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.

Page 385

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.

SGGS pp 381-383, Aasa M: 5 42-48

ਆਸਾ ਮਹਲਾ ੫ ॥ ਬਾਹਰੁ ਧੋਇ ਅੰਤਰੁ ਮਨੁ ਮੈਲਾ ਦੁਇ ਠਉਰ ਅਪੁਨੇ ਖੋਏ ॥ ਈਹਾ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮੋਹਿ ਵਿਆਪਿਆ ਆਗੈ ਮੁਸਿ ਮੁਸਿ ਰੋਏ ॥੧॥

Āsā mėhlā 5. Bāhar ḏẖo▫e anṯar man mailā ḏu▫e ṯẖa▫ur apune kẖo▫e. Īhā kām kroḏẖ mohi vi▫āpi▫ā

āgai mus mus ro▫e. ||1||

Composition of the fifth Guru in Raga Aasa. One who (dhoey) washes (baahar-u = external) the body but (man-u) the mind is (maila = dirty) smeared with vices; such a person (khoey) loses (apuney = own) his/her comfort (duey-i) both (tthaur) places, i.e. neither has peace in life nor is accepted for union with the Creator.

S/he (viaapia) is afflicted (kaam-i) by lust, (krodh-i) wrath and (moh-i) lures of temptations (eeha = here) in life; and (mus-i mus-i) sighs and (roey) cries, i.e. repents, when confronted with wrongdoings, (aagey = ahead) in the hereafter. 1.

ਗੋਵਿੰਦ ਭਜਨ ਕੀ ਮਤਿ ਹੈ ਹੋਰਾ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮਰਈ ਨਾਮੁ ਨ ਸੁਨਈ ਡੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Govinḏ bẖajan kī maṯ hai horā. varmī mārī sāp na mar▫ī nām na sun▫ī dorā. ||1|| rahā▫o.

Such a person is (ddora) deaf does not (sunaee) listen to the guru’s teachings to obey (naam-u) Divine commands; engages in rituals – not realizing that like – (saap-u) the snake does not (maraee) get killed by (maari = killing) breaking (varmi) the snake hole, i.e. the mind is not cleansed of vices by rituals.

(Mat-i) the counsel one receives from (bhajan) remembering Divine virtues is (hora) different – it cleanses the mind. 1.

(Rahaau) dwell and reflect on this.

ਮਾਇਆ ਕੀ ਕਿਰਤਿ ਛੋਡਿ ਗਵਾਈ ਭਗਤੀ ਸਾਰ ਨ ਜਾਨੈ ॥ਬੇਦ ਸਾਸਤ੍ਰ ਕਉ ਤਰਕਨਿ ਲਾਗਾ ਤਤੁ ਜੋਗੁ ਨ ਪਛਾਨੈ ॥੨॥

Mā▫i▫ā kī kiraṯ cẖẖod gavā▫ī bẖagṯī sār na jānai. Beḏ sāsṯar ka▫o ṯarkan lāgā ṯaṯ jog na pacẖẖānai. ||2||

A person who (chhod-i) leaves (kirat-i) working (ki) for (maaia) money (gavaaee) loses livelihood but also does not (jaanai) know (saar) the essence of (bhagti) devotion i.e. renouncing the world is not devotion – it is living by Divine virtues and commands.

S/he (tarkan-i laaga) gets into arguments on (beyd shaastr) the scriptures but does not (pachhaana) recognize (tat) the essence of how to attain (jog-u) union with the Creator is obedience to Naam. 2.

ਉਘਰਿ ਗਇਆ ਜੈਸਾ ਖੋਟਾ ਢਬੂਆ ਨਦਰਿ ਸਰਾਫਾ ਆਇਆ ॥ਅੰਤਰਜਾਮੀ ਸਭੁ ਕਿਛੁ ਜਾਨੈ ਉਸ ਤੇ ਕਹਾ ਛਪਾਇਆ ॥੩॥

Ugẖar ga▫i▫ā jaisā kẖotā dẖabū▫ā naḏar sarāfā ā▫i▫ā. Anṯarjāmī sabẖ kicẖẖ jānai us ṯe kahā cẖẖapā▫i▫ā. ||3||

(Jaisa) like (khotta) a counterfeit (dhabua) silver coin (ughar-i gaiaa) is exposed when it (aaia) comes (nadar-i = sight) under the eye (saraafa = jeweller) of the valuer.

Similarly (kaha) how can anything (chhapaaia) be concealed from the Almighty (antarjaami) knower of minds who (jaanai) knows (sabh-u kichh-u) everything of what is in every one’s mind. 3.

