SGGS pp 351-352 Aasa M: 1, Shabads 8-13.

ਆਸਾ ਮਹਲਾ ੧ ॥   ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ ॥   ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥੧॥

Āsā mėhlā 1.   Karam karṯūṯ bel bisthārī rām nām fal hū▫ā.   Ŧis rūp na rekẖ anāhaḏ vājai sabaḏ niranjan kī▫ā. ||1||

One who sows Naam in body, i.e. obeys the Almighty, (karam) performs (kartoot-i) the role allotted in life and (bisthaari = spread) grows a (beyl-i) creeper which (hooaa = happens) bears (phal-u = fruit) fruit of, i.e. experiences, (raam naam-u) the Almighty within.

(Tis-u = that) the Almighty – has no (roop-u) form or (reykh) identification mark; IT manifests as (sabad-u = Divine word) the celestial music that (vaajai) plays (anaahad-u) uninterrupted in the mind i.e. the mind connects/is absorbed with the Creator; the Word is (keeaa) created/sent by the Master IT-self who remains (niranjan-i = unstained) untouched by the world-play. 1.

ਕਰੇ ਵਖਿਆਣੁ ਜਾਣੈ ਜੇ ਕੋਈ ॥   ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Kare vakẖi▫āṇ jāṇai je ko▫ī.   Amriṯ pīvai so▫ī. ||1|| rahā▫o.

(Jey) if (koee) someone (jaanai = knows) recognizes the Divine Word within, only that person (karey vakhiaan) can talk about it.

(Soee) that person (peevai) drinks (amrit-u) the life-giving elixir i.e. experiences the Divine Word within – and describe the experience. 1.

(Rahaau) dwell and contemplate on this.

ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਸੇ ਮਸਤ ਭਏ ਹੈ ਤੂਟੇ ਬੰਧਨ ਫਾਹੇ ॥   ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਭੀਤਰਿ ਤਾ ਛੋਡੇ ਮਾਇਆ ਕੇ ਲਾਹੇ ॥੨॥

Jinĥ pī▫ā se masaṯ bẖa▫e hai ṯūte banḏẖan fāhe.   Joṯī joṯ samāṇī bẖīṯar ṯā cẖẖode mā▫i▫ā ke lāhe. ||2||

(Jinh) those who drink Amrit/experience the Master within they (bhaey) become (mast = intoxicated) ecstatic; their (bandhan) bondage to temptations of the world-play and the resultant (phaahey) noose of the messengers of death (toottey) break i.e. they are emancipated from vices in life and from reincarnation after death;

Then (jotee) the human soul (samaanee) merges with (jot-i) the Supreme Spirit (bheetar-i) within; and (chhoddey) leaves (laahey = gain/profit) transitory pleasures of (maaia) the world-play. 2.

ਸਰਬ ਜੋਤਿ ਰੂਪੁ ਤੇਰਾ ਦੇਖਿਆ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ॥   ਰਾਰੈ ਰੂਪਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਦਰਿ ਕਰੇ ਵਿਚਿ ਛਾਇਆ ॥੩॥

Sarab joṯ rūp ṯerā ḏekẖi▫ā sagal bẖavan ṯerī mā▫i▫ā.   Rārai rūp nirālam baiṯẖā naḏar kare vicẖ cẖẖā▫i▫ā. ||3||

O Almighty, I (deykhia) see (sarab) all (jot-i = souls) creatures as (teyra) Your (roop-u = form) manifestation; and (sagal) all (bhavan = places/planets) universe (teyree) Your (maaia) play-field.

This (roop-i) physical form/existence full of (raarai) conflicts, is (vich-i) in IT’s (chhaaiaa = shade) domain, he Creator (nadar-i karey = keeps an eye) watches (baittha = sitting) remaining (niraalam-u) untouched by it. 3.  

ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥   ਸਬਦਿ ਅਨਾਹਦਿ ਸੋ ਸਹੁ ਰਾਤਾ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੮॥

Bīṇā sabaḏ vajāvai jogī ḏarsan rūp apārā.   Sabaḏ anāhaḏ so saho rāṯā Nānak kahai vicẖārā. ||4||8||

The Yogi plays (beena) his musical instrument and says he is connecting with the Creator; but the real (jogi) Yogi (vajaavai) plays his mind as (beena) instrument to hear (sabad-u) the Divine music within and obtains (darsan-i) vision of the (apaara) Infinite (roop-i) Form of the Almighty.

