SGGS pp 373-375, Aasa M: 5, Shabads 10-16

ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਰੜਾਵੈ ਬਿਲਲਾਵੈ ਨਿੰਦਕੁ ॥ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਬਿਸਰਿਆ ਅਪਣਾ ਕੀਤਾ ਪਾਵੈ ਨਿੰਦਕੁ ॥੧॥ ਰਹਾਉ ॥
Āsā mėhlā 5. Arṛāvai billāvai ninḏak. Pārbarahm parmesar bisri▫ā apṇā kīṯā pāvai ninḏak. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Aasa. (Nindak-u) a slanderer (ar-rraavai) cries out and (bil-laavai) writhes in pain.
This is because (bisria) forgetting (paarbrahm-u) the Supreme Being, (parameysar-u) the Supreme Master, s/he – indulges in the evil of slander – and (paavai = receives) faces consequences of (apna) his/her own (keeta) actions. 1.
(Rahaau) dwell and reflect on this.

ਜੇ ਕੋਈ ਉਸ ਕਾ ਸੰਗੀ ਹੋਵੈ ਨਾਲੇ ਲਏ ਸਿਧਾਵੈ ॥ ਅਣਹੋਦਾ ਅਜਗਰੁ ਭਾਰੁ ਉਠਾਏ ਨਿੰਦਕੁ ਅਗਨੀ ਮਾਹਿ ਜਲਾਵੈ ॥੧॥
Je ko▫ī us kā sangī hovai nāle la▫e siḏẖāvai. Aṇhoḏā ajgar bẖār uṯẖā▫e ninḏak agnī māhi jalāvai. ||1||

(Jey) if (koee) someone (hovai) becomes (us ka) his/her (sangi) companion, s/he (sidhaavai) takes that person also along i.e. puts in the habit of slander.
Slandering someone is like taking (anhoda) non-existent (bhaar-u) heavy load like that of (ajgar-u) a python, i.e. has to bear consequences of shortcomings of those s/he slanders; s/he (jalaavai) burns the self (maah-i) in (agni) the fire – of jealousy. 1.

ਪਰਮੇਸਰ ਕੈ ਦੁਆਰੈ ਜਿ ਹੋਇ ਬਿਤੀਤੈ ਸੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥ ਭਗਤ ਜਨਾ ਕਉ ਸਦਾ ਅਨੰਦੁ ਹੈ ਹਰਿ ਕੀਰਤਨੁ ਗਾਇ ਬਿਗਸਾਵੈ ॥੨॥੧੦॥
Parmesar kai ḏu▫ārai jė ho▫e biṯīṯai so Nānak ākẖ suṇāvai. Bẖagaṯ janā ka▫o saḏā anand hai har kīrṯan gā▫e bigsāvai. ||2||10||

Nanak the fifth (aakh-i sunaavai = says to hear) states (j-i) as (hoey bateetai) happens (duaarai = at the gate) in the court of (parmeysar) the Supreme Master, i.e. by natural law.

There is (sadaa) ever (anand-u) joy/bliss (kau) for (bhagat janaa = devotees) those dedicated to God; they (bigsaavai) remain happy (gaaey) singing (har-i keertan-u = Divine praise) Divine glory. 2. 10.

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Note: This Shabad describes how people engage in various activities to feel good but do not get lasting peace of mind, which is possible only by conforming to Divine commands. This brings eternal peace of mind. Each verse below describes one type of activity. The first one is about making the body attractive by wearing makeup. The spiritual message is that rituals do not give peace.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਉ ਮੈ ਕੀਓ ਸਗਲ ਸੀਗਾਰਾ ॥ ਤਉ ਭੀ ਮੇਰਾ ਮਨੁ ਨ ਪਤੀਆਰਾ ॥ ਅਨਿਕ ਸੁਗੰਧਤ ਤਨ ਮਹਿ ਲਾਵਉ ॥ ਓਹੁ ਸੁਖੁ ਤਿਲੁ ਸਮਾਨਿ ਨਹੀ ਪਾਵਉ ॥
Āsā mėhlā 5.Ja▫o mai kī▫o sagal sīgārā. Ŧa▫o bẖī merā man na paṯī▫ārā. Anik suganḏẖaṯ ṯan mėh lāva▫o. Oh sukẖ ṯil samān nahī pāva▫o.

Composition of the fifth Guru in Raga Aasa. (Jau) if I (keea = did) wear (sagal) all types of (seegaara) adornment, i.e. perform all the rituals.
(Tau bhi) even then (meyra) my (man-u) mind is not (pateeaara) satisfied/happy.
I (laavah-u) apply (anik) numerous (sugandhat) fragrances (mah-i = in) on (tan) the body,
but with all these I cannot (paava) get (til samaan-i = equal to sesame seed) even a bit of (oh-u) that (sukh-u) peace/pleasure – which I get by conforming to Divine commands on role in life.

