SGGS pp 369-371 Aasa M: 4 Shabads 13-15, M: 5, 1-3.
ਆਸਾ ਮਹਲਾ ੪ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਨਾਮੁ ਧਿਆਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿ ਸਚਿ ਸਮਾਇਆ ॥੧॥
Āsā mėhlā 4 Janam paḏārath pā▫e nām ḏẖi▫ā▫i▫ā Gur parsādī bujẖ sacẖ samā▫i▫ā ||1||
Composition of the fourth Guru in Raga Aasa. Those who (paaey) having got (padaarath-u = substance) valuable (janam-u = birth) human birth should (dhiaaia) pay attention to/obey (naam-u) Divine commands.
Naam is (bujh-i) understood (gur parsaadi) with the guru’s grace/guidance, and one remains (smaaia) absorbed (sach-i) the Eternal through life and merges on death. 1.
ਜਿਨ੍ਹ੍ਹ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਤਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਕਮਾਇਆ ॥ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ਮਹਲਿ ਬੁਲਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Jinĥ ḏẖur likẖi▫ā lekẖ ṯinĥī nām kamā▫i▫ā Ḏar sacẖai sacẖiār mahal bulā▫i▫ā ||1|| rahā▫o
(Jinh) one in whose (leykh = writing/account) destiny it is so (likhia) written in one’s nature (dhur-i = from source) based on past deeds, (tinhi) that person (kamaaia = practices) conforms to (naam-u) Divine commands.
Such a person is accepted as (sachiaar) truthful/free of shortcomings (dar-i) in the court of (sachai) the Eternal and (bulaaia = called) invited (mahal-i) to the palace, i.e. unites with the Creator. 1.
(Rahaau) dwell and reflect on this.
ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ਹਰਿ ਗੁਣ ਗਾਈਐ ॥੨॥
Anṯar nām niḏẖān gurmukẖ pā▫ī▫ai An▫ḏin nām ḏẖi▫ā▫e har guṇ gā▫ī▫ai ||2||
(Nidhaan-u) the treasure of (naam-u) Divine commands is present (antar-i) within the mind and its awareness is (paaeeai) fobtained (gurmukh-i) with the guru’s guidance.
S/he is (andin-u = every day) ever (dhiaaey) pays attention to (naam-u) Divine commands and (gaaeeai = sing) praises/emulates (har-i gun) Divine virtues. 2.
ਅੰਤਰਿ ਵਸਤੁ ਅਨੇਕ ਮਨਮੁਖਿ ਨਹੀ ਪਾਈਐ ॥ ਹਉਮੈ ਗਰਬੈ ਗਰਬੁ ਆਪਿ ਖੁਆਈਐ ॥੩॥
Anṯar vasaṯ anek manmukẖ nahī pā▫ī▫ai Ha▫umai garbai garab āp kẖu▫ā▫ī▫ai ||3||
There are (aneyk) numerous/infinite (vast-u = substances) treasures present (antar-i) within the mind, but (nahi) are not (paaeeai) found (manmukh-i) by one who acts by self-will and does not follow the guru.
One acts by (haumai = ego) self-will (garbai garab-u) because of pride (aap-i) in him/herself and (khuaaeeai) loses the path told by the Creator. 3.
ਨਾਨਕ ਆਪੇ ਆਪਿ ਆਪਿ ਖੁਆਈਐ ॥ ਗੁਰਮਤਿ ਮਨਿ ਪਰਗਾਸੁ ਸਚਾ ਪਾਈਐ ॥੪॥੧੩॥੬੫॥
Nānak āpe āp āp kẖu▫ā▫ī▫ai Gurmaṯ man pargās sacẖā pā▫ī▫ai ||4||13||65||
Says Nanak the fourth: This way one (khuaaeeai) separates (aap-i) the self from the Creator (aapey aap-i) by one’s own doings
On the other hand (gurmat-i) by following the guru’s teachings, there is (pargaas-u) enlightenment (man-i) in the mind and (sachaa) the Eternal (paaeeai) found therein. 4. 13. 65.
