SGGS pp 383-385, Aasa M: 5, Shabads 49-55.

SGGS pp 383-385, Aasa M: 5, Shabads 49 – 55.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਤੂੰ ਵਿਸਰਹਿ ਤਾਂ ਸਭੁ ਕੋ ਲਾਗੂ ਚੀਤਿ ਆਵਹਿ ਤਾਂ ਸੇਵਾ ॥ ਅਵਰੁ ਨ ਕੋਊ ਦੂਜਾ ਸੂਝੈ ਸਾਚੇ ਅਲਖ ਅਭੇਵਾ॥੧॥

Āsā mėhlā 5 Ŧūʼn visrahi ṯāʼn sabẖ ko lāgū cẖīṯ āvahi ṯāʼn sevā Avar na ko▫ū ḏūjā sūjẖai sācẖe alakẖ abẖevā ||1||

Composition of the fifth Guru in Raga Aasa O Almighty, when (too’n = you) Your Naam/virtues and commands (visra hi) are forgotten, (taa’n) then (sabh ko) everyone becomes (laagu) the enemy i.e. all vices afflict the mind, but when (cheet-i aava hi = come to mind) one is aware of Your Naam, then one (seyva) serves, i.e. obeys You.

(Na ko-oo) none (avar-u) else (soojhai) is seen capable of this, O (saachey) Eternal, (alakh) unseen and (abheyva) inscrutable Master. 1.

ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਦਾ ਦਇਆਲਾ ਲੋਗਨ ਕਿਆ ਵੇਚਾਰੇ ॥ ਬੁਰਾ ਭਲਾ ਕਹੁ ਕਿਸਨੋ ਕਹੀਐ ਸਗਲੇ ਜੀਅ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥੧॥ਰਹਾਉ॥

Cẖīṯ āvai ṯāʼn saḏā ḏa▫i▫ālā logan ki▫ā vecẖāre Burā bẖalā kaho kis no kahī▫ai sagle jī▫a ṯumĥāre ||1|| rahā▫o

When Naam (cheet-i aavai) is remembered – and followed -, then you are (sadaa) ever (daiaala = compassionate) kind to protect; (kiaa) what can then (logan = people) any one do to me? They are (veychaarey) cannot have their way.

Also, (kis no) whom can we i.e. we cannot, (kaheeai) call any one (buraa) bad or (bhalaa) good since (sagley) all (jeea) creatures are (tumaarey = yours) created by You. 1.

(Rahaau) dwell and reflect on this.

ਤੇਰੀ ਟੇਕ ਤੇਰਾ ਆਧਾਰਾ ਹਾਥ ਦੇਇ ਤੂੰ ਰਾਖਹਿ ॥ ਜਿਸੁ ਜਨ ਊਪਰਿ ਤੇਰੀ ਕਿਰਪਾ ਤਿਸ ਕਉ ਬਿਪੁ ਨ ਕੋਊ ਭਾਖੈ॥੨॥

Ŧerī tek ṯerā āḏẖārā hāth ḏe▫e ṯūʼn rākẖahi Jis jan ūpar ṯerī kirpā ṯis ka▫o bip na ko▫ū bẖākẖai ||2||

I rely on (teyri) your (tteyk) protection and (aadhaara) support; (too’n) You (dey-i) give (haath) hand, and (raakhey) protect, i.e. obedience to Naam saves from vices.

(Jan) the servant (oopar-i) on (jis-u) whom (teyri) Your (kir pa) grace is bestowed, (na ko-oo) no (bip/bipta) troubles (bhaakhey = eat) afflict (tis kau) that person. 2.

ਓਹੋ ਸੁਖੁ ਓਹਾ ਵਡਿਆਈ ਜੋ ਪ੍ਰਭ ਜੀ ਮਨਿ ਭਾਣੀ ॥ ਤੂੰ ਦਾਨਾ ਤੂੰ ਸਦ ਮਿਹਰਵਾਨਾ ਨਾਮੁ ਮਿਲੈ ਰੰਗੁ ਮਾਣੀ॥੩॥

Oho sukẖ ohā vadi▫ā▫ī jo parabẖ jī man bẖāṇī Ŧūʼn ḏānā ṯūʼn saḏ miharvānā nām milai rang māṇī ||3||

One gets (oho) that (sukh-u) peace/fulfilment of that wish, and (ohaa) that (vaddiaaee) glory (jo) which (bhaani) pleases (man-i) the mind of (ji) the revered (prabh) Almighty, i.e. what is deserved.

