SGGS pp 403-405, Aasa M: 5, Shabads 130-138.

ਆਸਾ ਘਰੁ ੧੧ ਮਹਲਾ ੫
Āsā gẖar 11 mėhlā 5

Compositions of the fifth Guru in Raga Aasa, to be sung to (ghar-u 11) the eleventh beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ॥
Ik▫oaʼnkār saṯgur parsāḏ.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

ਨਟੂਆ ਭੇਖ ਦਿਖਾਵੈ ਬਹੁ ਬਿਧਿ ਜੈਸਾ ਹੈ ਓਹੁ ਤੈਸਾ ਰੇ॥ ਅਨਿਕ ਜੋਨਿ ਭ੍ਰਮਿਓ ਭ੍ਰਮ ਭੀਤਰਿ ਸੁਖਹਿ ਨਾਹੀ ਪਰਵੇਸਾ ਰੇ॥੧॥
Natū▫ā bẖekẖḏikẖāvai baho biḏẖ jaisā hai oh ṯaisā re. Anik jon bẖarmi▫o bẖaram bẖīṯar sukẖėh nāhī parvesā re. ||1||

(Nattooa) an actor (dikhaavai) shows/presents him/her-self (bah-u) in many (bidh-i) types of (bheykh) guises, but remains (taisa) that (jaisa) what (oh-u) s/he is, i.e. the roles s/he plays does not change his/her person.
Similarly, one who has (bhram) delusion (bheetar-i) within, i.e. lacks belief/obedience of God, (bhramio = wanders) goes through (anik) numerous (jon-i) life forms, because s/he does not get (parveysa = entry) to be in (sukhah-i) peace, i.e. does not settle down by union with the Creator. 1.

Page 404

ਸਾਜਨ ਸੰਤ ਹਮਾਰੇ ਮੀਤਾ ਬਿਨੁ ਹਰਿ ਹਰਿ ਆਨੀਤਾ ਰੇ ॥ ਸਾਧਸੰਗਿ ਮਿਲਿ ਹਰਿ ਗੁਣ ਗਾਏ ਇਹੁ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤਾ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Sājan sanṯ hamāre mīṯā bin har har ānīṯā re. Sāḏẖsang mil har guṇ gā▫e ih janam paḏārath jīṯā re. ||1|| rahā▫o.

O (hamaarey) my (sant = saint) seeker (saajan) companions and (meeta) friends everyone/thing (bin-u) except (har-i har-i) the Almighty is (aa-neeta = not forever) perishable – so do not be attached to them.
Those who (mil-i) together (saadhsang-i) in holy congregation (gaaey = sing) praise and learn to emulate (har-i) Divine (gun) virtues, they (jeeta) win, i.e. make use of (ih-u) this (padaarath-u = substance) valuable (janam-u) human birth – they achieve merger with the Creator and end cycles of reincarnation. 1.
(Rahaau) dwell and reflect on this.

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬ੍ਰਹਮ ਕੀ ਕੀਨ੍ਹ੍ਹੀ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਤਰੀਐ ਰੇ ॥ ਘੂਮਨ ਘੇਰ ਅਗਾਹ ਗਾਖਰੀ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਉਤਰੀਐ ਰੇ ॥੨॥
Ŧarai guṇ mā▫i▫ā barahm kī kīnĥī kahhu kavan biḏẖṯarī▫ai re. Gẖūman gẖer agāh gākẖrī gur sabḏī pār uṯrī▫ai re. ||2||

Question: This (maaia) world play of (trai gun = three attributes) acting by the three modes of ego action – Tamas, Rajas, Sattva – has been (keenhi) made by (brahm) the Creator; (kah-u = say) tell me by (kavan) what (bidh-i) method can we (tareeai = swim across) overcome it?
Answer: The world-play is (agaah = bottomless) an unfathomable and (gaakhri) hard-to-cross (ghooman gheyr) whirlpool; one (paar-i utareeai = land at far end) gets across it (gur sabdi) by the guru’s word, i.e. ego is overcome with the guru’s guidance. 2.

ਖੋਜਤ ਖੋਜਤ ਖੋਜਿ ਬੀਚਾਰਿਓ ਤਤੁ ਨਾਨਕ ਇਹੁ ਜਾਨਾ ਰੇ ॥ ਸਿਮਰਤ ਨਾਮੁ ਨਿਧਾਨੁ ਨਿਰਮੋਲਕੁ ਮਨੁ ਮਾਣਕੁ ਪਤੀਆਨਾ ਰੇ ॥੩॥੧॥੧੩੦॥
Kẖojaṯ kẖojaṯ kẖoj bīcẖāri▫o ṯaṯ Nānak ih jānā re. Simraṯ nām niḏẖān nirmolak man māṇak paṯī▫ānā re. ||3||1||130||

Says fifth Nanak: (Khojat khojat) searching continuously and (beechaario) reflecting on the results of (khoj-i) search, one (jaana) understands (ih-u) this (tat-u) real essence.
with (simrat) remembrance/conformance to of (nirmolak-u) the invaluable (nidhaan-u) treasure of (naam-u) Divine commands, (man-u) the mind (maanak-u) jewel (patiaana) feels satisfied, the mind finds solace within and does not have to search for God. 3. 1. 130.

————————————

ਆਸਾ ਮਹਲਾ ੫ ਦੁਪਦੇ ॥
Āsā mėhlā 5 ḏupḏe.

Composition of the fifth Guru in Raga Aasa (dupadey) of two stanzas.

ਗੁਰ ਪਰਸਾਦਿ ਮੇਰੈ ਮਨਿ ਵਸਿਆ ਜੋ ਮਾਗਉ ਸੋ ਪਾਵਉ ਰੇ ॥ ਨਾਮ ਰੰਗਿ ਇਹੁ ਮਨੁ ਤ੍ਰਿਪਤਾਨਾ ਬਹੁਰਿ ਨ ਕਤਹੂੰ ਧਾਵਉ ਰੇ ॥੧॥
Gur parsāḏ merai man vasi▫ā jo māga▫o so pāva▫o re. Nām rang ih man ṯaripṯānā bahur na kaṯahūʼn ḏẖāva▫o re. ||1||

(Gur prasaad-i) with the guru’s grace/guidance, Naam/Hukam/commands of the Almighty (vasia) abides (meyrai) in my (man) mind, i.e. I am aware of how to lead life by Divine commands, the laws of nature; now (jo) whatever I (maangau = ask) wish for, I (paavau) obtain fulfilment of (so) that.
(Ih-u = this) my (man) mind is now (triptaana = satisfied) happy (rang-i) being imbued with commitment to (naam) Divine virtues and commands and I do not have to (dhaavau) run – to seek solace – (katahoo’n) anywhere else (bahur-i) any more. 1.

ਹਮਰਾ ਠਾਕੁਰੁ ਸਭ ਤੇ ਊਚਾ ਰੈਣਿ ਦਿਨਸੁ ਤਿਸੁ ਗਾਵਉ ਰੇ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ਤਿਸ ਤੇ ਤੁਝਹਿ ਡਰਾਵਉ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Hamrā ṯẖākur sabẖṯe ūcẖā raiṇḏinas ṯis gāva▫o re. Kẖin mėh thāp uthāpanhārā ṯis ṯe ṯujẖėh darāva▫o re. ||1|| rahā▫o.

(Hamra) our (tthaakur-u) Master is (oochaa) higher (tey) than (sabh) all – is the highest; I (gaavau = sing) praise (tis-u) IT (rain-i) night and (dinas-u) day – forever.
IT (thaap-i) creates and (uthaapan-haara) destroys (mah-i) in a (khin) moment; by this reminder, I cause you (tujhah-i) by you (ddraavau = create fear) cause obedience to for (tis = that) God, o my mind. 1.
(Rahaau) dwell and reflect on this.

ਜਬ ਦੇਖਉ ਪ੍ਰਭੁ ਅਪੁਨਾ ਸੁਆਮੀ ਤਉ ਅਵਰਹਿ ਚੀਤਿ ਨ ਪਾਵਉ ਰੇ ॥ ਨਾਨਕੁ ਦਾਸੁ ਪ੍ਰਭਿ ਆਪਿ ਪਹਿਰਾਇਆ ਭ੍ਰਮੁ ਭਉ ਮੇਟਿ ਲਿਖਾਵਉ ਰੇ ॥੨॥੨॥੧੩੧॥
Jab ḏekẖ▫a▫u parabẖ apunā su▫āmī ṯa▫o avrahi cẖīṯ na pāva▫o re. Nānak ḏās parabẖ āp pėhrā▫i▫ā bẖaram bẖa▫o met likẖāva▫o re. ||2||2||131||

I am satisfied (Jab) when I (deykhau) see, (apuna) my (prabh-u) Almighty (suaami) Master within, i.e. Divine virtues and commands in mind; then I do not (paavau = put) bring (avrah) anyone else (cheet-i) to the mind.
(Prabh-i) the Almighty (aap-i) IT-self (pahraaia = caused to wear) put the robe of honor, i.e. bestowed grace – on (daas-u) the servant Nanak the fifth; I have (meytt-i) removed (bhram-u) delusion and (bhau) fear of others, I (likhaavau) write, i.e. remember, IT alone in my mind. 2. 2. 131.

