SGGS pp 371-373, Aasa M: 5, Shabads 4-9.

SGGS pp 371-373, Aasa M: 5, Shabads 4-9.

Note: The Shabad below how desire causes the humans to waver and break resolutions.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਮਤਾ ਕਰਉ ਸੋ ਪਕਨਿ ਨ ਦੇਈ ॥   ਸੀਲ ਸੰਜਮ ਕੈ ਨਿਕਟਿ ਖਲੋਈ ॥

Āsā mėhlā 5.  Maṯā kara▫o so pakan na ḏe▫ī.   Sīl sanjam kai nikat kẖalo▫ī.

Composition of the fifth Guru in Raga Aasa. I (karau) make (mataa) a resolution but one or the other desire does not (deyee) let it (pakan-i = mature) be maintained/fulfilled.

It (nikatt-i khaloee = stand near) accompanies/influences people of (seel) good conduct and (sanjam) discipline.

ਵੇਸ ਕਰੇ ਬਹੁ ਰੂਪ ਦਿਖਾਵੈ ॥   ਗ੍ਰਿਹਿ ਬਸਨਿ ਨ ਦੇਈ ਵਖਿ ਵਖਿ ਭਰਮਾਵੈ ॥੧॥

ves kare baho rūp ḏikẖāvai.   Garihi basan na ḏe▫ī vakẖ vakẖ bẖarmāvai. ||1||

It (karey) adopts many (veys) garbs/forms and (dikhaavai) shows its influence in (bah-u) many (roop) shapes/ways.

It does not (deyee) let one (basan-i) stay (grih-i) in the house i.e. does not let the mind be steady, (bharmaavai) making it wander (vakh-i vakh-i = in different directions) in numerous thoughts. 1.

ਘਰ ਕੀ ਨਾਇਕਿ ਘਰ ਵਾਸੁ ਨ ਦੇਵੈ ॥   ਜਤਨ ਕਰਉ ਉਰਝਾਇ ਪਰੇਵੈ ॥੧॥ ਰਹਾਉ ॥

Gẖar kī nā▫ik gẖar vās na ḏevai.   Jaṯan kara▫o urjẖā▫e parevai. ||1|| rahā▫o.

It becomes (naaik) the boss of (ghar) the house, does not let me (vaas) stay at home i.e. it commands the mind such as to keep it restless;

if I (karau) make (jatan) efforts to have peace of mind it (preyvai) engages me in more (urjhaaey-i) entanglements. 1.

(Rahaau) dwell and reflect on this.

ਧੁਰ ਕੀ ਭੇਜੀ ਆਈ ਆਮਰਿ ॥   ਨਉ ਖੰਡ ਜੀਤੇ ਸਭਿ ਥਾਨ ਥਨੰਤਰ ॥   ਤਟਿ ਤੀਰਥਿ ਨ ਛੋਡੈ ਜੋਗ ਸੰਨਿਆਸ ॥   ਪੜਿ ਥਾਕੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਅਭਿਆਸ ॥੨॥

Ḏẖur kī bẖejī ā▫ī āmar.   Na▫o kẖand jīṯe sabẖ thān thananṯar.   Ŧat ṯirath na cẖẖodai jog sanni▫ās.   Paṛ thāke simriṯ beḏ abẖi▫ās. ||2||

It (aaee) came (bheyji) being sent from (dhur) above i.e. comes with birth, to (aamar-i) to carry out its task.

It (jeetey = captures) exercises authority over (sabh-i) all (thaan) places and (than-antar) gaps between them i.e. everywhere (nau khandd = nine parts of the world) in the world.

It does not (chhoddai) leave those (teerath-i) at pilgrim centres on (tatt) riverbanks or (jog) the Yogis (saniaas) who renounce worldly life.

As also those who (thaakey = tired) keep (parr-i) reading Smritis and (beyd) the Vedas i.e. regularly read them, and (abhiaas) put the teachings to practice. 2.

ਜਹ ਬੈਸਉ ਤਹ ਨਾਲੇ ਬੈਸੈ ॥   ਸਗਲ ਭਵਨ ਮਹਿ ਸਬਲ ਪ੍ਰਵੇਸੈ ॥   ਹੋਛੀ ਸਰਣਿ ਪਇਆ ਰਹਣੁ ਨ ਪਾਈ ॥   ਕਹੁ ਮੀਤਾ ਹਉ ਕੈ ਪਹਿ ਜਾਈ ॥੩॥

Jah baisa▫o ṯah nāle baisai.   Sagal bẖavan mėh sabal parvesai.   Hocẖẖī saraṇ pa▫i▫ā rahaṇ na pā▫ī.   Kaho mīṯā ha▫o kai pėh jā▫ī. ||3||

(Jah) wherever I (baisau = sit) am, desire (baisai = sits) is present (naaley) with me.

It (praveysai = enters) gets (mah-i) into (sagal) all (bhavan = house) places (sabal) with great force i.e. its power is felt everywhere.

One is not (rahan-u paaee) restrained with (hochhi = insignificant) weak (saran-i) protection/support.

Some (meeta) friend should please (kah-u) tell me (pah-i) to (kai) whom (jaaee) to go for help to overcome desire. 3.

