this.

ਪੂੰਜੀ ਨਾਮੁ ਨਿਰੰਜਨ ਸਾਰੁ ॥ਨਿਰਮਲੁ ਸਾਚਿ ਰਤਾ ਪੈਕਾਰੁ ॥ਸਿਫਤਿ ਸਹਜ ਘਰਿ ਗੁਰੁ ਕਰਤਾਰੁ ॥੨॥
Pūnjī nām niranjan sār. Nirmal sācẖ raṯā paikār. Sifaṯ sahj gẖar gur karṯār. ||2||

(Naam-u) virtues and commands of (niranjan) the impeccable Master are (saar-u) the sublime (poonji) capital for doing business i.e. for conduct of life;
one (rataa) imbued (saach-i = with truth) with eternal virtues of the Master (paikaar-u = follower) leads (nirmal-u) a clean life – free of vices,
and remembering (sifat-i) Divine virtues, (sahj) effortlessly finds the Almighty, (gur-u) the Guru and (kartaar-u) Creator (ghar-i = in house) within the mind. 2.

ਆਸਾ ਮਨਸਾ ਸਬਦਿ ਜਲਾਏ ॥ਰਾਮ ਨਰਾਇਣੁ ਕਹੈ ਕਹਾਏ ॥ਗੁਰ ਤੇ ਵਾਟ ਮਹਲੁ ਘਰੁ ਪਾਏ ॥੩॥
Āsā mansā sabaḏ jalā▫e. Rām narā▫iṇ kahai kahā▫e. Gur ṯe vāt mahal gẖar pā▫e. ||3||

Such a person (jalaa-e = burns) gives up (aasa) expectations from others and destroys (mansa) desires (sabad-i = by the word) by following the guru’s teachings;
s/he (kahai = utters) remembers (raam naraain-u) the Master and (kahaa-e) motivates others to do so;
s/he (paa-e = gets) learns (vaat) the path to (ghar-u = home) abode of (mahal-u = palace) the Almighty (t-e) from (gur) the guru. 3.

Page 414

ਕੰਚਨ ਕਾਇਆ ਜੋਤਿ ਅਨੂਪੁ ॥ਤ੍ਰਿਭਵਣ ਦੇਵਾ ਸਗਲ ਸਰੂਪੁ ॥ਮੈ ਸੋ ਧਨੁ ਪਲੈ ਸਾਚੁ ਅਖੂਟੁ ॥੪॥
Kancẖan kā▫i▫ā joṯ anūp. Ŧaribẖavaṇḏevā sagal sarūp. Mai so ḏẖan palai sācẖ akẖūt. ||4||

With remembrance of (anoop-u) the incomparable (jot-i = light) Creator within, (kaaia) the body becomes valuable like (kanchan) gold,
the Creator is (d-eva = light) the Master of (tribahavan = three worlds) the universe; and (sagal) every thing is (saroop-u) manifestation of the Creator;
(so) that (saach-u) eternal and (akhoot-u) inexhaustible (dhan-u) wealth – of Divine virtues has come (mai) in my (palai) possession – by remembrance. 4.

ਪੰਚ ਤੀਨਿ ਨਵ ਚਾਰਿ ਸਮਾਵੈ ॥ਧਰਣਿ ਗਗਨੁ ਕਲ ਧਾਰਿ ਰਹਾਵੈ ॥ਬਾਹਰਿ ਜਾਤਉ ਉਲਟਿ ਪਰਾਵੈ ॥੫॥
Pancẖṯīn nav cẖār samāvai. Ḏẖaraṇ gagan kal ḏẖār rahāvai. Bāhar jāṯa▫o ulat parāvai. ||5||

The Creator (samaavai) pervades (panch = five) the five elements that form the creation, (teen = three) the three worlds – the whole universe, (nav = nine) the nine parts of the earth and (chaar-i = four) thefour directions i.e. every where;
IT’s (kal) powers (dhaar-i) provide support to (rahaavai) keep (dharan-i) the earth and (gagan-u) the sky in place;
by remembering such a Master, the mind that (baahar-i jaatau = outgong) wanders from one thought to another (ult paraavai) is brought back i.e. becomes steady. 5.

ਮੂਰਖੁ ਹੋਇ ਨ ਆਖੀ ਸੂਝੈ ॥ਜਿਹਵਾ ਰਸੁ ਨਹੀ ਕਹਿਆ ਬੂਝੈ ॥ਬਿਖੁ ਕਾ ਮਾਤਾ ਜਗ ਸਿਉ ਲੂਝੈ ॥੬॥
Mūrakẖ ho▫e na ākẖī sūjẖai. Jihvā ras nahī kahi▫ā būjẖai. Bikẖ kā māṯā jag si▫o lūjẖai. ||6||

A person who (ho-e) is (moorakh-u) foolish does not (soojhai) perceive the Master’s presence within and in nature (aakhi) with his/her (aakhi) eye – the inner eye;
his/her (jihva) tongue has neither (ras-u) the taste for i.e. does not utter the Virtues of the Almighty, nor does s/he (boojhai) understand what s/he (kahia) is told;
(maata) intoxicated with (bikh-u) the vice – of ego – s/he (loojhai) gets into conflicts (sio) with (jag = world) others. 6.

