SGGS pp 416-418 Aasa M: 1, Astpadis 9-12.

SGGS pp 416-418, Aasa M: 1, Astpadees 9-12.

ਆਸਾ ਮਹਲਾ ੧ ॥ ਤਨੁ ਬਿਨਸੈ ਧਨੁ ਕਾ ਕੋ ਕਹੀਐ ॥ਬਿਨੁ ਗੁਰ ਰਾਮ ਨਾਮੁ ਕਤ ਲਹੀਐ ॥ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਗਿ ਸਖਾਈ ॥

ਅਹਿਨਿਸਿ ਨਿਰਮਲੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥੧॥
Āsā mėhlā 1. Ŧan binsai ḏẖan kā ko kahī▫ai Bin gur rām nām kaṯ lahī▫ai Rām nām ḏẖan sang sakẖā▫ī Ahinis nirmal har liv lā▫ī ||1||

Composition of the first Guru in Raga Aasa. The mortal keeps gathering material wealth but when his/her (tan-u) body (binsai) perishes, (ka ko) whose (dhan-u) wealth (kaheeai) is it called? The lasting wealth of awareness of (raam Naam-u) (kat = how?) cannot be (laheeai) obtained (bin-u) except from the guru.
(Dhan-u) the wealth of awareness of (raam naam) Divine virtues (sang-i sakhaaee) accompanies like a friend.
One who (liv laaee) fixes his/her attention on (har-i) the Almighty – by way of remembering Divine virtues and commands – (ahinis-i) day and night, is (nirmal-u = pure) purified of vices. 1.

ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥ਸੁਖ ਦੁਖ ਸਮ ਕਰਿ ਨਾਮੁ ਨ ਛੋਡਉ ਆਪੇ ਬਖਸਿ ਮਿਲਾਵਣਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Rām nām bin kavan hamārā Sukẖḏukẖ sam kar nām na cẖẖoda▫o āpe bakẖas milāvaṇhārā ||1|| rahā▫o

(Kavan) who can be (hamaara =ours) with us – forever – (bin-u) except (raam naam) Divine virtues? – There is none, all other relations are transitory;
hence (kar-i) treating (sukh) comfort and (dukh) pain (same) as equal i.e. in both states, I shall not (chhodau) forsake (naam-u) Divine virtues and commands; – but none can do this by the self – the Master (aapey) IT-self (bakhas-i) bestows grace and (milaavanhaara = causes to meet) engages in IT’s remembrance. 1
(Rahaau) dwell and reflect on this.

ਕਨਿਕ ਕਾਮਨੀ ਹੇਤੁ ਗਵਾਰਾ ॥ਦੁਬਿਧਾ ਲਾਗੇ ਨਾਮੁ ਵਿਸਾਰਾ ॥ਜਿਸੁ ਤੂੰ ਬਖਸਹਿ ਨਾਮੁ ਜਪਾਇ ॥

ਦੂਤੁ ਨ ਲਾਗਿ ਸਕੈ ਗੁਨ ਗਾਇ ॥੨॥
Kanik kāmnī heṯ gavārā Ḏubiḏẖā lāge nām visārā Jis ṯūʼn bakẖsahi nām japā▫e Ḏūṯ na lāg sakai gun gā▫e ||2||

Because of (heyt-u = love) attachment to (kanik = gold) wealth and (kaamni = wife) the family, (gavaara) the foolishman (laagey) engages in (dubidha = dualism) other pursuits and (visaara) forgets (naam-u) Divine virtues.
O Almighty, (jis-u) one on whom (too’n) You (bakhsah-i) bestow grace, You engage him/her (japaaey) in remembrance and conformance to of Naam.
(Doot-u) any vice (na sakai) cannot (laag-i) touch one who (gaaey =sings) lives by (gun) Divine virtues, and imbibes them – such a soul does not reincarnate and merges in the Creator. 2.

ਹਰਿ ਗੁਰੁ ਦਾਤਾ ਰਾਮ ਗੁਪਾਲਾ ॥ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਦਇਆਲਾ ॥ਗੁਰਮੁਖਿ ਰਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥

ਰੋਗ ਮਿਟੇ ਦੁਖੁ ਠਾਕਿ ਰਹਾਇਆ ॥੩॥
Har gur ḏāṯā rām gupālā Ji▫o bẖāvai ṯi▫o rākẖḏa▫i▫ālā Gurmukẖ rām merai man bẖā▫i▫ā Rog mite ḏukẖṯẖāk rahā▫i▫ā ||3||

O (raam) all-pervasive (har-i) Almighty, You are (guru) the great (daata = giver) beneficent (gupaala) sustainer of the world.
I place myself in Your care; please (raakh-u) protect me (tio) the way (jiau) as it (bhaavai) pleases You, o (daiaala) compassionate Master.
(gurmukh-i) with the teachings of the guru I – became aware of Divine virtues and – (bhaaia = seemed good) developed love for (raam-u) the all-pervasive Master (meyrai man-i) in my mind;
by living according to Divine virtues and commands – doing my duties naturally – (rog) afflictions/vices (mitey = effaced) left and the resultant (dukh-u) pain (tthhak-i rahaaia = stopped) obviated. 3.