ਸੁਣਿ ਉਪਦੇਸੁ ਸਤਿਗੁਰ ਪਹਿ ਆਇਆ ॥   ਗੁਰਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੋਹਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥  ਨਿਜ ਘਰਿ ਵਸਿਆ ਗੁਣ ਗਾਇ ਅਨੰਤਾ ॥

ਪ੍ਰਭੁ ਮਿਲਿਓ ਨਾਨਕ ਭਏ ਅਚਿੰਤਾ ॥੪॥

Suṇ upḏes saṯgur pėh ā▫i▫ā.   Gur har har nām mohi manṯar driṛ▫ā▫i▫ā. Nij gẖar vasi▫ā guṇ gā▫e ananṯā.   Parabẖ mili▫o Nānak bẖa▫e acẖinṯā. ||4||

I (suni) listened to (updeys = instructions) the advice and (aaia) came (pah-i) to (satigur) the true guru.

(Gur-i) the guru (drirraaia = gave firm conviction) created firm conviction to conform to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty Creator as (mantr-u) direction/guide for life.

I (gaaey = sing) praise and emulate (gun) virtues of (ananta) the Infinite Master and now (vasia) live (nij ghar-i) in my own house i.e. my mind does not wander under the influence of temptations.

I have (milio) found (prabh) the Almighty within, and (bhaey) have become (achinta = free of worries) carefree, i.e. free of desires, says fifth Nanak. 4.

ਘਰੁ ਮੇਰਾ ਇਹ ਨਾਇਕਿ ਹਮਾਰੀ ॥   ਇਹ ਆਮਰਿ ਹਮ ਗੁਰਿ ਕੀਏ ਦਰਬਾਰੀ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੪॥੪॥

Gẖar merā ih nā▫ik hamārī.   Ih āmar ham gur kī▫e ḏarbārī. ||1|| rahā▫o ḏūjā. ||4||4||

(Ghar = house) the mind (m-era) is mine i.e. I exercise control on the mind and (ih) it is (naaik) leader (hamaari = mine) of the house, i.e. acts as per my orders.

(Ih) it this (aamar-i) obeys commands as (gur-i) the guru has (kee-ey) made (ham) me (darbaari) the authority. i.e. I have controlled desire. 4. 4.

(Rahaau dooja) second pause to dwell and reflect.

Note: This Shabad has two verses with instruction to (Rahaau = pause) dwell and contemplate. The first describes the helpless state of mind in the world-play until the guru is found. The second shows the strength gained to use the world-play after one finds and follows the guru and follows his teachings. There are many Shabads with Rahaau Dooja.

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Note: This Shabad is motivates, in the context of a historical event, to have faith in the Almighty. The story is that the antagonistic elder brother of the fifth Guru convinced the Mughal rulers to attack the Guru, and an official Sulhi Khaan embarked on the mission. The Guru considered human support fruitless relying on Divine protection, and the attacker died before he could reach the Guru.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਪ੍ਰਥਮੇ ਮਤਾ ਜਿ ਪਤ੍ਰੀ ਚਲਾਵਉ ॥   ਦੁਤੀਏ ਮਤਾ ਦੁਇ ਮਾਨੁਖ ਪਹੁਚਾਵਉ ॥   ਤ੍ਰਿਤੀਏ ਮਤਾ ਕਿਛੁ ਕਰਉ ਉਪਾਇਆ ॥

ਮੈ ਸਭੁ ਕਿਛੁ ਛੋਡਿ ਪ੍ਰਭ ਤੁਹੀ ਧਿਆਇਆ ॥੧॥

Āsā mėhlā 5.  Parathme maṯā jė paṯrī cẖalāva▫o.   Ḏuṯī▫e maṯā ḏu▫e mānukẖ pahucẖāva▫o.   Ŧariṯī▫e maṯā kicẖẖ kara▫o upā▫i▫ā. Mai sabẖ kicẖẖ cẖẖod parabẖ ṯuhī ḏẖi▫ā▫i▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. (Prathmey) the first (mataa) counsel I received was to (chalaavau) send (patri) a letter – asking not to attack.

(Dutee-ey) the second counsel was to (pahuchaavau = cause to reach) send (duey) two (maanukh = persons) messengers.

(Tritee-ey) the third counsel was to (karau) make (kichh-u) some (uppaaiaa) measures – for protection.

(Mai) I (chhodd-i) left (sabh) every (kichh-u) thing/method and (dhiaaiaa = remembered) invoked (tuhee) You (prabh) O Almighty. 1.

ਮਹਾ ਅਨੰਦ ਅਚਿੰਤ ਸਹਜਾਇਆ ॥   ਦੁਸਮਨ ਦੂਤ ਮੁਏ ਸੁਖੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Mahā anand acẖinṯ sėhjā▫i▫ā.   Ḏusman ḏūṯ mu▫e sukẖ pā▫i▫ā. ||1|| rahā▫o.

With faith in the Almighty, my mind became (maha) greatly (anand) blissful, (achint) carefree and (sahjaaia) at poise.

(Doot) agent of (dusman) the enemies (muey) died, and I (paaia) obtained (sukh) peace. 1.

(Rahaau) dwell and reflect on this.

ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਦੀਆ ਉਪਦੇਸੁ ॥   ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਹਰਿ ਕਾ ਦੇਸੁ ॥  ਜੋ ਕਿਛੁ ਕਰੀ ਸੁ ਤੇਰਾ ਤਾਣੁ ॥   ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਦੀਬਾਣੁ ॥੨॥

Saṯgur mo ka▫o ḏī▫ā upḏes.   Jī▫o pind sabẖ har kā ḏes.  Jo kicẖẖ karī so ṯerā ṯāṇ.   Ŧūʼn merī ot ṯūʼnhai ḏībāṇ. ||2||

This happened after (satgur) the true guru (deeaa) gave this (updeys-u = instruction) understanding (kau) to (mo) me, that (jeeay) the soul and (pindd-u) the body and (sabh-u) all (deys-u = country) the abode of (har-i) the Almighty i.e. they belong to the Creator.

(Jo kichh-u) whatever I (kari) do is because of (taan-u) strength (teyra = your) given by You, O Almighty.

(Too’n) You are (meyri) my (ott) protection and (too’nhai) You alone (deebaan-u = court) the Master. 2.

ਤੁਧਨੋ ਛੋਡਿ ਜਾਈਐ ਪ੍ਰਭ ਕੈਂ ਧਰਿ ॥   ਆਨ ਨ ਬੀਆ ਤੇਰੀ ਸਮਸਰਿ ॥  ਤੇਰੇ ਸੇਵਕ ਕਉ ਕਿਸ ਕੀ ਕਾਣਿ ॥   ਸਾਕਤੁ ਭੂਲਾ ਫਿਰੈ ਬੇਬਾਣਿ ॥੩॥

Ŧuḏẖno cẖẖod jā▫ī▫ai parabẖ kaiʼn ḏẖar.   Ān na bī▫ā ṯerī samsar.  Ŧere sevak ka▫o kis kī kāṇ.   Sākaṯ bẖūlā firai bebāṇ. ||3||

O (prabh) Almighty, (kai’n dhar-i = which side) where can we (jaaeeai) go (chhod-i) leaving (tudh-no) You?

There is none (aan, beeaa) other who is (teyri) Your (samsara-i) equal -, i.e. You are the highest authority.

(Teyrey) Your (seyvak) servant has (kaan-i = dependence) obligation (kis ki = whose?) to no one.

On the other hand (saakat-u = worshipper of Shakti) a self-willed person (phirai) wanders like one (bhoola) one lost (beybaan-i) in a jungle. 3.

ਤੇਰੀ ਵਡਿਆਈ ਕਹੀ ਨ ਜਾਇ ॥   ਜਹ ਕਹ ਰਾਖਿ ਲੈਹਿ ਗਲਿ ਲਾਇ ॥  ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥   ਪ੍ਰਭਿ ਰਾਖੀ ਪੈਜ ਵਜੀ ਵਾਧਾਈ ॥੪॥੫॥

Ŧerī vadi▫ā▫ī kahī na jā▫e.   Jah kah rākẖ laihi gal lā▫e.  Nānak ḏās ṯerī sarṇā▫ī.   Parabẖ rākẖī paij vajī vāḏẖā▫ī. ||4||5||

It is (na jaaee) not possible (kahi = say) to tell/describe (teyri) Your (vaddiaaee) greatness – virtues and powers.

You are present everywhere, (gal-i laaee) embrace everyone and (raakh-i laih-i) provide protection (jah kah) wherever one seeks Your protection.

(Daas = servant) humble fifth Nanak is in (teyri) Your (sarnaaee) sanctuary/care and obedience.

You (prabh-i) the Almighty (raakhi) protected my (paij) honour and I (vaji vaadhaaee) was congratulated – for choosing to be in the care of the Supreme Being. 4. 5.

Page 372

Note: This Shabad is hard to understand. The following lines of Guru Nanak from SGGS p 22 have been taken as guide for understanding it.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਵਣਜੁ ਕਰਹੁ ਵਣਜਾਰਿਹੋ ਵਖਰੁ ਲੇਹੁ ਸਮਾਲਿ ॥ ਤੈਸੀ ਵਸਤੁ ਵਿਸਾਹੀਐ ਜੈਸੀ ਨਿਬਹੈ ਨਾਲਿ ॥ ਅਗੈ ਸਾਹੁ ਸੁਜਾਣੁ ਹੈ ਲੈਸੀ ਵਸਤੁ ਸਮਾਲਿ ॥੧॥

Sirīrāg mėhlā 1 vaṇaj karahu vaṇjāriho vakẖar leho samāl   Ŧaisī vasaṯ visāhī▫ai jaisī nibhai nāl   Agai sāhu sujāṇ hai laisī vasaṯ samāl ||1||

O human beings, you have been sent by the Master with funds, to (vanjaariho) be traders and (karah-u) do (vanaj-u) trading; (leyh-u = take) choose (vakhar-u) the merchandise carefully, i.e. you were sent to the world to conduct yourselves by Naam; understand and comply with instructions carefully.

We should (visaaheeai) buy (taisi) such (vast-u = thing) merchandise (jaisi) which (nibahai) lasts (naal-i) with you, i.e. you should build credit of living by Naam, which is good in the long-term the soul here and in the hereafter.

(Saahu) the Master (agai) ahead (hai) is (sujaan-u) wise and shall (laisi samaal-i) examine your (vast-u) merchandise/conduct carefully. 1.