——————————————

 ਆਸਾ ਮਹਲਾ ੫ ॥ ਚਾਰਿ ਬਰਨ ਚਉਹਾ ਕੇ ਮਰਦਨ ਖਟੁ ਦਰਸਨ ਕਰ ਤਲੀ ਰੇ ॥ ਸੁੰਦਰ ਸੁਘਰ ਸਰੂਪ ਸਿਆਨੇ ਪੰਚਹੁ ਹੀ ਮੋਹਿ ਛਲੀ ਰੇ ॥੧॥
Āsā mėhlā 5. Cẖār baran cẖa▫uhā ke marḏan kẖat ḏarsan kar ṯalī re. Sunḏar sugẖar sarūp si▫āne pancẖahu hī mohi cẖẖalī re. ||1||

Composition of the fifth Guru in Raga Aasa. There are five vices namely lust, wrath, greed, attachment and vanity. And there are (chaar-i) four (baran) castes – Brahmin, Khatri, Vaish and Sudra. The vices are (mardan) grinders (key) of, i.e. afflict, persons of (chauha) all four castes, and have – followers of – (khatt-u) the six (darsan) Hindu philosophies (tali) under their (kar) hands i.e. control them.
(Sundar saroop) the beautiful/handsome, (sughar = well groomed) accomplished and (siaaney) wise/clever people, (panchah-u hi) all the five vices (moh-i) tempt and (chhali = deceive) mislead them. 1.

ਜਿਨਿ ਮਿਲਿ ਮਾਰੇ ਪੰਚ ਸੂਰਬੀਰ ਐਸੋ ਕਉਨੁ ਬਲੀ ਰੇ ॥ ਜਿਨਿ ਪੰਚ ਮਾਰਿ ਬਿਦਾਰਿ ਗੁਦਾਰੇ ਸੋ ਪੂਰਾ ਇਹ ਕਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Jin mil māre pancẖ sūrbīr aiso ka▫un balī re. Jin pancẖ mār biḏār guḏāre so pūrā ih kalī re. ||1|| rahā▫o.

(Kaun-u) who is (aiso) such (bali) a powerful person (mil-i = meets) by meeting/following (jin-i) whom, (panch) the five (soorbeer) warriors (maarey = killed) can be subdued?
(Jin-i) one who (maar-i = kills) overcomes, (bidaar-i) destroys and (gudaarey) gets rid of (panch) the five is (poora) a perfect person in (ih) this (kali) dark age – where the vices are dominant. 1.
(Rahaau) dwell and reflect on this.

ਵਡੀ ਕੋਮ ਵਸਿ ਭਾਗਹਿ ਨਾਹੀ ਮੁਹਕਮ ਫਉਜ ਹਠਲੀ ਰੇ ॥ ਕਹੁ ਨਾਨਕ ਤਿਨਿ ਜਨਿ ਨਿਰਦਲਿਆ ਸਾਧਸੰਗਤਿ ਕੈ ਝਲੀ ਰੇ ॥੨॥੩॥੧੩੨॥
vadī kom vas bẖāgėh nāhī muhkam fa▫uj haṯẖlī re. Kaho Nānak ṯin jan nirḏali▫ā sāḏẖsangaṯ kai jẖalī re. ||2||3||132||

The five vices are (vaddi) a great (kom = nation) class and (muhkam) a strong (hatthali) determined (fauj) army; they are neither (vas-i) subdued nor do they (bhaageh) run away – from the battlefield of life.
Says fifth Nanak: (Tin-i) those (jan-i) persons who (jhali = bear) are guided (saadhsangat-i) by the guru’s company/way of life, they (nirdaliaa) fully grind i.e. destroy them. 2. 3. 132.

—————————————-

ਆਸਾ ਮਹਲਾ ੫ ॥ ਨੀਕੀ ਜੀਅ ਕੀ ਹਰਿ ਕਥਾ ਊਤਮ ਆਨ ਸਗਲ ਰਸ ਫੀਕੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Āsā mėhlā 5. Nīkī jī▫a kī har kathā ūṯam ān sagal ras fīkī re. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Aasa. (Neeki) the great (har-i) Divine (kathaa = story) experience by (jeea) the creature is (ootam) sublime; (sagal) all (aan) other (ras) pleasures are (pheeki = insipid) of no value.

(Rahaau) dwell and reflect on this.

ਬਹੁ ਗੁਨਿ ਧੁਨਿ ਮੁਨਿ ਜਨ ਖਟੁ ਬੇਤੇ ਅਵਰੁ ਨ ਕਿਛੁ ਲਾਈਕੀ ਰੇ ॥੧॥
Baho gun ḏẖun mun jan kẖat beṯe avar na kicẖẖ lā▫īkī re. ||1||

Numerous (gun-i) virtuous people (dhun-i = tunes) singers of music, (mun-i jan) sages and (beytey) knowers of (khat) the six philosophies, all proclaim that there is (na kichh) nothing (avar) else (laaiki = capable) like Divine experience. 1.

ਬਿਖਾਰੀ ਨਿਰਾਰੀ ਅਪਾਰੀ ਸਹਜਾਰੀ ਸਾਧਸੰਗਿ ਨਾਨਕ ਪੀਕੀ ਰੇ ॥੨॥੪॥੧੩੩॥
Bikẖārī nirārī apārī sėhjārī sāḏẖsang Nānak pīkī re. ||2||4||133||

Divine virtues are (bikhaari) enemy of vices, i.e. drive away, vices, (niraari) are different from mundane stories, are (apaari) infinite and (sahjaari) bring poise; it is an elixir (peeki = drunk) obtained (saadhsang-i) in holy congregation, says fifth Nanak. 2. 4. 133.

———————————-

ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਮਾਰੀ ਪਿਆਰੀ ਅੰਮ੍ਰਿਤ ਧਾਰੀ ਗੁਰਿ ਨਿਮਖ ਨ ਮਨ ਤੇ ਟਾਰੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Āsā mėhlā 5. Hamārī pi▫ārī amriṯḏẖārī gur nimakẖ na man ṯe tārī re. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Aasa (Hamaari) my (piaari) beloved Divine virtues are (amrit) the life-giving (dhaari) support for life; (gur-i) the guru, through his teachings, has ensured that they do not (ttaari = go out) leave (t-e) from (man) the mind (nimakh) even for a moment. 1.
(Rahaau) dwell and reflect on this.

ਦਰਸਨ ਪਰਸਨ ਸਰਸਨ ਹਰਸਨ ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ ॥੧॥
Ḏarsan parsan sarsan harsan rang rangī karṯārī re. ||1||

Divine virtues help being (rangi) imbued (rang-i) with the love (kartaari) of the Creator, obtain (darsan) vision of the Almighty within, (parsan = touch) make one feel to be with IT, are (sarsan) sweet enjoyable and (harsan) produce joy to the mind. 1.

ਖਿਨੁ ਰਮ ਗੁਰ ਗਮ ਹਰਿ ਦਮ ਨਹ ਜਮ ਹਰਿ ਕੰਠਿ ਨਾਨਕ ਉਰਿ ਹਾਰੀ ਰੇ ॥੨॥੫॥੧੩੪॥
Kẖin ram gur gam har ḏam nah jam har kanṯẖ Nānak ur hārī re. ||2||5||134||

(Gam = reaching) find (gur) the guru and follow his teachings to (ram = utter) remember Divine virtues and commands every (khin-u) moment and with (har-i) every (dam) breath; have (har-i) the Almighty with you like a garland (kantth-i) round the neck and (ur-i haari) keep IT in mind; then (jam) the messengers of death will (nah) not – come near you, says fifth Nanak. 2. 5. 134.

————————————

ਆਸਾ ਮਹਲਾ ੫ ॥ ਨੀਕੀ ਸਾਧ ਸੰਗਾਨੀ ॥ ਰਹਾਉ ॥
Āsā mėhlā 5.Nīkī sāḏẖ sangānī. Rahā▫o.

