SGGS pp 373-375, Aasa M: 5, Shabads 10-16.

SGGS pp 373-375, Aasa M: 5, Shabads 10-16

ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਰੜਾਵੈ ਬਿਲਲਾਵੈ ਨਿੰਦਕੁ ॥ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਬਿਸਰਿਆ ਅਪਣਾ ਕੀਤਾ ਪਾਵੈ ਨਿੰਦਕੁ ॥੧॥ ਰਹਾਉ ॥
Āsā mėhlā 5. Arṛāvai billāvai ninḏak. Pārbarahm parmesar bisri▫ā apṇā kīṯā pāvai ninḏak. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Aasa. (Nindak-u) a slanderer (ar-rraavai) cries out and (bil-laavai) writhes in pain.
This is because (bisria) forgetting (paarbrahm-u) the Supreme Being, (parameysar-u) the Supreme Master, s/he – indulges in the evil of slander – and (paavai = receives) faces consequences of (apna) his/her own (keeta) actions. 1.
(Rahaau) dwell and reflect on this.

ਜੇ ਕੋਈ ਉਸ ਕਾ ਸੰਗੀ ਹੋਵੈ ਨਾਲੇ ਲਏ ਸਿਧਾਵੈ ॥ ਅਣਹੋਦਾ ਅਜਗਰੁ ਭਾਰੁ ਉਠਾਏ ਨਿੰਦਕੁ ਅਗਨੀ ਮਾਹਿ ਜਲਾਵੈ ॥੧॥
Je ko▫ī us kā sangī hovai nāle la▫e siḏẖāvai. Aṇhoḏā ajgar bẖār uṯẖā▫e ninḏak agnī māhi jalāvai. ||1||

(Jey) if (koee) someone (hovai) becomes (us ka) his/her (sangi) companion, s/he (sidhaavai) takes that person also along i.e. puts in the habit of slander.
Slandering someone is like taking (anhoda) non-existent (bhaar-u) heavy load like that of (ajgar-u) a python, i.e. has to bear consequences of shortcomings of those s/he slanders; s/he (jalaavai) burns the self (maah-i) in (agni) the fire – of jealousy. 1.

ਪਰਮੇਸਰ ਕੈ ਦੁਆਰੈ ਜਿ ਹੋਇ ਬਿਤੀਤੈ ਸੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥ ਭਗਤ ਜਨਾ ਕਉ ਸਦਾ ਅਨੰਦੁ ਹੈ ਹਰਿ ਕੀਰਤਨੁ ਗਾਇ ਬਿਗਸਾਵੈ ॥੨॥੧੦॥
Parmesar kai ḏu▫ārai jė ho▫e biṯīṯai so Nānak ākẖ suṇāvai. Bẖagaṯ janā ka▫o saḏā anand hai har kīrṯan gā▫e bigsāvai. ||2||10||

Nanak the fifth (aakh-i sunaavai = says to hear) states (j-i) as (hoey bateetai) happens (duaarai = at the gate) in the court of (parmeysar) the Supreme Master, i.e. by natural law.

There is (sadaa) ever (anand-u) joy/bliss (kau) for (bhagat janaa = devotees) those dedicated to God; they (bigsaavai) remain happy (gaaey) singing (har-i keertan-u = Divine praise) Divine glory. 2. 10.

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Note: This Shabad describes how people engage in various activities to feel good but do not get lasting peace of mind, which is possible only by conforming to Divine commands. This brings eternal peace of mind. Each verse below describes one type of activity. The first one is about making the body attractive by wearing makeup. The spiritual message is that rituals do not give peace.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਉ ਮੈ ਕੀਓ ਸਗਲ ਸੀਗਾਰਾ ॥ ਤਉ ਭੀ ਮੇਰਾ ਮਨੁ ਨ ਪਤੀਆਰਾ ॥ ਅਨਿਕ ਸੁਗੰਧਤ ਤਨ ਮਹਿ ਲਾਵਉ ॥ ਓਹੁ ਸੁਖੁ ਤਿਲੁ ਸਮਾਨਿ ਨਹੀ ਪਾਵਉ ॥
Āsā mėhlā 5.Ja▫o mai kī▫o sagal sīgārā. Ŧa▫o bẖī merā man na paṯī▫ārā. Anik suganḏẖaṯ ṯan mėh lāva▫o. Oh sukẖ ṯil samān nahī pāva▫o.

Composition of the fifth Guru in Raga Aasa. (Jau) if I (keea = did) wear (sagal) all types of (seegaara) adornment, i.e. perform all the rituals.
(Tau bhi) even then (meyra) my (man-u) mind is not (pateeaara) satisfied/happy.
I (laavah-u) apply (anik) numerous (sugandhat) fragrances (mah-i = in) on (tan) the body,
but with all these I cannot (paava) get (til samaan-i = equal to sesame seed) even a bit of (oh-u) that (sukh-u) peace/pleasure – which I get by conforming to Divine commands on role in life.