ਭਾਈ ਰੇ ਰਾਮੁ ਕਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਹਰਿ ਜਸੁ ਵਖਰੁ ਲੈ ਚਲਹੁ ਸਹੁ ਦੇਖੈ ਪਤੀਆਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re rām kahhu cẖiṯ lā▫e   Har jas vakẖar lai cẖalhu saho ḏekẖai paṯī▫ā▫e. ||1|| rahā▫o

(Rey) o brother, (laaey = with, chit-u = heart) sincerely (kahau = utter) remember/obey (raam-u) the Almighty.

Do (jas-u) praise of (har-i) the Almighty – emulate Divine virtues – and (lai = take chalh-u) take with you this (vakhar-u) merchandise; (sah-u) the Master (pateeaaey) shall be pleased (deykhai) to see this. 1.

(Rahaau) dwell on this and reflect. SGGS page 22.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਪਰਦੇਸੁ ਝਾਗਿ ਸਉਦੇ ਕਉ ਆਇਆ ॥   ਵਸਤੁ ਅਨੂਪ ਸੁਣੀ ਲਾਭਾਇਆ ॥  ਗੁਣ ਰਾਸਿ ਬੰਨ੍ਹ੍ਹਿ ਪਲੈ ਆਨੀ ॥

ਦੇਖਿ ਰਤਨੁ ਇਹੁ ਮਨੁ ਲਪਟਾਨੀ ॥੧॥

Āsā mėhlā 5.  Parḏes jẖāg sa▫uḏe ka▫o ā▫i▫ā.   vasaṯ anūp suṇī lābẖā▫i▫ā.  Guṇ rās banėh palai ānī.   Ḏekẖ raṯan ih man laptānī. ||1||

Compositions of the fifth Guru in Raga Aasa.  I, the soul (jhaag-i) having wandered/searched (pardeys-u = foreign land) outside but not finding God, (aaiaa) came (saudey = make deal) to receive guidance from the guru. I (suni) listened and known that there is (anoop) a unique (vast-u) thing that is (labhaaiaa) beneficial – and obtained awareness of Naam/Divine virtues and commands from the guru.

I (banih palai = tied to scarf/secured) understood and (lai aani) brought (raas-i) the wealth of awareness of (gun) Divine virtues with me. (Deykh-i) seeing (ih-u) this (ratan-u) jewel, my (man-u) mind (lapttaani) clings to it, i.e. I have conform to Naam. 1.

ਸਾਹ ਵਾਪਾਰੀ ਦੁਆਰੈ ਆਏ ॥   ਵਖਰੁ ਕਾਢਹੁ ਸਉਦਾ ਕਰਾਏ ॥੧॥ ਰਹਾਉ ॥

Sāh vāpārī ḏu▫ārai ā▫e.   vakẖar kādẖahu sa▫uḏā karā▫e. ||1|| rahā▫o.

(Vaapaari = trader) the soul (aaey) comes to (duaarai) the place of (saah = master) God. God asks the soul to (kaaddhah-u = take out) show (vakhar-u = merchandise) what you have bought to (karaaey) make (sauda) a deal, i.e. the soul is evaluated for virtues. 1.

(Rahaau) dwell and reflect on this.

ਸਾਹਿ ਪਠਾਇਆ ਸਾਹੈ ਪਾਸਿ ॥   ਅਮੋਲ ਰਤਨ ਅਮੋਲਾ ਰਾਸਿ ॥  ਵਿਸਟੁ ਸੁਭਾਈ ਪਾਇਆ ਮੀਤ ॥   ਸਉਦਾ ਮਿਲਿਆ ਨਿਹਚਲ ਚੀਤ ॥੨॥

Sāhi paṯẖā▫i▫ā sāhai pās.   Amol raṯan amolā rās. visat subẖā▫ī pā▫i▫ā mīṯ.   Sa▫uḏā mili▫ā nihcẖal cẖīṯ. ||2||

(Saahai) the Master/guru (patthaaiaa = sends) leads the soul (paas-i) to (saahai) God, with (amol) the priceless (ratan) jewel, of (amola) the priceless (raas-i) wealth of Naam.

The soul finds (meet) friend, the guru as (vistt-u) go-between because of (subhaaee) sincere love for God. The soul (miliaa) obtains (sauda) the merchandise of (nihchal) steady (cheet) mind, i.e. the mind is absorbed in God and does not wander any more. 2.

ਭਉ ਨਹੀ ਤਸਕਰ ਪਉਣ ਨ ਪਾਨੀ ॥   ਸਹਜਿ ਵਿਹਾਝੀ ਸਹਜਿ ਲੈ ਜਾਨੀ ॥  ਸਤ ਕੈ ਖਟਿਐ ਦੁਖੁ ਨਹੀ ਪਾਇਆ ॥   ਸਹੀ ਸਲਾਮਤਿ ਘਰਿ ਲੈ ਆਇਆ ॥੩॥

Bẖa▫o nahī ṯaskar pa▫uṇ na pānī.   Sahj vihājī sahj lai jānī.  Saṯ kai kẖati▫ai ḏukẖ nahī pā▫i▫ā.   Sahī salāmaṯ gẖar lai ā▫i▫ā. ||3||

There is (nahi) no (bhau) fear of wealth of Naam being stolen by (taskar) a thief, blown away by (paun) air or swept/drowned in (paani) water.