ਅਵਰੁ ਨ ਅਉਖਧੁ ਤੰਤ ਨ ਮੰਤਾ ॥ਹਰਿ ਹਰਿ ਸਿਮਰਣੁ ਕਿਲਵਿਖ ਹੰਤਾ ॥ਤੂੰ ਆਪਿ ਭੁਲਾਵਹਿ ਨਾਮੁ ਵਿਸਾਰਿ ॥

ਤੂੰ ਆਪੇ ਰਾਖਹਿ ਕਿਰਪਾ ਧਾਰਿ ॥੪॥
Avar na a▫ukẖaḏẖṯanṯ na mannṯā Har har simraṇ kilvikẖ hanṯā Ŧūʼn āp bẖulāvėh nām visār Ŧūʼn āpe rākẖahi kirpā ḏẖār ||4||

There is no (avar-u) other (aukhadh-u) medicine, (tant) tantric practice or (manta) mantra to get rid of vices.
(Simran-u) remembrance of (har-i har-i) the Almighty is the only killer of (kilvikh) vices.
O Almighty, (too’n) You (aap-i) Yourself cause the mortals (visaar-i) to be oblivious of (naam-u) Divine virtues and (bhulaavah-i) go astray – from the path to You.
And when you so decide, (aap-i) yourself (kirpa dhaar-i) show kindness and (raakhah-i) protect them from vices. 4.

ਰੋਗੁ ਭਰਮੁ ਭੇਦੁ ਮਨਿ ਦੂਜਾ ॥ਗੁਰ ਬਿਨੁ ਭਰਮਿ ਜਪਹਿ ਜਪੁ ਦੂਜਾ ॥ਆਦਿ ਪੁਰਖ ਗੁਰ ਦਰਸ ਨ ਦੇਖਹਿ ॥

ਵਿਣੁ ਗੁਰ ਸਬਦੈ ਜਨਮੁ ਕਿ ਲੇਖਹਿ ॥੫॥
Rog bẖaram bẖeḏ man ḏūjā Gur bin bẖaram jāpėh jap ḏūjā Āḏ purakẖ gur ḏaras na ḏekẖėh viṇ gur sabḏai janam kė lekẖėh ||5||

(Bharam-u) the delusion that the Creator and the mortal are located (bheyd-u) differently and thoughts of (dooja) others is (rog-u) an affliction.
(Bin-u) without following the teachings of the guru, one (bharam-i) remains in delusion and (japah-i) thinks of (jap) worship of (dooja) others – gods and goddesses.
Such people do not (deykhah-i = see) find and follow the guru and therefore cannot find (aad-i purakh) the Primal Being within.
(ki) what (leykhah-i = account) use is getting (janam-u = birth) human birth without (guru sabadai = guru’s word) following the guru’s teachings? – The only way one may find the Almighty. 5.

ਦੇਖਿ ਅਚਰਜੁ ਰਹੇ ਬਿਸਮਾਦਿ ॥ਘਟਿ ਘਟਿ ਸੁਰ ਨਰ ਸਹਜ ਸਮਾਧਿ ॥ਭਰਿਪੁਰਿ ਧਾਰਿ ਰਹੇ ਮਨ ਮਾਹੀ ॥

ਤੁਮ ਸਮਸਰਿ ਅਵਰੁ ਕੋ ਨਾਹੀ ॥੬॥
Ḏekẖ acẖraj rahe bismāḏ Gẖat gẖat sur nar sahj samāḏẖ Bẖaripur ḏẖār rahe man māhī Ŧum samsar avar ko nāhī ||6||

(Deykh-i) seeing Your (achraj-u) wondrous play I (rahey) am left (vismaad-i) spell-bound, O Almighty.
(ghatt-i ghatt-i) in everybody/mind, be they (sure) gods or (nar) humans You are present in (sahj samaadh-i) natural unshakable state – unaffected by the play.
You are (bharipur-i = filling) present in (man) the mind (dhaar-i rahey) providing support by way of virtues and commands as guide for life;
there is (ko naahi) none (avar-u) other (samsar-i) equal to (tum) You. 6.

ਜਾ ਕੀ ਭਗਤਿ ਹੇਤੁ ਮੁਖਿ ਨਾਮੁ ॥ਸੰਤ ਭਗਤ ਕੀ ਸੰਗਤਿ ਰਾਮੁ ॥ਬੰਧਨ ਤੋਰੇ ਸਹਜਿ ਧਿਆਨੁ ॥

ਛੂਟੈ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਰ ਗਿਆਨੁ ॥੭॥
Jā kī bẖagaṯ heṯ mukẖ nām Sanṯ bẖagaṯ kī sangaṯ rām Banḏẖan ṯore sahj ḏẖi▫ān Cẖẖūtai gurmukẖ har gur gi▫ān ||7||

The Almighty, (heyt-u) for (ja ki) whose (bhagat-i) devotion we praise (naam-u) Divine virtues (mukh-i) from the mouth;
(Raam-u) the all-pervasive Almighty is present (sangat-i) in the company of (sant) the seekers and (bhagat) devotees – the holy congregation.
One who (torey) breaks (bandhan) bondage/attachment to the world-play has (sahj-i) steadfast (dhiaan-u) focus on the Master.
(Gurmukh-i) one who follows the guru’s teachings (chhoottai) is freed of the bondage through (giaan-u = knowledge) the understanding of (har-i = Divine) Divine virtues and commands imparted by the guru. 7.