ਮਨ ਮਹਿ ਚਿਤਵਉ ਐਸੀ ਆਸਾਈ ॥ ਪ੍ਰਿਅ ਦੇਖਤ ਜੀਵਉ ਮੇਰੀ ਮਾਈ ॥੧॥
Man mėh cẖiṯva▫o aisī āsā▫ī. Pari▫a ḏekẖaṯ jīva▫o merī mā▫ī. ||1||

I (chitvau = think) have (aisi = such) that (aasaaee) wish (mah-i) in (man) the mind.
I will (jeevau) be enlivened/rejuvenated on (deykhat) seeing the (pria) beloved – the Beloved Master within, o (meyri maaee) my mother. 1.

ਮਾਈ ਕਹਾ ਕਰਉ ਇਹੁ ਮਨੁ ਨ ਧੀਰੈ ॥ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮ ਬੈਰਾਗੁ ਹਿਰੈ ॥੧॥ ਰਹਾਉ ॥
Mā▫ī kahā kara▫o ih man na ḏẖīrai. Pari▫a parīṯam bairāg hirai. ||1|| rahā▫o.

O (maaee) mother, (kahaa) what should I (karau) do, (ih-u = this) my mind is not (dheerai)  soothed,?
It is (hirai = taken away) possessed by (bairaag-u) the longing for (pri-a preetam) the Beloved Master. 1.
(Rahaau) dwell and reflect on this.

Note: The next verse is about things which impress people.

ਬਸਤ੍ਰ ਬਿਭੂਖਨ ਸੁਖ ਬਹੁਤ ਬਿਸੇਖੈ ॥ ਓਇ ਭੀ ਜਾਨਉ ਕਿਤੈ ਨ ਲੇਖੈ ॥ ਪਤਿ ਸੋਭਾ ਅਰੁ ਮਾਨੁ ਮਹਤੁ ॥ ਆਗਿਆਕਾਰੀ ਸਗਲ ਜਗਤੁ ॥ ਗ੍ਰਿਹੁ ਐਸਾ

ਹੈ ਸੁੰਦਰ ਲਾਲ ॥ ਪ੍ਰਭ ਭਾਵਾ ਤਾ ਸਦਾ ਨਿਹਾਲ ॥੨॥
Basṯar bibẖūkẖan sukẖ bahuṯ bisekẖai. O▫e bẖī jān▫o kiṯai na lekẖai. Paṯ sobẖā ar mān mahaṯ. Āgi▫ākārī sagal jagaṯ. Garihu aisā hai sunḏar lāl. Parabẖ bẖāvāṯā saḏā nihāl. ||2||

I wear (bahut) many (bisaeykhai) special (bastr) clothes and (bibhookhan) ornaments to look good.
But (janaau) find (oey) them of (kitai na = not any) no (leykhai = counted) use in getting peace.
I receive (pat-i) honour, (sobha) fame and (maan-u) recognition (ar-u) and (mahat-u) importance.
and have (sagal) the whole (jagat-u) world (agiaakaari = obedient) obeying me.
I have a (grih-u) a house/mansion (aisa = such) like a (sundar) beautiful (laal) ruby.
These do not make me as happy as when I am (bhaava) accepted/approved by (prabh) the Almighty, which makes me (sadaa) forever (nihaal) happy, i.e. real happiness/satisfaction. 2.

ਬਿੰਜਨ ਭੋਜਨ ਅਨਿਕ ਪਰਕਾਰ ॥ ਰੰਗ ਤਮਾਸੇ ਬਹੁਤੁ ਬਿਸਥਾਰ ॥ ਰਾਜ ਮਿਲਖ ਅਰੁ ਬਹੁਤੁ ਫੁਰਮਾਇਸਿ ॥ ਮਨੁ ਨਹੀ ਧ੍ਰਾਪੈ ਤ੍ਰਿਸਨਾ ਨ ਜਾਇਸਿ ॥
Binjan bẖojan anik parkār. Rang ṯamāse bahuṯ bisthār. Rāj milakẖ ar bahuṯ furmā▫is. Man nahī ḏẖarāpai ṯarisnā nā jā▫is.

I enjoy (bhojan) food (binjan) delicacies of (anik) numerous (parkaar) types and have (bahut-u) a large of (bisthaar = expanse) range of (rang tamaasey) merrymaking.
I have a large (raaj = kingdom) dominion, (milakh) land area and (bahut-u) a large population under my (furmaais-i = orders) authority.
But (trisna) craving for more does not (jaais-i) leave and (man) the mind is not (dhraapai) satisfied, i.e. the mind wants more of these.

