SGGS pp 355-357 Aasa M: 1, Shabads 20-26.

Note: This Shabad mentions the rituals practiced in the Hindu faith and advises what should be done instead.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਕਾਇਆ ਬ੍ਰਹਮਾ ਮਨੁ ਹੈ ਧੋਤੀ ॥   ਗਿਆਨੁ ਜਨੇਊ ਧਿਆਨੁ ਕੁਸਪਾਤੀ ॥   ਹਰਿ ਨਾਮਾ ਜਸੁ ਜਾਚਉ ਨਾਉ ॥   ਗੁਰ ਪਰਸਾਦੀ

ਬ੍ਰਹਮਿ ਸਮਾਉ ॥੧॥

Āsā mėhlā 1.  Kā▫i▫ā barahmā man hai ḏẖoṯī.   Gi▫ān jane▫ū ḏẖi▫ān kuspāṯī.   Har nāmā jas jācẖa▫o nā▫o.   Gur parsādī barahm samā▫o. ||1||

Composition of the first Guru in Raga Aasa. O Pundit, you worship Brahma believing it to be the creator god, but God is present in your (kaaia) body/mind; you wear (dhoti = loincloth) the white apparel as symbol of piety.

You wear (janeyoo) the sacred thread to symbolise purity, I rely on (giaan-u) the knowledge imparted by the guru to overcome vices for purity. You wear (kuspaati) the ring made of leaves for worship, I (dhiaan-u) concentrate on obeying the Creator.

I (jaachau) seek awareness of (har-i naama) commands of the Almighty, sing (jas-u) glory and praise (naam) Divine virtues.

This way, I (samaau) be absorbed (brahm-i) in the Almighty (gurprasaadi) with the guru’s grace/guidance. 1.

ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥   ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Pāʼnde aisā barahm bīcẖār.   Nāme sucẖ nāmo paṛa▫o nāme cẖaj ācẖār. ||1|| rahā▫o.

O Pandit, (beechaar-u) reflect on the virtues of (brahm) the Almighty (aisa) thus:

Achieve (such) piety (naamey) with obedience to Naam, (parrau = reading) learn (naamo) about Naam and (chaj-u = method/skill, aachaar-u = conduct) conduct the self (naamey) by Divine virtues and commands. 1.

(Rahaau) dwell and contemplate on this.

ਬਾਹਰਿ ਜਨੇਊ ਜਿਚਰੁ ਜੋਤਿ ਹੈ ਨਾਲਿ ॥   ਧੋਤੀ ਟਿਕਾ ਨਾਮੁ ਸਮਾਲਿ ॥   ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥   ਵਿਣੁ ਨਾਵੈ ਹੋਰਿ ਕਰਮ ਨ ਭਾਲਿ ॥੨॥

Bāhar jane▫ū jicẖar joṯ hai nāl.   Ḏẖoṯī tikā nām samāl.   Aithai othai nibhī nāl.   viṇ nāvai hor karam na bẖāl. ||2||

Remember, (janyeoo) the sacred thread is (baahar-i) external display of religiosity and lasts only (jichar-u) as long as (jot-i) the soul is (naal-i) with the body, as is (dhoti) the loincloth and (ttika) the frontal mark on the forehead. Instead of these, (samaal-i) remember to live by (naam-u) Divine commands which (nibahee = last) are of help (aithai = here) in this world and (othai = there) in the hereafter.

Do not (bhaal-i) seek to do (hor-i) any other (karam) deeds (vin-u = without) except conformance (naavai) to Naam/Divine virtues and commands. 2.

ਪੂਜਾ ਪ੍ਰੇਮ ਮਾਇਆ ਪਰਜਾਲਿ ॥   ਏਕੋ ਵੇਖਹੁ ਅਵਰੁ ਨ ਭਾਲਿ ॥   ਚੀਨ੍ਹ੍ਹੈ ਤਤੁ ਗਗਨ ਦਸ ਦੁਆਰ ॥   ਹਰਿ ਮੁਖਿ ਪਾਠ ਪੜੈ ਬੀਚਾਰ ॥੩॥

Pūjā parem mā▫i▫ā parjāl.   Ėko vekẖhu avar na bẖāl.   Cẖīnĥai ṯaṯ gagan ḏas ḏu▫ār.   Har mukẖ pāṯẖ paṛai bīcẖār. ||3||

Let your (pooja) worship – instead of lighting incenses and offering flowers – be (preym) the love for the Almighty; do this while you (parjaal-i) destroy (maaia) attachments to the world-play.

(Veykhah-u) look to (eyko) only the One Master and (bhaal-i) search not for (avar-u) another i.e. does not expect anything from gods/goddesses.

One who (cheenai) recognises (tat-u = essence) the Almighty with (das) the ten (duaar) gates, i.e. recognises the Almighty in what s/he sees, hears, smells and so on, and thus achieves (gagan = sky) exalted spiritual consciousness. (Mukh-i) with face to, i.e. looking to unite with, (har-i) the Almighty, s/he (parrai) reads (paatth) texts and (beechaar) reflects on them. 3.

