SGGS pp 375-377, Aasa M: 5, Shabads 17-26.

SGGS pp 375-377, Aasa M; 5, 17-26.

Note: In this Shabad the Guru guides on how to experience the Almighty within.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤ ਇਹੁ ਮਨੁ ਲਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਭੈ ਫਲ ਪਾਈ ॥੧॥
Āsā mėhlā 5.Parabẖ ho▫e kirpāl ṯa ih man lā▫ī. Saṯgur sev sabẖai fal pā▫ī. ||1||

Composition of the fifth Guru in Raga Aasa. When (prabh-u) the Almighty (hoey) is (kripaal) kind, i.e. motivates, (ta) then one (laaee = attaches) dedicates (ih = this) one’s (man) mind to God.
One who (seyv-i) serves/obeys (satigur = true guru) the Creator, i.e. conducts the self by Divine virtues and commands, that person – receives Divine grace – and (paaee) obtains (phal = fruits) fulfilment of (sabhai) all wishes – the most sublime being to find the Creator within. 1.

ਮਨ ਕਿਉ ਬੈਰਾਗੁ ਕਰਹਿਗਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੂਰਾ ॥ ਮਨਸਾ ਕਾ ਦਾਤਾ ਸਭ ਸੁਖ ਨਿਧਾਨੁ ਅੰਮ੍ਰਿਤ ਸਰਿ ਸਦ ਹੀ ਭਰਪੂਰਾ ॥੧॥ ਰਹਾਉ ॥
Man ki▫o bairāg karhigā saṯgur merā pūrā. Mansā kā ḏāṯā sabẖ sukẖ niḏẖān amriṯ sar saḏ hī bẖarpūrā. ||1|| rahā▫o.

O my (man) mind, (kiau) why would you (bairaag-u karahiga = miss) search if you knew (satigur-u) the Almighty true guru (meyra = my) of all is (poora) all-pervasive. IT is (daataa = giver) fulfiller of (mansa) aspirations, and (nidhaan-u = treasure) the source of (sabh) all (sukh) comforts/happiness; IT is (sar-i) a pool of (amrit) life-giving elixir, i.e. of Naam/Divine virtues and commands, (sad hi) ever 

(bharpoora) full to the brim. 1.
(Rahaau) dwell and reflect on this.

ਚਰਣ ਕਮਲ ਰਿਦ ਅੰਤਰਿ ਧਾਰੇ ॥ ਪ੍ਰਗਟੀ ਜੋਤਿ ਮਿਲੇ ਰਾਮ ਪਿਆਰੇ ॥੨॥
Cẖaraṇ kamal riḏ anṯar ḏẖāre. Pargatī joṯ mile rām pi▫āre. ||2||

One who (dhaarey) keeps (charan kamal) God’s lotus feet (antar-i) in (rid) the mind – drives out other ideas.
(Jot-i) Divine light (pragatti) manifests as s/he (miley) finds (piaarey = beloved) the sought after (raam) Master within. 2.

ਪੰਚ ਸਖੀ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ॥ ਅਨਹਦ ਬਾਣੀ ਨਾਦੁ ਵਜਾਇਆ ॥੩॥
Pancẖ sakẖī mil mangal gā▫i▫ā. Anhaḏ baṇī nāḏ vajā▫i▫ā. ||3||

Then one (mil-i) joins (panch = selected/obedient to God, sakhi = friends) holy congregation and (gaaia) sings (mangal-u) songs of joy – as sung when the groom comes to take the bride.
And (anhad) incessant (naad-u) celestial music (vajaaia) plays i.e. continuous connection with the Almighty is established by ever remembering (baani = word) the commands of the Almighty. 3.

ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਮਿਲਿਆ ਹਰਿ ਰਾਇ ॥ ਸੁਖਿ ਰੈਣਿ ਵਿਹਾਣੀ ਸਹਜਿ ਸੁਭਾਇ ॥੪॥੧੭॥
Gur Nānak ṯuṯẖā mili▫ā har rā▫e. Sukẖ raiṇ vihāṇī sahj subẖā▫e. ||4||17||

(Gur-u) Guru Nanak (tuttha) was pleased to guide and I (milia) found (har-i raaey) the Sovereign Almighty.
Now, in the company of the Beloved, (rain-i) the night/life (vihaani) passes (sukh-i) in peace/pleasure (sahj-i subhaaey) intuitively/effortlessly. 4. 17.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਪਰਗਟੀ ਆਇਆ ॥ ਮਿਲਿ ਸਤਿਗੁਰ ਧਨੁ ਪੂਰਾ ਪਾਇਆ ॥੧॥
Āsā mėhlā 5. Kar kirpā har pargatī ā▫i▫ā. Mil saṯgur ḏẖan pūrā pā▫i▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. When one (mil-i) finds (satigur) the true guru – and follows his teachings – s/he (paaia) obtains (poora = perfect) the lasting (dhan-u) wealth – of awareness of Divine virtues and commands to lead life according to them.
with this, the Almighty (kar-i kirpa) bestows grace and (pragtti aaia = manifests) is recognized within the mind. 1.