ਨਾ ਜਮਦੂਤ ਦੂਖੁ ਤਿਸੁ ਲਾਗੈ ॥ਜੋ ਜਨੁ ਰਾਮ ਨਾਮਿ ਲਿਵ ਜਾਗੈ ॥ਭਗਤਿ ਵਛਲੁ ਭਗਤਾ ਹਰਿ ਸੰਗਿ ॥

ਨਾਨਕ ਮੁਕਤਿ ਭਏ ਹਰਿ ਰੰਗਿ ॥੮॥੯॥
Nā jamḏūṯḏūkẖṯis lāgai Jo jan rām nām liv jāgai Bẖagaṯ vacẖẖal bẖagṯā har sang Nānak mukaṯ bẖa▫e har rang ||8||9||

(Jo jan) a person who (jaagai = awake) remains alert – keeps vices at bay – while living (raam naam-i) by Divine virtues and commands
no (dookh-u) pain from (jamdoot) the messenger of death (laagai = touch) comes to him/her – because the latter takes only those who forget the Almighty.
The Almighty who (bhagat vachhal-u) loves IT’s devotees is ever (sang-i) with (bhagta = devotees) those who live by IT’s commands;
those who are imbued with (rang-i) the love of (har-i) the Almighty (mukat-i bhaey) are delivered from vices in the world-play, says Nanak. 8. 9.

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ਆਸਾ ਮਹਲਾ ੧ ਇਕਤੁਕੀ ॥
Āsā mėhlā 1 ikṯukī

Composition of the first Guru in Raga Aasa, (iktuki) composition of one verse, each.

Note: The Guru describes different types of bondage/attachment, which keep the mortal away from remembering the Almighty.

ਗੁਰੁ ਸੇਵੇ ਸੋ ਠਾਕੁਰ ਜਾਨੈ ॥ਦੂਖੁ ਮਿਟੈ ਸਚੁ ਸਬਦਿ ਪਛਾਨੈ ॥੧॥
Gur seve so ṯẖākur jānai Ḏūkẖ mitai sacẖ sabaḏ pacẖẖānai ||1||

One who (seyvey = serves) lives in obedience of the Almighty Guru, (so) that person (jaanai = knows) sees (tthaakur) the Master’s presence within and everywhere;
his/her (dookh-u) pain – which may result from transgressions – (mittai = effaced) is obviated by (pachhaanai) understanding (sach-u) the Eternal (sabad-i = by the word) through Divine Word/commands –and being in obedience to them. 1.

ਰਾਮੁ ਜਪਹੁ ਮੇਰੀ ਸਖੀ ਸਖੈਨੀ ॥ਸਤਿਗੁਰੁ ਸੇਵਿ ਦੇਖਹੁ ਪ੍ਰਭੁ ਨੈਨੀ ॥੧॥ ਰਹਾਉ ॥
Rām japahu merī sakẖī sakẖainī Saṯgur sev ḏekẖhu parabẖ nainī ||1|| rahā▫o

(Japah-u) remember (raam-u) the omnipresent Master, (meyri) my (sakhi sakhaini) companions in holy congregation.
(seyv-i = serving) by living in obedience of the Almighty (sati guru) True Guru, you will (deykhah-u) = see) experience (prabh-u) the Almighty (naini = eyes) with inner eyes within and everywhere. 1
(Rahaau) dwell and reflect on this.

ਬੰਧਨ ਮਾਤ ਪਿਤਾ ਸੰਸਾਰਿ ॥ਬੰਧਨ ਸੁਤ ਕੰਨਿਆ ਅਰੁ ਨਾਰਿ ॥੨॥
Banḏẖan māṯ piṯā sansār Banḏẖan suṯ kanniā ar nār ||2||

(Sansaar-i) in the world-play, attachment to (maat) the mother and (pita) father is bondage
as is attachment to (sut) sons, (kannia) daughters (ar-u) and (naar-i = wife) the spouse. 2.

ਬੰਧਨ ਕਰਮ ਧਰਮ ਹਉ ਕੀਆ ॥ਬੰਧਨ ਪੁਤੁ ਕਲਤੁ ਮਨਿ ਬੀਆ ॥੩॥
Banḏẖan karam ḏẖaram ha▫o kī▫ā Banḏẖan puṯ kalaṯ man bī▫ā ||3||

(Karam dharam) religious rituals (keeaa) done (hau) in ego are (bandhan) bondage
having (man-i) in mind (beeaa) others – than the Creator – like (put-u) children and (kalat-u) spouse is also putting the self in bondage? 3.

ਬੰਧਨ ਕਿਰਖੀ ਕਰਹਿ ਕਿਰਸਾਨ ॥ਹਉਮੈ ਡੰਨੁ ਸਹੈ ਰਾਜਾ ਮੰਗੈ ਦਾਨ ॥੪॥
Banḏẖan kirkẖī karahi kirsān Ha▫umai dann sahai rājā mangai ḏān ||4||

(Kirsaan) a farmer getting attached to his land while (kirkhi karah-i) cultivating it causes (bandhan) bondage.
(Raaja = king) the rulers (mangai) asking for (daan = alms) taxes and in case of adversity, the farmer having (sahai) to bear (ddunn) penalty for inability to pay – is bondage of the rulers to (haumai) ego. 4. 

