SGGS 435-437, Aasa M: 1, Chhants 1-3.

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਛੰਤ ਘਰੁ ੧

Rāg āsā mėhlā 1 cẖẖanṯ gẖar 1

Baani of the first Guru in Raag Aasa, Chhant, (ghar-u 1) to be sung to the first beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

Note: The compositions called Chhant show longing of the soul-wife for the Almighty-spouse. There are usually four stanzas in Chhants showing progressive nearness of the soul to the Almighty, finally resulting in union. The first Chhant is motivational for the soul.

ਮੁੰਧ ਜੋਬਨਿ ਬਾਲੜੀਏ ਮੇਰਾ ਪਿਰੁ ਰਲੀਆਲਾ ਰਾਮ ॥   ਧਨ ਪਿਰ ਨੇਹੁ ਘਣਾ ਰਸਿ ਪ੍ਰੀਤਿ ਦਇਆਲਾ ਰਾਮ ॥

Munḏẖ joban bālṛī▫e merā pir ralī▫ālā rām.   Ḏẖan pir nehu gẖaṇā ras parīṯ ḏa▫i▫ālā rām.

O (joban-i) young (baalrri-e) child-like (mundh) woman – soul, (m-era) my (raam) all-pervasive Master  (pir-u) Beloved is (raliaala) playful i.e. having the Master in mind is enjoyable.

There is (ghanaa) great (n-ehu) love between (dhan) the soul-bride and the Almighty (pir) husband; (preet-i) affection for (daiaala) the compassionate Master brings (ras-i) joy.

Page 436

ਧਨ ਪਿਰਹਿ ਮੇਲਾ ਹੋਇ ਸੁਆਮੀ ਆਪਿ ਪ੍ਰਭੁ ਕਿਰਪਾ ਕਰੇ ॥   ਸੇਜਾ ਸੁਹਾਵੀ ਸੰਗਿ ਪਿਰ ਕੈ ਸਾਤ ਸਰ ਅੰਮ੍ਰਿਤ ਭਰੇ ॥

Ḏẖan pirėh melā ho▫e su▫āmī āp parabẖ kirpā kare.   Sejā suhāvī sang pir kai sāṯ sar amriṯ bẖare.

(Dhan) the soul-bride (m-ela ho-e) meets (pireh-i) the Beloved (suaami) Master when (prabh-u) the Almighty (aap-i) IT-self (kirpa kar-e) is gracious i.e. with Divine grace.

Then (sang-i) in the company of (pir) the Beloved (s-eja = bed) the mind becomes (suhaavi = pleasant) happy as if having received (amrit) nectar of (saat) the seven (sar) oceans (bhar-e) full to the brim – remembrance of the Almighty is revitalising.

ਕਰਿ ਦਇਆ ਮਇਆ ਦਇਆਲ ਸਾਚੇ ਸਬਦਿ ਮਿਲਿ ਗੁਣ ਗਾਵਓ ॥   ਨਾਨਕਾ ਹਰਿ ਵਰੁ ਦੇਖਿ ਬਿਗਸੀ ਮੁੰਧ ਮਨਿ ਓਮਾਹਓ ॥੧॥

Kar ḏa▫i▫ā ma▫i▫ā ḏa▫i▫āl sācẖe sabaḏ mil guṇ gāva▫o.   Nānkā har var ḏekẖ bigsī munḏẖ man omāha▫o. ||1||

When (saach-e) the Eternal (daiaal) compassionate Master (kar-i = does) shows (daiaa) compassion and (maiaa) kindness, then one finds the guru and (sabad-i = with the word) with the guru’s teachings, (gaavao) sings (gun) virtues of the Master (mil-i) together, in holy congregation.

(Mundh-i) the young woman’s (man-i) mind – the soul- (bigsi) feels happy finding (har-i var-u) the Almighty-spouse within and is (omaaho) enthused – to keep company with the Master, says Nanak. 1.

ਮੁੰਧ ਸਹਜਿ ਸਲੋਨੜੀਏ ਇਕ ਪ੍ਰੇਮ ਬਿਨੰਤੀ ਰਾਮ ॥   ਮੈ ਮਨਿ ਤਨਿ ਹਰਿ ਭਾਵੈ ਪ੍ਰਭ ਸੰਗਮਿ ਰਾਤੀ ਰਾਮ ॥

Munḏẖ sahj salonṛī▫e ik parem binanṯī rām.   Mai man ṯan har bẖāvai parabẖ sangam rāṯī rām.

If you wish to meet the Master, o (sahj-i) naturally (salonrri-e = with beautiful eyes) beautiful (mundh) young woman – you will be liked by the Master because of your beauty, just (binanti = supplication) approach/remember the Master with love;

and say: I (bhaavai) love (har-i) the Almighty (man-i tan-i) with mind and body; I am (raati) imbued with the love, and seek (snagam-i = confluence) union with the Master.