ਕੂੜਿ ਕਪਟਿ ਬੰਚਿ ਨਿੰਮੁਨੀਆਦਾ ਬਿਨਸਿ ਗਇਆ ਤਤਕਾਲੇ ॥ ਸਤਿ ਸਤਿ ਸਤਿ ਨਾਨਕਿ ਕਹਿਆ ਅਪਨੈ ਹਿਰਦੈ ਦੇਖੁ ਸਮਾਲੇ ॥੪॥੩॥੪੨॥

Kūṛ kapat bancẖ nimmunī▫āḏā binas ga▫i▫ā ṯaṯkāle. Saṯ saṯ saṯ Nānak kahi▫ā apnai hirḏai ḏekẖ samāle. ||4||3||42||

A person whose conduct is based (koorr-i) on falsehood, (kapatt-i) on deceit and (banch-i/balbanch) on manipulations has (ni-mmuniaada) no foundation to stand on (binas-i gaiaa) is destroyed (tatkaaley) instantly, i.e. easily falls prey to vices and not accepted for union with the Creator.

(Nanak-i) fifth Nanak (kahia) has said (sat-i sat-i sat-i) the eternal truth, one should (samaaley) reflect (hirdai) in the mind and (deykh-u) see. 4. 3. 42.

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Note: Some people show their devotion to the deity by dancing and singing. This only pleases one’s own mind and the onlookers. As against this, the Shabad below describes what a devotee of the Almighty does.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਉਦਮੁ ਕਰਤ ਹੋਵੈ ਮਨੁ ਨਿਰਮਲੁ ਨਾਚੈ ਆਪੁ ਨਿਵਾਰੇ ॥ਪੰਚ ਜਨਾ ਲੇ ਵਸਗਤਿ ਰਾਖੈ ਮਨ ਮਹਿ ਏਕੰਕਾਰੇ ॥੧॥

Āsā mėhlā 5. Uḏam karaṯ hovai man nirmal nācẖai āp nivāre. Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||

Composition of the fifth Guru in Raga Aasa. The devotee (karat) makes (udam) efforts so that (man) the mind (hovai = becomes) is (nirmal = free of dirt) purified of vices (nivaarey) by getting rid of (aapa = self-importance) ego – the mind then recognizes Divine messages and (naachai = dances) conforms to them, i.e. acts accordingly.

With (eykankaarey) the One all-pervasive Creator (mah-i) in (man) the mind, s/he (raakhai) keeps (panch jana = five persons) the five vices – of lust, wrath, greed, attachment to the world-play and vanity (lai vasgat-i) under control.

ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā jan niraṯ kare gun gāvai. Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.

O Almighty, (teyra) Your (jan-u = servant) devotee (gaavai) sings Your (gun) virtues and (nirat karai) dances i.e. emulates them.

People use (rabaab) stringed musical instruments, (pakhaavaj) drums, (taal) cymbals and (ghunghroo) bell anklets for dance, but (anhad) continuous (sabad-u = Word) celestial music (vajaavai) plays in the devotee’s mind. 1.

(Rahaau) dwell and reflect on this.

ਪ੍ਰਥਮੇ ਮਨੁ ਪਰਬੋਧੈ ਅਪਨਾ ਪਾਛੈ ਅਵਰ ਰੀਝਾਵੈ ॥ਰਾਮ ਨਾਮ ਜਪੁ ਹਿਰਦੈ ਜਾਪੈ ਮੁਖ ਤੇ ਸਗਲ ਸੁਨਾਵੈ ॥੨॥

Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai. Rām nām jap hirḏai jāpai mukẖṯe sagal sunāvai. ||2||

The dedicated person (prathmey) first (parbodhai = teaches) creates conviction in his/her (aapna) own mind and (pachhai = later) then (reejhaavai = pleases) tries to convince (avar) others.

S/he (jaapai) recounts (raam naam) Divine virtues, (jap-u = what is to be remembered) as guide for life, (hirdai) in the mind and utters (tey) from (mukh) the mouth for (sagal) all (sunaavai) to hear. 2.

ਕਰ ਸੰਗਿ ਸਾਧੂ ਚਰਨ ਪਖਾਰੈ ਸੰਤ ਧੂਰਿ ਤਨਿ ਲਾਵੈ ॥ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰੇ ਗੁਰ ਆਗੈ ਸਤਿ ਪਦਾਰਥੁ ਪਾਵੈ ॥੩॥

Kar sang sāḏẖū cẖaran pakẖārai sanṯḏẖūr ṯan lāvai. Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||

S/he (pakhaarai) washes (charan) the feet of (saadhoo) the guru (sang-i) with (kar) the hands i.e. serves the guru in every way; and (laavai) applies (dhoor-i) the dust of the feet of (sant) the saint/guru (tan-i) on the body – humbly follows his teachings.

S/he (arap-i dharey) surrenders his/her (man-u) mind and (tan-u) body (aagai) before (gur) the guru, i.e. gives up ego and follows the guru in thoughts and deeds; with this s/he (paavai) obtains (padaarath-u = substance) the gift (sat-i) of the Eternal i.e. discovers the Almighty within. 3.