ਮਨ ਮਹਿ ਚਿਤਵਉ ਐਸੀ ਆਸਾਈ ॥ ਪ੍ਰਿਅ ਦੇਖਤ ਜੀਵਉ ਮੇਰੀ ਮਾਈ ॥੧॥
Man mėh cẖiṯva▫o aisī āsā▫ī. Pari▫a ḏekẖaṯ jīva▫o merī mā▫ī. ||1||

I (chitvau = think) have (aisi = such) that (aasaaee) wish (mah-i) in (man) the mind.
I will (jeevau) be enlivened/rejuvenated on (deykhat) seeing the (pria) beloved – the Beloved Master within, o (meyri maaee) my mother. 1.

ਮਾਈ ਕਹਾ ਕਰਉ ਇਹੁ ਮਨੁ ਨ ਧੀਰੈ ॥ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮ ਬੈਰਾਗੁ ਹਿਰੈ ॥੧॥ ਰਹਾਉ ॥
Mā▫ī kahā kara▫o ih man na ḏẖīrai. Pari▫a parīṯam bairāg hirai. ||1|| rahā▫o.

O (maaee) mother, (kahaa) what should I (karau) do, (ih-u = this) my mind is not (dheerai)  soothed,?
It is (hirai = taken away) possessed by (bairaag-u) the longing for (pri-a preetam) the Beloved Master. 1.
(Rahaau) dwell and reflect on this.

Note: The next verse is about things which impress people.

ਬਸਤ੍ਰ ਬਿਭੂਖਨ ਸੁਖ ਬਹੁਤ ਬਿਸੇਖੈ ॥ ਓਇ ਭੀ ਜਾਨਉ ਕਿਤੈ ਨ ਲੇਖੈ ॥ ਪਤਿ ਸੋਭਾ ਅਰੁ ਮਾਨੁ ਮਹਤੁ ॥ ਆਗਿਆਕਾਰੀ ਸਗਲ ਜਗਤੁ ॥ ਗ੍ਰਿਹੁ ਐਸਾ

ਹੈ ਸੁੰਦਰ ਲਾਲ ॥ ਪ੍ਰਭ ਭਾਵਾ ਤਾ ਸਦਾ ਨਿਹਾਲ ॥੨॥
Basṯar bibẖūkẖan sukẖ bahuṯ bisekẖai. O▫e bẖī jān▫o kiṯai na lekẖai. Paṯ sobẖā ar mān mahaṯ. Āgi▫ākārī sagal jagaṯ. Garihu aisā hai sunḏar lāl. Parabẖ bẖāvāṯā saḏā nihāl. ||2||

I wear (bahut) many (bisaeykhai) special (bastr) clothes and (bibhookhan) ornaments to look good.
But (janaau) find (oey) them of (kitai na = not any) no (leykhai = counted) use in getting peace.
I receive (pat-i) honour, (sobha) fame and (maan-u) recognition (ar-u) and (mahat-u) importance.
and have (sagal) the whole (jagat-u) world (agiaakaari = obedient) obeying me.
I have a (grih-u) a house/mansion (aisa = such) like a (sundar) beautiful (laal) ruby.
These do not make me as happy as when I am (bhaava) accepted/approved by (prabh) the Almighty, which makes me (sadaa) forever (nihaal) happy, i.e. real happiness/satisfaction. 2.

ਬਿੰਜਨ ਭੋਜਨ ਅਨਿਕ ਪਰਕਾਰ ॥ ਰੰਗ ਤਮਾਸੇ ਬਹੁਤੁ ਬਿਸਥਾਰ ॥ ਰਾਜ ਮਿਲਖ ਅਰੁ ਬਹੁਤੁ ਫੁਰਮਾਇਸਿ ॥ ਮਨੁ ਨਹੀ ਧ੍ਰਾਪੈ ਤ੍ਰਿਸਨਾ ਨ ਜਾਇਸਿ ॥
Binjan bẖojan anik parkār. Rang ṯamāse bahuṯ bisthār. Rāj milakẖ ar bahuṯ furmā▫is. Man nahī ḏẖarāpai ṯarisnā nā jā▫is.

I enjoy (bhojan) food (binjan) delicacies of (anik) numerous (parkaar) types and have (bahut-u) a large of (bisthaar = expanse) range of (rang tamaasey) merrymaking.
I have a large (raaj = kingdom) dominion, (milakh) land area and (bahut-u) a large population under my (furmaais-i = orders) authority.
But (trisna) craving for more does not (jaais-i) leave and (man) the mind is not (dhraapai) satisfied, i.e. the mind wants more of these.