ਊਤਮ ਸੰਗਤਿ ਊਤਮੁ ਹੋਵੈ ॥ਗੁਣ ਕਉ ਧਾਵੈ ਅਵਗਣ ਧੋਵੈ ॥ਬਿਨੁ ਗੁਰ ਸੇਵੇ ਸਹਜੁ ਨ ਹੋਵੈ ॥੭॥
Ūṯam sangaṯ ūṯam hovai. Guṇ ka▫o ḏẖāvai avgaṇḏẖovai. Bin gur seve sahj na hovai. ||7||

If s/he finds (ootam =sublime) virtuous (sangat-i) company i.e. joins the holy congregation, s/he (hovai) can become (ootam-u) virtuous;
s/he would then (dhaavai = run) go (kau) for (gun) virtues and (dhovai) wash off (avgun) vices – with the guru’s guidance;
(bin-u) without (s-ev-e = serving) following the guru’s teachings s/he cannot (hovai) be steadfast – in the face of vices. 7.

ਹੀਰਾ ਨਾਮੁ ਜਵੇਹਰ ਲਾਲੁ ॥ਮਨੁ ਮੋਤੀ ਹੈ ਤਿਸ ਕਾ ਮਾਲੁ ॥ਨਾਨਕ ਪਰਖੈ ਨਦਰਿ ਨਿਹਾਲੁ ॥੮॥੫॥
Hīrā nām javehar lāl. Man moṯī hai ṯis kā māl. Nānak parkẖai naḏar nihāl. ||8||5||

A person who has (heera javehar laal-u = jewel, diamond and ruby) the jewel of (naam-u) Divine virtues and commands in the mind,
that (man-u) mind becomes (moti =pearl) precious and (hai) is (tis ka) his/her real (maal-u) wealth;
when the Almighty (parkhai) evaluates that person, IT bestows (nadir-i = glance) grace and (nihaal-u) happiness. 8. 5.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧਿਆਨੁ ਮਨਿ ਮਾਨੁ ॥ਗੁਰਮੁਖਿ ਮਹਲੀ ਮਹਲੁ ਪਛਾਨੁ ॥ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਬਦੁ ਨੀਸਾਨੁ ॥੧॥
Gurmukẖ gi▫ān ḏẖi▫ān man mān. Gurmukẖ mahlī mahal pacẖẖān. Gurmukẖ suraṯ sabaḏ nīsān. ||1||

(Gurmukh-i = facing the guru) one who follows the guru’s teachings (maan-u) believes in (giaan-u) the knowledge obtained and (dhiaan-u) reflects on it (man-i) in the mind;
this way s/he (pachaan-u) recognizes (mahal-u = palace) presence of the Almighty (mahli =in the palace) in the mind;
a Gurmukh’s (neesaan = sign) identity is that s/he molds his/her (surt-i) consciousness with (sabad-u = word) the guru’s teachings. 1.

ਐਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਵੀਚਾਰੀ ॥ਗੁਰਮੁਖਿ ਸਾਚਾ ਨਾਮੁ ਮੁਰਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Aise parem bẖagaṯ vīcẖārī. Gurmukẖ sācẖā nām murārī. ||1|| rahā▫o.

(Ais-e) such are (veechaari) the contemplative (pr-em) loving (bhagat-i) devotees;
(gurmukh-i) with the teachings of the guru they remember (naam-u) the virtues and commands of (muraari) the Master, and live by them. 1.
(Rahaau) dwell and reflect on this.

ਅਹਿਨਿਸਿ ਨਿਰਮਲੁ ਥਾਨਿ ਸੁਥਾਨੁ ॥ਤੀਨ ਭਵਨ ਨਿਹਕੇਵਲ ਗਿਆਨੁ ॥ਸਾਚੇ ਗੁਰ ਤੇ ਹੁਕਮੁ ਪਛਾਨੁ ॥੨॥
Ahinis nirmal thān suthān. Ŧīn bẖavan nihkeval gi▫ān. Sācẖe gur ṯe hukam pacẖẖān. ||2||

A Gurmukh remains (nirmal-u) unstained by vices (ahinis-i) day and night. His/her presence makes (thaan-i) a place into (suthaan-u) a glorified;
s/he obtains (giaan-u) understanding of (nihk-eval) the pristine virtues of the Master of (teen bahvan = three worlds) the universe;
this comes when one (pachaan-u) recognizes (hukam-u) Divine commands within (t-e = from) with guidance of (poor-e) the perfect guru. 2.