ਐਸਾ ਹਰਿ ਧਨੁ ਸੰਚੀਐ ਭਾਈ ॥ ਭਾਹਿ ਨ ਜਾਲੈ ਜਲਿ ਨਹੀ ਡੂਬੈ ਸੰਗੁ ਛੋਡਿ ਕਰਿ ਕਤਹੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Aisā har ḏẖan sancẖī▫ai bẖā▫ī. Bẖāhi na jālai jal nahī dūbai sang cẖẖod kar kaṯahu na jā▫ī. ||1|| rahā▫o.

Let us (sancheeai) accumulate (aisa) such (dhan-u) wealth, i.e. assimilate Divine virtues, (bhaaee) my brethren, which (bhaah-i) fire cannot (jaalai) burn, (jal-i) water cannot (doobai) drown, and it does not (sang-u chhodd-i = leave company) forsake to (jaaee) go (katah-u) anywhere else i.e. is not lost. 1. (Rahaau) dwell and reflection this.

ਤੋਟਿ ਨ ਆਵੈ ਨਿਖੁਟਿ ਨ ਜਾਇ ॥ ਖਾਇ ਖਰਚਿ ਮਨੁ ਰਹਿਆ ਅਘਾਇ ॥੨॥
Ŧot na āvai nikẖut na jā▫e. Kẖā▫e kẖaracẖ man rahi▫ā agẖā▫e. ||2||

The wealth of Divine virtues and commands (na aavai) does not (tott-i) reduce and (na jaaey-i) does not (nikhutt-i) exhaust.
(Man-u) the mind (rahiaa = remains) feels (aghaaey) satiated/happy by (khaaey) eating/imbibing and (kharach-i) spending/sharing – awareness of Divine virtues and commands, unlike material wealth. 2.

ਸੋ ਸਚੁ ਸਾਹੁ ਜਿਸੁ ਘਰਿ ਹਰਿ ਧਨੁ ਸੰਚਾਣਾ ॥ ਇਸੁ ਧਨ ਤੇ ਸਭੁ ਜਗੁ ਵਰਸਾਣਾ ॥੩॥
So sacẖ sāhu jis gẖar har ḏẖan sancẖāṇā. Is ḏẖan ṯe sabẖ jag varsāṇā. ||3||

(So) that person is (sach-u) truly (saah-u) wealthy (jis-u) in whose (ghar-i = house) mind (har-i) Divine (dhan-u) the wealth (sanchaana) is accumulated/kept.
(Sabh-u) the whole (jag-u = world) humanity (varsaana) benefits (tey) from (is) this 

(dhan-u) wealth i.e. others also benefit from the company of a person who has awareness of Naam. 3.

ਤਿਨਿ ਹਰਿ ਧਨੁ ਪਾਇਆ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਣਾ ॥ ਜਨ ਨਾਨਕ ਅੰਤਿ ਵਾਰ ਨਾਮੁ ਗਹਣਾ ॥੪॥੧੮॥
Ŧin har ḏẖan pā▫i▫ā jis purab likẖe kā lahṇā. Jan Nānak anṯ vār nām gahṇā. ||4||18||

(Har-i) Divine (dhan-u) the wealth is (paaia) received by (tin-i) that person (jis-u) who (lahna = is owed) deserves (purab likhey = past writing) based on his/nature formed by past deeds; (naam-u) Divine virtues and commands (gahna = mortgage/security deposit) is taken as credit (ant-i vaar) at the end – when account of deeds is taken, says fifth Nanak. 4. 18.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਜੈਸੇ ਕਿਰਸਾਣੁ ਬੋਵੈ ਕਿਰਸਾਨੀ ॥ ਕਾਚੀ ਪਾਕੀ ਬਾਢਿ ਪਰਾਨੀ ॥੧॥
Āsā mėhlā 5. Jaise kirsāṇ bovai kirsānī. Kācẖī pākī bādẖ parānī. ||1||

Composition of the fifth Guru in Raga Aasa. (Jaisey) like (kirsaan-u) a farmer (bovai) sows

(kirsaani) a crop, and can (baaddh-i) cut it as he decides, whether (kaachi) unripe or (paaki) ripe; similarly, the Creator can end (praani) the mortal’s life any time. 1.

ਜੋ ਜਨਮੈ ਸੋ ਜਾਨਹੁ ਮੂਆ ॥ ਗੋਵਿੰਦ ਭਗਤੁ ਅਸਥਿਰੁ ਹੈ ਥੀਆ ॥੧॥ ਰਹਾਉ ॥
Jo janmai so jānhu mū▫ā. Govinḏ bẖagaṯ asthir hai thī▫ā. ||1|| rahā▫o.