Through the (anaahad-i) un-interrupted (sabad) Divine word/music, he remains (raata = dyed) imbued with love of (so = that, sah-u – master) the Almighty, (kahai) says (vichaara) humble Nanak. 4. 8.

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਮੈ ਗੁਣ ਗਲਾ ਕੇ ਸਿਰਿ ਭਾਰ ॥   ਗਲੀ ਗਲਾ ਸਿਰਜਣਹਾਰ ॥   ਖਾਣਾ ਪੀਣਾ ਹਸਣਾ ਬਾਦਿ ॥   ਜਬ ਲਗੁ ਰਿਦੈ ਨ ਆਵਹਿ ਯਾਦਿ ॥੧॥

Āsā mėhlā 1.   Mai guṇ galā ke sir bẖār.   Galī galā sirjaṇhār.   Kẖāṇā pīṇā hasṇā bāḏ.   Jab lag riḏai na āvahi yāḏ. ||1||

Baani of the first Guru in Raga Aasa. (Mai = I) my (gun) quality/nature is to lay (bhaar = weight) importance (sir-i) on mere (galaa) talk, and I think I can get to (sirjanhaar) the Creator by (galee gala) talking.

But (khaana) eating and (peena) drinking and (hasna) laughing is (baad-i) useless, i.e. human life is wasted.

(Jab lag-u) as long as the Creator (na aavai) does not come in (yaad-i) memory/consciousness, i.e. Divine commands are not remembered and obeyed to perform the allotted role of life. 1.

ਤਉ ਪਰਵਾਹ ਕੇਹੀ ਕਿਆ ਕੀਜੈ ॥   ਜਨਮਿ ਜਨਮਿ ਕਿਛੁ ਲੀਜੀ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o parvāh kehī ki▫ā kījai.   Janam janam kicẖẖ lījī lījai. ||1|| rahā▫o.

When someone remembers and obeys Divine commands (tau) then s/he (keyhi = what?) need not (parvaah) care for/look to anyone else and (kiaa keejai = do what?) need not please gods/goddesses or people.

 instead (janam-i) having been born (janam-i) in human form s/he (leeji = takes) obtains (kichh-u) something (leejee) to take from this birth i.e. qualify for union with the Creator through living in obedience of Divine commands. 1.

(Rahaau) dwell and contemplate on this.

ਮਨ ਕੀ ਮਤਿ ਮਤਾਗਲੁ ਮਤਾ ॥   ਜੋ ਕਿਛੁ ਬੋਲੀਐ ਸਭੁ ਖਤੋ ਖਤਾ ॥

Man kī maṯ maṯāgal maṯā.   Jo kicẖẖ bolī▫ai sabẖ kẖaṯo kẖaṯā.

When (mat-i) thinking of the (man) mind is like a (mataa) drunk (mataagal-u) elephant i.e. one has pride.

Then (jo kichh-u) whatever such a person (boleeai) says is (sabh) all (khato khataa = wrong) vicious i.e. speech and actions of a self-willed person are evil.

ਕਿਆ ਮੁਹੁ ਲੈ ਕੀਚੈ ਅਰਦਾਸਿ ॥   ਪਾਪੁ ਪੁੰਨੁ ਦੁਇ ਸਾਖੀ ਪਾਸਿ ॥੨॥

Ki▫ā muhu lai kīcẖai arḏās.   Pāp punn ḏu▫e sākẖī pās. ||2||

In such a state (lai = take) with what (muh-u) face (keechai) can we i.e. we are ashamed to make (ardaas) supplication for forgiveness/emancipation.

Because our belief in superstition-based (paap-u) wrongdoings or (pu’nn-u) good deeds are (duey-i) both (saakhi) witnesses standing (paas-i) with us, i.e. we pray but act by self-will.

ਜੈਸਾ ਤੂੰ ਕਰਹਿ ਤੈਸਾ ਕੋ ਹੋਇ ॥   ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥   ਜੇਹੀ ਤੂੰ ਮਤਿ ਦੇਹਿ ਤੇਹੀ ਕੋ ਪਾਵੈ ॥   ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ॥੩॥

Jaisā ṯūʼn karahi ṯaisā ko ho▫e.   Ŧujẖ bin ḏūjā nāhī ko▫e.   Jehī ṯūʼn maṯ ḏėh ṯehī ko pāvai.   Ŧuḏẖ āpe bẖāvai ṯivai cẖalāvai. ||3||

But the creatures cannot become what they may want to; a person (hoey) becomes (taisa) that (jaisa) what (too’n) You (karah-i) make him/her – based on deeds, as is natural.

