SGGS pp 428-430, Aasa M: 3, Astpadis 34-37.

SGGS pp 428-430, Aasa M: 3, Asttpadees 34-37.

ਆਸਾ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤੁ ਜਿਨ੍ਹ੍ਹਾ ਚਖਾਇਓਨੁ ਰਸੁ ਆਇਆ ਸਹਜਿ ਸੁਭਾਇ ॥ਸਚਾ ਵੇਪਰਵਾਹੁ ਹੈ ਤਿਸ ਨੋ ਤਿਲੁ ਨ ਤਮਾਇ ॥੧॥
Āsā mėhlā 3. Amriṯ jinĥā cẖẖakẖā▫i▫on ras ā▫i▫ā sahj subẖā▫e. Sacẖā veparvāhu hai ṯis no ṯil na ṯamā▫e. ||1||

Composition of the third Guru in Raga Aasa. (Jinha) those whom the Almighty (chakhaaion-u) causes to taste, i.e. grants the experience of (amrit-u = life-giving elixir) Divine virtues within, they (ras-u aaia = relish) enjoy (sahj-i subhaaey = naturally) making it part of their nature.
(Sacha) the eternal (beyparvaah-u = carefree) does not expect anything in return; (tis no) IT has not even (til-u = sesame seed) a bit of (tamaaey) greed. 1.

ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਵਰਸਦਾ ਗੁਰਮੁਖਾ ਮੁਖਿ ਪਾਇ ॥ਮਨੁ ਸਦਾ ਹਰੀਆਵਲਾ ਸਹਜੇ ਹਰਿ ਗੁਣ ਗਾਇ ॥੧॥ ਰਹਾਉ ॥
Amriṯ sacẖā varasḏā gurmukẖā mukẖ pā▫e. Man saḏā harī▫āvlā sėhje har guṇ gā▫e. ||1|| rahā▫o.

(Sacha) the eternal (amrit-u) elixir (sadaa) ever (varsadaa) rains, but (paaey = is put) goes (mukh-i) in the mouths only (gurmukha) of those who follow the guru i.e. Divine virtues are for all but one becomes aware of them by following the guru.
(Man-u) the mind then (sahjey) naturally (gaaey) sings (gun) virtues of (har-i) the Almighty and (sadaa) ever (hariaavla = green) blossoms. 1
(Rahaau) Dwell on this and contemplate.

ਮਨਮੁਖਿ ਸਦਾ ਦੋਹਾਗਣੀ ਦਰਿ ਖੜੀਆ ਬਿਲਲਾਹਿ ॥ਜਿਨ੍ਹ੍ਹਾ ਪਿਰ ਕਾ ਸੁਆਦੁ ਨ ਆਇਓ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੋ ਕਮਾਹਿ ॥੨॥
Manmukẖ saḏā ḏuhāgaṇī ḏar kẖaṛī▫ā billāhi. Jinĥā pir kā su▫āḏ na ā▫i▫o jo ḏẖur likẖi▫ā so kamāhi. ||2||

On the other hand, (manmukh-i) the self-willed persons – who do not follow the guru – are (sadaa) ever (dohaagni) unfortunate not to experience Divine virtues within; they (bil-laah-i) wail (kharia) standing (dar-i) at the gate – the Almighty is within but they cannot experience.
(Jinha) those do not (aaiao = comes) get (suaad-i) the taste – experience of remembering (pir) the Beloved Master within, they (kamaah-i) do what is (likhia) written (dhur-i) from above i.e. in their destiny based on past deeds. 2.

ਗੁਰਮੁਖਿ ਬੀਜੇ ਸਚੁ ਜਮੈ ਸਚੁ ਨਾਮੁ ਵਾਪਾਰੁ ॥ਜੋ ਇਤੁ ਲਾਹੈ ਲਾਇਅਨੁ ਭਗਤੀ ਦੇਇ ਭੰਡਾਰ ॥੩॥
Gurmukẖ bīje sacẖ jamai sacẖ nām vāpār. Jo iṯ lāhai lā▫i▫an bẖagṯī ḏe▫e bẖandār. ||3||

(Gurmukh-i) a person who follows the guru’s teachings, (beejey) sows (sach-u) truth and truth (jamai) sprouts i.e. accts by Divine commands and finds God; a Gurmukh does (vaapaar-u) business of, i.e. conducts his/her life by (naam-u) Divine virtues and commands.
(Jo) those whom the Master (laaian-u) engages in pursuit of (it) this (laahai) profit, IT (dey-i) gives them (bhandaar = stock) abundant (bhagti) devotion. 3.