Composition of the fifth Guru in Raga Aasa. (Sangaani) company/guidance of (saadh) the guru is (neeki = good) great.
(Rahaau) dwell and reflect on this.

ਪਹਰ ਮੂਰਤ ਪਲ ਗਾਵਤ ਗਾਵਤ ਗੋਵਿੰਦ ਗੋਵਿੰਦ ਵਖਾਨੀ ॥੧॥
Pahar mūraṯ pal gāvaṯ gāvaṯ govinḏ govinḏ vakẖānī. ||1||

One (vakhaani = utters) praises virtues of (govind govind) the Master of the universe (gaavat gaavat) singing them (pahar, moorat, pal = measures of time) all the time. 1.

ਚਾਲਤ ਬੈਸਤ ਸੋਵਤ ਹਰਿ ਜਸੁ ਮਨਿ ਤਨਿ ਚਰਨ ਖਟਾਨੀ ॥੨॥
Cẖālaṯ baisaṯ sovaṯ har jas man ṯan cẖaran kẖatānī. ||2||

And praises (har-i) Divine (jas) praises, i.e. keeps the Almighty in mind, (chaalat) when moving and (baisat = sitting) resting – in all states; (man-i) mentally and (tan-i) bodily i.e. in thoughts and actions, they (khattaani) are absorbed in (charan) the feet of i.e. in obedience, of the Almighty. 2.

ਹਂਉ ਹਉਰੋ ਤੂ ਠਾਕੁਰੁ ਗਉਰੋ ਨਾਨਕ ਸਰਨਿ ਪਛਾਨੀ ॥੩॥੬॥੧੩੫॥
Haʼn▫o ha▫uro ṯū ṯẖākur ga▫uro Nānak saran pacẖẖānī. ||3||6||135||

O Almighty, (ha’nau) I am (hauro = light weight) insignificant/weak, but (tu) You are (gauro = heavy) powerful; I have (pachhaani = recognized) taken Your (saran-i) sanctuary – please protect me in the world-play, says fifth Nanak. 3. 6. 135.

Page 405

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੫ ਘਰੁ ੧੨
Rāg āsā mėhlā 5 gẖar 12

Composition of the fifth Guru in Raag Aasa, to be sung (ghar-u 12) to the twelfth beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

ਤਿਆਗਿ ਸਗਲ ਸਿਆਨਪਾ ਭਜੁ ਪਾਰਬ੍ਰਹਮ ਨਿਰੰਕਾਰੁ ॥ ਏਕ ਸਾਚੇ ਨਾਮ ਬਾਝਹੁ ਸਗਲ ਦੀਸੈ ਛਾਰੁ ॥੧॥
Ŧi▫āg sagal si▫ānpā bẖaj pārbarahm nirankār. Ėk sācẖe nām bājẖahu sagal ḏīsai cẖẖār. ||1||

O my mind, (tiaag-i) give up (sagal) all (siaanpa) wisdom/self-will and (bhaj-u) invoke (nirankaar-u) the Formless (paarbrahm) Supreme Being.
(Sagal) all methods (baajhah-u) except conformance to (saachey) eternal (naam) Divine virtues and commands (deesai = seen) is found (chhaar-u = dust) useless. 1.

ਸੋ ਪ੍ਰਭੁ ਜਾਣੀਐ ਸਦ ਸੰਗਿ ॥ ਗੁਰ ਪ੍ਰਸਾਦੀ ਬੂਝੀਐ ਏਕ ਹਰਿ ਕੈ ਰੰਗਿ ॥੧॥ ਰਹਾਉ ॥
So parabẖ jāṇī▫ai saḏ sang. Gur parsādī būjẖī▫ai ek har kai rang. ||1|| rahā▫o.

We should (jaaneeai = know) see (so = that) the One (prabh-u) Almighty (sad) ever (sang-i) with us.
This is (boojheeai) understood by one imbued with (rang-i) with love of (har-i) the Almighty (eyk) alone, (prasaadi) with the grace/guidance of the guru. 1.
(Rahaau) dwell and reflect on this.

ਸਰਣਿ ਸਮਰਥ ਏਕ ਕੇਰੀ ਦੂਜਾ ਨਾਹੀ ਠਾਉ ॥ ਮਹਾ ਭਉਜਲੁ ਲੰਘੀਐ ਸਦਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥੨॥
Saraṇ samrath ek kerī ḏūjā nāhī ṯẖā▫o. Mahā bẖa▫ojal langẖī▫ai saḏā har guṇ gā▫o. ||2||

The only (saran-i) sanctuary (samrath) worth seeking is that (keyri) of (eyk) the One Master; there is (naahi) not (dooja = second) other (tthaau) place worth it.
(Mahaa) the great, i.e. hard-to-cross, (bhaujal-u) world-ocean of vices (langheeai) is crossed by (sadaa) ever (gaau = singing) praising(gun) virtues of (har-i) the Almighty. 2.

ਜਨਮ ਮਰਣੁ ਨਿਵਾਰੀਐ ਦੁਖੁ ਨ ਜਮ ਪੁਰਿ ਹੋਇ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਸੋਈ ਪਾਏ ਕ੍ਰਿਪਾ ਕਰੇ ਪ੍ਰਭੁ ਸੋਇ ॥੩॥
Janam maraṇ nivārī▫ai ḏukẖ na jam pur ho▫e. Nām niḏẖān so▫ī pā▫e kirpā kare parabẖ so▫e. ||3||

Only (soee) that person (paaey) receives (nidhaan-u) the treasure, i.e. becomes aware of (naam-u) Divine commands – as guide for life, on whom (prabh-u soey) the Almighty (kripa karey) bestows grace.
Then one does not (hoey) suffer (dukh-u) pain of (pur-i) the town of i.e. coming into the hands of (jam) Divine justice, and (nivaareeai = take away) obviates being put in cycles of (janam) births and (maran-u) deaths;– whose domain is on those who do not remember the Master. 3.

ਏਕ ਟੇਕ ਅਧਾਰੁ ਏਕੋ ਏਕ ਕਾ ਮਨਿ ਜੋਰੁ ॥ ਨਾਨਕ ਜਪੀਐ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਹੋਰੁ ॥੪॥੧॥੧੩੬॥
Ėk tek aḏẖār eko ek kā man jor. Nānak japī▫ai mil sāḏẖsangaṯ har bin avar na hor. ||4||1||136||

In order to escape the messengers of death, only (eyk) One (tteyk) protection and support works; that gives (jor-u) strength to the mind to overcome vices.
There is (na hor) none other than (har-i) the Almighty who can help; let us (japeeai) remember/obey IT (mil-i) together (saadhsangat-i) in holy congregation, says fifth Nanak. 4. 1. 136.

———————————–

ਆਸਾ ਮਹਲਾ ੫ ॥ ਜੀਉ ਮਨੁ ਤਨੁ ਪ੍ਰਾਨ ਪ੍ਰਭ ਕੇ ਦੀਏ ਸਭਿ ਰਸ ਭੋਗ ॥ ਦੀਨ ਬੰਧਪ ਜੀਅ ਦਾਤਾ ਸਰਣਿ ਰਾਖਣ ਜੋਗੁ ॥੧॥
Āsā mėhlā 5. Jī▫o man ṯan parān parabẖ ke ḏī▫e sabẖ ras bẖog. Ḏīn banḏẖap jī▫a ḏāṯā saraṇ rākẖaṇ jog. ||1||

Composition of the fifth Guru in Raga Aasa. (Jeeau) the soul, (man-u) mind, (tan-u) body and (praan) breaths as well as (sabh-i) all (ras bhog) means of pleasure, have (sabh-i) all (dee-ey) been given by (prabh) the Almighty.
IT is (bandhap = relative) the friend of (deen = poor) the hapless, (daata) giver of (jeea) life and (jog-u) potent to (raakhan) protect those who place themselves (saran-i) in Divine sanctuary, i.e. in care and obedience of the Almighty. 1.

ਮੇਰੇ ਮਨ ਧਿਆਇ ਹਰਿ ਹਰਿ ਨਾਉ ॥ ਹਲਤਿ ਪਲਤਿ ਸਹਾਇ ਸੰਗੇ ਏਕ ਸਿਉ ਲਿਵ ਲਾਉ ॥੧॥ ਰਹਾਉ ॥
Mere man ḏẖi▫ā▫e har har nā▫o. Halaṯ palaṯ sahā▫e sange ek si▫o liv lā▫o. ||1|| rahā▫o.