ਪ੍ਰਭ ਪ੍ਰੇਮਿ ਰਾਤੀ ਹਰਿ ਬਿਨੰਤੀ ਨਾਮਿ ਹਰਿ ਕੈ ਸੁਖਿ ਵਸੈ ॥   ਤਉ ਗੁਣ ਪਛਾਣਹਿ ਤਾ ਪ੍ਰਭੁ ਜਾਣਹਿ ਗੁਣਹ ਵਸਿ ਅਵਗਣ ਨਸੈ ॥

Parabẖ parem rāṯī har binanṯī nām har kai sukẖ vasai.   Ŧa▫o guṇ pacẖẖāṇėh ṯā parabẖ jāṇėh guṇah vas avgaṇ nasai.

The soul (raati = dyed) imbued (pr-em-i) with love of (prabh) the Almighty, (binanti = supplication) requests the Master that s/he would (vasai) live (sukh-u) happily (naam-i) by virtues and commands (har-i0 kai) of the Almighty – please grant her understanding of Your virtues.

If s/he (pachhaaneh) understands (tau) Your (gun) virtues – and tries to imbibe them, (ta) then s/he (jaaneh = knows) finds You within, (vas-i = abide) lives by virtues, and (avgan) vices (nasai = run) leave him/her.

ਤੁਧੁ ਬਾਝੁ ਇਕੁ ਤਿਲੁ ਰਹਿ ਨ ਸਾਕਾ ਕਹਣਿ ਸੁਨਣਿ ਨ ਧੀਜਏ ॥   ਨਾਨਕਾ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਕਰਿ ਪੁਕਾਰੇ ਰਸਨ ਰਸਿ ਮਨੁ ਭੀਜਏ ॥੨॥Ŧuḏẖ bājẖ ik ṯil rėh na sākā kahaṇ sunaṇ na ḏẖīj▫e.   Nānkā pari▫o pari▫o kar pukāre rasan ras man bẖīj▫e. ||2||

I (na saaka) cannot (rah-i) live (baajh-u) without (tudh-u) You even for (ik-u) one (til-u = sesame seed, short time) moment and am not (dhjeeja-e) pacified by mere (kahn-i) talking and (sunan-i) listening about You.

Only when I find You and my (rasan) tongue (pukaar-e) calls out (prio prio) o Beloved! then (man-u) the mind will (bheeja-e = rinsed) experience (ras-i = joy) happiness, says Nanak. 2.

ਸਖੀਹੋ ਸਹੇਲੜੀਹੋ ਮੇਰਾ ਪਿਰੁ ਵਣਜਾਰਾ ਰਾਮ ॥   ਹਰਿ ਨਾਮ ਵਣੰਜੜਿਆ ਰਸਿ ਮੋਲਿ ਅਪਾਰਾ ਰਾਮ ॥

Sakẖīho sahelṛīho merā pir vaṇjārā rām.   Har nāmo vaṇanjṛi▫ā ras mol apārā rām.

My (sakhiho) companions and (sahelio) friends, (m-era) my (raam) all-pervasive (pir-u) Beloved is (vanjaara) a dealer – IT sells/distributes Divine virtues.

I have (vananjrria = purchased) received (har-i naam) Divine virtues and commands; they are (ras-i) enjoyable and their (mol-i = price) value is (apaara) infinite.

ਮੋਲਿ ਅਮੋਲੋ ਸਚ ਘਰਿ ਢੋਲੋ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਮੁੰਧ ਭਲੀ ॥   ਇਕਿ ਸੰਗਿ ਹਰਿ ਕੈ ਕਰਹਿ ਰਲੀਆ ਹਉ ਪੁਕਾਰੀ ਦਰਿ ਖਲੀ ॥

Mol amolo sacẖ gẖar dẖolo parabẖ bẖāvai ṯā munḏẖ bẖalī.   Ik sang har kai karahi ralī▫ā ha▫o pukārī ḏar kẖalī.

If (mundh) the young woman –the soul – (bhaavai) is liked by (prabh) the Almighty, (ta) then she is considered (bhali) good; if she enters (ghar-i) the house of (sach) the Eternal (dholo) Beloved then, from (mol-i) one with a limited value, she becomes priceless.

Message: A person who lives by Divine virtues and commands becomes acceptable to the Almighty for union. When union is attained s/he attains the most sublime state of immortality – not to be reborn to die.

There are (ik-i = one type) some who (kareh ralia) make merry (sang-i) in the company of (har-i) the Almighty i.e. have found the Master within, whereas (hau) I (pukaari) call out (khali) standing (dar-i) at the gate –waiting  to attain union.