ਬੰਧਨ ਸਉਦਾ ਅਣਵੀਚਾਰੀ ॥ਤਿਪਤਿ ਨਾਹੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥੫॥
Banḏẖan sa▫uḏā aṇvīcẖārī Ŧipaṯ nāhī mā▫i▫ā moh pasārī ||5||

(Sauda) business deals (anveechaari) without consideration for actual value is (bandhan) bondage to making profits.
(pasaari) ever increasing/strong (moh) attachment to (maaia) money does not let one be (tipt-i) satisfied. 5.

ਬੰਧਨ ਸਾਹ ਸੰਚਹਿ ਧਨੁ ਜਾਇ ॥ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਨ ਪਵਈ ਥਾਇ ॥੬॥
Banḏẖan sāh saʼncẖėh ḏẖan jā▫e Bin har bẖagaṯ na pav▫ī thā▫e ||6||

(Saah) a rich person remains in (bandhan) bondage of (dhan-u) money but it (jaaey = goes) may be lost – and is left behind on death.
One cannot (pavaee thaaey = be put in place) reach – the Almighty as intended – (bin-u) without (bhagat-i) devotion – obedience of – (har-i) the Almighty. 6.

ਬੰਧਨ ਬੇਦੁ ਬਾਦੁ ਅਹੰਕਾਰ ॥ਬੰਧਨਿ ਬਿਨਸੈ ਮੋਹ ਵਿਕਾਰ ॥੭॥
Banḏẖan beḏ bāḏ ahaʼnkār Banḏẖan binsai moh vikār ||7||

(Ahankaar) pride in (beyd-u) knowledge of scriptures and getting into (baad-u) arguments is also (bandhan) bondage.
One (badhan-i) in bondage to (moh) attachment to wealth and relations indulges in (vikaar) vices and (binsai) perishes – in reincarnations and does not reach the Creator. 7.

ਨਾਨਕ ਰਾਮ ਨਾਮ ਸਰਣਾਈ ॥ਸਤਿਗੁਰਿ ਰਾਖੇ ਬੰਧੁ ਨ ਪਾਈ ॥੮॥੧੦॥
Nānak rām nām sarṇā▫ī Saṯgur rākẖe banḏẖ na pā▫ī ||8||10||

Says Nanak: One who seeks (sarnaaee) sanctuary of (raam naam) Divine virtues and commands i.e. lives by them.
Those (raakhey) protected (satigur-i) by, i.e. who follow, the true guru are not (paaee) put in (bandh-u) bondage. 8. 10.

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ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ ਘਰੁ ੩
Rāg āsā mėhlā 1 asatpaḏī▫ā gẖar 3.

Composition of the first Guru in Raga Aasa, (asttpadeeaa) compositions of eight stanzas each, (ghar-u 3) to be sung to the third beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known with the true guru’s grace

Note: The next two Asttpadees describe how people suffered because of the Mughal invader Babar’s invasion of India in 1421 CE. Although the description is historical, the compositions have a message in that indulgence in sensory pleasures forgetting the Creator leads to ruin in life and in the hereafter. The first Aspttadi below is about what happens to women who concentrate on their looks and take advantage of the weakness of the males for them.

ਜਿਨ ਸਿਰਿ ਸੋਹਨਿ ਪਟੀਆ ਮਾਂਗੀ ਪਾਇ ਸੰਧੂਰੁ ॥ਸੇ ਸਿਰ ਕਾਤੀ ਮੁੰਨੀਅਨ੍ਹ੍ਹਿ ਗਲ ਵਿਚਿ ਆਵੈ ਧੂੜਿ ॥

ਮਹਲਾ ਅੰਦਰਿ ਹੋਦੀਆ ਹੁਣਿ ਬਹਣਿ ਨਮਿਲਨ੍ਹ੍ਹਿ ਹਦੂਰਿ ॥੧॥
Jin sir sohan patī▫ā māʼngī pā▫e sanḏẖūr Se sir kāṯī munnī▫aniĥ gal vicẖ āvai ḏẖūṛ Mėhlā anḏar hoḏī▫ā huṇ bahaṇ na milniĥ haḏūr ||1||

The women (jin) who used to (sohan-i = good looking) had beautiful (patiaa) tresses (sir-i) on their heads with (sandhoor-u) vermilion (paaey) put (maangi) in their partings – to show they were married.
(sey) those (sir) heads (muneeanh-i) were shaven (kaati) using scissors and (dhoor-i) dust (aavai) came (vich-i) in their (gal) throats/faces i.e. they were treated brutally.
they used to (hodia) be (andar-i) in (mahla) the palaces but (hun-i) now cannot (milanh-i) get to (bahn-i) sit (hadoor-i) in front of them i.e. cannot even come near the palaces. 1.

ਆਦੇਸੁ ਬਾਬਾ ਆਦੇਸੁ ॥ਆਦਿ ਪੁਰਖ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਕਰਿ ਕਰਿ ਦੇਖਹਿ ਵੇਸ ॥੧॥ ਰਹਾਉ ॥
Āḏes bābā āḏes Āḏ purakẖṯerā anṯ na pā▫i▫ā kar kar ḏekẖėh ves ||1|| rahā▫o

(Baaba) revered Master, my (aadeys) obeisance to you and obeisance again.
O (aad-i purakh) Primal Being, You (kar-i kar-i) take numerous (veys) forms i.e. all this is your play, which you (deykhah-i) watch; the (ant-u = limit) extent of (teyra) your virtues/powers cannot (paaiaa) be known. 1.
(Rahaau) dwell and reflect on this.