There is (naahee koey) none (dooja = second) other (bin-u) except (tujh) You, i.e. this cannot be changed.

(Ko) someone (paavai) gets (teyhi) that kind of (mat-i) understanding (jeyhi) as (too’n) You (deyhi) give.

You make people (chalaavai) move/do (tivai) the way as You (bhaavai) pleases (tudh-u) You (aapaey) Yourself. 3.

ਰਾਗ ਰਤਨ ਪਰੀਆ ਪਰਵਾਰ ॥   ਤਿਸੁ ਵਿਚਿ ਉਪਜੈ ਅੰਮ੍ਰਿਤੁ ਸਾਰ ॥   ਨਾਨਕ ਕਰਤੇ ਕਾ ਇਹੁ ਧਨੁ ਮਾਲੁ ॥   ਜੇ ਕੋ ਬੂਝੈ ਏਹੁ ਬੀਚਾਰੁ ॥੪॥੯॥

Rāg raṯan parī▫ā parvār.   Ŧis vicẖ upjai amriṯ sār.   Nānak karṯe kā ih ḏẖan māl.   Je ko būjẖai ehu bīcẖār. ||4||9||

On the occasion of the wedding the groom comes with the music band playing; (parvaar = family) a whole lot of (raag ratan = music jewels) good musical measures and (pareea) sub-measures play, similarly celestial music plays within when God is experienced within.

 (Vich-i) in the mind in (tis-u) that state, (upjai) manifests (saar) the sublime (amrit-u) life-giving elixir, i.e. awareness of Naam/Divine virtues and commands is obtained.

(Ih-u) these (dhan-u maal = money and property) are gifts of/from (kartey) the Creator – and given to one who deserves.

This experience comes (jey) if (ko) someone (boojhai) understands (eyh-u) this (beechaar-u) idea. 4. 9.

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ਆਸਾ ਮਹਲਾ ੧ ॥

Āsā mėhlā 1.

Baani of the first Guru in Raga Aasa.

Note: This Shabad uses coming of the groom to wed the bride as metaphor for finding the Creator within the mind. It also describes the happiness of the occasion.

ਕਰਿ ਕਿਰਪਾ ਅਪਨੈ ਘਰਿ ਆਇਆ ਤਾ ਮਿਲਿ ਸਖੀਆ ਕਾਜੁ ਰਚਾਇਆ ॥   ਖੇਲੁ ਦੇਖਿ ਮਨਿ ਅਨਦੁ ਭਇਆ ਸਹੁ ਵੀਆਹਣ ਆਇਆ ॥੧॥

Kar kirpā apnai gẖar ā▫i▫ā ṯā mil sakẖī▫ā kāj racẖā▫i▫ā.   Kẖel ḏekẖ man anaḏ bẖa▫i▫ā saho vī▫āhaṇ ā▫i▫ā. ||1||

When the Creator-groom (aaaia) came to (apnai = own) my (ghar-i) home (ta) then (sakheeaa) the girlfriends (mil-i) together (rachaaia) started the process for (kaaj-u) the wedding.

(Deykh-i) seeing all these (kheyl-u = play) wedding activities i.e. experience of body and mind, my whole being (bhaiaa) experienced (anad-u) bliss, because (sah-u) the Master-husband has (aaiaa) come (veeaahan) to wed i.e. the Creator has approved union of my soul with IT. 1.

ਗਾਵਹੁ ਗਾਵਹੁ ਕਾਮਣੀ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥   ਹਮਰੈ ਘਰਿ ਆਇਆ ਜਗਜੀਵਨੁ ਭਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Gāvhu gāvhu kāmṇī bibek bīcẖār.   Hamrai gẖar ā▫i▫ā jagjīvan bẖaṯār. ||1|| rahā▫o.

Says the bride: O (kaamnee) my girl-friends/organs (beechaar-u) contemplate/think/act with (bibeyk) discernment/discrimination i.e. act according to the commands of the Master;

(Jag-jeevan-u) the life of my body, my (bhataar-u) Creator-husband has come to (hamrai) my (ghar-i = home) mind i.e. the mind has discovered Divine virtues within; you must act according to them. 1.

(Rahaau) dwell and contemplate on this.