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਸ੍ਰੀਧਰ ਆਪਿ ਕਾਰਜੁ ਸਾਰਏ ॥   ਨਾਨਕ ਨਦਰੀ ਧਨ ਸੋਹਾਗਣਿ ਸਬਦੁ ਅਭ ਸਾਧਾਰਏ ॥੩॥

Karaṇ kāraṇ samrath sarīḏẖar āp kāraj sār▫e.   Nānak naḏrī ḏẖan sohagaṇ sabaḏ abẖ sāḏẖār▫e. ||3||

(Sridhar = support of Lakshmi) the Master is (samrath) the potent to (kaaran) cause all (karan) that happens and (aap-i) IT-self (saara-e) accomplishes (kaaraj-u = task) the objective.

That soul-woman who in her (abh) mind (saadhaara-e = takes support) lives by (sabad-u = word) the guru’s teachings, receives (nadar-i) Divine grace and is (dhan) blessed; she (sohaagan-i) has the good fortune of the Beloved’s company. 3.

ਹਮ ਘਰਿ ਸਾਚਾ ਸੋਹਿਲੜਾ ਪ੍ਰਭ ਆਇਅੜੇ ਮੀਤਾ ਰਾਮ ॥   ਰਾਵੇ ਰੰਗਿ ਰਾਤੜਿਆ ਮਨੁ ਲੀਅੜਾ ਦੀਤਾ ਰਾਮ ॥

Ham gẖar sācẖā sohilṛā parabẖ ā▫i▫aṛe mīṯā rām.   Rāve rang rāṯ▫ṛi▫ā man lī▫aṛā ḏīṯā rām.

(Prabh) the Almighty (meeta) friend has (aaiarr-e = come) has revealed to (ham) my (ghar-i = house) mind and I sing (sohilrra) songs of joy to praise (saacha) the Eternal Master i.e. the mind feels happy having found the Master within.

I (deeta) have given my (man-u = mind) heart to IT and (leearra = taken) got that of the Master i.e. one who loves the Master is loved by IT, and (raav-e) consummates that love i.e. reveals in the mind of one (raatrria) imbued (rang-i) with IT’s love.

ਆਪਣਾ ਮਨੁ ਦੀਆ ਹਰਿ ਵਰੁ ਲੀਆ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਵਏ ॥   ਤਨੁ ਮਨੁ ਪਿਰ ਆਗੈ ਸਬਦਿ ਸਭਾਗੈ ਘਰਿ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਵਏ ॥

Āpṇā man ḏī▫ā har var lī▫ā ji▫o bẖāvai ṯi▫o rāv▫e.   Ŧan man pir āgai sabaḏ sabẖāgai gẖar amriṯ fal pāv▫e.

The soul-bride who (deea) gives (aapna = own) his/her (man-u) heart, – is sincere in devotion –  (leeaa =takes) wins over (har-i) the Almighty as (var-u) the spouse; IT (raava-e) consummates the love (tio) the way (jio) in which IT (bhaavai) pleases i.e. one who loves the Master totally submits the self to IT.

One who, (sabad-i = by the word) guided by the guru’s teachings, surrenders (tan-u) body and (man-u) mind (aagai) before (pir) the Beloved i.e. one whose actions and thoughts are guided by Divine commands, (sabhaagai) is fortunate because s/he (paava-e) receives (phal-u = fruit) the reward of (amrit = nectar) life-giving Divine virtues (ghar-i) in the mind.

ਬੁਧਿ ਪਾਠਿ ਨ ਪਾਈਐ ਬਹੁ ਚਤੁਰਾਈਐ ਭਾਇ ਮਿਲੈ ਮਨਿ ਭਾਣੇ ॥   ਨਾਨਕ ਠਾਕੁਰ ਮੀਤ ਹਮਾਰੇ ਹਮ ਨਾਹੀ ਲੋਕਾਣੇ ॥੪॥੧॥

Buḏẖ pāṯẖ na pā▫ī▫ai baho cẖaṯurā▫ī▫ai bẖā▫e milai man bẖāṇe.   Nānak ṯẖākur mīṯ hamāre ham nāhī lokāṇe. ||4||1||

The Master is not (paaiai) found by (budh-i) wisdom, (paatth-i) recitation of scriptures or (bahu) great (chaturaaiai) cleverness; IT (milai) is found (bhaa-e) by love (man-i bhaanai) love that is from the heart.

If we have that then (tthaakur) the Master will be (hamaa-re) our (meet) friend and (ham) we will (naahi) will not be some (lokaan-e) other people – we will be treated as IT’s own. 4. 1. 

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Note: In the Shabad below Guru Nanak points out the futility of rituals and austerities as a means to find God. God can be found only by being in obedience to the Almighty under guidance of the guru.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਅਨਹਦੋ ਅਨਹਦੁ ਵਾਜੈ ਰੁਣ ਝੁਣਕਾਰੇ ਰਾਮ ॥   ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਲਾਲ ਪਿਆਰੇ ਰਾਮ ॥

Āsā mėhlā 1.