ਬਿਨੁ ਮਿਲਬੇ ਇਹੁ ਦਿਨੁ ਨ ਬਿਹਾਵੈ ॥ ਮਿਲੈ ਪ੍ਰਭੂ ਤਾ ਸਭ ਸੁਖ ਪਾਵੈ ॥੩॥
Bin milbe ih ḏin na bihāvai. Milai parabẖū ṯā sabẖ sukẖ pāvai. ||3||

(Ih-u) this mind cannot (bihaavai) pass (din-u) day (bin-u) without (milbey = meeting) finding the Beloved within.
When the mind (milai) finds (prabhoo) the Almighty within, (ta) then it (paavai = obtains) experiences (sabh = all) complete (sukh) peace/happiness. 3.

ਖੋਜਤ ਖੋਜਤ ਸੁਨੀ ਇਹ ਸੋਇ ॥ ਸਾਧਸੰਗਤਿ ਬਿਨੁ ਤਰਿਓ ਨ ਕੋਇ ॥ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ਤਿਨਿ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਪੂਰੀ ਆਸਾ ਮਨੁ ਤ੍ਰਿਪਤਾਇਆ ॥
Kẖojaṯ kẖojaṯ sunī ih so▫e. Sāḏẖsangaṯ bin ṯari▫o na ko▫e. Jis masṯak bẖāg ṯin saṯgur pā▫i▫ā. Pūrī āsā man ṯaripṯā▫i▫ā.

In the process of (khojat khojat) searching for the Almighty, I (suni = heard) got (ih) this 

(soey) message,
that (na koey) no one (tario = swims) gets across the world ocean of temptations (bin-u) without (saadhsangat) company/guidance of the guru.
One who has (bhaag) good fortune written on (mastak-i) the forehead, i.e. shows proclivity to learn, (tin-i) that person (paaia) finds (satigur) the true guru – and follows his teachings.
When his/her (aasa) wish to find the guru (poori) fulfilled, she follows the guru and his/her (man-u)  mind is (triptaaia) satisfied.

ਪ੍ਰਭ ਮਿਲਿਆ ਤਾ ਚੂਕੀ ਡੰਝਾ ॥ ਨਾਨਕ ਲਧਾ ਮਨ ਤਨ ਮੰਝਾ ॥੪॥੧੧॥
Parabẖ mili▫ā ṯā cẖūkī danjẖā. Nānak laḏẖā man ṯan manjẖā. ||4||11||

When (prabh) the Almighty (milia) is found (ta) then (danjha) restless-ness of the mind (chooki) ends.
The Master (ladhaa) is found (manjha) within (man) the mind and (tan) body, says Nanak the fifth. 4. 11.

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ਆਸਾ ਮਹਲਾ ੫ ਪੰਚਪਦੇ ॥
Āsā mėhlā 5 pancẖpaḏe.

Composition of the fifth Guru in Raga Aasa (panch-padey) of five stanzas.

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Note: In this Shabad the fifth Guru says that human birth is supreme amongst all, where one can praise and obey the Creator. However, vices tie the mind down. The influence of vices is given one by one in successive stanzas below.

ਪ੍ਰਥਮੇ ਤੇਰੀ ਨੀਕੀ ਜਾਤਿ ॥ ਦੁਤੀਆ ਤੇਰੀ ਮਨੀਐ ਪਾਂਤਿ ॥ ਤ੍ਰਿਤੀਆ ਤੇਰਾ ਸੁੰਦਰ ਥਾਨੁ ॥ ਬਿਗੜ ਰੂਪੁ ਮਨ ਮਹਿ ਅਭਿਮਾਨੁ ॥੧॥
Parathme ṯerī nīkī jāṯ. Ḏuṯī▫ā ṯerī manī▫ai pāʼnṯ. Ŧariṯī▫ā ṯerā sunḏar thān. Bigaṛ rūp man mėh abẖimān. ||1||

O human being, count your blessings. (Prathmey) firstly (teyri) your (jaat) class/life form is (neeki = high) sublime.
(Duteeaa) secondly, your (paa’nt-i) lineage (maneeai) is well recognised.
(Tritia) thirdly your (thaan-u = place) mansion is (sundar) beautiful.
(Roop) human form has been (bigarr) spoilt due to (abhimaan-u) vanity (mah-i) in (man) the mind, i.e. you do not obey Divine commands. 1.

ਸੋਹਨੀ ਸਰੂਪਿ ਸੁਜਾਣਿ ਬਿਚਖਨਿ ॥ ਅਤਿ ਗਰਬੈ ਮੋਹਿ ਫਾਕੀ ਤੂੰ ॥੧॥ ਰਹਾਉ ॥
Sohnī sarūp sujāṇ bicẖkẖan. Aṯ garbai mohi fākī ṯūʼn. ||1|| rahā▫o.

O (sohni) beautiful (saroop = good looks) attractive, (sujaan-i) well informed and (bichakhan-i) wise human being.
But (too’n) you (phaaki = swallowed) are possessed by (at-i) excessive (garbai) vanity and (moh) allurements. 1.
(Rahaau) dwell and reflect on this.