(Jaanh-u) understand that (jo) everyone who (janmaai) is born that (so) that person (mooa = dead) shall die.
(Bhagat) a devotee of the Creator, (govind) the Master of the world – is conscious of this and (hai theeaa) remains (asthir-u = unshakable) steadfast in obedience to Divine commands. 1.
(Rahaau) dwell and reflect on this.

ਦਿਨ ਤੇ ਸਰਪਰ ਪਉਸੀ ਰਾਤਿ ॥ ਰੈਣਿ ਗਈ ਫਿਰਿ ਹੋਇ ਪਰਭਾਤਿ ॥੨॥
Ḏin ṯe sarpar pa▫usī rāṯ. Raiṇ ga▫ī fir ho▫e parbẖāṯ. ||2||

Just as (tey = from) after (din) the day (raat-i) night is (sarpar) certain (pausi) to follow;
and when (rain-i) the night (gaee = goes) ends, (parbhaat-i) morning (hoey = happens) comes (phir-i) again – the process of births and deaths continues. 2.

ਮਾਇਆ ਮੋਹਿ ਸੋਇ ਰਹੇ ਅਭਾਗੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕੋ ਵਿਰਲਾ ਜਾਗੇ ॥੩॥
Mā▫i▫ā mohi so▫e rahe abẖāge. Gur parsāḏ ko virlā jāge. ||3||

Thise who do not follow the guru’s teachings are (abhaagey)  unfortunate; they (rahey) remain (soey = asleep) unmindful of their duties because of (moh-i) lures of (maaiaa) the world-play.
(Ko) some (virla) rare person (jaagey = remains awake) is alert against the temptations (prasaad-i) with grace/guidance of (gur) the guru. 3.

Page 376

ਕਹੁ ਨਾਨਕ ਗੁਣ ਗਾਈਅਹਿ ਨੀਤ ॥ ਮੁਖ ਊਜਲ ਹੋਇ ਨਿਰਮਲ ਚੀਤ ॥੪॥੧੯॥
Kaho Nānak guṇ gā▫ī▫ah nīṯ.Mukẖ ūjal ho▫e nirmal cẖīṯ. ||4||19||

(Kah-u) says Nanak the fifth, let us (neet) ever (gaaeeah-i = sing) praise and emulate (gun)  virtues of the Almighty.
With this, (cheet) the mind (hoey) is (nirmal) purified of evil, one avoids vices, and has (oojal) a clean (mukh) face, i.e. has no faults and is approved for union with the Creator. 4. 19.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਉ ਨਿਧਿ ਤੇਰੈ ਸਗਲ ਨਿਧਾਨ ॥ ਇਛਾ ਪੂਰਕੁ ਰਖੈ ਨਿਦਾਨ ॥੧॥
Āsā mėhlā 5.Na▫o niḏẖ ṯerai sagal niḏẖān.Icẖẖā pūrak rakẖai niḏān. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, people talk of (nau) the nine (nidhaan) treasures, but (teyrai = yours) You are the Master of (sagal) all (nidhaan) treasures, i.e. everything is achieved with conformance to Divine commands.

Conformance to them (poorak-u) fulfils (ichha) wishes in life, and (rakhai) saves from rebirth (nidaan-u = end) after death. 1.

ਤੂੰ ਮੇਰੋ ਪਿਆਰੋ ਤਾ ਕੈਸੀ ਭੂਖਾ ॥ ਤੂੰ ਮਨਿ ਵਸਿਆ ਲਗੈ ਨ ਦੂਖਾ ॥੧॥ ਰਹਾਉ ॥
Ŧūʼn mero pi▫āro ṯā kaisī bẖūkẖā.Ŧūʼn man vasi▫ā lagai na ḏūkẖā. ||1|| rahā▫o.

When (too’n) You are (meyro) my (piaaro) Beloved i.e. when I receive Your grace, (ta) then I have (kaisi = what?) no (bhookha = hunger) wants.
When (too’n) You (vasiaa) abide (man-i) in the mind (ta) then – one commits no transgressions and (dookha) pain does not (lagai = touch) afflict. 1.
(Rahaau) dwell and reflect on this.

ਜੋ ਤੂੰ ਕਰਹਿ ਸੋਈ ਪਰਵਾਣੁ ॥ ਸਾਚੇ ਸਾਹਿਬ ਤੇਰਾ ਸਚੁ ਫੁਰਮਾਣੁ ॥੨॥
Jo ṯūʼn karahi so▫ī parvāṇ.Sācẖe sāhib ṯerā sacẖ furmāṇ. ||2||

(Jo) whatever You (karah-i) do (soee) that is (parvaan-u) acceptable, i.e. everything happens according to natural laws.
Because o (saachey) Eternal (sahib) Master, (teyra) Your (furmaan-u) writ/will is (sach-u) inevitable. 2.