ਗੁਰਮੁਖਿ ਸਦਾ ਸੋਹਾਗਣੀ ਭੈ ਭਗਤਿ ਸੀਗਾਰਿ ॥ਅਨਦਿਨੁ ਰਾਵਹਿ ਪਿਰੁ ਆਪਣਾ ਸਚੁ ਰਖਹਿ ਉਰ ਧਾਰਿ ॥੪॥
Gurmukẖ saḏā sohāgaṇī bẖai bẖagaṯ sīgār. An▫ḏin rāvėh pir āpṇā sacẖ rakẖėh ur ḏẖār. ||4||

The Gurmukhs are (sadaa) ever (sohaagni) fortunate like women living with their husbands i.e. they find the Almighty within and ever remember IT; like the woman who wears makeup to be attractive to her husband, they (seegaar-i) adorn themselves with (bhai = fear) respect and (bhagat-i) devotion for the Master and become acceptable for union with IT.
They (andin = day after day) ever (rakhah-i) keep (sach-u) the Eternal Master (urdhaar-i) in mind and (raavah-i) enjoy the company of (aapna = own) the (pir-u = husband) Master within. 4.

ਜਿਨ੍ਹ੍ਹਾ ਪਿਰੁ ਰਾਵਿਆ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ਸਦਾ ਪਿਰ ਕੈ ਸੰਗਿ ਰਹਹਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੫॥
Jinĥā pir rāvi▫ā āpṇā ṯinĥā vitahu bal jā▫o. Saḏā pir kai sang rahėh vicẖahu āp gavā▫e. ||5||

(Jinha) those who (raavia = enjoy company) remember (aapna = their) the (pir-u = husband) Master, I (bal-i jaau) am sacrifice (vitahu) unto them – I adore them.
They (gavaaey = lose) banish (aap-u = self) ego (vichah-u) from within and are (sadaa) ever (sang-i = company) remembrance of the Master. 5.

ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਮੁਖ ਉਜਲੇ ਪਿਰ ਕੈ ਭਾਇ ਪਿਆਰਿ ॥ਸੇਜ ਸੁਖਾਲੀ ਪਿਰੁ ਰਵੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥੬॥
Ŧan man sīṯal mukẖ ujle pir kai bẖā▫e pi▫ār. Sej sukẖālī pir ravai ha▫umai ṯarisnā mār. ||6||

With (bhaaey) love and affection (kai) for (pir = husband) the Master, their (tan-u man-u) bodies and minds are (seetal – cool) tranquil and their (mukh) faces (ujley) radiant – with happiness.
(Maar-i) killing their (haumai) ego and (trisna) craving – they are at peace and – on (sukhaali) a comfortable (seyj) bed (pir-u) the husband (ravai) enjoys i.e. the Master is pleased and reveals IT-self in such a mind. 6.

ਕਰਿ ਕਿਰਪਾ ਘਰਿ ਆਇਆ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥ਵਰੁ ਪਾਇਆ ਸੋਹਾਗਣੀ ਕੇਵਲ ਏਕੁ ਮੁਰਾਰਿ ॥੭॥
Kar kirpā gẖar ā▫i▫ā gur kai heṯ apār. var pā▫i▫ā sohāgaṇī keval ek murār. ||7||

One who has (apaar-u = unlimited) unqualified (heyt-i) love for the guru i.e. unreservedly conducts him/her-self by the guru’s teachings, the Almighty (kar-i kirpa) bestows grace and (aaiaa = comes) reveals IT-self (ghar-i = home) in his/her mind. 
Thus (sohaagni) the fortunate bride (paaia) gets the Almighty, (eyk-u) the one (muraar-i) Master as (var-u) bridegroom. 7.

ਸਭੇ ਗੁਨਹ ਬਖਸਾਇ ਲਇਓਨੁ ਮੇਲੇ ਮੇਲਣਹਾਰਿ ॥ਨਾਨਕ ਆਖਣੁ ਆਖੀਐ ਜੇ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥੮॥੧੨॥੩੪॥
Sabẖe gunah bakẖsā▫e la▫i▫on mele melaṇhār. Nānak ākẖaṇ ākẖī▫ai je suṇḏẖare pi▫ār. ||8||12||34||

That soul has (sabhey) all her (gunah) transgressions (bakhsaaey laion-u) forgiven and (melanhaar-i) the Unite (meley) unites it with IT-self.
We should (aakheeai) speak such (aakhan-u) words by (sun-i) hearing (jey) which i.e. our deeds should be such by seeing which, the Master (dharey piaar-u = loves) is pleased – and accepts the soul for union. 8. 12. 34.

