SGGS pp 357-358 Aasa M: 1, Shabads 27-33.

 

Note: This Shabad uses the example of a prospective bride. If she is careless while in the parental house and does not prepare herself for life with her future husband, she may not be liked in married life. This is metaphor for the soul as the bride and the Almighty as the husband. The message is that if the soul is conscious of the Master in this life it gets easily accepted for union with the Creator.

 

ਆਸਾ ਮਹਲਾ ੧ ॥   ਪੇਵਕੜੈ ਧਨ ਖਰੀ ਇਆਣੀ ॥   ਤਿਸੁ ਸਹ ਕੀ ਮੈ ਸਾਰ ਨ ਜਾਣੀ ॥੧॥

Āsā mėhlā 1.  Pevkaṛai ḏẖan kẖarī i▫āṇī.   Ŧis sah kī mai sār na jāṇī. ||1||

 

Composition of the first Guru in Raga Aasa. The soul-bride says: I (dhan) the bride-to-be have been (kharee) very (iaanee) childish while (peyvkarrai) in the parental house i.e. I have neglected to live by Divine virtues and command.

And (mai) I did not (saar jaanee) care for what (tis-u sah = that Master) the Creator had sent me. 1.

 

ਸਹੁ ਮੇਰਾ ਏਕੁ ਦੂਜਾ ਨਹੀ ਕੋਈ ॥   ਨਦਰਿ ਕਰੇ ਮੇਲਾਵਾ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Saho merā ek ḏūjā nahī ko▫ī.   Naḏar kare melāvā ho▫ī. ||1|| rahā▫o.

 

There is only (eyk) One (sah-u) Master (meyra = my) of all, with whom I wish to be; there is (nahee koee) none (dooja = second) else.

(Meylaava) union with IT (hoey) happens when IT (nada karey) bestows grace. 1.

(Rahaau) dwell and reflect on this.

 

ਸਾਹੁਰੜੈ ਧਨ ਸਾਚੁ ਪਛਾਣਿਆ ॥   ਸਹਜਿ ਸੁਭਾਇ ਅਪਣਾ ਪਿਰੁ ਜਾਣਿਆ ॥੨॥

Sāhurṛai ḏẖan sācẖ pacẖẖāṇi▫ā.   Sahj subẖā▫e apṇā pir jāṇi▫ā. ||2||

 

(Dhan) the soul-bride who (pachhaania) recognizes that she has to go to (saach-u = truth) the Eternal (saahurarrai = husband’s house) after death, s/he obeys Divine commands. S/he (sahj subhaaey) intuitively (jaania) knows what the Master (apna = own) of all expects, and do it. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਐਸੀ ਮਤਿ ਆਵੈ ॥   ਤਾਂ ਕਾਮਣਿ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥੩॥

Gur parsādī aisī maṯ āvai.   Ŧāʼn kāmaṇ kanṯai man bẖāvai. ||3||

 

(Aisee) such (mat-i) sense (aavai) comes (gurparsaadee) with the grace/guidance of the guru.

(Taa’n) then (kaaman = woman) the soul-bride (bhaavai) is pleasing to (kantai) the Master’s (man-i) mind, – and accepted for union. 3.

 

ਕਹਤੁ ਨਾਨਕੁ ਭੈ ਭਾਵ ਕਾ ਕਰੇ ਸੀਗਾਰੁ ॥   ਸਦ ਹੀ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥੪॥੨੭॥

Kahaṯ Nānak bẖai bẖāv kā kare sīgār.   Saḏ hī sejai ravai bẖaṯār. ||4||27||

 

A wife who wishes to be pleasing to the spouse, (karey seegaar-u) wears makeup of (bhai = awe) respect/obedience and (bhaav) love for the Master, (kahat-u) says Guru Nanak.

S/he (sad hi) forever (ravai) has company of (bhataar-u = husband) the Creator (seyjai) in the bed i.e. Almighty abides in the devoted mind. 4. 27.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਨ ਕਿਸ ਕਾ ਪੂਤੁ ਨ ਕਿਸ ਕੀ ਮਾਈ ॥   ਝੂਠੈ ਮੋਹਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧॥

Āsā mėhlā 1.   Na kis kā pūṯ na kis kī mā▫ī.   Jẖūṯẖai mohi bẖaram bẖulā▫ī. ||1||

 

Composition of the first Guru in Raga Aasa. A boy is neither (poot-u) the son of (kis) anyone nor a woman (maaee) the mother (kis ki) of any one.

(Bharam-i) in delusion, one (bhulaaee) is misled to take these (jhootthai = false) transitory relations as lasting and develop (moh-i) attachment and forget to obey Naam/Divine commands. 1.

 

ਮੇਰੇ ਸਾਹਿਬ ਹਉ ਕੀਤਾ ਤੇਰਾ ॥   ਜਾਂ ਤੂੰ ਦੇਹਿ ਜਪੀ ਨਾਉ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Mere sāhib ha▫o kīṯā ṯerā.   Jāʼn ṯūʼn ḏėh japī nā▫o ṯerā. ||1|| rahā▫o.

 

(Merey) o my (sahib = Master) Creator, (hau) I am (keeta) created (teyra) by You – and need to obey You. 

However, I can (jap-i) remember and conform to (teyra) Your (naau) Naam/commands (jaa’n) when (too’n) You (deyh) give me the understanding – by leading to the guru. 1.

(Rahaau) dwell and reflect on this.

 

ਬਹੁਤੇ ਅਉਗਣ ਕੂਕੈ ਕੋਈ ॥   ਜਾ ਤਿਸੁ ਭਾਵੈ ਬਖਸੇ ਸੋਈ ॥੨॥

Bahuṯe a▫ugaṇ kūkai ko▫ī.   Jā ṯis bẖāvai bakẖse so▫ī. ||2||

 

(Koee) any one with (bahutey) multiple (augan) faults (kookai) shouts for help – to be forgiven.

Only (ja) when (tis- u = that) the Master (bhaavai) is pleased with one’s sincerity – and that s/he will not repeat the wrong-doings – that (soee = that one) the Almighty IT (bakhsey) forgives that person. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਦੁਰਮਤਿ ਖੋਈ ॥   ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ॥੩॥

Gur parsādī ḏurmaṯ kẖo▫ī.   Jah ḏekẖā ṯah eko so▫ī. ||3||

 

(Durmat-i) evil sense, (khoee = lost) is given up (gur parsaadee) with the guru’s grace/guidance.

Then (jah) wherever one (deykha) sees (tah) there is (eyko = one) same One (soee = that one) Master is seen – to be watching, and one shuns evil. 3.

