SGGS pp 456-458, Aasa M: 5, Chhants 6-8.

 

 

In this Shabad, the fifth Guru says it is with good fortune that one makes efforts to remember and obey the Almighty Master. This obviates suffering and brings comfort. One should not neglect this. He motivates people to follow the guru for this.

 

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa

 

ਸਲੋਕ ॥ਉਦਮੁ ਕਰਹੁ ਵਡਭਾਗੀਹੋ ਸਿਮਰਹੁ ਹਰਿ ਹਰਿ ਰਾਇ ॥ਨਾਨਕ ਜਿਸੁ ਸਿਮਰਤ ਸਭ ਸੁਖ ਹੋਵਹਿ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਜਾਇ ॥੧॥
Salok. Uḏam karahu vadbẖāgīho simrahu har har rāe. Nānak jis simraṯ sabẖ sukẖ hovėh ḏūkẖ ḏaraḏ bẖaram jāe. ||1||

 

(Slok) prologue: O mortal, – do not be indifferent – (udam-u karhu = make efforts) be conscious (vadbhaagi-ho) to be of, i.e. have, good fortune; (simrahu) remember – the virtues and commands of – (raai) the Sovereign (har-i har-i) Almighty.
(Simrat) by remembering (jis-u) whom (sabh) all (sukh) comforts/peace (hoveh = happen) are obtained and (dookh) grief, (darad) pains and (bhram-u) fruitless wandering (jaaey = go) end.

 

ਛੰਤੁ ॥ ਨਾਮੁ ਜਪਤ ਗੋਬਿੰਦ ਨਹ ਅਲਸਾਈਐ ॥ ਭੇਟਤ ਸਾਧੂ ਸੰਗ ਜਮ ਪੁਰਿ ਨਹ ਜਾਈਐ ॥
Cẖẖanṯ. Nām japaṯ gobinḏ nah alsāīai. Bẖetaṯ sāḏẖū sang jam pur nah jāīai.

 

(Chhant) song of love for the Almighty. We should not (alsaaeeai = be lazy) be indifferent to (japat) remembering – and living by – (naam-u) Naam i.e. virtues and commands of (gobinbd) the Master of the universe.
Find the guru, for, (bheyttat) by finding (saadhoo) the guru and following his teachings, one is not (jaaeeai = go) taken to (pur-i) the town of, i.e. by, (jam) the messengers of death.

 

ਦੂਖ ਦਰਦ ਨ ਭਉ ਬਿਆਪੈ ਨਾਮੁ ਸਿਮਰਤ ਸਦ ਸੁਖੀ ॥ ਸਾਸਿ ਸਾਸਿ ਅਰਾਧਿ ਹਰਿ ਹਰਿ ਧਿਆਇ ਸੋ ਪ੍ਰਭੁ ਮਨਿ ਮੁਖੀ ॥
Ḏūkẖ ḏaraḏ na bẖao biāpai nām simraṯ saḏ sukẖī. Sās sās arāḏẖ har har ḏẖiāe so parabẖ man mukẖī.

 

(Simrat) by remembering Naam – one refrains from vices and hence – (dookh) grief, (darad = pain) suffering and (bhau) fear of retribution for wrongdoings do not (viaapai = happen) afflict; one (sad) ever remains (sukhi) at peace.
Therefore my mind, (aaraadh-i) remember (har-i har-i) the Almighty (saas-i saas-i = with every breath) forever; (dhiaaey) remember (so) the One (prabh-u) Almighty (man-i = in mind) in thought and (mukhi = by mouth) in speech.

 

ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਰਸਾਲ ਗੁਣ ਨਿਧਿ ਕਰਿ ਦਇਆ ਸੇਵਾ ਲਾਈਐ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਨਾਮੁ ਜਪਤ ਗੋਬਿੰਦ ਨਹ ਅਲਸਾਈਐ ॥੧॥
Kirpāl ḏaiāl rasāl guṇ niḏẖ kar ḏaiā sevā lāīai. Nānak paiampai cẖaraṇ jampai nām japaṯ gobinḏ nah alsāīai. ||1||

 

O (kripaal) kind, (daiaal) compassionate (ras-aal = home of pleasures) giver of joy, (nidh-i) treasure house of (gun) virtues, Almighty, please (kar-i daiaa = show compassion) be kind to (laeeai) engage me (seyva = service) in carrying out Your commands.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Divine commands and not be indifferent to (japat) remembering Naam of (gobind) the Master of the universe. 1.

 

ਪਾਵਨ ਪਤਿਤ ਪੁਨੀਤ ਨਾਮ ਨਿਰੰਜਨਾ ॥ ਭਰਮ ਅੰਧੇਰ ਬਿਨਾਸ ਗਿਆਨ ਗੁਰ ਅੰਜਨਾ ॥
Pāvan paṯiṯ punīṯ nām niranjanā. Bẖaram anḏẖer binās giān gur anjnā.