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ਆਸਾ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰ ਤੇ ਗੁਣ ਊਪਜੈ ਜਾ ਪ੍ਰਭੁ ਮੇਲੈ ਸੋਇ ॥ਸਹਜੇ ਨਾਮੁ ਧਿਆਈਐ ਗਿਆਨੁ ਪਰਗਟੁ ਹੋਇ ॥੧॥
Āsā mėhlā 3. Saṯgur ṯe guṇ ūpjai jā parabẖ melai so▫e. Sėhje nām ḏẖi▫ā▫ī▫ai gi▫ān pargat ho▫e. ||1||

Composition of the third Guru in Raga Aasa. (Gun) virtues (upjai = show up) are obtained (tey) from (satigur) the true guru (ja) when (prabh u) – the Almighty (meylai) helps find (soey = that) the guru.
When with the guru’s teachings one (dhiaaiai) remembers (naam-u) Divine virtues and commands remaining (sahjey) in a state of poise, and (giaan-u = knowledge) the Almighty (pargatt-u hoey) reveals within. 1.

Page 429

ਏ ਮਨ ਮਤ ਜਾਣਹਿ ਹਰਿ ਦੂਰਿ ਹੈ ਸਦਾ ਵੇਖੁ ਹਦੂਰਿ ॥ਸਦ ਸੁਣਦਾ ਸਦ ਵੇਖਦਾ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥
Ė man maṯ jāṇėh har ḏūr hai saḏā vekẖ haḏūr. Saḏ suṇḏā saḏ vekẖ▫ḏā sabaḏ rahi▫ā bẖarpūr. ||1|| rahā▫o.

(Aey) o my (man) mind, (mat) lest you should (jaaney) think (har-i) the Almighty is (door-i) far somewhere, you can (veykh-u) see it (sadaa) ever (hadoor-i) present with you.
IT (sad) ever (sundaa) hears what you say and (veykhda) sees what you do; IT (rahia bharpoor-i) pervades everywhere is known (sabad-i = with word) with the guru’s teachings/guidance. 1.
(Rahaau) dwell on this and contemplate.

ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣਿਆ ਤਿਨ੍ਹ੍ਹੀ ਇਕ ਮਨਿ ਧਿਆਇਆ ॥ਸਦਾ ਰਵਹਿ ਪਿਰੁ ਆਪਣਾ ਸਚੈ ਨਾਮਿ ਸੁਖੁ ਪਾਇਆ ॥੨॥
Gurmukẖ āp pacẖẖāṇi▫ā ṯinĥī ik man ḏẖi▫ā▫i▫ā. Saḏā ravėh pir āpṇā sacẖai nām sukẖ pā▫i▫ā. ||2||

(Gurmukh-i) those who follow the guru’s teachings (pachhaania) recognize (aap-u) the self, i.e. remain conscious of the Almighty within; (tinhi) they (dhiaaia) remember the Almighty (ik man-i) single-mindedly, and live by ITs virtues and commands.
They (sadaa) ever (raveh) remember (aapna) their (pir-u = husband) Master, living (naam-i) by virtues and commands (sachai) of the Eternal Master, and (paaia) obtain (sukh-u) peace/comfort. 2.

ਏ ਮਨ ਤੇਰਾ ਕੋ ਨਹੀ ਕਰਿ ਵੇਖੁ ਸਬਦਿ ਵੀਚਾਰੁ ॥ਹਰਿ ਸਰਣਾਈ ਭਜਿ ਪਉ ਪਾਇਹਿ ਮੋਖ ਦੁਆਰੁ ॥੩॥
Ė man ṯerā ko nahī kar vekẖ sabaḏ vīcẖār. Har sarṇā▫ī bẖaj pa▫o pā▫ihi mokẖḏu▫ār. ||3||

(Aey) o my (man) mind, (kar-i veechaar-u) contemplate (sabad-i) the guru’s teachings and you would (veykh-u = see) find that there is (ko nahi) none (teray) yours – who can be of help in the end.
(bhaj-i pau = run) waste no time and (pau = enter) seek (sarnaai) sanctuary/care of (har-i) the Almighty; you will (paaeyh-i =obtain) get through (mokh duaar-u) the gate to salvation i.e. overcome vices and unite with God. 3.

ਸਬਦਿ ਸੁਣੀਐ ਸਬਦਿ ਬੁਝੀਐ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਸਚੈ ਮਹਲਿ ਸੁਖੁ ਪਾਇ ॥੪॥
Sabaḏ suṇī▫ai sabaḏ bujẖī▫ai sacẖ rahai liv lā▫e. Sabḏe ha▫umai mārī▫ai sacẖai mahal sukẖ pā▫e. ||4||

By (suneeai) listening to (sabad-i) the guru’s teachings one and (bujhiai) understands Naam or Divine virtues and (rahai) remains (liv laaey-i) focused (sach-i) on the Eternal.
It is (sabadey) through the guru’s teachings that we can (maariai) kill (haumai) ego, obtain entry to (mahal-i) to the mansion of, i.e. unite with, (sachai) the Eternal, and (paaey = obtain) experience lasting (sukh-u) bliss. 4.