ਸਾਚਾ ਹਰਖੁ ਨਾਹੀ ਤਿਸੁ ਸੋਗੁ ॥ਅੰਮ੍ਰਿਤੁ ਗਿਆਨੁ ਮਹਾ ਰਸੁ ਭੋਗੁ ॥ਪੰਚ ਸਮਾਈ ਸੁਖੀ ਸਭੁ ਲੋਗੁ ॥੩॥
Sācẖā harakẖ nāhī ṯis sog. Amriṯ gi▫ān mahā ras bẖog. Pancẖ samā▫ī sukẖī sabẖ log. ||3||

(Tis-u = that) s/he has (saacha = true) lasting (harakh-u = joy) happiness and never (sog-u) sorrow;
s/he (bhog-u) enjoys (maha) the great (amrit) life-giving (ras-u) elixir of (giaan-u = knowledge) of Divine virtues within;
s/he (samaai) dissolves (panch = five) the five vices – lust, wrath, greed, attachment to the world-play and vanity – and in his/her company (sabh-u log=u = all people) every one can be (sukhi) at peace. 3.

ਸਗਲੀ ਜੋਤਿ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਸੋਈ ॥ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥੪॥
Saglī joṯṯerā sabẖ ko▫ī. Āpe joṛ vicẖẖoṛe so▫ī. Āpe karṯā kare so ho▫ī. ||4||

O Almighty, You are (jot-i = light) the source of (sagli) all life; (sabh-u koi) every one is (t-era = yours) created by You.
The Master (aap-e) IT-self (jor-i = connects) motivates some to remember IT while (vichhor-e = separates) causes some to be oblivious;
whatever (karta) the Creator (aap-e) IT-self (kar-e) does, (su) that (hoi) happens. 4.

ਢਾਹਿ ਉਸਾਰੇ ਹੁਕਮਿ ਸਮਾਵੈ ॥ਹੁਕਮੋ ਵਰਤੈ ਜੋ ਤਿਸੁ ਭਾਵੈ ॥ਗੁਰ ਬਿਨੁ ਪੂਰਾ ਕੋਇ ਨ ਪਾਵੈ ॥੫॥
Dẖāhi usāre hukam samāvai. Hukmo varṯai jo ṯis bẖāvai. Gur bin pūrā ko▫e na pāvai. ||5||

The Creator (dhaah-i = demolishes) destroys what IT (usaar-e) creates and accepts some to == (samaavai) merge with IT (hukam-i = as commanded) as per IT’s will
every thing (vartai) happens by (hukmo) by Divine commands, (jo) as (bhaavai) pleases (tis-u = that) IT;
(ko-e na) no one can (paavai) obtain – this merger (bin-u) except by following the guru. 5.

ਬਾਲਕ ਬਿਰਧਿ ਨ ਸੁਰਤਿ ਪਰਾਨਿ ॥ਭਰਿ ਜੋਬਨਿ ਬੂਡੈ ਅਭਿਮਾਨਿ ॥ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਲਹਸਿ ਨਿਦਾਨਿ ॥੬॥
Bālak biraḏẖ na suraṯ parān. Bẖar joban būdai abẖimān. Bin nāvai ki▫ā lahas niḏān. ||6||

(Praan-i/praani) the mortal is not (surat-i – conscious) fully alert as (baalak) a child and (biradh-i) in old age;
and s/he (boodai = drowns) is immersed in (abhimaan-i) pride in (bhar-i joban = full youth) in youth;
(kia) what can s/he (lahas-i = get) achieve – by way of merger with the Creator (nidaan-i) at the end of life (bin-u) without living (naavai) by Divine virtues and commands? 6.

ਜਿਸ ਕਾ ਅਨੁ ਧਨੁ ਸਹਜਿ ਨ ਜਾਨਾ ॥ਭਰਮਿ ਭੁਲਾਨਾ ਫਿਰਿ ਪਛੁਤਾਨਾ ॥ਗਲਿ ਫਾਹੀ ਬਉਰਾ ਬਉਰਾਨਾ ॥੭॥
Jis kā an ḏẖan sahj na jānā. Bẖaram bẖulānā fir pacẖẖuṯānā. Gal fāhī ba▫urā ba▫urānā. ||7||

The mortal enjoys (an-u = grains/food) objects of pleasure and (dhan-u) wealth but does not (sahj-i) steady the mind to (jaana) acknowledge the Beneficent Master (jis ka = whose) who has given these;
s/he (bhulaana = forgets) goes astray (bharam-i) in delusion and (phir-i) later (pachhutaana) repents;
(baura bauraana) maddened by temptations s/he gets (phaahi) the noose (gal-i) round the neck i.e. suffers in this life and his/her soul is brutalized by the messenger of death, on death. 7.