 

Naam i.e. virtues of (niranjana) the impeccable Master are (paavan) pristine; they (puneet) purify (patit = fallen) the wrongdoers, i.e. put transgressors on the right path.
(Giaan = knowledge) teachings of the guru act as (anjana = collyrium/eye medicine) medicine for the inner eyes which (binaas) banishes (andheyr = darkness) ignorance caused by (bharam) delusion – about efficacy of Naam.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨ ਪ੍ਰਭ ਨਿਰੰਜਨ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ॥ਇਕ ਨਿਮਖ ਜਾ ਕੈ ਰਿਦੈ ਵਸਿਆ ਮਿਟੇ ਤਿਸਹਿ ਵਿਸੂਰਿਆ ॥
Gur giān anjan parabẖ niranjan jal thal mahīal pūriā. Ik nimakẖ jā kai riḏai vasiā mite ṯisėh visūriā.

 

(Anjan) the eye medicine of the guru’s (giaan) teachings enables the mind to find (niranjan) the impeccable (prabh) Almighty, who (pooria) pervades (jal-i) in water, (thal-i) in land and (maheeal-i) in space.
One (ja kai) in whose (ridai) mind IT (vasia) abides even for (ik) a (nimakh) moment, (tisah-i = of that) his/her (visooria) worries (mittey = erased) disappear, i.e. one who invokes IT is provided instant solace.

 

ਅਗਾਧਿ ਬੋਧ ਸਮਰਥ ਸੁਆਮੀ ਸਰਬ ਕਾ ਭਉ ਭੰਜਨਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਪਾਵਨ ਪਤਿਤ ਪੁਨੀਤ ਨਾਮ ਨਿਰੰਜਨਾ ॥੨॥
Agāḏẖ boḏẖ samrath suāmī sarab kā bẖao bẖanjnā. Nānak paiampai cẖaraṇ jampai pāvan paṯiṯ punīṯ nām niranjanā. ||2||

 

(Bodh) knowledge about (samrath) the Omnipotent (suaami) Master is (agaadh) unfathomable, i.e. cannot be fully known; IT is (bhanjana) the destroyer of (bhau) fear of (sarab) all i.e. those who seek refuge in the Master need have no fear.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Divine commands of (paavan) the pristine (niranjana) impeccable Master whose Naam i.e. virtues (puneet) purify (patit = fallen) the wrongdoers, i.e. put transgressors on the right path. 2.

 

ਓਟ ਗਹੀ ਗੋਪਾਲ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ॥ ਮੋਹਿ ਆਸਰ ਤੁਅ ਚਰਨ ਤੁਮਾਰੀ ਸਰਨਿ ਸਿਧੇ ॥
Ot gahī gopāl ḏaiāl kirpā niḏẖe. Mohi āsar ṯua cẖaran ṯumārī saran siḏẖe.

 

O Almighty, (daiaal) the compassionate and (kripa nidhey = treasure of mercy) merciful (gopaal) Sustainer of the universe, I have (gahi = held) taken (ot = protection) refuge in You.
(Tu-a) Your (charan = feet) i.e. You, are (moh-i) my only (aasar) hope; (sidhey = accomplishments) success comes by being in (tumaari saran-i) Your care i.e. by obedience to Your commands – the laws of nature.

 

ਹਰਿ ਚਰਨ ਕਾਰਨ ਕਰਨ ਸੁਆਮੀ ਪਤਿਤ ਉਧਰਨ ਹਰਿ ਹਰੇ ॥ ਸਾਗਰ ਸੰਸਾਰ ਭਵ ਉਤਾਰ ਨਾਮੁ ਸਿਮਰਤ ਬਹੁ ਤਰੇ ॥
Har cẖaran kāran karan suāmī paṯiṯ uḏẖran har hare. Sāgar san sār bẖav uṯār nām simraṯ baho ṯare.

 

By being at (charan) the feet, i.e. being in obedience to (har-i) the Almighty, (suaami) the Master who is (kaaran) the cause and (karan) executor of everything, (patit = fallen) the transgressors (udharan = lifted) are saved; IT (har-i) takes out of vices and causes the withering mind (harey = makes green) to blossom.
O Almighty, (bah- = many) multitudes (tarey = swim) get across the world-ocean (simrat) by remembering and living by Naam, i.e. Your virtues and commands; please (utaar = cause to land) get me across this (sansaar) world (saagar) ocean of (bhav) births – bestow grace so that I am not born again.