ਜਦਹੁ ਸੀਆ ਵੀਆਹੀਆ ਲਾੜੇ ਸੋਹਨਿ ਪਾਸਿ ॥ਹੀਡੋਲੀ ਚੜਿ ਆਈਆ ਦੰਦ ਖੰਡ ਕੀਤੇ ਰਾਸਿ ॥

ਉਪਰਹੁ ਪਾਣੀ ਵਾਰੀਐ ਝਲੇ ਝਿਮਕਨਿ ਪਾਸਿ ॥੨॥
Jaḏahu sī▫ā vī▫āhī▫ā lāṛe sohan pās Hīdolī cẖaṛ ā▫ī▫ā ḏanḏ kẖand kīṯe rās Uprahu pāṇī vārī▫ai jẖale jẖimkan pās ||2||

(Jadah-u) when they (seeaa) got (veeaahia) married, they (sohan-i = looked good) had handsome (laarey) bridegrooms (paas-i) with them.
they (aaeeaa) came (char-i) carried in (heeddoli) palanquins (raas-i = adorned) imbedded with (dand khandd) ivory pieces.
(paani) water (vaareea = sacrificed) was sprinkled (uprah-u) over them to welcome and (jhaley) glass-imbedded hand-fans (jhimkan) shone as they were waved over them – as honour. 2.

ਇਕੁ ਲਖੁ ਲਹਨ੍ਹ੍ਹਿ ਬਹਿਠੀਆ ਲਖੁ ਲਹਨ੍ਹ੍ਹਿ ਖੜੀਆ ॥ਗਰੀ ਛੁਹਾਰੇ ਖਾਂਦੀਆ ਮਾਣਨ੍ਹ੍ਹਿ ਸੇਜੜੀਆ ॥

ਤਿਨ੍ਹ੍ਹ ਗਲਿ ਸਿਲਕਾ ਪਾਈਆ ਤੁਟਨ੍ਹ੍ਹਿ ਮੋਤਸਰੀਆ ॥੩॥
Ik lakẖ lėhniĥ bėhṯẖī▫ā lakẖ lėhniĥ kẖaṛī▫ā Garī cẖẖuhāre kẖāʼnḏī▫ā māṇniĥ sejṛī▫ā Ŧinĥ gal silkā pā▫ī▫ā ṯutniĥ moṯsarī▫ā ||3||

They (lahanh-i) took (ik lakh) one hundred thousand rupees (bahttheea = sitting) on arrival and the same amount when (kharreeaa =getting up) leaving;
they (khaa’ndeea) ate expensive things like (gari) coconut and (chhuhaarey) dried dates, and (maananh-i) enjoyed (seyjrreeaa) comfortable beds.
(motsareeaa) necklaces of pearls (gal-i) round (tinh) the necks of these women (tutanh-i) were broken and (silka) ropes (paaia) put. 3.

Message: The messenger of death grabs them and puts noose round the neck of those who concentrate on physical looks and pleasures, i.e. receive no honour in the hereafter.

ਧਨੁ ਜੋਬਨੁ ਦੁਇ ਵੈਰੀ ਹੋਏ ਜਿਨ੍ਹ੍ਹੀ ਰਖੇ ਰੰਗੁ ਲਾਇ ॥ਦੂਤਾ ਨੋ ਫੁਰਮਾਇਆ ਲੈ ਚਲੇ ਪਤਿ ਗਵਾਇ ॥

ਜੇ ਤਿਸੁ ਭਾਵੈ ਦੇ ਵਡਿਆਈ ਜੇ ਭਾਵੈ ਦੇਇ ਸਜਾਇ ॥੪॥
Ḏẖan joban ḏu▫e vairī ho▫e jinĥī rakẖe rang lā▫e Ḏūṯā no furmā▫i▫ā lai cẖale paṯ gavā▫e Je ṯis bẖāvai ḏe vadi▫ā▫ī je bẖāvai ḏe▫e sajā▫e ||4||

(Dhan-u) wealth and (joban-u) youth (jinhi) which (rakhey) kept the women (rang laaey) revelling, (duey) both (hoey) became their (vairi) enemies – the cause of their troubles.
the tyrants (phurmaaia) ordered their (doota) agents who (lai chaley) took them away and (pat-i gavaaey = losing honour) dishonoured them i.e. the messengers of death took them away to be brutalized and deny them the honour of union with the Creator.
Based on every one’s deeds, the Almighty (dey) gives (vaddiaaee) glory of acceptance for union (jey) as it (bhaavai) pleases IT or (dey-i) gives (sajaaey) punishment of denial of acceptance for merger, and reincarnation (bhaavai) at IT will. 4.