Anhaḏo anhaḏ vājai ruṇ jẖuṇkāre rām.   Merā mano merā man rāṯā lāl pi▫āre rām.

Baani of the first Guru in Raag Aasa. (Meyra) my (mano, man-u) mind is (raata) imbued with love of (laal-u piaarey) my Beloved, and

I hear (run jhunkaarey) the enjoyable musical instruments (anhado, anhad) perpetually (vaajai) playing within, i.e. the Master’s love has made me ecstatic.

Note: In the above verse the word Anhad-u after Anhado and M-era Man-u after Mera Mano are only to balance the musical note. This will also be seen in the later verses.
ਅਨਦਿਨੁ ਰਾਤਾ ਮਨੁ ਬੈਰਾਗੀ ਸੁੰਨ ਮੰਡਲਿ ਘਰੁ ਪਾਇਆ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਪਿਆਰਾ ਸਤਿਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥

An▫ḏin rāṯā man bairāgī sunn mandal gẖar pā▫i▫ā. Āḏ purakẖ aprampar pi▫ārā saṯgur alakẖ lakẖā▫i▫ā.

(Andin-u = all days) ever (raata) imbued with Divine love, my (bairaagi) yearning (man-u) mind (paaia) has attained (ghar-u = home) being in (manddal = realm) a state of (sunn = numbness) perfect stability.

(Satigur-i) the true guru has (lakhaaia) shown me (piaara) the lovable (alakh-u = without sign) formless and (aprampar-u) Infinite (aad-i purakh-u) Primal Being, within.

ਆਸਣਿ ਬੈਸਣਿ ਥਿਰੁ ਨਾਰਾਇਣੁ ਤਿਤੁ ਮਨੁ ਰਾਤਾ ਵੀਚਾਰੇ ॥   ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੇ ॥੧॥

Āsaṇ baisaṇ thir nārā▫iṇ ṯiṯ man rāṯā vīcẖāre.   Nānak nām raṯe bairāgī anhaḏ ruṇ jẖuṇkāre. ||1||

(Naaraain) the Master’s (aasan-i baisan-i) seat is (thir-u) unshakable i.e. IT is Eternal; my (man-u) mind (raata) is imbued with (tit-u = that) IT’s love, through (veechaarey) contemplating on IT’s virtues.

Says Nanak: Those (ratey) imbued (naam-i) with Divine virtues (bairaagi) yearn for the Master and (run jhunkaar-e = hear muical soumd) remain ecstatic.

ਤਿਤੁ ਅਗਮ ਤਿਤੁ ਅਗਮ ਪੁਰੇ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਜਾਈਐ ਰਾਮ ॥  ਸਚੁ ਸੰਜਮੋ ਸਾਰਿ ਗੁਣਾ ਗੁਰ ਸਬਦੁ ਕਮਾਈਐ ਰਾਮ ॥

Ŧiṯ agam ṯiṯ agam pure kaho kiṯ biḏẖ jā▫ī▫ai rām.   Sacẖ sanjamo sār guṇā gur sabaḏ kamā▫ī▫ai rām.

Question: (Kahu = say) tell me (kit bidh-i = what method) how do we (jaaeeai) go to (tit-u) that (purey = habitation) place which is (agam) beyond reach, i.e. how can the soul unite with the Creator?

Answer: By (kamaaeeai) acting on (gur sabad-u) the guru’s teachings to (saar-i) remember and live by (guna) Divine virtues, and (sach-u) truthfully observe (sanjamo) self-discipline – keep away from vices.
ਸਚੁ ਸਬਦੁ ਕਮਾਈਐ ਨਿਜ ਘਰਿ ਜਾਈਐ ਪਾਈਐ ਗੁਣੀ ਨਿਧਾਨਾ ॥ ਤਿਤੁ ਸਾਖਾ ਮੂਲੁ ਪਤੁ ਨਹੀ ਡਾਲੀ ਸਿਰਿ ਸਭਨਾ ਪਰਧਾਨਾ ॥

Sacẖ sabaḏ kamā▫ī▫ai nij gẖar jā▫ī▫ai pā▫ī▫ai guṇī niḏẖānā.  Ŧiṯ sākẖā mūl paṯ nahī dālī sir sabẖnā parḏẖānā.

By (kamaaeeai) acting on (sach-u = true) the eternal/inviolable (sabad-u = Divine Word) Divine commands, we (jaaeeai) go to (nij ghar-i) own home, i.e. the Creator’s abode, and (paaeeai) find the Almighty, (nidhaana) the treasure-house of (guni) virtues.