 

ਆਦਿ ਅੰਤਿ ਬੇਅੰਤ ਖੋਜਹਿ ਸੁਨੀ ਉਧਰਨ ਸੰਤਸੰਗ ਬਿਧੇ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਨ ਜੰਪੈ ਓਟ ਗਹੀ ਗੋਪਾਲ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ॥੩॥
Āḏ anṯ beanṯ kẖojėh sunī uḏẖran saṯsang biḏẖe. Nānak paiampai cẖaran jampai ot gahī gopāl ḏaiāl kirpā niḏẖe. ||3||

 

People (khojah-i) keep searching for You from (aad-i) the beginning to (ant-i) the end of their lives, but I (suni) hear that (bidhey= method) the way to (udhran = be saved) overcome other distractions and get to You is (sant-sang) by participation in holy congregation – where Your virtues and commands are contemplated and one is motivated to live by them.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Your commands, O Almighty (daiaal) compassionate and (kripa nidh-e = treasure of mercy) merciful (gopaal) Sustainer of the universe; and has (gahi = held) taken (ot = protection) refuge in You. 3.

 

ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਬਿਰਦੁ ਆਪਿ ਬਨਾਇਆ ॥ ਜਹ ਜਹ ਸੰਤ ਅਰਾਧਹਿ ਤਹ ਤਹ ਪ੍ਰਗਟਾਇਆ ॥
Bẖagaṯ vacẖẖal har biraḏ āp banāiā. Jah jah sanṯ arāḏẖėh ṯah ṯah paragtāiā.

 

(Har-i) the Almighty (banaaia) has made (vacchal-u) love (bhagat-i) for the devotees (aap-i = self) IT’s (birad-u) nature/tradition.
(Jah jah) wherever (sant) the seekers (araadheh) invoke, (tah tah) there IT (pragttaaia) manifests – being omnipresent.

 

ਪ੍ਰਭਿ ਆਪਿ ਲੀਏ ਸਮਾਇ ਸਹਜਿ ਸੁਭਾਇ ਭਗਤ ਕਾਰਜ ਸਾਰਿਆ ॥ ਆਨੰਦ ਹਰਿ ਜਸ ਮਹਾ ਮੰਗਲ ਸਰਬ ਦੂਖ ਵਿਸਾਰਿਆ ॥
Parabẖ āp līe samāe sahj subẖāe bẖagaṯ kāraj sāriā. Ānanḏ har jas mahā mangal sarab ḏūkẖ visāriā.

 

The devotees wish to remain connected with the Master. (Prabh-i) the Almighty (aap-i) IT-self (lee-ey) causes them (smaaey) absorbed in IT (sahj-i subhaaey = as part of nature) intuitively without they having to make efforts, and thus (saaria) accomplishes (kaaraj = work) the wishes of (bhagat) the devotees.
They enjoy (anand) bliss and sing (maha mangal) songs of great joy – of union with the Master; (sarab) all their (dookh) grief is (visaaria) forgotten.

 

ਚਮਤਕਾਰ ਪ੍ਰਗਾਸੁ ਦਹ ਦਿਸ ਏਕੁ ਤਹ ਦ੍ਰਿਸਟਾਇਆ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਬਿਰਦੁ ਆਪਿ ਬਨਾਇਆ ॥੪॥੩॥੬॥
Cẖamaṯkār pargās ḏah ḏis ek ṯah ḏaristāiā. Nānak paiampai cẖaraṇ jampai bẖagaṯ vacẖẖal har biraḏ āp banāiā. ||4||3||6||

 

O Almighty, (tah) You (eyk-u) alone (dristaaia) manifest Yourself as (chamatkaar) the bright (pragaas-u) light in (dah) ten (dis) directions – East, West, North, South, four corners, above and below, i.e. all over – You alone are omnipresent.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Your commands; You (har-i) the Almighty (banaaia) have made (vacchal-u) love (bhagat-i) for the devotees (aap-i = self) IT’s (birad-u) nature/tradition. 4. 3. 6.

 

—————————————–

 

ਆਸਾ ਮਹਲਾ ੫ ॥ ਥਿਰੁ ਸੰਤਨ ਸੋਹਾਗੁ ਮਰੈ ਨ ਜਾਵਏ ॥ ਜਾ ਕੈ ਗ੍ਰਿਹਿ ਹਰਿ ਨਾਹੁ ਸੁ ਸਦ ਹੀ ਰਾਵਏ ॥
Āsā mėhlā 5. Thir sanṯan sohāg marai na jāve. Jā kai garihi har nāhu so saḏ hī rāve.

 

Composition of the fifth guru in Raga Aasa. (Sohaag-u) good fortune of (santan) the devotees – of the soul-wife enjoying the company of the Almighty-husband – is (thir-u) lasting; because it is due to faith in the Master who neither (marai) dies nor (jaaey) leaves them.
One (ja kai) in whose (grih-i) home, abides (har-i) the Almighty (naah-u = Master) husband, (su) s/he (sad hi) for ever (raavaey) consummates i.e. looking only to the Almighty brings lasting bliss.

 

ਅਵਿਨਾਸੀ ਅਵਿਗਤੁ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਨਵਤਨੁ ਨਿਰਮਲਾ ॥ ਨਹ ਦੂਰਿ ਸਦਾ ਹਦੂਰਿ ਠਾਕੁਰੁ ਦਹ ਦਿਸ ਪੂਰਨੁ ਸਦ ਸਦਾ ॥
Avināsī avigaṯ so parabẖ saḏā navṯan nirmalā. Nah ḏūr saḏā haḏūr ṯẖākur ḏah ḏis pūran saḏ saḏā.