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ਰਾਗੁ ਆਸਾਵਰੀ ਘਰੁ ੧੬ ਕੇ ੨ ਮਹਲਾ ੪ ਸੁਧੰਗ ॥ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg āsāvarī gẖar 16 ke 2 mėhlā 4 suḏẖang Ik▫oaʼnkār saṯgur parsāḏ
Two compositions of the fourth Guru in Raga Aasavari to be sung (sudhang) in pure tune (ghar 16) to the sixteenth beat. Invoking the One all-pervasive Creator who may be known by the true guru’s grace
ਹਉ ਅਨਦਿਨੁ ਹਰਿ ਨਾਮੁ ਕੀਰਤਨੁ ਕਰਉ ॥ ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਨਾਮੁ ਬਤਾਇਆ ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ॥੧॥ ਰਹਾਉ ॥
Ik▫oaʼnkār saṯgur parsāḏ Ha▫o an▫ḏin har nām kīrṯan kara▫o Saṯgur mo ka▫o har nām baṯā▫i▫ā ha▫o har bin kẖin pal rėh na saka▫o ||1|| rahā▫o
(Hau) I (andin-u = every day) for ever (keertan-u karau = praise) remember and conform to (har-i naam-u)
Divine commands – to be at peace.
Since (satgur-i) the true guru (bataaia) told/made me aware of Naam, I (na sakau) cannot (rah-i) live (bin-u) (har-i) the Almighty even (khin-u pal-u) for a moment, yearn all the time. 1.
(Rahaau) dwell and reflect on this.
ਹਮਰੈ ਸ੍ਰਵਣੁ ਸਿਮਰਨੁ ਹਰਿ ਕੀਰਤਨੁ ਹਉ ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕਉ ਹਉ ਇਕੁ ਖਿਨੁ ॥ ਜੈਸੇ ਹੰਸੁ ਸਰਵਰ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਤੈਸੇ ਹਰਿ ਜਨੁ ਕਿਉ
ਰਹੈ ਹਰਿ ਸੇਵਾ ਬਿਨੁ ॥੧॥
Hamrai sarvaṇ simran har kīrṯan ha▫o har bin rėh na saka▫o ha▫o ik kẖin Jaise hans sarvar bin rėh na sakai ṯaise har jan ki▫o rahai har sevā bin ||1||
(Hamrai = mine) as a human being I have ability (sravan-u) to listen and (simran-u) remember/conform to Divine commands and (keertan-u = sing) praise/emulate Divine virtues; (hau) I (na sakau) cannot be at peace (bin-u) without (har-i) the Almighty in mind even for (ik-u khin-u) a moment.
(Jaisey) like (hans-u) the swan (na sakai) cannot (rah-i) be happy (bin-u) without (sarvar) the pool, (taisey) similarly (har-i jan = servant of the Almighty) a devotee (kiau = how?) cannot (rahai) remain (bin-u) without (seyva) service/obedience to (har-i) the Almighty. 1.
ਕਿਨਹੂੰ ਪ੍ਰੀਤਿ ਲਾਈ ਦੂਜਾ ਭਾਉ ਰਿਦ ਧਾਰਿ ਕਿਨਹੂੰ ਪ੍ਰੀਤਿ ਲਾਈ ਮੋਹ ਅਪਮਾਨ ॥ ਹਰਿ ਜਨ ਪ੍ਰੀਤਿ ਲਾਈ ਹਰਿ ਨਿਰਬਾਣ ਪਦ ਨਾਨਕ ਸਿਮਰਤ ਹਰਿ ਹਰਿ ਭਗਵਾਨ ॥੨॥੧੪॥੬੬॥
Kinhūʼn parīṯ lā▫ī ḏūjā bẖā▫o riḏ ḏẖār kinhūʼn parīṯ lā▫ī moh apmān Har jan parīṯ lā▫ī har nirbāṇ paḏ Nānak simraṯ har har bẖagvān ||2||14||66||
(Kinhoo’n) someone (preet-i laaee = develops love) likes (dhaar-i) to put his/her (rid) mind on (dooja bhaau) others ideas than the Creator – like material gains and pleasures; and someone (preet-i laaee = develops love) acts under (moh) lure of (ap = own, maan = recognition) recognition.