This wealth is (vihaaji = bought) acquired (sahj-i) intuitively and the soul (lai jaani) takes it along on death (sahj-i) in natural course.

One does not (paaiaa = experience, dukh-u = pain) have to struggle; this wealth (khattiai) is earned and preserved (kai) with (sat) truthful obedience to the Almighty. The soul (lai aaia = brings) takes it (sahi salaamat) safely along (ghar-i = in home) to merge with the Creator. 3.

ਮਿਲਿਆ ਲਾਹਾ ਭਏ ਅਨੰਦ ॥   ਧੰਨੁ ਸਾਹ ਪੂਰੇ ਬਖਸਿੰਦ ॥  ਇਹੁ ਸਉਦਾ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਪਾਇਆ ॥   ਸਹਲੀ ਖੇਪ ਨਾਨਕੁ ਲੈ ਆਇਆ ॥੪॥੬॥

Mili▫ā lāhā bẖa▫e anand.   Ḏẖan sāh pūre bakẖsinḏ.  Ih sa▫uḏā gurmukẖ kinai virlai pā▫i▫ā.   Sahlī kẖep Nānak lai ā▫i▫ā. ||4||6||

This way one (milia) gets (laaha) the profit – from human birth – and the soul (bhaey = becomes) enjoys (anand) bliss. The soul (dha’nn-u = great) praises (poorey) the perfect and (bakhsind) gracious (saah) Master – for enabling that.

(Ih-u) this (sauda) merchandise of awareness of Naam (paaia = found) obtained by (kinai) some (virlai) rare person (gurmuk-i) with the guru’s guidance.

Nanak the fifth – followed the guru’s teachings and – has (lai aaia = brought) acquired this (kheyp = merchandise) wealth (sahli) successfully – for facilitating union with the Creator. 4. 6.

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ਆਸਾ ਮਹਲਾ ੫ ॥  ਗੁਨੁ ਅਵਗਨੁ ਮੇਰੋ ਕਛੁ ਨ ਬੀਚਾਰੋ ॥   ਨਹ ਦੇਖਿਓ ਰੂਪ ਰੰਗ ਸੀਗਾਰੋ ॥  ਚਜ ਅਚਾਰ ਕਿਛੁ ਬਿਧਿ ਨਹੀ ਜਾਨੀ ॥   ਬਾਹ ਪਕਰਿ ਪ੍ਰਿਅ ਸੇਜੈ ਆਨੀ ॥੧॥

Āsā mėhlā 5.  Gun avgan mero kacẖẖ na bīcẖāro.   Nah ḏekẖi▫o rūp rang sīʼngāro.

Cẖaj acẖār kicẖẖ biḏẖ nahī jānī.   Bāh pakar pari▫a sejai ānī. ||1||

Composition of the fifth Guru in Raga Aasa. The soul woman says Master neither (beechaaro/beechaara = gave thought) bothered about (meyro) my (gun-u) merit or (avgan-u) shortcoming.

Nor (deykhio) saw my (roop) looks, (rang) complexion or (seegaaro) makeup.

I (jaani) know (kichh-u nahi) no (chaj) skills or (bidh-i = method) how to (achaar) conduct myself.

But (priya) my Beloved (pakar-i) held my (baah) arm and (aani = brought) me (seyjai) to bed, i.e. the Creator accepts a soul for union with IT because of devotion and not any physical aspects. 1.

ਸੁਨਿਬੋ ਸਖੀ ਕੰਤਿ ਹਮਾਰੋ ਕੀਅਲੋ ਖਸਮਾਨਾ ॥   ਕਰੁ ਮਸਤਕਿ ਧਾਰਿ ਰਾਖਿਓ ਕਰਿ ਅਪੁਨਾ ਕਿਆ ਜਾਨੈ ਇਹੁ ਲੋਕੁ ਅਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Sunibo sakẖī kanṯ hamāro kī▫alo kẖasmānā.   Kar masṯak ḏẖār rākẖi▫o kar apunā ki▫ā jānai ih lok ajānā. ||1|| rahā▫o.

(Sunibo) listen (sakhi) my companions, (kant = spouse) the Master has (keealo khasmaana) become Master of (hamaaro) mine.

IT (dhaar-i) put IT’s (kar-u) hand (mastak-i) on my forehead i.e. IT blessed me and (raakhio) treats me as (kar-i) (apuna) ITs own, i.e. manifested within; but (ajaana) the ignorant (lok) people (kia jaani = what do they know?) cannot understand this experience. 1.

(Rahaau) dwell and reflect on this.

ਸੁਹਾਗੁ ਹਮਾਰੋ ਅਬ ਹੁਣਿ ਸੋਹਿਓ ॥   ਕੰਤੁ ਮਿਲਿਓ ਮੇਰੋ ਸਭੁ ਦੁਖੁ ਜੋਹਿਓ ॥  ਆਂਗਨਿ ਮੇਰੈ ਸੋਭਾ ਚੰਦ ॥   ਨਿਸਿ ਬਾਸੁਰ ਪ੍ਰਿਅ ਸੰਗਿ ਅਨੰਦ ॥੨॥

Suhāg hamāro ab huṇ sohi▫o.   Kanṯ mili▫o mero sabẖ ḏukẖ johi▫o. Āʼngan merai sobẖā cẖanḏ.   Nis bāsur pari▫a sang anand. ||2||

(Hamaaro) my (suhaag-u) spouse is (ab hun) now (sohio = looks good) gives me glory.