 

ਕਹਤ ਨਾਨਕ ਐਸੀ ਮਤਿ ਆਵੈ ॥   ਤਾਂ ਕੋ ਸਚੇ ਸਚਿ ਸਮਾਵੈ ॥੪॥੨੮॥

Kahaṯ Nānak aisī maṯ āvai.   Ŧāʼn ko sacẖe sacẖ samāvai. ||4||28||

 

(Kahat) says Guru Nanak: When (aisee) such (mat-i) sense (aavai) comes. (Taa’n) then (ko) someone remains truly (samaavai) absorbed in/conforms (sach-i = in truth) to Naam/commands of (sach-i) the Eternal Master. 4. 28.

 

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Note: This Shabad uses the metaphor of a pond, which has collected plenty of silt turning into a quagmire. Those who enter this mud get stuck, and die. The reference is to the world where one should work, enjoy and obtain emancipation but one gets entangled with objects of pleasure and forgets the Creator who gives these.

 

ਆਸਾ ਮਹਲਾ ੧ ਦੁਪਦੇ ॥   ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥ ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥

Āsā mėhlā 1 ḏupḏe.   Ŧiṯ saravraṛai bẖa▫īle nivāsā pāṇī pāvak ṯinėh kī▫ā. Pankaj moh pag nahī cẖālai ham ḏekẖā ṯah dūbī▫ale. ||1||

 

 Composition of the first Guru in Raga Aasa, (dupdey) of two stanzas.

Our (nivaasa) abode (bhaeeley) is in (tis = that) such (sarvar-rrai) a pool whose (paanee) water has (keeaa = made) changed to (paavak) fire i.e. we are in a world where instead of enjoying the benedictions of the Creator, we have developed the fire of craving for more and more.

(Moh) lure of transitory pleasures – has become (pankaj) a quagmire in which our (pag-u) foot (nahee chaalai) cannot move i.e. people are unable to carry out commands of the Creator. (Ham) we have (deykha) seen people (doobialey) drowning (tah) there in the pool i.e. people ever remaining in the world – in cycles of births and deaths. 1.

 

ਮਨ ਏਕੁ ਨ ਚੇਤਸਿ ਮੂੜ ਮਨਾ ॥ ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Man ek na cẖeṯas mūṛ manā. Har bisraṯ ṯere guṇ gali▫ā. ||1|| rahā▫o.

 

O my (moorr) ignorant mind, you do not (cheytas) remain conscious of – the commands of – (eyk) the One Naam/Divine commands.

(Bisrat) by forgetting (har-i) the Almighty, you (galia = degenerated) have lost (gun) the virtues – with which you were born. 1.

 

When this dawns on the mind, it prays:

 

ਨਾ ਹਉ ਜਤੀ ਸਤੀ ਨਹੀ ਪੜਿਆ ਮੂਰਖ ਮੁਗਧਾ ਜਨਮੁ ਭਇਆ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਿਨ ਕੀ ਸਰਣਾ ਜਿਨ ਤੂ ਨਾਹੀ ਵੀਸਰਿਆ ॥੨॥੩॥

Nā ha▫o jaṯī saṯī nahī paṛi▫ā mūrakẖ mugḏẖā janam bẖa▫i▫ā. Paraṇvaṯ Nānakṯin kī sarṇā jin ṯū nāhī vīsri▫ā. ||2||3||

 

(Hau) I (na jatee = not celibate) do not have self-discipline, I (na satee) do not live truthfully and (na parhia) have no knowledge; I (bhaia) have become (moorakh mugdha) utterly foolish (janam-u) in this human birth – not to obey the Creator.

I (pranvat) beseech Thee O Master to grant me (sarna) sanctuary/guidance of those who (naahee) never (veesria) forget (too) you – so that I can follow their example. 2. 3.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥   ਗੁਰ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥

Āsā mėhlā 1.   Cẖẖi▫a gẖar cẖẖi▫a gur cẖẖi▫a upḏes.   Gur gur eko ves anek. ||1||

 

Composition of the first Guru in Raga Aasa. There are (chhia) six (ghar = homes) schools of Hindu philosophy, six (gur) teachers/authors and six types of (updeys) teachings.

They each have a guru but these are (veys = garb) forms of i.e. describe (eyk) one supreme Guru, the Almighty each in their own way. 1.

 

Note: The six philosophies are as follows:

 

1. Sankhya – Kapil – Duality between soul and physical existence.
2. Nyaya – Gautam – logic.
3. Vaisheshak – Kanada – atomic pluralism.
4. Yoga – Patanjali – physical postures and meditation.
5. Mimamsa – Jaimini – anti ascetic and anti-mystical.
6. Vedanta – Vyasa – opposition to Vedic ritualism based on Upanishads.

 

ਜੈ ਘਰਿ ਕਰਤੇ ਕੀਰਤਿ ਹੋਇ ॥   ਸੋ ਘਰੁ ਰਾਖੁ ਵਡਾਈ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥

Jai gẖar karṯe kīraṯ ho▫e.   So gẖar rākẖ vadā▫ī ṯohi. ||1|| rahā▫o.

 

These are different philosophies; but (ghar-i) the philosophy (jai) in which (kartey) the Creator (keerat-i hoey) is praised.

O Almighty, please (raakh-u) keep me in (so) that (ghar-u) philosophy so that I (vaddaaee) praise/remember (toh-i) You, i.e. not bother about these philosophies.

(Rahaau) dwell and reflect on this.

 

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਭਇਆ ॥   ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥  ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੩੦॥

visu▫e cẖasi▫ā gẖaṛī▫ā pahrā thiṯī vārī māhu bẖa▫i▫ā.   Sūraj eko ruṯ anek.  Nānak karṯe ke keṯe ves. ||2||30||

 

Remember the Creator (visuey, chasia, gharreea, pahra = divisions of time) short periods of time, (thitee) days of the lunar cycle, (vaaree) days of the week (bhaiaa) make (maah-u) a month.

There are (aneyk) many (rut-i) seasons formed by (eyko) the one (sooraj) sun.

There (ketey) many (veys = garbs) manifestations of the powers of (kartey) the Creator, says Guru Nanak. 2. 30

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਸਾ ਘਰੁ ੩ ਮਹਲਾ ੧ ॥ Ik▫oaʼnkār saṯgur parsāḏ.   Āsā gẖar 3 mėhlā 1.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace. Composition of the first Guru, (ghar-u 3) to be sung in the third beat.

 

Page 358

 

Note: By this Shabad Guru Nanak emphasizes that the mortal takes pride in making a display of his/her status, wealth or authority, but dos not realize that they are transitory and last only as long as there is life in the body. What is important is that one should be the recipient of Divine grace which brings glory both in this life and the hereafter.

