SGGS pp 411-413, Aasa M: 1, Astpadis 1-4.

 SGGS pp 411-413, Aasa M: 1, Asttpadees 1-4.

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ ਘਰੁ ੨

Rāg āsā mėhlā 1 asatpaḏī▫ā gẖar 2

Composition of the first Guru in Raga Aasa, (asttpadeea) compositions of eight stanzas, to be sung (ghar-u 2) to the second beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

Note: In this Shabad, Guru Nanak, in conversation with Yogi named Bharthar, describes what a real Yogi should do.  The Yogi puts himself in hardship trying to show how he is connected to the Almighty. But this creates pride and his worship is negated. Guru Nanak advocates the easy way that keeps the body and mind in a steady and tranquil state.

ਉਤਰਿ ਅਵਘਟਿ ਸਰਵਰਿ ਨ੍ਹ੍ਹਾਵੈ ॥   ਬਕੈ ਨ ਬੋਲੈ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥  ਜਲੁ ਆਕਾਸੀ ਸੁੰਨਿ  ਸਮਾਵੈ ॥   ਰਸੁ ਸਤੁ ਝੋਲਿ ਮਹਾ ਰਸੁ ਪਾਵੈ ॥੧॥

Uṯar avgẖat sarvar nĥāvai.   Bakai na bolai har guṇ gāvai.  Jal ākāsī sunn samāvai.   Ras saṯ jẖol mahā ras pāvai. ||1||

One who (utar-i) comes down from (aughatt-i) difficult mountain path, i.e. give up pride, and (nhaaai) bathes in (sarvar) the pool i.e. participates in  holy congregation – to cleanse the mind; does not (bakai bolai = talk unnecessarily) do frivolous talk and (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty.

(Samaavai) remains (sunn-i) deeply absorbed in (jal-u) water (aakaasi) from the sky, i.e. conforms to Divine commands; s/he (jhol-i) pushes away other ideas and obtains (ras-u) the elixir of (sat-u) truth, i.e. awareness of Naam within and (paavai = obtains) obtains (maha ras-u = great taste) peace. 1.

ਐਸਾ ਗਿਆਨੁ ਸੁਨਹੁ ਅਭ ਮੋਰੇ ॥   ਭਰਿਪੁਰਿ ਧਾਰਿ ਰਹਿਆ ਸਭ ਠਉਰੇ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān sunhu abẖ more.   Bẖaripur ḏẖār rahi▫ā sabẖ ṯẖa▫ure. ||1|| rahā▫o.

O (morey) my (abh = heart) mind, (sunh-u) listen to (aisa = such) these words of (giaan-u = knowledge) wisdom. The Almighty (bharpur-i = fills) is present, and (dhaar-i rahia) provides support, at (sabh) all (tthaurey) places – everywhere and in everyone. 1.

(Rahaau) dwell and reflect on this.

ਸਚੁ ਬ੍ਰਤੁ ਨੇਮੁ ਨ ਕਾਲੁ ਸੰਤਾਵੈ ॥   ਸਤਿਗੁਰ ਸਬਦਿ ਕਰੋਧੁ ਜਲਾਵੈ ॥  ਗਗਨਿ ਨਿਵਾਸਿ ਸਮਾਧਿ ਲਗਾਵੈ ॥

ਪਾਰਸੁ ਪਰਸਿ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥੨॥

Sacẖ baraṯ nem na kāl sanṯāvai.   Saṯgur sabaḏ karoḏẖ jalāvai.  Gagan nivās samāḏẖ lagāvai.   Pāras paras param paḏ pāvai. ||2||

S/he makes remembrance of (sach-u) the Eternal his/her (brat-u) resolution and (neym-u) makes it a regular practice; (kaal-u) the messenger of death/vices do not then (santaavai) bother him/her; s/he (jalaavai = burn) give up (krodh-u) wrath/intolerance with guidance of (satigur) the true guru.

With this s/he (nivaas-i = abides) remains (gagan-i = in the sky) in an exalted spiritual state (samaadh-i lagaavai) remaining focused on the Master.

(Paras-i = touching) with company/guidance of (paaras = stone which converts base metal to gold) the guru (paavai) attains (param) the most sublime (pad-u) state of purity of mind to find the almighty within. 2.  

ਸਚੁ ਮਨ ਕਾਰਣਿ ਤਤੁ ਬਿਲੋਵੈ ॥   ਸੁਭਰ ਸਰਵਰਿ ਮੈਲੁ ਨ ਧੋਵੈ ॥ ਜੈ ਸਿਉ ਰਾਤਾ ਤੈਸੋ ਹੋਵੈ ॥

ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਵੈ ॥੩॥

Sacẖ man kāraṇ ṯaṯ bilovai.   Subẖar sarvar mail na ḏẖovai. Jai si▫o rāṯā ṯaiso hovai.   Āpe karṯā kare so hovai. ||3||

S/he (bilovai = churns) searches (man) the mind (kaaran-i) to be aware of (sach-u tat-u = eternal essence) Naam/Divine virtues and commands. Like no (mail-u) dirt sticks to one who (dhovai = washes) bathes (sarvar-i) in a pool (subhar-i) filled to brim, s/he is purified of vices.

S/he (hovai) becomes (taiso) like that (siau) with (jai) whom s/he (raata) is imbued, i.e. becomes like the Almighty. One (hovai) becomes (s-u) that as (karta) the Creator (karey) makes. 3.

ਗੁਰ ਹਿਵ ਸੀਤਲੁ ਅਗਨਿ ਬੁਝਾਵੈ ॥   ਸੇਵਾ ਸੁਰਤਿ ਬਿਭੂਤ ਚੜਾਵੈ ॥

Gur hiv sīṯal agan bujẖāvai.   Sevā suraṯ bibẖūṯ cẖaṛāvai.