ਜੋ ਜੋ ਸੁਨੈ ਪੇਖੈ ਲਾਇ ਸਰਧਾ ਤਾ ਕਾ ਜਨਮ ਮਰਨ ਦੁਖੁ ਭਾਗੈ ॥ ਐਸੀ ਨਿਰਤਿ ਨਰਕ ਨਿਵਾਰੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਗੈ ॥੪॥੪॥੪੩॥

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai. Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||

(Jo jo) everyone who (sunai) listens to and (peykhai) watches – such a devotee’s words and actions – (laaey sardha) with faith, – does not transgress and – (ta ka) his/her (dukh-u) pain of (janam) births and (maran) deaths (bhaagai = runs) ends.

(Aisi) such (nirat-i = dance) devotion (nivaarai) banishes/ends (narak = hell) cycles of reincarnation, because (gurmukh-i) with the guru’s guidance, one (jaagai = is awake) remains alert against vices in the world-play. 4. 4. 43.

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Note: This Shabad brings out how the human mind is transformed, when one becomes aware of, and conforms to, Divine virtues and commands with the guru’s guidance.

ਆਸਾ ਮਹਲਾ ੫ ॥  ਅਧਮ ਚੰਡਾਲੀ ਭਈ ਬ੍ਰਹਮਣੀ ਸੂਦੀ ਤੇ ਸ੍ਰੇਸਟਾਈ ਰੇ ॥ ਪਾਤਾਲੀ ਆਕਾਸੀ ਸਖਨੀ ਲਹਬਰ ਬੂਝੀ ਖਾਈ ਰੇ ॥੧॥

Āsā mėhlā 5. Aḏẖam cẖandālī bẖa▫ī barahmaṇī sūḏī ṯe sarėstā▫ī re. Pāṯālī ākāsī sakẖnī lahbar būjẖī kẖā▫ī re. ||1||

Composition of the fifth Guru in Raga Aasa. The state of mind which was (adham chanddaali = of lowest caste) an outcast becomes (brahmini = highest caste) respected; one is transformed from (soodi/soodar = untouchable) from very low to (sreysttaaee) sublime state of mind.

The mind used to crave so much as to feel (sakhni) empty/hungry even with provisions from the sky to the nether regions, i.e. of the whole world, but that (lahbar) fire of craving (boojhi) has been quenched and (khaaee) consumed/ within. 1.

ਘਰ ਕੀ ਬਿਲਾਈ ਅਵਰ ਸਿਖਾਈ ਮੂਸਾ ਦੇਖਿ ਡਰਾਈ ਰੇ ॥ ਅਜ ਕੈ ਵਸਿ ਗੁਰਿ ਕੀਨੋ ਕੇਹਰਿ ਕੂਕਰ ਤਿਨਹਿ ਲਗਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Gẖar kī bilā▫ī avar sikẖā▫ī mūsā ḏekẖ darā▫ī re. Aj kai vas gur kīno kehar kūkar ṯinėh lagā▫ī re. ||1|| rahā▫o.

Like a (bilaaee/billi) cat (ki) of (ghar) the house which hunts on the mice, i.e. the mind used to be looking for things to grab, but has now (sikhaaee = taught) learnt (avar) otherwise and (ddraaee) is frightened (deykh) on seeing (moosa = mouse) the prey, i.e. does not eye what belongs to others.

(Gur-i) the Guru has placed (keyhar-i) the lion (vas-i) under control of (aj) the goat, i.e. dissolved ego and made humble; the mind which was greedy like (kookar) a dog has (lagaaee) got used to eating (tinah-i/trin) grass i.e. the mind satisfied with essential provisions. 1.

(Rahaau) dwell and reflect on this.

ਬਾਝੁ ਥੂਨੀਆ ਛਪਰਾ ਥਾਮ੍ਹ੍ਹਿਆ ਨੀਘਰਿਆ ਘਰੁ ਪਾਇਆ ਰੇ ॥ ਬਿਨੁ ਜੜੀਏ ਲੈ ਜੜਿਓ ਜੜਾਵਾ ਥੇਵਾ ਅਚਰਜੁ ਲਾਇਆ ਰੇ ॥੨॥

Bājẖ thūnī▫ā cẖẖaprā thāmiĥ▫ā nīgẖari▫ā gẖar pā▫i▫ā re. Bin jaṛī▫e lai jaṛi▫i jaṛāvā thevā acẖraj lā▫i▫ā re. ||2||

The mind used to (thaamia) support (chhapra = thatched roof) the house (baajh-u) without (thooneea) pillars i.e. only used to dream of having a house, such (nigharia) a homeless person now (paaia) found (ghar-u) a house, i.e. one who wandered here and there, is now steadfast with focus on God within with the guru’s guidance.

I have got (jarraava) a precious stone (lai jarrio) imbedded (bin-u) without (jarree-ey) craftsman; it is (achraj) a wonderful (theyva) precious stone, i.e. I do not rely on anything except Naam/Divine virtues and commands within. 2.