I (milio) found (kant-u) the Almighty-spouse, which sabh-u) totally (johio) removed (m-ero) my (dukh-u) pain – of separation from the almighty.and ameliorates;

(Meyrai) my (aa’ngan-i = courtyard) inner-being (sobha) is glorified and become cool as (chand) the moonlit night.    I enjoy (anand) the pleasure of (sang-i) company of (pri-a) the Beloved (nis-i) night and (baasur) day – forever. 2.

ਬਸਤ੍ਰ ਹਮਾਰੇ ਰੰਗਿ ਚਲੂਲ ॥   ਸਗਲ ਆਭਰਣ ਸੋਭਾ ਕੰਠਿ ਫੂਲ ॥  ਪ੍ਰਿਅ ਪੇਖੀ ਦ੍ਰਿਸਟਿ ਪਾਏ ਸਗਲ ਨਿਧਾਨ ॥   ਦੁਸਟ ਦੂਤ ਕੀ ਚੂਕੀ ਕਾਨਿ ॥੩॥

Basṯar hamāre rang cẖalūl.   Sagal ābẖraṇ sobẖā kanṯẖ fūl. Pari▫a pekẖī ḏarisat pā▫e sagal niḏẖān.   Ḏusat ḏūṯ kī cẖūkī kān. ||3||

(Hamaarey) my (bastr) clothes are (chalool) deep red (rang-i) in colour – like at the happy occasion of the wedding.

I wear (sagal) all (aabharan = ornaments) jewellery and (phool = flowers) garlands of flowers (kantth-i) round the neck (sobha) make me look good. When (pri-a) the Beloved (peykhi = sees) casts (dristt-i) a glance of grace at me, I feel I have obtained (sagal) all (nidhaan) treasures i.e. the Almighty’s grace leaves nothing to be desired; thus (chooki) ends my (kaan-i = dependence) being vulnerable to (dustt doot = messengers of evil) to vices. 3.

ਸਦ ਖੁਸੀਆ ਸਦਾ ਰੰਗ ਮਾਣੇ ॥   ਨਉ ਨਿਧਿ ਨਾਮੁ ਗ੍ਰਿਹ ਮਹਿ ਤ੍ਰਿਪਤਾਨੇ ॥  ਕਹੁ ਨਾਨਕ ਜਉ ਪਿਰਹਿ ਸੀਗਾਰੀ ॥   ਥਿਰੁ ਸੋਹਾਗਨਿ ਸੰਗਿ ਭਤਾਰੀ ॥੪॥੭॥

Saḏ kẖusī▫ā saḏā rang māṇe.   Na▫o niḏẖ nām garih mėh ṯaripṯāne. Kaho Nānak ja▫o pirėh sīgārī.   Thir sohāgan sang bẖaṯārī. ||4||7||

One in this state (sadaa) ever has (khuseeaa) joy and (rang maaney) makes merry.

with (nau nidh-i = nine treasures) all treasures in the form of (naam-u) Divine virtues and commands (mah-i) in (grih = home) the mind, (triptaaney) one is satiated – has everything to achieve union with the Creator;

(kah-u) says Nanak the fifth; (jau) when the soul-wife is (seegaari) adorned (pirah-i) by the Beloved IT-self i.e. the Almighty bestows grace,

that (sohaagan-i) fortunate soul-wife (thir-u) permanently stays (sang-i) with (bhataari) the spouse – that person ever remains absorbed in the Almighty. 4. 7.

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Note: This Shabad is about the priestly classes considering it their right to get money from people. Those who give are not acknowledged; if someone gives less, s/he is slandered. But all this will have to be accounted for in the hereafter

ਆਸਾ ਮਹਲਾ ੫ ॥   ਦਾਨੁ ਦੇਇ ਕਰਿ ਪੂਜਾ ਕਰਨਾ ॥   ਲੈਤ ਦੇਤ ਉਨ੍ਹ੍ਹ ਮੂਕਰਿ ਪਰਨਾ ॥  ਜਿਤੁ ਦਰਿ ਤੁਮ੍ਹ੍ਹ ਹੈ ਬ੍ਰਾਹਮਣ ਜਾਣਾ ॥   ਤਿਤੁ ਦਰਿ ਤੂੰਹੀ ਹੈ ਪਛੁਤਾਣਾ ॥੧॥

Āsā mėhlā 5.  Ḏān ḏe▫e kar pūjā karnā.   Laiṯ ḏeṯ unĥ mūkar parnā. Jiṯ ḏar ṯumĥ hai barāhmaṇ jāṇā.   Ŧiṯ ḏar ṯūʼnhī hai pacẖẖuṯāṇā. ||1||

Compositions of the fifth Guru in Raga Aasa. People (dey-i) give (daan-u= alms) money to the Brahmin and he (pooja karna – worship) worships/prays.

he (lait) takes what they (deyt) give but then (unh = that) he (mookar parna = denies) does not acknowledge – thinks it is his right and does not bless the donor. Not satisfied

O Brahmin, remember (jit dar-i) the place where you have to (jaana) go i.e. the hereafter;

(tit-u dar-i) at that place (too’nhi hai) you will – have to justify/account for your actions and – (pachhtutaana) repent. 1. 