ਗੁਰੂ ਦੁਆਰੈ ਹਮਰਾ ਵੀਆਹੁ ਜਿ ਹੋਆ ਜਾਂ ਸਹੁ ਮਿਲਿਆ ਤਾਂ ਜਾਨਿਆ ॥   ਤਿਹੁ ਲੋਕਾ ਮਹਿ ਸਬਦੁ ਰਵਿਆ ਹੈ ਆਪੁ ਗਇਆ ਮਨੁ ਮਾਨਿਆ ॥੨॥

Gurū ḏu▫ārai hamrā vī▫āhu jė ho▫ā jāʼn saho mili▫ā ṯāʼn jāni▫ā.   Ŧihu lokā mėh sabaḏ ravi▫ā hai āp ga▫i▫ā man māni▫ā. ||2||

 (J-i) when (hamra) my (veeaah-u) wedding (hoa) was conducted (duaara = through) by the guru (jaa’n) when I (milia) met my groom; (taa’n) only then I (jaania) knew him i.e. the guru enabled me to recognize the Almighty within;

(Sabad-u) the celestial word – of the Creator – (raviaa) pervades (mah-i) in (tih-u/trihu) the three (lokaa) worlds – the whole universe including within the mind – but the mind (maania) acknowledges IT only when (aap-u) the ego (gaiaa) leaves. 2

ਆਪਣਾ ਕਾਰਜੁ ਆਪਿ ਸਵਾਰੇ ਹੋਰਨਿ ਕਾਰਜੁ ਨ ਹੋਈ ॥   ਜਿਤੁ ਕਾਰਜਿ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ॥੩॥

Āpṇā kāraj āp savāre horan kāraj na ho▫ī.   Jiṯ kāraj saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram hai gurmukẖ būjẖai ko▫ī. ||3||

The Master (aap-i) IT-self (savaarey) accomplishes IT’s (aapna) own (kaaraj-u = task) work objective; it (na hoee) cannot be done (horan-i) by anyone else.

(Jit-u) which (kaaraj) purpose is accomplished by (sat-u) sharing, (santokh-u) contentment, (daiaa) compassion and (dharam-u) dutifulness of the mind; (koee) some rare person (boojhai) understands this (gurmukh-i) with the guru’s guidance. 3.

ਭਨਤਿ ਨਾਨਕੁ ਸਭਨਾ ਕਾ ਪਿਰੁ ਏਕੋ ਸੋਇ ॥   ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸਾ ਸੋਹਾਗਣਿ ਹੋਇ ॥੪॥੧੦॥

Bẖanaṯ Nānak sabẖnā kā pir eko so▫e.   Jis no naḏar kare sā sohagaṇ ho▫e. ||4||10||

(Bhanat-i) says Guru Nanak: There is (eyko) one (soey) same (pir-u) husband-Master of (sabhna) all;

(jis no) one on whom the Creator (karey = does) bestows (nadar-i) grace, (sa) that person becomes (sohaagan-i) fortunate wife of the Almighty-husband. 4. 10.

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ਆਸਾ ਮਹਲਾ ੧ ॥  ਗ੍ਰਿਹੁ ਬਨੁ ਸਮਸਰਿ ਸਹਜਿ ਸੁਭਾਇ ॥   ਦੁਰਮਤਿ ਗਤੁ ਭਈ ਕੀਰਤਿ ਠਾਇ ॥   ਸਚ ਪਉੜੀ ਸਾਚਉ ਮੁਖਿ ਨਾਂਉ ॥

ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਾਏ ਨਿਜ ਥਾਉ ॥੧॥

Āsā mėhlā 1.  Garihu ban samsar sahj subẖā▫e.   Ḏurmaṯ gaṯ bẖa▫ī kīraṯ ṯẖā▫e.   Sacẖ pa▫oṛī sācẖa▫o mukẖ nāʼn▫o.   Saṯgur sev pā▫e nij thā▫o. ||1||

Baani of the first Guru in Raga Aasa. In the state of (sahj-i subhaaey) naturally, (grih-u) home and (ban-u) the jungle seem (samsara-i) equal, i.e. even when being a householder a person avoids attachments of the world-play.

When (durmat-i) evil thoughts/counsel (gat-u bhaee = run) leave the mind, (keerat-i) praise for the Almighty finds (tthaaey) place there.

Then with (naa’nau/naam) virtues of (saachau) the Eternal (mukh-i) on the mouth, i.e. remembering Divine virtues and commands, one climbs (paurri) the ladder of (sach) truth i.e. one walks on the righteous path.

And, by (seyv-i = serving) following the guru, one (paaey) obtains (nij ghar = own home, not wandering) steadfast focus on God within. 1.

