SGGS pp 359-360, Aasa M: 1, Shabads 34-39 (completed).

SGGS pp 358 -360, Aasa M: 1, Shabads 34-39 (completed).

ਆਸਾ ਘਰੁ ੫ ਮਹਲਾ ੧    ੴ   ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 5 mėhlā 1   Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the first Guru in Raga Aasa to be sung to (ghar-u 5) the fifth beat. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: The Shabad below brings out that one cannot find the Creator through rituals. Everything depends on deeds. The mind/soul is tempted through the sensory organs and it has to account for deeds because it controls the organs.

ਭੀਤਰਿ ਪੰਚ ਗੁਪਤ ਮਨਿ ਵਾਸੇ ॥   ਥਿਰੁ ਨ ਰਹਹਿ ਜੈਸੇ ਭਵਹਿ ਉਦਾਸੇ॥੧॥

Bẖīṯar pancẖ gupaṯ man vāse.   Thir na rahėh jaise bẖavėh uḏāse. ||1||

(Panch = five) the five vices – of lust, wrath, greed, attachment to things transitory and vanity (vaasey = abide) are present bheetar-i) in my (man-i) mind (Gupt) hidden.

Under their influence, the mind does not (rahah-i) stay (thir-u) steady and (bhavh-i) wander aimlessly  (jaisey) like someone (udaasey) under depression. 1.

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ਮਨੁ ਮੇਰਾ ਦਇਆਲ ਸੇਤੀ ਥਿਰੁ ਨ ਰਹੈ ॥   ਲੋਭੀ ਕਪਟੀ ਪਾਪੀ ਪਾਖੰਡੀ ਮਾਇਆ ਅਧਿਕ ਲਗੈ ॥੧॥ ਰਹਾਉ ॥

Man merā ḏa▫i▫āl seṯī thir na rahai.   Lobẖī kaptī pāpī pākẖandī mā▫i▫ā aḏẖik lagai. ||1|| rahā▫o.

(Meyra) my (man-u) mind does not (rahai) stay (thir-u = steady) focused (seyti = with) in conformance to commands of (daiaal) the kind Almighty.

It is (lobhi) greedy, (kaptti) deceitful, (paapi) wrong-doer/transgressor and (paakhandi) pretender/hypocrite; it (lagai) clings to (maaia) temptations in the world-play, (adhik) more and more i.e. always craves. 1.

(Rahaau) dwell and reflect on this.

ਫੂਲ ਮਾਲਾ ਗਲਿ ਪਹਿਰਉਗੀ ਹਾਰੋ ॥   ਮਿਲੈਗਾ ਪ੍ਰੀਤਮੁ ਤਬ ਕਰਉਗੀ ਸੀਗਾਰੋ ॥੨॥

Fūl mālā gal pahir▫ugī hāro.   Milaigā parīṯam ṯab kar▫ugī sīgāro. ||2||

I (pahraugi) shall happily wear (maala) a garland of flowers as (haaro) necklace (gal-i) round my neck.

When (preetam-u) the Beloved (milaiga) meets me (tab) then I shall (karau-gi) wear (seegaaro) makeup in happiness/fondly. 2.

ਪੰਚ ਸਖੀ ਹਮ ਏਕੁ ਭਤਾਰੋ ॥   ਪੇਡਿ ਲਗੀ ਹੈ ਜੀਅੜਾ ਚਾਲਣਹਾਰੋ ॥੩॥

Pancẖ sakẖī ham ek bẖaṯāro.   Ped lagī hai jī▫aṛā cẖālaṇhāro. ||3||

But there are (panch) five (sakhi) companions which influence the mind – the sensory organs of sight, hearing, smell, taste and touch – which are influenced by the world-play; (ham = I) the soul is their (eyk-u) one (bhataaro) Master;

they are (lagi) remain busy pleasing (peydd-i = tree) the body – not realising that the body shall die – as (jeearraa) the soul (chaalanhaaro) has to leave. 3.