But (har-i jan) the devotee (preet-i laaee) acts to obtain (pad) the state of (nirbaan) freedom from temptations, and for that (simrat) remembers/obeys (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating commands of (bhagvaan) the Almighty Master. 2. 14. 66.
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ਆਸਾਵਰੀ ਮਹਲਾ ੪ ॥ ਮਾਈ ਮੋਰੋ ਪ੍ਰੀਤਮੁ ਰਾਮੁ ਬਤਾਵਹੁ ਰੀ ਮਾਈ ॥ ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨਸਕਉ ਜੈਸੇ ਕਰਹਲੁ ਬੇਲਿ ਰੀਝਾਈ ॥੧॥ ਰਹਾਉ ॥
Āsāvarī mėhlā 4 . Mā▫ī moro parīṯam rām baṯāvhu rī mā▫ī Ha▫o har bin kẖin pal rėh na saka▫o jaise karhal bel rījẖā▫ī ||1|| rahā▫o
Composition of the fourth Guru in Raga Aasavari. (Ri) o (maaee) my mother, please (bataavh-u) tell me the virtues of (moro) my (preetam-u) Beloved (raam) all-pervasive Master.
(Hau) I (na sakau) cannot (rah-i) live (bin-u) without (har-i) the almighty in mind, (jaisey) like (karhal-u) the camel (reejhaaee) longs for (beyl = creeper) green feed. 1.
(Rahaau) dwell and reflect on this.
ਹਮਰਾ ਮਨੁ ਬੈਰਾਗ ਬਿਰਕਤੁ ਭਇਓ ਹਰਿ ਦਰਸਨ ਮੀਤ ਕੈ ਤਾਈ ॥ ਜੈਸੇ ਅਲਿ ਕਮਲਾ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਤੈਸੇ ਮੋਹਿ ਹਰਿ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥੧॥
Hamrā man bairāg birkaṯ bẖa▫i▫o har ḏarsan mīṯ kai ṯā▫ī Jaise al kamlā bin rėh na sakai ṯaise mohi har bin rahan na jā▫ī ||1||
(Hamra) my (man-u) mind (bhaio) is (birakt-u) sad and (bairaag) yearns (kai taaee) for (darsan = sight) vision of (meet) my friend (har-i) Almighty.
(Jaisey) like the (al) bumblebee cannot keep away from (kamla = lotus) the flower, (taisey) similarly (moh-i) I (na jaaee) cannot (rahan-u) live without God in mind. 1.
ਰਾਖੁ ਸਰਣਿ ਜਗਦੀਸੁਰ ਪਿਆਰੇ ਮੋਹਿ ਸਰਧਾ ਪੂਰਿ ਹਰਿ ਗੁਸਾਈ ॥ ਜਨ ਨਾਨਕ ਕੈ ਮਨਿ ਅਨਦੁ ਹੋਤ ਹੈ ਹਰਿ ਦਰਸਨੁ ਨਿਮਖ ਦਿਖਾਈ ॥੨॥੩੯॥੧੩॥੧੫॥੬੭॥
Rākẖ saraṇ jagḏīsur pi▫āre mohi sarḏẖā pūr har gusā▫ī Jan Nānak kai man anaḏ hoṯ hai har ḏarsan nimakẖ ḏikẖā▫ī ||2||39||13||15||67||
O my (piaarey) dear (jagadeesur) Master of the world, please (raakh-u) keep me (saran-i – in sanctuary) in your care and (poor-i) fulfil my (sardha) wish to manifest in my mind, o (har-i) Almighty, (gusaaee) Master of the world.
(Man-i) the mind (kai) of (jan) humble Nanak the fourth, (hot hai = happens) gets (anad-u) joy when You (dikhaaee = shown) grant (darsan-u) vision/experience even for (nimakh) a moment/little while. 2. 39. 13. 15. 67.
Page 370
ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੫ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg āsā gẖar 2 mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ
Composition of the fifth Guru in Raga Aasa to be sung (ghar 2) to the second beat.