ਅਗੋ ਦੇ ਜੇ ਚੇਤੀਐ ਤਾਂ ਕਾਇਤੁ ਮਿਲੈ ਸਜਾਇ ॥ਸਾਹਾਂ ਸੁਰਤਿ ਗਵਾਈਆ ਰੰਗਿ ਤਮਾਸੈ ਚਾਇ ॥ਬਾਬਰਵਾਣੀ ਫਿਰਿ ਗਈ

ਕੁਇਰੁ ਨ ਰੋਟੀ ਖਾਇ ॥

Ago ḏe je cẖeṯī▫ai ṯāʼn kā▫iṯ milai sajā▫e Sāhāʼn suraṯ gavā▫ī▫ā rang ṯamāsai cẖā▫e Bābarvāṇī fir ga▫ī ku▫ir na rotī kẖā▫e ||5||

(Jey) if we (cheyteeai) remember the Creator (ago dey = ahead) in advance – before hand – (taa’n) then (kaait-u) why would we, i.e. we would not, (milai sajaaey) be punished?
In their (chaaey) fondness for (rang-i tamaasey) merry making, (saahaa’n = kings) the rulers – of India – (gavaaeea) lost (surat-i) consciousness i.e. became indifferent towards the Creator and their duties – IT’s commands.
Now their rule has ended and (baabarvaani = Babar’s word) Babar’s writ (phir-i gaee) applies and even the earlier (kuir-u) prince does not (rotti khaaey) get food to eat i.e. Divine commands or laws of nature do not treat common and royal people differently. 5.

ਇਕਨਾ ਵਖਤ ਖੁਆਈਅਹਿ ਇਕਨ੍ਹ੍ਹਾ ਪੂਜਾ ਜਾਇ ॥ਚਉਕੇ ਵਿਣੁ ਹਿੰਦਵਾਣੀਆ ਕਿਉ ਟਿਕੇ ਕਢਹਿ ਨਾਇ ॥ਰਾਮੁ ਨ ਕਬਹੂ ਚੇਤਿਓ

ਹੁਣਿ ਕਹਣਿ ਨਮਿਲੈ ਖੁਦਾਇ ॥੬॥
Iknā vakẖaṯ kẖu▫ā▫ī▫ah iknĥā pūjā jā▫e Cẖa▫uke viṇ hinḏvāṇī▫ā ki▫o tike kadẖėh nā▫e Rām na kabhū cẖeṯi▫o huṇ kahaṇ na milai kẖuḏā▫e ||6||

Under these conditions (ikna = some) the Muslims (khuaaeeah-i) miss (vakhat) the time for the five prayers; and the Hindus (jaaey = goes) cannot (pooja) worship.
(Hindvaania) the Hindu women (kiau = how?) cannot now (nhaa-i) take baths, (ttikey kaddhah-i) apply frontal marks on foreheads and are (bin-u) without (chaukey = cooking area) their isolated cooking areas. 
They (na kabah-u) never (cheytio) remembered Raam, the Hindu name for the Almighty, but (hun-i) now they are (na milai) unable even (kahn-i) to say Khudaa, the Muslim name for the Master. 6.

Message: One should remember the Almighty in life; it is not possible to do so when the end comes and the messengers of death get hold of the soul.

ਇਕਿ ਘਰਿ ਆਵਹਿ ਆਪਣੈ ਇਕਿ ਮਿਲਿ ਮਿਲਿ ਪੁਛਹਿ ਸੁਖ ॥ਇਕਨ੍ਹ੍ਹਾ ਏਹੋ ਲਿਖਿਆ ਬਹਿ ਬਹਿ ਰੋਵਹਿ ਦੁਖ ॥

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਨਾਨਕ ਕਿਆ ਮਾਨੁਖ ॥੭॥੧੧॥
Ik gẖar āvahi āpṇai ik mil mil pucẖẖėh sukẖ Iknĥā eho likẖi▫ā bahi bahi rovėh ḏukẖ Jo ṯis bẖāvai so thī▫ai Nānak ki▫ā mānukẖ ||7||11||

(Ik = one) some – escape and – (aavah-i) come to their (aapnai) own (ghar-i) homes and some (mil-i mil-i) get together and (puchheh) ask for each other’s (sukh-u) welfare i.e. some souls unite with the Creator and enjoy eternal peace.
While (ikna) for some (eyho) only this (likhia) is written – is in destinies – that they (bah-i bah-i) sit together and (rovah-i) weep because of their (dukh-u) pain – some are not able to attain union with the Almighty and suffer the pain of reincarnations.
(Jo) whatever (bhaavai = pleases) is the will of (tis-u) the Almighty, (so) that (theeai) happens, (kia) what can (maanukh) the human beings do? – There is nothing in their control. 7. 11.

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Note: This second Astpadi brings out that wealth symbols, objects of transitory pleasures and wealth are all left behind on death. One should not get attached to them.

ਆਸਾ ਮਹਲਾ ੧ ॥ਕਹਾ ਸੁ ਖੇਲ ਤਬੇਲਾ ਘੋੜੇ ਕਹਾ ਭੇਰੀ ਸਹਨਾਈ ॥ਕਹਾ ਸੁ ਤੇਗਬੰਦ ਗਾਡੇਰੜਿ ਕਹਾ ਸੁ ਲਾਲ ਕਵਾਈ ॥

ਕਹਾ ਸੁ ਆਰਸੀਆ ਮੁਹ ਬੰਕੇ ਐਥੈ ਦਿਸਹਿ ਨਾਹੀ ॥੧॥
Āsā mėhlā 1. Kahā so kẖel ṯabelā gẖoṛe kahā bẖerī sėhnā▫ī Kahā so ṯegbanḏ gāderaṛ kahā so lāl kavā▫ī Kahā so ārsī▫ā muh banke aithai ḏisėh nāhī ||1||

Composition of the first Guru in Raga Aasa. After death, (kahaa) where are (s-u) those (khely) sports and (tabelay) stables of (ghorrey) the horses? Where are (bheyri) the drums and (sahnaaee) musical instruments?
Where are those (teygband = with swords) armed soldiers (gaaddeyrar-i) mounted on chariots and their (laal) red (kavaaee) uniforms?
Where are those (aarseeaa) mirrors and (bankey) beautiful (muh) faces; they are not (deesah-i) seen (aithai) here. 1.