Teachings of (gur) the guru are (seetal) cold like (hiv) ice; conformance to them (bujhaavai) extinguishes (agan-i) the fire – of restlessness arising from craving and jealousy.

Unlike the Yogi who (charaavai) smears the body with (bibhoot-i) ash – to show he has burnt/destroyed desires, s/he focuses (surt-i) consciousness on (seyva = srvice) on obedience to Divine virtues and commands.

ਦਰਸਨੁ ਆਪਿ ਸਹਜ ਘਰਿ ਆਵੈ ॥   ਨਿਰਮਲ ਬਾਣੀ ਨਾਦੁ ਵਜਾਵੈ ॥੪॥

Ḏarsan āp sahj gẖar āvai.   Nirmal baṇī nāḏ vajāvai. ||4||

His/her (darsan-u) philosophy is (aavai = come to) to bring (aap-i) the self (ghar-i = home) in the state of (sahj) poise, i.e. steadfast conformance to Naam. The Yogi (vajavai) plays a musical instrument as symbol of celestial (naad-u) the sound and meditate; one should instead listen to (nirmal) pristine (baani = Word) Divine Word within and connect with the Almighty. 4.

ਅੰਤਰਿ ਗਿਆਨੁ ਮਹਾ ਰਸੁ ਸਾਰਾ ॥   ਤੀਰਥ ਮਜਨੁ ਗੁਰ ਵੀਚਾਰਾ ॥

Anṯar gi▫ān mahā ras sārā.   Ŧirath majan gur vīcẖārā.

(Giaan-u = knowledge) awareness of Naam within is (saara) sublime; it provides (maha) great (ras-u) taste/experience – to obtain vision of the Creator.

The Yogi goes to (teerath) holy places for (majan-u) bath to purify the self; instead one should cleanse the mind by (veechaara) contemplating on the teachings of (gur) the guru.   

ਅੰਤਰਿ ਪੂਜਾ ਥਾਨੁ ਮੁਰਾਰਾ ॥   ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਹਾਰਾ ॥੫॥

Anṯar pūjā thān murārā.   Joṯī joṯ milāvaṇhārā. ||5||

People go to (thaan-u = place) the temple for (pooja) worship; but (muraara) God has made the temple (antar-i) within; this (milaavanhaara) facilitates union of (joti) the soul (jot-i) with the Supreme Soul – the Creator. 5.

ਰਸਿ ਰਸਿਆ ਮਤਿ ਏਕੈ ਭਾਇ ॥   ਤਖਤ ਨਿਵਾਸੀ ਪੰਚ ਸਮਾਇ ॥ ਕਾਰ ਕਮਾਈ ਖਸਮ ਰਜਾਇ ॥

ਅਵਿਗਤ ਨਾਥੁ ਨ ਲਖਿਆ ਜਾਇ ॥੬॥

Ras rasi▫ā maṯ ekai bẖā▫e.   Ŧakẖaṯ nivāsī pancẖ samā▫e.  Kār kamā▫ī kẖasam rajā▫e.   Avigaṯ nāth na lakẖi▫ā jā▫e. ||6||

Such a person remains (rasia) immersed in (ras-i = taste) the pleasure of (mat-i) thoughts of (eykai) the One Master’s (bhaaey) love; s/he is (panch) the selected one who (samaaey) merges with (nivaasi = resident) occupier of (takhat) the throne – the Almighty.

s/he (kamaaee) does (kaar = work) things according to (rajaaey= will) the commands of (khasam) the Master; otherwise (naath-u) the Master is (avgat-i) invisible and cannot be (lakhia) seen. 6.

ਜਲ ਮਹਿ ਉਪਜੈ ਜਲ ਤੇ ਦੂਰਿ ॥   ਜਲ ਮਹਿ ਜੋਤਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥

ਨਿਧਿ ਗੁਣ ਗਾਵਾ ਦੇਖਿ ਹਦੂਰਿ ॥੭॥

Jal mėh upjai jal ṯe ḏūr.   Jal mėh joṯ rahi▫ā bẖarpūr.  Kis neṛai kis ākẖā ḏūr.   Niḏẖ guṇ gāvā ḏekẖ haḏūr. ||7||

The lotus flower (upjai) grows (mah-i) in (jal) water but remains (door-i = far) above water; its (jot-i = light) life (rahia bharpoor-i) is maintained in water.

Similarly, the Creator is present in IT’s creation but remains untouched by it. So how do we, i.e. we cannot, (aakhaa) say (kis-u) who is (neraiy) near and who (door-i) far from the Creator – IT is present in all but untouched; we should (gaava = sing) remember the Master, (gun nidhi) the treasure house of virtues (deykh-i= seeing) perceiving it (hadoor-i) present with us. 7.

ਅੰਤਰਿ ਬਾਹਰਿ ਅਵਰੁ ਨ ਕੋਇ ॥   ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਫੁਨਿ ਹੋਇ ॥  ਸੁਣਿ ਭਰਥਰਿ ਨਾਨਕੁ ਕਹੈ ਬੀਚਾਰੁ ॥

ਨਿਰਮਲ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੁ ॥੮॥੧॥

Anṯar bāhar avar na ko▫e.   Jo ṯis bẖāvai so fun ho▫e. Suṇ bẖarthar Nānak kahai bīcẖār.   Nirmal nām merā āḏẖār. ||8||1||

(Antar-i) in the body or (baahar-i) outside, there is (na koey) none (avar-u) other – than the Supreme Spirit – the source of laws of nature.

(Jo) what (bhaavai) pleases (tis-u) IT, (phun-i = then) ultimately (so) that happens i.e. everything happens by laws of nature – the natural process.

(Sun-i) listen to the (beechaar-u) thought of Nanak, o Bharthar Yogi.

(Nirmal) the pristine (naam-u) Divine virtues and commands are (meray) my (aadhaar-u = support) guide for life. 8. 1.