ਭੋਜਨੁ ਭਾਉ ਭਰਮੁ ਭਉ ਭਾਗੈ ॥   ਪਾਹਰੂਅਰਾ ਛਬਿ ਚੋਰੁ ਨ ਲਾਗੈ ॥   ਤਿਲਕੁ ਲਿਲਾਟਿ ਜਾਣੈ ਪ੍ਰਭੁ ਏਕੁ ॥   ਬੂਝੈ ਬ੍ਰਹਮੁ ਅੰਤਰਿ ਬਿਬੇਕੁ ॥੪॥

Bẖojan bẖā▫o bẖaram bẖa▫o bẖāgai.   Pāhrū▫arā cẖẖab cẖor na lāgai.   Ŧilak lilāt jāṇai parabẖ ek.   Būjẖai barahm anṯar bibek. ||4||

Such a person makes (bhaau) love for the Master his/her (bhojan-u) food i.e. makes loving obedience to Divine commands as the way of life; with this, his/her (bharam-u) straying/transgressing and resultant (bhau) fear/apprehensions (bhaagai = runs) end.

S/he remains (paahrooara) watchful and (chhab-i) alert and hence (chor-u = thief) the vices do not (laagai) touch him/her;

S/he tries to (jaanai) understand the virtues and commands of (eyk) the One (prabh) Almighty instead of putting on (tilak-u) the frontal mark (lilaat-i) on the forehead, i.e. symbolising devotion.

With (bibeyk-u) discernment (antar-i) in the mind s/he (boojhai = understands) recognizes (brahm-u) the Almighty everywhere. 4.

ਆਚਾਰੀ ਨਹੀ ਜੀਤਿਆ ਜਾਇ ॥   ਪਾਠ ਪੜੈ ਨਹੀ ਕੀਮਤਿ ਪਾਇ ॥   ਅਸਟ ਦਸੀ ਚਹੁ ਭੇਦੁ ਨ ਪਾਇਆ ॥   ਨਾਨਕ ਸਤਿਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥੫॥੨੦॥

Ācẖārī nahī jīṯi▫ā jā▫e.   Pāṯẖ paṛai nahī kīmaṯ pā▫e.   Asat ḏasī cẖahu bẖeḏ na pā▫i▫ā.   Nānak saṯgur barahm ḏikẖā▫i▫ā. ||5||20||   Āsā mėhlā 1.  Sevak ḏās bẖagaṯ jan so▫ī.

The Almighty cannot be (jeetia) won over (achaari) through ritualistic deeds.

IT cannot be (keemat paaey = put price) appraised/understood by (parrai) reading (paatth) texts.

Those who read (astt + dasi = eight + ten) the eighteen Puraanas and (chah-u) the four Vedas, cannot find Divine (bheyd) mysteries i.e. do not get understanding of Divine virtues and commands,

(Brahm-u) the Creator is (dikhaaia) shown i.e. this understanding comes by following, (satigur-i) by the true guru’s teachings, says Nanak. 5. 20.

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ਆਸਾ ਮਹਲਾ ੧ ॥  ਸੇਵਕੁ ਦਾਸੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥  ਠਾਕੁਰ ਕਾ ਦਾਸੁ ਗੁਰਮੁਖਿ ਹੋਈ ॥   ਜਿਨਿ ਸਿਰਿ ਸਾਜੀ ਤਿਨਿ ਫੁਨਿ ਗੋਈ ॥

ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

Āsā mėhlā 1.  Sevak ḏās bẖagaṯ jan so▫ī. Ŧẖākur kā ḏās gurmukẖ ho▫ī.   Jin sir sājī ṯin fun go▫ī.   Ŧis bin ḏūjā avar na ko▫ī. ||1||

Composition of the first Guru in Raga Aasa. (Soee) such is (seyvak daas-u) servant or (bhagat-u jan-u) the devotee.

(Gurmukh-i) one who follows the guru (hoee) becomes servant of (tthakur) the Master, i.e. conforms to Divine commands.

S/he believes that the Creator (jin-i) who (saaji) created (sir-i/sristti) the universe, (tin-i) that (phun-i = then) also (goee) directs its function.

There is (na dooja = no second) no one (avar-u) else (bin-u) except (tis-u = that) the Creator who can do this. 1.

ਸਾਚੁ ਨਾਮੁ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥   ਗੁਰਮੁਖਿ ਸਾਚੇ ਸਾਚੈ ਦਰਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Sācẖ nām gur sabaḏ vīcẖār.   Gurmukẖ sācẖe sācẖai ḏarbār. ||1|| rahā▫o.

Those who (veechaar-i) reflect on (saach-u = true) the inevitable (naam-u) Divine commands on (sabad-i = with the word) with the guru’s word/teachings.

Such (gurmukh-i) followers of the guru are accepted as (saachey) truthful/genuine in (darbar-i) the court of (saachai) the Eternal Master. 1.

(Rahaau) dwell and reflect on this.