ਦਾਦੀ ਦਾਦਿ ਨ ਪਹੁਚਨਹਾਰਾ ਚੂਪੀ ਨਿਰਨਉ ਪਾਇਆ ਰੇ ॥ ਮਾਲਿ ਦੁਲੀਚੈ ਬੈਠੀ ਲੇ ਮਿਰਤਕੁ ਨੈਨ ਦਿਖਾਲਨੁ ਧਾਇਆ ਰੇ ॥੩॥

Ḏāḏī ḏāḏ na pahucẖanhārā cẖūpī nirna▫o pā▫i▫ā re. Māl ḏulīcẖai baiṯẖī le mirṯak nain ḏikẖālan ḏẖā▫i▫ā re. ||3||

Earlier (daadi) the seeker of justice could not (pahuchanhaara) reach (daad-i) the judge, but now (paaiaa) obtains (nirnau = decision) justice (choopi) quietly, i.e. I no longer worry what would happen as I believe whatever God does is good.

(Mirtak-u) death (baitthi) sat (maal-i) occupying (dulecchai) on a carpet, i.e. temptations easily and lured the mind – now that (nain dikhaalan-u) stare (dhaaia) has gone away, i.e. temptations have no influence on the mind. 3.

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ਸੋਈ ਅਜਾਣੁ ਕਹੈ ਮੈ ਜਾਨਾ ਜਾਨਣਹਾਰੁ ਨ ਛਾਨਾ ਰੇ॥ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਅਮਿਉ ਪੀਆਇਆ ਰਸਕਿ ਰਸਕਿ ਬਿਗਸਾਨਾ ਰੇ॥੪॥੫॥੪੪॥

So▫ī ajāṇ kahai mai jānā jānaṇhār na cẖẖānā re. Kaho Nānak gur ami▫o pī▫ā▫i▫ā rasak rasak bigsānā re. ||4||5||44||

Anyone who (kahai) says (mai) I (jaana = known) know how to lead life in face of temptations, (so) that person is (ajaan-u) ignorant of the reality; one who (jaananhaar-u = knows) is aware, does not remain (chhaana) hidden i.e. his/her conduct shows.

The guru (peeaaia) gives to drink (amiau/amrit) the life-giving nectar; and one is (bigsaana) enjoys (rasik rasik) drinking it, i.e. one who follows the guru’s guidance remains happy, says fifth Nanak. 4. 5. 44.

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ਆਸਾ ਮਹਲਾ ੫॥ ਬੰਧਨ ਕਾਟਿ ਬਿਸਾਰੇ ਅਉਗਨ ਅਪਨਾ ਬਿਰਦੁ ਸਮ੍ਹ੍ਹਾਰਿਆ॥ ਹੋਏ ਕ੍ਰਿਪਾਲ ਮਾਤ ਪਿਤ ਨਿਆਈ ਬਾਰਿਕ ਜਿਉ ਪ੍ਰਤਿਪਾਰਿਆ॥੧॥

Āsā mėhlā 5. Banḏẖan kāt bisāre a▫ugan apnā biraḏ samĥāri▫a. Ho▫e kirpāl māṯ piṯ ni▫ā▫ī bārik ji▫o parṯipāri▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. (Samaaria = remembering) in keeping with his (birad-u) tradition, the guru guided me to (kaatt-i) cut (bandhan) bondage to (augan) vices and I am now (bisaarey = forggotten) free of them.

(Hoey) being (kripaal) kind (niaaee) like (maat) the mother and (pit/pitaa) the father – the parents – the guru (pratipaaria) looks after us (jiau) as his (baarik) children. 1.

ਗੁਰਸਿਖ ਰਾਖੇ ਗੁਰ ਗੋਪਾਲਿ॥ਕਾਢਿ ਲੀਏ ਮਹਾ ਭਵਜਲ ਤੇ ਅਪਨੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥ ਰਹਾਉ॥

Gursikẖ rākẖe gur gopāl. Kādẖ lī▫e mahā bẖavjal ṯe apnī naḏar nihāl. ||1|| rahā▫o.

(Gupaal-i = sustainer) the kind (gur) guru (raakhey) protects (gursikh) the guru’s disciples.

And does so by bestowing (apni = own) his (nihaal-i) sight of (nadar-i) grace, i.e. guidance, (kaaddh-i lee-ey) takes out the followers (tey) from (maha = great) the terrible (bhavjal) world-ocean of allurements. 1.

(Rahaau) dwell and reflect on this.