ਇਸੁ ਜੁਗ ਮਹਿ ਸੋਭਾ ਨਾਮ ਕੀ ਬਿਨੁ ਨਾਵੈ ਸੋਭ ਨ ਹੋਇ ॥ਇਹ ਮਾਇਆ ਕੀ ਸੋਭਾ ਚਾਰਿ ਦਿਹਾੜੇ ਜਾਦੀ ਬਿਲਮੁ ਨ ਹੋਇ ॥੫॥
Is jug mėh sobẖā nām kī bin nāvai sobẖ na ho▫e. Ih mā▫i▫ā kī sobẖā cẖār ḏihāṛe jāḏī bilam na ho▫e. ||5||

(Mah-i) in (is) this (jug) age (sobha) glory is of Naam i.e. one obtains glory by living according to Naam or Divine virtues; glory is (na hoey) not obtained (bin-u) without living by Naam.
(Ih) this (sobha) glory based on (maaia) status in the world (chaar-i dihaarrey = four days) is short-lived and (na hoey) takes no (bilam-u = delay) time in (jaadi= going) disappearing i.e. ownership ends immediately on death. 5.

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਸੇ ਮੁਏ ਮਰਿ ਜਾਹਿ ॥ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਆਇਓ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਹਿ ॥੬॥
Jinī nām visāri▫ā se mu▫e mar jāhi. Har ras sāḏ na ā▫i▫o bistā māhi samāhi. ||6||

(Jini) those who (visaaria) forget (naam-u) Divine virtues and commands, (sey) they (muey mar-i jaah-i) keep dying i.e. keep succumbing to vices.
They (na aaia = does not come) have no (saad-u) taste for (har-i ras) the Divine elixir, i.e. do not care for Divine virtues and commands, and (samaah-i) remain (maah-i) in (bistta = excrement) the filth of vices. 6.

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਅਨਦਿਨੁ ਨਾਮੇ ਲਾਇ ॥ਸਚੁ ਕਮਾਵਹਿ ਸਚਿ ਰਹਹਿ ਸਚੇ ਸਚਿ ਸਮਾਹਿ ॥੭॥
Ik āpe bakẖas milā▫i▫an an▫ḏin nāme lā▫e. Sacẖ kamāvėh sacẖ rahėh sacẖe sacẖ samāhi. ||7||

There are (ik-i = one type) some, on whom the Almighty (bakhas-i) bestows grace and (milaaian-u) unites with IT-self after (laaey = attaching) motivating them to live (naamey) by Naam.
They (kamaavah-i) practice (sach-u) truthful living, (rahah-i) remain absorbed in (sachey) the Eternal and their souls (samaah-i) merge (sach-i) with the Eternal. 7.

ਬਿਨੁ ਸਬਦੈ ਸੁਣੀਐ ਨ ਦੇਖੀਐ ਜਗੁ ਬੋਲਾ ਅੰਨ੍ਹ੍ਹਾ ਭਰਮਾਇ ॥ਬਿਨੁ ਨਾਵੈ ਦੁਖੁ ਪਾਇਸੀ ਨਾਮੁ ਮਿਲੈ ਤਿਸੈ ਰਜਾਇ ॥੮॥
Bin sabḏai suṇī▫ai na ḏekẖī▫ai jag bolā anĥā bẖarmā▫e. Bin nāvai ḏukẖ pā▫isī nām milai ṯisai rajā▫e. ||8||

(Bin-u) without (sabdai) the guru’s teachings/guidance one neither (suneeai) hears nor (deykheeai) sees the presence of the Almighty, and (jag-u) the mortal remains engrossed in transitory attachments, (bharmaaey) wandering like (annha) a blind and (bola) deaf person.
S/he (dukh-u paaisi) shall suffer without conforming (naavai) to Naam/Diivne commands; Naam (milai) is received by (tisai) IT’s (rajaey = will) grace. 8.

ਜਿਨ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੇ ਜਨ ਨਿਰਮਲ ਪਰਵਾਣੁ ॥ਨਾਨਕ ਨਾਮੁ ਤਿਨ੍ਹ੍ਹਾ ਕਦੇ ਨ ਵੀਸਰੈ ਸੇ ਦਰਿ ਸਚੇ ਜਾਣੁ ॥੯॥੧੩॥੩੫॥
Jin baṇī si▫o cẖiṯ lā▫i▫ā se jan nirmal parvāṇ. Nānak nām ṯinĥā kaḏe na vīsrai se ḏar sacẖe jāṇ. ||9||13||35||

(Jin) those who (laaia) apply their (chit) minds to (baani = word) the guru’s teachings, (sey) those (jan) persons become (nirmal) purified of vices and are (parvaan-u) accepted for union with the Creator.
(Tinha) they (kadey na) never (veesrai) forget Naam, are (jaan-u = known) recognized as such (dar-i = at the door) by, and united (sachey) with, the Eternal. 8. 13. 35.