ਪੰਚ ਸਖੀ ਮਿਲਿ ਰੁਦਨੁ ਕਰੇਹਾ ॥   ਸਾਹੁ ਪਜੂਤਾ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਲੇਖਾ ਦੇਹਾ ॥੪॥੧॥੩੪॥

Pancẖ sakẖī mil ruḏan karehā.   Sāhu pajūṯā paraṇvaṯ Nānak lekẖā ḏehā. ||4||1||34||

When the soul leaves the body, (panch) the five (sakhi = companions) sensory organs become ineffective and (rudan-u kareyha) bewail because they can no longer enjoy the temptations. But their (saah-u) master, the soul – which should have controlled the sensory organs in life – (pajoota) is caught and asked to (deyha) give (leykha) account of its acts of commission and omission, (pranvat-i) supplicates Guru Nanak. 4. 1. 34.

Message: We should control our mind and avoid transgressions, to obtain Divine approval.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਆਸਾ ਘਰੁ ੬ ਮਹਲਾ ੧ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Āsā gẖar 6 mėhlā 1.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance. Composition of the first Guru in Raga Aasa to be sung to (ghar-u 6) the sixth beat.

Note: A wife wears ornaments/jewellery to look good. This Shabad uses this as metaphor to convey that the soul-wife should wear the makeup of obedience to the Creator-husband.

ਮਨੁ ਮੋਤੀ ਜੇ ਗਹਣਾ ਹੋਵੈ ਪਉਣੁ ਹੋਵੈ ਸੂਤ ਧਾਰੀ ॥   ਖਿਮਾ ਸੀਗਾਰੁ ਕਾਮਣਿ ਤਨਿ ਪਹਿਰੈ ਰਾਵੈ ਲਾਲ ਪਿਆਰੀ ॥੧॥

Man moṯī je gahṇā hovai pa▫uṇ hovai sūṯ ḏẖārī.   Kẖimā sīgār kāmaṇ ṯan pahirai rāvai lāl pi▫ārī. ||1||

(Jey) if (moti = pearls) the Divine virtues present in (man-u) the mind (hovai) be (gahna = ornament) the jewellery (dhaari = supported) strung with (dhaaga) the thread of (paun-u = air) breaths i.e. if the soul-bride remembers Divine virtues and commands with every breath and lives by them.

If (kaaman-i = woman) the soul (pahirai) wears (seegaar-u) makeup of (khimaa) tolerance/obedience to Divine commands (tan-i) on the body, then she (piaari) is dear to (laal) the Beloved and (raavai) enjoys IT’s company i.e. one who lives by Divine commands endears him/her-self to the Almighty. 1.

ਲਾਲ ਬਹੁ ਗੁਣਿ ਕਾਮਣਿ ਮੋਹੀ ॥   ਤੇਰੇ ਗੁਣ ਹੋਹਿ ਨ ਅਵਰੀ ॥੧॥ ਰਹਾਉ ॥

Lāl baho guṇ kāmaṇ mohī.   Ŧere guṇ hohi na avrī. ||1|| rahā▫o.

O (laal) my Beloved Master, this (kaaman-i = woman) soul (mohi) is fascinated by Your (bah-u) numerous (gun) virtues.

(Na avri) none else (hoh-i) has (gun) the virtues that (teyrey = yours) You have i.e. You are unique. 1.

(Rahaau) dwell and reflect on this.

ਹਰਿ ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਲੇ ਪਹਿਰੈ ਦਾਮੋਦਰੁ ਦੰਤੁ ਲੇਈ ॥   ਕਰ ਕਰਿ ਕਰਤਾ ਕੰਗਨ ਪਹਿਰੈ ਇਨ ਬਿਧਿ ਚਿਤੁ ਧਰੇਈ ॥੨॥

Har har hār kanṯẖ le pahirai ḏāmoḏar ḏanṯ le▫ī.   Kar kar karṯā kangan pahirai in biḏẖ cẖiṯ ḏẖare▫ī. ||2||

The soul-bride should (pahirai) wear (haar-u) the necklace of obeying (har-i har-i = Creator) commands of the Almighty (kantthi) round the neck. And (leyee = take) make remembrance of (daamodar) the Master (dant/dandaasa = bark of a tree which while cleaning the teeth gives colour to the lips) the colouring of the lips to be attractive i.e. the Almighty loves those who conform to Divine virtues and commands.

She should (kar-i) make remembrance of (karta) the Creator as (kangan) bracelets to (pahirai) wear on (kar) the hands; (in bidh-i) this way (dhareyee = put) focus (chit-u) the mind, i.e. get rid of other ideas. 2.