ਅਤਿ ਸੂਚੀ ਤੇਰੀ ਪਾਕਸਾਲ ॥ ਕਰਿ ਇਸਨਾਨੁ ਪੂਜਾ ਤਿਲਕੁ ਲਾਲ ॥ ਗਲੀ ਗਰਬਹਿ ਮੁਖਿ ਗੋਵਹਿ ਗਿਆਨ ॥ ਸਭ ਬਿਧਿ ਖੋਈ ਲੋਭਿ ਸੁਆਨ ॥੨॥
Aṯ sūcẖī ṯerī pāksāl. Kar isnān pūjā ṯilak lāl. Galī garbėh mukẖ govėh gi▫ān. Sabẖ biḏẖ kẖo▫ī lobẖ su▫ān. ||2||

 O Brahmin, you keep (teyri) your (paak-saal) kitchen (at-i) very (soochi = pure) clean, – not accessed by anyone else.
You (kar-i = do) take (isnaan) bath, perform (pooja) worship and apply (laal) red (tilak-u) frontal mark on the forehead.
You (garbah-i) display pride (gali) in speech, and (govah-i = utter) recite (giaan = knowledge) scriptures (mukh-i = from mouth) from memory.
But (sabh) all these (bidh-i) things are (khoee = lost) of no use if you have (lobh) greed like that of (suaan) a dog, i.e. do these for money. 2.

ਕਾਪਰ ਪਹਿਰਹਿ ਭੋਗਹਿ ਭੋਗ ॥ ਆਚਾਰ ਕਰਹਿ ਸੋਭਾ ਮਹਿ ਲੋਗ ॥ ਚੋਆ ਚੰਦਨ ਸੁਗੰਧ ਬਿਸਥਾਰ ॥ਸੰਗੀ ਖੋਟਾ ਕ੍ਰੋਧੁ ਚੰਡਾਲ ॥੩॥
Kāpar pahirahi bẖogėh bẖog. Ācẖār karahi sobẖā mėh log. Cẖo▫ā cẖanḏan suganḏẖ bisthār. Sangī kẖotā kroḏẖ cẖandāl. ||3||

You (pahirah-i) wear good (kaapar) clothes and (bhogah-i) eat good (bhog) food; you (karah-i) do  

(achhar-i) good deeds, which bring (sobha) fame (mah-i) amongst (log) people.
You (bisthaar = spread) apply (choaa = distillates) scents, (chandan) sandalwood paste and other (sugandh) fragrances to your body, but have (sangi) with you in the mind (khottaa = counterfeit) deceitful (chandaal = outcast) undesirable (krodh-u) wrath. 3.

ਅਵਰ ਜੋਨਿ ਤੇਰੀ ਪਨਿਹਾਰੀ ॥ ਇਸੁ ਧਰਤੀ ਮਹਿ ਤੇਰੀ ਸਿਕਦਾਰੀ ॥ ਸੁਇਨਾ ਰੂਪਾ ਤੁਝ ਪਹਿ ਦਾਮ ॥ ਸੀਲੁ ਬਿਗਾਰਿਓ ਤੇਰਾ ਕਾਮ ॥੪॥
Avar jon ṯerī panihārī. Is ḏẖarṯī mėh ṯerī sikḏārī. Su▫inā rūpā ṯujẖ pėh ḏām. Sīl bigāri▫o ṯerā kām. ||4||

(Avar) other (jon-i) life forms are (teyri) your (panihaari = water carriers) servants.
(Teyri = your) you have (sikdaari = authority) supremacy (meh) in (is) this (dharti = earth) world, o human being.
You have (suina) gold, (roopa) silver and (daam) money i.e. wealth (pah-i) with (tujh) you. But (kaam) lust (bigaario) spoils (teyra) your (seel) good conduct. 4.

Note: The above four verses mention four vices namely vanity, greed, wrath and craving which keep the humans in bondage. The verse below shows the way for emancipation from them.

ਜਾ ਕਉ ਦ੍ਰਿਸਟਿ ਮਇਆ ਹਰਿ ਰਾਇ ॥ ਸਾ ਬੰਦੀ ਤੇ ਲਈ ਛਡਾਇ ॥ ਸਾਧਸੰਗਿ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਫਲ ਓਹ ਕਾਇਆ ॥੫॥
Jā ka▫o ḏarisat ma▫i▫ā har rā▫e. Sā banḏī ṯe la▫ī cẖẖadā▫e. Sāḏẖsang mil har ras pā▫i▫ā. Kaho Nānak safal oh kā▫i▫ā. ||5||

(Ja kau) one on whom (har-i raaey-i) the sovereign Almighty (dristt-i = casts sight) bestows (maiaa) grace,
IT (laee chhadaaey) liberates  (tey) from (bandi) bondage to desires.
(Sa) such a person (paaia = obtains) experiences (har-i ras-u = Divine elixir) Divine experience (mil-i) with (sadhsang-i) company/guidance of the guru.
(Kah-u) says Nanak the fifth, (Oh) that (kaaia) body/person is (saphal) successful – in overcoming vices. 5.