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥ ਤੇਰੈ ਘਰਿ ਸਦਾ ਸਦਾ ਹੈ ਨਿਆਉ ॥੩॥
Jā ṯuḏẖ bẖāvai ṯā har guṇ gā▫o. Ŧerai gẖar saḏā saḏā hai ni▫ā▫o. ||3||

(Ja) when it (bhaavai) pleases (tudh-u) You, i.e. I am motivated from within, (ta) then I (gaau = sing) praise/emulate (har-i) Divine (gun) virtues, o Almighty – and deserve Your grace.
There is (sadaa sadaa) forever (niaau) justice in Your (ghar-i = house) court i.e. laws of nature are just. 3.

ਸਾਚੇ ਸਾਹਿਬ ਅਲਖ ਅਭੇਵ ॥ ਨਾਨਕ ਲਾਇਆ ਲਾਗਾ ਸੇਵ ॥੪॥੨੦॥
Sācẖe sāhib alakẖ abẖev. Nānak lā▫i▫ā lāgā sev. ||4||20||

If I knew what You expect I would act that way, but O (saachey) Eternal (sahib) Master, You are (alakh = without signs) unseen and (abheyv = of unknown mysteries) unknowable.
It is when I am so (laaia) put by You, that I (laaga) engage in (seyv) service i.e. live by Your commands, says Nanak, the fifth. 4. 20.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਿਕਟਿ ਜੀਅ ਕੈ ਸਦ ਹੀ ਸੰਗਾ ॥ ਕੁਦਰਤਿ ਵਰਤੈ ਰੂਪ ਅਰੁ ਰੰਗਾ ॥੧॥
Āsā mėhlā 5. Nikat jī▫a kai saḏ hī sangā. Kuḏraṯ varṯai rūp ar rangā. ||1||

Composition of the fifth Guru in Raga Aasa. The Almighty is (sad hi) forever (sanga = with) within (jeea) the creature.
IT (vartai) acts (kudrat-i) in nature in numerous (roop) forms (ar-u) and (ranga) colours/types, i.e. has countless plays. 1.

ਕਰ੍ਹੈ ਨ ਝੁਰੈ ਨਾ ਮਨੁ ਰੋਵਨਹਾਰਾ ॥ ਅਵਿਨਾਸੀ ਅਵਿਗਤੁ ਅਗੋਚਰੁ ਸਦਾ ਸਲਾਮਤਿ ਖਸਮੁ ਹਮਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Karĥai na jẖurai nā man rovanhārā. Avināsī avigaṯ agocẖar saḏā salāmaṯ kẖasam hamārā. ||1|| rahā▫o.

(Hamaara) our (avinaasi = imperishable) Eternal Master (avigat-u = without body) formless and (agochar-u) not perceived by the senses, IT-self remains (sadaa) ever (salaamat-i) in fine stable state/eternal.
Such (man-u = mind) a person who has the Almighty as the Master, does not (karhai) whine, 

(jhurai) grieve or (rovanhaara) wail. 1.
(Rahaau) dwell on this and reflect.

ਤੇਰੇ ਦਾਸਰੇ ਕਉ ਕਿਸ ਕੀ ਕਾਣਿ ॥ ਜਿਸ ਕੀ ਮੀਰਾ ਰਾਖੈ ਆਣਿ ॥੨॥
Ŧere ḏāsre ka▫o kis kī kāṇ. Jis kī mīrā rākẖai āṇ. ||2||

O Almighty, there is (kis ki = whose) no need (kau) for (teyrey) Your (daasrey) servant (kaan-i = dependence) to look to someone else.
When (jis ki = whose) his/her (aan-i) honour (meera) the Sovereign (raakhai) preserves. 2.

ਜੋ ਲਉਡਾ ਪ੍ਰਭਿ ਕੀਆ ਅਜਾਤਿ ॥ ਤਿਸੁ ਲਉਡੇ ਕਉ ਕਿਸ ਕੀ ਤਾਤਿ ॥੩॥
Jo la▫udā parabẖ kī▫ā ajāṯ. Ŧis la▫ude ka▫o kis kī ṯāṯ. ||3||

(Jo) when (prabh) the Almighty (keeaa) makes (laudda) this humble servant (ajaat-i) class-less i.e. bereft of self-importance, – s/he totally submits to the Almighty.
(Kau) in mind of (tis-u) that servant/devotee there is (taat-i) antipathy (kis ki = whose?) towards none. 3.

ਵੇਮੁਹਤਾਜਾ ਵੇਪਰਵਾਹੁ ॥ ਨਾਨਕ ਦਾਸ ਕਹਹੁ ਗੁਰ ਵਾਹੁ ॥੪॥੨੧॥
vemuhṯājā veparvāhu. Nānak ḏās kahhu gur vāhu. ||4||21||

O Almighty, You looks after the Creatures, (veymuhtaaja) wanting nothing; You are (veyparvaah-u) carefree, not expecting anything including prayer.
O (daas) servant Nanak the fifth/the seeker, (kahah-u = say, vaah-u = glory) praise (gur) the great Almighty. 4. 21.