ਬਿਨੁ ਮਿਲਬੇ ਇਹੁ ਦਿਨੁ ਨ ਬਿਹਾਵੈ ॥ ਮਿਲੈ ਪ੍ਰਭੂ ਤਾ ਸਭ ਸੁਖ ਪਾਵੈ ॥੩॥
Bin milbe ih ḏin na bihāvai. Milai parabẖū ṯā sabẖ sukẖ pāvai. ||3||

(Ih-u) this mind cannot (bihaavai) pass (din-u) day (bin-u) without (milbey = meeting) finding the Beloved within.
When the mind (milai) finds (prabhoo) the Almighty within, (ta) then it (paavai = obtains) experiences (sabh = all) complete (sukh) peace/happiness. 3.

ਖੋਜਤ ਖੋਜਤ ਸੁਨੀ ਇਹ ਸੋਇ ॥ ਸਾਧਸੰਗਤਿ ਬਿਨੁ ਤਰਿਓ ਨ ਕੋਇ ॥ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ਤਿਨਿ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਪੂਰੀ ਆਸਾ ਮਨੁ ਤ੍ਰਿਪਤਾਇਆ ॥
Kẖojaṯ kẖojaṯ sunī ih so▫e. Sāḏẖsangaṯ bin ṯari▫o na ko▫e. Jis masṯak bẖāg ṯin saṯgur pā▫i▫ā. Pūrī āsā man ṯaripṯā▫i▫ā.

In the process of (khojat khojat) searching for the Almighty, I (suni = heard) got (ih) this 

(soey) message,
that (na koey) no one (tario = swims) gets across the world ocean of temptations (bin-u) without (saadhsangat) company/guidance of the guru.
One who has (bhaag) good fortune written on (mastak-i) the forehead, i.e. shows proclivity to learn, (tin-i) that person (paaia) finds (satigur) the true guru – and follows his teachings.
When his/her (aasa) wish to find the guru (poori) fulfilled, she follows the guru and his/her (man-u)  mind is (triptaaia) satisfied.

ਪ੍ਰਭ ਮਿਲਿਆ ਤਾ ਚੂਕੀ ਡੰਝਾ ॥ ਨਾਨਕ ਲਧਾ ਮਨ ਤਨ ਮੰਝਾ ॥੪॥੧੧॥
Parabẖ mili▫ā ṯā cẖūkī danjẖā. Nānak laḏẖā man ṯan manjẖā. ||4||11||

When (prabh) the Almighty (milia) is found (ta) then (danjha) restless-ness of the mind (chooki) ends.
The Master (ladhaa) is found (manjha) within (man) the mind and (tan) body, says Nanak the fifth. 4. 11.

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ਆਸਾ ਮਹਲਾ ੫ ਪੰਚਪਦੇ ॥
Āsā mėhlā 5 pancẖpaḏe.

Composition of the fifth Guru in Raga Aasa (panch-padey) of five stanzas.

Page 374

Note: In this Shabad the fifth Guru says that human birth is supreme amongst all, where one can praise and obey the Creator. However, vices tie the mind down. The influence of vices is given one by one in successive stanzas below.

ਪ੍ਰਥਮੇ ਤੇਰੀ ਨੀਕੀ ਜਾਤਿ ॥ ਦੁਤੀਆ ਤੇਰੀ ਮਨੀਐ ਪਾਂਤਿ ॥ ਤ੍ਰਿਤੀਆ ਤੇਰਾ ਸੁੰਦਰ ਥਾਨੁ ॥ ਬਿਗੜ ਰੂਪੁ ਮਨ ਮਹਿ ਅਭਿਮਾਨੁ ॥੧॥
Parathme ṯerī nīkī jāṯ. Ḏuṯī▫ā ṯerī manī▫ai pāʼnṯ. Ŧariṯī▫ā ṯerā sunḏar thān. Bigaṛ rūp man mėh abẖimān. ||1||

O human being, count your blessings. (Prathmey) firstly (teyri) your (jaat) class/life form is (neeki = high) sublime.
(Duteeaa) secondly, your (paa’nt-i) lineage (maneeai) is well recognised.
(Tritia) thirdly your (thaan-u = place) mansion is (sundar) beautiful.
(Roop) human form has been (bigarr) spoilt due to (abhimaan-u) vanity (mah-i) in (man) the mind, i.e. you do not obey Divine commands. 1.

ਸੋਹਨੀ ਸਰੂਪਿ ਸੁਜਾਣਿ ਬਿਚਖਨਿ ॥ ਅਤਿ ਗਰਬੈ ਮੋਹਿ ਫਾਕੀ ਤੂੰ ॥੧॥ ਰਹਾਉ ॥
Sohnī sarūp sujāṇ bicẖkẖan. Aṯ garbai mohi fākī ṯūʼn. ||1|| rahā▫o.