Page 412

Note: Human birth is an opportunity to attain union with the Creator and end cycles of births and deaths. But the human being is unable to achieve this because of numerous other distractions. Seeking guidance of the guru after giving up ego is the way to attain union, says Guru Nanak in this Shabad.

ਆਸਾ ਮਹਲਾ ੧ ॥   ਸਭਿ ਜਪ ਸਭਿ ਤਪ ਸਭ ਚਤੁਰਾਈ ॥   ਊਝੜਿ ਭਰਮੈ ਰਾਹਿ ਨ ਪਾਈ ॥

ਬਿਨੁ ਬੂਝੇ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥   ਨਾਮ ਬਿਹੂਣੈ ਮਾਥੇ ਛਾਈ ॥੧॥

Āsā mėhlā 1.   Sabẖ jap sabẖ ṯap sabẖ cẖaṯurā▫ī.   Ūjẖaṛ bẖarmai rāhi na pā▫ī. Bin būjẖe ko thā▫e na pā▫ī.   Nām bihūṇai māthe cẖẖā▫ī. ||1||

Composition of the first Guru in Raga Aasa. One who practices (sabh-i) all (jap) recitations of mantras, (tap) performance of (tap) austerities and (chaturaaee) cleverness/pretentious ways.

(Bharmai) wanders (ujhar-i) on the wrong path and does not (paaee) find the right (raah-i) path – to God.

(Bin-u) without (boojhai) understanding the right path (ko na) no one (thaaey paaee) finds place – gets to the Almighty.

Those (bihoonai) bereft of, i.e. who do not live by, (naam-u) Divine virtues and commands – the laws of nature – get (chhaaee) dust thrown (maathey = forehead) on their foreheads, i.e. are rejected for union with the Creator. 1.

ਸਾਚ ਧਣੀ ਜਗੁ ਆਇ ਬਿਨਾਸਾ ॥   ਛੂਟਸਿ ਪ੍ਰਾਣੀ ਗੁਰਮੁਖਿ ਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Sācẖ ḏẖaṇī jag ā▫e bināsā.   Cẖẖūtas parāṇī gurmukẖ ḏāsā. ||1|| rahā▫o.

(Dhani) the Master is (saach) eternal but (jag-u = world) the creature (aaey = come) is born and then (binaasa) perishes.

Only (praani) the person (gurmukh-i) who follows the guru’s teachings and becomes (daasaa) servant i.e. lives in obedience of Divine commands, (chhootas-i) is freed – from the cycles of births and deaths. 1.

(Rahaau) dwell and reflect on this.

ਜਗੁ ਮੋਹਿ ਬਾਧਾ ਬਹੁਤੀ ਆਸਾ ॥   ਗੁਰਮਤੀ ਇਕਿ ਭਏ ਉਦਾਸਾ ॥  ਅੰਤਰਿ ਨਾਮੁ ਕਮਲੁ  ਪਰਗਾਸਾ ॥

ਤਿਨ੍ਹ੍ਹ ਕਉ ਨਾਹੀ ਜਮ ਕੀ ਤ੍ਰਾਸਾ ॥੨॥

Jag mohi bāḏẖā bahuṯī āsā.   Gurmaṯī ik bẖa▫e uḏāsā.  Anṯar nām kamal pargāsā.

Ŧinĥ ka▫o nāhī jam kī ṯarāsā. ||2||

(Jag-u) the creatures are (baadha) bound (moh-i) by lures of the world-play with (bahuti) strong (aasa) desires.

(Ik = one type) some who follow (gurmati) the guru’s counsel (bhaey) become (udaasaa = withdrawn) free of desires.

They understand (naam-u) Divine commands and their (kamal-u = lotus) mind lotus (pargaasa) blossoms, i.e. does not fall prey to allurements.

They have no (traasa) fear of (jam) Divine justice denying union with the Creator, and putting their souls in cycles of reincarnation. 2.  

ਜਗੁ ਤ੍ਰਿਅ ਜਿਤੁ ਕਾਮਣਿ ਹਿਤਕਾਰੀ ॥   ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਲਗਿ ਨਾਮੁ ਵਿਸਾਰੀ ॥  ਬਿਰਥਾ ਜਨਮੁ  ਗਵਾਇਆ ਬਾਜੀ ਹਾਰੀ ॥  ਸਤਿਗੁਰੁ ਸੇਵੇ ਕਰਣੀ ਸਾਰੀ ॥੩॥

Jag ṯari▫a jiṯ kāmaṇ hiṯkārī.   Puṯar kalṯar lag nām visārī. Birthā janam gavā▫i▫ā bājī hārī.

Saṯgur seve karṇī sārī. ||3||

(jag-u) man (hitkaar-i = loves) possessed (kaaman-i) by allurements, (jit-u = captured) falls prey to (tri-a = woman) lust.

Being (lag-i) attached to (putr = sons) children and (klatr) the wife, he (visaari) forgets (naam-u) Divine commands.

He has nothing to guide him in life and (birtha gavaaia) wastes (janam-u = the birth) human birth, losing (baaji) the game of life, i.e. the opportunity of attaining union with the Creator.

If however he (seyvey = serves) follows the teachings of (satigur-u) the true guru, then his (karni = deeds) conduct becomes (saari) sublime/virtuous, i.e. obeys Divine commands, making him eligible for union with the Creator. 3.

ਬਾਹਰਹੁ ਹਉਮੈ ਕਹੈ ਕਹਾਏ ॥   ਅੰਦਰਹੁ ਮੁਕਤੁ ਲੇਪੁ ਕਦੇ ਨ ਲਾਏ ॥  ਮਾਇਆ ਮੋਹੁ ਗੁਰ ਸਬਦਿ ਜਲਾਏ ॥

ਨਿਰਮਲ ਨਾਮੁ ਸਦ ਹਿਰਦੈ ਧਿਆਏ॥੪॥

Bāhrahu ha▫umai kahai kahā▫e.   Anḏrahu mukaṯ lep kaḏe na lā▫e.   Mā▫i▫ā moh gur sabaḏ jalā▫e.   Nirmal nām saḏ hirḏai ḏẖi▫ā▫e. ||4||

One who is devoted to God (kahai = talks) may show (haumai) ego (baahrah-u) outwardly and (kahaaey = is called) be seen as such.