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Note: This Shabad describes the state of those who forget the Creator within and get entangled in things of lesser value.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਰਸੁ ਛੋਡਿ ਹੋਛੈ ਰਸਿ ਮਾਤਾ ॥ ਘਰ ਮਹਿ ਵਸਤੁ ਬਾਹਰਿ ਉਠਿ ਜਾਤਾ ॥੧॥
Āsā mėhlā 5. Har ras cẖẖod hocẖẖai ras māṯā. Gẖar mėh vasaṯ bāhar uṯẖ jāṯā. ||1||

Composition of the fifth Guru in Raga Aasa. The unmindful person (chhod-i) leaves (har-i ras-u) Divine elixir and gets (maata = intoxicated) intoxicated with (hochhai) worthless (ras) drinks i.e. forgets to lead life by Divine virtues but engages in rituals.
(Vast-u = real thing) the Creator is (mah-i) in (ghar = house) the mind, but s/he (utth-i) gets up (jaata) to go out in search (baahar-i) outside. 1.

ਸੁਨੀ ਨ ਜਾਈ ਸਚੁ ਅੰਮ੍ਰਿਤ ਕਾਥਾ ॥ ਰਾਰਿ ਕਰਤ ਝੂਠੀ ਲਗਿ ਗਾਥਾ ॥੧॥ ਰਹਾਉ ॥
Sunī na jā▫ī sacẖ amriṯ kāthā. Rār karaṯ jẖūṯẖī lag gāthā. ||1|| rahā▫o.

S/he just (na jaaee) cannot (suni) hear (amrit) the life-giving (kaatha = discourse) words of praise of (sach) the Eternal.
But (karat = does) gets (raar-i = conflicts) arguments and (lag-i) engages in telling (jhootthi = false) frivolous (gaatha) stories. 1.
(Rahaau) dwell and reflect on this.

ਵਜਹੁ ਸਾਹਿਬ ਕਾ ਸੇਵ ਬਿਰਾਨੀ ॥ ਐਸੇ ਗੁਨਹ ਅਛਾਦਿਓ ਪ੍ਰਾਨੀ ॥੨॥
vajahu sāhib kā sev birānī. Aise gunah acẖẖāḏi▫o parānī. ||2||

S/he gets (vajah-u = wages) the wherewithal (ka = of) from (sahib) the Master i.e. is sustained by the Almighty but does (seyv) service of (biraani) others i.e. worships gods and goddesses.
(Praani) the mortal is (achhadio) is engaged in (aisey) such/this (gunah = sin) wrongdoing. 2.

ਤਿਸੁ ਸਿਉ ਲੂਕ ਜੋ ਸਦ ਹੀ ਸੰਗੀ ॥ ਕਾਮਿ ਨ ਆਵੈ ਸੋ ਫਿਰਿ ਫਿਰਿ ਮੰਗੀ ॥੩॥
Ŧis si▫o lūk jo saḏ hī sangī. Kām na āvai so fir fir mangī. ||3||

S/he (look) hides (siau = with) from, i.e. ignores (tis-u = that) the Almighty (jo) who is (sad hi) forever (sangi) with him/her here and in the hereafter.
But (mangi = asks for) seeks/pursues (phi-ir phir-i) again and again (so) that, i.e. relatives and wealth which does not (aavai = come, kaam-i = of use) help at the end – when account for deeds is taken at end of life. 3.

ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਕਰਿ ਪ੍ਰਤਿਪਾਲਾ ॥੪॥੨੨॥
Kaho Nānak parabẖ ḏīn ḏa▫i▫ālā. Ji▫o bẖāvai ṯi▫o kar parṯipālā. ||4||22||

(Kah-u) says Nanak the fifth: O (prabh) Almighty, You are (daiaala) compassionate to (deen = poor) hapless.
I place myself in Your care, please (kar-i pratipaala) look after me (jiau) as You (bhaavai = be pleased) would like me to be. 4. 22.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਜੀਅ ਪ੍ਰਾਨ ਧਨੁ ਹਰਿ ਕੋ ਨਾਮੁ ॥ ਈਹਾ ਊਹਾਂ ਉਨ ਸੰਗਿ ਕਾਮੁ ॥੧॥
Āsā mėhlā 5. Jī▫a parān ḏẖan har ko nām. Īhā ūhāʼn un sang kām. ||1||

Composition of the fifth Guru in Raga Aasa. (Naam) virtues and commands (ko) of (har-i) the Almighty are (dhan-u) the wealth, i.e. they are the support, for (jeea) the soul and (praan = breath) life.
We have (kaam-u = use) need (un sang-i = with that) Naam (eehaa) here and (oohhaa’n = there) in the hereafter i.e. the soul needs the virtues here to keep away from evil and to accompany to the hereafter so that the messengers of death do not come near. 1.