O (sohni) beautiful (saroop = good looks) attractive, (sujaan-i) well informed and (bichakhan-i) wise human being.
But (too’n) you (phaaki = swallowed) are possessed by (at-i) excessive (garbai) vanity and (moh) allurements. 1.
(Rahaau) dwell and reflect on this.

ਅਤਿ ਸੂਚੀ ਤੇਰੀ ਪਾਕਸਾਲ ॥ ਕਰਿ ਇਸਨਾਨੁ ਪੂਜਾ ਤਿਲਕੁ ਲਾਲ ॥ ਗਲੀ ਗਰਬਹਿ ਮੁਖਿ ਗੋਵਹਿ ਗਿਆਨ ॥ ਸਭ ਬਿਧਿ ਖੋਈ ਲੋਭਿ ਸੁਆਨ ॥੨॥
Aṯ sūcẖī ṯerī pāksāl. Kar isnān pūjā ṯilak lāl. Galī garbėh mukẖ govėh gi▫ān. Sabẖ biḏẖ kẖo▫ī lobẖ su▫ān. ||2||

 O Brahmin, you keep (teyri) your (paak-saal) kitchen (at-i) very (soochi = pure) clean, – not accessed by anyone else.
You (kar-i = do) take (isnaan) bath, perform (pooja) worship and apply (laal) red (tilak-u) frontal mark on the forehead.
You (garbah-i) display pride (gali) in speech, and (govah-i = utter) recite (giaan = knowledge) scriptures (mukh-i = from mouth) from memory.
But (sabh) all these (bidh-i) things are (khoee = lost) of no use if you have (lobh) greed like that of (suaan) a dog, i.e. do these for money. 2.

ਕਾਪਰ ਪਹਿਰਹਿ ਭੋਗਹਿ ਭੋਗ ॥ ਆਚਾਰ ਕਰਹਿ ਸੋਭਾ ਮਹਿ ਲੋਗ ॥ ਚੋਆ ਚੰਦਨ ਸੁਗੰਧ ਬਿਸਥਾਰ ॥ਸੰਗੀ ਖੋਟਾ ਕ੍ਰੋਧੁ ਚੰਡਾਲ ॥੩॥
Kāpar pahirahi bẖogėh bẖog. Ācẖār karahi sobẖā mėh log. Cẖo▫ā cẖanḏan suganḏẖ bisthār. Sangī kẖotā kroḏẖ cẖandāl. ||3||

You (pahirah-i) wear good (kaapar) clothes and (bhogah-i) eat good (bhog) food; you (karah-i) do  

(achhar-i) good deeds, which bring (sobha) fame (mah-i) amongst (log) people.
You (bisthaar = spread) apply (choaa = distillates) scents, (chandan) sandalwood paste and other (sugandh) fragrances to your body, but have (sangi) with you in the mind (khottaa = counterfeit) deceitful (chandaal = outcast) undesirable (krodh-u) wrath. 3.

ਅਵਰ ਜੋਨਿ ਤੇਰੀ ਪਨਿਹਾਰੀ ॥ ਇਸੁ ਧਰਤੀ ਮਹਿ ਤੇਰੀ ਸਿਕਦਾਰੀ ॥ ਸੁਇਨਾ ਰੂਪਾ ਤੁਝ ਪਹਿ ਦਾਮ ॥ ਸੀਲੁ ਬਿਗਾਰਿਓ ਤੇਰਾ ਕਾਮ ॥੪॥
Avar jon ṯerī panihārī. Is ḏẖarṯī mėh ṯerī sikḏārī. Su▫inā rūpā ṯujẖ pėh ḏām. Sīl bigāri▫o ṯerā kām. ||4||

(Avar) other (jon-i) life forms are (teyri) your (panihaari = water carriers) servants.
(Teyri = your) you have (sikdaari = authority) supremacy (meh) in (is) this (dharti = earth) world, o human being.
You have (suina) gold, (roopa) silver and (daam) money i.e. wealth (pah-i) with (tujh) you. But (kaam) lust (bigaario) spoils (teyra) your (seel) good conduct. 4.

Note: The above four verses mention four vices namely vanity, greed, wrath and craving which keep the humans in bondage. The verse below shows the way for emancipation from them.

ਜਾ ਕਉ ਦ੍ਰਿਸਟਿ ਮਇਆ ਹਰਿ ਰਾਇ ॥ ਸਾ ਬੰਦੀ ਤੇ ਲਈ ਛਡਾਇ ॥ ਸਾਧਸੰਗਿ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਫਲ ਓਹ ਕਾਇਆ ॥੫॥
Jā ka▫o ḏarisat ma▫i▫ā har rā▫e. Sā banḏī ṯe la▫ī cẖẖadā▫e. Sāḏẖsang mil har ras pā▫i▫ā. Kaho Nānak safal oh kā▫i▫ā. ||5||

(Ja kau) one on whom (har-i raaey-i) the sovereign Almighty (dristt-i = casts sight) bestows (maiaa) grace,
IT (laee chhadaaey) liberates  (tey) from (bandi) bondage to desires.
(Sa) such a person (paaia = obtains) experiences (har-i ras-u = Divine elixir) Divine experience (mil-i) with (sadhsang-i) company/guidance of the guru.
(Kah-u) says Nanak the fifth, (Oh) that (kaaia) body/person is (saphal) successful – in overcoming vices. 5.