ਸਚਾ ਅਰਜੁ ਸਚੀ ਅਰਦਾਸਿ ॥   ਮਹਲੀ ਖਸਮੁ ਸੁਣੇ ਸਾਬਾਸਿ ॥   ਸਚੈ ਤਖਤਿ ਬੁਲਾਵੈ ਸੋਇ ॥   ਦੇ ਵਡਿਆਈ ਕਰੇ ਸੁ ਹੋਇ ॥੨॥

Sacẖā araj sacẖī arḏās.   Mahlī kẖasam suṇe sābās.   Sacẖai ṯakẖaṯ bulāvai so▫e.   Ḏe vadi▫ā▫ī kare so ho▫e. ||2||

Such a person has (sacha) genuine (araj-u) yearning, and his/her (ardas-i) supplication also genuine;

(Khasam-u) the Master (mahli) in the mansion/on the throne i.e. the Almighty, (sunah-i) hears the supplication (saabaas-i) with appreciation. 

Then the Master (bulaavai) calls (soey) that person to the (sachai) Eternal (takhat-i) throne i.e. that seeker finds the Creator within.

The Master (dey) gives him/her (vaddiaaee = virtue) blessing that whatever s/he (karey) does (s-u) that (hoey) happens/is accomplished. 2.

ਤੇਰਾ ਤਾਣੁ ਤੂਹੈ ਦੀਬਾਣੁ ॥   ਗੁਰ ਕਾ ਸਬਦੁ ਸਚੁ ਨੀਸਾਣੁ ॥   ਮੰਨੇ ਹੁਕਮੁ ਸੁ ਪਰਗਟੁ ਜਾਇ ॥   ਸਚੁ ਨੀਸਾਣੈ ਠਾਕ ਨ ਪਾਇ ॥੩॥

Ŧerā ṯāṇ ṯūhai ḏībāṇ.   Gur kā sabaḏ sacẖ nīsāṇ.   Manne hukam so pargat jā▫e.   Sacẖ nīsāṇai ṯẖāk na pā▫e. ||3||

S/he submits: O Almighty, whatever (taan-u) strengths/virtues I have (teyra = yours) are given by You and (toohai) You (deebaan = court) authority/Master

Following (gur ka sabad-u = guru’s word) the guru’s teachings is the permanent (neesaan-u = mark) sign/mark for being (sach-u) genuine.

One who (manney) obeys Divine commands as taught by the guru (pargatt jaaey) appears on arrival i.e. is accepted for union by the Creator.

One with (neesaanai) sign of being (sach-u) truthful, s/he (paaey) faces no (tthaak) obstruction – and gets to the Creator for union. 3.

ਪੰਡਿਤ ਪੜਹਿ ਵਖਾਣਹਿ ਵੇਦੁ ॥   ਅੰਤਰਿ ਵਸਤੁ ਨ ਜਾਣਹਿ ਭੇਦੁ ॥   ਗੁਰ ਬਿਨੁ ਸੋਝੀ ਬੂਝ ਨ ਹੋਇ ॥   ਸਾਚਾ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਇ ॥੪॥

Pandiṯ paṛėh vakāṇėh veḏ.   Anṯar vasaṯ na jāṇėh bẖeḏ.   Gur bin sojẖī būjẖ na ho▫e.   Sācẖā rav rahi▫ā parabẖ so▫e. ||4||

The Pandit, a learned man (parrah-i) reads and (vakhaanah-i) gives discourses based on (veyd-u) knowledge.

But does not (jaanah-i) know/learn (bheyd-u) mystery of, i.e. does not understand (vast-u) substance, i.e. Naam/Divine virtues and commands given (antar-i) in them.

This (sojhi) awareness (boojh) understanding does not come (bin-u) without the guru,

that (saacha) the Eternal (soey) Almighty (rav-i rahia) is present everywhere including the mind. 4.

ਕਿਆ ਹਉ ਆਖਾ ਆਖਿ ਵਖਾਣੀ ॥   ਤੂੰ ਆਪੇ ਜਾਣਹਿ ਸਰਬ ਵਿਡਾਣੀ ॥   ਨਾਨਕ ਏਕੋ ਦਰੁ ਦੀਬਾਣੁ ॥   ਗੁਰਮੁਖਿ ਸਾਚੁ ਤਹਾ ਗੁਦਰਾਣੁ ॥੫॥੨੧॥

Ki▫ā ha▫o ākẖā ākẖ vakẖāṇī.   Ŧūʼn āpe jāṇėh sarab vidāṇī.   Nānak eko ḏar ḏībāṇ.   Gurmukẖ sācẖ ṯahā guḏrāṇ. ||5||21||

(Kia) what can (hau) I (aakha) say or (aakh vakhhani = tell about it) make supplication to You, o Master;

You (aapey) Yourself (jaanah-i) know, o Master of (sarab) all Your (viddaani) wondrous plays.

 (Dar-u = abode) the Divine is (eyko) the lone (deebaan-u) court/authority. is (saach-u) just

(Gurmukh-i) those who follows the guru’s teachings is accepted as

(saach-u = genuine) are admitted to the Divine abode and (gudraan-u = spend time/live) unite with the Creator. 5. 21.