But (andrahu) internally s/he is (mukat-u) free from vices and (kadey na) never (laaey = applies) has their (leyp = coating) influence on the mind.

S/he (jalaaey = burns) ends (moh-u) attachment to (maaia) the world-play – of relatives, wealth, status, transitory gains, rivalries and so on – (gur sabad-i = by guru’s word) by following the guru’s teachings.

S/he (sad) ever (dhiaaey) pays attention to (nirmal) the purifying (naam-u) Divine commands (hirdai) in mind. 4.

ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥   ਸਿਖ ਸੰਗਤਿ ਕਰਮਿ ਮਿਲਾਏ ॥  ਗੁਰ ਬਿਨੁ ਭੂਲੋ ਆਵੈ ਜਾਏ ॥

ਨਦਰਿ ਕਰੇ ਸੰਜੋਗਿ ਮਿਲਾਏ ॥੫॥

Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e.   Sikẖ sangaṯ karam milā▫e.  Gur bin bẖūlo āvai jā▫e.   Naḏar kare sanjog milā▫e. ||5||

S/he (tthaak-i rahaaey) restrains (dhaavat = running) wandering mind and (raakhai) protects the self – from other ideas.

One (milaaey) is led to (sangat-i) company of (sikh) disciples – the holy congregation, (karam-i) by Divine grace.

One (bin-u = without) who does not follow the guru’s teachings (bhoolo = strays) transgresses and as a result (aavai) comes and (jaavai) goes i.e. keeps reincarnating.

When the Almighty (karey) bestows (nadar-i) grace, IT(milaaey) leads (sanjog-i) for union with IT-self – and reincarnations end. 5.

ਰੂੜੋ ਕਹਉ ਨ ਕਹਿਆ ਜਾਈ ॥   ਅਕਥ ਕਥਉ ਨਹ ਕੀਮਤਿ ਪਾਈ ॥

Rūṛo kaha▫o na kahi▫ā jā▫ī.   Akath katha▫o nah kīmaṯ pā▫ī.

If I try (kahau = say) to describe (roorro = beautiful) the beloved Almighty, I (na jaee) cannot (kahia = said) describe – because the Almighty has no form.

IT is (akath) beyond description; if I try (kathau) to describe, IT’s true (keemat-i = price) worth cannot be told.

ਸਭ ਦੁਖ ਤੇਰੇ ਸੂਖ ਰਜਾਈ ॥   ਸਭਿ ਦੁਖ ਮੇਟੇ ਸਾਚੈ ਨਾਈ ॥੬॥

Sabẖ ḏukẖ ṯere sūkẖ rajā▫ī.   Sabẖ ḏukẖ mete sācẖai nā▫ī. ||6||

(Sabh) all (dukh) pains and (sookh) comforts come by (teyrey) Your (rajaaee) will – which You decide based on deeds, o Almighty. Conformance to (saachai) the Eternal (naaee = naam) Divine commands/natural laws (meyttey) removes (sabh-i) all (dukh) distress. 6.

ਕਰ ਬਿਨੁ ਵਾਜਾ ਪਗ ਬਿਨੁ ਤਾਲਾ ॥   ਜੇ ਸਬਦੁ ਬੁਝੈ ਤਾ ਸਚੁ ਨਿਹਾਲਾ ॥

Kar bin vājā pag bin ṯālā.   Je sabaḏ bujẖai ṯā sacẖ nihālā.

(Jey) if one (bujhai) understands (sabad-u = Word) Divine message within, (ta) then s/he (nihaala = sees) experiences (sach-u) the Eternal within.

The experience is like playing (vaaja) a musical instrument (bin-u) without hands or (taala) dancing without (pag) the feet i.e. it is inner experience.

ਅੰਤਰਿ ਸਾਚੁ ਸਭੇ ਸੁਖ ਨਾਲਾ ॥   ਨਦਰਿ ਕਰੇ ਰਾਖੈ ਰਖਵਾਲਾ ॥੭॥

Anṯar sācẖ sabẖe sukẖ nālā.   Naḏar kare rākẖai rakẖvālā. ||7||

When (saach-u) the Eternal is remembered (antar-i) within, (sabhey) all (sukh) comforts come (naala) with it.

(Rakhvaala) the protector Master (karey) bestows (nadar-i) grace and (raakhai) saves from suffering. 7.

ਤ੍ਰਿਭਵਣ ਸੂਝੈ ਆਪੁ ਗਵਾਵੈ ॥   ਬਾਣੀ ਬੂਝੈ ਸਚਿ ਸਮਾਵੈ ॥

Ŧaribẖavaṇ sūjẖai āp gavāvai.   Baṇī būjẖai sacẖ samāvai.

One who (gavaavai = loses) dissolves (aap-u = self) ego (soojhai = sees) recognizes the Master in (tribhavan = three regions) the world, and within.

S/he (boojhai) recognises/is attuned to (baani = Word) Divine commands within (samaavai) remains absorbed (sach-i) in the Eternal Master in life and his/her soul merges with the Creator on death.

ਸਬਦੁ ਵੀਚਾਰੇ ਏਕ ਲਿਵ ਤਾਰਾ ॥   ਨਾਨਕ ਧੰਨੁ ਸਵਾਰਣਹਾਰਾ ॥੮॥੨॥

Sabaḏ vīcẖāre ek liv ṯārā.   Nānak ḏẖan savāraṇhārā. ||8||2||

S/he (veechaarey) reflects on (sabad-u) Divine Word, with (liv) attention fixed on the Almighty (eyk taara = one wire) continuously.