Message: One should not get attached to either status symbols or physical looks.

ਇਹੁ ਜਗੁ ਤੇਰਾ ਤੂ ਗੋਸਾਈ ॥ਏਕ ਘੜੀ ਮਹਿ ਥਾਪਿ ਉਥਾਪੇ ਜਰੁ ਵੰਡਿ ਦੇਵੈ ਭਾਂਈ ॥੧॥ ਰਹਾਉ ॥
Ih jag ṯerā ṯū gosā▫ī Ėk gẖaṛī mėh thāp uthāpe jar vand ḏevai bẖāʼn▫ī ||1|| rahā▫o

O Almighty, (ih-u) this (jag) world is (teyra = yours) created by You, and (too) You are (gosaaee) the Master of the world.
You can (thaap-i = establish) create and (uthaap-i = uroot) destroy (mah-i) in (eyk ghari) a moment; one should not get attached to (jar-u) money/wealth which (vand-i deyvai) causes divisions amongst (bhaa’nee) brothers. 1.
(Rahaau) dwell and reflect on this.

ਕਹਾਂ ਸੁ ਘਰ ਦਰ ਮੰਡਪ ਮਹਲਾ ਕਹਾ ਸੁ ਬੰਕ ਸਰਾਈ ॥ਕਹਾਂ ਸੁ ਸੇਜ ਸੁਖਾਲੀ ਕਾਮਣਿ ਜਿਸੁ ਵੇਖਿ ਨੀਦ ਨ ਪਾਈ ॥

ਕਹਾ ਸੁ ਪਾਨ ਤੰਬੋਲੀ ਹਰਮਾਹੋਈਆ ਛਾਈ ਮਾਈ ॥੨॥
Kahāʼn so gẖar ḏar mandap mėhlā kahā so bank sarā▫ī Kahāʼn so sej sukẖālī kāmaṇ jis vekẖ nīḏ na pā▫ī Kahā so pān ṯambolī harmā ho▫ī▫ā cẖẖā▫ī mā▫ī ||2||

(Kahaa’n) where are (s-u) those (ghar dar) the house and its gate, (mandap) decorated (mahla) palaces and (bank) beautiful (saraai = inns) bedrooms?
Where is (sukhaali) the comfortable (seyj) bed and the beautiful (kaaman-i) woman (veykh-i) having seen (jis-u) whom you (na paai) could not get (need) sleep – whose thoughts made you lose sleep.
Where are (harma) the harems and women with (paan) betel leaves and (tamboli) betel in their mouths? They have (hoia chaai maai) vanished. 2.

ਇਸੁ ਜਰ ਕਾਰਣਿ ਘਣੀ ਵਿਗੁਤੀ ਇਨਿ ਜਰ ਘਣੀ ਖੁਆਈ ॥ਪਾਪਾ ਬਾਝਹੁ ਹੋਵੈ ਨਾਹੀ ਮੁਇਆ ਸਾਥਿ ਨ ਜਾਈ ॥

ਜਿਸ ਨੋ ਆਪਿ ਖੁਆਏ ਕਰਤਾ ਖੁਸਿ ਲਏ ਚੰਗਿਆਈ ॥੩॥
Is jar kāraṇ gẖaṇī viguṯī in jar gẖaṇī kẖu▫ā▫ī Pāpā bājẖahu hovai nāhī mu▫i▫ā sāth na jā▫ī Jis no āp kẖu▫ā▫e karṯā kẖus la▫e cẖangi▫ā▫ī ||3||

(Ghani) lots of people (viguti) go through hardship (kaaran-i) for the sake of (is-u) this (jar) money, (in-i) this money (khuaaee) misleads (ghani) plenty of people to misdeeds.
It is not (hovai = happens) amassed (baajhah-u) without (paapa) wrong-doings but does not (saath jaaee) accompany (muiaa) on death.
There is nothing in control of the mortal; (jis no) one whom (karta) the Creator (aap-i) IT-self (khuaaey) wants to mislead, IT (khus-i laey robs of) deprives him/her of (changiaaee) goodness. 3.

ਕੋਟੀ ਹੂ ਪੀਰ ਵਰਜਿ ਰਹਾਏ ਜਾ ਮੀਰੁ ਸੁਣਿਆ ਧਾਇਆ ॥ਥਾਨ ਮੁਕਾਮ ਜਲੇ ਬਿਜ ਮੰਦਰ ਮੁਛਿ ਮੁਛਿ ਕੁਇਰ ਰੁਲਾਇਆ ॥ ਕੋਈ ਮੁਗਲੁ ਨ ਹੋਆਅੰਧਾ ਕਿਨੈ ਨ ਪਰਚਾ ਲਾਇਆ ॥੪॥
Kotī hū pīr varaj rahā▫e jā mīr suṇi▫ā ḏẖā▫i▫ā Thān mukām jale bij manḏar mucẖẖ mucẖẖ ku▫ir rulā▫i▫ā Ko▫ī mugal na ho▫ā anḏẖā kinai na parcẖā lā▫i▫ā ||4||

(Ja) when (sunia) it was heard that (meer-u) the king – Babar – was (dhaaia = running) invading, (kotti = ten million) numerous (peer) religious preachers – who claimed supernatural powers like blinding the enemy – (varaj-i rahaaey) were detained asking them to use their powers.
(thaan mukaam) many places and (bij mandar) strong buildings were (jaley) were burnt by Babar’s forces, (kuir/kunwar) princes were cut (muchh-i muchh-i) ====into pieces and (rulaaia) thrown to roll in dust.
But (koee na) no invading Mughal (hoaa andha) was blinded as (kinai na) no one was able to (parcha laaia) show miracles – all talk of being saved by miracles is meaningless. 4.

