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

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Page 368

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Rahaau) dwell and reflect on this.   

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

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

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

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

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

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

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

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

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

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

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

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