 

(So prabh-u) the One Almighty is (avinaasi = imperishable) eternal, (avigat-u) formless, (sadaa) ever (nav-tan = fresh body) un-ageing and (nirmala) pristine.
(Thaakur-u) the Master is not (door-i) far away, but (sadaa) ever (hadoor-i) present with us, (pooran-u) pervading (dah sis = ten directions) everywhere – wherever we may be – (sadaa sadaa) forever.

 

ਪ੍ਰਾਨਪਤਿ ਗਤਿ ਮਤਿ ਜਾ ਤੇ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪ੍ਰੀਤਮੁ ਭਾਵਏ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਥਿਰੁ ਸੰਤਨ ਸੋਹਾਗੁ ਮਰੈ ਨ ਜਾਵਏ ॥੧॥
Parānpaṯ gaṯ maṯ jā ṯe paria parīṯ parīṯam bẖāve. Nānak vakẖāṇai gur bacẖan jāṇai thir sanṯan sohāg marai na jāve. ||1||

 

IT is (praan-pat-i = master of life) the Creator-husband by loving whom, i.e. being remembering whose virtues, the soul-wife obtains (gat-i) freedom from vices, and (mat-i = counsel) wisdom; this (preet-i) love (bhaavaey) is liked by (preetam-u) the Beloved.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that (sohaag-u) good fortune of (santan) the devotees – of the soul-wife enjoying the company of the Almighty-husband – is (thir-u) lasting; because it is due to faith in the Master who neither (marai) dies nor (jaa-e) leaves them. 1.

 

ਜਾ ਕਉ ਰਾਮ ਭਤਾਰੁ ਤਾ ਕੈ ਅਨਦੁ ਘਣਾ ॥ ਸੁਖਵੰਤੀ ਸਾ ਨਾਰਿ ਸੋਭਾ ਪੂਰਿ ਬਣਾ ॥
Jā kao rām bẖaṯār ṯā kai anaḏ gẖaṇā. Sukẖvanṯī sā nār sobẖā pūr baṇā.

 

The soul-wife (ja kau) who has (raam-u) the all-pervasive Master as (bhataar) her husband, (ta kai = to her) she enjoys (ghanaa) abundant (anand-u/anand = bliss) peace/happiness.
(Sa = that) such a (naar = woman) soul-wife is (sukhvanti) happy and (banaa) becomes one of (poor-i) perfect (sobha = reputation) glory – here and in the hereafter.

 

ਮਾਣੁ ਮਹਤੁ ਕਲਿਆਣੁ ਹਰਿ ਜਸੁ ਸੰਗਿ ਸੁਰਜਨੁ ਸੋ ਪ੍ਰਭੂ ॥ ਸਰਬ ਸਿਧਿ ਨਵ ਨਿਧਿ ਤਿਤੁ ਗ੍ਰਿਹਿ ਨਹੀ ਊਨਾ ਸਭੁ ਕਛੂ ॥
Māṇ mahaṯ kaliāṇ har jas sang surjan so parabẖū. Sarab siḏẖ nav niḏẖ ṯiṯ garihi nahī ūnā sabẖ kacẖẖū.

 

By praising and imbibing (jas-u = praise) virtues of (har-i) the Almighty, she has (surjan-u) the virtuous (so prabh-u) Master ever (sang-i) with her; IT is the source of her (maan-u) honour, (mahat-u = importance) high status and (kalian-u) happiness.
(Tit-u) her (grih-i) home has, i.e. she achieves, (sarab) all (sidh-i = success) accomplishments and (nav nidh-i = nine treasures) all treasures of the world; she does not (oona) lack any thing; she has (sabh-u) every (kachhu) thing.

 

ਮਧੁਰ ਬਾਨੀ ਪਿਰਹਿ ਮਾਨੀ ਥਿਰੁ ਸੋਹਾਗੁ ਤਾ ਕਾ ਬਣਾ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਜਾ ਕੋ ਰਾਮੁ ਭਤਾਰੁ ਤਾ ਕੈ ਅਨਦੁ ਘਣਾ ॥੨॥
Maḏẖur bānī pirėh mānī thir sohāg ṯā kā baṇā. Nānak vakẖāṇai gur bacẖan jāṇai jā ko rām bẖaṯār ṯā kai anaḏ gẖaṇā. ||2||

 

Her (madhur) sweet (baani = speech) words, i.e. loving devotion, (maani = accepted) pleases (pirah-i) the Beloved Master and hence (ta ka = of that) her (sohaag-u) good fortune of having the Almighty-husband with her (thir-u banaa) is ever lasting – the Almighty ever blesses that soul.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that the soul-wife (ja kau) who treats (raam-u) the all-pervasive Master as (bhataar) her husband, (ta kai = to her) she enjoys (ghanaa) abundant (anand-u/anand = bliss) peace/happiness. 2.