(Too’n) You (daana = wise) know everything about them and are (sad) ever (miharvaana) kind, i.e. no one’s efforts go in vain; one who (milai) obtains awareness of (naam-u) Divine commands (rang-u maani) makes merry, i.e. his/her wishes are fulfilled. 3.

ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ਹਮਾਰੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ॥ ਕਹੁ ਨਾਨਕ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਕੋਈ ਨਾਉ ਨ ਜਾਣੈ ਮੇਰਾ॥੪॥੧੦॥੪੯॥

Ŧuḏẖ āgai arḏās hamārī jī▫o pind sabẖṯerā Kaho Nānak sabẖṯerī vadi▫ā▫ī ko▫ī nā▫o na jāṇai merā ||4||10||49||

This is (hamaari) my (ardaas-i) supplication (aagai) before you; my (jeeo) the soul and (pindd-u) body is (sabh) all (teyra = yours) given by You.

If I achieve anything, it is (teyri) your (vaddiaaee) glory, i.e. obedience to Your Naam enables, (koee na) no one (jaanai) knows (meyra) my (naau) name – I am known as Your servant without any identity of mine – says Nanak the fifth.  4. 10. 49.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਸਾਧ ਸੰਗਿ ਹਰਿ ਪਾਈਐ ॥ ਖੋਲਿ ਕਿਵਾਰ ਦਿਖਾਲੇ ਦਰਸਨੁ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਈਐ॥੧॥

Āsā mėhlā 5 Kar kirpā parabẖ anṯarjāmī sāḏẖsang har pā▫ī▫ai Kẖol kivār ḏikẖāle ḏarsan punrap janam na ā▫ī▫ai ||1||

Composition of the fifth Guru in Raga Aasa It is when (prabh) the Almighty (antarjaami) within (kar-i kirpa) is kind that we (paaeeai) find (har-i) the Almighty (saadh sang-i) with the guru’s company/guidance. The guru (khol-i) opens (kivaar) the door – to the mind blocked by ego – and (dikhaaley) shows (darsan = sight) vision – imparts awareness of Divine virtues and commands and guides to live by them – one is then not (janam-i aaeeai) born (punrap-i) again. 1.

ਮਿਲਉ ਪਰੀਤਮ ਸੁਆਮੀ ਅਪੁਨੇ ਸਗਲੇ ਦੂਖ ਹਰਉ ਰੇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਜਿਨ੍ਹ੍ਹਿ ਰਿਦੈ ਅਰਾਧਿਆ ਤਾ ਕੈ ਸੰਗਿ ਤਰਉਰੇ ॥੧॥ ਰਹਾਉ॥

Mila▫o parīṯam su▫āmī apune sagle ḏūkẖ hara▫o re Pārbarahm jiniĥ riḏai arāḏẖi▫ā ṯā kai sang ṯara▫o re ||1||

rahā▫o

I can (harau) banish (sagley) all (dookh) pains if I can by (milau) find (apuney = own) my (pareetam) beloved (suaami) Master within.

And I can (tarau = swim) get across – the world ocean of vices – (ta kai) their (sang-i) in company (jinh) those who (araadhia) invoke (paarbrahm) the Supreme Being (ridai) in mind. 1.

(Rahaau) dwell and reflect on this.