ਬੂਡਤ ਜਗੁ ਦੇਖਿਆ ਤਉ ਡਰਿ ਭਾਗੇ ॥ਸਤਿਗੁਰਿ ਰਾਖੇ ਸੇ ਵਡਭਾਗੇ ॥ਨਾਨਕ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਗੇ ॥੮॥੬॥
Būdaṯ jag ḏekẖi▫ā ṯa▫o dar bẖāge. Saṯgur rākẖe se vadbẖāge. Nānak gur kī cẖarṇī lāge. ||8||6||

When one (d-ekhia) sees (jag-u = world) the human beings (boodat = drowning) possessed by vices (tau) then (dar-i) being frightened, people (bhaag-e) run – want to renounce the world, but the vices still do not leave;
those who seek the guru and (raakh-e) are protected by the teachings (satgur-i) of the true guru; (s-e) they are (vadbhaag-e) fortunate – to be saved.
I have therefore (lag-e) attached myself to (charni) the feet (ki) of the guru – submitted to the guru’s teachings, says Nanak. 8. 6.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਗਾਵਹਿ ਗੀਤੇ ਚੀਤਿ ਅਨੀਤੇ ॥ਰਾਗ ਸੁਣਾਇ ਕਹਾਵਹਿ ਬੀਤੇ ॥ਬਿਨੁ ਨਾਵੈ ਮਨਿ ਝੂਠੁ ਅਨੀਤੇ ॥੧॥
Gāvahi gīṯe cẖīṯ anīṯe. Rāg suṇā▫e kahāvėh bīṯe. Bin nāvai man jẖūṯẖ anīṯe. ||1||

People (gaaveh) sing (geet-e = songs) devotional songs but have (aneet-e) transitory pleasures/things (cheet-i) in their minds;
with others they (sunaa-e = tell) talk of (raag-u = love) Divine love and (kahaaveh) want to be known (beet-e = past) as having given up evil.
But (bin-u) without living by (naavai) Divine virtues and commands, (jhootth-i) falsehood and (aneet-e) transitory pleasures keep coming (man-i) to their minds. 1.

ਕਹਾ ਚਲਹੁ ਮਨ ਰਹਹੁ ਘਰੇ ॥ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਤ੍ਰਿਪਤਾਸੇ ਖੋਜਤ ਪਾਵਹੁ ਸਹਜਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥
Kahā cẖalhu man rahhu gẖare. Gurmukẖ rām nām ṯaripṯāse kẖojaṯ pāvhu sahj hare. ||1|| rahā▫o

(Kahaa) why do you (chalhu) wander – in search of the Almighty – (man) my mind; (rahahu) stay (ghar-e) at home – search within;
(khojat) searching (gurmukh-i) by following the guru’s teachings to live (raam naam-i) by Divine virtues and commands, you can (sahj-i) effortlessly (paavahu) find (har-e) the Master within and (triptaas-e) be satisfied. 1.
(Rahaau) dwell and reflect on this.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਨਿ ਮੋਹੁ ਸਰੀਰਾ ॥ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਸੁ ਪੀਰਾ ॥ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਉ ਮਨੁ ਧੀਰਾ ॥੨॥
Kām kroḏẖ man moh sarīrā. Lab lobẖ ahaʼnkār so pīrā. Rām nām bin ki▫o man ḏẖīrā. ||2||

There are (kaam-u) lust, (krodh-u) wrath, (moh-u) attachment to things transitory, (lab-u) covetousness, (lobh-u) greed and (ahakaar-u) pride present (man-i) in the human mind and (sareera) body – in thoughts and action – which cause (peera) pain;
with these, (kio) how can one, i.e. one cannot, have (dheeera) solace in (man-u) the mind (bin-u) without remembering and imbibing (raam naam) Divine virtues and commands. 2.

ਅੰਤਰਿ ਨਾਵਣੁ ਸਾਚੁ ਪਛਾਣੈ ॥ਅੰਤਰ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਣੈ ॥ਸਾਚ ਸਬਦ ਬਿਨੁ ਮਹਲੁ ਨ ਪਛਾਣੈ ॥੩॥
Anṯar nāvaṇ sācẖ pacẖẖāṇai. Anṯar kī gaṯ gurmukẖ jāṇai. Sācẖ sabaḏ bin mahal na pacẖẖāṇai. ||3||

(Naavan-u) bathing (antar-i) within, i.e. by clearing the mind of vices like ego, one (pachhaanai) recognizes the presence of (sach-u) the Eternal within;
but one can (jaanai) know (gat-i) the state of (antar) the inner-self only (gurmukh-i) with the teachings of the guru;
(bin-u) without following (sabad = word) the guru, – the vices are not shed and – one cannot (pachhaanai) recognize (mahal-u = Divine palace) the Almighty within. 3.