 

ਆਉ ਸਖੀ ਸੰਤ ਪਾਸਿ ਸੇਵਾ ਲਾਗੀਐ ॥ ਪੀਸਉ ਚਰਣ ਪਖਾਰਿ ਆਪੁ ਤਿਆਗੀਐ ॥
Āo sakẖī sanṯ pās sevā lāgīai. Pīsao cẖaraṇ pakẖār āp ṯiāgīai.

 

(Sakhi) friends, (aau) come let us be (paas-i) with (sant) the guru i.e. participate in holy congregation and (laageeai) engage (seva) in service – following the guru’s teachings.
Let us (peessau) grind the grain for food and (pakhhar-i) wash (charan) the feet i.e. serve humbly (tiaageeai) shedding (aap-u = self) ego.

 

ਤਜਿ ਆਪੁ ਮਿਟੈ ਸੰਤਾਪੁ ਆਪੁ ਨਹ ਜਾਣਾਈਐ ॥ ਸਰਣਿ ਗਹੀਜੈ ਮਾਨਿ ਲੀਜੈ ਕਰੇ ਸੋ ਸੁਖੁ ਪਾਈਐ ॥
Ŧaj āp mitai sanṯāp āp nah jāṇāīai. Saraṇ gahījai mān lījai kare so sukẖ pāīai.

 

(Santaap-u = great illness) all afflictions (mitai = erased) leave (taj-i) by giving up (aap-u) ego; we should not therefore (jaanaaeeai = be known) want to be recognised.
We should (gaheejai = hold) seek (saran-i = sanctuary) to be in the care of the Almighty, (maan-i leejai) accept IT’s will, and should (paaeeai) find (sukh-u) comfort in what IT (karey) does i.e. whatever the Master does is for our good.

 

ਕਰਿ ਦਾਸ ਦਾਸੀ ਤਜਿ ਉਦਾਸੀ ਕਰ ਜੋੜਿ ਦਿਨੁ ਰੈਣਿ ਜਾਗੀਐ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਆਉ ਸਖੀ ਸੰਤ ਪਾਸਿ ਸੇਵਾ ਲਾਗੀਐ ॥੩॥
Kar ḏās ḏāsī ṯaj uḏāsī kar joṛ ḏin raiṇ jāgīai. Nānak vakẖāṇai gur bacẖan jāṇai āo sakẖī sanṯ pās sevā lāgīai. ||3||

 

Let us (taj-i) give up (udaasi) being withdrawn from the holy congregation, and (kar-i) make ourselves (daas) the servants of (daasi = servants) of the devotees; we should (jaageeai) be awake, i.e. be ready to serve with (kar-i) hands (jorr-i) joined together, (din-u) day and (rain-i) night – always.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings to say: (sakhi) friends, (aau) come let us be (paas-i) with (sant) the guru i.e. participate in holy congregation and (laageeai) engage (seva) in service – following the guru’s teachings. 3.

 

ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗ ਸਿ ਸੇਵਾ ਲਾਇਆ ॥ ਤਾ ਕੀ ਪੂਰਨ ਆਸ ਜਿਨ੍ਹ੍ਹ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥
Jā kai masṯak bẖāg sė sevā lāiā. Ŧā kī pūran ās jinĥ sāḏẖsang pāiā.

 

One (ja kai) on whose (mastak-i) forehead is (bhaag) fortune, i.e. one for whom it is so ordained by the Almighty, (s-i = that) s/he (laaia) engages in (seyva) service, i.e. finds the guru and follows his teachings.
(Jinh) one who (paaiai = finds) participates in (saadhsang-u) holy congregation – learns to live by Divine virtues and commands, and – (ta ki = of that) his/her (aas) wishes are (pooran) fulfilled.

 

ਸਾਧਸੰਗਿ ਹਰਿ ਕੈ ਰੰਗਿ ਗੋਬਿੰਦ ਸਿਮਰਣ ਲਾਗਿਆ ॥ ਭਰਮੁ ਮੋਹੁ ਵਿਕਾਰੁ ਦੂਜਾ ਸਗਲ ਤਿਨਹਿ ਤਿਆਗਿਆ ॥
Sāḏẖsang har kai rang gobinḏ simraṇ lāgiā. Bẖaram moh vikār ḏūjā sagal ṯinėh ṯiāgiā.