ਐਸੇ ਬ੍ਰਾਹਮਣ ਡੂਬੇ ਭਾਈ ॥   ਨਿਰਾਪਰਾਧ ਚਿਤਵਹਿ ਬੁਰਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Aise barāhmaṇ dūbe bẖā▫ī.   Nirāprāḏẖ cẖiṯvahi buri▫ā▫ī. ||1|| rahā▫o.

(Aisey) such Brahmins (ddoobey = drowned) have succumbed to evil o (bhaaee) brother.

They (chitvah-i = think) wish (buriaaee = evil) ill for others – who they think have not given enough money – (nirapraadh) for no fault of theirs. 1.

(Rahaau) dwell and reflect on this.

ਅੰਤਰਿ ਲੋਭੁ ਫਿਰਹਿ ਹਲਕਾਏ ॥   ਨਿੰਦਾ ਕਰਹਿ ਸਿਰਿ ਭਾਰੁ ਉਠਾਏ ॥  ਮਾਇਆ ਮੂਠਾ ਚੇਤੈ ਨਾਹੀ ॥   ਭਰਮੇ ਭੂਲਾ ਬਹੁਤੀ ਰਾਹੀ ॥੨॥

Anṯar lobẖ firėh halkā▫e.   Ninḏā karahi sir bẖār uṯẖā▫e. Mā▫i▫ā mūṯẖā cẖeṯai nāhī.   Bẖarme bẖūlā bahuṯī rāhī. ||2||

They pretend to be pious but with (lobh) greed for money (antar-i) within, (phirah-i) wander (halkaaey) like rabid dogs;

they (ninda karh-i) slander people and thus (utthaaey) carry take (bhaar-u) the load of others on their heads i.e. will have to account for doing so.

with their minds (moottha = robbed) possessed by greed for (maaia) money, accountability (naahi) does not (cheytai) come to their minds.

thus (bhoola) deluded, they (bharmey) wander (bahuti) in many (raahi = paths) directions – all over. 2.

ਬਾਹਰਿ ਭੇਖ ਕਰਹਿ ਘਨੇਰੇ ॥   ਅੰਤਰਿ ਬਿਖਿਆ ਉਤਰੀ ਘੇਰੇ ॥  ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਬੂਝੈ ॥   ਐਸਾ ਬ੍ਰਾਹਮਣੁ ਕਹੀ ਨ ਸੀਝੈ ॥੩॥

Bāhar bẖekẖ karahi gẖanere.   Anṯar bikẖi▫ā uṯrī gẖere.  Avar upḏesai āp na būjẖai.   Aisā barāhmaṇ kahī na sījẖai. ||3||

(Baahar-i) outwardly they (bheykh karah-i = wear garbs) display piety (ghaneyrey) aplenty – like white garments, frontal marks and display of scriptural knowledge;

but (bikhia = poison) evil (utri = descended) ===has entered (antar-i = within) their minds and (gheyrey) surrounds them;

the Brahmin (upeysai) gives discourse to (avar) others but does not (boojhai = understand) pay attention to it (aap-i) himself;

(aisa) such a Brahmin (na) cannot (seejhai) succeed (kahi) anywhere – i.e. in life or in the hereafter when account of deeds is taken. 3.

ਮੂਰਖ ਬਾਮਣ ਪ੍ਰਭੂ ਸਮਾਲਿ ॥   ਦੇਖਤ ਸੁਨਤ ਤੇਰੈ ਹੈ ਨਾਲਿ ॥  ਕਹੁ ਨਾਨਕ ਜੇ ਹੋਵੀ ਭਾਗੁ ॥   ਮਾਨੁ ਛੋਡਿ ਗੁਰ ਚਰਣੀ ਲਾਗੁ ॥੪॥੮॥

Mūrakẖ bāmaṇ parabẖū samāl.   Ḏekẖaṯ sunaṯ ṯerai hai nāl. Kaho Nānak je hovī bẖāg.   Mān cẖẖod gur cẖarṇī lāg. ||4||8||

O (moorakh) foolish (baaman) Brahmin, (samaal-i) think of (prabhoo) the Almighty;

IT is (naal-i) with (teyrai) you (deykhat) seeing what you do and (sunat) hearing what you say/think.

(kah-u) says Nanak the fifth, if you (hovi) have (bhaag-i) the good fortune deserve ===- to find and follow the guru;

you will (chhodd-i) give up (maan-u) pride and (laag-u) be attached (charni) to the feet of the guru i.e. submit yourself to his teachings. 4. 8. 

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ਆਸਾ ਮਹਲਾ ੫ ॥  ਦੂਖ ਰੋਗ ਭਏ ਗਤੁ ਤਨ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥  ਭਏ ਅਨੰਦ ਮਿਲਿ ਸਾਧੂ ਸੰਗਿ ਅਬ ਮੇਰਾ ਮਨੁ ਕਤ ਹੀ ਨ ਜਾਇ ॥੧॥

Āsā mėhlā 5. Ḏūkẖ rog bẖa▫e gaṯ ṯan ṯe man nirmal har har guṇ gā▫e. Bẖa▫e anand mil sāḏẖū sang ab merā man kaṯ hī na jā▫e. ||1||

(Man-u) the mind (nirmal) is purified by (gaaey = singing) praising/emulating (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (gun) virtues of the Almighty; one then commits no transgressions – and hence all (dookh) pain and (rog) afflictions (bhaey gat-u = get out) leave (tey) from (tan) the body.