ਮਹਾ ਉਦਿਆਨ ਪਾਵਕ ਸਾਗਰ ਭਏ ਹਰਖ ਸੋਗ ਮਹਿ ਬਸਨਾ ॥ ਸਤਿਗੁਰੁ ਭੇਟਿ ਭਇਆ ਮਨੁ ਨਿਰਮਲੁ ਜਪਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸਨਾ॥੨॥

Mahā uḏi▫ān pāvak sāgar bẖa▫e harakẖ sog mėh basnā Saṯgur bẖet bẖa▫i▫ā man nirmal jap amriṯ har rasnā ||2||

We (basna) live in a world which is like (maha) a vast (udiaan) jungle – in which one gets lost in temptations, and like (saagar) an ocean of (paavak) fire – of vices like jealousy and craving which cause (basna) living (mah-i) in (harakh) joy and (sog) sorrow.

(Man-u) the mind (bhaiaa) is (nirmal) purified – of vices and there is no suffering – (bheytt-i) by finding/following (satigur-u) the true guru’s directions to (jap-i) remember and conform to (a’mmrit-u) the life-giving virtues and commands of (har-i) the Almighty and praise the Almighty with (rasna) the tongue,. 2.

ਤਨੁ ਧਨੁ ਥਾਪਿ ਕੀਓ ਸਭੁ ਅਪਨਾ ਕੋਮਲ ਬੰਧਨ ਬਾਂਧਿਆ ॥ ਗੁਰਪਰਸਾਦਿ ਭਏ ਜਨ ਮੁਕਤੇ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧਿਆ॥੩॥

Ŧan ḏẖan thāp kī▫o sabẖ apnā komal banḏẖan bāʼnḏẖi▫ā Gur parsāḏ bẖa▫e jan mukṯe har har nām arāḏẖi▫ā ||3||

The mortal (thaap-i keeo = make believes) considers (tan) the body and (sabh) all (dhan = wealth) belongings his/her (apna) own, i.e. thinks s/he has control over them and has (baandhia) ties him/her-self in (komal) a tender (bandhan) bondage – of attachment with them.

(Jan) humble (jan = servants) devotees (bhaey) are (muktey) freed of the bondage by (araadhia) invoking (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (guru parsaad-i) with the guru’s grace/guidance. 3.

ਰਾਖਿ ਲੀਏ ਪ੍ਰਭਿ ਰਾਖਨਹਾਰੈ ਜੋ ਪ੍ਰਭ ਅਪੁਨੇ ਭਾਣੇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੁਮ੍ਹ੍ਹਰਾ ਦਾਤੇ ਨਾਨਕ ਸਦ ਕੁਰਬਾਣੇ ॥੪॥੧੧॥੫੦॥

Rākẖ lī▫e parabẖ rākẖanhārai jo parabẖ apune bẖāṇe Jī▫o pind sabẖṯumĥrā ḏāṯe Nānak saḏ kurbāṇe ||4||11||50||

(Jo) those whose deeds (bhaaney) are liked by, i.e. conform to commands of, (apuney = own) our (prabh) Master, they are (raakh-i leeey) protected (prabh-i) by the Master, (raakhanhaarai) our protector.

They acknowledge and address the Almighty thus: The (jeeo) the soul and (pindd-u) body is (sabh) all (tumhraa = yours) given by you O (daatey = giver) beneficent Creator; we (kurbaaney = sacrifice) adore you, submits fifth Nanak. 4. 11. 50.

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Note: This Shabad is a conversation in which one seeker soul asks a blessed soul as to what has enabled it to be unattached to the world-play. The latter replies in the last two verses

ਆਸਾ ਮਹਲਾ ੫॥ ਮੋਹ ਮਲਨ ਨੀਦ ਤੇ ਛੁਟਕੀ ਕਉਨੁ ਅਨੁਗ੍ਰਹੁ ਭਇਓ ਰੀ ॥ ਮਹਾ ਮੋਹਨੀ ਤੁਧੁ ਨ ਵਿਆਪੈ ਤੇਰਾ ਆਲਸੁ ਕਹਾ ਗਇਓ ਰੀ॥੧॥ਰਹਾਉ॥

Āsā mėhlā 5 Moh malan nīḏṯe cẖẖutkī ka▫un anūgrahu bẖa▫i▫o rī Mahā mohnī ṯuḏẖ na vi▫āpai ṯerā ālas kahā ga▫i▫o rī ||1|| rahā▫o

Composition of the fifth Guru in Raga Aasa A soul asks a blessed soul. You are (chhuttki) free (tey) of (moh) lures (malan = dirt) vices and do not (need = sleep) forget God; (kaun-u) which (angrah-u = kindness) blessing (bhaio) have you received (ri) o friend?