ਜਿਨਿ ਲਾਈ ਪ੍ਰੀਤਿ ਸੋਈ ਫਿਰਿ ਖਾਇਆ ॥ ਜਿਨਿ ਸੁਖਿ ਬੈਠਾਲੀ ਤਿਸੁ ਭਉ ਬਹੁਤੁ ਦਿਖਾਇਆ ॥ ਭਾਈ ਮੀਤ ਕੁਟੰਬ ਦੇਖਿ ਬਿਬਾਦੇ ॥ ਹਮ ਆਈ ਵਸਗਤਿ ਗੁਰ ਪਰਸਾਦੇ ॥੧॥
Jin lā▫ī parīṯ so▫ī fir kẖā▫i▫ā Jin sukẖ baiṯẖālī ṯis bẖa▫o bahuṯ ḏikẖā▫i▫ā Bẖā▫ī mīṯ kutamb ḏekẖ bibāḏe Ham ā▫ī vasgaṯ gur parsāḏe ||1||
The phenomenon of temptations in the world-play is such that (jin-i) one who once (preet-i laaee = loves) gets interested in it, (phir-i) then s/he (khaaiaa = eaten) gets possessed by it.
(Jin-i) one who (baitthali = makes it sit, sukh-i = in comfort) cares for it, is (dikhaaiaa) shown (bahut-u) a lot of (bhau) charm, i.e. s/he finds hard to break with it.
(Deykh-i = seeing) its influence causes (bibaadey) conflicts between (bhaaee = brothers) siblings, (meet) friends and (kuta’mb) family members – because everyone is focused on self-interest.
But it has (vasgat-i aaee) come under (ham) my control (gur parsaadey) with the guru’s grace/guidance. 1.
ਐਸਾ ਦੇਖਿ ਬਿਮੋਹਿਤ ਹੋਏ ॥ ਸਾਧਿਕ ਸਿਧ ਸੁਰਦੇਵ ਮਨੁਖਾ ਬਿਨੁ ਸਾਧੂ ਸਭਿ ਧ੍ਰੋਹਨਿ ਧ੍ਰੋਹੇ ॥੧॥ ਰਹਾਉ ॥
Aisā ḏekẖ bimohiṯ ho▫e Sāḏẖik siḏẖ surḏev manukẖā bin sāḏẖū sabẖ ḏẖarohan ḏẖarohe ||1|| rahā▫o
Everyone is (aisa) so (bimohit hoey) enchanted (deykh-i) seeing its pleasures.
(Saadhik) the seekers, (sidh) accomplished saints, (surdeyv) gods, (manukha) the humans (sabh) all (bin-u) except (saadhoo) the saint who breaks attachment to it are all (dhrohey) tricked by (dhrohan-i) the trickster. 1.
(Rahaau) dwell and reflect on this.
This is how temptations in the word-play work.
ਇਕਿ ਫਿਰਹਿ ਉਦਾਸੀ ਤਿਨ੍ਹ੍ਹ ਕਾਮਿ ਵਿਆਪੈ ॥ ਇਕਿ ਸੰਚਹਿ ਗਿਰਹੀ ਤਿਨ੍ਹ੍ਹ ਹੋਇ ਨ ਆਪੈ ॥
Ik firėh uḏāsī ṯinĥ kām vi▫āpai Ik saʼncẖėh girhī ṯinĥ ho▫e na āpai
(Ik – one type) some people (phirah-i) wander (udaasi = withdrawn) as ascetics – away from their families – but (kaam-i) lust (viaapai) afflicts (tinh) them, i.e. they cast evil eye on other women.
Some who are (girhaee) householders, they (sanchah-i = accumulate) gather wealth – they become rich – but (hoey na) cannot be (aapai = themselves) their own masters i.e. still crave.
ਇਕਿ ਸਤੀ ਕਹਾਵਹਿ ਤਿਨ੍ਹ੍ਹ ਬਹੁਤੁ ਕਲਪਾਵੈ ॥ ਹਮ ਹਰਿ ਰਾਖੇ ਲਗਿ ਸਤਿਗੁਰ ਪਾਵੈ ॥੨॥
Ik saṯī kahāvėh ṯinĥ bahuṯ kalpāpai Ham har rākẖe lag saṯgur pāvai ||2||
Some give in charity and want to be (kahaavai) called (sati) philanthropists, but, it (kalpaavai) torments (tinh) them a lot – wanting them to expect fame and reward.