ਜਾ ਕੈ ਸਿਮਰਣਿ ਜਮ ਤੇ ਛੁਟੀਐ ਹਲਤਿ ਪਲਤਿ ਸੁਖੁ ਪਾਈਐ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਜਪਹੁ ਜਪੁ ਰਸਨਾ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਈਐ॥੨॥

Jā kai simraṇ jam ṯe cẖẖutī▫ai halaṯ palaṯ sukẖ pā▫ī▫ai. Sās girās japahu jap rasnā nīṯ nīṯ guṇ gā▫ī▫ai. ||2||

The Almighty by (ja kai) whose (simran-i) remembrance and obedience, we can (chhutteeai) remains free of (jam) Divine justice; and (paaeeai) obtain (sukh-u) comfort (halat-i) here in life and (palat-i) in the hereafter.

O my mind, with (saas-i) every breath and (giraas-i) morsel of food, (japah-u jap-u) remember that Master, (neet neet) forever (gaaeeai) singing/praising IT’s (gun) virtues with (rasna) the tongue. 2.

ਭਗਤਿ ਪ੍ਰੇਮ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾਧਸੰਗਿ ਦੁਖ ਨਾਠੇ॥ ਛਿਜੈ ਨ ਜਾਇ ਕਿਛੁ ਭਉ ਨ ਬਿਆਪੇ ਹਰਿ ਧਨੁ ਨਿਰਮਲੁ ਗਾਠੇ॥੩॥

Bẖagaṯ parem param paḏ pā▫i▫ā sāḏẖsang ḏukẖ nāṯẖe. Cẖẖijai na jā▫e kicẖẖ bẖa▫o na bi▫āpe har ḏẖan nirmal gāṯẖe. ||3||

With (preym) loving (bhagat-i) devotion/obedience of the Almighty, we (paaia) attain (param) the sublime (pad-u = status) state – of freedom from temptations – (saadhsang-i) with company/guidance of the guru; this is how (dukh) griefs (naatthey = run away) are obviated.

One gets (nirmal) the impeccable (dhan) wealth of awareness of (har-i = Almighty) Divine virtues and commands from the guru (gaatthey) in the bag/mind; this wealth is not (chhijai) dissipated or (jaaey = goes) lost; and hence (kichh-u na) no (bhai) fear (biaapai) afflict – since one does nothing wrong. 3.

ਅੰਤਿ ਕਾਲ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ਇਤ ਉਤ ਰਾਖਨਹਾਰੇ॥ ਪ੍ਰਾਨ ਮੀਤ ਹੀਤ ਧਨੁ ਮੇਰੈ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੇ॥੪॥੬॥੪੫॥

Anṯ kāl parabẖ bẖa▫e sahā▫ī iṯ uṯ rākẖanhāre. Parān mīṯ hīṯḏẖan merai Nānak saḏ balihāre. ||4||6||45||

(Prabh) the Almighty (bhaey) is (sahaaee) helpful/the support (ant-i kaal = end time) when the soul is evaluated; IT (raakhahaarey) protects the soul (it) here and (ut) in the hereafter.

I (sad) ever (balihaarey) adore the Almighty, (meyrai) my (praan) life-long (heet) beloved (meet) friend and (dhan-u) wealth/support here and, in the hereafter, says fifth Nanak. 4. 6. 45.

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ਆਸਾ ਮਹਲਾ ੫॥ ਜਾ ਤੂੰ ਸਾਹਿਬੁ ਤਾ ਭਉ ਕੇਹਾ ਹਉ ਤੁਧੁ ਬਿਨੁ ਕਿਸੁ ਸਾਲਾਹੀ॥ ਏਕੁ ਤੂੰ ਤਾ ਸਭੁ ਕਿਛੁ ਹੈ ਮੈ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ॥੧॥

Āsā mėhlā 5. Jā ṯūʼn sāhib ṯā bẖa▫o kehā ha▫o ṯuḏẖ bin kis sālāhī. Ėk ṯūʼn ṯā sabẖ kicẖẖ hai

mai ṯuḏẖ bin ḏūjā nāhī. ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, (ja) when (too’n) You – the highest authority – are my (sahib-u) Master, (ta) then (keyha) what (bhau) fear can I have, and (kis) who (bin) except You can I (saalaahi) praise?

When (too’n) You (eyk = one) the only Master are with me, (ta) then there (hai) is (sabh-u kichh-u) everything with me; (mai = I) for me there is (dooja naahi) none other (bin-u) except (tudh-u) – to look to. 1.

ਬਾਬਾ ਬਿਖੁ ਦੇਖਿਆ ਸੰਸਾਰੁ॥ਰਖਿਆ ਕਰਹੁ ਗੁਸਾਈ ਮੇਰੇ ਮੈ ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ॥

Bābā bikẖ ḏekẖi▫ā sansār. Rakẖi▫ā karahu gusā▫ī mere mai nām ṯerā āḏẖār. ||1|| rahā▫o.

(Baaba) O Almighty, I (deykhia = see) find (sansaar) the world full of (bikh-u) poison, i.e. allurements which cause the creatures to succumb to vices.

O (meyrey) my (gusaaee) Master of the universe, please (rakhia karah-u) protect me; (mai) for me (teyra) Your (naam-u) commands are (meyra) my (aadhaar-u) support – I have placed myself in Your care and obedience. 1.