Page 352

ਮਨ ਚੂਰੇ ਖਟੁ ਦਰਸਨ ਜਾਣੁ ॥   ਸਰਬ ਜੋਤਿ ਪੂਰਨ ਭਗਵਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Man cẖūre kẖat ḏarsan jāṇ.   Sarab joṯ pūran bẖagvān. ||1|| rahā▫o.

A Sikh (choorey = crushes) kills (man) the mind/ego, rather than (jaan-u = know) follow (khatt-u darsan = six philosophies) the six Hindu Shastras.

S/he sees (bhagvaan-u) the Divine (jot-i) Spirit (pooran = filling) present in (sarab) everywhere. 1.

(Rahaau) dwell and contemplate on this

ਅਧਿਕ ਤਿਆਸ ਭੇਖ ਬਹੁ ਕਰੈ ॥   ਦੁਖੁ ਬਿਖਿਆ ਸੁਖੁ ਤਨਿ ਪਰਹਰੈ ॥   ਕਾਮੁ ਕ੍ਰੋਧੁ ਅੰਤਰਿ ਧਨੁ ਹਿਰੈ ॥   ਦੁਬਿਧਾ ਛੋਡਿ ਨਾਮਿ ਨਿਸਤਰੈ ॥੨॥

Aḏẖik ṯi▫ās bẖekẖ baho karai.   Ḏukẖ bikẖi▫ā sukẖ ṯan parharai.   Kām kroḏẖ anṯar ḏẖan hirai.   Ḏubiḏẖā cẖẖod nām nisṯarai. ||2||

A person who has (adhik = more) strong (tiaas) desires, (karai = makes) adopts (bah-u) many types of (bheykh) garbs/pretence to satisfy them.

His/her indulgence in (bikhiaa = poison) evil brings (dukh-u) pain and (par-harai) takes away (sukh-u) peace/comfort (tan-i) in the body/mind.

(Kaam-u = lust) desires or (krodh-u) wrath (hirai) takes away (dhan-u) the wealth of awareness of Naam/Divine virtues and commands (antar-i) from within/the mind.

If s/he (chhodd-i) leaves (dubidha) duality i.e. shows to be what s/he really is, and conforms (naam-i) to Divine virtues and commands, s/he can (nistrai = swims across) get across the world-ocean/overcome vices to get to the Creator. 2.

ਸਿਫਤਿ ਸਲਾਹਣੁ ਸਹਜ ਅਨੰਦ ॥   ਸਖਾ ਸੈਨੁ ਪ੍ਰੇਮੁ ਗੋਬਿੰਦ ॥   ਆਪੇ ਕਰੇ ਆਪੇ ਬਖਸਿੰਦੁ ॥   ਤਨੁ ਮਨੁ ਹਰਿ ਪਹਿ ਆਗੈ ਜਿੰਦੁ ॥੩॥

Sifaṯ salāhaṇ sahj anand.   Sakẖā sain parem gobinḏ.   Āpe kare āpe bakẖsinḏ.   Ŧan man har pėh āgai jinḏ. ||3||

(Salaahan-u) praising (sifat) the virtues of the Almighty – and living by them – brings (sahj) poise and (anand) bliss.

(Preym-u) love brings the feeling of (gobind = Master of the universe) the Almighty being (sakha) companion and (sain-u) friend i.e. remembrance of Divine virtues and commands keeps us close to the Master.

The Almighty (aapey) IT-self (karey = does) generates this love and IT-self (bakhsind-u = gracious) bestows grace.

One should make offering of (tan-u = body) actions, (man-u = mind) thoughts, the whole (jind-u) life  (aagai) in front (pah) of IT i.e. fully dedicate the self to (har-i) the Almighty. 3.

ਝੂਠ ਵਿਕਾਰ ਮਹਾ ਦੁਖੁ ਦੇਹ ॥   ਭੇਖ ਵਰਨ ਦੀਸਹਿ ਸਭਿ ਖੇਹ ॥   ਜੋ ਉਪਜੈ ਸੋ ਆਵੈ ਜਾਇ ॥   ਨਾਨਕ ਅਸਥਿਰੁ ਨਾਮੁ ਰਜਾਇ ॥੪॥੧੧॥

Jẖūṯẖ vikār mahā ḏukẖ ḏeh.   Bẖekẖ varan ḏīsėh sabẖ kẖeh.   Jo upjai so āvai jā▫e.   Nānak asthir nām rajā▫e. ||4||11||

(Jhootth) falsehoods and other (vikaar) vices bring (maha) great (dukh-u) suffering for (deyh) the body/soul.