ਸਭਿ ਰੂਪ ਸਭਿ ਸੁਖ ਬਨੇ ਸੁਹਾਗਨਿ ॥ ਅਤਿ ਸੁੰਦਰਿ ਬਿਚਖਨਿ ਤੂੰ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧੨॥
Sabẖ rūp sabẖ sukẖ bane suhāgan. Aṯ sunḏar bicẖkẖan ṯūʼn. ||1|| rahā▫o ḏūjā. ||12||

Such a person is addressed thus: You are (suhaagan-i) a fortunate soul-wife of the Almighty-spouse, (baney) blessed with (sabh-i) all the (roop) beauty and (sukh) comforts.
You are (at-i) very (sundar-i) beautiful and (bichakhan) clever/wise – loved by the Almighty. 1.
(Rahaau dooja = second pause) dwell again to reflect. 12.

Note: This Shabad has two verses with (rahaau) pause. The same qualities are mentioned in both verses preceding Rahaau. The first Rahaau states vices take away merits, the second says one remains unaffected by lures by following the guru.

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ਆਸਾ ਮਹਲਾ ੫ ਇਕਤੁਕੇ ੨ ॥

Āsā mėhlā 5 ikṯuke 2.

Two compositions of the fifth Guru in Raga Aasa (iktukey) with stanzas of one line each.

ਜੀਵਤ ਦੀਸੈ ਤਿਸੁ ਸਰਪਰ ਮਰਣਾ ॥ਮੁਆ ਹੋਵੈ ਤਿਸੁ ਨਿਹਚਲੁ ਰਹਣਾ ॥੧॥
Jīvaṯ ḏīsai ṯis sarpar marṇā. Mu▫ā hovai ṯis nihcẖal rahṇā. ||1||

One who (deesai) is seen (jeevat = alive) with physical body, (tis-u) that person is (sarpar) sure (marna) to die, i.e. all human beings fall prey to temptations.
One who (hovai) is (muaa) dead, i.e. has killed his/her ego and obeys Divine commands, (tis-u) that person (rahna) stays (nihchal) unshakable, i.e. does not succumb to temptations. 1.

ਜੀਵਤ ਮੁਏ ਮੁਏ ਸੇ ਜੀਵੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਵਖਧੁ ਮੁਖਿ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵੇ ॥੧॥ ਰਹਾਉ ॥
Jīvaṯ mu▫e mu▫e se jīve. Har har nām avkẖaḏẖ mukẖ pā▫i▫ā gur sabḏī ras amriṯ pīve. ||1|| rahā▫o.

Those who (muey = die, jeevat = alive) kill ego (sey) they (jeeevey = live) do not fall prey to temptations.
The latter (paaia) put (avkhadh-u) the medicine of (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (mukh-i) in their mouths; they (peevey = drink) drink (amrit-u) life-giving (ras-u) elixir, i.e. assimilate and conform to Naam (sabdi = with the word) guided by (gur) the guru – and thus do not fall prey to temptations. 1.
(Rahaau) dwell and reflect on this.

ਕਾਚੀ ਮਟੁਕੀ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥ ਜਿਸੁ ਛੂਟੈ ਤ੍ਰਿਕੁਟੀ ਤਿਸੁ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੨॥
Kācẖī matukī binas bināsā. Jis cẖẖūtai ṯarikutī ṯis nij gẖar vāsā. ||2||

The body is like (kaachi) an unbaked earthen (mattuki) pitcher which is destined (binas-i binaasa) to break/perish, – and every human falls prey to temptations.
The mind (jis-u) which (chhootai) frees itself from (trikutti = three furrows) three modes of ego action – Tamas, Rajas, Sattva – (tis-u) that mind (vaasa) lives in (nij ghar-i) own home, i.e. focuses on God within and is not swayed by temptations. 2.

ਊਚਾ ਚੜੈ ਸੁ ਪਵੈ ਪਇਆਲਾ ॥ ਧਰਨਿ ਪੜੈ ਤਿਸੁ ਲਗੈ ਨ ਕਾਲਾ ॥੩॥
Ūcẖā cẖaṛai so pavai pa▫i▫ālā. Ḏẖaran paṛai ṯis lagai na kālā. ||3||

It is a law of nature that what (charhai = rises) goes up (s-u) that (pavai) falls into (paiaala) down – One who shows arrogance perishes.
One who (paraai) lies (dharan-i) on the earth i.e. submits to natural laws/Divine commands, (tis-u) s/he is not (lagai = touched) subject to (kaala = death) fall prey to vices. 3.