(Tit-u = that) the Almighty is a tree that has no (saakha) branches, (mool-u) roots or (ddaali) stem i.e. is by IT-self, beyond the material world-play; IT is (pardhaana = leader) the Master (sir-i = over the head) of (sabhna) all.

ਜਪੁ ਤਪੁ ਕਰਿ ਕਰਿ ਸੰਜਮ ਥਾਕੀ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨਹੀ ਪਾਈਐ ॥  ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈਐ ॥੨॥

Jap ṯap kar kar sanjam thākī haṯẖ nigrahi nahī pā▫ī▫ai. Nānak sahj mile jagjīvan saṯgur būjẖ bujẖā▫ī▫ai. ||2||

Humanity (thaaki) gets tired (kar-i = doing) practising (jap-u) recitation of mantras, observing (tap-u) austerities and (sanjam-i) control of senses – as practised by the Yogis – and realizes that the Almighty is not (paaiai) found (hatth-i) by stubbornly through (nigrah-i) control the senses.

(Jag-jeevan = life of the body) the Creator is (sahj-i) effortlessly (milai) found within, by acting on (boojh bujhaaeeai) the understanding given by (satigur) the true guru. 2.

ਗੁਰੁ ਸਾਗਰੋ ਰਤਨਾਗਰੁ ਤਿਤੁ ਰਤਨ ਘਣੇਰੇ ਰਾਮ ॥   ਕਰਿ ਮਜਨੋ ਸਪਤ ਸਰੇ ਮਨ ਨਿਰਮਲ ਮੇਰੇ ਰਾਮ ॥

Gur sāgro raṯnāgar ṯiṯ raṯan gẖaṇere rām.   Kar majno sapaṯ sare man nirmal mere rām.

The guru is (saagrao = ocean) the store-house and (ratnaagar-u) mine of jewels (tit-u) who has (ratan) jewels (ghaneyrey) aplenty i.e. the guru is the source of all virtues and wisdom.

You can (kar-i) take (majno) bath in (sapat) all the seven (sarey) oceans this way, i.e. if one assimilates and follows the guru’s teachings there is no need to taking bath at the pilgrim centres; with this (man) the mind is (nirmal) cleansed of vices.

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ਨਿਰਮਲ ਜਲਿ ਨ੍ਹ੍ਹਾਏ ਜਾ ਪ੍ਰਭ ਭਾਏ ਪੰਚ ਮਿਲੇ ਵੀਚਾਰੇ ॥   ਕਾਮੁ ਕਰੋਧੁ ਕਪਟੁ ਬਿਖਿਆ ਤਜਿ ਸਚੁ ਨਾਮੁ ਉਰਿ ਧਾਰੇ ॥

Nirmal jal nĥā▫e jā parabẖ bẖā▫e pancẖ mile vīcẖāre.   Kām karoḏẖ kapat bikẖi▫ā ṯaj sacẖ nām ur ḏẖāre.

One (nhaaey) bathes in (nirmal) clean (jal-i) water, i.e. follows the guru’s teachings to live by Naam, (ja) when (prabh) the Almighty is so (bhaaey) pleased; s/he (veechaarey) contemplates Divine virtues (miley) with (panch = blessed ones) the holy congregation.

(Taj-i) shedding (bikhia) the vices of (kaam-u) lust, (krodh-u) wrath and (kapatt) deceit, s/he (dhaarey = acquires) remembers (sach-u) Eternal (naam-u) virtues of the Almighty (ur-i) in the mind, and emulates them.

ਹਉਮੈ ਲੋਭ ਲਹਰਿ ਲਬ ਥਾਕੇ ਪਾਏ ਦੀਨ ਦਇਆਲਾ ॥   ਨਾਨਕ ਗੁਰ ਸਮਾਨਿ ਤੀਰਥੁ ਨਹੀ ਕੋਈ ਸਾਚੇ ਗੁਰ ਗੋਪਾਲਾ ॥੩॥

Ha▫umai lobẖ lahar lab thāke pā▫e ḏīn ḏa▫i▫ālā.   Nānak gur samān ṯirath nahī ko▫ī sācẖe gur gopālā. ||3||

With the above, (lahar-i = waves) tendencies/attributes of (haumai) ego, (lab, lobh) greed (thaakey = get tired) are decimated – and with the mind clear of vices – (deen daiaala) the compassionate to the poor Almighty (paaey) is found within by the humble.

There is (na koi) no (teerath-u) place of pilgrimage (samaan-i = equal to) like the guru – obedience to his teachings washes off all wrong-doings – the guru is the embodiment of (saachey) the Eternal (gopaala) Sustainer of the universe. 3.