(Meyrey) my (man) mind, (dhiaaey) pay attention to/obey (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naau) Divine commands.
They remain (sangey) with the soul (halat) here in life and (palat) in the hereafter (sahaaey) to help; (liv laau) be absorbed (siau) with (eyk) the One Master, i.e. live life by Divine virtues and commands. 1.
(Rahaau) dwell and reflect on this.

ਬੇਦ ਸਾਸਤ੍ਰ ਜਨ ਧਿਆਵਹਿ ਤਰਣ ਕਉ ਸੰਸਾਰੁ ॥ ਕਰਮ ਧਰਮ ਅਨੇਕ ਕਿਰਿਆ ਸਭ ਊਪਰਿ ਨਾਮੁ ਅਚਾਰੁ ॥੨॥
Beḏ sāsṯar jan ḏẖi▫āvahi ṯaraṇ ka▫o sansār. Karam ḏẖaram anek kiri▫ā sabẖ ūpar nām acẖār. ||2||

(Jan) people (dhiaavah-i) reflect on – and follow – (beyd) the Vedas and (saastr) Shastras (kau) to (taran = swim) get across (sansaar = world) the world-ocean i.e. not to be born again.
They perform (aneyk) numerous (karam dharam) ritual (kiria) acts, but (achaar = conduct) living by (naam-u) Divine virtues and commands is (oopar-i) above (sabh) all of them. 2.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਬਿਨਸੈ ਮਿਲੈ ਸਤਿਗੁਰ ਦੇਵ ॥ ਨਾਮੁ ਦ੍ਰਿੜੁ ਕਰਿ ਭਗਤਿ ਹਰਿ ਕੀ ਭਲੀ ਪ੍ਰਭ ਕੀ ਸੇਵ ॥੩॥
Kām kroḏẖ ahaʼnkār binsai milai saṯgur ḏev. Nām ḏariṛ kar bẖagaṯ har kī bẖalī parabẖ kī sev. ||3||

Vices like (kaam-u) lust, (krodh-u) wrath and (ahankaar-u) vanity – which are impediments to union with the Creator – (binsai) are banished by (satigur) the true guru who (deyv) enlightens the mind.
(Kar-i Bhagat-i) dedication to (har-i) the Almighty is (drirr-u) firm commitment to obey (naam-u) Divine commands; (seyv = service) obedience (ki) of (prabh) the Almighty (bhali) is good/the sublime devotion. 3.

ਚਰਣ ਸਰਣ ਦਇਆਲ ਤੇਰੀ ਤੂੰ ਨਿਮਾਣੇ ਮਾਣੁ ॥ ਜੀਅ ਪ੍ਰਾਣ ਅਧਾਰੁ ਤੇਰਾ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਤਾਣੁ ॥੪॥੨॥੧੩੭॥
Cẖaraṇ saraṇḏa▫i▫āl ṯerī ṯūʼn nimāṇe māṇ. Jī▫a parāṇ aḏẖār ṯerā Nānak kā parabẖṯāṇ. ||4||2||137||

Supplication: O (daiaal) compassionate Almighty, I seek (saran) the sanctuary of Your (charan) feet, i.e. to be in Your care and obedience; You are (maan-u) the honour to (nimaaney) those with no honour.
I rely (teyra) Your (adhaar-u) support for (jeea) the soul and (praan) life; (prabh) the Almighty is (taan-u) strength of this obedient devotee, says  fifth Nanak. 4. 2. 137.

————————————–

ਆਸਾ ਮਹਲਾ ੫ ॥ ਡੋਲਿ ਡੋਲਿ ਮਹਾ ਦੁਖੁ ਪਾਇਆ ਬਿਨਾ ਸਾਧੂ ਸੰਗ ॥ ਖਾਟਿ ਲਾਭੁ ਗੋਬਿੰਦ ਹਰਿ ਰਸੁ ਪਾਰਬ੍ਰਹਮ ਇਕ ਰੰਗ ॥੧॥
Āsā mėhlā 5. Dol dol mahā ḏukẖ pā▫i▫ā binā sāḏẖū sang. Kẖāt lābẖ gobinḏ har ras pārbarahm ik rang. ||1||

Composition of the fifth Guru in Raga Aasa. O human, you (ddol-i ddol-i) kept wavering and (paaiaa = obtained) suffered (maha) great/terrible (dukh) pain – of being born again and again in many life forms (binaa) without (sang = company) guidance of (saadhoo) the guru.
Now that you have human birth, drink (ras-u) the elixir of, i.e. remember and live by (rang) love of virtues and commands of (ik) the one (har-i) Master, and (khaatt-i = earn, laabh-u = profit) take benefit of human life to unite with (gobind-u) the Master. 1.

ਹਰਿ ਕੋ ਨਾਮੁ ਜਪੀਐ ਨੀਤਿ ॥ ਸਾਸਿ ਸਾਸਿ ਧਿਆਇ ਸੋ ਪ੍ਰਭੁ ਤਿਆਗਿ ਅਵਰ ਪਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥
Har ko nām japī▫ai nīṯ. Sās sās ḏẖi▫ā▫e so parabẖṯi▫āg avar parīṯ. ||1|| rahā▫o.

We should (neet-i) ever (japeeai) remember and conform to (naam-u) commands (ko) of (har-i) the Almighty.
We should (tiaag-i) give up (avar) other (preet-i = love) pursuits and (dhiaaey) focus on obedience of (so prabh-u) the Almighty (saas-i saas-i) with every breath. 1.
(Rahaau) dwell and reflect on this.

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਸੋ ਪ੍ਰਭੁ ਜੀਅ ਦਾਤਾ ਆਪਿ ॥ ਤਿਆਗਿ ਸਗਲ ਸਿਆਣਪਾ ਆਠ ਪਹਰ ਪ੍ਰਭੁ ਜਾਪਿ ॥੨॥
Karaṇ kāraṇ samrath so parabẖ jī▫a ḏāṯā āp. Ŧi▫āg sagal si▫āṇpā āṯẖ pahar parabẖ jāp. ||2||

(So prabh-u) the Almighty is (samrath) omnipotent, is (kaaran) the cause of (karan) all that happens and is (aap-i) IT-self (daata = giver) the source of (jeea) life.
(Tiaag-i) give up (sagal) all (siaanpa) personal wisdom and (jaap-i) remember/obey (prabh-u) the Almighty (aatth = eight x pahar = three hours) round the clock. 2.

ਮੀਤੁ ਸਖਾ ਸਹਾਇ ਸੰਗੀ ਊਚ ਅਗਮ ਅਪਾਰੁ ॥ ਚਰਣ ਕਮਲ ਬਸਾਇ ਹਿਰਦੈ ਜੀਅ ਕੋ ਆਧਾਰੁ ॥੩॥
Mīṯ sakẖā sahā▫e sangī ūcẖ agam apār. Cẖaraṇ kamal basā▫e hirḏai jī▫a ko āḏẖār. ||3||

The Almighty is (ooch = high) Supreme, (agam) beyond reach and (apaar-u) Infinite; IT is our (meet-u) friend (sakha) companion and (sangi) accompanies (sahaaey) to help.
(Basaaey = cause to abide) keep (hirdai) in your heart IT’s (charan kamal) lotus feet, i.e. obey Divine commands; it is (aadhaar-u) mainstay (ko) for (jeea) life. 3.

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਪਾਰਬ੍ਰਹਮ ਗੁਣ ਤੇਰਾ ਜਸੁ ਗਾਉ ॥ ਸਰਬ ਸੂਖ ਵਡੀ ਵਡਿਆਈ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਨਾਉ ॥੪॥੩॥੧੩੮॥
Kar kirpā parabẖ pārbarahm guṇṯerā jas gā▫o. Sarab sūkẖ vadī vadi▫ā▫ī jap jīvai Nānak nā▫o. ||4||3||138||

But the mortal can do nothing on his/her own. O (prabh) Almighty (paarbrahm) Supreme Being, please (kar-i kirpa) be kind to enable that I (gaau = sing) sing (teyra) Your (jas-u) glory and (gun) virtues.
Nanak the fifth (jeevai) lives (japi) remembering Your (naau) virtues and commands; these for him are (sarab) all (sookh) the comforts and (vaddi) great (vaddiaaee) glory. 4. 3. 138.

• • SGGS pp 401-403, Aasa M: 5, Shabads 123 -129.

  ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥

  Ik oaʼnkār saṯgur parsāḏ.

   

  Invoking the One all-pervasive Creator who may be known by the true guru’s grace.

   

  ਆਸਾ ਘਰੁ ੧੦ ਮਹਲਾ ੫ ॥

  Āsā gẖar 10 mėhlā 5.