ਨਿਰੰਕਾਰ ਮਹਿ ਆਕਾਰੁ ਸਮਾਵੈ ॥ਅਕਲ ਕਲਾ ਸਚੁ ਸਾਚਿ ਟਿਕਾਵੈ ॥ਸੋ ਨਰੁ ਗਰਭ ਜੋਨਿ ਨਹੀ ਆਵੈ ॥੪॥
Nirankār mėh ākār samāvai. Akal kalā sacẖ sācẖ tikāvai. So nar garabẖ jon nahī āvai. ||4||

One who perceives that (aakaar-u) physical existence (samaavai = merges) is part of (nirankaar) the Formless Creator,
and (tikaavai = places) attributes (akal) the invisible but (sach-u) eternal (kala) powers of to the (saach-i) Eternal Master alone;
the soul of (so) that (nar-u) person does not (aavai = come) enter (garabh) the mother’s womb i.e. does not take rebirth in any (jon-i) life form. 4.

ਜਹਾਂ ਨਾਮੁ ਮਿਲੈ ਤਹ ਜਾਉ ॥ਗੁਰ ਪਰਸਾਦੀ ਕਰਮ ਕਮਾਉ ॥ਨਾਮੇ ਰਾਤਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥੫॥
Jahāʼn nām milai ṯah jā▫o. Gur parsādī karam kamā▫o. Nāme rāṯā har guṇ gā▫o. ||5||

I shall (jaau) go (jahaa-n) where (naam-u) Divine virtues (milai) are found i.e. we should participate in holy congregation where the Almighty is praised;
with the motivation thus received, and (raata) imbued (naam-e) with Divine virtues I would (gaau = sing) praise (gun) Divine virtues;
and (parsaadi) with the grace/guidance of the guru (kamaau) perform good (karam) deeds. 5.

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ਗੁਰ ਸੇਵਾ ਤੇ ਆਪੁ ਪਛਾਤਾ ॥ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਵਸਿਆ ਸੁਖਦਾਤਾ ॥ਅਨਦਿਨੁ ਬਾਣੀ ਨਾਮੇ ਰਾਤਾ ॥੬॥
Gur sevā ṯe āp pacẖẖāṯā. Amriṯ nām vasi▫ā sukẖ▫ḏāṯa. An▫ḏin baṇī nāme rāṯā. ||6||

One (pachhaata) recognizes (aap-i) the self – the presence of the Almighty within – (t-e) by (s-eva = service) following the teachings of the guru;
with this, (amrit) the life giving (naam-u) virtues and commands of the Almighty, (sukhdaata = giver of peace) the source of peace (vasia = abides) is recognized and remembered within;
one thus (andin-u = every day) ever remains (raata) imbued (naam-e) with Divine virtues and commands, through (baani) the guru’s word. 6.

ਮੇਰਾ ਪ੍ਰਭੁ ਲਾਏ ਤਾ ਕੋ ਲਾਗੈ ॥ਹਉਮੈ ਮਾਰੇ ਸਬਦੇ ਜਾਗੈ ॥ਐਥੈ ਓਥੈ ਸਦਾ ਸੁਖੁ ਆਗੈ ॥੭॥
Merā parabẖ lā▫e ṯā ko lāgai. Ha▫umai māre sabḏe jāgai. Aithai othai saḏā sukẖ āgai. ||7||

But only when (prabh-u) the Almighty, the Master (m-era = my) of all, (laa-e) motivates (ta) then (ko) some one (laagai) is attached – to Naam;
for this one has to (maar-e) kill (haumai) ego and (jaagai = awaken) remain alert – to vices – (sabd-e = by the word) by following the guru’s teachings.
(sukh-u) peace/happiness (sadaa) ever (aagai = ahead) awaits him/her (aithai = here) in this world and (othai = there) in the hereafter. 7.

ਮਨੁ ਚੰਚਲੁ ਬਿਧਿ ਨਾਹੀ ਜਾਣੈ ॥ਮਨਮੁਖਿ ਮੈਲਾ ਸਬਦੁ ਨ ਪਛਾਣੈ ॥ਗੁਰਮੁਖਿ ਨਿਰਮਲੁ ਨਾਮੁ ਵਖਾਣੈ ॥੮॥
Man cẖancẖal biḏẖ nāhī jāṇai. Manmukẖ mailā sabaḏ na pacẖẖāṇai. Gurmukẖ nirmal nām vakẖāṇai. ||8||

(Manmukh-i) a self-willed person is (maila = dirty) smeared with vices and does not (pachhaanai = understand) heed (sabad-u) the guru’s teachings;
his/her (man-u) mind is (chanchal) unsteady and does not (jaanai) know (bidh-i = method) how to give up ego and attain peace;
but (gurmukh-i) by following the guru’s teachings s/he can become (nirmal-u) purified by (vakhaanai = uttering) remembering and imbibing (naam-u) Divine virtues and commands. 8.