 

One who with (rang-i) love for the Almighty in mind, (laagia) engages in (simran = remembrance) recounting the virtues of (gobind) the Master (saadhsang-i) in holy congregation,
(tineh = that) s/he (tiaagia) gives up (sagal) all (bharam-u) wandering of the mind, (moh-u) attachment to the world-play and (vikaar-u) the vice of (dooja = another/dualism) looking to others than the Almighty

 

ਮਨਿ ਸਾਂਤਿ ਸਹਜੁ ਸੁਭਾਉ ਵੂਠਾ ਅਨਦ ਮੰਗਲ ਗੁਣ ਗਾਇਆ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗ ਸਿ ਸੇਵਾ ਲਾਇਆ ॥੪॥੪॥੭॥
Man sāʼnṯ sahj subẖāo vūṯẖā anaḏ mangal guṇ gāiā. Nānak vakẖāṇai gur bacẖan jāṇai jā kai masṯak bẖāg sė sevā lāiā. ||4||4||7||

 

By (gaaia = singing) praising (gun) virtues of the Almighty – and imbibing them, s/he attains (saant-i) peace (man-i) in the mind; (sahj-u) equipoise (voottha = abides) comes to his/her (subhaau) nature, s/he experiences (anad/anand) bliss, and (mangal) the joy of finding the Master within.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that one (ja kai) on whose (mastak-i) forehead is (bhaag) fortune, i.e. one for whom it is so ordained by the Almighty, (s-i = that) s/he (laaia) engages in (s-eva) service, i.e. finds the guru and follows his teachings. 4. 4. 7.

 

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Note: This Shabad of the fifth Guru motivates us human beings to ever keep the Almighty in mind so as not to transgress. We have the influence of past transgressions on the mind, and should seek to guru’s guidance to overcome those.

 

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਲੋਕੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕਛੁ ਨ ਕਹੈ ਜਮਕਾਲੁ ॥ ਨਾਨਕ ਮਨੁ ਤਨੁ ਸੁਖੀ ਹੋਇ ਅੰਤੇ ਮਿਲੈ ਗੋਪਾਲੁ ॥੧॥
Āsā mėhlā 5. Salok. Har har nām japanṯiā kacẖẖ na kahai jamkāl. Nānak man ṯan sukẖī hoe anṯe milai gopāl. ||1||

 

Composition of the fifth Guru in Raga Aasa. (Slok) prologue: (Japantia) by remembering – and practice of – (naam-u) virtues and commands of (har-i har-i) the Almighty, (jamkaal-u) the messenger of death/Divine justice does not (kahai) say (kachh-u) anything i.e. has no authority to take the soul.
(Man-u) the mind and (tan-u) body (hoey) are (sukhi) at peace in life and (antey) at the end, i.e. on death, the soul (milai) unites with the Creator, (gopaal-u) the Sustainor of the universe.

 

ਛੰਤ ॥
Cẖẖanṯ.

 

(Chhant) composition with stanzas having six lines each.

 

ਮਿਲਉ ਸੰਤਨ ਕੈ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰਿ ਲੇਹੁ ॥ ਬਿਨਉ ਕਰਉ ਕਰ ਜੋੜਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੇਹੁ ॥
Milao sanṯan kai sang mohi uḏẖār leho. Bino karao kar joṛ har har nām ḏeh.

 

O Almighty, please (udhaar-i leyhu) save (moh-i) me from vices in the world-play and for that enable me to (milau) find (sang-i) company (kai) of (santan = saints) the seekers – the holy congregation.
(Kar jorr-i = with folded hands) I humbly (karau) make this (binau) supplication: Please (deyhu) impart me awareness of (har-i har-i) Divine (naam-u) virtues and commands – as guide.

 

ਹਰਿ ਨਾਮੁ ਮਾਗਉ ਚਰਣ ਲਾਗਉ ਮਾਨੁ ਤਿਆਗਉ ਤੁਮ੍ਹ੍ਹ ਦਇਆ ॥ ਕਤਹੂੰ ਨ ਧਾਵਉ ਸਰਣਿ ਪਾਵਉ ਕਰੁਣਾ ਮੈ ਪ੍ਰਭ ਕਰਿ ਮਇਆ ॥
Har nām māgao cẖaraṇ lāgao mān ṯiāgao ṯumĥ ḏaiā. Kaṯahūʼn na ḏẖāvao saraṇ pāvao karuṇā mai parabẖ kar maiā.

 

Please show (daiaa) compassion that I may (tiaagau) give up (maan-u) pride and (laagau = attach) place myself at (tumhah) Your (charan) feet – care and obedience – and (maagau) ask for awareness of (har-i naam-u) Divine virtues and commands.
O (karunaa mai = embodiment of compassion) compassionate (prabh-u) Master, please (kar-i) show (maiaa) kindness that I (paavau = obtain) remain in your (saran-i = santuary) care, and not (dhaavau) run (kata-hu = anywhere) elsewhere i.e. be steadfast in my belief in You, the Almighty.