ਬਿਨੁ ਹਰਿ ਨਾਮ ਅਵਰੁ ਸਭੁ ਥੋਰਾ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਵੈ ਹਰਿ ਦਰਸਨਿ ਮਨੁ ਮੋਰਾ ॥੧॥ ਰਹਾਉ ॥
Bin har nām avar sabẖ thorā. Ŧaripaṯ agẖāvai har ḏarsan man morā. ||1|| rahā▫o.

(Sabh-u) everything (avar-u) else (bin-u) except conformance to (har-i naam) Divine virtues and commands, falls (thora = less) short, i.e. is useful in the world but does not unite with the Creator. 

(Meyra) my (man-u) mind is (tripat-i aghaavai) fully satisfied (darsan-i) with vision of (hari) the Almighty within. 1.
(Rahaau) dwell on this and reflect.

ਭਗਤਿ ਭੰਡਾਰ ਗੁਰਬਾਣੀ ਲਾਲ ॥ ਗਾਵਤ ਸੁਨਤ ਕਮਾਵਤ ਨਿਹਾਲ ॥੨॥
Bẖagaṯ bẖandār gurbāṇī lāl. Gāvaṯ sunaṯ kamāvaṯ nihāl. ||2||

(Gurbani = guru’s word) the guru’s teachings are (bhanddaar) a storehouse of (laal) jewels of, i.e. sublime teaching which motivates to (bhagti) devotion – to live by Divine virtues and commands.
One who (gaavat) sings/praises, (sunat) listens to and (kamaavat) complies with Divine virtues and commands, (nihaal) feels satisfied. 2.

ਚਰਣ ਕਮਲ ਸਿਉ ਲਾਗੋ ਮਾਨੁ ॥ ਸਤਿਗੁਰਿ ਤੂਠੈ ਕੀਨੋ ਦਾਨੁ ॥੩॥
Cẖaraṇ kamal si▫o lāgo mān. Saṯgur ṯūṯẖai kīno ḏān. ||3||

When (satgur-i) the true guru (tootthai) is pleased (keeno) give (daan-u) alms, i.e. imparts awareness of Divine virtues and commands.
The follower’s (maan-u/man) mind (laago) is attached to (charan kamal) the lotus feet of the Master, i.e. one places the self in care and obedience of the Almighty. 3.

ਨਾਨਕ ਕਉ ਗੁਰਿ ਦੀਖਿਆ ਦੀਨ੍ਹ੍ਹ ॥ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਘਟਿ ਘਟਿ ਚੀਨ੍ਹ੍ਹ ॥੪॥੨੩॥
Nānak ka▫o gur ḏīkẖi▫ā ḏīnĥ. Parabẖ abẖināsī gẖat gẖat cẖīnĥ. ||4||23||

The guru (deenh) gave this (deekhia) instruction/awareness (kau) to me, fifth Nanak, the seeker.
I now (cheenh) recognize that (abinaasi) the Eternal (prabh) Almighty is present (ghatt-i ghatt-i) in every body/mind, i.e. treat everyone as equal. 4. 23.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਨਦ ਬਿਨੋਦ ਭਰੇਪੁਰਿ ਧਾਰਿਆ ॥ ਅਪੁਨਾ ਕਾਰਜੁ ਆਪਿ ਸਵਾਰਿਆ ॥੧॥
Āsā mėhlā 5. Anaḏ binoḏ bẖarepur ḏẖāri▫ā. Apunā kāraj āp savāri▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. The means of (anad/anand) happiness and (binod) play have been (dhaaria) provided by the Creator (bhareypur-i) fully.
IT has (savaaria) accomplished this as (apna) IT’s own (kaaraj-u) task IT-self i.e. the Creator provides all the wherewithal for the creatures. 1.

ਪੂਰ ਸਮਗ੍ਰੀ ਪੂਰੇ ਠਾਕੁਰ ਕੀ ॥ ਭਰਿਪੁਰਿ ਧਾਰਿ ਰਹੀ ਸੋਭ ਜਾ ਕੀ ॥੧॥ ਰਹਾਉ ॥
Pūr samagrī pūre ṯẖākur kī.Bẖaripur ḏẖār rahī sobẖ jā kī. ||1|| rahā▫o.

(Poor = whole) all (samagri) provisions have been provided by (poorey) the perfect (tthaakur) Master, 
(ja ki) whose (sobh) glory (dhaar-i rahi) is present (bharpur-i = filled) everywhere. 1.
(Rahaau) dwell on this and reflect.