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਕਾਚੀ ਗਾਗਰਿ ਦੇਹ ਦੁਹੇਲੀ ਉਪਜੈ ਬਿਨਸੈ ਦੁਖੁ ਪਾਈ ॥   ਇਹੁ ਜਗੁ ਸਾਗਰੁ ਦੁਤਰੁ ਕਿਉ ਤਰੀਐ ਬਿਨੁ ਹਰਿ ਗੁਰ

ਪਾਰਿ ਨ ਪਾਈ ॥੧॥

Āsā mėhlā 1.   Kācẖī gāgar ḏeh ḏuhelī upjai binsai ḏukẖ pā▫ī.   Ih jag sāgar ḏuṯar ki▫o ṯarī▫ai bin har gur pār na pā▫ī. ||1||

Composition of the first Guru in Raga Aasa. The way (kaachi) an unbaked (gaagar) pitcher of clay disintegrates, the human body always (duheyli) suffers (dukh-u paaee) with the pain of (upjai) taking births and (binsai) dying;

(Ihu) this (jag-u) world is a (dutar-u) hard-to-cross (saagar-u) ocean of vices (kiau = how?) can we (tareeai = swim) get across it? There is no way to (paar-i paaee) get to the far end, i.e. cross the world-ocean, (bin-u) without finding the guru – and following his instructions, but the guru is found by grace of (har-i) the Almighty. 1.

ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਮੇਰੇ ਪਿਆਰੇ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ਹਰੇ ॥   ਸਰਬੀ ਰੰਗੀ ਰੂਪੀ ਤੂੰਹੈ ਤਿਸੁ ਬਖਸੇ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ॥੧॥ ਰਹਾਉ ॥

Ŧujẖ bin avar na ko▫ī mere pi▫āre ṯujẖ bin avar na ko▫e hare.   Sarbī rangī rūpī ṯūʼnhai ṯis bakẖse jis naḏar kare. ||1|| rahā▫o.

O (merey) my (piaarey) beloved (harey) Almighty, for me there is no other Master except You;

(too’nhai) You alone are present in (sarbi) all (rangi) types and (roopi) form of existence, You (bakhsey) forgive the causes of births and deaths of (tis-u) that person (jis-i) on whom You (nadar-i karey) are kind – based on his/her deeds. 1.

(Rahaau) dwell and reflect on this.

ਸਾਸੁ ਬੁਰੀ ਘਰਿ ਵਾਸੁ ਨ ਦੇਵੈ ਪਿਰ ਸਿਉ ਮਿਲਣ ਨ ਦੇਇ ਬੁਰੀ ॥   ਸਖੀ ਸਾਜਨੀ ਕੇ ਹਉ ਚਰਨ ਸਰੇਵਉ ਹਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਦਰਿ ਧਰੀ ॥੨॥

Sās burī gẖar vās na ḏevai pir si▫o milaṇ na ḏe▫e burī.   Sakẖī sājnī ke ha▫o cẖaran sareva▫o har gur kirpā ṯe naḏar ḏẖarī. ||2||

My (saas = mother-in-law) ego is (buree) terrible; it (na deyvai) does not let me (vaas-u) stay (ghar-i) at home and (milan dey-i = let meet) being with/remembering (pir) my husband, the Almighty, i.e. masks the Almighty within.

I (sareyvau) serve at (charan) the feet of (sakhi saajni = friends and companions) those who participate in holy congregation which one finds when (har-i) the Almighty and the guru (nadar-i dhari) bestow grace/are kind. 2.

ਆਪੁ ਬੀਚਾਰਿ ਮਾਰਿ ਮਨੁ ਦੇਖਿਆ ਤੁਮ ਸਾ ਮੀਤੁ ਨ ਅਵਰੁ ਕੋਈ ॥   ਜਿਉ ਤੂੰ ਰਾਖਹਿ ਤਿਵ ਹੀ ਰਹਣਾ ਦੁਖੁ ਸੁਖੁ ਦੇਵਹਿ ਕਰਹਿ ਸੋਈ ॥੩॥

Āp bīcẖār mār man ḏekẖi▫ā ṯum sā mīṯ na avar ko▫ī.   Ji▫o ṯūʼn rākẖahi ṯiv hī rahṇā ḏukẖ sukẖ ḏevėh karahi so▫ī. ||3||

When (maar-i) I killed/dissolved my (man = mind) ego and (beechaar) reflected (aap-i = self) within, I (deykhia = saw) found that there is no (avar-u) other (meet-u) friend (sa) like (tum) You i.e You are the only selfless benefactor.

I am happy (rahna) to live (tiv hi) that way (jiau) ad (toon) You (raakhah-i) keep; it is You who (deyveyh) gives (dukh-u) pain and (sukh-u) peace/comfort; You (karah-i) do (soee) which You decide – so I submit to You. 3.

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ਆਸਾ ਮਨਸਾ ਦੋਊ ਬਿਨਾਸਤ ਤ੍ਰਿਹੁ ਗੁਣ ਆਸ ਨਿਰਾਸ ਭਈ ॥   ਤੁਰੀ ਆਵਸਥਾ ਗੁਰਮੁਖਿ ਪਾਈਐ ਸੰਤ ਸਭਾ ਕੀ ਓਟ ਲਹੀ ॥੪॥

Āsā mansā ḏo▫ū bināsaṯ ṯarihu guṇ ās nirās bẖa▫ī.   Ŧurī▫āvasthā gurmukẖ pā▫ī▫ai sanṯ sabẖā kī ot lahī. ||4||

If we give up (aasa mansa) expectations from (trih-u gun) the three gunas attributes of ego and (niraas bhaee) withdraw from them,

we (paaiai) attain (turi avastha) the fourth state of poise is obtained (gurmukh-i) with the guru’s guidance; I have therefore taken (ott) support of (sant sabha) the holy congregation of the guru – to learn this. 4.