   

  Composition of the fifth Guru in Raga Aasa, to be sung to (ghar-u 10) the tenth beat.

   

  Note: This Shabad uses a number of allegories to bring out the transitory nature of life.

   

  ਜਿਸਨੋ ਤੂੰ ਅਸਥਿਰੁ  ਕਰਿ ਮਾਨਹਿ ਤੇ ਪਾਹੁਨ ਦੋ ਦਾਹਾ ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਗ੍ਰਿਹ ਸਗਲ ਸਮਗ੍ਰੀ ਸਭ ਮਿਥਿਆ ਅਸਨਾਹਾ ॥੧॥

  Jis no ṯūʼn asthir kar mānėh ṯe pāhun ḏo ḏāhā.Puṯar kalṯar garih sagal samagrī sabẖ mithiā asnāhā. ||1||

   

  O mortal, the life and objects of pleasure (jis no) which (too’n) you (kar-i maanah-i) make-believe to be (asthir-u) permanent, (tey) they are (paahun) guest for (do) two (daaha) days i.e. life and everything you love, is transitory.

  (Asnaaha = love) attachment to (putr = sons) children, (kalatr) spouse, (grih) house and (sagal) all (smagri = materials) belongings is (sabh) all (mithia = false) transitory. 1.

   

  Page 402

   

  ਰੇ ਮਨ ਕਿਆ ਕਰਹਿ ਹੈ ਹਾਹਾ ॥ ਦ੍ਰਿਸਟਿ ਦੇਖੁ ਜੈਸੇ ਹਰਿਚੰਦਉਰੀ ਇਕੁ ਰਾਮ ਭਜਨੁ ਲੈ ਲਾਹਾ ॥੧॥ਰਹਾਉ॥

  Re man kiā karahi hai hā hā.Ḏarisat ḏekẖ jaise haricẖanḏaurī ik rām bẖajan lai lāhā. ||1|| rahāo.

   

  (Rey) o (man = mind) human being, (kia) why (karah-i) do you (ha ha) exclaim in joy on seeing them.

  What you (deykh-u) see (dristi = sight) with the eyes is (jaisey) like (harchandauri) an imaginary habitat in the air – do not get attached to it – (bhajan-u) remember and praise (raam) the Almighty and (lai laaha = obtain profit) benefit here in life and in the hereafter. 1.

  (Rahaau) dwell and reflect on this.

   

  ਜੈਸੇ ਬਸਤਰ ਦੇਹ ਓਢਾਨੇ ਦਿਨ ਦੋਇ ਚਾਰਿ ਭੋਰਾਹਾ ॥ ਭੀਤਿ ਊਪਰੇ ਕੇਤਕੁ ਧਾਈਐ ਅੰਤਿ ਓਰਕੋ ਆਹਾ ॥੨॥

  Jaise basṯar ḏeh odẖāne ḏin ḏoe cẖār bẖorāhā.Bẖīṯ ūpre keṯak ḏẖāīai anṯ orko āhā. ||2||

   

  (Jaisey) the way (bastar) clothes (oddhaaney = covering) worn on (deyh) the body (bhoraaha) wear  out in (doey) two or (chaar-i) four days, i.e. after some time – but Naam is not depleted with usage, in fact its awareness increases.

  And lifespan is limited, like we can (dhaaeeai) running/walking (ooprey) on (bheet-i) a wall (keytak-u = how far?) has a limt, and (ant-i) ultimately (orko) end of the wall (aaha) comes. 2.

   

  ਸੇ ਅੰਭ ਕੁੰਡ ਕਰਿ ਰਾਖਿਓ ਪਰਤ ਸਿੰਧੁ ਗਲਿ ਜਾਹਾ ॥ ਆਵਗਿ ਆਗਿਆ ਪਾਰਬ੍ਰਹਮ ਕੀ ਉਠਿ ਜਾਸੀ ਮੁਹਤ ਚਸਾਹਾ ॥੩॥

  Jaise ambẖ kund kar rākẖio paraṯ sinḏẖ gal jāhā. Āvag āgiā pārbarahm kī uṯẖ jāsī muhaṯ cẖasāhā. ||3||

   

  Or like when (sindh-u) salt is (parat) put in (kund) a reservoir (raakhio) filled with (ambh) water, the salt (gal-i jaaha) dissolves – so is life-span reducing every moment.

  When (aagia) command of (paarbrahm) the Supreme Being (aavag-i) comes, the soul (utth-i jaasi = get up and leave) leaves the body (muhat chasaaha = short while) instantly. 3.

   

  ਰੇ ਮਨ ਲੇਖੈ ਚਾਲਹਿ ਲੇਖੈ ਬੈਸਹਿ ਲੇਖੈ ਲੈਦਾ ਸਾਹਾ ॥ ਸਦਾ ਕੀਰਤਿ ਕਰਿ ਨਾਨਕ ਹਰਿ ਕੀ ਉਬਰੇ ਸਤਿਗੁਰ ਚਰਣ ਓਟਾਹਾ ॥੪॥੧॥੧੨੩॥

  Re man lekẖai cẖālėh lekẖai baisėh lekẖai laiḏā sāhā.Saḏā kīraṯ kar Nānak har kī ubre saṯgur cẖaraṇ otāhā. ||4||1||123||

   

  (Rey) o (man = mind) human being, you (chaalah-i) move (baisah-i) sit/rest and (laida saaha) breathe (leykhai = counted) in the life span allotted – so do not worry about the body.

  Seek (ottaaha = protection) sanctuary of (satigur) the true guru’s (charan) feet, i.e. walk in the guru’s footsteps, to (sadaa) ever (kaeerat-i kar-i) praise (har-i) the Almighty (ubrey) to be saved –from attachments , says Nanak the fifth. 4. 1. 123.

   

  ——————————-

   

  Note: This Shabad brings out how adverse situations change to favourable ones by conforming to Naam/natural laws, i.e. acting as one should. This is what Sarab rog ka aukhad naam (Sukhmani Sahib) Naam is the remedy for all ills.

   

  ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਪੁਸਟ ਬਾਤ ਤੇ ਭਈ ਸੀਧਰੀ ਦੂਤ ਦੁਸਟ ਸਜਨਈ ॥ ਅੰਧਕਾਰ ਮਹਿ ਰਤਨੁ ਪ੍ਰਗਾਸਿਓ ਮਲੀਨ ਬੁਧਿ ਹਛਨਈ ॥੧॥

  Āsā mėhlā 5. Apusat bāṯṯe bẖaī sīḏẖrī ḏūṯḏusat sajnaī.Anḏẖkār mėh raṯan pargāsio malīn buḏẖ hacẖẖnaī. ||1||

   

  Composition of the fifth Guru in Raga Aasa. (Baat) things (bhaee) become (seedhri = straight) right (Tey) from (apustt = opposite) going wrong; they (dustt) the evil (doot) vices become (sajnaee) friends, i.e. evil is given up and Naam obeyed.

  This happens when (ratan-u) the jewel – awareness of Naam – (pragaasio) provides light (mah-i) in 

  (andhkaar) the darkness of the mind; (maleen = filthy) evil (budh-i = intellect) thinking has (hachhnaee = good) become purified. 1.

   

  ਜਉ ਕਿਰਪਾ ਗੋਬਿੰਦ ਭਈ ॥ ਸੁਖ ਸੰਪਤਿ ਹਰਿ ਨਾਮ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਮਿਲਈ ॥੧॥ ਰਹਾਉ ॥

  Jao kirpā gobinḏ bẖaī.Sukẖ sampaṯ har nām fal pāe saṯgur milī. ||1|| rahāo.

   

  (Jau) when (kirpa) grace of (gobind) the Master (bhaee) is bestowed, i.e. when one finds/follows the guru with Divine grace.

  One (paaey) obtains (sampat-i) wealth of awareness of (har-i naam) Divine virtues and commands (phal = fruits) as benefit, when one (milaee) finds/follows (satigur) the true guru and (sukh) peace. 1.

  (Rahaau) dwell and reflect on this.

   

  ਮੋਹਿ ਕਿਰਪਨ ਕਉ ਕੋਇ ਨ ਜਾਨਤ ਸਗਲ ਭਵਨ ਪ੍ਰਗਟਈ ॥ ਸੰਗਿ ਬੈਠਨੋ ਕਹੀ ਨ ਪਾਵਤ ਹੁਣਿ ਸਗਲ ਚਰਣ ਸੇਵਈ ॥੨॥

  Mohi kirpan kao koe na jānaṯ sagal bẖavan pargataī.Sang baiṯẖno kahī na pāvaṯ huṇ sagal cẖaraṇ sevī. ||2||

   

  (Koey na) no one (jaanat) knew (moh-i) me, (kirpan = miser) as I did not use the wealth of Naam present within, but I am now (pragattaee = manifested) known (sagal = all, bhavan = places) everywhere.