(Mahaa) strong (mohini) enticer/temptations do not (viaapai) affect (tudh-u) you; (kahaa) where has (teyra) your (aalas = laziness) indifference – to combat temptations – (gaio) gone? 1.

(Rahaau) dwell and reflect on this.

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ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਗਾਖਰੋ ਸੰਜਮਿ ਕਉਨ ਛੁਟਿਓ ਰੀ ॥ ਸੁਰਿ ਨਰ ਦੇਵ ਅਸੁਰ ਤ੍ਰੈ ਗੁਨੀਆ ਸਗਲੋ ਭਵਨੁ ਲੁਟਿਓਰੀ॥੧॥

Kām kroḏẖ ahaʼnkār gākẖro sanjam ka▫un cẖẖuti▫o rī Sur nar ḏev asur ṯarai gunī▫ā saglo bẖavan luti▫o rī ||1||

It is (gaakhro) hard to be rid of (kaam-u) lust, (krodh-u) anger and (ahankaar-u) vanity; (kaun) by which (sanjam-i) method have you become (chhuttio) free of these?

(Sur-i nar = god-like persons) good persons, (deyv) gods, (asur) demons, (saglo) all (bhavan = houses) types of existence is (luttio = robbed) deceived by temptations (trai gunia) of three modes of ego action namely Tamas Rajas and Sattva – ignoring Divine commands – but you have escaped. 1.

ਦਾਵਾ ਅਗਨਿ ਬਹੁਤੁ ਤ੍ਰਿਣ ਜਾਲੇ ਕੋਈ ਹਰਿਆ ਬੂਟੁ ਰਹਿਓ ਰੀ ॥ ਐਸੋ ਸਮਰਥੁ ਵਰਨਿ ਨ ਸਾਕਉ ਤਾ ਕੀ ਉਪਮਾ ਜਾਤ ਨ ਕਹਿਓ ਰੀ ॥੨॥

Ḏāvā agan bahuṯṯariṇ jāle ko▫ī hari▫ā būt rahi▫o rī Aiso samrath varan na sāka▫o ṯā kī upmā jāṯ na kahi▫o rī ||2||

The blessed soul replies. The (daava) jungle (agan-i) fire (jaaley) burns (bahut-u) most of (trin = grass) the vegetation, only (koee) some (hario) green (boott/bootta) plant (rahio = remain) survives the fire, i.e. those devoid of awareness of Naam are lured.

I (na saakau) cannot (varan-i) describe (aiso) such a person who is (samrath-u) capable – of overcoming lures of the world-play; I cannot (upma kahio) tell virtues (ta ki) of that person. 2.

ਕਾਜਰ ਕੋਠ ਮਹਿ ਭਈ ਨ ਕਾਰੀ ਨਿਰਮਲ ਬਰਨੁ ਬਨਿਓ ਰੀ ॥ ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓਰੀ ॥੩॥

Kājar koṯẖ mėh bẖa▫ī na kārī nirmal baran bani▫o rīMahā manṯar gur hirḏai basi▫o acẖraj nām suni▫o rī ||3||

Here is how I did not (bhaeey) get (kaari = black) stained (ma hi) in (kotth/kotthri) a room full of (kaajar) soot and (banio) maintain my (nirmal) clean (baran = colour) form i.e. remain free of the vices in the world-play.

I (sunio = heard) listen to (achraj) the wonderful (naam-u) Divine commands and (basio) keep (hirdai) in mind (mahaa) the great (mantr-u) teaching of the guru. 3.