ਨਾਮੁ ਨਿਧਾਨੁ ਜਾ ਕੀ ਨਿਰਮਲ ਸੋਇ ॥ ਆਪੇ ਕਰਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥੨॥
Nām niḏẖān jā kī nirmal so▫e.Āpe karṯā avar na ko▫e. ||2||

(Ja ki = whose) God’s (nirmal = pure) pristine (soey/sobha) glory shows in the whole universe functioning by (nidhaan-u) the treasure of (naam-u) Divine laws.

The Almighty (aapey = self) alone (karta) causes things to happen according to Naam/Divine laws, by (na koey = not any) none (avar-u) other. 2.

ਜੀਅ ਜੰਤ ਸਭਿ ਤਾ ਕੈ ਹਾਥਿ ॥ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸਭ ਕੈ ਸਾਥਿ ॥੩॥
Jī▫a janṯ sabẖ ṯā kai hāth.Rav rahi▫ā parabẖ sabẖ kai sāth. ||3||

(Sabh-i) all (jeea) creatures are (jant/jantr) tools in (ta kai) IT’s (haath-i) hands, i.e. the Creator executes IT’s plan through the creatures.
(Prabh-u) the Almighty (rav-i rahia) is present (kai saath-i = with) in (sabh) all creatures – directing their actions from within. 3.

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ਪੂਰਾ ਗੁਰੁ ਪੂਰੀ ਬਣਤ ਬਣਾਈ ॥ ਨਾਨਕ ਭਗਤ ਮਿਲੀ ਵਡਿਆਈ ॥੪॥੨੪॥
Pūrā gur pūrī baṇaṯ baṇā▫ī. Nānak bẖagaṯ milī vadi▫ā▫ī. ||4||24||

The (gur-u = guru) Master is (poora) perfect and (banaaee = makes) causes (banat = make/shape) things to happen (poori) perfectly.
(Bhagat = devotees) those who conform to Divine virtues and commands (mili) receive 

(vaddiaaee) glory, i.e. unite with the Creator, says fifth Nanak. 4. 24.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਬਨਾਵਹੁ ਇਹੁ ਮਨੁ ॥ ਗੁਰ ਕਾ ਦਰਸਨੁ ਸੰਚਹੁ ਹਰਿ ਧਨੁ ॥੧॥
Āsā mėhlā 5. Gur kai sabaḏ banāvahu ih man. Gur kā ḏarsan sancẖahu har ḏẖan. ||1||

Composition of the fifth Guru in Raga Aasa. (Banaavh-u = make) mould (ih = this) your (man = mind) self (sabad-i) with the word/teachings of the guru.
(Darsan = sight) find the guru and from him (sachah-u = gather) learn (dhan) the wealth of awareness of (har-i = Creator) Divine virtues and commands – wherewithal by which to lead life. 1.

ਊਤਮ ਮਤਿ ਮੇਰੈ ਰਿਦੈ ਤੂੰ ਆਉ ॥ ਧਿਆਵਉ ਗਾਵਉ ਗੁਣ ਗੋਵਿੰਦਾ ਅਤਿ ਪ੍ਰੀਤਮ ਮੋਹਿ ਲਾਗੈ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥
Ūṯam maṯ merai riḏai ṯūʼn ā▫o. Ḏẖi▫āva▫o gāva▫o guṇ govinḏā aṯ parīṯam mohi lāgai nā▫o. ||1|| rahā▫o.

O (ootam) sublime (mat-i) counsel, (too’n) you please (aau) come to (meyrai) my 

(ridai) mind i.e. someone please teach me; how I should (dhiaavau) remember and (gaavau = sing) praise (gun) the virtues of (govinda) the Master of the universe; and conformance to (naau) Naam/Divine virtues and commands (laagai) seems (at-i) very (preetam) dear to (moh-i) me, i.e. I lovingly conform to Naam. 1.
(Rahaau) dwell and reflect on this.

ਤ੍ਰਿਪਤਿ ਅਘਾਵਨੁ ਸਾਚੈ ਨਾਇ ॥ ਅਠਸਠਿ ਮਜਨੁ ਸੰਤ ਧੂਰਾਇ ॥੨॥
Ŧaripaṯ agẖāvan sācẖai nā▫e. Aṯẖsaṯẖ majan sanṯ ḏẖūrā▫e. ||2||

Conformance to (naaey-i) virtues and commands (saachai) of the Eternal (tripat-i aghaavan-u) are fully satisfying, i.e. one needs nothing more for leading a successful life.
(Dhooraaey-i) the dust of the feet of (sant) the saint/guru, i.e. following his teachings to conform to Naam, is (majan) baths at (atth-satth-i) sixty eight holy places for pilgrimage – as believed by the Hindus. 2.

ਸਭ ਮਹਿ ਜਾਨਉ ਕਰਤਾ ਏਕ ॥ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਬੁਧਿ ਬਿਬੇਕ ॥੩॥
Sabẖ mėh jān▫o karṯā ek. Sāḏẖsangaṯ mil buḏẖ bibek. ||3||

I (jaanau = recognize) see (eyk) the One (karta) Creator (mah-i) in (sabh) all.
This (bibeyk) discerning (budh-i) understanding comes by (mil-i) with (sadhsangat-i) company/guidance of the guru. 3.