 

ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖ ਉਠਿ ਕਰਹਿ ਸਲਾਮੁ ॥ ਲਖਾ ਉਪਰਿ ਫੁਰਮਾਇਸਿ ਤੇਰੀ ਲਖ ਉਠਿ ਰਾਖਹਿ ਮਾਨੁ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭਿ ਨਿਰਾਫਲ ਕਾਮ ॥੧॥

Lakẖ laskar lakẖ vāje neje lakẖ uṯẖ karahi salām.   Lakẖā upar furmā▫is ṯerīlakẖ uṯẖ rākẖahi mān.   Jāʼn paṯ lekẖai nā pavai ṯāʼn sabẖ nirāfal kām. ||1||

 

You may have (lakh = one hundred thousand) millions of (laskar) forces, (vaajey) musical bands to hail your presence/arrival or to accompany you, millions of (neyjey) lances and millions of your subjects/subordinates to (karah-i salaam) salute you.

Your (furmaais-i = order) writ may apply to lakhs and lakhs may (utth-i) get up to (raakhah-i maan-u) to show respect when you arrive.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands, then (sabh-i) all (kaam = doings) that you achieve here (niraaphal = fruitless) has no value in the hereafter – for union with the Creator. 1

 

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਜਗੁ ਧੰਧਾ ॥ ਜੇ ਬਹੁਤਾ ਸਮਝਾਈਐ ਭੋਲਾ ਭੀ ਸੋ ਅੰਧੋ ਅੰਧਾ ॥੧॥ ਰਹਾਉ ॥

Har ke nām binā jag ḏẖanḏẖā.   Je bahuṯā samjā▫ī▫ai bẖolā bẖī so anḏẖo anḏẖā. ||1|| rahā▫o.

 

A person (binaa) bereft of awareness of (naam) virtues and commands of (har-i) the Creator is caught in (dhandha) entanglement of (jag-u) the world.

Even (jey) if such (bhola) an ignorant person (samjhaaeeai) is advised, s/he (bhi) still remains (andho andha = totally blind) ignorant – of purpose of human life. 1.

(Rahaau) dwell and reflect on this.

 

ਲਖ ਖਟੀਅਹਿ ਲਖ ਸੰਜੀਅਹਿ ਖਾਜਹਿ ਲਖ ਆਵਹਿ ਲਖ ਜਾਹਿ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਜੀਅ ਕਿਥੈ ਫਿਰਿ ਪਾਹਿ ॥੨॥

Lakẖ kẖatī▫ah lakẖ sanjī▫ah kẖājėh lakẖ āvahi lakẖ jāhi.   Jāʼn paṯ lekẖai nāpavai ṯāʼn jī▫a kithai fir pāhi. ||2||

 

We may (khattaah-i) earn in lakhs, (sanjeeah-i) accumulate and (khaajah-i = eat) spend lakhs; lakhs (aavah-i) come and lakhs (jaah-i) go/are spent.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands (taa’n) then (kithai) how will (jeea) the soul (paah-i) receive honour in Divine court? 2.

 

ਲਖ ਸਾਸਤ ਸਮਝਾਵਣੀ ਲਖ ਪੰਡਿਤ ਪੜਹਿ ਪੁਰਾਣ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭੇ ਕੁਪਰਵਾਣ ॥੩॥
Lakẖ sāsaṯ samjẖāvaṇī lakẖ pandiṯ paṛėh purāṇ.   Jāʼn paṯ lekẖai nā pavai ṯāʼnsabẖe kuparvāṇ. ||3||

 

One may have (lakh) lakhs of (saastr) scriptures (samjhaavani) explained or (pandit) the scholars may (parrah-i) read millions of (puraan) texts.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands (taa’n) then (sabhey) all this is (ku-parvaan) unacceptable/wasted effort. 3.

 

ਸਚ ਨਾਮਿ ਪਤਿ ਊਪਜੈ ਕਰਮਿ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਅਹਿਨਿਸਿ ਹਿਰਦੈ ਜੇ ਵਸੈ ਨਾਨਕ ਨਦਰੀ ਪਾਰੁ ॥੪॥੧॥੩੧॥

Sacẖ nām paṯ ūpjai karam nām karṯār.   Ahinis hirḏai je vasai Nānak naḏrī pār. ||4||1||31||

 

Awareness of (Naam-u) commands of (kartaar) the Creator is obtained from the guru (karam-i) by Divine grace; and (pat-i) honour in Divine court (oopjai) is received with conformance to (sach) the eternal (naam-i) Naam/commands.

When Naam (vasai) abides (hirdai) in the mind, i.e. one conforms to Naam, (ahinis-i) day and night, then (nadri) with Divine grace one gets (paar-u) across the world-ocean to unite with the Creator. 4. 1. 31.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥

 

 

Note: According to Hindu belief, on death the soul has to travel in the dark and faces problems. To ameliorate this, a lamp made from flour with oil and a lit cotton wick is placed on the hand of the dying person. Guru Nanak asks instead to arrange for solace for the soul in life itself.

 

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥

Āsā mėhlā 1.  Ḏīvā merā ek nām ḏukẖ vicẖ pā▫i▫ā ṯel.   Un cẖānaṇ oh sokẖi▫ā cẖūkā jam si▫o mel. ||1||

 

Composition of the first Guru in Raga Aasa. (Meyra = my) for me (deeva) lighting the wick of the oil lamp is knowing and living by (eyk-u = one, naam) Divine commands in life; in this lamp I (paaiaa) put in (teyl-u) the oil of (dukh-u = pain) afflictions to burn.

While (un-i = that) the Naam-wick gives light/awareness, (oh-u = that) the oil of afflictions/suffering (sokhia) dries up i.e. while Naam provides guidance in life, living by it ensures that the prospects of the soul being (meyl = meeting) taken by (jam) Divine justice (chooka) is obviated. 1.

 

ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Lokā maṯ ko fakaṛ pā▫e.   Lakẖ maṛi▫ā kar ekṯẖe ek raṯī le bẖāhi. ||1|| rahā▫o.

 

O (loka) people, (mat) lest (ko) someone should (phakarr-i paaey) ridicule this idea.

All afflictions are banished by Naam like (lakh = one hundred thousand) a large (marhia) stack of wood (eykatthey) put together is burnt by (ley) applying (eyk) a (rati) bit of (bhaah-i) fire. 1.

(Rahaau) dwell and reflect on this.  

 

ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥

Pind paṯal merī kesa▫o kiri▫ā sacẖ nām karṯār.   Aithai othai āgai pācẖẖai ehu merā āḏẖār. ||2||

 

People perform (kiria) the ritual of placing (pindd-u) rice-flour balls (patal-i) on leaves supplicating to (keysau) with long/open hair; for me it is remembering to live by (sach) the eternal (naam) Divine virtues and commands of (kartaar) the Creator;

(Eyh-u) this is (meyra) my (aadhaar) support (paachhai) back (aithai) here – in life – and (aagai) ahead (othai)there in the hereafter – they provide solace in and after life. 2.