ਗਿਆਨ ਧਿਆਨ ਸਗਲੇ ਸਭਿ ਜਪ ਤਪ ਜਿਸੁ ਹਰਿ ਹਿਰਦੈ ਅਲਖ ਅਭੇਵਾ ॥   ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਮਨੁ ਰਾਤਾ ਗੁਰਮਤਿ ਪਾਏ ਸਹਜ ਸੇਵਾ ॥੫॥੨੨॥

Gi▫ān ḏẖi▫ān sagle sabẖ jap ṯap jis har hirḏai alakẖ abẖevā.   Nānak rām nām man rāṯā gurmaṯ pā▫e sahj sevā. ||5||22||

The Almighty, is (alakh = without signs) unseen and (abheyva = whose mysteries are unknown) ineffable; the guru teaches that (jis-u) one who has (hirdai) in mind virtues of (har) the Almighty, obtains what people try to get by (sagley, sabh) the practices of (giaan) scriptural knowledge, (dhiaan) meditation, (jap) recitation of mantras and (tap) austerities.

Such a person’s (man-u) mind is (raata) imbued with (raam naam-i) Divine virtues and (paaey) finds the Almighty within through (sahj seyva = effortless service) intuitive obedience, says Nanak. 5. 22.

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Composition of the first Guru in Raga Aasa, (panchpadey) of five stanzas each.

Note: The theme of this Shabad is that attachment to the world-play is cause of many vices and needs to be avoided.

ਆਸਾ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥   ਮੋਹੁ ਕੁਟੰਬੁ ਮੋਹੁ ਸਭ ਕਾਰ ॥   ਮੋਹੁ ਤੁਮ ਤਜਹੁ ਸਗਲ ਵੇਕਾਰ ॥੧॥

Āsā mėhlā 1 pancẖpaḏe.  Moh kutamb moh sabẖ kār.   Moh ṯum ṯajahu sagal vekār. ||1||

O mortal, you get (moh-u) attached to (kutambh-u) the family or to (sabh) all (kaar) that you do;

(tum) you should (tajah-u) give up (sagal) all (moh-u) attachment as it causes (veykaar) vices. 1.

ਮੋਹੁ ਅਰੁ ਭਰਮੁ ਤਜਹੁ ਤੁਮ੍ਹ੍ਹ ਬੀਰ ॥   ਸਾਚੁ ਨਾਮੁ ਰਿਦੇ ਰਵੈ ਸਰੀਰ ॥੧॥ ਰਹਾਉ ॥

Moh ar bẖaram ṯajahu ṯumĥ bīr.   Sācẖ nām riḏe ravai sarīr. ||1|| rahā▫o.

Attachment causes delusion because with its transitory pleasure the Creator seems far and forgotten. O (beer) brethren, (tumh) you should (tajah-u) forsake (moh) attachment and (bharam-u) delusion caused by it.

Only then one can (ravai) remember (saach-u naam-u) Divine commands (ridai) in mind and (sareer) body i.e. live by Divine virtues in thought and deed. 1.

(Rahaau) dwell and reflect on this.

ਸਚੁ ਨਾਮੁ ਜਾ ਨਵ ਨਿਧਿ ਪਾਈ ॥   ਰੋਵੈ ਪੂਤੁ ਨ ਕਲਪੈ ਮਾਈ ॥੨॥

Sacẖ nām jā nav niḏẖ pā▫ī.   Rovai pūṯ na kalpai mā▫ī. ||2||

 (Ja) when one (paaee) receives (nav nidh-i = nine treasures) the wealth of (naam-u) Divine commands. Then neither (poot-u) the son (ravai) wails on death of the mother, nor (maaee) the mother (kalpai) keeps morning death of the son, i.e. one accepts that as Divine will. 2.

ਏਤੁ ਮੋਹਿ ਡੂਬਾ ਸੰਸਾਰੁ ॥   ਗੁਰਮੁਖਿ ਕੋਈ ਉਤਰੈ ਪਾਰਿ ॥੩॥

Ėṯ mohi dūbā sansār.   Gurmukẖ ko▫ī uṯrai pār. ||3||

But (sansaar-u = world) everyone in the world is (ddooba = drowned) lost in (yet-u) this attachment – that of relatives.

(Koee) some rare (gurmukh-i) person who follows the guru’s teachings (utrai paar-i = lands on the far bank) gets across the world ocean by overcoming attachments of the world-play. 3.

ਏਤੁ ਮੋਹਿ ਫਿਰਿ ਜੂਨੀ ਪਾਹਿ ॥   ਮੋਹੇ ਲਾਗਾ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥੪॥

Ėṯ mohi fir jūnī pāhi.   Mohe lāgā jam pur jāhi. ||4||

(Eyt-u) this (moh-i) attachment (paah-i) puts one in (jooni = life forms) cycles of births and deaths.

One (laaga) caught in (mohey) attachment (jaah-i) goes to (jam pur-i) the town/company of messengers of death i.e. is taken by the messengers of death – brutalized and sent for reincarnation. 4.