One (deesah-i = seen) sees (sabh-i) all (bheykh = garbs) religious pretence and (varan = colour) caste/class as (kheyh = dust, ash) useless – for attaining peace.

(Jo) whatever (upjai = created) created (so) that is (aavai jaaey = come and go) impermanent.

The only one (asthir-u = unshakable) permanent is (naam-u) Divine commands/laws; we should comply with (rajaaey = will) Divine commands, says Nanak. 4. 11.

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ਆਸਾ ਮਹਲਾ ੧ ॥ ਏਕੋ ਸਰਵਰੁ ਕਮਲ ਅਨੂਪ ॥   ਸਦਾ ਬਿਗਾਸੈ ਪਰਮਲ ਰੂਪ ॥   ਊਜਲ ਮੋਤੀ ਚੂਗਹਿ ਹੰਸ ॥   ਸਰਬ ਕਲਾ ਜਗਦੀਸੈ ਅੰਸ ॥੧॥

Āsā mėhlā 1.  Ėko sarvar kamal anūp.   Saḏā bigāsai parmal rūp.   Ūjal moṯī cẖūgėh hans.   Sarab kalā jagḏīsai aʼns. ||1||

Baani of the first Guru in Raga Aasa. In this (sarvar-u/sarovar = pool) universe there is only one (anoop) unique (kamal = lotus flower) Creator that rises above and remains untouched by it.

IT (sadaa) ever (bigaasai) blossoms (roop = form) like (parmal) fragrance, i.e. is everywhere;

Like (hans) the swan (choogah-i) peck (motee) jewels from the pool, the saints/devotees assimilate virtues of the Creator.

they are (ans = part) the off-springs of the Creator, (sarab kalaa) the all-powerful (jagdeesai) Master of the universe – and become like IT. 1.  

ਜੋ ਦੀਸੈ ਸੋ ਉਪਜੈ ਬਿਨਸੈ ॥   ਬਿਨੁ ਜਲ ਸਰਵਰਿ ਕਮਲੁ ਨ ਦੀਸੈ ॥੧॥ ਰਹਾਉ ॥

Jo ḏīsai so upjai binsai.   Bin jal sarvar kamal na ḏīsai. ||1|| rahā▫o.

(Jo) whatever (deesai) is visible i.e. every physical existence, (upjai) is created and then (binsai) perishes.

 (Kamal-u) the lotus flower is not (deesai) seen (sarvar-i) in a pool (bin = without) that has no water i.e. the body is alive when Divine Spirit/soul is present within. 1.

(Rahaau) dwell and contemplate on this

ਬਿਰਲਾ ਬੂਝੈ ਪਾਵੈ ਭੇਦੁ ॥   ਸਾਖਾ ਤੀਨਿ ਕਹੈ ਨਿਤ ਬੇਦੁ ॥   ਨਾਦ ਬਿੰਦ ਕੀ ਸੁਰਤਿ ਸਮਾਇ ॥   ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇ ॥੨॥

Birlā būjẖai pāvai bẖeḏ.   Sākẖā ṯīn kahai niṯ beḏ.   Nāḏ binḏ kī suraṯ samā▫e.   Saṯgur sev param paḏ pā▫e. ||2||

(Birla) some rare person (boojhai) understands this and (paavai = receives) knows (bheyd-u = mystery) the reality.

(Beyd-u) the Vedas (nit) ever (kahai) talk of (teen-i) the three (saakha) branches of ego action – the three attributes of Tamas, Rajas and Sattva.

The seeker (samaaey) gets absorbed with his/her (surt-i) consciousness focused on (naad) the guru’s Shabad and its (bind) understanding.

Further, by (seyv-i = serving) following the teachings of the guru, s/he (paaey) attains (param) the most sublime (pad-u) state – finding the Creator in a clean mind. 2.

ਮੁਕਤੋ ਰਾਤਉ ਰੰਗਿ ਰਵਾਂਤਉ ॥   ਰਾਜਨ ਰਾਜਿ ਸਦਾ ਬਿਗਸਾਂਤਉ ॥   ਜਿਸੁ ਤੂੰ ਰਾਖਹਿ ਕਿਰਪਾ ਧਾਰਿ ॥   ਬੂਡਤ ਪਾਹਨ ਤਾਰਹਿ ਤਾਰਿ ॥੩॥

Mukṯo rāṯa▫o rang ravāʼnṯa▫o.   Rājan rāj saḏā bigsāʼnṯa▫o.   Jis ṯūʼn rākẖahi kirpā ḏẖār.   Būdaṯ pāhan ṯārėh ṯār. ||3||

One who is (mukto) free from bondage to the world-play and (ravaa’ntau) remembers the Almighty is (raatau = dyed) imbued with Divine (rang-i = colour) love.

s/he (sadaa) ever (bigsaa’ntau) blossoms – remains happy as if s/he is (raajan raaj-i) the king of kings.