I (bhaey) attained this state of (anand) bliss (mil-i) on meeting/following (saadhoo) the guru; (ab) now (meyra) my (man-u) mind does not (jaaey-i = go) wander (kat hi) anywhere – has become steady. 1.

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ਤਪਤਿ ਬੁਝੀ ਗੁਰ ਸਬਦੀ ਮਾਇ ॥   ਬਿਨਸਿ ਗਇਓ ਤਾਪ ਸਭ ਸਹਸਾ ਗੁਰੁ ਸੀਤਲੁ ਮਿਲਿਓ ਸਹਜਿ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ॥

Ŧapaṯ bujẖī gur sabḏī mā▫e.   Binas ga▫i▫o ṯāp sabẖ sahsā gur sīṯal mili▫o sahj subẖā▫e. ||1|| rahā▫o.

(Tapat-i = heat) the fire – of jealousy and craving which afflicted my mind – (bujhi) has been extinguished (sabdi = by the word) by the teachings of the guru, o my (maaey-i) mother.

I (milio) found the (seetal-u) cool guru, i.e. the guru’s teachings have cooled my mind, and (sabh) all the (taap = fever) ailments and (sahsa) anxiety (binas-i gaio) have been banished, (sahaj-i subhaaey-i) without any effort on my part. 1.

(Rahaau) dwell and reflect on this.

ਧਾਵਤ ਰਹੇ ਏਕੁ ਇਕੁ ਬੂਝਿਆ ਆਇ ਬਸੇ ਅਬ ਨਿਹਚਲੁ ਥਾਇ ॥  ਜਗਤੁ ਉਧਾਰਨ ਸੰਤ ਤੁਮਾਰੇ ਦਰਸਨੁ ਪੇਖਤ ਰਹੇ ਅਘਾਇ ॥੨॥

Ḏẖāvaṯ rahe ek ik būjẖi▫ā ā▫e base ab nihcẖal thā▫e.  Jagaṯ uḏẖāran sanṯ ṯumāre ḏarsan pekẖaṯ rahe agẖā▫e. ||2||

My mind (rahey) stopped (dhaavat = running) wandering since I (boojhia) recognized (eyk-u ik-u) the One Master within; the mind has (ab) now (aaey) come to (basey) reside at (nihchal) an unshakable (thaaey) place i.e. has attained a steady state.

O Almighty, You send (tumaarey) Your (sant) saints (udhaaran) to save (jagat-u) the wold – from vices; those who (darsan-u peykhat = seeing) see and follow their example, overcome temptations and (rahey) remain (aghaaey = satisfied) happy. 2.

ਜਨਮ ਦੋਖ ਪਰੇ ਮੇਰੇ ਪਾਛੈ ਅਬ ਪਕਰੇ ਨਿਹਚਲੁ ਸਾਧੂ ਪਾਇ ॥  ਸਹਜ ਧੁਨਿ ਗਾਵੈ ਮੰਗਲ ਮਨੂਆ ਅਬ ਤਾ ਕਉ ਫੁਨਿ ਕਾਲੁ ਨ ਖਾਇ ॥੩॥

Janam ḏokẖ pare mere pācẖẖai ab pakre nihcẖal sāḏẖū pā▫e. Sahj ḏẖun gāvai mangal manū▫ā ab ṯā ka▫o fun kāl na kẖā▫e. ||3||

 (Dokh = faults) transgressions of past (janam) births (paachhai parey) were chasing (meyrey) me, i.e. I was acting under their influence; (ab) now I (pakrey) have caught hold of them after (paaey-i) finding/following (saadhoo) the guru and my mind has become (nihchal-u) steadfast.

My (manooaa) mind (gaavai) sings (mangal) songs of joy (sahaj) in a steady enjoyable (dhun-i) tune, i.e. steadfastly, and (ab) now (kaal-u) death cannot (khaaey) eat (ta kau) it i.e. the mind no longer succumbs to vices. 3.

ਕਰਨ ਕਾਰਨ ਸਮਰਥ ਹਮਾਰੇ ਸੁਖਦਾਈ ਮੇਰੇ ਹਰਿ ਹਰਿ ਰਾਇ ॥   ਨਾਮੁ ਤੇਰਾ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਓਤਿ ਪੋਤਿ ਮੇਰੈ ਸੰਗਿ ਸਹਾਇ ॥੪॥੯॥

Karan kāran samrath hamāre sukẖ▫ḏā▫ī mere har har rā▫e.   Nām ṯerā jap jīvai Nānak oṯ poṯ merai sang sahā▫e. ||4||9||

O (meyrey) my (har-i har-i) Almighty (raaey-i = king) Master, (sukh-daaee) the bestower of comforts/peace; You (samrath) the Omnipotent Master are (kaaran) the cause of (karan = doing) whatever happens.

I see You (sang-i) with (meyrai = mine) me (ot-i pot-i) like the yarns in a cloth are intertwined and You ever (sahaaey-i) help (meyrai) me; Nanak the fifth (jeevai) lives (jap-i) remembering/conforming to (teyra) Your (naam-u) virtues and commands – as guide. 4. 9.