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਨਦਰਿ ਅਵਲੋਕਨ ਅਪੁਨੈ ਚਰਣਿ ਲਗਾਈ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਸਾਧੂ ਸੰਗਿ ਸਮਾਈ ॥੪॥੧੨॥੫੧॥

Kar kirpā parabẖ naḏar avlokan apunai cẖaraṇ lagā▫ī Parem bẖagaṯ Nānak sukẖ pā▫i▫ā sāḏẖū sang samā▫ī ||4||12||51||

(Prabh) the Almighty (kar-i kirpa) was kind to (avilokan = see) cast ITs eye (nadar-i) of grace and (lagaaee = attach) place me at (apunai = own) IT’s (charan-i) feet i.e. motivated me live by Divine commands.

It is (samaaee) remaining (sang-i) with company/guidance of (saadhoo) the guru, that I (paaiaa) obtained (sukh-u) peace with (preym) loving (bhagat-i) devotion/compliance with Divine commands, says fifth Nanak. 4. 12. 51.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਆਸਾ ਘਰੁ੭ ਮਹਲਾ੫॥

Ik▫oaʼnkār saṯgur parsāḏ Rāg āsā gẖar 7 mėhlā 5

Invoking the One all-pervasive creator who may be known with the true guru’s grace/guidance.    Composition of the fifth Guru in Raga Aasa (ghar-u 7) to be sung to the seventh beat

Note: This Shabad uses a bride as metaphor to describe a virtuous soul/person.

ਲਾਲੁ ਚੋਲਨਾ ਤੈ ਤਨਿ ਸੋਹਿਆ ॥ ਸੁਰਿਜਨ ਭਾਨੀ ਤਾਂ ਮਨੁ ਮੋਹਿਆ॥੧॥

Lāl cẖolnā ṯai ṯan sohi▫ā Surijan bẖānī ṯāʼn man mohi▫ā ||1||

O soul-bride, (laal-u) the red (cholna = dress) wedding dress (sohia) looks good on (tai) your (tan-i) body.

You (bhaani) were liked by (surijan) the Almighty-husband (ta = then) that is why you (mohia) won IT’s (man-u) heart – and IT chose you as the bride. 1.

Message: The soul with good deeds is accepted for union with the Creator and feels great.

ਕਵਨ ਬਨੀ ਰੀ ਤੇਰੀ ਲਾਲੀ ॥ ਕਵਨ ਰੰਗਿ ਤੂੰ ਭਈ ਗੁਲਾਲੀ ॥੧॥ਰਹਾਉ॥

Kavan banī rī ṯerī lālī Kavan rang ṯūʼn bẖa▫ī gulālī ||1|| rahā▫o

(Kavan) what (bani) made (teyri = your) your face (laali = red-ness) pink?

(Kavan) by whose (rang-i) love (too’n) you (bhaeey = became) look like (gulaali/guley laala) a red flower, i.e. radiant.

(Rahaau) dwell and reflect on this.

ਤੁਮਹੀ ਸੁੰਦਰਿ ਤੁਮਹਿ ਸੁਹਾਗੁ ॥ ਤੁਮ ਘਰਿ ਲਾਲਨੁ ਤੁਮ ਘਰਿ ਭਾਗੁ ॥੨॥

Ŧum hī sunḏar ṯumėh suhāg Ŧum gẖar lālan ṯum gẖar bẖāg ||2||

(Tum) You are (hi) at once (sundar-i) beautiful and (suhaag-u) fortunate to have company of the Almighty spouse.

(Laalan) the beloved Almighty-spouse is (tum ghar-i = in your home) with you; (tum) your (ghar-i) home is (bhaag-u) blessed, i.e. you have found the Almighty within. 2.

ਤੂੰ ਸਤਵੰਤੀ ਤੂੰ ਪਰਧਾਨਿ ॥ ਤੂੰ ਪ੍ਰੀਤਮ ਭਾਨੀ ਤੁਹੀ ਸੁਰ ਗਿਆਨਿ॥੩॥

Ŧūʼn saṯvanṯī ṯūʼn parḏẖān Ŧūʼn parīṯam bẖānī ṯuhī sur gi▫ān ||3||

You are (sarvanti) of good conduct, this has made (too’n) you (pardhaan-i = leader) respected.

Because of your (sure) sublime (giaan-i) understanding – and conduct – (too’n) you are (bhaani = liked) loved by (preetam) the Beloved Master. 3.