(Har-i) the Almighty (raakhey) protects (ham) me because I have (lag-i) touched (paavai) the feet of (satiguru) the true guru i.e. I conform to Naam/Divine virtues and commands, with the guru’s guidance. 2.
ਤਪੁ ਕਰਤੇ ਤਪਸੀ ਭੂਲਾਏ ॥ ਪੰਡਿਤ ਮੋਹੇ ਲੋਭਿ ਸਬਾਏ ॥ ਤ੍ਰੈ ਗੁਣ ਮੋਹੇ ਮੋਹਿਆ ਆਕਾਸੁ ॥ ਹਮ ਸਤਿਗੁਰ ਰਾਖੇ ਦੇ ਕਰਿ ਹਾਥੁ ॥੩॥
Ŧap karṯe ṯapsī bẖūlā▫e Pandiṯ mohe lobẖ sabā▫e Ŧarai guṇ mohe mohi▫ā ākās Ham saṯgur rākẖe ḏe kar hāth ||3||
Lures (bhoolaaey) lead astray (tapsi) the ascetics (kartey) doing/practicing (tap-u) ascetism/austerities.
It (mohey) tempts (sabaaey) all (pandit) scholars of scriptures (lobh-i) with greed for money.
It attracts people caught in (trai gun) the three modes of ego-action, it (mohey) enchants all creatures (dharti) on the earth and (aakaas) in the sky.
But the true guru (dey kar-i) gives his (haath-u) hand to (raakhey) protect me, i.e. guides to remain free of vices.
Note: One of the forms of Maaiaa is Haumai or ego. It is mostly taken as negative indicating arrogance, but is also creative. This is how it is described in the next verse.
ਗਿਆਨੀ ਕੀ ਹੋਇ ਵਰਤੀ ਦਾਸਿ ॥ ਕਰ ਜੋੜੇ ਸੇਵਾ ਕਰੇ ਅਰਦਾਸਿ ॥ ਜੋ ਤੂੰ ਕਹਹਿ ਸੁ ਕਾਰ ਕਮਾਵਾ ॥ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖ ਨੇੜਿ ਨ ਆਵਾ ॥੪॥੧॥
Gi▫ānī kī ho▫e varṯī ḏās Kar joṛe sevā kare arḏās Jo ṯūʼn kahėh so kār kamāvā Jan Nānak gurmukẖ neṛ na āvā ||4||1||
Maaiaa/ego (hoey varti) behaves like (daas) a servant of (giaani) the learned person, i.e. s/he obeys Naam/Divine commands. It (jorrey) folds its (kar) hands, (seyva karey) serves/obeys and (karey) makes (ardaas-i) makes supplication/submits,
“I shall (kamaava) carry out (kaar) the task (too) you (kahah-i – say) command me to perform”, i.e. one harnesses ego for positive action.
“But I cannot come (neyr-i) near, i.e. cannot negatively afflict, (gurmukh-i) one who follows the guru’s teachings” says (jan) the humble Nanak the fifth. 4. 1.
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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਸੂ ਤੇ ਪਿਰਿ ਕੀਨੀ ਵਾਖਿ ॥ ਦੇਰ ਜਿਠਾਣੀ ਮੁਈ ਦੂਖਿ ਸੰਤਾਪਿ ॥
Āsā mėhlā 5. Sasū ṯe pir kīnī vākẖ Ḏer jiṯẖāṇī mu▫ī ḏūkẖ sanṯāp
Composition of the fifth Guru in Raga Aasa. (Pir-i) the husband (keeni vaakh-i) has separated me from (sasoo) the mother-in-law, i.e. obedience to the Almighty-husband has enabled to shed ego.
Message: Once one finds the Creator within and becomes aware of its virtues and commands, one does not act by ego/self-will.
Literal: (Deyr/diraani) younger and (jitthaani) elder sisters-in-law (muee) have died (dookh-i) in pain and (santaap-i) suffering.
Message: The sensory and action organs, which earlier enjoyed the temptations, now cannot, and feel neglected.