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ਮੁਗਲ ਪਠਾਣਾ ਭਈ ਲੜਾਈ ਰਣ ਮਹਿ ਤੇਗ ਵਗਾਈ ॥ਓਨ੍ਹ੍ਹੀ ਤੁਪਕ ਤਾਣਿ ਚਲਾਈ ਓਨ੍ਹ੍ਹੀ ਹਸਤਿ ਚਿੜਾਈ ॥

ਜਿਨ੍ਹ੍ਹ ਕੀ ਚੀਰੀ ਦਰਗਹ ਪਾਟੀ ਤਿਨ੍ਹ੍ਹਾ ਮਰਣਾ ਭਾਈ ॥੫॥
Mugal paṯẖāṇā bẖa▫ī laṛā▫ī raṇ mėh ṯeg vagā▫ī Onĥī ṯupak ṯāṇ cẖalā▫ī onĥī hasaṯ cẖiṛā▫ī Jinĥ kī cẖīrī ḏargėh pātī ṯinĥā marṇā bẖā▫ī ||5||

There (bhaeey) was (laraai) a battle between the Mughals and (patthaana) the Patthaans and (teyg) swords were (vagaaee) wielded (mah-i) in (ran) the battlefield.
(onhi = they) one side (taan-i) aimed and (chalaaee) fired (tupak) guns while (onhi) the other (chirraaee) launched (hast-i) elephants;
(jinh ki) those whose (cheeri) letter (paati) was torn (drgah) in Divine court, i.e. their allotted life was finished, they (marna) died, (bhaaee) o brethren. 5.

ਇਕ ਹਿੰਦਵਾਣੀ ਅਵਰ ਤੁਰਕਾਣੀ ਭਟਿਆਣੀ ਠਕੁਰਾਣੀ ॥ਇਕਨ੍ਹ੍ਹਾ ਪੇਰਣ ਸਿਰ ਖੁਰ ਪਾਟੇ ਇਕਨ੍ਹ੍ਹਾ ਵਾਸੁ ਮਸਾਣੀ ॥

ਜਿਨ੍ਹ੍ਹ ਕੇ ਬੰਕੇ ਘਰੀ ਨ ਆਇਆ ਤਿਨ੍ਹ੍ਹ ਕਿਉ ਰੈਣਿ ਵਿਹਾਣੀ ॥੬॥
Ik hinḏvāṇī avar ṯurkāṇī bẖati▫āṇī ṯẖakurāṇī Iknĥā peraṇ sir kẖur pāte iknĥā vās masāṇī Jinĥ ke banke gẖarī na ā▫i▫ā ṯinĥ ki▫o raiṇ vihāṇī ||6||

(Ik) some women were (hindvaani) Hindu, (avar) others (turkaani) Muslim, (bhatiaani) Bhatti and (tthakuraani) Rajput.
(peyran) the clothes (iknha) of some (paattey) were torn from (sir) head to (khur) heel i.e. they were dishonoured, while (iknha) some (vaas-u) made their abode (masaani) in the cremation ground – they were killed.
the women (jinh key) whose (bankey = handsome ones) husbands did not (aaiaa = come) return (ghari) to their homes, (tinh kio = how could they?) their (rain-i) night never seemed (vihaani) to end – while waiting. 6.

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਕਿਸ ਨੋ ਆਖਿ ਸੁਣਾਈਐ ॥ਦੁਖੁ ਸੁਖੁ ਤੇਰੈ ਭਾਣੈ ਹੋਵੈ ਕਿਸ ਥੈ ਜਾਇ ਰੂਆਈਐ ॥

ਹੁਕਮੀ ਹੁਕਮਿ ਚਲਾਏ ਵਿਗਸੈ ਨਾਨਕ ਲਿਖਿਆ ਪਾਈਐ ॥੭॥੧੨॥

Āpe kare karā▫e karṯā kis no ākẖ suṇā▫ī▫ai Ḏukẖ sukẖṯerai bẖāṇai hovai kis thai jā▫e rū▫ā▫ī▫ai Hukmī hukam cẖalā▫e vigsai Nānak likẖi▫ā pā▫ī▫ai ||7||12||

(Karta) the Creator (karey) does or (karaaey) makes creatures to do everything; so (kis no) to whom do we (aakh-i sunaaeeai) relate/complain this? – No one is above God.
O Almighty, (dukh-u) pain and (sukh u) comfort (hovai = happens) comes by (teyrai) your (bhaanai) will, so (kis thai) to whom can we (rooaaeeai) wail – because no one can countermand what You desire.
The Almighty (hukmi = who issues commands) Master (vigsai) is happy (chalaaey) making things happen (hukam-i) by ITs commands; we (paaeeai) get what is (likhia) written in our destiny based on deeds, says Nanak. 7. 12.