 

ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥

Gang banāras sifaṯ ṯumārī nāvai āṯam rā▫o.   Sacẖā nāvaṇ ṯāʼn thī▫ai jāʼn ahinis lāgai bẖā▫o. ||3||

 

People go to (gang = River Ganga) Haridwar or Banaras with the mortal remains of the deceased after cremation for solace; for me it is (sifat) praising (tumaari) Your virtues, O Creator; with this (aatam raau) my inner-self (naavai = bathes) is cleansed – and receives solace while alive.

(Sacha) the true (naavan-u) bath (theeai = happens) is taken only (taa’n) then (jaa’n) when one is (laagai = touched) imbued with (bhaau) the love of the Almighty (ahinis-i) day and night. 3.

 

ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

Ik lokī hor cẖẖamicẖẖarī barāhmaṇ vat pind kẖā▫e.   Nānak pind bakẖsīs kākabahūʼn nikẖūtas nāhi. ||4||2||32||

 

The flour balls are made (ik = one) some for (loki = residents of that planet) the gods and (hor = more) some for (chhamchharee = those who walk on earth) the deceased, the Brahmin (vat-i) makes (pindd) the flour balls and (khaaey) eats.

But if we earn (pindd) the food (ka) of (bakhsees) Divine grace for the soul, it is (kabhhoo- naahi) neve r(nikhootas) exhausted i.e. Divine grace once obtained stays forever. 4. 2. 32.

 

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ਆਸਾ ਘਰੁ ੪ ਮਹਲਾ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 4 mėhlā 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Aasa to be sung to (ghar-u 4) the fourth beat. Invoking one all-pervasive Creator who may be known by the true guru’s grace

 

ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਏ ॥ ਜੋਗੀ ਜਤੀ ਜੁਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਏ ॥੧॥

Ḏeviṯi▫ā ḏarsan kai ṯā▫ī ḏūkẖ bẖūkẖ ṯirath kī▫e.   Jogī jaṯī jugaṯ mėh rahṯe kar kar bẖagve bẖekẖ bẖa▫e. ||1||

 

People observe (dookh = pain) austerities and (bhookh) fasts or (teerath kee-ey) go on pilgrimages (taaee = for the sake) in the hope of (darsan = seeing) seeing idols of (deyvtia) gods. (Jogi) the Yogis and (jati) the celibates (mah-i rahtey= remain in) observe their (jugat-i) methods (kar-i kar-i) ever wearing (bhagvey) ochre-colour (bheykh) garbs. 1.

 

ਤਉ ਕਾਰਣਿ ਸਾਹਿਬਾ ਰੰਗਿ ਰਤੇ ॥ ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o kāraṇ sāhibā rang raṯe.   Ŧere nām anekā rūp ananṯā kahaṇ na jāhī ṯere guṇ keṯe. ||1|| rahā▫o.

 

Your devotees are (ratey) imbued with Your (rang-i) love (kaaran-i) for the sake of (tau) You – Your vision.

O Almighty, (teyrey) Your (naam) virtues are (aneyka) numerous and (roop) forms (ananta) innumerable; it is (na jaahi) not possible (kahan-u) to say (keytey) how many (gun) virtues/attributes You have i.e. they are innumerable. 1.

(Rahaau) dwell and reflect on this.

 

ਦਰ ਘਰ ਮਹਲਾ ਹਸਤੀ ਘੋੜੇ ਛੋਡਿ ਵਿਲਾਇਤਿ ਦੇਸ ਗਏ ॥ ਪੀਰ ਪੇਕਾਂਬਰ ਸਾਲਿਕ ਸਾਦਿਕ ਛੋਡੀ ਦੁਨੀਆ ਥਾਇ ਪਏ ॥੨॥

Ḏar gẖar mėhlā hasṯī gẖoṛe cẖẖod vilā▫iṯ ḏes ga▫e.   Pīr pekāʼnbar sālik sāḏik cẖẖodī ḏunī▫ā thā▫e pa▫e. ||2||

 

Some (chodd-i) leave (dar ghar) homes, (mahla = mansions) wealth, (hasti) elephants and (ghorrey) horses, and go (vilaait-i deys = foreign country) to another civilization i.e. mountains or jungles – in search of God.

(Peer) preceptors, (peykaambar) prophets, (saalike) spiritual guides and (saadik) devotees (chhoddi = leave the world) break attachments with the world-play and (thaaey paey = find place) are admitted for union with the Creator. 2.

 

ਸਾਦ ਸਹਜ ਸੁਖ ਰਸ ਕਸ ਤਜੀਅਲੇ ਕਾਪੜ ਛੋਡੇ ਚਮੜ ਲੀਏ ॥ ਦੁਖੀਏ ਦਰਦਵੰਦ ਦਰਿ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਦਰਵੇਸ ਭਏ ॥੩॥

Sāḏ sahj sukẖ ras kas ṯajī▫ale kāpaṛ cẖẖode cẖamaṛ lī▫e.   Ḏukẖī▫e ḏaraḏvanḏ ḏar ṯerai nām raṯeḏarves bẖa▫e. ||3||

 

Some people (tajeeaaley) give up (saad = taste) pleasures, (sahaj sukh) lasting comforts, (ras kas = sweet and sour) varieties of food and (kaaparr) clothes, and (lee-ey) put on (chamarr = skin) animal skin like hermits.

Some (dukheeay = in pain) feel pain of separation from You, they (daradvand = in pain) yearn for (teyrey) Your (dar-i) abode; (ratey) imbued (Naam-i) with Your commands (bhaey) become (darveys) ascetics. 3.

 

ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਕੀਨ੍ਹ੍ਹੀ ॥ ਤੂੰ ਸਾਹਿਬੁ ਹਉ ਸਾਂਗੀ ਤੇਰਾ ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਜਾਤਿ ਕੈਸੀ ॥੪॥੧॥੩੩॥

Kẖalṛī kẖaprī lakṛī cẖamṛī sikẖā sūṯ ḏẖoṯī kīnĥī.   Ŧūʼn sāhib ha▫o sāʼngī ṯerā paraṇvai Nānak jāṯ kaisī. ||4||1||33||

 

People wear (khalrri) animal skin, beg with (khapri) bowl in hand, carry (lakrri = wood) staff, sit on (chamrri) deer-skin, have (sikhaa) hair-tuft on top of head, wear (soot-u = cotton) the Hindu sacred thread and some (keenhi = do) wear (dhoti) white clothes to show piety.

For me (too’n) You are (sahib-u) the Master and (hau) and I (teyra) Your (saangi) imitator i.e. I try to emulate Your virtues; for me (kaisi = what?) there is no (jaat-i = caste) identity like the garbs mentioned above, i.e. I do not belong to any saintly or other order but am God’s servant, says Guru Nanak. 4. 1. 33.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

SGGS pp 357-358 Aasa M: 1, Shabads 27-33.