ਘਰ ਕੇ ਜਿਠੇਰੇ ਕੀਚੂਕੀ ਕਾਣਿ ॥ ਪਿਰਿ ਰਖਿਆ ਕੀਨੀ ਸੁਘੜ ਸੁਜਾਣਿ ॥੧॥
Gẖar ke jiṯẖere kī cẖūkī kāṇ Pir rakẖi▫ā kīnī sugẖaṛ sujāṇ ||1||
Literal: (Kaan = dependence) authority of (jittheyrey) the elder (ghar key) of the house (chooki) ends.
Message: I am not subject to being to task by Divine justice.
I am happy because (sugharr) the virtuous and (sujaan-i) wise (pir-i) Almighty-husband (rakhia keeni) protects me from evil. 1.
ਸੁਨਹੁ ਲੋਕਾ ਮੈ ਪ੍ਰੇਮ ਰਸੁ ਪਾਇਆ ॥ ਦੁਰਜਨ ਮਾਰੇ ਵੈਰੀ ਸੰਘਾਰੇ ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਨਾਮੁ ਦਿਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Sunhu lokā mai parem ras pā▫i▫ā Ḏurjan māre vairī sangẖāre saṯgur mo ka▫o har nām ḏivā▫i▫ā ||1|| rahā▫o
O (loka) people, (sunh-u) listen, (mai) I (ras-u paaia) relish (preym) love of the Almighty i.e. have found IT within.
Ever since (satgur-i) the true guru (divaaia = gave) imparted awareness of (naam-u) Divine commands (mo kau) to me, I have (maarey = killed) banished (durjan = evildoers) evil from the mind and (sanghaarey) destroyed (vairi) enemies i.e. overcome vices. 1.
(Rahaau) dwell and reflect on this.
This how it was achieved:
ਪ੍ਰਥਮੇ ਤਿਆਗੀ ਹਉਮੈ ਪ੍ਰੀਤਿ ॥ ਦੁਤੀਆ ਤਿਆਗੀ ਲੋਗਾ ਰੀਤਿ ॥ ਤ੍ਰੈ ਗੁਣ ਤਿਆਗਿ ਦੁਰਜਨ ਮੀਤ ਸਮਾਨੇ ॥ ਤੁਰੀਆ ਗੁਣੁ ਮਿਲਿ ਸਾਧ ਪਛਾਨੇ ॥੨॥
Parathme ṯi▫āgī ha▫umai parīṯ Ḏuṯī▫ā ṯi▫āgī logā rīṯ Ŧarai guṇ ṯi▫āg ḏurjan mīṯ samāne Ŧurī▫ā guṇ mil sāḏẖ pacẖẖāne ||2||
(Prathmey) firstly I (tiaagi) gave up (preet-i) liking for (haumai = ego) acting by self-will. (Duteea) second, I gave up (loga reet-i) what everyone else was doing i.e. stopped observing rituals and superstitions.
Next I (tiaag-i) gave up (trai gun = three attributes) the three modes of ego action – Tamas, Rajas, Sattva – and treat (durjan = evil doers) adversaries and (meet) friends (samaaney) equally, – believe that people become what God makes them.
I (pachhaney) understood (tureeaa) the fourth (gun-u) characteristic/state – of transcending ego – (mil-i) on finding the guru (saadh) saint and following his teachings. 2.
ਸਹਜ ਗੁਫਾ ਮਹਿ ਆਸਣੁ ਬਾਧਿਆ ॥ ਜੋਤਿ ਸਰੂਪ ਅਨਾਹਦੁ ਵਾਜਿਆ ॥ ਮਹਾ ਅਨੰਦੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਪ੍ਰਿਅ ਸਿਉ ਰਾਤੀ ਧਨ ਸੋਹਾਗਣਿ ਨਾਰਿ ॥੩॥
Sahj gufā mėh āsaṇ bāḏẖi▫ā Joṯ sarūp anāhaḏ vāji▫ā Mahā anand gur sabaḏ vīcẖār Pari▫a si▫o rāṯī ḏẖan sohagaṇ nār ||3||
I (aasan-u baadhia) sit in meditation in (gufa) a cave of (sahaj) steadfastness, i.e. unaffected by lures of the world.