(Rahaau) dwell and reflect on this.

ਜਾਣਹਿ ਬਿਰਥਾ ਸਭਾ ਮਨ ਕੀ ਹੋਰੁ ਕਿਸੁ ਪਹਿ ਆਖਿ ਸੁਣਾਈਐ॥ ਵਿਣੁ ਨਾਵੈ ਸਭੁ ਜਗੁ ਬਉਰਾਇਆ ਨਾਮੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ॥੨॥

Jāṇėh birthā sabẖā man kī hor kis pėh ākẖ suṇā▫ī▫ai.viṇ nāvai sabẖ jag ba▫urā▫i▫ā nām milai sukẖ pā▫ī▫ai. ||2||

The Creator IT-self (jaanah-i) knows (birtha) the state (ki) of (sabha) all (man) minds; (pah-i) to (kis-u) who (hor) else do we need to (aakh-i sunaaeeai = say to hear) tell about it.

(Sabh-u) all (jag-u = world) people are (bauraana = mad) directionless (vin-u = without) without awareness of (naavai/naam) of Divine commands; (sukh) peace/poise can (paaeeai) be obtained with conformance to Naam-u/Divine commands. 2.

ਕਿਆ ਕਹੀਐ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈਐ ਜਿ ਕਹਣਾ ਸੁ ਪ੍ਰਭ ਜੀ ਪਾਸਿ॥ ਸਭੁ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤੈ ਸਦਾ ਸਦਾ ਤੇਰੀ ਆਸ॥੩॥

Ki▫ā kahī▫ai kis ākẖ suṇā▫ī▫ai jė kahṇā so parabẖ jī pās.Sabẖ kicẖẖ kīṯā ṯerā varṯai saḏā saḏā ṯerī ās. ||3||

(Kiaa) what (kaheeai) should we say and to (kis-u) whom should we (aakh-i sunaaiai) tell? (J-i) if something is (kahna) to be said, it should (paas-i) be to (ji) the revered (prabh) Almighty.

And to supplicate (sabh kich) everything (vartai) happens by (teyra) Your (keeta) doing, i.e. according to natural laws; every one (sadaa sadaa) forever has (aas) hope (teyri = yours) on You i.e. everyone looks to You. 3.

ਜੇ ਦੇਹਿ ਵਡਿਆਈ ਤਾ ਤੇਰੀ ਵਡਿਆਈ ਇਤ ਉਤ ਤੁਝਹਿ ਧਿਆਉ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦਾ ਸੁਖਦਾਤੇ ਮੈ ਤਾਣੁ ਤੇਰਾ ਇਕੁ ਨਾਉ॥੪॥੭॥੪੬॥

Je ḏėh vadi▫ā▫ī ṯā ṯerī vadi▫ā▫ī iṯ uṯ ṯujẖėh ḏẖi▫ā▫o.Nānak ke parabẖ saḏā sukẖ▫ḏāṯe mai ṯāṇ ṯerā ik nā▫o. ||4||7||46||

(Jey) if You (deyh-i = give) grant me (vaddiaaee) fame (ta) then that is (teyri) Your glory; I (dhiaau) invoke (tujhh-i) You (it) here and (ut) in the hereafter.

(Mai) my (taan-u) strength is by conforming to (teyra) Your (ik) One (naau) Naam/commands, o (prabh) Almighty, you are (sadaa) ever (sukhdaatey) the giver/source of peace/comfort for Nanak the fifth. 4. 7. 46.

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ਆਸਾ ਮਹਲਾ ੫॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਠਾਕੁਰ ਏਹੁ ਮਹਾ ਰਸੁ ਜਨਹਿ ਪੀਓ॥ ਜਨਮ ਜਨਮ ਚੂਕੇ ਭੈ ਭਾਰੇ ਦੁਰਤੁ ਬਿਨਾਸਿਓ ਭਰਮੁ ਬੀਓ॥੧॥

Āsā mėhlā 5. Amriṯ nām ṯumĥārā ṯẖākur ehu mahā ras janėh pī▫o.Janam janam cẖūke bẖai bẖāre ḏuraṯ bināsi▫o bẖaram bī▫o. ||1||

Composition of the fifth Guru in Raga Aasa. O (tthaakur) Master, awareness of (tumaara) Your (naam-u) commands is (amrit) life-giving, i.e. saves from vices; (janah-i) the humble servants/devotees (peeo) drink this (maha) great (ras-u) elixir i.e. they conform to Divine commands and remain free of vices.

Their (bhai) fear of (bhaarey = heavy) retribution for wrongdoings of (janam janam) birth after birth (chookey) end, and tendency for (durat-u) wrongdoings and (bharam) the delusion caused by (beeo) duality (binaasio) destroyed. 1.