ਮਧੁਸੂਦਨੁ ਕਰ ਮੁੰਦਰੀ ਪਹਿਰੈ ਪਰਮੇਸਰੁ ਪਟੁ ਲੇਈ ॥   ਧੀਰਜੁ ਧੜੀ ਬੰਧਾਵੈ ਕਾਮਣਿ ਸ੍ਰੀਰੰਗੁ ਸੁਰਮਾ ਦੇਈ ॥੩॥

Maḏẖusūḏan kar munḏrī pahirai parmesar pat le▫ī.   Ḏẖīraj ḏẖaṛī banḏẖāvai kāmaṇ sarīrang surmā ḏe▫ī. ||3||

She should make remembrance of (madhsoodan = slayer of Demon Madhu) the Master (mundri) the ring to (pahirai) wear on (kar = hand) the finger; she should make obedience to (parmeysar) the Supreme Master (patt-u) the silken clothes and (leyee) wear them, i.e. protect the self from vices with conformance to Divine commands.

(Kaaman-i) the woman should make (dheeraj) patience/submission to Divine commands

(bandhaavai) tying/making (dharri) the plaits of her hair i.e. the way the woman/girl sits patiently when the hair plaits are woven, one should patiently submit to Divine will. To the eyes she should (deyee = give) apply (surma/kaajal) the collyrium of the love of (srirang-u = husband of Laxmi) the Master i.e. all adornments should be taken as Divine benedictions and lead to remembrance of the Beneficent Master. 3.

ਮਨ ਮੰਦਰਿ ਜੇ ਦੀਪਕੁ ਜਾਲੇ ਕਾਇਆ ਸੇਜ ਕਰੇਈ ॥   ਗਿਆਨ ਰਾਉ ਜਬ ਸੇਜੈ ਆਵੈ ਤ ਨਾਨਕ ਭੋਗੁ ਕਰੇਈ ॥੪॥੧॥੩੫॥

Man manḏar je ḏīpak jāle kā▫i▫ā sej kare▫ī.   Gi▫ān rā▫o jab sejai āvai ṯa Nānak bẖog kare▫ī. ||4||1||35||

(Jey) if she (jaaley) lights (deepak-u) the lamp of the guru’s teachings in the mind, (mandar-i) the abode of the Almighty, – instead of lighting it before an idol, and makes (kaaia) body/mind as (seyj) the bed, i.e. experience  the Almighty within.

(Jab) when (giaan raau) the wise Master (aavai) comes to such an enlightened mind, (ta) then IT (bhog-u kareyee) consummates with the soul i.e. the soul is united with the Creator. 4. 1. 35.

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Note: The message of the Shabad below is that the creatures do nothing by themselves. The creatures are given intellect and organs in keeping with their role in life. Further, everything happens by natural laws and creatures are instruments in that regard.

ਆਸਾ ਮਹਲਾ ੧ ॥ ਕੀਤਾ ਹੋਵੈ ਕਰੇ ਕਰਾਇਆ ਤਿਸੁ ਕਿਆ ਕਹੀਐ ਭਾਈ ॥   ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਕੀਤੇ ਕਿਆ ਚਤੁਰਾਈ ॥੧॥

Āsā mėhlā 1.  Kīṯā hovai kare karā▫i▫ā ṯis ki▫ā kahī▫ai bẖā▫ī.   Jo kicẖẖ karṇā so kar rahi▫ā kīṯe ki▫ā cẖaṯurā▫ī. ||1||

Composition of the first Guru in Raga Aasa. O (bhaaee) brethren/people, one who (keeta hovai) is created, s/he (karey) acts as (karaaia) is caused to act – with organs given according to allotted role in life by the Creator; (kiaa) what (kaheeai) can we say is done by (tis-u = that person) the creature – nothing.

S/he (kar-i rahia) does (so) that (jo) what s/he is (karna) to do; (keetey) the created creature (kiaa = what?) cannot use (chaturaaee) cleverness, i.e. acts according to given capabilities. 1.