ਸਭਿ ਰੂਪ ਸਭਿ ਸੁਖ ਬਨੇ ਸੁਹਾਗਨਿ ॥ ਅਤਿ ਸੁੰਦਰਿ ਬਿਚਖਨਿ ਤੂੰ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧੨॥
Sabẖ rūp sabẖ sukẖ bane suhāgan. Aṯ sunḏar bicẖkẖan ṯūʼn. ||1|| rahā▫o ḏūjā. ||12||

Such a person is addressed thus: You are (suhaagan-i) a fortunate soul-wife of the Almighty-spouse, (baney) blessed with (sabh-i) all the (roop) beauty and (sukh) comforts.
You are (at-i) very (sundar-i) beautiful and (bichakhan) clever/wise – loved by the Almighty. 1.
(Rahaau dooja = second pause) dwell again to reflect. 12.

Note: This Shabad has two verses with (rahaau) pause. The same qualities are mentioned in both verses preceding Rahaau. The first Rahaau states vices take away merits, the second says one remains unaffected by lures by following the guru.

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ਆਸਾ ਮਹਲਾ ੫ ਇਕਤੁਕੇ ੨ ॥

Āsā mėhlā 5 ikṯuke 2.

Two compositions of the fifth Guru in Raga Aasa (iktukey) with stanzas of one line each.

ਜੀਵਤ ਦੀਸੈ ਤਿਸੁ ਸਰਪਰ ਮਰਣਾ ॥ਮੁਆ ਹੋਵੈ ਤਿਸੁ ਨਿਹਚਲੁ ਰਹਣਾ ॥੧॥
Jīvaṯ ḏīsai ṯis sarpar marṇā. Mu▫ā hovai ṯis nihcẖal rahṇā. ||1||

One who (deesai) is seen (jeevat = alive) with physical body, (tis-u) that person is (sarpar) sure (marna) to die, i.e. all human beings fall prey to temptations.
One who (hovai) is (muaa) dead, i.e. has killed his/her ego and obeys Divine commands, (tis-u) that person (rahna) stays (nihchal) unshakable, i.e. does not succumb to temptations. 1.

ਜੀਵਤ ਮੁਏ ਮੁਏ ਸੇ ਜੀਵੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਵਖਧੁ ਮੁਖਿ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵੇ ॥੧॥ ਰਹਾਉ ॥
Jīvaṯ mu▫e mu▫e se jīve. Har har nām avkẖaḏẖ mukẖ pā▫i▫ā gur sabḏī ras amriṯ pīve. ||1|| rahā▫o.

Those who (muey = die, jeevat = alive) kill ego (sey) they (jeeevey = live) do not fall prey to temptations.
The latter (paaia) put (avkhadh-u) the medicine of (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (mukh-i) in their mouths; they (peevey = drink) drink (amrit-u) life-giving (ras-u) elixir, i.e. assimilate and conform to Naam (sabdi = with the word) guided by (gur) the guru – and thus do not fall prey to temptations. 1.
(Rahaau) dwell and reflect on this.

ਕਾਚੀ ਮਟੁਕੀ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥ ਜਿਸੁ ਛੂਟੈ ਤ੍ਰਿਕੁਟੀ ਤਿਸੁ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੨॥
Kācẖī matukī binas bināsā. Jis cẖẖūtai ṯarikutī ṯis nij gẖar vāsā. ||2||

The body is like (kaachi) an unbaked earthen (mattuki) pitcher which is destined (binas-i binaasa) to break/perish, – and every human falls prey to temptations.
The mind (jis-u) which (chhootai) frees itself from (trikutti = three furrows) three modes of ego action – Tamas, Rajas, Sattva – (tis-u) that mind (vaasa) lives in (nij ghar-i) own home, i.e. focuses on God within and is not swayed by temptations. 2.

ਊਚਾ ਚੜੈ ਸੁ ਪਵੈ ਪਇਆਲਾ ॥ ਧਰਨਿ ਪੜੈ ਤਿਸੁ ਲਗੈ ਨ ਕਾਲਾ ॥੩॥
Ūcẖā cẖaṛai so pavai pa▫i▫ālā. Ḏẖaran paṛai ṯis lagai na kālā. ||3||

It is a law of nature that what (charhai = rises) goes up (s-u) that (pavai) falls into (paiaala) down – One who shows arrogance perishes.
One who (paraai) lies (dharan-i) on the earth i.e. submits to natural laws/Divine commands, (tis-u) s/he is not (lagai = touched) subject to (kaala = death) fall prey to vices. 3.