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ਆਸਾ ਮਹਲਾ ੩ ॥ਸਬਦੌ ਹੀ ਭਗਤ ਜਾਪਦੇ ਜਿਨ੍ਹ੍ਹ ਕੀ ਬਾਣੀ ਸਚੀ ਹੋਇ ॥ਵਿਚਹੁ ਆਪੁ ਗਇਆ ਨਾਉ ਮੰਨਿਆ

ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥
Āsā mėhlā 3.Sabḏou hī bẖagaṯ jāpḏe jinĥ kī baṇī sacẖī ho▫e. vicẖahu āp ga▫i▫ā nā▫o mani▫ā sacẖ milāvā ho▫e. ||1||

Composition of the third Guru in Raga Aasa. (Bhagat) the devotees/seekers (jaapdey) are recognized (sabdou) by their speech; they are those (jinh ki) whose (baani) words (hoey) are (sachi) of truth, i.e. they talk of, virtues of the Almighty.
Their (aap-u = self) ego (gaiaa = goes) is shed (vichah-u = from within) from the mind, they (ma’nnia) accept (naau/naam) Divine commands and this way (hoey = happens) achieve (milaava) union (sach-i) with the Eternal. 1.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਨ ਕੀ ਪਤਿ ਹੋਇ ॥ਸਫਲੁ ਤਿਨ੍ਹ੍ਹਾ ਕਾ ਜਨਮੁ ਹੈ ਤਿਨ੍ਹ੍ਹ ਮਾਨੈ ਸਭੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Har har nām jan kī paṯ ho▫e. Safal ṯinĥā kā janam hai ṯinĥ mānai sabẖ ko▫e. ||1|| rahā▫o.

One who lives by (har-i  = dispels evil) the purifying and (har-I = greens) rejuvenating (naam-u) Divine commands brings (pat-i) honour for (jan) the humble seekers – through these they are accepted for union with the Creator.
(Tinha ka) their (janam-u) human birth is (saphal-u) a success – as they achieve its purpose of union with the Almighty – (sabh-u koey) every one (maanai) acknowledges – shows respect to – them. 1.
(Rahaau) dwell on this and contemplate.

ਹਉਮੈ ਮੇਰਾ ਜਾਤਿ ਹੈ ਅਤਿ ਕ੍ਰੋਧੁ ਅਭਿਮਾਨੁ ॥ਸਬਦਿ ਮਰੈ ਤਾ ਜਾਤਿ ਜਾਇ ਜੋਤੀ ਜੋਤਿ ਮਿਲੈ ਭਗਵਾਨੁ ॥੨॥
Ha▫umai merā jāṯ hai aṯ kroḏẖ abẖimān. Sabaḏ marai ṯā jāṯ jā▫e joṯī joṯ milai bẖagvān. ||2||

(Haumai) I and (meyra) mine, i.e. ego, is (jaat-i = identity) a characteristic – that keeps one away from the Almighty; it is accompanied by (at-i) the very terrible (krodh-u) anger and (abhimaan) vanity.
If one (marai) dies (sabad-i) by following the guru’s teachings, i.e. breaks attachment to the world-play – like a dead person does, (ta) then (jaat-i) the characteristic of ego (jaaey) leaves, and (joti) the soul (milai) finds (jot-i) the Supreme Soul, (bhagvaan-u) the Almighty. 2.

ਪੂਰਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸਫਲ ਜਨਮੁ ਹਮਾਰਾ ॥ਨਾਮੁ ਨਵੈ ਨਿਧਿ ਪਾਇਆ ਭਰੇ ਅਖੁਟ ਭੰਡਾਰਾ ॥੩॥
Pūrā saṯgur bẖeti▫ā safal janam hamārā. Nām navai niḏẖ pā▫i▫ā bẖare akẖut bẖandārā. ||3||

If I (bheyttia) find (poora) the perfect (satigur-u) true guru – and follow his teachings – (hamaara) my (janam-u) human birth can be (saphal) successful – by attaining union with the Creator.
By (paaia) receiving awareness of (naam-u) Divine commands from the guru, one receives (navai nidh-i = all nine treasures) all the treasures of the world; the latter may run out but (bhanddaara) the treasure of Naam is (akhutt) inexhaustible. 3.

ਆਵਹਿ ਇਸੁ ਰਾਸੀ ਕੇ ਵਾਪਾਰੀਏ ਜਿਨ੍ਹ੍ਹਾ ਨਾਮੁ ਪਿਆਰਾ ॥ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਧਨੁ ਪਾਏ ਤਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸਬਦੁ ਵੀਚਾਰਾ ॥੪॥
Āvahi is rāsī ke vāpārī▫e jinĥā nām pi▫ārā. Gurmukẖ hovai so ḏẖan pā▫e ṯinĥā anṯar sabaḏ vīcẖārā. ||4||

The way (vapaaree-ey) merchants come to the financier for capital requirements; (jinha) those for whom (naam-u) Naam is (piaara) lovable, i.e. those wish to live by Naam, they (aavah) come to the guru for (is-u) this (raas-i) capital amount for the business of life i.e. Naam or Divine virtues.
One who (hovai) is (gurmukh-i) guru-oriented, (so) that person (paaey) receives (dhan-u) this wealth; (tinha) such people (veechaara) reflect on (sabad-u) the guru’s teachings (antar-i) within – and put into practice. 4.