ਤੇਰਾ ਹੁਕਮੁ ਭਲਾ ਤੁਧੁ ਭਾਵੈ ॥   ਨਾਨਕ ਤਾ ਕਉ ਮਿਲੈ ਵਡਾਈ ਸਾਚੇ ਨਾਮਿ ਸਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā hukam bẖalā ṯuḏẖ bẖāvai.   Nānak ṯā ka▫o milai vadā▫ī sācẖe nām samāvai. ||1|| rahā▫o.

O Creator, a person who accepts (teyra) Your (hukam-u) command as (bhalaa) good – and s/he obeys it – is (bhaavai) liked (tudh-u) by You.

S/he (samaavai) remains absorbed in/conforms to (saachey = true) inevitable (naam-i)  Divine commands. 

(Ta kau) that person (milai) receives (vaddaaee) glory – of union with the Creator, says Guru Nanak. 1.

(Rahaau) dwell and reflect on this.

ਕਿਰਤੁ ਪਇਆ ਪਰਵਾਣਾ ਲਿਖਿਆ ਬਾਹੁੜਿ ਹੁਕਮੁ ਨ ਹੋਈ ॥   ਜੈਸਾ ਲਿਖਿਆ ਤੈਸਾ ਪੜਿਆ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥੨॥

Kiraṯ pa▫i▫ā parvāṇā likẖi▫ā bāhuṛ hukam na ho▫ī.   Jaisā likẖi▫ā ṯaisā paṛi▫ā met na sakai ko▫ī. ||2||

The (parvaana = message) order on role of the creature is (likhia) written by the Creator based on (kirat-u paiaa) past deeds; this (hukam-u) command (na hoee) cannot be given (bahurr-i) again, i.e. no one can change the roles given to the creatures.

The command has to be (parriaa) read/obeyed (taisa) that way (jaisa) as it is (likhiaa) written/told to the soul before birth; (na koee) no one (sakai) can (meytt-i) efface/obliterate it – it cannot be countermanded. 2.

Note: The nest verse mentions the game of Shatranj. It is a game in which wooden pieces move on a board like of chess according to throw of dice. The pieces called Saari must Pakai/mature for them to get Ghar/home.

ਜੇ ਕੋ ਦਰਗਹ ਬਹੁਤਾ ਬੋਲੈ ਨਾਉ ਪਵੈ ਬਾਜਾਰੀ ॥   ਸਤਰੰਜ ਬਾਜੀ ਪਕੈ ਨਾਹੀ ਕਚੀ ਆਵੈ ਸਾਰੀ ॥੩॥

Je ko ḏargėh bahuṯā bolai nā▫o pavai bājārī.   Saṯranj bājī pakai nāhī kacẖī āvai sārī. ||3||

(Jey) if (ko) someone (bolai) talks (bahuta) much (dargah) in Divine court i.e. questions Divine commands and acts by own will, that person (nau pavai = known as) is called (bajaari) a roving merchant, i.e. is not accepted for union with the Creator and remains in cycles of births and deaths. 

S/he is like (saari) a piece which moves according to throw of dice in (baaji) the game of Shatranj. S/he does not obey Divine commands, hence cannot overcome vices and does not (pakai) mature, (aavai) comes to Divine court, but cannot unite with the Creator and remains in cycles of births and deaths. 3.

ਨਾ ਕੋ ਪੜਿਆ ਪੰਡਿਤੁ ਬੀਨਾ ਨਾ ਕੋ ਮੂਰਖੁ ਮੰਦਾ ॥   ਬੰਦੀ ਅੰਦਰਿ ਸਿਫਤਿ ਕਰਾਏ ਤਾ ਕਉ ਕਹੀਐ ਬੰਦਾ ॥੪॥੨॥੩੬॥

Nā ko paṛi▫ā pandiṯ bīnā nā ko mūrakẖ manḏā.   Banḏī anḏar sifaṯ karā▫e ṯā ka▫o kahī▫ai banḏā. ||4||2||36||

(Na ko) no one should claim to be (parria pandit) a learned scholar or (beena) wise; and no one should be called (moorakh-u) foolish or (manda) evil, because intellect is given by the Creator.

One whom the Creator keeps (andar-i) in (bandi = service) obedience and (karaaey) causes to do (sifat-i) praise/emulate Divine virtues (tau kau) that person is (kaheeai) called a (banda) servant – such a person is accepted by the Creator for union. 4. 2. 36.