In my mind I hear (anaahad-u) continuous celestial music (vaajiaa) playing as (jot-i saroop = form of spirit) manifestation of the Almighty.
This (mahaa) great (anand-u) bliss is experienced (veechaar-i) by reflecting on (guru sabad-u) the guru’s teachings.
(Dhan) blessed is (naar-i = wife) the soul-wife (raati) imbued (siau) with love of (pri-a) the beloved Almighty-husband; she is (sohaagan-i) fortunate to have the Master’s company. 3.
ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ ॥ ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਹਰਿ ਸੇਤੀ ਓਹੁ ਰਹੈ ਸਮਾਇ ॥੪॥੨॥
Jan Nānak bole barahm bīcẖār Jo suṇe kamāvai so uṯrai pār Janam na marai na āvai na jā▫e Har seṯī oh rahai samā▫e ||4||2||
(Jan) humble fifth Nanak (boley = says) describes (beechaar-u) his reflection on (brahm = Creator) the virtues of the Almighty.
(Jo) one who (sunai) listens and (kamaai = practices) leads his/her life according to them, (s-u) that person (utrai) lands (paar-i) at the far bank i.e. gets across the world-ocean to unite with the Creator and not be reborn.
Such a person does not (janam-i) keep being born and (marai = dies) dying i.e. does not keep falling prey to vices in life, and does not (aavai) comes to (jaaey-i) go i.e. does not reincarnate, on death.
(Oh-u = that) s/he (rahai) remains (samaaey) absorbed (seyti = with) in (har-i) the Almighty in life and merges with IT on death. 4. 2.
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Note: This Shabad presents serene and amiable human nature in the form of a beautiful and gentle woman. It shows how her presence transforms the environment and makes it blissful. This nature is formed by conformance to Naam/Divine virtues and commands with the true guru’s guidance.
ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਿਜ ਭਗਤੀ ਸੀਲਵੰਤੀ ਨਾਰਿ ॥ ਰੂਪਿ ਅਨੂਪ ਪੂਰੀ ਆਚਾਰਿ ॥ ਜਿਤੁ ਗ੍ਰਿਹਿ ਵਸੈ ਸੋ ਗ੍ਰਿਹੁ ਸੋਭਾਵੰਤਾ ॥ ਗੁਰਮੁਖਿ ਪਾਈ ਕਿਨੈ ਵਿਰਲੈ ਜੰਤਾ ॥੧॥
Āsā mėhlā 5. Nij bẖagṯī sīlvanṯī nār Rūp anūp pūrī ācẖār Jiṯ garihi vasai so garihu sobẖāvanṯā Gurmukẖ pā▫ī kinai virlai janṯā ||1||
Composition of the fifth Guru in Raga Aasa. A (naar-i) woman (bhagti) devoted (nij = self) from within, i.e. self-motivated, is (seelvanti) tranquil/serene.
S/he has (anoop) incomparable (roop-i) looks and is (poori) perfect (aachaar-i) in conduct.
(Grih-i) the home (jit-u) in which she (vasai) lives, (so) that home is (sobhaavanti) glorified i.e. she brings glory to wherever she is.
(Kinai) some (virlai) rare (janta) person (gurmukhi) who follows the guru (paaee = obtained) has that nature. 1.
ਸੁਕਰਣੀ ਕਾਮਣਿ ਗੁਰ ਮਿਲਿ ਹਮ ਪਾਈ ॥ ਜਜਿ ਕਾਜਿ ਪਰਥਾਇ ਸੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥
Sukarṇī kāmaṇ gur mil ham pā▫ī Jaj kāj parthā▫e suhā▫ī. ||1|| rahā▫o
(Ham) I (paaee) got such (kaaman-i = wife) wife/nature of (sukarni) good deeds, on (guru mil-i) finding the guru and following his teachings.
She (suhaaee) looks good (parthaaey-i) for both (jaj-i) spiritual and (kaaj-i) worldly affairs i.e. a person with this nature pays attention to both the spiritual and mundane aspects of life. 1.
(Rahaau) dwell and reflect on this.