ਪ੍ਰੀਤਮ ਭਾਨੀ ਤਾਂ ਰੰਗਿ ਗੁਲਾਲ ॥ ਕਹੁ ਨਾਨਕ ਸੁਭ ਦ੍ਰਿਸਟਿ ਨਿਹਾਲ ॥੪॥

Parīṯam bẖānī ṯāʼn rang gulāl Kaho Nānak subẖḏarisat nihāl ||4||

Reply: Yes, it is because (preetam) the beloved Master (bhaani) loves me (ta) that I have (rang-i) colour/complexion of (gulaal) red flower i.e. my being is radiant.

The Master’s (subh = good) kind (dristt-i) glance of grace has made me (nihaal) happy, says fifth Nanak. 4.

ਸੁਨਿ ਰੀ ਸਖੀ ਇਹ ਹਮਰੀ ਘਾਲ ॥ ਪ੍ਰਭ ਆਪਿ ਸੀਗਾਰਿ ਸਵਾਰਨਹਾਰ ॥੧॥ਰਹਾਉਦੂਜਾ॥੧॥੫੨॥

Sun rī sakẖī ih hamrī gẖāl Parabẖ āp sīgār savāranhār ||1|| rahā▫o ḏūjā ||1||52||

(Sun-i) listen (ri) o (sak hi = girlfriend) my friends, (ih) this has been (hamri) my (ghaal) toil – my effort has been to deserve Divine grace.

Now (prabh) the Almighty (aap-i) IT-self (seegaar-i) does, makeup, i.e. imparts virtues, and (savaaranhaar) transforms me to IT’s liking. 1.

(Rahaau dooja) second pause to dwell and reflect. 1. 52.

Note: The verse with the second Rahaau verse is the answer to the question asked in the first Rahaau verse above.

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ਆਸਾ ਮਹਲਾ ੫॥ ਦੂਖੁ ਘਨੋ ਜਬ ਹੋਤੇ ਦੂਰਿ ॥ ਅਬ ਮਸਲਤਿ ਮੋਹਿ ਮਿਲੀ ਹਦੂਰਿ॥੧॥

Āsā mėhlā 5 Ḏūkẖ gẖano jab hoṯe ḏūr Ab maslaṯ mohi milī haḏūr ||1||

Composition of the fifth Guru in Raga Aasa (Jab) when I (hotey) was (door-i = far) oblivious of the Creator’s virtues and commands, I suffered (ghano) lot of (dookh) pain for succumbing to vices.

(Ab) now (moh-i) I (mili) have received (maslat-i) guidance of the guru to be (hadoor-i = in front) be with, i.e. remember the Almighty. 1.

ਚੁਕਾ ਨਿਹੋਰਾ ਸਖੀ ਸਹੇਰੀ ॥ ਭਰਮੁ ਗਇਆ ਗੁਰਿ ਪਿਰ ਸੰਗਿ ਮੇਰੀ ॥੧॥ਰਹਾਉ॥

Cẖukā nihorā sakẖī saherī Bẖaram ga▫i▫ā gur pir sang merī ||1|| rahā▫o

I have found the Master and my (nihora) dependence on (sakhi) companions and (saheyri/saheyli) friends to find the Almighty (chuka) has ended.

My (bharam-u) wandering to find the Creator (gaiaa = gone) has ended, as (gur-i) the guru (meyri/meyli = caused to meet) has united (sang-i) with (pir) the Master within. 1.

(Rahaau) dwell and reflect on this.

ਨਿਕਟਿ ਆਨਿ ਪ੍ਰਿਅ ਸੇਜ ਧਰੀ ॥ ਕਾਣਿ ਕਢਨ ਤੇ ਛੂਟਿ ਪਰੀ ॥੨॥

Nikat ān pari▫a sej ḏẖarī Kāṇ kadẖan ṯe cẖẖūt parī ||2||

(Pria) the Beloved (aan-i) has brought and (dhari) placed his (seyj) bed (nikatt-i) next to me i.e. the Almighty motivates me to be near IT – remember IT.