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Note: The next two Shabads are addressed to the Yogis in general and one named Bharthari in particular. In these Shabads Guru Sahib gives the desired meaning to the symbolism of the Yogis.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਗੁਰ ਕਾ ਸਬਦੁ ਮਨੈ ਮਹਿ ਮੁੰਦ੍ਰਾ ਖਿੰਥਾ ਖਿਮਾ ਹਢਾਵਉ ॥   ਜੋ ਕਿਛੁ ਕਰੈ ਭਲਾ ਕਰਿ ਮਾਨਉ ਸਹਜ ਜੋਗ ਨਿਧਿ ਪਾਵਉ ॥੧॥

Āsā mėhlā 1. Gur kā sabaḏ manai mėh munḏrā kẖinthā kẖimā hadẖāva▫o.   Jo kicẖẖ karai bẖalā kar mān▫o sahj jog niḏẖ pāva▫o. ||1||

Composition of the first Guru in Raga Aasa. The Yogi wears (mundra) rings on the pierced ears to show he has overcome desires and wears (khintha) patched garment to show humility. The guru says: I have made (gur ka) the guru’s (sabad-u = word) teachings the rings (mah-i) in the mind i.e. I control my craving with the guru’s teachings; and (hadhaavau) wear the thatched garment of (khima) forgiveness/patience in my mind.

I (kar-i maanau) accept (jo kichh-u) whatever the Almighty (karai) does/causes to happen as (bhalaa) good; I thus (paavau) attain (nidh-i) the treasure of (sahj) poise and (jog) union/find the Creator within. 1.

ਬਾਬਾ ਜੁਗਤਾ ਜੀਉ ਜੁਗਹ ਜੁਗ ਜੋਗੀ ਪਰਮ ਤੰਤ ਮਹਿ ਜੋਗੰ ॥   ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਰੰਜਨ ਪਾਇਆ ਗਿਆਨ ਕਾਇਆ ਰਸ ਭੋਗੰ ॥੧॥ ਰਹਾਉ ॥

Āsā mėhlā 1.  Bābā jugṯā jī▫o jugah jug jogī param ṯanṯ mėh jogaʼn.   Amriṯ nām niranjan pā▫i▫ā gi▫ān kā▫i▫ā ras bẖogaʼn. ||1|| rahā▫o.

O (baaba jeeo) respected brother, one who once (jugta) unites i.e. conforms to Naam/commands of the Almighty, s/he is (jugah jug = age after age) forever a (jogi) Yogi who attains (joga’n) union (mah-i = in) with (param tant) the Supreme Being.

S/he (paaia) obtains/understands (amrit-u) the life-giving elixir of (niranjan) pristine (naam) Divine virtues and commands; this (giaan) awareness enables Divine (ras) taste/experience which (kaaia) the body/mind (bhoga’n) enjoys. 1.

(Rahaau) dwell and reflect on this.

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ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸਉ ਕਲਪ ਤਿਆਗੀ ਬਾਦੰ ॥   ਸਿੰਙੀ ਸਬਦੁ ਸਦਾ ਧੁਨਿ ਸੋਹੈ ਅਹਿਨਿਸਿ ਪੂਰੈ ਨਾਦੰ ॥੨॥

Siv nagrī mėh āsaṇ baisa▫o kalap ṯi▫āgī bāḏaʼn.   Sińī sabaḏ saḏā ḏẖun sohai ahinis pūrai nāḏaʼn. ||2||

The Yogi sits on (aasan-i) a seat in meditation and calls it (siv nagri) god’s town/domain; I (baisau) sit in remembrance of the Almighty and focus on IT by (tiaaga’n) giving up (kalap) thoughts of (baada’n) conflicts.

The Yogi plays (singni) a horn but I hear (sabad) the Divine word; it is the (sadaa) continuous (sohai = pleasing) sweet (dhun-i) melody of (naadang) the celestial music that (poorai) plays (ahnis) day and night in my mind. 2.