 

ਸਮਰਥ ਅਗਥ ਅਪਾਰ ਨਿਰਮਲ ਸੁਣਹੁ ਸੁਆਮੀ ਬਿਨਉ ਏਹੁ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕ ਦਾਨੁ ਮਾਗੈ ਜਨਮ ਮਰਣ ਨਿਵਾਰਿ ਲੇਹੁ ॥੧॥
Samrath agath apār nirmal suṇhu suāmī bino ehu. Kar joṛ Nānak ḏān māgai janam maraṇ nivār leho. ||1||

 

O (samrath) omnipotent, (agath/akath) ineffable (apaar) infinite and (nirmal) pristine (suaami) Master, (sunahu = listen to) I make (ihu) this (binau) submission.
(Kar jor-i) with joined hands, Nanak the fifth (maagai) begs for (daan-u = alms) the benediction: Please (nivaar leyhu = do away with) end my cycles of (janam) births and (maran) deaths. 1.

 

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ਅਪਰਾਧੀ ਮਤਿਹੀਨੁ ਨਿਰਗੁਨੁ ਅਨਾਥੁ ਨੀਚੁ ॥ ਸਠ ਕਠੋਰੁ ਕੁਲਹੀਨੁ ਬਿਆਪਤ ਮੋਹ ਕੀਚੁ ॥
Aprāḏẖī maṯihīn nirgun anāth nīcẖ. Saṯẖ kaṯẖor kulhīn biāpaṯ moh kīcẖ.

 

I am (apraadhi) guilty of transgressions, (mat-heen) lacking wisdom, (nirgun-u) virtue-less, (anaath-u = without a master) hapless and (neech-u = lowly) my deeds are unbecoming.
I am (satth) foolish, (katthor-u) cruel, (kul-heen-u) not of high lineage and (biaapat = afflicted) stuck in (keech-u) the quagmire of (moh) attachment to the world-play – and cannot get to You.

 

ਮਲ ਭਰਮ ਕਰਮ ਅਹੰ ਮਮਤਾ ਮਰਣੁ ਚੀਤਿ ਨ ਆਵਏ ॥ ਬਨਿਤਾ ਬਿਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਗਿਆਨਤਾ ਲਪਟਾਵਏ ॥
Mal bẖaram karam ahaʼn mamṯā maraṇ cẖīṯ na āve. Baniṯā binoḏ anand māiā agiānṯā laptāve.

 

I am afflicted with (mal = dirt) vices, (bharam) delusion, (karam) rituals, (ahang) ego and (mamta = my/mine) possessive-ness; as a result, inevitability of (maran) death does not (aavaey) come (cheet-i) to my mind.
(Binod = pleasures) enjoying with (banta) the wife/family, (anand) joy of (maaia) wealth, and (agiaanta) ignorance – of the purpose of life – (laptaavaey) cling to me.

 

ਖਿਸੈ ਜੋਬਨੁ ਬਧੈ ਜਰੂਆ ਦਿਨ ਨਿਹਾਰੇ ਸੰਗਿ ਮੀਚੁ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਆਸ ਤੇਰੀ ਸਰਣਿ ਸਾਧੂ ਰਾਖੁ ਨੀਚੁ ॥੨॥
Kẖisai joban baḏẖai jarūā ḏin nihāre sang mīcẖ. Binvanṯ Nānak ās ṯerī saraṇ sāḏẖū rākẖ nīcẖ. ||2||

 

My (joban-u) youth – human birth in which I can live by Naam – is (khisai) wearing off, and (jarooaa) old age (badhai) is advancing/coming nearer, i.e. my human life is being shortened every moment. I have not remembered You; (meech) death (nihaarey) is watching (sang-i) to be with me on the appointed (din) day – once it comes I will not be able to remember You.
(Binvant-i) supplicates fifth Nanak: O Almighty, my (aas) hope lies (teyri = your) only in You; please (raakh-u) place this (neech) lowly person, (saran-i) in the care and obedience of (saadhu) the guru – to follow his teachings and overcome the shortcomings. 2.

 

ਭਰਮੇ ਜਨਮ ਅਨੇਕ ਸੰਕਟ ਮਹਾ ਜੋਨ ॥ ਲਪਟਿ ਰਹਿਓ ਤਿਹ ਸੰਗਿ ਮੀਠੇ ਭੋਗ ਸੋਨ ॥
Bẖarme janam anek sankat mahā jon. Lapat rahio ṯih sang mīṯẖe bẖog son.

 

I have (bharmey) wandered/been through (maha = great) terrible (sankatt) suffering – being separated from You and taking – (aneyk) numerous (janam) births in different (jon) life forms.
(Bhog) pleasures of (son = gold) wealth (meetthey = sweet) give transitory joy but I am still (lapatt rahio) clinging (tih) them.

 

ਭ੍ਰਮਤ ਭਾਰ ਅਗਨਤ ਆਇਓ ਬਹੁ ਪ੍ਰਦੇਸਹ ਧਾਇਓ ॥ ਅਬ ਓਟ ਧਾਰੀ ਪ੍ਰਭ ਮੁਰਾਰੀ ਸਰਬ ਸੁਖ ਹਰਿ ਨਾਇਓ ॥
Bẖarmaṯ bẖār agnaṯ āio baho parḏesėh ḏẖāio. Ab ot ḏẖārī parabẖ murārī sarab sukẖ har nāio.