(Dhann-u) the great Master (savaaranhaara) fulfils all his/her aspirations – of union with IT-self, says Nanak. 8. 2.

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ਆਸਾ ਮਹਲਾ ੧ ॥

Āsā mėhlā 1.

Composition of the first Guru in Raga Aasa.

ਲੇਖ ਅਸੰਖ ਲਿਖਿ ਲਿਖਿ ਮਾਨੁ ॥   ਮਨਿ ਮਾਨਿਐ ਸਚੁ ਸੁਰਤਿ ਵਖਾਨੁ ॥

Lekẖ asaʼnkẖ likẖ likẖ mān.   Man mānī▫ai sacẖ suraṯ vakẖān.

(Likh) write (asankh) innumerable (leykh) writings, but (maan-u) believe/obey what you write; it is by (maaniai) believing (man-i) by the mind that (sach-u) the Eternal is discovered (surt-i) in consciousness and one can then understand and (vakhaan-u = speech) describe to others.

ਕਥਨੀ ਬਦਨੀ ਪੜਿ ਪੜਿ ਭਾਰੁ ॥   ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥੧॥

Kathnī baḏnī paṛ paṛ bẖār.   Lekẖ asaʼnkẖ alekẖ apār. ||1||

Any amount of (kathni badni) speaking after (parh-i parh-i) reading leaves (bhaar-u) load, i.e. is not complete. (Compare with Asankh kahai sir bhaar hoey – Japji Paurri 19). There are (asankh) innumerable (leykh) writings but Almighty is – (apaar) infinite and (aleykh) beyond writing. 1.

ਐਸਾ ਸਾਚਾ ਤੂੰ ਏਕੋ ਜਾਣੁ ॥   ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਪਛਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Aisā sācẖā ṯūʼn eko jāṇ.   Jamaṇ marṇā hukam pacẖẖāṇ. ||1|| rahā▫o.

O my mind, (too’n) you should (jaan-u) recognize that there is (eyko) only One (saacha) Eternal Master (aisa = such) with infinite virtues.

(Pachhaan = recognise) be conscious that (jaman-u) birth and (marna) death, i.e. the whole world-play is by Divine (hukam-u) commands/natural process. 1.

(Rahaau) dwell and reflect on this.

ਮਾਇਆ ਮੋਹਿ ਜਗੁ ਬਾਧਾ ਜਮਕਾਲਿ ॥   ਬਾਂਧਾ ਛੂਟੈ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥

Mā▫i▫ā mohi jag bāḏẖā jamkāl.   Bāʼnḏẖā cẖẖūtai nām samĥāl.

(Jag-u) the human being who is caught (moh-i) in attachment to (maaia) the happenings in the world-play is (baadha) bound (jam-kaali) by the messenger of death; one (baandha) so bound can (chhoottai) be freed (samhaal-i) by remembering (naam-u) Divine virtues and commands i.e. one who lives by Naam is not taken by the messenger of death.

ਗੁਰੁ ਸੁਖਦਾਤਾ ਅਵਰੁ ਨ ਭਾਲਿ ॥   ਹਲਤਿ ਪਲਤਿ ਨਿਬਹੀ ਤੁਧੁ ਨਾਲਿ ॥੨॥

Gur sukẖ▫ḏāṯa avar na bẖāl.   Halaṯ palaṯ nibhī ṯuḏẖ nāl. ||2||

The guru alone, through his guidance, (sukh-daata = giver of comfort) can give the comfort – of freedom from the messenger of death; do not (bhaal-i = search) look to (avar) anyone else; his teachings shall (nibahi) last (naal-i) with (tudh-u) you (halat-i) here and (palat-i) in the hereafter. 2.

ਸਬਦਿ ਮਰੈ ਤਾਂ ਏਕ ਲਿਵ ਲਾਏ ॥   ਅਚਰੁ ਚਰੈ ਤਾਂ ਭਰਮੁ ਚੁਕਾਏ ॥

Sabaḏ marai ṯāʼn ek liv lā▫e.   Acẖar cẖarai ṯāʼn bẖaram cẖukā▫e.

If one (marai = dies) breaks attachment to the world-play like a dead person (sabad-i = by the word) enabled by the guru’s teachings, (ta) then s/he (liv laaey = concentrates) focuses (ek) the One Master. Further, if s/he (charai) eats (achar-u) what cannot be eaten, i.e. overcomes ego which is hard to overcome, then s/he (chukaaey) ends (bharam-u) delusion i.e. is no longer misguided.

ਜੀਵਨ ਮੁਕਤੁ ਮਨਿ ਨਾਮੁ ਵਸਾਏ ॥   ਗੁਰਮੁਖਿ ਹੋਇ ਤ ਸਚਿ ਸਮਾਏ ॥੩॥

Jīvan mukaṯ man nām vasā▫e.   Gurmukẖ ho▫e ṯa sacẖ samā▫e. ||3||

A person who (vasaaey = causes to abide) remembers (naam-u) Divine commands (man-i) in the mind, that person (jeevan mukat-u) is emancipated while alive – of vices in the world-play; if s/he (hoey) be (gurmukh-i) the follower of, i.e. follows the guru’s teachings, (ta) then s/he can (samaaey) be absorbed (sach-i) in the Eternal. 3.

ਜਿਨਿ ਧਰ ਸਾਜੀ ਗਗਨੁ ਅਕਾਸੁ ॥   ਜਿਨਿ ਸਭ ਥਾਪੀ ਥਾਪਿ ਉਥਾਪਿ ॥  ਸਰਬ ਨਿਰੰਤਰਿ ਆਪੇ ਆਪਿ ॥

ਕਿਸੈ ਨ ਪੂਛੇ ਬਖਸੇ ਆਪਿ ॥੪॥

Jin ḏẖar sājī gagan akās.   Jin sabẖ thāpī thāp uthāp. Sarab niranṯar āpe āp.