ਪਤੁ ਵੀਚਾਰੁ ਗਿਆਨ ਮਤਿ ਡੰਡਾ ਵਰਤਮਾਨ ਬਿਭੂਤੰ ॥   ਹਰਿ ਕੀਰਤਿ ਰਹਰਾਸਿ ਹਮਾਰੀ ਗੁਰਮੁਖਿ ਪੰਥੁ ਅਤੀਤੰ ॥੩॥

Paṯ vīcẖār gi▫ān maṯ dandā varaṯmān bibẖūṯaʼn.   Har kīraṯ rahrās hamārī gurmukẖ panth aṯīṯaʼn. ||3||

The Yogi has (pat-u/paatr) a begging bowl, (ddandda = stick) a staff to show he has control over all his activities, and applies (bibhuta’n/vibhuti) ash on his body to show he has burned desires. For me (veechaar-u) reflection on the Divine word/getting true understanding is the bowl, taming my (mat-i) mind with (giaan = knowledge) teachings of the guru is the staff, and being happy (vartmaan = the present) with Divine will is the ash.

The Yogi uses the term ‘Rahras’ for showing respect to the guru; (hamaari = mine) for me, (har-i keerat-i) praising/emulating Divine virtues is (rahraas-i = money for life, sustenance) the mainstay for life for walking on (panth-u) the path (ateetan’n) of detachment (gurmu guru (panth ateetang) the path is to refrain from evil (gurmukhi) with the teachings of the guru. 3.

ਸਗਲੀ ਜੋਤਿ ਹਮਾਰੀ ਸੰਮਿਆ ਨਾਨਾ ਵਰਨ ਅਨੇਕੰ ॥   ਕਹੁ ਨਾਨਕ ਸੁਣਿ ਭਰਥਰਿ ਜੋਗੀ ਪਾਰਬ੍ਰਹਮ ਲਿਵ ਏਕੰ ॥੪॥੩॥੩੭॥

Saglī joṯ hamārī sammi▫ā nānā varan anekaʼn.   Kaho Nānak suṇ bẖarthar jogī pārbarahm liv ekaʼn. ||4||3||37||

The Yogi uses (sammia) a T-shaped wooden support under the armpit for comfort and concentration; he talks of the various (varan = colours) hues of the universe. (Hamaari) my (sa’mmia) support is seeing – and obeying commands of – (jot-i = light) the One Creator who is present in (sagli) the whole creation of (aneyka’n) 

numerous (varan) colours (naana = various) numerous types.

(Sun) please listen, o Yogi Bharthari, my (liv) focus is on (eka’n) the One (paarbrahm) Supreme Being/Spirit – instead of many gods/goddesses. 4. 3. 37.

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Note: This is the second Shabad addressed to the Yogi Bhathari. The Yogis take intoxicants to go into trance. The potion is made by collecting and distilling the ingredients together. Guru Nanak gives his method of making the drink for Divine experience.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਧਾਵੈ ਕਰਿ ਕਰਣੀ ਕਸੁ ਪਾਈਐ ॥   ਭਾਠੀ ਭਵਨੁ ਪ੍ਰੇਮ ਕਾ ਪੋਚਾ ਇਤੁ ਰਸਿ ਅਮਿਉ ਚੁਆਈਐ ॥੧॥

Āsā mėhlā 1.  Guṛ kar gi▫ān ḏẖi▫ān kar ḏẖāvai kar karṇī kas pā▫ī▫ai.   Bẖāṯẖī bẖavan parem kā pocẖā iṯ ras ami▫o cẖu▫ā▫ī▫ai. ||1||

Composition of the first Guru in Raga Aasa. People make local liquor from (gurr-u) molasses, (dhaavai) flowers of a certain tree and (kas) bark of the babool tree. The guru says: Let us (kar-i) make (giaan-u = knowledge) awareness of Divine virtues and commands, the molasses, (dhiaan-u) reflection on them – the flowers, and (paaeeai = put) putting them into (kar-i karni) practice – the bark.

The drink is made by distilling these on (bhaatthi) a furnace and taken out by a tube which is coated to cool down the distillate. For me (bhavan-u/bhaavna) the wish to experience the Creator within is – the furnace, and (preym) love for the Almighty is (pochaa) the coating/plaster; (it-u ras) this distillate (amio/amrit) the life giving elixir (chuaaeeai) comes out drop by drop i.e. I gradually become aware of the Master within – this experience is natural, not induced by an intoxicant. 1.