ਹਉ ਬਨੁ ਬਨੋ ਦੇਖਿ ਰਹੀ ਤ੍ਰਿਣੁ ਦੇਖਿ ਸਬਾਇਆ ਰਾਮ ॥   ਤ੍ਰਿਭਵਣੋ ਤੁਝਹਿ ਕੀਆ ਸਭੁ ਜਗਤੁ ਸਬਾਇਆ ਰਾਮ ॥

Ha▫o ban bano ḏekẖ rahī ṯariṇ ḏekẖ sabā▫i▫ā rām.   Ŧaribẖavṇo ṯujẖėh kī▫ā sabẖ jagaṯ sabā▫i▫ā rām.

(Hau) I (deykh rahi) have surveyed (ban-u bano) all the jungles and (deykh-i) seen (sabaaia) all (trin-u) grass i.e. I have looked at all creation, big and small,

and found that (sabh-u) all universes (tribhavno = three regions – sky, land and space) and (sabaaia) all (jagat-u) creatures of the world have been (keea) created (tujhahi) by You, o (raam) all-pervasive Master.

ਤੇਰਾ ਸਭੁ ਕੀਆ ਤੂੰ ਥਿਰੁ ਥੀਆ ਤੁਧੁ ਸਮਾਨਿ ਕੋ ਨਾਹੀ ॥   ਤੂੰ ਦਾਤਾ ਸਭ ਜਾਚਿਕ ਤੇਰੇ ਤੁਧੁ ਬਿਨੁ ਕਿਸੁ ਸਾਲਾਹੀ ॥

Ŧerā sabẖ kī▫ā ṯūʼn thir thī▫ā ṯuḏẖ samān ko nāhī.   Ŧūʼn ḏāṯā sabẖ jācẖik ṯere ṯuḏẖ bin kis sālāhī.

(Sabh-u) everything is (keea) created (teyra = your) by You – but is perishable – (toon-n) You alone (theeaa = remain) are (thir-u = stable) Eternal; there is (ko naahi) none (samaan-i) equal to (tudh-u) You;

You are (daata = giver) the provider, (sabh) all creatures are Your (jaachik) beggars – they look to You; (kis-u) who (bin-u = without) other than You, can we (saalaahi) praise – i.e. the humans should acknowledge none other as the Creator and Sustainer.

ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੀਜੈ ਦਾਤੇ ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥   ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਨਾਨਕੁ ਕਹੈ ਵੀਚਾਰਾ ॥੪॥੨॥

Aṇmangi▫ā ḏān ḏījai ḏāṯe ṯerī bẖagaṯ bẖare bẖandārā.   Rām nām bin mukaṯ na ho▫ī Nānak kahai vīcẖārā. ||4||2||

O (daatey = giver) Sustainer, You (deejai) give (daan-u = alms) benedictions (an-mangia) without asking; (bhandaara) the store-houses (teyri) of Your (bhagat-i) devotion are (bharey) full i.e. Your devotees get everything from You, and need to ask for nothing.

Nanak (kahai = says) expresses this (veechaara) thought: (Mukat-i) emancipation from attachment to material things is not (hoi) obtained (bin-u) except by (raam naam) remembering and living by Divine virtues. 4. 2.

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ਆਸਾ ਮਹਲਾ ੧ ॥

Āsā mėhlā 1.

Baani of the first Guru in Raag Aasa.

ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਰਾਮ ਪਿਆਰੇ ਰਾਮ ॥   ਸਚੁ ਸਾਹਿਬੋ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੋ ਧਾਰੇ ਰਾਮ ॥

Merā mano merā man rāṯā rām pi▫āre rām.   Sacẖ sāhibo āḏ purakẖ aprampro ḏẖāre rām.

(M-era) my (mano, man-u) mind is (raata) imbued with the love of (piaar-e) the Beloved (raam) all-pervasive Master i.e. I remember and live by the virtues and commands of the Almighty

IT, (aprampro) the Infinite (aad-i Purakh-u) Primal Being, is (sach-u) the Eternal (saahibo) Master who (dhaar-e = supports) created and sustains all.

ਅਗਮ ਅਗੋਚਰੁ ਅਪਰ ਅਪਾਰਾ ਪਾਰਬ੍ਰਹਮੁ ਪਰਧਾਨੋ ॥   ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਸੀ ਅਵਰੁ ਝੂਠਾ ਸਭੁ ਮਾਨੋ ॥

Agam agocẖar apar apārā pārbarahm parḏẖāno.   Āḏ jugāḏī hai bẖī hosī avar jẖūṯẖā sabẖ māno.

(Paarbrahm-u) the Supreme Being is (agam) beyond reach, (agochar) not found by the physical senses, (apar apaara = without boundaries) is Infinite and (pardhaano = head) above every one else.

IT has been there (aad-i) from the beginning of time, (jugaadi) through the ages, (hai) is now and (bhi hosi) shall be for ever i.e. IT is Eternal; I (maano = believe in) look at (avar-u) every one else (jhoottha = false) as perishable.