O Almighty, (jis-u) one to whom (kirpa dhaar-i) You are kind, You (raakhah-i) protect him/her from temptations in life.

You (taarah-i) ferry him/her across the world-ocean like (booddat = drowning) sinking (paahan) stones are (taar-i) ferried in a boat i.e. You save even people who have heavy load of serious wrong-doings. 3.

ਤ੍ਰਿਭਵਣ ਮਹਿ ਜੋਤਿ ਤ੍ਰਿਭਵਣ ਮਹਿ ਜਾਣਿਆ ॥   ਉਲਟ ਭਈ ਘਰੁ ਘਰ ਮਹਿ ਆਣਿਆ ॥   ਅਹਿਨਿਸਿ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥   ਨਾਨਕੁ

ਤਿਨ ਕੈ ਲਾਗੈ ਪਾਇ ॥੪॥੧੨॥

Ŧaribẖavaṇ mėh joṯ ṯaribẖavaṇ mėh jāṇi▫ā.   Ulat bẖa▫ī gẖar gẖar mėh āṇi▫ā.   Ahinis bẖagaṯ kare liv lā▫e.   Nānak ṯin kai lāgai pā▫e. ||4||12||

(Jot-i = light) the Divine Spirit, is present (mah-i) in (tribhavan = three regions – land, water and space) the whole world and applicability of Divine laws can (jaania = known) be experienced (mah-i) in (tribhavan = three regions) everywhere.

When one is conscious of this, the mind (ulatt bhaee) turns away from the material nature and (aania) brings (ghar = house) the mind (mah-i) in (ghar-u) the Creator within i.e. tries to find Divine virtues within.

Such persons (liv laaey) focus the mind (bhagat-i karey = practice devotion) to live by Divine commands (ahinis-i) day and night.

Nanak (laagai) touches (tin kai) their (paaey) feet i.e. respectfully follow such persons. 4. 12.

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ਆਸਾ ਮਹਲਾ ੧ ॥ ਗੁਰਮਤਿ ਸਾਚੀ ਹੁਜਤਿ ਦੂਰਿ ॥   ਬਹੁਤੁ ਸਿਆਣਪ ਲਾਗੈ ਧੂਰਿ ॥   ਲਾਗੀ ਮੈਲੁ ਮਿਟੈ ਸਚ ਨਾਇ ॥   ਗੁਰ ਪਰਸਾਦਿ ਰਹੈ

ਲਿਵ ਲਾਇ ॥੧॥

Āsā mėhlā 1.  Gurmaṯ sācẖī hujaṯ ḏūr.   Bahuṯ si▫āṇap lāgai ḏẖūr.   Lāgī mail mitai sacẖ nā▫e.   Gur parsāḏ rahai liv lā▫e. ||1||

Baani of the first Guru in Raga Aasa. (Gurmat-i) the guru’s teachings (saachee = truthful) lead one on the right path while (hujat-i) unnecessary arguments lead (door-i) away.

Showing (bahut-u) too much (siaanap) cleverness (laagai) stains with (dhoor-i) dust i.e. results in wrongdoings.

(Mail-u) the dirt/ego (laagee) sticking to the mind (mittai) is removed by conforming to (sach) eternal (naaey/naam) Divine commands.

And by such conformance (gurprasaad-i) with the guru’s guidance, the mind (rahai) remains (liv laaey) focused on Naam. 1.

ਹੈ ਹਜੂਰਿ ਹਾਜਰੁ ਅਰਦਾਸਿ ॥   ਦੁਖੁ ਸੁਖੁ ਸਾਚੁ ਕਰਤੇ ਪ੍ਰਭ ਪਾਸਿ ॥੧॥ ਰਹਾਉ ॥

Hai hajūr hājar arḏās.   Ḏukẖ sukẖ sācẖ karṯe parabẖ pās. ||1|| rahā▫o.

The Almighty is (haajar-u) present (hajoor-i) in front of us i.e. watches and listens to us; we should make (ardas-i) supplication to IT- submit to Divine commands.