ਬਾਬਾ ਮਨੁ ਮਤਵਾਰੋ ਨਾਮ ਰਸੁ ਪੀਵੈ ਸਹਜ ਰੰਗ ਰਚਿ ਰਹਿਆ ॥   ਅਹਿਨਿਸਿ ਬਨੀ ਪ੍ਰੇਮ ਲਿਵ ਲਾਗੀ ਸਬਦੁ ਅਨਾਹਦ ਗਹਿਆ ॥੧॥ ਰਹਾਉ ॥

Bābā man maṯvāro nām ras pīvai sahj rang racẖ rahi▫ā.   Ahinis banī parem liv lāgī sabaḏ anāhaḏ gahi▫ā. ||1|| rahā▫o.

 O (baaba) brother, the (man-u) mind that is (matvaaro) intoxicated (peevai) by drinking (ras-u) the elixir of (naam) Divine virtues and commands, (rach-i rahiaa) remains in (sahj) intuitive (rang) love of the Almighty.

This state of (laagi) being in (preym) loving (liv) focus (bani) is maintained by (anaahad) continuously (gahia – catching) receiving/hearing (sabad-u) the Divine Word (ahinis-i) day and night. 1.

(Rahaau) dwell and reflect on this.

ਪੂਰਾ ਸਾਚੁ ਪਿਆਲਾ ਸਹਜੇ ਤਿਸਹਿ ਪੀਆਏ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥   ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਕਿਆ ਮਦਿ ਛੂਛੈ ਭਾਉ ਧਰੇ॥੨॥

Pūrā sācẖ pi▫ālā sėhje ṯisėh pī▫ā▫e jā ka▫o naḏar kare.   Amriṯ kā vāpārī hovai ki▫ā maḏ cẖẖūcẖẖai bẖā▫o ḏẖare. ||2||

(Ja kau) one on whom the Almighty (nadar-i karey) bestows grace, (tisah peeaaey) enables that person (sahjey) to intuitively drink (poora) a full (piaala) cup of (saach-u) eternal Divine virtues i.e. experiences God in his/her mind effortlessly.

One who (hovai) is (vaapaari = dealer) experiences living by (amrit) the life-giving elixir of Divine virtues (kiaa = why?) never (bhau dharey = put mind) thinks of (chhoochhai) a useless (mad-i) intoxicant. 2.

ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਪੀਵਤ ਹੀ ਪਰਵਾਣੁ ਭਇਆ ॥   ਦਰ ਦਰਸਨ ਕਾ ਪ੍ਰੀਤਮੁ ਹੋਵੈ ਮੁਕਤਿ ਬੈਕੁੰਠੈ ਕਰੈ ਕਿਆ ॥੩॥

Gur kī sākẖī amriṯ baṇī pīvaṯ hī parvāṇ bẖa▫i▫ā.   Ḏar ḏarsan kā parīṯam hovai mukaṯ baikunṯẖe karai ki▫ā. ||3||

(Baani) the words of (saakhi) teachings of the guru are (a’mmrit) life-giving, i.e. save one from vices. One (bhaiaa) becomes (parvaan-u bhaia) becomes acceptable, i.e. is transformed (peevat hi = soon on drinking) as soon as s/he starts following them.

One who (hovai) is (preetam = lover) the seeker of (dar) the abode of the Almighty to have IT’s (darsan) vision, s/he (kiaa = what?) has nothing (karai) to do with, i.e. does not seek (mukt-i) salvation or (baikuntthai) heaven. 3.

ਸਿਫਤੀ ਰਤਾ ਸਦ ਬੈਰਾਗੀ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰੈ ॥   ਕਹੁ ਨਾਨਕ ਸੁਣਿ ਭਰਥਰਿ ਜੋਗੀ ਖੀਵਾ ਅੰਮ੍ਰਿਤ ਧਾਰੈ ॥੪॥੪॥੩੮॥

Sifṯī raṯā saḏ bairāgī jū▫ai janam na hārai.   Kaho Nānak suṇ bẖarthar jogī kẖīvā amriṯ ḏẖārai. ||4||4||38||

A person (rataa) imbued with (sifti) praises/virtues of the Creator, (sad) forever (bairaagi) yearns to be with the Master; s/he does not (haarai = lose) waste his/her (janam-u) human birth (jooai) in gambling i.e. s/he does not take chances by looking to anyone but the Almighty.