 

Note: This Shabad uses the example of a prospective bride. If she is careless while in the parental house and does not prepare herself for life with her future husband, she may not be liked in married life. This is metaphor for the soul as the bride and the Almighty as the husband. The message is that if the soul is conscious of the Master in this life it gets easily accepted for union with the Creator.

 

ਆਸਾ ਮਹਲਾ ੧ ॥   ਪੇਵਕੜੈ ਧਨ ਖਰੀ ਇਆਣੀ ॥   ਤਿਸੁ ਸਹ ਕੀ ਮੈ ਸਾਰ ਨ ਜਾਣੀ ॥੧॥

Āsā mėhlā 1.  Pevkaṛai ḏẖan kẖarī i▫āṇī.   Ŧis sah kī mai sār na jāṇī. ||1||

 

Composition of the first Guru in Raga Aasa. The soul-bride says: I (dhan) the bride-to-be have been (kharee) very (iaanee) childish while (peyvkarrai) in the parental house i.e. I have neglected to live by Divine virtues and command.

And (mai) I did not (saar jaanee) care for what (tis-u sah = that Master) the Creator had sent me. 1.

 

ਸਹੁ ਮੇਰਾ ਏਕੁ ਦੂਜਾ ਨਹੀ ਕੋਈ ॥   ਨਦਰਿ ਕਰੇ ਮੇਲਾਵਾ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Saho merā ek ḏūjā nahī ko▫ī.   Naḏar kare melāvā ho▫ī. ||1|| rahā▫o.

 

There is only (eyk) One (sah-u) Master (meyra = my) of all, with whom I wish to be; there is (nahee koee) none (dooja = second) else.

(Meylaava) union with IT (hoey) happens when IT (nada karey) bestows grace. 1.

(Rahaau) dwell and reflect on this.

 

ਸਾਹੁਰੜੈ ਧਨ ਸਾਚੁ ਪਛਾਣਿਆ ॥   ਸਹਜਿ ਸੁਭਾਇ ਅਪਣਾ ਪਿਰੁ ਜਾਣਿਆ ॥੨॥

Sāhurṛai ḏẖan sācẖ pacẖẖāṇi▫ā.   Sahj subẖā▫e apṇā pir jāṇi▫ā. ||2||

 

(Dhan) the soul-bride who (pachhaania) recognizes that she has to go to (saach-u = truth) the Eternal (saahurarrai = husband’s house) after death, s/he obeys Divine commands. S/he (sahj subhaaey) intuitively (jaania) knows what the Master (apna = own) of all expects, and do it. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਐਸੀ ਮਤਿ ਆਵੈ ॥   ਤਾਂ ਕਾਮਣਿ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥੩॥

Gur parsādī aisī maṯ āvai.   Ŧāʼn kāmaṇ kanṯai man bẖāvai. ||3||

 

(Aisee) such (mat-i) sense (aavai) comes (gurparsaadee) with the grace/guidance of the guru.

(Taa’n) then (kaaman = woman) the soul-bride (bhaavai) is pleasing to (kantai) the Master’s (man-i) mind, – and accepted for union. 3.

 

ਕਹਤੁ ਨਾਨਕੁ ਭੈ ਭਾਵ ਕਾ ਕਰੇ ਸੀਗਾਰੁ ॥   ਸਦ ਹੀ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥੪॥੨੭॥

Kahaṯ Nānak bẖai bẖāv kā kare sīgār.   Saḏ hī sejai ravai bẖaṯār. ||4||27||

 

A wife who wishes to be pleasing to the spouse, (karey seegaar-u) wears makeup of (bhai = awe) respect/obedience and (bhaav) love for the Master, (kahat-u) says Guru Nanak.

S/he (sad hi) forever (ravai) has company of (bhataar-u = husband) the Creator (seyjai) in the bed i.e. Almighty abides in the devoted mind. 4. 27.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਨ ਕਿਸ ਕਾ ਪੂਤੁ ਨ ਕਿਸ ਕੀ ਮਾਈ ॥   ਝੂਠੈ ਮੋਹਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧॥

Āsā mėhlā 1.   Na kis kā pūṯ na kis kī mā▫ī.   Jẖūṯẖai mohi bẖaram bẖulā▫ī. ||1||

 

Composition of the first Guru in Raga Aasa. A boy is neither (poot-u) the son of (kis) anyone nor a woman (maaee) the mother (kis ki) of any one.

(Bharam-i) in delusion, one (bhulaaee) is misled to take these (jhootthai = false) transitory relations as lasting and develop (moh-i) attachment and forget to obey Naam/Divine commands. 1.

 

ਮੇਰੇ ਸਾਹਿਬ ਹਉ ਕੀਤਾ ਤੇਰਾ ॥   ਜਾਂ ਤੂੰ ਦੇਹਿ ਜਪੀ ਨਾਉ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Mere sāhib ha▫o kīṯā ṯerā.   Jāʼn ṯūʼn ḏėh japī nā▫o ṯerā. ||1|| rahā▫o.

 

(Merey) o my (sahib = Master) Creator, (hau) I am (keeta) created (teyra) by You – and need to obey You. 

However, I can (jap-i) remember and conform to (teyra) Your (naau) Naam/commands (jaa’n) when (too’n) You (deyh) give me the understanding – by leading to the guru. 1.

(Rahaau) dwell and reflect on this.

 

ਬਹੁਤੇ ਅਉਗਣ ਕੂਕੈ ਕੋਈ ॥   ਜਾ ਤਿਸੁ ਭਾਵੈ ਬਖਸੇ ਸੋਈ ॥੨॥

Bahuṯe a▫ugaṇ kūkai ko▫ī.   Jā ṯis bẖāvai bakẖse so▫ī. ||2||

 

(Koee) any one with (bahutey) multiple (augan) faults (kookai) shouts for help – to be forgiven.

Only (ja) when (tis- u = that) the Master (bhaavai) is pleased with one’s sincerity – and that s/he will not repeat the wrong-doings – that (soee = that one) the Almighty IT (bakhsey) forgives that person. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਦੁਰਮਤਿ ਖੋਈ ॥   ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ॥੩॥

Gur parsādī ḏurmaṯ kẖo▫ī.   Jah ḏekẖā ṯah eko so▫ī. ||3||

 

(Durmat-i) evil sense, (khoee = lost) is given up (gur parsaadee) with the guru’s grace/guidance.

Then (jah) wherever one (deykha) sees (tah) there is (eyko = one) same One (soee = that one) Master is seen – to be watching, and one shuns evil. 3.

 

ਕਹਤ ਨਾਨਕ ਐਸੀ ਮਤਿ ਆਵੈ ॥   ਤਾਂ ਕੋ ਸਚੇ ਸਚਿ ਸਮਾਵੈ ॥੪॥੨੮॥

Kahaṯ Nānak aisī maṯ āvai.   Ŧāʼn ko sacẖe sacẖ samāvai. ||4||28||

 

(Kahat) says Guru Nanak: When (aisee) such (mat-i) sense (aavai) comes. (Taa’n) then (ko) someone remains truly (samaavai) absorbed in/conforms (sach-i = in truth) to Naam/commands of (sach-i) the Eternal Master. 4. 28.