  I was not (paavat) able (baitthno) to sit (sang-i) in any one’s company, but (hun-i) now (sagal = all) every one (seyvaee = serves) falls at my (charan) feet i.e. with Divine grace I am seen as a virtuous person. 2.

   

  ਆਢ ਆਢ ਕਉ ਫਿਰਤ ਢੂੰਢਤੇ ਮਨ ਸਗਲ ਤ੍ਰਿਸਨ ਬੁਝਿ ਗਈ ॥ ਏਕੁ ਬੋਲੁ ਭੀ ਖਵਤੋ ਨਾਹੀ ਸਾਧਸੰਗਤਿ ਸੀਤਲਈ ॥੩॥

  Ādẖ ādẖ kao firaṯ dẖūndẖṯe man sagal ṯarisan bujẖ gaī.Ėk bol bẖī kẖavṯo nāhī sāḏẖsangaṯ sīṯlaī. ||3||

   

  I used to be (ddhoonddhtey) searching to get (aaddh aaddh = half pennies) little resources, but now (sagal) all (trisan) craving (gaee) has (bujh-i) been quenched, i.e. everything is achieved by obeying Naam.

  I did (naahi) not (khavatey) tolerate (eyk-u) even one harsh (bol-u) word from any one, but my participation (saadhsangat-i) in holy congregation has made me (seetlaee) cool – tolerant. 3.

   

  ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਵਖਾਨੈ ਅਗਮ ਅਗਮ ਅਗਮਈ ॥ ਦਾਸੁ ਦਾਸ ਦਾਸ ਕੋ ਕਰੀਅਹੁ ਜਨ ਨਾਨਕ ਹਰਿ ਸਰਣਈ ॥੪॥੨॥੧੨੪॥

  Ėk jīh guṇ kavan vakẖānai agam agam agmaī.Ḏās ḏās ḏās ko karīahu jan Nānak har sarṇaī. ||4||2||124||

   

  O Almighty, (kavan) which all (gun) virtues of Yours can my (eyk) one (jeeh) tongue 

  (vakhaanai) describe?

  You are (agam agamaee) beyond reach and comprehension; but have placed myself in (har-i) Divine 

  (sarnaee) sanctuary, i.e. care and obedience; please (kareeah-u) make me (daas-u) the servant of the servants of Your servants/devotees, – to follow their example -, submits fifth Nanak. 4. 2. 124.

   

  ————————————–

   

  ਆਸਾ ਮਹਲਾ ੫ ॥ ਰੇ ਮੂੜੇ ਲਾਹੇ ਕਉ ਤੂੰ ਢੀਲਾ ਢੀਲਾ ਤੋਟੇ ਕਉ ਬੇਗਿ ਧਾਇਆ ॥ ਸਸਤ ਵਖਰੁ ਤੂੰ ਘਿੰਨਹਿ ਨਾਹੀ ਪਾਪੀ ਬਾਧਾ ਰੇਨਾਇਆ ॥੧॥

  Āsā mėhlā 5. Re mūṛe lāhe kao ṯūʼn dẖīlā dẖīlā ṯote kao beg ḏẖāiā.Sasaṯ vakẖar ṯūʼn gẖinnėh nāhī pāpī bāḏẖā renāiā. ||1||

   

  Composition of the fifth Guru in Raga Aasa. (Rey) O (moorrey = fool) careless human, (too’n) you are (ddheela ddheela = weak, slow) lazy in doing (laahey kau = for profit) gainful acts, but (dhaaia) run (beyg) fast in (tottey kau) losing pursuits i.e. seek help of others.

  You do not (ghinnah-i) take/buy (sast) cheap (vakhar-u) merchandise, i.e. be guided by Naam within, o (paapi) the transgressor; you are (baadha) are bound (reynaaia) in debt, i.e. obligated to those whose help you seek but God does not accept anything except obedience to Naam 1.

   

  ਸਤਿਗੁਰ ਤੇਰੀ ਆਸਾਇਆ ॥ ਪਤਿਤ ਪਾਵਨੁ ਤੇਰੋ ਨਾਮੁ ਪਾਰਬ੍ਰਹਮ ਮੈ ਏਹਾ ਓਟਾਇਆ ॥੧॥ ਰਹਾਉ ॥
  Saṯgur ṯerī āsāiā.Paṯiṯ pāvan ṯero nām pārbarahm mai ehā otāiā. ||1|| rahāo.

   

  O Almighty (satigur) true Guru, I have (teyri) Your (aasia) hope i.e. I obey You and do not look elsewhere.

  O (paarbrahm) Supreme Being, (teyro) Your (naam-u) commands (paavan-u) purify (patit) those fallen to vices; (ih) this is (ottaaia) protection (mai) for me i.e. remembrance of Your virtues and imbibing them would save me. 1.

  (Rahaau) dwell and reflect on this.

   

  ਗੰਧਣ ਵੈਣ ਸੁਣਹਿ ਉਰਝਾਵਹਿ ਨਾਮੁ ਲੈਤ ਅਲਕਾਇਆ ॥ ਨਿੰਦ ਚਿੰਦ ਕਉ ਬਹੁਤੁ ਉਮਾਹਿਓ ਬੂਝੀ ਉਲਟਾਇਆ ॥੨॥

  Ganḏẖaṇ vaiṇ suṇėh urjẖāvahi nām laiṯ alkāiā.Ninḏ cẖinḏ kao bahuṯ umāhio būjẖī ultāiā. ||2||

   

  The human (sunah-i) listens to (vain) songs which cause (gandhan = filth) evil and (urjhaavah-i) remains engrossed in them, but (alkaaia) is lazy/disinterested in (lait = uttering) praising (naam-u) God/Divine virtues.

  S/he is(bahut-u) greatly (umaahio) enthused by (chind/chint) thoughts of (nind) slander of others; my (boojhi) understanding seems to be (ulttaaia = reverse) wrong. 2.

   

  ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਅਖਾਧਿ ਖਾਹਿ ਹਰਕਾਇਆ ॥ ਸਾਚ ਧਰਮ ਸਿਉ ਰੁਚਿ ਨਹੀ ਆਵੈ ਸਤਿ ਸੁਨਤ ਛੋਹਾਇਆ ॥੩॥

  Par ḏẖan par ṯan par ṯī ninḏā akẖāḏẖ kẖāhi harkāiā.Sācẖḏẖaram sio rucẖ nahī āvai saṯ sunaṯ cẖẖohāiā. ||3||

   

  You cast evil eye on (par) others (dhan) wealth and (tan) physical beauty, indulge in (ninda) slander (ti) of (par) others, and (khaah-i) eat (akhaadh-i) the uneatable like (harkaaia) a stray animal, i.e. cannot distincguish between right and wrong.

  Hi/her (ruch-i) inclination/proclivity is not for (saach) truth and (dharam) righteousness; and is I (chhohaaia) enraged (sunat-i) listening (sat-i) to the truth, i.e. antagonistic to those who talk of Naam. 3.

   

  ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ ਠਾਕੁਰ ਭਗਤ ਟੇਕ ਹਰਿ ਨਾਇਆ ॥ ਨਾਨਕ ਆਹਿ ਸਰਣ ਪ੍ਰਭ ਆਇਓ ਰਾਖੁ ਲਾਜ ਅਪਨਾਇਆ ॥੪॥੩॥੧੨੫॥

  Ḏīn ḏaiāl kirpāl parabẖṯẖākur bẖagaṯ tek har nāiā.Nānak āhi saraṇ parabẖ āio rākẖ lāj apnāiā. ||4||3||125||

   

  O (prabh) Almighty (tthaakur) Master, You are (daiaal) compassionate and (kripaal) kind to (deen = poor) the hapless; I seek (teyk = support) ability to live (har-i naaia) Divine virtues and commands. I I have (aah-i) eagerly (aaio) come to (prabh) Divine (saran = sanctuary) care and obedience, (raakh-u) preserve (apnaaia = own) Your (laaj) honour – and save me from evil. 4. 3. 125.

   

  ——————————–

   

  ਆਸਾ ਮਹਲਾ ੫ ॥ ਮਿਥਿਆ ਸੰਗਿ ਸੰਗਿ ਲਪਟਾਏ ਮੋਹ ਮਾਇਆ ਕਰਿ ਬਾਧੇ ॥ ਜਹ ਜਾਨੋ ਸੋ ਚੀਤਿ ਨ ਆਵੈ ਅਹੰਬੁਧਿ ਭਏ ਆਂਧੇ ॥੧॥

  Āsā mėhlā 5.