ਹਰਿ ਜੀਉ ਆਗੈ ਕਰੀ ਅਰਦਾਸਿ ॥ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਹੋਇ ਨਿਵਾਸੁ ॥ਕਿਲਵਿਖ ਦੁਖ ਕਾਟੇ ਹਰਿ ਨਾਮੁ ਪ੍ਰਗਾਸੁ ॥੯॥
Har jī▫o āgai karī arḏās. Sāḏẖū jan sangaṯ ho▫e nivās. Kilvikẖḏukẖ kāte har nām pargās. ||9||

I therefore (kari) make (ardaas-i) supplication (aagai) before (har-i) the Almighty;
may (sangat-i) company of Your (saadh jan) seekers be my (nivaas-u) abode i.e. please enable me to join the holy congregation – and learn to live by Naam;
which will give (pragaas-u) enlightenment through (naam-u) Divine virtues and commands and (kaat-e = cut) banish (dukh-u) the pain caused (kilvikh) by the vices. 9.

ਕਰਿ ਬੀਚਾਰੁ ਆਚਾਰੁ ਪਰਾਤਾ ॥ਸਤਿਗੁਰ ਬਚਨੀ ਏਕੋ ਜਾਤਾ ॥ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਮਨੁ ਰਾਤਾ ॥੧੦॥੭॥
Kar bīcẖār ācẖār parāṯā. Saṯgur bacẖnī eko jāṯā. Nānak rām nām man rāṯā. ||10||7||

Now (kar-i beechaar-u) by reflecting – on the guru’s teachings – I have (praata) understood (aachaar-u) the right conduct of life;
(bachni) through the teachings of (satgur) the true guru, I (jaata) recognize (eko) the One Master alone;
my (man-u) mind (raata) is imbued (naam-i) with virtues of (raam) the all-pervasive Master, says Nanak. 10.7.

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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

Note: This Shabad describes the different states of the human mind.

ਮਨੁ ਮੈਗਲੁ ਸਾਕਤੁ ਦੇਵਾਨਾ ॥ਬਨ ਖੰਡਿ ਮਾਇਆ ਮੋਹਿ ਹੈਰਾਨਾ ॥ਇਤ ਉਤ ਜਾਹਿ ਕਾਲ ਕੇ ਚਾਪੇ ॥ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹੈਘਰੁ ਆਪੇ ॥੧॥
Man maigal sākaṯḏevānā. Ban kẖand mā▫i▫ā mohi hairānā. Iṯ uṯ jāhi kāl ke cẖāpe. Gurmukẖ kẖoj lahai gẖar āpe. ||1||

The human (man-u) mind is like (devaana) a mad (maigal-u) elephant i.e. bloated with ego and unbridled; it (saakat-u) breaks from the Almighty – and goes its own way;
(hairaana = surprised) fascinated by (moh-i) attachment to (maaia) the world-play, it is lost like in (ban khand) a part of a jungle;
because of this it is (chaap-e = pressed) fears (kaal) the messenger of death and (jaah-i) wanders (it) here and (ut) there – trying to find an escape route.
(Gurmukh-i) by following the guru’s teachings, it can (khoj-i) find (ghar-u =home) stability (aap-e) by the self – effortlessly. 1.

ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਮਨੁ ਨਹੀ ਠਉਰਾ ॥ਸਿਮਰਹੁ ਰਾਮ ਨਾਮੁ ਅਤਿ ਨਿਰਮਲੁ ਅਵਰ ਤਿਆਗਹੁ ਹਉਮੈ ਕਉਰਾ ॥੧॥ ਰਹਾਉ ॥
Bin gur sabḏai man nahī ṯẖa▫urā. Simrahu rām nām aṯ nirmal avar ṯi▫āgahu ha▫umai ka▫urā. ||1|| rahā▫o.

(Man-u) the mind cannot (tthaura) be steady (bin-u) without (sabdai = word) the teachings of the guru;
the guru teaches (simrah-u) to remember (at-i) the highly (nirmal-u) pristine (naam-u) virtues of (raam) the all pervasive Almighty, and to (tiaagahu) give up (kaura = bitter) the harmful (haumai) ego. 1.
(Rahaau) dwell and reflect on this.

ਇਹੁ ਮਨੁ ਮੁਗਧੁ ਕਹਹੁ ਕਿਉ ਰਹਸੀ ॥ਬਿਨੁ ਸਮਝੇ ਜਮ ਕਾ ਦੁਖੁ ਸਹਸੀ ॥ਆਪੇ ਬਖਸੇ ਸਤਿਗੁਰੁ ਮੇਲੈ ॥ਕਾਲੁ ਕੰਟਕੁ ਮਾਰੇ ਸਚੁ ਪੇਲੈ ॥੨॥
Ih man mugaḏẖ kahhu ki▫o rahsī. Bin samjẖe jam kā ḏukẖ sahsī. Āpe bakẖse saṯgur melai. Kāl kantak māre sacẖ pelai. ||2||

But (ih-u) this (man-u) mind is (mugadh-u) foolish – not to follow the guru; (kahahu) tell me (kio) how can it (rahsi) be steady?
(bin-u) without (samjh-e) understanding – the guru’s teachings – it will have to (sahsi) bear (dukh-u = pain) the brutality of (kaal-u) the messenger of death;
the Almighty (aap-e) IT-self (bakhs-e) bestows grace and (melai) enables finding (satigur-u) the true guru;
teachings of the guru (p-elai) motivate one to live by virtues and commands of (sach-u) the Eternal and (kantak-u = prickly) the tortuous (kaal-u) messenger of death is (maar-e = killed) made ineffective/irrelevant. 2.