 

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Note: This Shabad uses the metaphor of a pond, which has collected plenty of silt turning into a quagmire. Those who enter this mud get stuck, and die. The reference is to the world where one should work, enjoy and obtain emancipation but one gets entangled with objects of pleasure and forgets the Creator who gives these.

 

ਆਸਾ ਮਹਲਾ ੧ ਦੁਪਦੇ ॥   ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥ ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥

Āsā mėhlā 1 ḏupḏe.   Ŧiṯ saravraṛai bẖa▫īle nivāsā pāṇī pāvak ṯinėh kī▫ā. Pankaj moh pag nahī cẖālai ham ḏekẖā ṯah dūbī▫ale. ||1||

 

 Composition of the first Guru in Raga Aasa, (dupdey) of two stanzas.

Our (nivaasa) abode (bhaeeley) is in (tis = that) such (sarvar-rrai) a pool whose (paanee) water has (keeaa = made) changed to (paavak) fire i.e. we are in a world where instead of enjoying the benedictions of the Creator, we have developed the fire of craving for more and more.

(Moh) lure of transitory pleasures – has become (pankaj) a quagmire in which our (pag-u) foot (nahee chaalai) cannot move i.e. people are unable to carry out commands of the Creator. (Ham) we have (deykha) seen people (doobialey) drowning (tah) there in the pool i.e. people ever remaining in the world – in cycles of births and deaths. 1.

 

ਮਨ ਏਕੁ ਨ ਚੇਤਸਿ ਮੂੜ ਮਨਾ ॥ ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Man ek na cẖeṯas mūṛ manā. Har bisraṯ ṯere guṇ gali▫ā. ||1|| rahā▫o.

 

O my (moorr) ignorant mind, you do not (cheytas) remain conscious of – the commands of – (eyk) the One Naam/Divine commands.

(Bisrat) by forgetting (har-i) the Almighty, you (galia = degenerated) have lost (gun) the virtues – with which you were born. 1.

 

When this dawns on the mind, it prays:

 

ਨਾ ਹਉ ਜਤੀ ਸਤੀ ਨਹੀ ਪੜਿਆ ਮੂਰਖ ਮੁਗਧਾ ਜਨਮੁ ਭਇਆ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਿਨ ਕੀ ਸਰਣਾ ਜਿਨ ਤੂ ਨਾਹੀ ਵੀਸਰਿਆ ॥੨॥੩॥

Nā ha▫o jaṯī saṯī nahī paṛi▫ā mūrakẖ mugḏẖā janam bẖa▫i▫ā. Paraṇvaṯ Nānakṯin kī sarṇā jin ṯū nāhī vīsri▫ā. ||2||3||

 

(Hau) I (na jatee = not celibate) do not have self-discipline, I (na satee) do not live truthfully and (na parhia) have no knowledge; I (bhaia) have become (moorakh mugdha) utterly foolish (janam-u) in this human birth – not to obey the Creator.

I (pranvat) beseech Thee O Master to grant me (sarna) sanctuary/guidance of those who (naahee) never (veesria) forget (too) you – so that I can follow their example. 2. 3.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥   ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥   ਗੁਰ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥

Āsā mėhlā 1.   Cẖẖi▫a gẖar cẖẖi▫a gur cẖẖi▫a upḏes.   Gur gur eko ves anek. ||1||

 

Composition of the first Guru in Raga Aasa. There are (chhia) six (ghar = homes) schools of Hindu philosophy, six (gur) teachers/authors and six types of (updeys) teachings.

They each have a guru but these are (veys = garb) forms of i.e. describe (eyk) one supreme Guru, the Almighty each in their own way. 1.

 

Note: The six philosophies are as follows:

 

1. Sankhya – Kapil – Duality between soul and physical existence.
2. Nyaya – Gautam – logic.
3. Vaisheshak – Kanada – atomic pluralism.
4. Yoga – Patanjali – physical postures and meditation.
5. Mimamsa – Jaimini – anti ascetic and anti-mystical.
6. Vedanta – Vyasa – opposition to Vedic ritualism based on Upanishads.

 

ਜੈ ਘਰਿ ਕਰਤੇ ਕੀਰਤਿ ਹੋਇ ॥   ਸੋ ਘਰੁ ਰਾਖੁ ਵਡਾਈ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥

Jai gẖar karṯe kīraṯ ho▫e.   So gẖar rākẖ vadā▫ī ṯohi. ||1|| rahā▫o.

 

These are different philosophies; but (ghar-i) the philosophy (jai) in which (kartey) the Creator (keerat-i hoey) is praised.

O Almighty, please (raakh-u) keep me in (so) that (ghar-u) philosophy so that I (vaddaaee) praise/remember (toh-i) You, i.e. not bother about these philosophies.

(Rahaau) dwell and reflect on this.

 

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਭਇਆ ॥   ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥  ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੩੦॥

visu▫e cẖasi▫ā gẖaṛī▫ā pahrā thiṯī vārī māhu bẖa▫i▫ā.   Sūraj eko ruṯ anek.  Nānak karṯe ke keṯe ves. ||2||30||

 

Remember the Creator (visuey, chasia, gharreea, pahra = divisions of time) short periods of time, (thitee) days of the lunar cycle, (vaaree) days of the week (bhaiaa) make (maah-u) a month.

There are (aneyk) many (rut-i) seasons formed by (eyko) the one (sooraj) sun.

There (ketey) many (veys = garbs) manifestations of the powers of (kartey) the Creator, says Guru Nanak. 2. 30

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਸਾ ਘਰੁ ੩ ਮਹਲਾ ੧ ॥ Ik▫oaʼnkār saṯgur parsāḏ.   Āsā gẖar 3 mėhlā 1.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace. Composition of the first Guru, (ghar-u 3) to be sung in the third beat.

 

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Note: By this Shabad Guru Nanak emphasizes that the mortal takes pride in making a display of his/her status, wealth or authority, but dos not realize that they are transitory and last only as long as there is life in the body. What is important is that one should be the recipient of Divine grace which brings glory both in this life and the hereafter.