  Mithiā sang sang laptāe moh māiā kar bāḏẖe.Jah jāno so cẖīṯ na āvai ahaʼnbuḏẖ bẖae āʼnḏẖe. ||1||

   

  The mortals (lapttaaey) cling (sang-i) with (mithia) transitory (sang-i) company – of relatives and wealth, (baadhey) because of bondage to (kar-i) caused by (moh) lure of (maaia) temptations in the world-play.

  But the place (Bhaey) being (aandhey) blinded by (ah’ngbudh-i) ego, accountability in the hereafter, (jah) where they (jaano) have to go – on death – does not (aavai) come to their (cheet-i) minds, i.e. ignore Naam/Divine virtues and commands, the guide for life . 1.

   

  ਮਨ ਬੈਰਾਗੀ ਕਿਉ ਨ ਅਰਾਧੇ ॥ ਕਾਚ ਕੋਠਰੀ ਮਾਹਿ ਤੂੰ ਬਸਤਾ ਸੰਗਿ ਸਗਲ ਬਿਖੈ ਕੀ ਬਿਆਧੇ ॥੧॥ ਰਹਾਉ ॥

  Man bairāgī kio na arāḏẖe.Kācẖ koṯẖrī māhi ṯūʼn basṯā sang sagal bikẖai kī biāḏẖe. ||1|| rahāo.

   

  O my (man = mind) human, you (bairaagi) yearn to find God; then (kiau) why you do not (araadhey) remember the Almighty?

  (Too’n) you (basta) live (maah-i) in (kaach) a perishable (kothri) chamber i.e. the body is perishable and (biaadhai) afflicted with (sagal) all (bikhai/vishai) vices.

   

  ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਦਿਨੁ ਰੈਨਿ ਬਿਹਾਵੈ ਪਲੁ ਖਿਨੁ ਛੀਜੈ ਅਰਜਾਧੇ ॥ ਜੈਸੇ ਮੀਠੈ ਸਾਦਿ ਲੋਭਾਏ ਝੂਠ ਧੰਧਿ ਦੁਰਗਾਧੇ ॥੨॥

  Merī merī karaṯḏin rain bihāvai pal kẖin cẖẖījai arjāḏẖe.Jaise mīṯẖai sāḏ lobẖāe jẖūṯẖḏẖanḏẖḏurgāḏẖe. ||2||

   

  The human (bihaavai) passes  (din-u) day and (rain-i) night  (karat) talking of (meyri meyri) mine and mine, not realizing that (arjaadhai) life (chheejai) is being eroded/reduced (pal-u khin-u) every moment.

  Like the fly (lobhaaey) is attracted by (meetthey) the sweet (saad-i) taste and foul smell, the ignorant human engages in (jhootth = false/impermanent) transitory and harmful (dhandhi) pursuits. 2.