(Dukh-u) discomfort and (sukh-u) comfort are (paas-i = with) in hands of (saach-u) the Eternal (prabh) Almighty, (kartey) our Creator, i.e. it is based on deeds, as is natural. 1.

(Rahaau) dwell and contemplate on this.

ਕੂੜੁ ਕਮਾਵੈ ਆਵੈ ਜਾਵੈ ॥   ਕਹਣਿ ਕਥਨਿ ਵਾਰਾ ਨਹੀ ਆਵੈ ॥   ਕਿਆ ਦੇਖਾ ਸੂਝ ਬੂਝ ਨ ਪਾਵੈ ॥   ਬਿਨੁ ਨਾਵੈ ਮਨਿ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ॥੨॥

Kūṛ kamāvai āvai jāvai.   Kahaṇ kathan vārā nahī āvai.   Ki▫ā ḏekẖā sūjẖ būjẖ na pāvai.   Bin nāvai man ṯaripaṯ na āvai. ||2||

One who (kamavai = acts) lives by (koorr-u) falsehood/transgressions, (aavai jaavai = comes and goes) remains in cycles of births and deaths.

S/he does (nahee) not let anyone’s (vaaraa) turn (avai) come (kahan-i kathan-i) in talking, i.e. is not open to counsel.

As a result, s/he neither (deykha) sees nor (paavai) gets any (soojh boojh) understanding of the realities of life and the hereafter.

(Man-i) the mind does not (aavai = comes) get (tripat-i) satisfaction/peace (bin-u) without conforming to (naavai/naam) Divine virtues and commands, with guidance of the guru. 2.

ਜੋ ਜਨਮੇ ਸੇ ਰੋਗਿ ਵਿਆਪੇ ॥   ਹਉਮੈ ਮਾਇਆ ਦੂਖਿ ਸੰਤਾਪੇ ॥   ਸੇ ਜਨ ਬਾਚੇ ਜੋ ਪ੍ਰਭਿ ਰਾਖੇ ॥   ਸਤਿਗੁਰੁ ਸੇਵਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖੇ ॥੩॥

Jo janme se rog vi▫āpe.   Ha▫umai mā▫i▫ā ḏūkẖ sanṯāpe.   Se jan bācẖe jo parabẖ rākẖe.   Saṯgur sev amriṯ ras cẖākẖe. ||3||

All (jo) those who (janmey) take birth in this world (sey) they (viaapey) are afflicted (rog-i) with the ailment – of ego.

They (santaapey) suffer with (dookh-i) pain caused by (haumai) ego lured by (maaia) temptations in the world-play.

Only (sey) those (jan) persons (baachey) escape whom (prabh-i) the Almighty (raakhey) protect/saves, i.e. those who place themselves in care and obedience of the Almighty, are saved.

They (chaakhey) relish (amrit) the life-giving (ras-u) elixir, i.e. love the experience of conformance to Naam/Divine virtues and commands. 3.

ਚਲਤਉ ਮਨੁ ਰਾਖੈ ਅੰਮ੍ਰਿਤੁ ਚਾਖੈ ॥   ਸਤਿਗੁਰ ਸੇਵਿ ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਭਾਖੈ ॥   ਸਾਚੈ ਸਬਦਿ ਮੁਕਤਿ ਗਤਿ ਪਾਏ ॥   ਨਾਨਕ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥੪॥੧੩॥

Cẖalṯa▫o man rākẖai amriṯ cẖākẖai.   Saṯgur sev amriṯ sabaḏ bẖākẖai.   Sācẖai sabaḏ mukaṯ gaṯ pā▫e.   Nānak vicẖahu āp gavā▫e. ||4||13||

Such a person (rakhai) restrains (chaltau = moving) the fickle (man) mind and (chaakhai) tastes (amrit-u) the life-giving elixir i.e. experiences Divine virtues/Word within.

Further, by (seyv-i = serving) following the teachings of the guru, s/he (bhaakhai) utters (amrit) life giving (sabad-u) the word, i.e. acknowledges/obeys Naam.

One (paaey) obtains (gat-i) the state of (mukt-i) freedom – from vices in life, and from cycles of reincarnation on death with conformance to (saachai) the Eternal (sabad-i) Divine word/commands.

tThis happens by (gavaaey = losing) dissolving (aap-u = self) ego (vichah-u) within the mind – and obeying God, guided by the guru, says Guru Nanak. 4. 13.