Kisai na pūcẖẖe bakẖse āp. ||4||

It is the One Creator (jin-i) who (saaji) created (dhar) the earth and (gagan-u akaas-u) the sky; who (thaapi) established (sabh) everything also (uthaap-i) destroys what IT (thhap-i) establishes.

IT is present (aapey aap-i = by IT-self) by ITs will (nirantar-i) in (sarab) all – places and creatures

IT (bakhsey) bestows grace on those IT decides and (na) does not (poochhai) ask (kisai) any one, i.e. nothing happens except by Divine commands/natural process. 4.

ਤੂ ਪੁਰੁ ਸਾਗਰੁ ਮਾਣਕ ਹੀਰੁ ॥   ਤੂ ਨਿਰਮਲੁ ਸਚੁ ਗੁਣੀ ਗਹੀਰੁ ॥  ਸੁਖੁ ਮਾਨੈ ਭੇਟੈ ਗੁਰ ਪੀਰੁ ॥

ਏਕੋ ਸਾਹਿਬੁ ਏਕੁ ਵਜੀਰੁ ॥੫॥

Ŧū pur sāgar māṇak hīr.   Ŧū nirmal sacẖ guṇī gahīr.  Sukẖ mānai bẖetai gur pīr.   Ėko sāhib ek vajīr. ||5||

O Almighty, (tu) you are (saagar-u) the ocean (pur-u) full of (maanak heer-u = rubies and jewels) virtues.

You are (sach-u) Eternal, (nirmal-u) pristine and (gaheer-u) profound (guni) in virtues. One who (bheyttai) finds and obeys (gur peer-u) the guru (maanai) enjoys (sukh-u) peace – by obeying Divine commands guided by the guru.

There is (eyko) only one (sahib) Master and (eyk-u) one (vajeer = minister) advisor – Yourself, o Almighty. 5.

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ਜਗੁ ਬੰਦੀ ਮੁਕਤੇ ਹਉ ਮਾਰੀ ॥   ਜਗਿ ਗਿਆਨੀ ਵਿਰਲਾ ਆਚਾਰੀ ॥

Jag banḏī mukṯe ha▫o mārī.   Jag gi▫ānī virlā ācẖārī.

(Jag-u) the creatures are (bandi) in bondage to attachments to the world-play; those who (maari = kill) dissolve their (haumai) ego (muktey) are freed from ego.

(Jag-i) every one claims to be (giaani) knowledgeable, but some (virla) rare person (achaari) lives by that knowledge.

ਜਗਿ ਪੰਡਿਤੁ ਵਿਰਲਾ ਵੀਚਾਰੀ ॥   ਬਿਨੁ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸਭ ਫਿਰੈ ਅਹੰਕਾਰੀ ॥੬॥

Jag pandiṯ virlā vīcẖārī.   Bin saṯgur bẖete sabẖ firai ahaʼnkārī. ||6||

Every one considers him/her-self (pandit-u) knowledgeable, but some (virla) rare one (veechaari) reflects on that knowledge – of scriptures.

(Bin-u) without (bhettey) finding/following the guru (sabh) everyone (phirai) goes about, i.e. conducts the self (ahankaari) with arrogance. 6.

ਜਗੁ ਦੁਖੀਆ ਸੁਖੀਆ ਜਨੁ ਕੋਇ ॥   ਜਗੁ ਰੋਗੀ ਭੋਗੀ ਗੁਣ ਰੋਇ ॥

Jag ḏukẖī▫ā sukẖī▫ā jan ko▫e.   Jag rogī bẖogī guṇ ro▫e.

(Jag-u= world) everyone in the world is (dukheea) in distress, (koey) some rare (jan-u) person is (sukheea) at peace; the people are (rogi) afflicted with (bhogi) indulgence in transitory pleasures offered by (gun = three gunas of Taamas, Rajas and Saatvic) egoistic nature and (roey) wail.

ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਪਤਿ ਖੋਇ ॥   ਗੁਰਮੁਖਿ ਹੋਵੈ ਬੂਝੈ ਸੋਇ ॥੭॥

Jag upjai binsai paṯ kẖo▫e.   Gurmukẖ hovai būjẖai so▫e. ||7||

(Jag-u) the human being (upjai) is born – with opportunity to unite with the Creator – but (binsai) perishes (khoey) losing (pat-i) honor i.e. not being accepted for union, because of his/her deeds. One who (hovai) becomes (gurmukh-i) a follower of the guru’s teachings, s/he (boojhai) understand (soey) that and act accordingly. 7.

ਮਹਘੋ ਮੋਲਿ ਭਾਰਿ ਅਫਾਰੁ ॥   ਅਟਲ ਅਛਲੁ ਗੁਰਮਤੀ ਧਾਰੁ ॥

Mahgẖo mol bẖār afār.   Atal acẖẖal gurmaṯī ḏẖār.

(Mol-i) the price of achieving union is (magho = expensive) high; also its (bhaar-i) weight (aphaar-u) large i.e. there is nothing good enough that may be given in exchange to attain union.

The Almighty is (attal) inevitable – we have to go to IT but can do so by loving devotion -IT (achhal-u) be deceived i.e. no one can get there by deception; only by following (gurmati) the guru’s counsel as (dhaar-i) support/guide can one reach IT.

ਭਾਇ ਮਿਲੈ ਭਾਵੈ ਭਇਕਾਰੁ ॥   ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਬੀਚਾਰੁ ॥੮॥੩॥

Bẖā▫e milai bẖāvai bẖa▫ikār.   Nānak nīcẖ kahai bīcẖār. ||8||3||

The Creator (milai) is found (bhaaey) through love; one who (bhaeikaar-u) lives in obedience to Divine virtues and commands (bhaavai) is liked by the Master;

(Neech-u) the lowly Nanak the fifth, (kahai = says) expresses this (beechaar-u) thought. 8. 3.  