ਭਗਤੀ ਸਾਰ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਮਨਮੁਖ ਅਹੰਕਾਰੀ ॥ਧੁਰਹੁ ਆਪਿ ਖੁਆਇਅਨੁ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੫॥
Bẖagṯī sār na jāṇanĥī manmukẖ ahaʼnkārī. Ḏẖurahu āp kẖu▫ā▫i▫an jū▫ai bājī hārī. ||5||

(Manmukh) self-willed people are (ahankaari) proud; they do not (jaananhi) know (saar) the value of (bhagti = devotion) living by Divine virtues and commands.
Such people are (khuaaian-u) put on the wrong track (dhurh-u) from above (aap-i) by the Almighty IT-self; they (haari) lose (baaji) the game of life (jooai) in gambling – just hoping –they fail to attain union with the Creator. 5.

ਬਿਨੁ ਪਿਆਰੈ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾ ਸੁਖੁ ਹੋਇ ਸਰੀਰਿ ॥ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰ ਭਗਤੀ ਮਨ ਧੀਰਿ ॥੬॥
Bin pi▫ārai bẖagaṯ na hova▫ī nā sukẖ ho▫e sarīr. Parem paḏārath pā▫ī▫ai gur bẖagṯī man ḏẖīr. ||6||

(Bhagat-i) devotion (na hova-i) does not come about (bin-u) without (piaarai = love) sincerity, nor (sukh-u) peace (hoey) comes to, i.e. is experienced by, (sareer) the body and mind.
(Padaarath-u = substance) the gift of (preym) Divine love (paaeeai) is obtained from the guru; loving (bhagti) devotion makes (man) the mind (dheer-i) solace. 6.

ਜਿਸ ਨੋ ਭਗਤਿ ਕਰਾਏ ਸੋ ਕਰੇ ਗੁਰ ਸਬਦ ਵੀਚਾਰਿ ॥ਹਿਰਦੈ ਏਕੋ ਨਾਮੁ ਵਸੈ ਹਉਮੈ ਦੁਬਿਧਾ ਮਾਰਿ ॥੭॥
Jis no bẖagaṯ karā▫e so kare gur sabaḏ vīcẖār. Hirḏai eko nām vasai ha▫umai ḏubiḏẖā mār. ||7||

(Jis no) One whom the Almighty (bhagat-i karaaey) motivates to devotion, i.e. to live by Divine virtues and commands, (so) that person (veechaar-i) reflects on (sabad) the guru’s teachings and (karey = does) lives by them.
S/he (maar-i) kills (haumai) ego and (dubidha) the tendency to look to others than the Almighty; has (naam-u) the Almighty (eyko) alone (hirdai) in mind. 7.

ਭਗਤਾ ਕੀ ਜਤਿ ਪਤਿ ਏਕੋ ਨਾਮੁ ਹੈ ਆਪੇ ਲਏ ਸਵਾਰਿ ॥ਸਦਾ ਸਰਣਾਈ ਤਿਸ ਕੀ ਜਿਉ ਭਾਵੈ ਤਿਉ ਕਾਰਜੁ ਸਾਰਿ ॥੮॥
Bẖagṯā kī jaṯ paṯ eko nām hai āpe la▫e savār. Saḏā sarṇā▫ī ṯis kī ji▫o bẖāvai ṯi▫o kāraj sār. ||8||

(Jaat-i = caste) the status and (pat-i) honour (ki) of (bhagtaa) the devotees comes from conformance to (eyko naam-u) Divine commands; the Almighty (aapey) IT-self (laey savaar-i = transforms) moulds them this way.
They (sadaa) ever seek (tis ki) IT’s (sarnaaee = sanctuary) care and pray: Please (saar-i) accomplish our (kaaraj-u) objective of union with you (tiau) that way (jiau) as (bhaavai) pleases you. 8.

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ਭਗਤਿ ਨਿਰਾਲੀ ਅਲਾਹ ਦੀ ਜਾਪੈ ਗੁਰ ਵੀਚਾਰਿ ॥ਨਾਨਕ ਨਾਮੁ ਹਿਰਦੈ ਵਸੈ ਭੈ ਭਗਤੀ ਨਾਮਿ ਸਵਾਰਿ ॥੯॥੧੪॥੩੬॥
Bẖagaṯ nirālī alāh ḏī jāpai gur vīcẖār. Nānak nām hirḏai vasai bẖai bẖagṯī nām savār. ||9||14||36||

(Bhagat-i) devotion to (allah) the Almighty is (niraali) unique; it (jaapai) is understood by contemplating the guru’s teachings.
By following the guru’s teachings, (naam-u) the Almighty (vasai =abides) is remembered (hirdai) in the mind, and with (bhagti) devotion based on (bhai = fear) respect, the self is (savaar-i) transformed, by remembering (naam-i) Divine virtues and commands. 9. 14. 36.