ਦਰਸਨੁ ਪੇਖਤ ਮੈ ਜੀਓ॥ ਸੁਨਿ ਕਰਿ ਬਚਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਸਤਿਗੁਰ ਮਨੁ ਤਨੁ ਮੇਰਾ ਠਾਰੁ ਥੀਓ ॥੧॥ ਰਹਾਉ॥

Ḏarsan pekẖaṯ mai jī▫o.Sun kar bacẖan ṯumĥāre saṯgur man ṯan merā ṯẖār thī▫o. ||1|| rahā▫o.

(Mai) I am (jeeo) enlivened (peykhat = seeing) seeing (darsan) vision of You – experiencing You within me.

O Almighty (satigur) True Guru, (sun-i kar-i) listening/conforming to (tumaarey) Your (bachan) words/commands, (meyra) my (man-u) mind and (tan-u) body (theeo) become (tthaar) cool, i.e. I am at peace. 1.

(Rahaau) dwell and reflect on this.

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਭਇਓ ਸਾਧਸੰਗੁ ਏਹੁ ਕਾਜੁ ਤੁਮ੍ਹ੍ਹ ਆਪਿ ਕੀਓ॥ ਦਿੜੁ ਕਰਿ ਚਰਣ ਗਹੇ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹਰੇ ਸਹਜੇ ਬਿਖਿਆ ਭਈ ਖੀਓ॥੨॥

Ŧumĥrī kirpā ṯe bẖa▫i▫o sāḏẖsang ehu kāj ṯumĥ āp kī▫o.Ḏiṛ kar cẖaraṇ gahe parabẖ ṯumĥre sėhje bikẖi▫ā bẖa▫ī kẖī▫o. ||2||

It is (tey) with Your (kripa) grace that (saadhsang-u) guru’s company/guidance (bhaio = happens) is obtained; (tumh) You (keeo) do this (kaaj-u) task is (aap-i) on Your own.

One who (dirr-u/drir kar-i) firmly (gahey) holds (tumrey) Your feet i.e. sincerely submits to Divine commands, his/her being enticed by (bikhia = poison) temptations (bhaee) is (kheeo) destroyed/ends. 2.

ਸੁਖ ਨਿਧਾਨ ਨਾਮੁ ਪ੍ਰਭ ਤੁਮਰਾ ਏਹੁ ਅਬਿਨਾਸੀ ਮੰਤ੍ਰੁ ਲੀਓ॥ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਸਤਿਗੁਰਿ ਦੀਨਾ ਤਾਪੁ ਸੰਤਾਪੁ ਮੇਰਾ ਬੈਰੁ ਗੀਓ॥੩॥

Sukẖ niḏẖān nām parabẖ ṯumrā ehu abẖināsī manṯar lī▫o.Kar kirpā mohi saṯgur ḏīnā ṯāp sanṯāp merā bair gī▫o. ||3||

O (prabh) Almighty, living by Your (naam-u) commands is (nidhaan = treasure) the source of (sukh) peace/comfort; I (leeo) have taken (eyh-u) this as (abinaasi) the eternal (mantr-u) teaching.

This mantra was (kar-i kirpa) kindly (deena) given (moh-i) to me (satgur-i) by the true guru, and by following the teachings, (taap-u = ailment) affliction to vices and resultant, (santaap) suffering and (bair-u = enmity) restlessness (geeo/gaio) have left me. 3.

ਧੰਨੁ ਸੁ ਮਾਣਸ ਦੇਹੀ ਪਾਈ ਜਿਤੁ ਪ੍ਰਭਿ ਅਪਨੈ ਮੇਲਿ ਲੀਓ॥ ਧੰਨੁ ਸੁ ਕਲਿਜੁਗੁ ਸਾਧਸੰਗਿ ਕੀਰਤਨੁ ਗਾਈਐ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਹੀਓ॥੪॥੮॥੪੭॥

Ḏẖan so māṇas ḏehī pā▫ī jiṯ parabẖ apnai mel lī▫o.Ḏẖan so kalijug sāḏẖsang kīrṯan gā▫ī▫ai Nānak nām aḏẖār hī▫o. ||4||8||47||

(Dha’nn-u = great) blessed is (s-u) that soul which (paaee) gets (maanas) human (deyhi = body) birth (jit-u) by which (apnai = own) our (prabh-i) Creator (meyl-i leeo) unites the soul with IT-self.

Blessed is this (kalijug-u) dark age in which we (gaaeeai) sing (keertan-u) praises of the Almighty (saadhsang-i) with company/guidance of the guru, instead of performing rituals prescribed in other ages; conformance to (naam-u) Divine commands is  (adhaar-u) the support for (heeo = mind) the soul. 4. 8. 47.