Please listen Yogi Bharthari, that person (dhaarai = takes support of) relies on (a’mmrit) the life-giving Divine virtues for (kheeva) being intoxicated i.e. to remain absorbed in the Almighty. 4. 4. 38.   

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Note: This Shabad is in the context of the invasion of India by the Mughal, Babar, who later became the king. The invasion brought terrible suffering for the people which Guru Nanak witnessed at a place called Aimanaabaad in the state of Punjab, India.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥   ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥

ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥੧॥

Āsā mėhlā 1.  Kẖurāsān kẖasmānā kī▫ā hinḏusaṯān darā▫i▫ā.   Āpai ḏos na ḏe▫ī karṯā jam kar mugal cẖaṛā▫i▫ā.   Ėṯī mār pa▫ī karlāṇe ṯaiʼn kī ḏaraḏ na ā▫i▫ā. ||1||

Composition of the first Guru in Raga Aasa (Keeaa = done) having (khasmaana = ownership) established control over the Khuraasaan region, Babar (ddraaia = threatened) terrorised (Hindustan-u) India.

This was the Creator’s way of chastising the people for their transgressions; but (aapey) IT-self not wanting to (dey-i) be given (dos-u) blame, IT made the Mughal act as (jam) the messenger of death and (charraaia) caused him to invade India, i.e. it happened because the rulers were careless.

But O’ Creator, the people (karlaaney) cried in (maar = beating, paee = received) suffering (eyti) so much, didn’t You feel (darad-u) the pain – of Your creation?

ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥   ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Karṯā ṯūʼn sabẖnā kā so▫ī.   Je sakṯā sakṯe ka▫o māre ṯā man ros na ho▫ī. ||1|| rahā▫o.

O (karta) Creator, You are (soee) the Master of (sabhna) all, i.e. You created both the invaders and the invaded;

(jey) if (sakta) one powerful person/force (maarey = kills) attacks (sakta) another powerful one, then one does not (ros-u) feel bad (man-i) in mind – but the people had no power to protect themselves. 1.

(Rahaau) dwell and reflect on this,

ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥   ਰਤਨ ਵਿਗਾੜਿ ਵਿਗੋਏ ਕੁਤੀ ਮੁਇਆ ਸਾਰ ਨ ਕਾਈ ॥   ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ਵੇਖੁ ਤੇਰੀ ਵਡਿਆਈ ॥੨॥

Sakṯā sīhu māre pai vagai kẖasmai sā pursā▫ī.   Raṯan vigāṛ vigo▫e kuṯīʼn mu▫i▫ā sār na kā▫ī.   Āpe joṛ vicẖẖoṛe āpe vekẖ ṯerī vadi▫ā▫ī. ||2||

But if (sakta) a powerful (seeh-u) lion (pai) attacks (vagai) a herd – of cattle – then the (khasmai) the owner of (sa) that herd (pursaaee = asked) is answerable.

The – Lodi rulers – (kutee) dogs (vigaarr-i) spoiled and (vigoey) exploited (ratan) the jewel – of India and did not protect the people – (saar na = not care) no one has even taken care (muiaa) of the dead.

O Master You decide to (jorr-i) keep some people connected with You and they act righteously; You (vichhorrey) separate others from You; all this is Your (vaddiaaee) greatness/play – You decide justly. 2.

ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥   ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥   ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥੩॥੫॥੩੯॥

Je ko nā▫o ḏẖarā▫e vadā sāḏ kare man bẖāṇe.   Kẖasmai naḏrī kīṛā āvai jeṯe cẖugai ḏāṇe.  Mar mar jīvai ṯā kicẖẖ pā▫e Nānak nām vakẖāṇe. ||3||5||39||

(Jey) if (ko) someone (dharaaey) gets (vaddaa) great (naau = name) authority and (saad karey) enjoys life (man bhaaney) as s/he likes.

S/he is like (keerra) a worm (nadri) in the eyes (khasmai) of the Master and (chugai = picks) gets (daaney = grain) resources (jetey) as given, i.e. is still subject to the supremacy of the Creator.

S/he can (kichh-u paae = receive) achieve (kichh-u) something) only if s/he (jeevai) lives (mar-i mar-i = remaining dead) giving up ego, and (vakhaanai = utters) acknowledges and obeys (naam-u) Divine commands, says Guru Nanak. 3. 5. 39.