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ਆਸਾ ਮਹਲਾ ੩ ॥ ਅਨ ਰਸ ਮਹਿ ਭੋਲਾਇਆ ਬਿਨੁ ਨਾਮੈ ਦੁਖ ਪਾਇ ॥ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਭੇਟਿਓ ਜਿ ਸਚੀ ਬੂਝ ਬੁਝਾਇ ॥੧॥
Āsā mėhlā 3. An ras mėh bẖolā▫i▫ā bin nāmai ḏukẖ pā▫e. Saṯgur purakẖ na bẖeti▫o jė sacẖī būjẖ bujẖā▫e. ||1||

Composition of the third Guru in Raga Aasa. The mortal is tempted and (bholaaia) misled (meh) into (an) other (ras) pleasures, remains (bin-u = without) being unaware (naamai) of Divine virtues and commands – commits transgressions and – (dukh paaey) suffers pain – as a result.
S/he does not (bheyttio) find (satgur-u purakh-u) the true guru (ji) who could (bujhaaey) impart understanding of (sachi) true (boojh) knowledge – of the purpose of life. 1.

ਏ ਮਨ ਮੇਰੇ ਬਾਵਲੇ ਹਰਿ ਰਸੁ ਚਖਿ ਸਾਦੁ ਪਾਇ ॥ਅਨ ਰਸਿ ਲਾਗਾ ਤੂੰ ਫਿਰਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥੧॥ ਰਹਾਉ ॥
Ė man mere bāvle har ras cẖakẖ sāḏ pā▫e. An ras lāgā ṯūʼn firėh birthā janam gavā▫e. ||1|| rahā▫o.

(Aey) o (merey) my (baavley) crazy (man) mind, (chakh-i) taste (har-i ras-u) Divine elixir to (paaey) know it (saad-u = taste) the pleasure it gives, i.e. live by Divine virtues and commands to know how satisfying that is.
You are (phirah-i = wandering) engaged in (an) other (ras-i) pleasures and (gavaaey = losing) wasting (janam-u) human birth (birtha) in vain – doing nothing to attain union with the Creator. 1.
(Rahaau) dwell on this and contemplate.

ਇਸੁ ਜੁਗ ਮਹਿ ਗੁਰਮੁਖ ਨਿਰਮਲੇ ਸਚਿ ਨਾਮਿ ਰਹਹਿ ਲਿਵ ਲਾਇ ॥ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਹੀ ਕਿਆ ਕਰਿ ਕਹਿਆ ਜਾਇ ॥੨॥
Is jug mėh gurmukẖ nirmale sacẖ nām rahėh liv lā▫e. viṇ karmā kicẖẖ pā▫ī▫ai nahī ki▫ā kar kahi▫ā jā▫e. ||2||

(Mah-i) in (is-u) this (jug) age, (gurmukh) those who follow the guru’s teachings, remain (nirmaley = unstained) untouched by vices; they (rahah-i) remain (liv laaey) focused (naam-i) on virtues and commands (sach-i) of the Eternal.
But (kiaa) what (kahia jaaey) can we say as to what (kar-i) should be done to achieve the above; (kichh nahi) nothing (paaiai) can be achieved (vin-u) without (karma) actions, i.e. nothing is achieved by mere talk. 2.

ਆਪੁ ਪਛਾਣਹਿ ਸਬਦਿ ਮਰਹਿ ਮਨਹੁ ਤਜਿ ਵਿਕਾਰ ॥ਗੁਰ ਸਰਣਾਈ ਭਜਿ ਪਏ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੩॥
Āp pacẖẖāṇėh sabaḏ marėh manhu ṯaj vikār. Gur sarṇā▫ī bẖaj pa▫e bakẖse bakẖsaṇhār. ||3||

A person who (marh-i) dies (sabad-i) by, i.e. submits to, the guru’s teachings, s/he (taj-i) gives up vices and (pachaanah-i) recognizes (aap-u) the self i.e. finds the Almighty within.
S/he (bhaji paey = runs) quickly seeks (sarnaaee = sanctuary) guidance of the guru; (bakhsanhaar) the gracious guru (bakhsey) forgives all faults and connects with the Almighty. 3.