ਗੁਰ ਦੀਖਿਆ ਲੇ ਜਪੁ ਤਪੁ ਕਮਾਹਿ ॥   ਨਾ ਮੋਹੁ ਤੂਟੈ ਨਾ ਥਾਇ ਪਾਹਿ ॥੫॥

Gur ḏīkẖi▫ā le jap ṯap kamāhi.   Nā moh ṯūtai nā thā▫e pāhi. ||5||

If one (ley) takes (deekhia) teaching/guidance from a guru who teaches to (kamaah-i) perform (jap-u) chanting of mantras or (tap-u) ascetism – instead of conforming to Naam.

Then, neither his/her (moh-u) attachment (toottai) breaks nor s/he (paah-i) finds (thaaey) place – with the Creator. 5.

ਨਦਰਿ ਕਰੇ ਤਾ ਏਹੁ ਮੋਹੁ ਜਾਇ ॥   ਨਾਨਕ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੬॥੨੩॥

Naḏar kare ṯā ehu moh jā▫e.   Nānak har si▫o rahai samā▫e. ||6||23||

When the Almighty (nadar-i karey) bestows grace/is kind – based on our deeds – (ta) then (eyh-u) this (moh-u) attachment to the world-play (jaaey) goes/ends.

Then one (rahai) remains (samaaey) absorbed (siau) with (har-i) the Almighty i.e. remembers and conforms to Divine virtues and commands, says Nanak. 6. 23.

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਆਪਿ ਕਰੇ ਸਚੁ ਅਲਖ ਅਪਾਰੁ ॥   ਹਉ ਪਾਪੀ ਤੂੰ ਬਖਸਣਹਾਰੁ ॥੧॥

Āsā mėhlā 1.  Āp kare sacẖ alakẖ apār.   Ha▫o pāpī ṯūʼn bakẖsaṇhār. ||1||

Composition of the first Guru in Raga Aasa. (Sach-u) Eternal Almighty who is (alakh) indescribable and (apaar-u) Infinite, (aap-i) IT-self does everything.

(Hau) I am a (paapi) transgressor for saying I do things; but O Master are kind and (bakhsanhaar-u) forgiving. 1.

ਤੇਰਾ ਭਾਣਾ ਸਭੁ ਕਿਛੁ ਹੋਵੈ ॥   ਮਨਹਠਿ ਕੀਚੈ ਅੰਤਿ ਵਿਗੋਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā bẖāṇā sabẖ kicẖẖ hovai.   Manhaṯẖ kīcẖai anṯ vigovai. ||1|| rahā▫o.

(Sabh kichh-u) everything (hovai) happens by (teyra) Your (bhaana) will, i.e. according to natural laws, O Almighty.

Anyone who tries (keechai) to do things by (mahatth-i) by self-will/own way, is (ant-i = end) ultimately (vigovai) frustrated. 1.

(Rahaau) dwell and reflect on this.

ਮਨਮੁਖ ਕੀ ਮਤਿ ਕੂੜਿ ਵਿਆਪੀ ॥   ਬਿਨੁ ਹਰਿ ਸਿਮਰਣ ਪਾਪਿ ਸੰਤਾਪੀ ॥੨॥

Manmukẖ kī maṯ kūṛ vi▫āpī.   Bin har simraṇ pāp sanṯāpī. ||2||

(Mat-i) the mind of (manmukh) a self-willed person (viaapi = remains in) is afflicted (koorr-i) by falsehoods i.e. ego.

(Bin-u = without) bereft of (simran) remembrance/obedience of (har-i) Divine virtues and commands, s/he commits (paap-i) transgressions – under the influence of ego – and (santaapi) suffers. 2.

ਦੁਰਮਤਿ ਤਿਆਗਿ ਲਾਹਾ ਕਿਛੁ ਲੇਵਹੁ ॥   ਜੋ ਉਪਜੈ ਸੋ ਅਲਖ ਅਭੇਵਹੁ ॥੩॥

Ḏurmaṯ ṯi▫āg lāhā kicẖẖ levhu.   Jo upjai so alakẖ abẖevhu. ||3||

O mortal, (tiaag-i) give up (durmat-i) wrong thinking, i.e. acting by self-will – live by Divine virtues and commands – and (leyvah-u) obtain (kichh-u) some (laaha = profit) benefit of human birth, i.e. obey Divine commands to attain union with the Creator.

Remember, (jo) whosoever (upjai) is born is created by (alakh) unseen and (abheyvah-u) Ineffable Creator – who must be obeyed. 3.

ਐਸਾ ਹਮਰਾ ਸਖਾ ਸਹਾਈ ॥   ਗੁਰ ਹਰਿ ਮਿਲਿਆ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥੪॥

Aisā hamrā sakẖā sahā▫ī.   Gur har mili▫ā bẖagaṯ ḏariṛā▫ī. ||4||

(Aisa) such is (hamra) our Creator, ever (sakha) with us (sahaaee) to help.

The Almighty is kind to lead to the guru, and when (gur) the (milia) found he (drirraaee) creates firm commitment to (bhagat-i = devotion) obedience to (har-i) the Almighty through which the Almighty is experienced. 4.