ਕਰਮ ਧਰਮ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਸੁਰਤਿ ਮੁਕਤਿ ਕਿਉ ਪਾਈਐ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਬਦਿ ਪਛਾਣੈ ਅਹਿਨਿਸਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧॥Karam ḏẖaram kī sār na jāṇai suraṯ mukaṯ ki▫o pā▫ī▫ai.  Nānak gurmukẖ sabaḏ pacẖẖāṇai ahinis nām ḏẖi▫ā▫ī▫ai. ||1||

Question: (Kio) how can one who (na jaanai) does not know (saar) the value of (karam dharam) religious rituals, (paaiai) obtain (mukat-i = emancipation) freedom from reincarnation?

Answer: It is possible (gurmukh-i) by following the guru and (pachhaanai) understanding (sabad-i) his teachings of (dhiaaiai) remembering and living by (naam-u) Divine virtues and commands, (ahinis-i = day and night) all the time. 1.

ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ਨਾਮੁ ਸਖਾਈ ਰਾਮ ॥   ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ਸੰਗਿ ਨ ਜਾਈ ਰਾਮ ॥

Merā mano merā man māni▫ā nām sakẖā▫ī rām.   Ha▫umai mamṯā mā▫i▫ā sang na jā▫ī rām.

(M-era) my (mano, man-u) mind (mania) has come to believe that only imbibing (naam-u) Divine virtues is the lasting (sakhaai) companion – here and in the hereafter.

(Haumai) ego and (mamta = my, mine) attachment to objects/persons in (maaia) the world-play – are transitory and – (na jaai) do not go (sang-i) with the soul.

ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥   ਸਾਇਰ ਕੀ ਪੁਤ੍ਰੀ ਪਰਹਰਿ ਤਿਆਗੀ ਚਰਣ ਤਲੈ ਵੀਚਾਰੇ ॥

Māṯā piṯ bẖā▫ī suṯ cẖaṯurā▫ī sang na sampai nāre.   Sā▫ir kī puṯrī parhar ṯi▫āgī cẖaraṇ ṯalai vīcẖāre.

For example (maata) mother, (pit/pita) father, (bhaai = brothers) siblings, (sut = son) children, (sampai) wealth, (naar-e = wife) spouse and (chaturaai) cleverness do not (sang-i) keep company i.e. are transitory.

One who realises the transitory nature of (putri) the daughter of (saair) the sea i.e. wealth – Lakshmi, the goddess of wealth was one of the fourteen jewels obtained when the ocean was churned, according to Hindu mythology – (parhar-i tiaagi) forsakes attachment to it and (veechaar-e) considers it as (charan tal-e = under the feet) to be used – not accumulated.

ਆਦਿ ਪੁਰਖਿ ਇਕੁ ਚਲਤੁ ਦਿਖਾਇਆ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥   ਨਾਨਕ ਹਰਿ ਕੀ ਭਗਤਿ ਨ ਛੋਡਉ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥੨॥

Āḏ purakẖ ik cẖalaṯ ḏikẖā▫i▫ā jah ḏekẖā ṯah so▫ī.   Nānak har kī bẖagaṯ na cẖẖoda▫o sėhje ho▫e so ho▫ī. ||2||

(Aad-i purakh-i) the Primal Being (dikhaaia) has shown (ik) a (chalat-u) play – of creation -, wherever I (d-kha) see (soi) IT is present (tah) there – in the creation.

I will therefore not (chhodau) leave (bhagat-i) devotion to (har-i) the Almighty – believing in Divine protection – and remain (sahj-e) steadfast, because (ho-e) whatever (ho-e) happens (su) that (hoi) happens by Divine will. 2.

ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸਮਾਲੇ ਰਾਮ ॥   ਅਵਗਣ ਮੇਟਿ ਚਲੇ ਗੁਣ ਸੰਗਮ ਨਾਲੇ ਰਾਮ ॥

Merā mano merā man nirmal sācẖ samāle rām.   Avgaṇ met cẖale guṇ sangam nāle rām.

(M-era) my (mano, man-u) mind has been (nirmal-u) purified (samaal-e) by keeping in mind (saach-u) the Eternal Master– living by IT’s virtues and commands.

I shall (chal-e) depart from the world having (m-et-i) banished (avgan) vices and taking (gun) virtues (sangam = confluence) with me.
ਅਵਗਣ ਪਰਹਰਿ ਕਰਣੀ ਸਾਰੀ ਦਰਿ ਸਚੈ ਸਚਿਆਰੋ ॥   ਆਵਣੁ ਜਾਵਣੁ ਠਾਕਿ ਰਹਾਏ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੋ ॥

Avgaṇ parhar karṇī sārī ḏar sacẖai sacẖi▫āro.   Āvaṇ jāvaṇ ṯẖāk rahā▫e gurmukẖ ṯaṯ vīcẖāro.