 

ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖ ਉਠਿ ਕਰਹਿ ਸਲਾਮੁ ॥ ਲਖਾ ਉਪਰਿ ਫੁਰਮਾਇਸਿ ਤੇਰੀ ਲਖ ਉਠਿ ਰਾਖਹਿ ਮਾਨੁ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭਿ ਨਿਰਾਫਲ ਕਾਮ ॥੧॥

Lakẖ laskar lakẖ vāje neje lakẖ uṯẖ karahi salām.   Lakẖā upar furmā▫is ṯerīlakẖ uṯẖ rākẖahi mān.   Jāʼn paṯ lekẖai nā pavai ṯāʼn sabẖ nirāfal kām. ||1||

 

You may have (lakh = one hundred thousand) millions of (laskar) forces, (vaajey) musical bands to hail your presence/arrival or to accompany you, millions of (neyjey) lances and millions of your subjects/subordinates to (karah-i salaam) salute you.

Your (furmaais-i = order) writ may apply to lakhs and lakhs may (utth-i) get up to (raakhah-i maan-u) to show respect when you arrive.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands, then (sabh-i) all (kaam = doings) that you achieve here (niraaphal = fruitless) has no value in the hereafter – for union with the Creator. 1

 

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਜਗੁ ਧੰਧਾ ॥ ਜੇ ਬਹੁਤਾ ਸਮਝਾਈਐ ਭੋਲਾ ਭੀ ਸੋ ਅੰਧੋ ਅੰਧਾ ॥੧॥ ਰਹਾਉ ॥

Har ke nām binā jag ḏẖanḏẖā.   Je bahuṯā samjā▫ī▫ai bẖolā bẖī so anḏẖo anḏẖā. ||1|| rahā▫o.

 

A person (binaa) bereft of awareness of (naam) virtues and commands of (har-i) the Creator is caught in (dhandha) entanglement of (jag-u) the world.

Even (jey) if such (bhola) an ignorant person (samjhaaeeai) is advised, s/he (bhi) still remains (andho andha = totally blind) ignorant – of purpose of human life. 1.

(Rahaau) dwell and reflect on this.

 

ਲਖ ਖਟੀਅਹਿ ਲਖ ਸੰਜੀਅਹਿ ਖਾਜਹਿ ਲਖ ਆਵਹਿ ਲਖ ਜਾਹਿ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਜੀਅ ਕਿਥੈ ਫਿਰਿ ਪਾਹਿ ॥੨॥

Lakẖ kẖatī▫ah lakẖ sanjī▫ah kẖājėh lakẖ āvahi lakẖ jāhi.   Jāʼn paṯ lekẖai nāpavai ṯāʼn jī▫a kithai fir pāhi. ||2||

 

We may (khattaah-i) earn in lakhs, (sanjeeah-i) accumulate and (khaajah-i = eat) spend lakhs; lakhs (aavah-i) come and lakhs (jaah-i) go/are spent.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands (taa’n) then (kithai) how will (jeea) the soul (paah-i) receive honour in Divine court? 2.

 

ਲਖ ਸਾਸਤ ਸਮਝਾਵਣੀ ਲਖ ਪੰਡਿਤ ਪੜਹਿ ਪੁਰਾਣ ॥ ਜਾਂ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਤਾਂ ਸਭੇ ਕੁਪਰਵਾਣ ॥੩॥
Lakẖ sāsaṯ samjẖāvaṇī lakẖ pandiṯ paṛėh purāṇ.   Jāʼn paṯ lekẖai nā pavai ṯāʼnsabẖe kuparvāṇ. ||3||

 

One may have (lakh) lakhs of (saastr) scriptures (samjhaavani) explained or (pandit) the scholars may (parrah-i) read millions of (puraan) texts.

But (jaa’n) if this (pat-i) honour (na pavai) is not taken (leykhai) into account, i.e. deeds do not accord with Divine commands (taa’n) then (sabhey) all this is (ku-parvaan) unacceptable/wasted effort. 3.

 

ਸਚ ਨਾਮਿ ਪਤਿ ਊਪਜੈ ਕਰਮਿ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਅਹਿਨਿਸਿ ਹਿਰਦੈ ਜੇ ਵਸੈ ਨਾਨਕ ਨਦਰੀ ਪਾਰੁ ॥੪॥੧॥੩੧॥

Sacẖ nām paṯ ūpjai karam nām karṯār.   Ahinis hirḏai je vasai Nānak naḏrī pār. ||4||1||31||

 

Awareness of (Naam-u) commands of (kartaar) the Creator is obtained from the guru (karam-i) by Divine grace; and (pat-i) honour in Divine court (oopjai) is received with conformance to (sach) the eternal (naam-i) Naam/commands.

When Naam (vasai) abides (hirdai) in the mind, i.e. one conforms to Naam, (ahinis-i) day and night, then (nadri) with Divine grace one gets (paar-u) across the world-ocean to unite with the Creator. 4. 1. 31.

 

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ਆਸਾ ਮਹਲਾ ੧ ॥

 

 

Note: According to Hindu belief, on death the soul has to travel in the dark and faces problems. To ameliorate this, a lamp made from flour with oil and a lit cotton wick is placed on the hand of the dying person. Guru Nanak asks instead to arrange for solace for the soul in life itself.

 

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥

Āsā mėhlā 1.  Ḏīvā merā ek nām ḏukẖ vicẖ pā▫i▫ā ṯel.   Un cẖānaṇ oh sokẖi▫ā cẖūkā jam si▫o mel. ||1||

 

Composition of the first Guru in Raga Aasa. (Meyra = my) for me (deeva) lighting the wick of the oil lamp is knowing and living by (eyk-u = one, naam) Divine commands in life; in this lamp I (paaiaa) put in (teyl-u) the oil of (dukh-u = pain) afflictions to burn.

While (un-i = that) the Naam-wick gives light/awareness, (oh-u = that) the oil of afflictions/suffering (sokhia) dries up i.e. while Naam provides guidance in life, living by it ensures that the prospects of the soul being (meyl = meeting) taken by (jam) Divine justice (chooka) is obviated. 1.

 

ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Lokā maṯ ko fakaṛ pā▫e.   Lakẖ maṛi▫ā kar ekṯẖe ek raṯī le bẖāhi. ||1|| rahā▫o.

 

O (loka) people, (mat) lest (ko) someone should (phakarr-i paaey) ridicule this idea.

All afflictions are banished by Naam like (lakh = one hundred thousand) a large (marhia) stack of wood (eykatthey) put together is burnt by (ley) applying (eyk) a (rati) bit of (bhaah-i) fire. 1.

(Rahaau) dwell and reflect on this.  

 

ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥

Pind paṯal merī kesa▫o kiri▫ā sacẖ nām karṯār.   Aithai othai āgai pācẖẖai ehu merā āḏẖār. ||2||

 

People perform (kiria) the ritual of placing (pindd-u) rice-flour balls (patal-i) on leaves supplicating to (keysau) with long/open hair; for me it is remembering to live by (sach) the eternal (naam) Divine virtues and commands of (kartaar) the Creator;

(Eyh-u) this is (meyra) my (aadhaar) support (paachhai) back (aithai) here – in life – and (aagai) ahead (othai)there in the hereafter – they provide solace in and after life. 2.