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ਆਸਾ ਮਹਲਾ ੧ ॥ ਏਕੁ ਮਰੈ ਪੰਚੇ ਮਿਲਿ ਰੋਵਹਿ ॥   ਹਉਮੈ ਜਾਇ ਸਬਦਿ ਮਲੁ ਧੋਵਹਿ ॥

Āsā mėhlā 1. Ėk marai pancẖe mil rovėh.   Ha▫umai jā▫e sabaḏ mal ḏẖovėh.

Composition of the first Guru in Raga Aasa. When (eyk-u) a person (marai = dies) breaks attachment with the world-play – like when a person physically dies -, (panchey) all five sensory organs (roveh) wail – because they cannot enjoy their experience in the world; attachments are given up when one’s (haumai) ego (jaaey) goes; and one (dhoveh) washes off (mal-u) the dirt – of vices – (sabad-i) with the guru’s teachings.

ਸਮਝਿ ਸੂਝਿ ਸਹਜ ਘਰਿ ਹੋਵਹਿ ॥   ਬਿਨੁ ਬੂਝੇ ਸਗਲੀ ਪਤਿ ਖੋਵਹਿ ॥੧॥

Samajẖ sūjẖ sahj gẖar hovėh.   Bin būjẖe saglī paṯ kẖovėh. ||1||

One who (samajh-i) understands, and (soojh-i) makes this part of his/her consciousness, (hoveh) becomes (sahj) tranquil (ghar-i = in home) in the mind.

But without (boojhey) understanding this – one keeps succumbing to vices and – (khoveh) loses (sagli) all (pat-i) honour – people look at him/her with disdain in life and the soul is denied union with the Creator. 1.

ਕਉਣੁ ਮਰੈ ਕਉਣੁ ਰੋਵੈ ਓਹੀ ॥   ਕਰਣ ਕਾਰਣ ਸਭਸੈ ਸਿਰਿ ਤੋਹੀ ॥੧॥ ਰਹਾਉ ॥

Ka▫uṇ marai ka▫uṇ rovai ohī.   Karaṇ kāraṇ sabẖsai sir ṯohī. ||1||

rahā▫o.

(Kaun-u) who (marai) dies and who (rovai) weeps for (ohi) him/her i.e. no one weeps for another;

(Tohi) You are (kaaran) the cause and (karan) doer on (sabhsai) every one’s (sir-i) head i.e. you cause everything happen; this is your play o Creator. 1.

(Rahaau) dwell on this and reflect.

ਮੂਏ ਕਉ ਰੋਵੈ ਦੁਖੁ ਕੋਇ ॥   ਸੋ ਰੋਵੈ ਜਿਸੁ ਬੇਦਨ ਹੋਇ ॥

Mū▫e ka▫o rovai ḏukẖ ko▫e.   So rovai jis beḏan ho▫e.

(Koey) some rare person (rovai) weeps (kau) for (dukh-u) the pain of (muey) the dead i.e. who falls prey to vices;

(So = that) s/he (jis-u) who (beydan hoey) gets the pain (rovai) weeps, i.e. people wail for how that death affects them.

ਜਿਸੁ ਬੀਤੀ ਜਾਣੈ ਪ੍ਰਭ ਸੋਇ ॥   ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥੨॥

Jis bīṯī jāṇai parabẖ so▫e.   Āpe karṯā kare so ho▫e. ||2||

(Jis-u) one to whom anything (beeti) happens (soey) the Almighty (jaanai) knows that; in fact what (karta) the Creator (karey) does (su) that (hoey) happens i.e. whatever happens, is done by the Creator – others do not know what happens to the soul. 2.

ਜੀਵਤ ਮਰਣਾ ਤਾਰੇ ਤਰਣਾ ॥   ਜੈ ਜਗਦੀਸ ਪਰਮ ਗਤਿ ਸਰਣਾ ॥

Jīvaṯ marṇā ṯāre ṯarṇā.   Jai jagḏīs param gaṯ sarṇā. glorious

A person who (marna) dies (jeevat) when alive – i.e. breaks attachment to the world-play – (tarna = swims) gets across the world ocean and (taarey) ferries others; s/he seeks (sarna) sanctuary of (jai) the celebrated (jagdees) Master of the universe and obtains (param) the sublime (gat-i) state – of union with the Creator.====

ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਚਰਣਾ ॥   ਗੁਰੁ ਬੋਹਿਥੁ ਸਬਦਿ ਭੈ ਤਰਣਾ ॥੩॥

Ha▫o balihārī saṯgur cẖarṇā.   Gur bohith sabaḏ bẖai ṯarṇā. ||3||

This is taught by the guru; I (balihaari) am sacrifice at (charna) the feet of (satigur) the true guru i.e. I shall do anything for the opportunity to be at the feet of, and learn from, the guru; the guru is (bohith-u) the ship on which (tarnna) one gets across (bhai/bhav) the world-ocean. 3.

ਨਿਰਭਉ ਆਪਿ ਨਿਰੰਤਰਿ ਜੋਤਿ ॥   ਬਿਨੁ ਨਾਵੈ ਸੂਤਕੁ ਜਗਿ ਛੋਤਿ ॥

Nirbẖa▫o āp niranṯar joṯ.   Bin nāvai sūṯak jag cẖẖoṯ.

(Nirbhau) the free-of-fear Almighty is (aap-i) IT-self (nirantar) continuously present as (jot-i = light) the source of life in all; people talk of (sootak) impurity on someone’s death, but (chhoot-i) by touching a person (bin-u) bereft of (naavai) Divine virtues and commands (jag-i) a person (sootak-u) becomes impure.