One who (parhar-i) gives up (avgan) vices and engages in (saari = sublime) virtuous (karni) deeds is considered (sachiaaro) a genuine seeker (dar-i) at the gate of, i.e. by, (sachai) the Eternal Master.

By (veechaar-e) contemplating (tat-u = essence) the virtues of the Almighty (gurmukh-i) as taught by the Guru, s/he (tthaak-i rahaa-e = hold back) obviates (aavan-u = coming) births and (jaavan-u = going) deaths – cycles of reincarnation.

ਸਾਜਨੁ ਮੀਤੁ ਸੁਜਾਣੁ ਸਖਾ ਤੂੰ ਸਚਿ ਮਿਲੈ ਵਡਿਆਈ ॥   ਨਾਨਕ ਨਾਮੁ ਰਤਨੁ ਪਰਗਾਸਿਆ ਐਸੀ ਗੁਰਮਤਿ ਪਾਈ ॥੩॥

Sājan mīṯ sujāṇ sakẖā ṯūʼn sacẖ milai vadi▫ā▫ī.   Nānak nām raṯan pargāsi▫ā aisī gurmaṯ pā▫ī. ||3||

I pray that (too-n) You be my (saajan) companion and (meet) friend i.e. I should live by Your virtues and commands, O Almighty, so that (milai) I receive (vadiaai) glory (sach-i) with You, the Eternal, i.e. am accepted for union.

I (paai) received (aisi) such (gurmat-i) counsel from the guru and acted on it, that (rattan) the jewel of (naam-u) Divine virtues has (pargaasia = shone) manifested within, says Nanak. 3.

ਸਚੁ ਅੰਜਨੋ ਅੰਜਨੁ ਸਾਰਿ ਨਿਰੰਜਨਿ ਰਾਤਾ ਰਾਮ ॥   ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਜਗਜੀਵਨੋ ਦਾਤਾ ਰਾਮ ॥

Sacẖ anjno anjan sār niranjan rāṯā rām.   Man ṯan rav rahi▫ā jagjīvano ḏāṯā rām.

By (saar-i) putting in the eyes (anjano, anjan-u) the collyrium of (sach-u) truth i.e. by getting true understanding of Divine virtues from the guru, I have been (raata) imbued with the love of (niranjan-i) the impeccable (raam) all-pervasive Master.

IT (rav-i rahia) pervades (man-i, tan-i) in mind and body, is (jagjeevan) the life of the body and (daata = giver) Sustainer.

ਜਗਜੀਵਨੁ ਦਾਤਾ ਹਰਿ ਮਨਿ ਰਾਤਾ ਸਹਜਿ ਮਿਲੈ ਮੇਲਾਇਆ ॥   ਸਾਧ ਸਭਾ ਸੰਤਾ ਕੀ ਸੰਗਤਿ ਨਦਰਿ ਪ੍ਰਭੂ ਸੁਖੁ ਪਾਇਆ ॥

Jagjīvan ḏāṯā har man rāṯā sahj milai melā▫i▫ā.   Sāḏẖ sabẖā sanṯā kī sangaṯ naḏar parabẖū sukẖ pā▫i▫ā.

The Creator, (jagjeevan = life of the body) the source of life, is (raata) loved (har-i) by every (man-i) mind; IT is (sahj-i) effortlessly (milai) found when the Master IT-self (m-elaaia) enables to be found.

(Nadar-i) grace (prabhu) of the Almighty is received by participation in (saadh sabha) holy congregation and (sangat-i) company of (santa) the seekers; it results in (paaia) attaining (sukh-u) peace of mind.

ਹਰਿ ਕੀ ਭਗਤਿ ਰਤੇ ਬੈਰਾਗੀ ਚੂਕੇ ਮੋਹ ਪਿਆਸਾ ॥   ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਪਤੀਣੇ ਵਿਰਲੇ ਦਾਸ ਉਦਾਸਾ ॥੪॥੩॥

Har kī bẖagaṯ raṯe bairāgī cẖūke moh pi▫āsā.   Nānak ha▫umai mār paṯīṇe virle ḏās uḏāsā. ||4||3||

(Bairaagi) those who yearn for union with the Creator are (rat-e) imbued with (bhagat-i) devotion to (har-i) the Almighty; their (moh) attachment to the world-play and (piaasa) thirst for transitory pleasures (chook-e) ends.

But those who (maar-i) kill (haumai) ego and are (pateen-e) satisfied by the experience of Divine virtues – rather than material things, they remain (udaasa) withdrawn from attachment to the world-play; such (daas = servants) devotees are (virl-e) rare, says Nanak. 4. 3.