 

ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥

Gang banāras sifaṯ ṯumārī nāvai āṯam rā▫o.   Sacẖā nāvaṇ ṯāʼn thī▫ai jāʼn ahinis lāgai bẖā▫o. ||3||

 

People go to (gang = River Ganga) Haridwar or Banaras with the mortal remains of the deceased after cremation for solace; for me it is (sifat) praising (tumaari) Your virtues, O Creator; with this (aatam raau) my inner-self (naavai = bathes) is cleansed – and receives solace while alive.

(Sacha) the true (naavan-u) bath (theeai = happens) is taken only (taa’n) then (jaa’n) when one is (laagai = touched) imbued with (bhaau) the love of the Almighty (ahinis-i) day and night. 3.

 

ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

Ik lokī hor cẖẖamicẖẖarī barāhmaṇ vat pind kẖā▫e.   Nānak pind bakẖsīs kākabahūʼn nikẖūtas nāhi. ||4||2||32||

 

The flour balls are made (ik = one) some for (loki = residents of that planet) the gods and (hor = more) some for (chhamchharee = those who walk on earth) the deceased, the Brahmin (vat-i) makes (pindd) the flour balls and (khaaey) eats.

But if we earn (pindd) the food (ka) of (bakhsees) Divine grace for the soul, it is (kabhhoo- naahi) neve r(nikhootas) exhausted i.e. Divine grace once obtained stays forever. 4. 2. 32.

 

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ਆਸਾ ਘਰੁ ੪ ਮਹਲਾ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 4 mėhlā 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Aasa to be sung to (ghar-u 4) the fourth beat. Invoking one all-pervasive Creator who may be known by the true guru’s grace

 

ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਏ ॥ ਜੋਗੀ ਜਤੀ ਜੁਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਏ ॥੧॥

Ḏeviṯi▫ā ḏarsan kai ṯā▫ī ḏūkẖ bẖūkẖ ṯirath kī▫e.   Jogī jaṯī jugaṯ mėh rahṯe kar kar bẖagve bẖekẖ bẖa▫e. ||1||

 

People observe (dookh = pain) austerities and (bhookh) fasts or (teerath kee-ey) go on pilgrimages (taaee = for the sake) in the hope of (darsan = seeing) seeing idols of (deyvtia) gods. (Jogi) the Yogis and (jati) the celibates (mah-i rahtey= remain in) observe their (jugat-i) methods (kar-i kar-i) ever wearing (bhagvey) ochre-colour (bheykh) garbs. 1.

 

ਤਉ ਕਾਰਣਿ ਸਾਹਿਬਾ ਰੰਗਿ ਰਤੇ ॥ ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o kāraṇ sāhibā rang raṯe.   Ŧere nām anekā rūp ananṯā kahaṇ na jāhī ṯere guṇ keṯe. ||1|| rahā▫o.

 

Your devotees are (ratey) imbued with Your (rang-i) love (kaaran-i) for the sake of (tau) You – Your vision.

O Almighty, (teyrey) Your (naam) virtues are (aneyka) numerous and (roop) forms (ananta) innumerable; it is (na jaahi) not possible (kahan-u) to say (keytey) how many (gun) virtues/attributes You have i.e. they are innumerable. 1.

(Rahaau) dwell and reflect on this.

 

ਦਰ ਘਰ ਮਹਲਾ ਹਸਤੀ ਘੋੜੇ ਛੋਡਿ ਵਿਲਾਇਤਿ ਦੇਸ ਗਏ ॥ ਪੀਰ ਪੇਕਾਂਬਰ ਸਾਲਿਕ ਸਾਦਿਕ ਛੋਡੀ ਦੁਨੀਆ ਥਾਇ ਪਏ ॥੨॥

Ḏar gẖar mėhlā hasṯī gẖoṛe cẖẖod vilā▫iṯ ḏes ga▫e.   Pīr pekāʼnbar sālik sāḏik cẖẖodī ḏunī▫ā thā▫e pa▫e. ||2||

 

Some (chodd-i) leave (dar ghar) homes, (mahla = mansions) wealth, (hasti) elephants and (ghorrey) horses, and go (vilaait-i deys = foreign country) to another civilization i.e. mountains or jungles – in search of God.

(Peer) preceptors, (peykaambar) prophets, (saalike) spiritual guides and (saadik) devotees (chhoddi = leave the world) break attachments with the world-play and (thaaey paey = find place) are admitted for union with the Creator. 2.

 

ਸਾਦ ਸਹਜ ਸੁਖ ਰਸ ਕਸ ਤਜੀਅਲੇ ਕਾਪੜ ਛੋਡੇ ਚਮੜ ਲੀਏ ॥ ਦੁਖੀਏ ਦਰਦਵੰਦ ਦਰਿ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਦਰਵੇਸ ਭਏ ॥੩॥

Sāḏ sahj sukẖ ras kas ṯajī▫ale kāpaṛ cẖẖode cẖamaṛ lī▫e.   Ḏukẖī▫e ḏaraḏvanḏ ḏar ṯerai nām raṯeḏarves bẖa▫e. ||3||

 

Some people (tajeeaaley) give up (saad = taste) pleasures, (sahaj sukh) lasting comforts, (ras kas = sweet and sour) varieties of food and (kaaparr) clothes, and (lee-ey) put on (chamarr = skin) animal skin like hermits.

Some (dukheeay = in pain) feel pain of separation from You, they (daradvand = in pain) yearn for (teyrey) Your (dar-i) abode; (ratey) imbued (Naam-i) with Your commands (bhaey) become (darveys) ascetics. 3.

 

ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਕੀਨ੍ਹ੍ਹੀ ॥ ਤੂੰ ਸਾਹਿਬੁ ਹਉ ਸਾਂਗੀ ਤੇਰਾ ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਜਾਤਿ ਕੈਸੀ ॥੪॥੧॥੩੩॥

Kẖalṛī kẖaprī lakṛī cẖamṛī sikẖā sūṯ ḏẖoṯī kīnĥī.   Ŧūʼn sāhib ha▫o sāʼngī ṯerā paraṇvai Nānak jāṯ kaisī. ||4||1||33||

 

People wear (khalrri) animal skin, beg with (khapri) bowl in hand, carry (lakrri = wood) staff, sit on (chamrri) deer-skin, have (sikhaa) hair-tuft on top of head, wear (soot-u = cotton) the Hindu sacred thread and some (keenhi = do) wear (dhoti) white clothes to show piety.

For me (too’n) You are (sahib-u) the Master and (hau) and I (teyra) Your (saangi) imitator i.e. I try to emulate Your virtues; for me (kaisi = what?) there is no (jaat-i = caste) identity like the garbs mentioned above, i.e. I do not belong to any saintly or other order but am God’s servant, says Guru Nanak. 4. 1. 33.