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ਜਿਚਰੁ ਵਸੀ ਪਿਤਾ ਕੈ ਸਾਥਿ ॥ ਤਿਚਰੁ ਕੰਤੁ ਬਹੁ ਫਿਰੈ ਉਦਾਸਿ ॥ ਕਰਿ ਸੇਵਾ ਸਤ ਪੁਰਖੁ ਮਨਾਇਆ ॥ ਗੁਰਿ ਆਣੀ ਘਰ ਮਹਿ ਤਾ ਸਰਬ ਸੁਖ ਪਾਇਆ ॥੨॥
Jicẖar vasī piṯā kai sāth Ŧicẖar kanṯ baho firai uḏās Kar sevā saṯ purakẖ manā▫i▫ā Gur āṇī gẖar mėh ṯā sarab sukẖ pā▫i▫ā ||2||
(Jichar-u) as long as she (vasi) fiancé (phirai) wanders in (bah-u) very (udaas-i) in low spirits.
But when one shows proclivity (kar-i seyva = serves) to serve, (sat purakh-u) the Eternal Creator (manaaia) is pleased.
And she is led to the guru and (gur-i) the guru (aani) brings her (ghar mah-i) in the house i.e. makes the mind focus on Divine virtues and commands, and (ta) then one (paaia) experiences (sarab) all (sukh) comforts/peace. 2.
ਬਤੀਹ ਸੁਲਖਣੀ ਸਚੁ ਸੰਤਤਿ ਪੂਤ ॥ ਆਗਿਆਕਾਰੀ ਸੁਘੜ ਸਰੂਪ ॥ ਇਛ ਪੂਰੇ ਮਨ ਕੰਤ ਸੁਆਮੀ ॥ ਸਗਲ ਸੰਤੋਖੀ ਦੇਰ ਜੇਠਾਨੀ ॥੩॥
Baṯīh sulakẖ▫ṇī sacẖ sanṯaṯ pūṯ Āgi▫ākārī sugẖaṛ sarūp Icẖẖ pūre man kanṯ su▫āmī Sagal sanṯokẖī ḏer jeṯẖānī ||3||
She has (bateeh) thirtytwo (sulakhani = of good signs) virtues – expression used for a virtuous woman – and her (santa-it/santaan) offspring (poot) sons i.e. conduct, is (sach-u) truthful.
She is (agiaa-kaari) obedient, (sugharr) accomplished and (saroop) beautiful i.e. one who lives in obedience of Divine commands and is glorified by the Creator.
She (poorey) fulfils (ichh) the wishes of (kant-suaami) Master-spouse i.e. the Almighty approves of such a person.
(deyr/diraani, jeytthaani) the younger and elder sisters-in-law are (sagal) all (santokhi) happy i.e. one’s sensory and action organs do not waver looking for transitory pleasures. 3.
ਸਭ ਪਰਵਾਰੈ ਮਾਹਿ ਸਰੇਸਟ ॥ ਮਤੀ ਦੇਵੀ ਦੇਵਰ ਜੇਸਟ ॥ ਧੰਨੁ ਸੁ ਗ੍ਰਿਹੁ ਜਿਤੁ ਪ੍ਰਗਟੀ ਆਇ ॥ ਜਨ ਨਾਨਕ ਸੁਖੇ ਸੁਖਿ ਵਿਹਾਇ ॥੪॥੩॥
Sabẖ parvārai māhi saresat Maṯī ḏevī ḏevar jesat Ḏẖan so garihu jiṯ pargatī ā▫e Jan Nānak sukẖe sukẖ vihā▫e ||4||3||
A serene person is (sreystt = sublime) distinguished (maahi) in (sabh) the whole (parvaarai = family) society.
S/he (deyvi) gives (mati) counsel to both (deyvar) the younger and (jeystt) elder brothers-in-law i.e. all older and younger people alike seek her advice.
(Dhan) great is (s u) that (grih-u) home/family (jit-u) where s/he (pragtti aaee = manifests) comes i.e. blessed is the person who acquires this nature.
A person with such nature (vihaaey-i) spends life (sukhey sukh-i) ever in peace and happiness, says (jan) humble fifth Nanak. 4. 3.
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