ਭ੍ਰਮਤ ਫਿਰੇ ਤਿਨ ਕਿਛੂ ਨ ਪਾਇਆ ॥ਸੇ ਅਸਥਿਰ ਜਿਨ ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ॥੪॥
Bẖarmaṯ fire ṯin kicẖẖū na pā▫i▫ā. Se asthir jin gur sabaḏ kamā▫i▫ā. ||4||

Those who (bhramat phirey) keep wandering – directionless by not following the rules, – (tin) they 

(paaia) achieve (kichhoona) nothing, i.e. opportunity of human birth to follow the guru is wasted.
(Jin) those who (kamaaia) comply with (sabad-u = word) guidance of (gur) the guru, (sey) they remain (asthir) steady – and find the Creator within. 4.

ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਹਰਿ ਕਾ ਮਾਲੁ ॥ ਨਾਨਕ ਗੁਰ ਮਿਲਿ ਭਏ ਨਿਹਾਲ ॥੫॥੧੩॥
Jī▫o pind sabẖ har kā māl. Nānak gur mil bẖa▫e nihāl. ||5||13||

(Jeeau) the soul and (pindd-u) body are (sabh) all (maal-u) wealth/resource (ka = of) given by, (har-i) the Almighty.
Those who (mil-i) find/follow (gur) the guru – find the Almighty within and (bhaey) are (nihaal) happy, says fifth Nanak. 5. 13.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਪੁਤਰੀ ਤੇਰੀ ਬਿਧਿ ਕਰਿ ਥਾਟੀ ॥ ਜਾਨੁ ਸਤਿ ਕਰਿ ਹੋਇਗੀ ਮਾਟੀ ॥੧॥
Āsā mėhlā 5. Puṯrī ṯerī biḏẖ kar thātī. Jān saṯ kar ho▫igī mātī. ||1||

Composition of the fifth Guru in Raga Aasa. O mortal, (teyri) your (putri/putli = effigy) body has been (thaatti) made (bidh-i kar-i) methodically – to perform role of human being.
(Jaan-u) know (sat-i kar-i) for sure that it (hoeygi) will become dust (maatti) dust, i.e. shall die and will not get this opportunity again. 1.

ਮੂਲੁ ਸਮਾਲਹੁ ਅਚੇਤ ਗਵਾਰਾ ॥ ਇਤਨੇ ਕਉ ਤੁਮ੍ਹ੍ਹ ਕਿਆ ਗਰਬੇ ॥੧॥ ਰਹਾਉ ॥
Mūl samālahu acẖeṯ gavārā. Iṯne ka▫o ṯumĥ ki▫ā garbe. ||1|| rahā▫o.

(Samaalh-u) keep in mind you (mool-u) origin, o (acheyt) thoughtless (gavaara) uninformed human. (Kiaa) why are (tumh) you (garbey) proud of (itney kau = this much) the perishable body. 1.
(Rahaau) dwell and reflect on this.

ਤੀਨਿ ਸੇਰ ਕਾ ਦਿਹਾੜੀ ਮਿਹਮਾਨੁ ॥ ਅਵਰ ਵਸਤੁ ਤੁਝ ਪਾਹਿ ਅਮਾਨ ॥੨॥
Ŧīn ser kā ḏihāṛī mihmān. Avar vasaṯ ṯujẖ pāhi amān. ||2||

You are (mihmaan-u = guest) temporarily in the world and need (teen-i) three (seyr) seers, i.e. six pounds, of food and water (dihaari) in a day for use.
(Vast-u) everything (avar) else is (paah-i) with (tujh) you (amaan/amaanat) for safe custody – as long as you live, and will leave them behind on death. 2.

ਬਿਸਟਾ ਅਸਤ ਰਕਤੁ ਪਰੇਟੇ ਚਾਮ ॥ ਇਸੁ ਊਪਰਿ ਲੇ ਰਾਖਿਓ ਗੁਮਾਨ ॥੩॥
Bistā asaṯ rakaṯ parete cẖām. Is ūpar le rākẖi▫o gumān. ||3||

Your body contains (bistta) = faeces) waste, (ast) bones, and (rakt-u) blood (preyttey) covered by (chaam) the skin.
But you (ley raakhio) take (gumaan) pride (oopar-i) on (is-u) this. 3.

ਏਕ ਵਸਤੁ ਬੂਝਹਿ ਤਾ ਹੋਵਹਿ ਪਾਕ ॥ ਬਿਨੁ ਬੂਝੇ ਤੂੰ ਸਦਾ ਨਾਪਾਕ ॥੪॥
Ėk vasaṯ būjẖėh ṯā hovėh pāk. Bin būjẖe ṯūʼn saḏā nāpāk. ||4||

If you (boojhah) understand/conform to (eyk) one (vast-u) thing namely Naam/ Divine virtues and commands, (ta) then you (hovah-i) can be (paak) purified – of pride.
But (bin-u) without (boojhey) recognizing the Creator within, you will (sadaa) ever be (naapaak = impure) afflicted with the vices. 4.