ਇਹੁ ਮਨੁ ਕਰਮਾ ਇਹੁ ਮਨੁ ਧਰਮਾ ॥ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥ਸਾਕਤੁ ਲੋਭੀ ਇਹੁ ਮਨੁ ਮੂੜਾ ॥ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੈ ਮਨੁ ਰੂੜਾ ॥੩॥
Ih man karmā ih man ḏẖarmā. Ih man pancẖṯaṯṯe janmā. Sākaṯ lobẖī ih man mūṛā. Gurmukẖ nām japai man rūṛā. ||3||

This mind (janma) is born, i.e. evolves (t-e) with the experience of, (panch tat-u = five elements) the five sensory organs – and does what it sees happening around;
it engages in (karma) rituals and also (dharma) in righteous living;
at times it is (moora) foolish to be (saakat-u) materialistic and (lobhi) greedy;
however (gurmukh-i) by following the guru’s teachings it (japai) remembers – and lives by – (naam-u) Divine virtues and commands; it then becomes (roora) lovable. 3.

ਗੁਰਮੁਖਿ ਮਨੁ ਅਸਥਾਨੇ ਸੋਈ ॥ਗੁਰਮੁਖਿ ਤ੍ਰਿਭਵਣਿ ਸੋਝੀ ਹੋਈ ॥ਇਹੁ ਮਨੁ ਜੋਗੀ ਭੋਗੀ ਤਪੁ ਤਾਪੈ ॥ਗੁਰਮੁਖਿ ਚੀਨ੍ਹ੍ਹੈ ਹਰਿ ਪ੍ਰਭੁ ਆਪੈ ॥੪॥
Gurmukẖ man asthāne so▫ī. Gurmukẖṯaribẖavaṇ sojẖī ho▫ī. Ih man jogī bẖogī ṯap ṯāpai. Gurmukẖ cẖīnĥai har parabẖ āpai. ||4||

(Gurmukh-i) one who follows the guru’s teachings makes (man-u) the mind (asthaan-e = place) the abode of i.e. remembers, (soi) the One Almighty;
s/he (hoi) gets (sojhi) understanding – of the presence of the Master of – (tribhavan-i = three worlds) the universe within;
(ih-u) this mind (jogi) engages in Yogi’s practices, (bhogi) indulges in material pleasures and (tap-u taapai) observes severe ascetism;
but by following the guru’s teachings it (cheenhai) recognizes (har-i prabh-u) the Almighty (aapai = self) within – and has to do none of the above. 4.

ਮਨੁ ਬੈਰਾਗੀ ਹਉਮੈ ਤਿਆਗੀ ॥ਘਟਿ ਘਟਿ ਮਨਸਾ ਦੁਬਿਧਾ ਲਾਗੀ ॥ਰਾਮ ਰਸਾਇਣੁ ਗੁਰਮੁਖਿ ਚਾਖੈ ॥ਦਰਿ ਘਰਿ ਮਹਲੀ ਹਰਿ ਪਤਿ ਰਾਖੈ ॥੫॥
Man bairāgī ha▫umai ṯi▫āgī. Gẖat gẖat mansā ḏubiḏẖā lāgī. Rām rasā▫iṇ gurmukẖ cẖākẖai. Ḏar gẖar mahlī har paṯ rākẖai. ||5||

(Ghat-i ghat-i) every mind has (mansa) desires and (dubidha) dualism (laagi) sticking i.e. is affected by them,
but when (man-u) the mind (bairaagi) yearns for the Almighty it (tiaagi) gives up (haumai = ego) doing things as s/he likes.
One who (chaakhai) tastes (rasaain) the elixir of, i.e. remembers, (raam) the Almighty – by way of IT’s virtues and commands and imbibes them – (gurmukh-i) as taught by the guru,
(har-i) the Almighty (raakhai) preserves his/her (pat-i) honor, i.e. the person is honorably admitted, at (dar-i) the gate to (ghar-i = home) the abode (mahli) of the Almighty. 5.