ਦਾਸੁ ਸਗਲ ਕਾ ਛੋਡਿ ਅਭਿਮਾਨੁ ॥ ਨਾਨਕ ਕਉ ਗੁਰਿ ਦੀਨੋ ਦਾਨੁ ॥੪॥੨੫॥
Ḏās sagal kā cẖẖod abẖimān. Nānak ka▫o gur ḏīno ḏān. ||4||25||

I have (chhodd-i) given up (abhimaan) vanity and become (daas) servant (ka) of (sagal) all.
(Gur-i) the guru (keeno daan-u = gave alms) imparted awareness of Naam, which facilitated this, says fifth Nanak. 4. 25.

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Note: This Shabad brings out helpless-ness of the mortal in the face of allurements and the need for the guru’s guidance.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਬੁਧਿ ਪ੍ਰਗਾਸ ਭਈ ਮਤਿ ਪੂਰੀ ॥ ਤਾ ਤੇ ਬਿਨਸੀ ਦੁਰਮਤਿ ਦੂਰੀ ॥੧॥
Āsā mėhlā 5.Buḏẖ pargās bẖa▫ī maṯ pūrī. Ŧā ṯe binsī ḏurmaṯ ḏūrī. ||1||

Composition of the fifth Guru in Raga Aasa. Once, with the guru’s guidance, (budh-i) the intellect (pragaas) is enlightened – and ego dissolved – then (mat-i) the mind (bhaee) becomes (poori) perfect with purity.
(Ta tey) with that (durmat-i) evil counsel is (binsi) banished and kept (doori) at bay. 1.

ਐਸੀ ਗੁਰਮਤਿ ਪਾਈਅਲੇ ॥ ਬੂਡਤ ਘੋਰ ਅੰਧ ਕੂਪ ਮਹਿ ਨਿਕਸਿਓ ਮੇਰੇ ਭਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Aisī gurmaṯ pā▫ī▫ale. Būdaṯ gẖor anḏẖ kūp mėh niksi▫o mere bẖā▫ī re. ||1|| rahā▫o.

I have (paaeeley) received (aisi) such (gurmat-i) a counsel from the guru.
I (booddat) was drowning in a (ghor) dark (andh) blind (koop) well i.e. being totally possessed by vices, I was blind to the presence of the Almighty within, but (niksio) have now come out, (rey) o (meyrey) my 

(bhaaee) brethren. 1.
(Rahaau) dwell and reflect on this.

ਮਹਾ ਅਗਾਹ ਅਗਨਿ ਕਾ ਸਾਗਰੁ ॥ ਗੁਰੁ ਬੋਹਿਥੁ ਤਾਰੇ ਰਤਨਾਗਰੁ ॥੨॥
Mahā agāh agan kā sāgar. Gur bohith ṯāre raṯnāgar. ||2||

Temptations of the world-play are (maha) a great (agaah) bottomless (saagar) ocean (ka) of (agan-i) fire – of craving.
The guru acting as a (ratnaagar = mine of jewels) valuable/much needed (bohith) ship, 

(taarey) ferries one across i.e. we need the guru’s guidance to overcome the vices in life. 2.

ਦੁਤਰ ਅੰਧ ਬਿਖਮ ਇਹ ਮਾਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਪਰਗਟੁ ਮਾਰਗੁ ਦਿਖਾਇਆ ॥੩॥
Ḏuṯar anḏẖ bikẖam ih mā▫i▫ā. Gur pūrai pargat mārag ḏikẖā▫i▫ā. ||3||

Attachment to (ih) this (maaia) world-play of temptations is (andh) blinding; it is (bikham) difficult to overcome this (dutar-i) hard to overcome bondage.
(Poorai) the perfect guru – removes the darkness of the mind caused by attachments – and (dikhaaia) shows (pargatt = manifest) the clear (maarag-u) path – to overcome vices in life. 3.

ਜਾਪ ਤਾਪ ਕਛੁ ਉਕਤਿ ਨ ਮੋਰੀ ॥ ਗੁਰ ਨਾਨਕ ਸਰਣਾਗਤਿ ਤੋਰੀ ॥੪॥੨੬॥
Jāp ṯāp kacẖẖ ukaṯ na morī. Gur Nānak sarṇāgaṯ ṯorī. ||4||26||

(Mori = my) I (kachh-u na = not any) do not do (jaap) chanting of mantras, practice of (taap) austerities or have (ukat-i/aukaat = worth) ability to overcome bondage to the world-play.
I have placed myself in (teyri) Your (sarnaagat-i = sanctuary) care and guidance, o guru, says fifth Nanak. 4. 26.