ਭ੍ਰਮਤ ਫਿਰੇ ਤਿਨ ਕਿਛੂ ਨ ਪਾਇਆ ॥ਸੇ ਅਸਥਿਰ ਜਿਨ ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ॥੪॥
Bẖarmaṯ fire ṯin kicẖẖū na pā▫i▫ā. Se asthir jin gur sabaḏ kamā▫i▫ā. ||4||

Those who (bhramat phirey) keep wandering – directionless by not following the rules, – (tin) they 

(paaia) achieve (kichhoona) nothing, i.e. opportunity of human birth to follow the guru is wasted.
(Jin) those who (kamaaia) comply with (sabad-u = word) guidance of (gur) the guru, (sey) they remain (asthir) steady – and find the Creator within. 4.

ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਹਰਿ ਕਾ ਮਾਲੁ ॥ ਨਾਨਕ ਗੁਰ ਮਿਲਿ ਭਏ ਨਿਹਾਲ ॥੫॥੧੩॥
Jī▫o pind sabẖ har kā māl. Nānak gur mil bẖa▫e nihāl. ||5||13||

(Jeeau) the soul and (pindd-u) body are (sabh) all (maal-u) wealth/resource (ka = of) given by, (har-i) the Almighty.
Those who (mil-i) find/follow (gur) the guru – find the Almighty within and (bhaey) are (nihaal) happy, says fifth Nanak. 5. 13.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਪੁਤਰੀ ਤੇਰੀ ਬਿਧਿ ਕਰਿ ਥਾਟੀ ॥ ਜਾਨੁ ਸਤਿ ਕਰਿ ਹੋਇਗੀ ਮਾਟੀ ॥੧॥
Āsā mėhlā 5. Puṯrī ṯerī biḏẖ kar thātī. Jān saṯ kar ho▫igī mātī. ||1||

Composition of the fifth Guru in Raga Aasa. O mortal, (teyri) your (putri/putli = effigy) body has been (thaatti) made (bidh-i kar-i) methodically – to perform role of human being.
(Jaan-u) know (sat-i kar-i) for sure that it (hoeygi) will become dust (maatti) dust, i.e. shall die and will not get this opportunity again. 1.

ਮੂਲੁ ਸਮਾਲਹੁ ਅਚੇਤ ਗਵਾਰਾ ॥ ਇਤਨੇ ਕਉ ਤੁਮ੍ਹ੍ਹ ਕਿਆ ਗਰਬੇ ॥੧॥ ਰਹਾਉ ॥
Mūl samālahu acẖeṯ gavārā. Iṯne ka▫o ṯumĥ ki▫ā garbe. ||1|| rahā▫o.

(Samaalh-u) keep in mind you (mool-u) origin, o (acheyt) thoughtless (gavaara) uninformed human. (Kiaa) why are (tumh) you (garbey) proud of (itney kau = this much) the perishable body. 1.
(Rahaau) dwell and reflect on this.

ਤੀਨਿ ਸੇਰ ਕਾ ਦਿਹਾੜੀ ਮਿਹਮਾਨੁ ॥ ਅਵਰ ਵਸਤੁ ਤੁਝ ਪਾਹਿ ਅਮਾਨ ॥੨॥
Ŧīn ser kā ḏihāṛī mihmān. Avar vasaṯ ṯujẖ pāhi amān. ||2||

You are (mihmaan-u = guest) temporarily in the world and need (teen-i) three (seyr) seers, i.e. six pounds, of food and water (dihaari) in a day for use.
(Vast-u) everything (avar) else is (paah-i) with (tujh) you (amaan/amaanat) for safe custody – as long as you live, and will leave them behind on death. 2.

ਬਿਸਟਾ ਅਸਤ ਰਕਤੁ ਪਰੇਟੇ ਚਾਮ ॥ ਇਸੁ ਊਪਰਿ ਲੇ ਰਾਖਿਓ ਗੁਮਾਨ ॥੩॥
Bistā asaṯ rakaṯ parete cẖām. Is ūpar le rākẖi▫o gumān. ||3||

Your body contains (bistta) = faeces) waste, (ast) bones, and (rakt-u) blood (preyttey) covered by (chaam) the skin.
But you (ley raakhio) take (gumaan) pride (oopar-i) on (is-u) this. 3.

ਏਕ ਵਸਤੁ ਬੂਝਹਿ ਤਾ ਹੋਵਹਿ ਪਾਕ ॥ ਬਿਨੁ ਬੂਝੇ ਤੂੰ ਸਦਾ ਨਾਪਾਕ ॥੪॥
Ėk vasaṯ būjẖėh ṯā hovėh pāk. Bin būjẖe ṯūʼn saḏā nāpāk. ||4||

If you (boojhah) understand/conform to (eyk) one (vast-u) thing namely Naam/ Divine virtues and commands, (ta) then you (hovah-i) can be (paak) purified – of pride.
But (bin-u) without (boojhey) recognizing the Creator within, you will (sadaa) ever be (naapaak = impure) afflicted with the vices. 4.