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ਆਸਾ ਮਹਲਾ ੫॥ ਆਗੈ ਹੀ ਤੇ ਸਭੁ ਕਿਛੁ ਹੂਆ ਅਵਰੁ ਕਿ ਜਾਣੈ ਗਿਆਨਾ॥ ਭੂਲ ਚੂਕ ਅਪਨਾ ਬਾਰਿਕੁ ਬਖਸਿਆ ਪਾਰਬ੍ਰਹਮ ਭਗਵਾਨਾ॥੧॥

Āsā mėhlā 5. Āgai hī ṯe sabẖ kicẖẖ hū▫ā avar kė jāṇai gi▫ānā. Bẖūl cẖūk apnā bārik bakẖsi▫ā pārbarahm bẖagvānā. ||1||

Composition of the fifth Guru in Raga Aasa. (Sabh kichh) everything (hooa) is done by the creatures based on nature formed (tey) from (aagai hi) past deeds and experiences; (k-i = why?) there is no need (jaanai) to know (avar-u) any other (giaanaa = knowledge) explanation for how one acts.

(Paarbrahm) the Supreme (bhagvaana) Master (bakhsia) has forgiven (apna = own) IT’s (baarik-u) child for acts of (bhool = wrongdoing) commission and (chook) omission. 1.

ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਦਇਆਲਾ ਮੋਹਿ ਦੀਨ ਕਉ ਰਾਖਿ ਲੀਆ॥ ਕਾਟਿਆ ਰੋਗੁ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ਦੀਆ ॥੧॥ ਰਹਾਉ॥

Saṯgur merā saḏā ḏa▫i▫ālā mohi ḏīn ka▫o rākẖ lī▫ā. Kāti▫ā rog mahā sukẖ pā▫i▫ā har amriṯ mukẖ nām ḏī▫ā. ||1|| rahā▫o.

(Meyra) my (satigur-u) true guru is (sadaa) ever (daiaala) compassionate; he (raakh-i leeaa) has saved (moh-i = me) this (deen) poor seeker.

He (kaattia = cut) banished my (rog-u) affliction of ego (deeaa = gave) by pouring (amrit) the life-giving medicine of (har-i naam-u) Divine commands/Hukam (mukh-i) into my mouth i.e. motivated me to live by Naam; and I (paaia) have attained (maha) great (sukh) peace – by conforming to Naam. 1.

(Rahaau) dwell and reflect on this.

ਅਨਿਕ ਪਾਪ ਮੇਰੇ ਪਰਹਰਿਆ ਬੰਧਨ ਕਾਟੇ ਮੁਕਤ ਭਏ॥ਅੰਧ ਕੂਪ ਮਹਾ ਘੋਰ ਤੇ ਬਾਹ ਪਕਰਿ ਗੁਰਿ ਕਾਢਿ ਲੀਏ॥੨॥

Anik pāp mere parhari▫ā banḏẖan kāte mukaṯ bẖa▫e. Anḏẖ kūp mahā gẖor ṯe bāh pakar gur kādẖ lī▫e. ||2||

The guru (parharia) removed (meyrey) my (anik) numerous (paap) wrongdoings, (kaattey) cut (bandhan) bondage to vices and I (bhaey) have become (mukat-i) free of them.

(Gur-i) the guru (pakar-i) held my (baah) arm/hand and (kaaddh-i lee-ey) took me out of (maha ghor) the very dark (andh koop) blind well – of allurements in the world-play. 2.

ਨਿਰਭਉ ਭਏ ਸਗਲ ਭਉ ਮਿਟਿਆ ਰਾਖੇ ਰਾਖਨਹਾਰੇ॥ ਐਸੀ ਦਾਤਿ ਤੇਰੀ ਪ੍ਰਭ ਮੇਰੇ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ॥੩॥

Nirbẖa▫o bẖa▫e sagal bẖa▫o miti▫ā rākẖe rākẖanhāre. Aisī ḏāṯ ṯerī parabẖ mere kāraj sagal savāre. ||3||

Having got rid of the vices I have now (bhaey) become (nirbhau) fearless as (sagal) all (bhau) fears – of retribution for wrongdoings – (mittia) have been removed; (raakhan-haarey) the Almighty Protector (raakhey) saved me.

(Aisi) such is (teyri) Your (daat-i = benediction) kindness, (meyrey) my (prabh) Master; You (savaarey = transforms) accomplish (sagal) all (kaaraj) tasks/purposes. 3.

ਗੁਣ ਨਿਧਾਨ ਸਾਹਿਬ ਮਨਿ ਮੇਲਾ॥ ਸਰਣਿ ਪਇਆ ਨਾਨਕ ਸੋਹੇਲਾ॥੪॥੯॥੪੮॥

Guṇ niḏẖān sāhib man melā. Saraṇ pa▫i▫ā Nānak sohelā. ||4||9||48||

I have (meyla) found (sahib) the Master, (nidhaan) the treasure of (gun) virtues, (man-i) within my mind.

This (soheyla) pleasant state has been attained by (paiaa) placing myself in (saran-i) care and obedience of, the Almighty, says fifth Nanak. 4. 9. 48.