Now the need to (kadhan) find someone (kaan-i) to depend on has (chhoott-i pari) ended. 2.

ਮੰਦਰਿ ਮੇਰੈ ਸਬਦਿ ਉਜਾਰਾ ॥ ਅਨਦ ਬਿਨੋਦੀ ਖਸਮੁ ਹਮਾਰਾ ॥੩॥

Manḏar merai sabaḏ ujārā Anaḏ binoḏī kẖasam hamārā ||3||

(Meyrai) my (mandar-i = home) mind, has (ujaara) enlightenment (sabd-i) of the Word, i.e. the guru has imparted awareness of Naam/Divine virtues and commands.

I live with (hamaara) my (anad/anand) blissful and (binodi) playful (khasam) Master i.e. feel part of the Creator’s wondrous creation. 3.

ਮਸਤਕਿ ਭਾਗੁ ਮੈ ਪਿਰੁ ਘਰਿ ਆਇਆ ॥ ਥਿਰੁ ਸੋਹਾਗੁ ਨਾਨਕ ਜਨ ਪਾਇਆ ॥੪॥੨॥੫੩॥

Masṯak bẖāg mai pir gẖar ā▫i▫ā Thir sohāg Nānak jan pā▫i▫ā ||4||2||53||

It is because of (bhaag-u) the good fortune written (mastak-i) on my forehead, i.e. destiny, that (pir-u) the Almighty-spouse (aaiaa) came to (mai) my (ghar-i = home) mind to dwell.

(Jan) the humble servant, Nanak the fifth, has now (paaia) obtained (thir-u = stable) the Eternal as (suhaag-u) husband, i.e. my aspirations has been fulfilled. 4. 2. 53.

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ਆਸਾ ਮਹਲਾ ੫॥ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥ ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ॥੧॥

Āsā mėhlā 5 Sācẖ nām merā man lāgā Logan si▫o merā ṯẖāṯẖā bāgā ||1||

Composition of the fifth Guru in Raga Aasa. Internally (meyra) my (man) mind – has broken all attachments and – (laaga = attached) is engaged in conformance (naam-i) to Naam/the virtues and commands (saach-i) of the Eternal Master.

Although externally (meyra) my conduct (siau) with (log an) the people is seen as (tthaattha baaga) flamboyant 1.

ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥ ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ਰਹਾਉ॥

Bāhar sūṯ sagal si▫o ma▫ulā Alipaṯ raha▫o jaise jal mėh ka▫ulā ||1|| rahā▫o

(Baahar-i) externally I (maula) mix (siau) with (sagal) all according to (soot) the laws of worldly conduct.

But internally I (rahau) remain (alipt) unattached from the world-play (jaisey) like (kaula/kamal) the lotus flower (ma hi) in (jal) water remains untouched by it. 1.

(Rahaau) dwell and reflect on this.

ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥ ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ॥੨॥

Mukẖ kī bāṯ sagal si▫o karṯā Jī▫a sang parabẖ apunā ḏẖarṯā ||2||

(Mukh ki = of the mouth) with the mouth I (baat karta = do talking) talk (siau) with (sagal) all.

But (dharta = place) focus my (jee-a) mind (sang-i = with) on obeying commands of (prabh) Almighty Master (apuna = own) of all. 2.

ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥ ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ॥੩॥

Ḏīs āvaṯ hai bahuṯ bẖīhālā Sagal cẖaran kī ih man rālā ||3||

My conduct (dees aavat hai = is seen) appears (bahut-u) very (bheehaala) terrible/tough.

But (ih = this) my (man-u) mind is (raala) the dust (ki) of (charan) feet of (sag al) all i.e. is humble. 3.

ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਦਿਖਾਇਆ ॥੪॥੩॥੫੪॥

Nānak jan gur pūrā pā▫i▫ā Anṯar bāhar ek ḏikẖā▫i▫ā ||4||3||54||

Says fifth Nanak: (Jan-i) this humble servant (paaia) found (poora) the perfect (guru) guru.

He (dikhaaia) has shown that (eyk-u = one) the same One Almighty is present (antar-i) within everyone and (baahar-i) outside everywhere. 4. 3. 54.