  Page 403

  ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਇਹ ਇੰਦ੍ਰੀ ਰਸਿ ਲਪਟਾਧੇ ॥ ਦੀਈ ਭਵਾਰੀ ਪੁਰਖਿ ਬਿਧਾਤੈ ਬਹੁਰਿ ਬਹੁਰਿ ਜਨਮਾਧੇ ॥੩॥ Kām kroḏẖ ar lobẖ moh ih inḏrī ras laptāḏẖe.Ḏīī bẖavārī purakẖ biḏẖāṯai bahur bahur janmāḏẖe. ||3||   (Kaam) lust, (krodh) wrath, (lobh) greed (ar-u) and (moh) attachment are vices; you (laptaadhey) cling to (ih–u) these (ras-i) pleasures of (indri) the senses. As a consequence (purakh-i bidhaatai) the Creator (dee-ee) gives/causes (bhavaari) going round, i.e. puts in cycles of, (janmaadhey) births – and deaths – (bahur-i bahur-i) again and again. 3.   ਜਉ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਤਉ ਗੁਰ ਮਿਲਿ ਸਭ ਸੁਖ ਲਾਧੇ ॥ ਕਹੁ ਨਾਨਕ ਦਿਨੁ ਰੈਨਿ ਧਿਆਵਉ ਮਾਰਿ ਕਾਢੀ ਸਗਲ ਉਪਾਧੇ ॥੪॥ Jao bẖaio kirpāl ḏīn ḏukẖ bẖanjan ṯao gur mil sabẖ sukẖ lāḏẖe.Kaho Nānak ḏin rain ḏẖiāvao mār kādẖī sagal upāḏẖe. ||4 ||   (Jau) when the Almighty (bhanjan) destroyer of (dukh) suffering (bhaio) was  is(kripaal-u) kind, (tau) then I (mil-i) found the guru – followed his teachings, and (laadhey) obtained (sabh) all  (sukh) comforts – because afflictions left me. I (dhiaavau) invoke the Master (din-u) day and (rain-i) night who has (maar-i) destroyed and (kaaddhi) driven out (sagal) all (upaadhey = ailments) afflictions. 4.   ਇਉ ਜਪਿਓ ਭਾਈ ਪੁਰਖੁ ਬਿਧਾਤੇ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਜਨਮ ਮਰਣ ਦੁਖ ਲਾਥੇ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੪॥੪॥੧੨੬॥ Io japio bẖāī purakẖ biḏẖāṯe.Bẖaio kirpāl ḏīn ḏukẖ bẖanjan janam maraṇḏukẖ lāthe. ||1|| rahāo ḏūjā. ||4||4||126||   (Iau) this is how I (japio) remember/invoke the Almighty, (purakh-u bidhaatey) the Creator. The Almighty (bhanjan) destroyer of (dukh) suffering of (deen) the hapless (bhaio) is (kripaal-u) kind and my (dukh) pain of (janam) births and (maran) deaths (laathey = removed) has been obviated. 1. (Rahaau dooja) second pause to dwell and reflect. 4. 4. 126.   ——————————–   ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ  ॥ ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥ Āsā mėhlā 5. Nimakẖ kām suāḏ kāraṇ kot ḏinas ḏukẖ pāvahi.Gẖarī muhaṯ rang māṇėh fir bahur bahur pacẖẖuṯāvahi. ||1||   Composition of the fifth Guru in Raga Aasa. The human (paavah-i) suffers (dukh-u) pain for (kott-i) a crore (dinas) days (kaaran-i) for the sake of (suaad = taste) pleasure for fulfilment of desires for (nimakh) a moment, i.e. works hard the whole life for transitory pleasures of life, but forgets God who alone can provide solace in life and in the hereafter. S/he (maanah-i raleeaa) makes merry (ghari muhat) for a short while but realises lack of peace and (phir-i) then (pachhutaavah-i) repents (bahur-i bahur-i) again and again. 1.   ਅੰਧੇ ਚੇਤਿ ਹਰਿ ਹਰਿ ਰਾਇਆ ॥ ਤੇਰਾ ਸੋ ਦਿਨੁ ਨੇੜੈ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥ Anḏẖe cẖeṯ har har rāiā.Ŧerā so ḏin neṛai āiā. ||1|| rahāo.   O you mortal (andhey= blind) blinded by temptations, (cheyt-i) remember (har-i) the banisher of vices and (har-i) the revitaliser (raaia = king) Sovereign Master, i.e. conform to commands of the Almighty. (so) that (din-u) day of (teyra) yours – the end of life and time for accountability is (aaia = has come) drawing (neyrai) near – think what will happen to you. 1. (Rahaau) dwell and reflect on this.   ਪਲਕ ਦ੍ਰਿਸਟਿ ਦੇਖਿ ਭੂਲੋ ਆਕ ਨੀਮ ਕੋ ਤੂੰਮਰੁ ॥ ਜੈਸਾ ਸੰਗੁ ਬਿਸੀਅਰ ਸਿਉ ਹੈ ਰੇ ਤੈਸੋ ਹੀ ਇਹੁ ਪਰ ਗ੍ਰਿਹੁ ॥੨॥ Palak ḏarisat ḏekẖ bẖūlo āk nīm ko ṯūʼnmar.Jaisā sang bisīar sio hai re ṯaiso hī ih par garihu. ||2||   One is (bhoolo) misled/attracted by (palak dristt-i) a momentary look at objects of temptation, like (aak) milkweed, Neem and (too’nmar) Tumma fruits look attractive, but they are bitter. Similarly (jaisa hai) as is (sang-u) the company (siau) with (biseear) a snake, (taiso hi) so is it with (par) another’s (grih-u = house) wife – both are poisonous. 2.   ਬੈਰੀ ਕਾਰਣਿ ਪਾਪ ਕਰਤਾ ਬਸਤੁ ਰਹੀ ਅਮਾਨਾ ॥ ਛੋਡਿ ਜਾਹਿ ਤਿਨ ਹੀ ਸਿਉ ਸੰਗੀ ਸਾਜਨ ਸਿਉ ਬੈਰਾਨਾ ॥੩॥ Bairī kāraṇ pāp karṯā basaṯ rahī amānā.Cẖẖod jāhi ṯin hī sio sangī sājan sio bairānā. ||3||   You (karta) commit (paap = sins) transgressions (kaaran-i) for the sake of (bairi = enemy) ill-gotten wealth which harms, because (bast-u = real thing) Naam/Divine virtues and commands present within you (rahi) remain (amaana) un-used, i.e. you forget Naam. You keep (sang-i) company (siau) with what you will (chhodd-i jaah-i) leave behind, but (bairaana = enemy) dislike (saajan) the friend, i.e. Naam which remains with the soul here and in the hereafter. 3.   ਸਗਲ ਸੰਸਾਰੁ ਇਹੈ ਬਿਧਿ ਬਿਆਪਿਓ ਸੋ ਉਬਰਿਓ ਜਿਸੁ ਗੁਰੁ ਪੂਰਾ ॥ ਕਹੁ ਨਾਨਕ ਭਵ ਸਾਗਰੁ ਤਰਿਓ ਭਏ ਪੁਨੀਤ ਸਰੀਰਾ ॥੪॥੫॥੧੨੭॥ Sagal sansār ihai biḏẖ biāpio so ubrio jis gur pūrā.Kaho Nānak bẖav sāgar ṯario bẖae punīṯ sarīrā. ||4||5||127||   (Sagal) the whole (sansaar-u = world) humankind (biaapio) is engrossed (ihai bidh-i) this way, (so) that person (ubrio) rises above this, (jis-u) who has (poora) a perfect guru as guide. Such (sareera = body) a person (bhaey) is (puneet) pure i.e. overcomes vices, and (tario = swims) gets across (bhav saagar) the world ocean – not to be born again, says fifth Nanak. 4. 5. 127.   ———————————————–   ਆਸਾ ਮਹਲਾ ੫ ਦੁਪਦੇ॥ Āsā mėhlā 5 ḏupḏe.   Composition of the fifth Guru in Raga Aasa, (dupadey) compositions of two stanzas each.   ਲੂਕਿ ਕਮਾਨੋ ਸੋਈ ਤੁਮ੍ਹ੍ਹ ਪੇਖਿਓ ਮੂੜ ਮੁਗਧ ਮੁਕਰਾਨੀ ॥ ਆਪ ਕਮਾਨੇ ਕਉ ਲੇ ਬਾਂਧੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਨੀ ॥੧॥ Lūk kamāno soī ṯumĥ pekẖio mūṛ mugaḏẖ mukrānī.Āp kamāne kao le bāʼnḏẖe fir pācẖẖai pacẖẖuṯānī. ||1||   O Almighty, (tumh) You (peykhio) see the things the creature (kamaano) does (look-i) hidden from others, but (moorr) the silly (mugadh) fool (mukraani) denies them, i.e. is oblivious of God’s presence with him/her. S/he is (baandhey = bound) made accountable (kau) for (aap = own) his/her (kamaaney) deeds,  (phir-i) then (paachhai) after that (pachhutaani) repents – but it is too late. 1.   ਪ੍ਰਭ ਮੇਰੇ ਸਭ ਬਿਧਿ ਆਗੈ ਜਾਨੀ ॥ ਭ੍ਰਮ ਕੇ ਮੂਸੇ ਤੂੰ ਰਾਖਤ ਪਰਦਾ ਪਾਛੈ ਜੀਅ ਕੀ ਮਾਨੀ ॥੧॥ ਰਹਾਉ ॥ Parabẖ mere sabẖ biḏẖ āgai jānī.Bẖaram ke mūse ṯūʼn rākẖaṯ parḏā pācẖẖai jīa kī mānī. ||1|| rahāo.    (Prabh) the Master (Merey = my) of all  (jaani) knows (sabh bidh-i) everything of the mortals (aagai) beforehand – so denial does not save him/her.   O mortal, (too’n) you, (moosey) deceived by (bhram) delusion – that God is not watching – (raakhat parda = keep behind curtain) do things (paachhai) behind the curtain by (maani) following your (jeea) mind, i.e. not caring that it is wrong. 1. (Rahaau) dwell and reflect on this.   ਜਿਤੁ ਜਿਤੁ ਲਾਏ ਤਿਤੁ ਤਿਤੁ ਲਾਗੇ ਕਿਆ ਕੋ ਕਰੈ ਪਰਾਨੀ ॥ ਬਖਸਿ ਲੈਹੁ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨੀ ॥੨॥੬॥੧੨੮॥ Jiṯ jiṯ lāe ṯiṯṯiṯ lāge kiā ko karai parānī.Bakẖas laihu pārbarahm suāmī Nānak saḏ kurbānī. ||2||6||128||   But (kia ko) what can (praani) the mortal do? S/he (laagey) engages (tit-u tit-u) in those things (jit-u jit-u) in which the Master (laaey) puts him/her based on his/her nature formed by thoughts/deeds. O (paarbrahm) Supreme Being (suaami) my Master, please (bakhas laih-u) forgive my transgressions; I shall (sad) ever (kurbaani = sacrifice) adores do as directed, says Nanak the fifth. 2. 6. 128.   ——————————————-   ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਪੁਨੇ ਸੇਵਕ ਕੀ ਆਪੇ ਰਾਖੈ ਆਪੇ ਨਾਮੁ ਜਪਾਵੈ ॥ ਜਹ ਜਹ ਕਾਜ ਕਿਰਤਿ ਸੇਵਕ ਕੀ ਤਹਾ ਤਹਾ ਉਠਿ ਧਾਵੈ ॥੧॥ Āsā mėhlā 5. Apune sevak kī āpe rākẖai āpe nām japāvai.Jah jah kāj kiraṯ sevak kī ṯahā ṯahā uṯẖḏẖāvai. ||1||   Composition of the fifth Guru in Raga Aasa. The Almighty (raakhai) protects the honour (ki) of  (apuney) IT’s (seyvak) obedient dev0tee and for this (aapey) IT-self (japaavai) causes to conform to (naam-u) Hukam/Divine commands present within. (Jah jah) wherever there is (kaaj kirat-i) something to be done for (seyvak) the devotee IT (utth-i dhaavai = gets up and runs) is there to help, i.e. motivates to do things the right way. 1. ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥ ਜੋ ਜੋ ਕਹੈ ਠਾਕੁਰ ਪਹਿ ਸੇਵਕੁ ਤਤਕਾਲ ਹੋਇ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥ Sevak kao niktī hoe ḏikẖāvai. Jo jo kahai ṯẖākur pėh sevak ṯaṯkāl hoe āvai. ||1|| rahāo.   The Almighty (dikhaavai) shows IT-self (kau) to the devotee to be (niktti) near, i.e. guides from within. (Jo jo) whatever (seyvak-u = servant) the devotee (kahai) asks (pah-i) from (tthaakur) the Master, that (hoey aavai) happens (tatkaal) instantly, because s/he acts by rules. 1. (Rahaau) dwell and reflect on this.   ਤਿਸੁ ਸੇਵਕ ਕੈ ਹਉ ਬਲਿਹਾਰੀ ਜੋ ਅਪਨੇ ਪ੍ਰਭ ਭਾਵੈ ॥ ਤਿਸ ਕੀ ਸੋਇ ਸੁਣੀ ਮਨੁ ਹਰਿਆ ਤਿਸੁ ਨਾਨਕ ਪਰਸਣਿ ਆਵੈ ॥੨॥੭॥੧੨੯॥ Ŧis sevak kai hao balihārī jo apne parabẖ bẖāvai.Ŧis kī soe suṇī man hariā ṯis Nānak parsaṇ āvai. ||2||7||129||   (Hau) I (balihaar-i = sacrifice) adore (tis-u) that devotee (jo) who (bhaavai) is liked by, i.e. obeys, (prabh) Master of (apuney = own) of all. (Man) the mind (haria) blossoms (suni) listening to (tis-u ki) his/her (soey = praise) way of life virtues – and following his/her example; I shall (aavai = come) go (parsan-i) to touch (tis-u) his/her feet, says fifth Nanak. 2. 7. 129.