 

I (aaio) have come/taken birth with (bhaar) the load of (aganat) countless wrong-doings and after (dhaaio = running) wandering in (bah-u) numerous (pradesah = foreign lands) other life forms – separated from You.
(Ab) now I have (dhaari) taken (ott =protection) refuge in You, (prabh) the Almighty, (muraari = killer of the demon Mur) the banisher of evil, knowing that (sarab) all (sukh) comforts/peace are obtained through remembering and living by (har-i naaio) Divine virtues.

 

ਰਾਖਨਹਾਰੇ ਪ੍ਰਭ ਪਿਆਰੇ ਮੁਝ ਤੇ ਕਛੂ ਨ ਹੋਆ ਹੋਨ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਨਾਨਕ ਕ੍ਰਿਪਾ ਤੇਰੀ ਤਰੈ ਭਉਨ ॥੩॥
Rākẖanhāre parabẖ piāre mujẖ ṯe kacẖẖū na hoā hon. Sūkẖ sahj ānanḏ Nānak kirpā ṯerī ṯarai bẖaun. ||3||

 

O (piaarey) Beloved (prabh) Almighty, (mujh tey =by me) I (na huaa) could neither do (kachhu) anything nor (hon) will be able to do; You alone (raakhan-haarey = protector) can help.
It is through (teyri) Your (kripa) grace that one (tarai = swims) gets cross (bhaun = world) the world-ocean – to unite with You – and enjoy (sookh) peace, (sahj) poise and (aanand) bliss. 3.

 

ਨਾਮ ਧਾਰੀਕ ਉਧਾਰੇ ਭਗਤਹ ਸੰਸਾ ਕਉਨ ॥ ਜੇਨ ਕੇਨ ਪਰਕਾਰੇ ਹਰਿ ਹਰਿ ਜਸੁ ਸੁਨਹੁ ਸ੍ਰਵਨ ॥
Nām ḏẖārīk uḏẖāre bẖagṯah sansā kaun. Jen ken parkāre har har jas sunhu sarvan.

 

The Almighty (udhaarey) saved those who were devotees (naam dhaareek) just in name; (kaun) what doubt can (bhagtah) the devotees have of being saved?
Therefore my friends, (jeyn keyn) whatever (parkaarey) way it may be possible (sunahu) listen to (jas-u) the virtues of (har-i har-i) the Master with (sravan) the ears i.e. listen to Divine virtues in holy congregation – and try to emulate them.

 

ਸੁਨਿ ਸ੍ਰਵਨ ਬਾਨੀ ਪੁਰਖ ਗਿਆਨੀ ਮਨਿ ਨਿਧਾਨਾ ਪਾਵਹੇ ॥ ਹਰਿ ਰੰਗਿ ਰਾਤੇ ਪ੍ਰਭ ਬਿਧਾਤੇ ਰਾਮ ਕੇ ਗੁਣ ਗਾਵਹੇ ॥
Sun sarvan bānī purakẖ giānī man niḏẖānā pāvhe. Har rang rāṯe parabẖ biḏẖāṯe rām ke guṇ gāvhe.

 

With (sravan) the ears (sun-i) listen to (baan-i = words) teachings of (purakh giaani = knowledgeable person) the guru; this way you will (paavaey) obtain (nidhaana = treasure) the wealth of awareness of Divine virtues (man-i) in the mind.
(Raatey = dyed) being imbued with (har-i rang-i) with Divine love, you will (gaavahey = sing) remember and emulate (gun) virtues of (raam) the all-pervasive (prabh) Almighty (bidhaatey) Creator.

 

ਬਸੁਧ ਕਾਗਦ ਬਨਰਾਜ ਕਲਮਾ ਲਿਖਣ ਕਉ ਜੇ ਹੋਇ ਪਵਨ ॥ਬੇਅੰਤ ਅੰਤੁ ਨ ਜਾਇ ਪਾਇਆ ਗਹੀ ਨਾਨਕ ਚਰਣ ਸਰਨ ॥੪॥੫॥੮॥
Basuḏẖ kāgaḏ banrāj kalmā likẖaṇ kao je hoe pavan. Beanṯ anṯ na jāe pāiā gahī Nānak cẖaraṇ saran. ||4||5||8||

 

(Jey) if (basudh) the earth be (kaagad) the paper, (banraaj) all vegetation (kalma) the pens and (pavan) wind be (likhan) the writer (kau) for writing, i.e. writing is fast.
Virtues of the Master being (beyant = without an end) countless, their (ant) end/count (na jaaey) cannot (paaia = found) reached i.e. all Divine virtues can never be described in a lifetime; Nanak the fifth therefore does not attempt it, but has (gah0 = held) taken (saran) refuge of (charan) Almighty’s feet i.e. humbly placed himself in Divine care and obedience. 4. 5. 8.