ਕਹੁ ਨਾਨਕ ਗੁਰ ਕਉ ਕੁਰਬਾਨੁ ॥ ਜਿਸ ਤੇ ਪਾਈਐ ਹਰਿ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥੫॥੧੪॥
Kaho Nānak gur ka▫o kurbān. Jis ṯe pā▫ī▫ai har purakẖ sujān. ||5||14||

(Kah-u) says Nanak the fifth, we should (kurbaan-u = sacrifice, kau = to) submit to guidance of (gur0 the guru.
(Tey) with (jis) whose guidance, we (paaeeai) can find (purakh-u = all-pervasive) the Omnipresent and (sujaan-u = wise) Omniscient (har-i) Creator within. 5. 14.

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ਆਸਾ ਮਹਲਾ ੫ ਇਕਤੁਕੇ ਚਉਪਦੇ ॥
Āsā mėhlā 5 ikṯuke cẖa▫upḏe.

Composition of the fifth Guru in Raga Aasa, (chaupadey) four stanzas (ik-tukey) of one verse each.

Note: This Shabad brings out the yearning of the seeker’s soul for the Creator.

ਇਕ ਘੜੀ ਦਿਨਸੁ ਮੋ ਕਉ ਬਹੁਤੁ ਦਿਹਾਰੇ ॥ ਮਨੁ ਨ ਰਹੈ ਕੈਸੇ ਮਿਲਉ ਪਿਆਰੇ ॥੧॥
Ik gẖaṛī ḏinas mo ka▫o bahuṯ ḏihāre. Man na rahai kaise mila▫o pi▫āre. ||1||

The soul wife says: (Mo kau) for me forgetting the Almighty-husband even for (ik) a (gharri) small period of (dinas) a day is like that of (bahut-u) many (dihaarey) days.
My (man) mind cannot (rahai) stay steady in that state; (kaisey) how do I (milau) meet, i.e. keep in mind (piaarey) the Beloved? 1.

ਇਕੁ ਪਲੁ ਦਿਨਸੁ ਮੋ ਕਉ ਕਬਹੁ ਨ ਬਿਹਾਵੈ ॥ ਦਰਸਨ ਕੀ ਮਨਿ ਆਸ ਘਨੇਰੀ ਕੋਈ ਐਸਾ ਸੰਤੁ ਮੋ ਕਉ ਪਿਰਹਿ ਮਿਲਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Ik pal ḏinas mo ka▫o kabahu na bihāvai. Ḏarsan kī man ās gẖanerī ko▫ī aisā sanṯ mo ka▫o pirėh milāvai. ||1|| rahā▫o.

(Mo kau) for me, (pal-u) a small period of (dinas-u) a day without the Beloved (kabahu na = never) never seems to (bihaavai) pass strong (aas = wish) yearning (ki = of) for (darsan = sight) being with the Master; I am looking for (koee) some . 
(Man-i) in my mind I have (ghaneyri)  (aisa) such (sant = saint) guru who can (milaavai = unite) help me find (pirah-i) my Beloved. 1.
(Rahaau) dwell and reflect on this.

Page 375

ਚਾਰਿ ਪਹਰ ਚਹੁ ਜੁਗਹ ਸਮਾਨੇ ॥ ਰੈਣਿ ਭਈ ਤਬ ਅੰਤੁ ਨ ਜਾਨੇ ॥੨॥
Cẖār pahar cẖahu jugah samāne. Raiṇ bẖa▫ī ṯab anṯ na jāne. ||2||

Separation from the Almighty-husband for (chaar-i = four x pahar = three hours – twelve hours) a day is (smaaney) like (chah-u) the four (jugah) ages, i.e. millions of years.
When (rain) the night (bhaee = happens) falls, it (jaaney) seems to have no (ant-u) end. 2.

ਪੰਚ ਦੂਤ ਮਿਲਿ ਪਿਰਹੁ ਵਿਛੋੜੀ ॥ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਰੋਵੈ ਹਾਥ ਪਛੋੜੀ ॥੩॥
Pancẖ ḏūṯ mil pirahu vicẖẖoṛī. Bẖaram bẖaram rovai hāth pacẖẖoṛī. ||3||

The soul-wife is (vichhori) separated (pirah-u) from the Creator-spouse by (panch) the five 

(doot) vices – of lust, anger, greed, attachment to the world-play and vanity – (mil-i) together.
(Bhram-i) deluded by the vices, the soul (bhram-i = wanders) becomes restless and (rovai) cries 

(pachhori) wringing its (haath) hands i.e. agonises due to pain of separation. 3.

ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਦਰਸੁ ਦਿਖਾਇਆ ॥ ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ॥੪॥੧੫॥
Jan Nānak ka▫o har ḏaras ḏikẖā▫i▫ā. Āṯam cẖīnėh param sukẖ pā▫i▫ā. ||4||15||

(Hari) the Almighty (dikhaaia = showed) granted (daras = sight) vision (kau) to (jan = servant) the devotee fifth Nanak i.e. enabled him to recognize the Almighty within.
Thus (cheenh-i) recognising the Divine (aatam-u) within, he has (paaia) obtained (param) supreme (sukh-u) comfort – by experiencing the Creator within. 4. 15.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਸੇਵਾ ਮਹਿ ਪਰਮ ਨਿਧਾਨੁ ॥ਹਰਿ ਸੇਵਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੧॥
Āsā mėhlā 5. Har sevā mėh param niḏẖān. Har sevā mukẖ amriṯ nām. ||1||

Composition of the fifth Guru in Raga Aasa. (Param) supreme (nidhaan-u) treasure/comfort lies (mah-i) in (seyva = service) obedience to (har-i) Almighty.
(Seyva = service) obedience to (har-i) Almighty puts (amrit) the life-giving elixir of (naam-u) Divine commands (mukh-i) in mouth, i.e. one does not die/fall prey to vices. 1.

ਹਰਿ ਮੇਰਾ ਸਾਥੀ ਸੰਗਿ ਸਖਾਈ ॥ ਦੁਖਿ ਸੁਖਿ ਸਿਮਰੀ ਤਹ ਮਉਜੂਦੁ ਜਮੁ ਬਪੁਰਾ ਮੋ ਕਉ ਕਹਾ ਡਰਾਈ ॥੧॥ ਰਹਾਉ ॥
Har merā sāthī sang sakẖā▫ī. Ḏukẖ sukẖ simrī ṯah ma▫ujūḏ jam bapurā mo ka▫o kahā darā▫ī. ||1|| rahā▫o.

(Har-i) the Almighty is (meyra) my (saathi) companion ever (sang-i) with me (sakhaaee/sahaaee) to help. 
I (simri = remember) invoke God (dukh-i) in pain and (sukh-i) in pleasure to find IT (maujood-u) present with me; (jam-u) agent of Divine justice (bapura) becomes helpless and (kahaa = how?) does not (ddaraaee) frighten (mo kau) me – because it has orders not come near those who obey the Almighty. 1.
(Rahaau) dwell and reflect on this.

ਹਰਿ ਮੇਰੀ ਓਟ ਮੈ ਹਰਿ ਕਾ ਤਾਣੁ ॥ ਹਰਿ ਮੇਰਾ ਸਖਾ ਮਨ ਮਾਹਿ ਦੀਬਾਣੁ ॥੨॥
Har merī ot mai har kā ṯāṇ. Har merā sakẖā man māhi ḏībāṇ. ||2||

The Almighty is (meyri) my (ott) protection/sanctuary and (mai) I (ka taan-u = strength of) rely on the Almighty.
(Har-i) the Almighty is my (sakhaa) companion with IT’s (deebaan-u) court (maah-i) in (man) the mind i.e. IT both helps me and watches my conduct, so while I have confidence, I also have to be alert. 2

ਹਰਿ ਮੇਰੀ ਪੂੰਜੀ ਮੇਰਾ ਹਰਿ ਵੇਸਾਹੁ ॥ ਗੁਰਮੁਖਿ ਧਨੁ ਖਟੀ ਹਰਿ ਮੇਰਾ ਸਾਹੁ ॥੩॥
Har merī pūnjī merā har vesāhu. Gurmukẖ ḏẖan kẖatī har merā sāhu. ||3||

Awareness of commands of the Almighty is my (poonji) money capital and (vesaah-u) trust people place in me.
the (dhan-u) money/profit (khatti) is earned (gurmukh-i) by following the guru’s teachings; but the capital of Divine virtues is given by  (Har-i) the Almighty is (meyra) my (saah-u = financier) the source and I earn (khatti) profit and (dhan) money, i.e. imbibe virtues, (gurmukh-i) with the guru’s guidance. 3.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਇਹ ਮਤਿ ਆਵੈ ॥ ਜਨ ਨਾਨਕੁ ਹਰਿ ਕੈ ਅੰਕਿ ਸਮਾਵੈ ॥੪॥੧੬॥
Gur kirpā ṯe ih maṯ āvai. Jan Nānak har kai ank samāvai. ||4||16||

(Ih) this (mat-i) understanding (aavai) comes (tey) with the guru’s (kirpa) grace/guidance.
One who follows it (samaavai) merges (kai ank-i = in body of) in the Almighty, says (jan)  humble fifth Nanak. 4. 16.

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.