ਸਗਲੀ ਸਉਦੀਂ ਤੋਟਾ ਆਵੈ ॥   ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਮਨਿ ਭਾਵੈ ॥੫॥੨੪॥

Saglīʼn sa▫oḏīʼn ṯotā āvai.   Nānak rām nām man bẖāvai. ||5||24||

(Saglee’n) all (saudee’n = trade, dealings) conduct in life by self-will (aavai) leads to (tottaa) loss of chances of union with God.

Success comes when (naam) every command of (raam) the Almighty (bhaavai) is loved/obeyed (man-i) by the mind, says Nanak. 5. 24.  

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ਆਸਾ ਮਹਲਾ ੧ ਚਉਪਦੇ ॥  ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥   ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ ॥੧॥

Āsā mėhlā 1 cẖa▫upḏe.

viḏi▫ā vīcẖārī ṯāʼn par▫upkārī.   Jāʼn pancẖ rāsī ṯāʼn ṯirath vāsī. ||1||

Composition (chaupadey) of four stanzas by the first Guru in Raga Aasa. When (vidiaa) knowledge (veechaari) is contemplated/understood, (taa’n) then one (parupkaari) does good for others i.e. the essence of learning is to serve.

(Jaa’n) if one (raasee = sets right) overcomes (panch = five) the five vices – of lust, wrath, greed, attachment to things transitory and vanity – (taa’n) then that person (teerath vaase) lives at holy place i.e. cleanses the mind to overcome vices. 1.

ਘੁੰਘਰੂ ਵਾਜੈ ਜੇ ਮਨੁ ਲਾਗੈ ॥   ਤਉ ਜਮੁ ਕਹਾ ਕਰੇ ਮੋ ਸਿਉ ਆਗੈ ॥੧॥ ਰਹਾਉ ॥

Gẖungẖrū vājai je man lāgai.   Ŧa▫o jam kahā kare mo si▫o āgai. ||1|| rahā▫o.

(Jey) when (man-u) the mind (laagai) stabilises then (ghunghroo) bell (vaajai) rings i.e. celestial music plays within/one connects with God within.

(Tau) then (jam) Divine justice can (karey) do (kaha = what?) nothing (mo siau) to me (aagai= ahead) in the hereafter i.e. because its jurisdiction is on those who forget the Almighty. 1.

(Rahaau) dwell and reflect on this.

ਆਸ ਨਿਰਾਸੀ ਤਉ ਸੰਨਿਆਸੀ ॥   ਜਾਂ ਜਤੁ ਜੋਗੀ ਤਾਂ ਕਾਇਆ ਭੋਗੀ ॥੨॥

Ās nirāsī ṯa▫o sani▫āsī.   Jāʼn jaṯ jogī ṯāʼn kā▫i▫ā bẖogī. ||2||

One is a (saniaasee) renouncer (tau) then, when s/he (aas = expectation, niraasee = no expectation) overcomes lures of the world-play.

One is a real (jogee) Yogi practising (jat-u) celibacy (jaa’n) if  she (bhogee) enjoys (kaaia) the body, enjoys Divine experience within the body, not outside. 2.  

ਦਇਆ ਦਿਗੰਬਰੁ ਦੇਹ ਬੀਚਾਰੀ ॥   ਆਪਿ ਮਰੈ ਅਵਰਾ ਨਹ ਮਾਰੀ ॥੩॥

Ḏa▫i▫ā ḏigambar ḏeh bīcẖārī.   Āp marai avrā nah mārī. ||3||

A real (digambar-u) naked Jain monk is one who practices (daiaa) compassion, and (beechaari) contemplates/understands purpose of (deyh = body) human birth.

S/he (marai = dies) suffers (aap-i) him/her-self but does not (maari = kill) harm others. 3.

ਏਕੁ ਤੂ ਹੋਰਿ ਵੇਸ ਬਹੁਤੇਰੇ ॥   ਨਾਨਕੁ ਜਾਣੈ ਚੋਜ ਨ ਤੇਰੇ ॥੪॥੨੫॥

Ėk ṯū hor ves bahuṯere.   Nānak jāṇai cẖoj na ṯere. ||4||25||

O Almighty, You are (eyk) One unique Master, but manifest in (bahuteyrey) numerous (veys = garbs) forms.

Nanak, the seeker, does not (jaanai) know (teyrey) Your (choj) wondrous plays i.e. it is hard to describe all Your forms and plays. 4. 25.

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ਆਸਾ ਮਹਲਾ ੧ ॥  ਏਕ ਨ ਭਰੀਆ ਗੁਣ ਕਰਿ ਧੋਵਾ ॥   ਮੇਰਾ ਸਹੁ ਜਾਗੈ ਹਉ ਨਿਸਿ ਭਰਿ ਸੋਵਾ ॥੧॥

Āsā mėhlā 1.  Ėk na bẖarī▫ā guṇ kar ḏẖovā.   Merā saho jāgai ha▫o nis bẖar sovā. ||1||

Composition of the first Guru in Raga Aasa. The soul-bride says: I am not (bhareea = stained) afflicted with (eyk) one vice, that I may (kar-i) acquire some (gun) virtues to (dhova) wash my numerous ills.