ਬਿਨੁ ਨਾਵੈ ਸੁਖੁ ਨ ਪਾਈਐ ਨਾ ਦੁਖੁ ਵਿਚਹੁ ਜਾਇ ॥ਇਹੁ ਜਗੁ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪਿਆ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥੪॥
Bin nāvai sukẖ na pā▫ī▫ai nā ḏukẖ vicẖahu jā▫e. Ih jag mā▫i▫ā mohi vi▫āpi▫ā ḏūjai bẖaram bẖulā▫e. ||4||

(Sukh-u) peace/comfort cannot (paaeeai = obtain) be experienced (bin-u) without (naavai) Naam; and (dukh-u) pain/suffering does not (jaaey) leave (vichah-u = from within) the mind.
All creatures in this (jag-u) world (viaapia) are bound (moh-i) in attachment to (maaia) the world-play; they (bhulaaey) go astray (doojai) in other directions (bharam-i) in delusion –thinking that the Creator is not with them but somewhere else. 4.

ਦੋਹਾਗਣੀ ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹੀ ਕਿਆ ਕਰਿ ਕਰਹਿ ਸੀਗਾਰੁ ॥ਅਨਦਿਨੁ ਸਦਾ ਜਲਦੀਆ ਫਿਰਹਿ ਸੇਜੈ ਰਵੈ ਨ ਭਤਾਰੁ ॥੫॥Ḏuhāgaṇī pir kī sār na jāṇhī ki▫ā kar karahi sīgār. An▫ḏin saḏā jalḏī▫ā firėh sejai ravai na bẖaṯār. ||5||

(Dohaagni) the unfortunate women not living with their husbands, do not (jaanahi) know (saar) the news about (pir) their husbands; then (kiaa kar-i) for what do they (karah-i seegaar-u) adorn themselves? – They try to impress others. 

Message: Those who forget the Almighty, their performance of rituals by them only impress other people.
Similarly the soul-wives who turn away from the Almighty-husband, (andin sadaa) for ever (jaldeea phirah-i = keep burning) remain restless, as (bhataar-u) the Husband does not come (sejaiy) to the bed – is not found by them within.

ਸੋਹਾਗਣੀ ਮਹਲੁ ਪਾਇਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ਗੁਰ ਸਬਦੀ ਸੀਗਾਰੀਆ ਅਪਣੇ ਸਹਿ ਲਈਆ ਮਿਲਾਇ ॥੬॥
Sohāgaṇī mahal pā▫i▫ā vicẖahu āp gavā▫e. Gur sabḏī sīgārī▫ā apṇe sėh la▫ī▫ā milā▫e. ||6||

On the other hand, the soul-wives who (gavaaey = lose) give up (aap-u = self) ego (vichahu) from within, are (sohaagni) fortunate; they (mahal-u paaia = attain mansion) find the Almighty-husband within.
They (seegaaria) adorn themselves (gur sabdi) by the guru’s teachings and (apney = own) the (sah-i) Master-husband unites them with IT-self. 6.

ਮਰਣਾ ਮਨਹੁ ਵਿਸਾਰਿਆ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥ਮਨਮੁਖ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਭੀ ਮਰਹਿ ਜਮ ਦਰਿ ਹੋਹਿ ਖੁਆਰੁ ॥੭॥
Marṇā manhu visāri▫ā mā▫i▫ā moh gubār. Manmukẖ mar mar jamėh bẖī marėh jam ḏar hohi kẖu▫ār. ||7||

Those (gubaar-u = pitch dark) blinded by (moh-u) attachment to pleasures in (maaia) the world-play (visaaria) forget (marna) death (manh-u) from the mind.
Such (manmukh-i) self-willed people (mar-i mar-i = keep dying) keep succumbing to vices in life, and (bhi) then (ja’mmah-i) are reborn after physical death; they (hoh-i khuaar-u) face ignominy (dar-i = house) when taken by (jam) the messengers of death – and brutalized. 7.

ਆਪਿ ਮਿਲਾਇਅਨੁ ਸੇ ਮਿਲੇ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ਨਾਨਕ ਨਾਮਿ ਸਮਾਣੇ ਮੁਖ ਉਜਲੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥੮॥੨੨॥੧੫॥੩੭॥

Āp milā▫i▫an se mile gur sabaḏ vīcẖār. Nānak nām samāṇe mukẖ ujle ṯiṯ sacẖai ḏarbār. ||8||22||15||37||

Those who (veechaar-i) contemplate and live by (gur sabad-i) the guru’s teachings, the Creator (milaaian-u) unites (sey) them (aap-i) with IT self. 
They (samaaney) remain absorbed (naam-i) in Divine virtues and commands; their (much) faces are (ujley) radiant in (sachai darbaar-i) in the Eternal court i.e. they are accepted for union with the Almighty. 8. 22. 15. 37.

The numbering system in Gurbani is designed to obviate insertions or deletions. In this context, the significance of the above numbers is as follows:

8 – Verses in the last Asttpadee.
22 – Asttpadees of the third Guru.
15 – Asttpadees of the first Guru.
37 – Total Asttpadees in Raga Aasa so far.