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ਆਸਾ ਮਹਲਾ ੫॥ ਪਾਵਤੁ ਰਲੀਆ ਜੋਬਨਿ ਬਲੀਆ ॥ ਨਾਮ ਬਿਨਾ ਮਾਟੀ ਸੰਗਿ ਰਲੀਆ ॥੧॥

Āsā mėhlā 5 Pāvaṯ ralī▫ā joban balī▫ā Nām binā mātī sang ralī▫ā ||1||

Composition of the fifth Guru in Raga Aasa The human (paavat) makes (raleea) merry and shows his/her physical (baleeaa) strength and beauty (joban-i) of youth.

But (binaa = without) by not conforming to l (naam) Divine virtues and commands, his/her soul (raleeaa) mixes with (maatti) dust, i.e. shall face ignominy of rejection for union with the Creator 1

Note: Examples of merry making and pride follow.

ਕਾਨ ਕੁੰਡਲੀਆ ਬਸਤ੍ਰ ਓਢਲੀਆ ॥ ਸੇਜ ਸੁਖਲੀਆ ਮਨਿ ਗਰਬਲੀਆ ॥੧॥ਰਹਾਉ॥

Kān kundlī▫ā basṯar odẖalī▫ā Sej sukẖlī▫ā man garablī▫ā ||1|| rahā▫o

A woman wears (kunddaleeaa) rings on (kaan) the ears, i.e. bedecks herself with jewellery, and (oddhaleea) wears beautiful (bastr) clothes. She sleeps on (sukhaleea) comfortable (seyj) bed, and has (garbaleeaa) pride (man-i) in mind. 1.

(Rahaau) dwell and reflect on this.

ਤਲੈ ਕੁੰਚਰੀਆ ਸਿਰਿ ਕਨਿਕ ਛਤਰੀਆ ॥ ਹਰਿ ਭਗਤਿ ਬਿਨਾ ਲੇ ਧਰਨਿ ਗਡਲੀਆ॥੨॥

Ŧalai kuncẖrī▫ā sir kanik cẖẖaṯrī▫ā Har bẖagaṯ binā le ḏẖaran gadlī▫ā ||2||

The king has (kunchareea) elephants (talai = below) to ride and (kanik) golden (chhatareeaa) canopy (sir-i) over the head.

But (binaa) without (bhagat-i = devotion) obedience to (har-i) the Almighty his/her soul (gaddaleeaa) is buried (dharan-i) in the earth, i.e. faces disgrace of denial of union with the Creator. 2.

ਰੂਪ ਸੁੰਦਰੀਆ ਅਨਿਕ ਇਸਤਰੀਆ ॥ ਹਰਿ ਰਸ ਬਿਨੁ ਸਭਿ ਸੁਆਦ ਫਿਕਰੀਆ ॥੩॥

Rūp sunḏrī▫ā anik isṯarī▫ā Har ras bin sabẖ su▫āḏ fikrī▫ā ||3||

A man may seem to enjoy the company of (anik) many (istreea) women with (sundreeaa) beautiful (roop) looks.

But (sab hi) all (suaad) tastes/joys, (bin-u) except (ras) the joy of (har-i) Divine (ras) joy are (phikreeaa) insipid/short-lived. 3.

ਮਾਇਆ ਛਲੀਆ ਬਿਕਾਰ ਬਿਖਲੀਆ ॥ ਸਰਣਿ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਦਇਅਲੀਆ ॥੪॥੪॥੫੫॥

Mā▫i▫ā cẖẖalī▫ā bikār bikẖlī▫ā Saraṇ Nānak parabẖ purakẖḏa▫i▫alī▫ā ||4||4||55||

(Chhaleeaa = deceived) being enticed by (maaia) temptations the world-play is (bikhaleea) poison – that causes death of succumbing to – (bikaar) vices.

The way to escape this deception is to place the self (saran-i = sanctuary) in care and obedience of (daialeeaa) the compassionate (purakh) all-pervasive (prabh) Almighty, says fifth Nanak. 4. 4. 55.