ਇਹੁ ਮਨੁ ਰਾਜਾ ਸੂਰ ਸੰਗ੍ਰਾਮਿ ॥ਇਹੁ ਮਨੁ ਨਿਰਭਉ ਗੁਰਮੁਖਿ ਨਾਮਿ ॥ਮਾਰੇ ਪੰਚ ਅਪੁਨੈ ਵਸਿ ਕੀਏ ॥ਹਉਮੈ ਗ੍ਰਾਸਿ ਇਕਤੁ ਥਾਇ ਕੀਏ ॥੬॥
Ih man rājā sūr sangrām. Ih man nirbẖa▫o gurmukẖ nām. Māre pancẖ apunai vas kī▫e. Ha▫umai garās ikaṯ thā▫e kī▫e. ||6||

Some times this mind acts like (raja) a king and at times like (soor) a warrior (sangraam) in battle;
when, (gurmukh-i) as taught by the guru, it remembers (naam-i) Divine virtues and commands – it commits no transgressions and – becomes (nirbhau) free of fear;
it (maar-e = kills) subdues (panch) the five vices – of lust, anger, greed, attachment to things transitory and vanity –, (vas ki-e) brings them under (apunai = own) its control,
and (ki-e) puts them at (ikat-u thaa-e) one place i.e. puts them aside, by (graas-i = eating) dissolving its (haumai) its ego. 6.

ਗੁਰਮੁਖਿ ਰਾਗ ਸੁਆਦ ਅਨ ਤਿਆਗੇ ॥ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਭਗਤੀ ਜਾਗੇ ॥ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ ॥ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥੭॥
Gurmukẖ rāg su▫āḏ an ṯi▫āge. Gurmukẖ ih man bẖagṯī jāge. Anhaḏ suṇ māni▫ā sabaḏ vīcẖārī. Āṯam cẖīnėh bẖa▫e nirankārī. ||7||

(Gurmukh-i) one who follows the guru’s teachings (tiaag-e) gives up (suaad) taste for (an) other (raag) music – except of singing Divine virtues;
his/her mind (jag-e = awaken) remains alert in (bhagti) devotion;
(sun-i) listening to (anhad) the continuous (sabad-u = Word) celestial music within the mind and (veechaari) reflecting on the Word and (mania = accepting) making it part of life,
recognizes the Master (aatam-u) within to (bha-e) becomes (nirankaari) like the Formless Master. 7.

ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਦਰਿ ਘਰਿ ਸੋਈ ॥ਗੁਰਮੁਖਿ ਭਗਤਿ ਭਾਉ ਧੁਨਿ ਹੋਈ ॥ਅਹਿਨਿਸਿ ਹਰਿ ਜਸੁ ਗੁਰ ਪਰਸਾਦਿ ॥ਘਟਿ ਘਟਿ ਸੋ ਪ੍ਰਭੁ ਆਦਿ ਜੁਗਾਦਿ ॥੮॥
Ih man nirmal ḏar gẖar so▫ī. Gurmukẖ bẖagaṯ bẖā▫o ḏẖun ho▫ī. Ahinis har jas gur parsāḏ. Gẖat gẖat so parabẖ āḏ jugāḏ. ||8||

When (ihu) this (man-u) mind becomes (nirmal-u = pure) free of vices it discovers (soi = that) the Almighty (dar-i ghar-i) at home i.e. within;
then (gurmukh-i) with the guru’s guidance and (bhaau) loving (bhagat-i) devotion it hears (dhun-i = music) the celestial music (hoi = happening) playing within;
(gur parsaadi) with the guru’s grace/guidance s/he sings (jas-u = praise) virtues of (har-i) the Almighty, (ahnis-i) day and night;
s/he then sees (ghat-i ghat-i) in every one (so prabh-u) the Almighty who has been there (aad-i) before the beginning of time and (jugaad-i) from the beginning of time through the ages. 8.

ਰਾਮ ਰਸਾਇਣਿ ਇਹੁ ਮਨੁ ਮਾਤਾ ॥ਸਰਬ ਰਸਾਇਣੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ਭਗਤਿ ਹੇਤੁ ਗੁਰ ਚਰਣ ਨਿਵਾਸਾ ॥ਨਾਨਕ ਹਰਿ ਜਨ ਕੇ ਦਾਸਨਿ ਦਾਸਾ ॥੯॥੮॥
Rām rasā▫iṇ ih man māṯā. Sarab rasā▫iṇ gurmukẖ jāṯā. Bẖagaṯ heṯ gur cẖaraṇ nivāsā. Nānak har jan ke ḏāsan ḏāsā. ||9||8||

When this mind (maata) gets (maata) intoxicated with (rasaan-i) with the drink of (raam) all-pervasive Master –understands IT’s virtues and commands;
and (gurmukh-i) with the guru’s guidance recognizes it as the most sublime (rasaain-u) elixir of (sarab) all;
then (het-u) in pursuance of (bhagat-i) devotion, s/he seeks (nivaasa = abode)to be at (charan) the feet of the guru – to seek guidance;
humbly s/he seeks to become (daasa) the servant of (daasan) servants of (har-i jan) seekers of the Almighty, says Nanak. 9. 8.