ਦੁਰਮਤਿ ਬਿਨਸੈ ਕਿਆ ਕਹਿ ਰੋਤਿ ॥   ਜਨਮਿ ਮੂਏ ਬਿਨੁ ਭਗਤਿ ਸਰੋਤਿ ॥੪॥

Ḏurmaṯ binsai ki▫ā kahi roṯ.   Janam mū▫e bin bẖagaṯ saroṯ. ||4||

(Kia) what does one (kah-i) talk of when (rot-i) weeping on the death of someone who (bins-ai) has perished after living by (durmat-i) evil thoughts – why should anyone weep for such a person? Those who (sarot-i = listen to) get engrossed ====in things (bin-u = without) other than of (bhagat-i) devotion, keep (janam-i) taking births and (muey) dying – it is their own doing.

ਮੂਏ ਕਉ ਸਚੁ ਰੋਵਹਿ ਮੀਤ ॥   ਤ੍ਰੈ ਗੁਣ ਰੋਵਹਿ ਨੀਤਾ ਨੀਤ ॥

Mū▫e ka▫o sacẖ rovėh mīṯ.   Ŧarai guṇ rovėh nīṯā nīṯ.

Only (meet = friends) those associated with (muey) the dead(sach-u) truly (roveh) weep (kau) for him/her – like the sensory organs, also (roveh) weep (trai gun) the three attributes of material nature, (neeta neet) for ever for being ignored, now that the person is dead. Because of ego

ਦੁਖੁ ਸੁਖੁ ਪਰਹਰਿ ਸਹਜਿ ਸੁਚੀਤ ॥   ਤਨੁ ਮਨੁ ਸਉਪਉ ਕ੍ਰਿਸਨ ਪਰੀਤਿ ॥੫॥

Ḏukẖ sukẖ parhar sahj sucẖīṯ.   Ŧan man sa▫opa▫o krisan parīṯ. ||5||

One should (parhar-i = leave) demolish distinction between (dukh-u = pain) suffering and (sukh-u) joy – by submitting to Divine will, (sucheet) bring good thoughts to the mind, and remain (sahj-i) in equipoise; one should (saupau = surrender) dedicate (tan-u = body) actions and (man-u = mind) thoughts (preet-i) to the love of (krisan) the Master i.e. live by divine virtues and commands. 5.

ਭੀਤਰਿ ਏਕੁ ਅਨੇਕ ਅਸੰਖ ॥   ਕਰਮ ਧਰਮ ਬਹੁ ਸੰਖ ਅਸੰਖ ॥

Bẖīṯar ek anek asaʼnkẖ.   Karam ḏẖaram baho sankẖ asaʼnkẖ.

There are (aneky) numerous, in fact (asankh) countless forms of creation; (bhaatar-i) in them all, there is (ek-u) the One light – source of life; people engage in (bahu sankh asankh) countless (karam dharam) religious rituals – but forget the Master.

ਬਿਨੁ ਭੈ ਭਗਤੀ ਜਨਮੁ ਬਿਰੰਥ ॥   ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਮਿਲਿ ਪਰਮਾਰੰਥ ॥੬॥

Bin bẖai bẖagṯī janam biranth.   Har guṇ gāvahi mil parmāranth. ||6||

(Bin-u) without (bhagti) devotion based on (bhai = fear) respect for the Almighty, (janam-u) human birth (biranth) is wasted – as one does not make use of the opportunity to unite with the Creator; those who (gaaveh = sing) remember (gun) Divine virtues (mil-i = together) in holy congregation, achieve (parmaaranth) the sublime state – of finding the Master within. 6.

ਆਪਿ ਮਰੈ ਮਾਰੇ ਭੀ ਆਪਿ ॥   ਆਪਿ ਉਪਾਏ ਥਾਪਿ ਉਥਾਪਿ ॥

Āp marai māre bẖī āp.   Āp upā▫e thāp uthāp.

The Creator is present in every one and causes their actions; so when someone (marai = dies) succumbs to vices it is (aap-i) IT-self doing it; the Master IT-self commits the act and (bhi) also (maarey = kills) causes it to be done;

IT (uthaap-i = deestablishesy) destroys what (aap-i) IT-self (upaaey) creates.

ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਜੋਤੀ ਤੂ ਜਾਤਿ ॥   ਸਬਦੁ ਵੀਚਾਰਿ ਮਿਲਣੁ ਨਹੀ ਭ੍ਰਾਤਿ ॥੭॥

Sarisat upā▫ī joṯī ṯū jāṯ.   Sabaḏ vīcẖār milaṇ nahī bẖarāṯ. ||7||

O Creator, (tu) you (upaai) created (srist-i) the universe (jaat-i) of numerous types (joti = light) with your power; but (milan-u) union with you is possible by (veechaar-i) contemplating on (sabad-u) the guru’s teachings; then there is (nahi) no (bhraat-i) wandering – in reincarnations. 7.

ਸੂਤਕੁ ਅਗਨਿ ਭਖੈ ਜਗੁ ਖਾਇ ॥   ਸੂਤਕੁ ਜਲਿ ਥਲਿ ਸਭ ਹੀ ਥਾਇ ॥

Sūṯak agan bẖakẖai jag kẖā▫e.   Sūṯak jal thal sabẖ hī thā▫e.

If (sootak) impurity happens because of death than (agan-i) fire is (sootak-u) impure because it (bhakhai khaaey = eats) consumes (jag-u) the world; similarly, there is impurity (jal-i) in water, (thal-i) land at (sabh) all (yhaaey) places – because creatures keep dying in these.

ਨਾਨਕ ਸੂਤਕਿ ਜਨਮਿ ਮਰੀਜੈ ॥   ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥੮॥੪॥

Nānak sūṯak janam marījai.   Gur parsādī har ras pījai. ||8||4||

It is (sootak-i) because of impurity – of the mind – that we keep (janam-i) taking births and (mareejai) dying, says Nanak, to avoid that, we should, (gurparsaadi) with the guru’s grace/guidance (peejai) drink (har-i ras-u) the Divine elixir – live by Divine virtues and commands. 8. 4.