(Meyra) my (sah-u) Master-husband (jaagai) is awake but (hau) I remain (sova) asleep (bhar-i) the whole (nis-i) night i.e. because of carelessness throughout life a mortal commits numerous transgressions and the Almighty notices them all. 1.

ਇਉ ਕਿਉ ਕੰਤ ਪਿਆਰੀ ਹੋਵਾ ॥   ਸਹੁ ਜਾਗੈ ਹਉ ਨਿਸ ਭਰਿ ਸੋਵਾ ॥੧॥ ਰਹਾਉ ॥

I▫o ki▫o kanṯ pi▫ārī hovā.   Saho jāgai ha▫o nis bẖar sovā. ||1|| rahā▫o.

(Iau) this way i.e. things being as they are, (kiau) how can I (hova) be (piaari) loved by my (kant) Master-husband.

When (sah-u) the Master (jaagai) is awake and watches while I am (sova) asleep/careless (bhar-i) the whole (nis = night) life? – one negligent of Divine commands cannot unite with the Creator. 1.

(Rahaau) dwell and reflect on this.

ਆਸ ਪਿਆਸੀ ਸੇਜੈ ਆਵਾ ॥   ਆਗੈ ਸਹ ਭਾਵਾ ਕਿ ਨ ਭਾਵਾ ॥੨॥

Ās pi▫āsī sejai āvā.   Āgai sah bẖāvā kė na bẖāvā. ||2||

(Piaasi) thirsty, i.e. expecting love, I come to (seyjai) the bed, i.e. search within, with (aas) hope.

But am not sure whether (aagai = ahead) as a result of my efforts I will be (bhaava) liked or not liked by (sah) the Master i.e. whether I will be able to have a vision of IT within. 2.

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ਕਿਆ ਜਾਨਾ ਕਿਆ ਹੋਇਗਾ ਰੀ ਮਾਈ ॥   ਹਰਿ ਦਰਸਨ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā jānā ki▫ā ho▫igā rī mā▫ī.   Har ḏarsan bin rahan na jā▫ī. ||1|| rahā▫o.

(Ri) O (maaee) my mother, (kiaa jaana?) I do not know what (hoeyga) will happen.

I (na jaaee) cannot (rahn-u) live (bin-u) without (darsan) vision/union with (har-i) the Almighty i.e. I expect to attain union with the Almighty, but do not obey IT. 1.

(Rahaau) dwell and reflect on this.

ਪ੍ਰੇਮੁ ਨ ਚਾਖਿਆ ਮੇਰੀ ਤਿਸ ਨ ਬੁਝਾਨੀ ॥   ਗਇਆ ਸੁ ਜੋਬਨੁ ਧਨ ਪਛੁਤਾਨੀ ॥੩॥

Parem na cẖākẖi▫ā merī ṯis na bujẖānī.   Ga▫i▫ā so joban ḏẖan pacẖẖuṯānī. ||3||

I have not (chaakhia = tasted) had experience of (preym) the love – for not obeying the Almighty -, and (meyri) my (tis) thirst has not been quenched.

My (s-u = good) valuable (joban-u = youth) human birth (gaiaa = is going) is being wasted and I, (dhan = wife) the soul-bride, repent for it. 3.

ਅਜੈ ਸੁ ਜਾਗਉ ਆਸ ਪਿਆਸੀ ॥   ਭਈਲੇ ਉਦਾਸੀ ਰਹਉ ਨਿਰਾਸੀ ॥੧॥ ਰਹਾਉ ॥

Ajai so jāga▫o ās pi▫āsī.   Bẖa▫īle uḏāsī raha▫o nirāsī. ||1|| rahā▫o.

I am (ajai s-u) still (jaagau) awake (piaasi) thirsty with (aas) expectation to receive love/have vision of the Master.

I (bhaeeley) am (udaasi) sad and (rahau) remain (niraasi) without hope – this is what happens to those who do not live by Divine virtues and commands in life. 1.

(Rahaau) dwell and reflect on this.

ਹਉਮੈ ਖੋਇ ਕਰੇ ਸੀਗਾਰੁ ॥   ਤਉ ਕਾਮਣਿ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥੪॥

Ha▫umai kẖo▫e kare sīgār.   Ŧa▫o kāmaṇ sejai ravai bẖaṯār. ||4||

However, there is hope if the soul-bride wears (seegaar-u) makeup of (khoey = losing) dissolving (haumai) her ego i.e. attracts the Almighty-spouse with humility.

(Tau) then (bhataar-u) the Creator-husband (ravai) may give company (kaaman-i) with the soul-bride (seyjai = in bed) in the devoted mind. 4.

ਤਉ ਨਾਨਕ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥   ਛੋਡਿ ਵਡਾਈ ਅਪਣੇ ਖਸਮ ਸਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥੨੬॥

Ŧa▫o Nānak kanṯai man bẖāvai.   Cẖẖod vadā▫ī apṇe kẖasam samāvai. ||1|| rahā▫o. ||26||

(Tau) then the soul-bride (bhaavai) is liked (man-i) in mind of (kantai) the Creator-husband, as below, says Nanak.

 One (smaavai) merge with (apney = own) one’s (khasam = husband) the Creator (chhod-i) by giving up (vaddaaee) self-importance. 1.

(Rahaau) dwell and reflect on this. 26.