ਕਹੁ ਨਾਨਕ ਗੁਰ ਕਉ ਕੁਰਬਾਨੁ ॥ ਜਿਸ ਤੇ ਪਾਈਐ ਹਰਿ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥੫॥੧੪॥
Kaho Nānak gur ka▫o kurbān. Jis ṯe pā▫ī▫ai har purakẖ sujān. ||5||14||

(Kah-u) says Nanak the fifth, we should (kurbaan-u = sacrifice, kau = to) submit to guidance of (gur0 the guru.
(Tey) with (jis) whose guidance, we (paaeeai) can find (purakh-u = all-pervasive) the Omnipresent and (sujaan-u = wise) Omniscient (har-i) Creator within. 5. 14.

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ਆਸਾ ਮਹਲਾ ੫ ਇਕਤੁਕੇ ਚਉਪਦੇ ॥
Āsā mėhlā 5 ikṯuke cẖa▫upḏe.

Composition of the fifth Guru in Raga Aasa, (chaupadey) four stanzas (ik-tukey) of one verse each.

Note: This Shabad brings out the yearning of the seeker’s soul for the Creator.

ਇਕ ਘੜੀ ਦਿਨਸੁ ਮੋ ਕਉ ਬਹੁਤੁ ਦਿਹਾਰੇ ॥ ਮਨੁ ਨ ਰਹੈ ਕੈਸੇ ਮਿਲਉ ਪਿਆਰੇ ॥੧॥
Ik gẖaṛī ḏinas mo ka▫o bahuṯ ḏihāre. Man na rahai kaise mila▫o pi▫āre. ||1||

The soul wife says: (Mo kau) for me forgetting the Almighty-husband even for (ik) a (gharri) small period of (dinas) a day is like that of (bahut-u) many (dihaarey) days.
My (man) mind cannot (rahai) stay steady in that state; (kaisey) how do I (milau) meet, i.e. keep in mind (piaarey) the Beloved? 1.

ਇਕੁ ਪਲੁ ਦਿਨਸੁ ਮੋ ਕਉ ਕਬਹੁ ਨ ਬਿਹਾਵੈ ॥ ਦਰਸਨ ਕੀ ਮਨਿ ਆਸ ਘਨੇਰੀ ਕੋਈ ਐਸਾ ਸੰਤੁ ਮੋ ਕਉ ਪਿਰਹਿ ਮਿਲਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Ik pal ḏinas mo ka▫o kabahu na bihāvai. Ḏarsan kī man ās gẖanerī ko▫ī aisā sanṯ mo ka▫o pirėh milāvai. ||1|| rahā▫o.

(Mo kau) for me, (pal-u) a small period of (dinas-u) a day without the Beloved (kabahu na = never) never seems to (bihaavai) pass strong (aas = wish) yearning (ki = of) for (darsan = sight) being with the Master; I am looking for (koee) some . 
(Man-i) in my mind I have (ghaneyri)  (aisa) such (sant = saint) guru who can (milaavai = unite) help me find (pirah-i) my Beloved. 1.
(Rahaau) dwell and reflect on this.

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ਚਾਰਿ ਪਹਰ ਚਹੁ ਜੁਗਹ ਸਮਾਨੇ ॥ ਰੈਣਿ ਭਈ ਤਬ ਅੰਤੁ ਨ ਜਾਨੇ ॥੨॥
Cẖār pahar cẖahu jugah samāne. Raiṇ bẖa▫ī ṯab anṯ na jāne. ||2||

Separation from the Almighty-husband for (chaar-i = four x pahar = three hours – twelve hours) a day is (smaaney) like (chah-u) the four (jugah) ages, i.e. millions of years.
When (rain) the night (bhaee = happens) falls, it (jaaney) seems to have no (ant-u) end. 2.

ਪੰਚ ਦੂਤ ਮਿਲਿ ਪਿਰਹੁ ਵਿਛੋੜੀ ॥ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਰੋਵੈ ਹਾਥ ਪਛੋੜੀ ॥੩॥
Pancẖ ḏūṯ mil pirahu vicẖẖoṛī. Bẖaram bẖaram rovai hāth pacẖẖoṛī. ||3||

The soul-wife is (vichhori) separated (pirah-u) from the Creator-spouse by (panch) the five 

(doot) vices – of lust, anger, greed, attachment to the world-play and vanity – (mil-i) together.
(Bhram-i) deluded by the vices, the soul (bhram-i = wanders) becomes restless and (rovai) cries 

(pachhori) wringing its (haath) hands i.e. agonises due to pain of separation. 3.

ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਦਰਸੁ ਦਿਖਾਇਆ ॥ ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ॥੪॥੧੫॥
Jan Nānak ka▫o har ḏaras ḏikẖā▫i▫ā. Āṯam cẖīnėh param sukẖ pā▫i▫ā. ||4||15||

(Hari) the Almighty (dikhaaia = showed) granted (daras = sight) vision (kau) to (jan = servant) the devotee fifth Nanak i.e. enabled him to recognize the Almighty within.
Thus (cheenh-i) recognising the Divine (aatam-u) within, he has (paaia) obtained (param) supreme (sukh-u) comfort – by experiencing the Creator within. 4. 15.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਸੇਵਾ ਮਹਿ ਪਰਮ ਨਿਧਾਨੁ ॥ਹਰਿ ਸੇਵਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੧॥
Āsā mėhlā 5. Har sevā mėh param niḏẖān. Har sevā mukẖ amriṯ nām. ||1||

Composition of the fifth Guru in Raga Aasa. (Param) supreme (nidhaan-u) treasure/comfort lies (mah-i) in (seyva = service) obedience to (har-i) Almighty.
(Seyva = service) obedience to (har-i) Almighty puts (amrit) the life-giving elixir of (naam-u) Divine commands (mukh-i) in mouth, i.e. one does not die/fall prey to vices. 1.

ਹਰਿ ਮੇਰਾ ਸਾਥੀ ਸੰਗਿ ਸਖਾਈ ॥ ਦੁਖਿ ਸੁਖਿ ਸਿਮਰੀ ਤਹ ਮਉਜੂਦੁ ਜਮੁ ਬਪੁਰਾ ਮੋ ਕਉ ਕਹਾ ਡਰਾਈ ॥੧॥ ਰਹਾਉ ॥
Har merā sāthī sang sakẖā▫ī. Ḏukẖ sukẖ simrī ṯah ma▫ujūḏ jam bapurā mo ka▫o kahā darā▫ī. ||1|| rahā▫o.

(Har-i) the Almighty is (meyra) my (saathi) companion ever (sang-i) with me (sakhaaee/sahaaee) to help. 
I (simri = remember) invoke God (dukh-i) in pain and (sukh-i) in pleasure to find IT (maujood-u) present with me; (jam-u) agent of Divine justice (bapura) becomes helpless and (kahaa = how?) does not (ddaraaee) frighten (mo kau) me – because it has orders not come near those who obey the Almighty. 1.
(Rahaau) dwell and reflect on this.

ਹਰਿ ਮੇਰੀ ਓਟ ਮੈ ਹਰਿ ਕਾ ਤਾਣੁ ॥ ਹਰਿ ਮੇਰਾ ਸਖਾ ਮਨ ਮਾਹਿ ਦੀਬਾਣੁ ॥੨॥
Har merī ot mai har kā ṯāṇ. Har merā sakẖā man māhi ḏībāṇ. ||2||

The Almighty is (meyri) my (ott) protection/sanctuary and (mai) I (ka taan-u = strength of) rely on the Almighty.
(Har-i) the Almighty is my (sakhaa) companion with IT’s (deebaan-u) court (maah-i) in (man) the mind i.e. IT both helps me and watches my conduct, so while I have confidence, I also have to be alert. 2

ਹਰਿ ਮੇਰੀ ਪੂੰਜੀ ਮੇਰਾ ਹਰਿ ਵੇਸਾਹੁ ॥ ਗੁਰਮੁਖਿ ਧਨੁ ਖਟੀ ਹਰਿ ਮੇਰਾ ਸਾਹੁ ॥੩॥
Har merī pūnjī merā har vesāhu. Gurmukẖ ḏẖan kẖatī har merā sāhu. ||3||

Awareness of commands of the Almighty is my (poonji) money capital and (vesaah-u) trust people place in me.
the (dhan-u) money/profit (khatti) is earned (gurmukh-i) by following the guru’s teachings; but the capital of Divine virtues is given by  (Har-i) the Almighty is (meyra) my (saah-u = financier) the source and I earn (khatti) profit and (dhan) money, i.e. imbibe virtues, (gurmukh-i) with the guru’s guidance. 3.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਇਹ ਮਤਿ ਆਵੈ ॥ ਜਨ ਨਾਨਕੁ ਹਰਿ ਕੈ ਅੰਕਿ ਸਮਾਵੈ ॥੪॥੧੬॥
Gur kirpā ṯe ih maṯ āvai. Jan Nānak har kai ank samāvai. ||4||16||

(Ih) this (mat-i) understanding (aavai) comes (tey) with the guru’s (kirpa) grace/guidance.
One who follows it (samaavai) merges (kai ank-i = in body of) in the Almighty, says (jan)  humble fifth Nanak. 4. 16.