SGGS PP 450-452, Aasa M: 4, Chhant

ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

Composition of the fourth Guru in Raga Aasa.

ਜਿਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਤੇ ਜਨ ਸੁਘੜ ਸਿਆਣੇ ਰਾਮ ਰਾਜੇ ॥ ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥
Jin anṯar har har parīṯ hai ṯe jan sugẖaṛ si▫āṇe rām rāje. Je bāhrahu bẖul cẖuk bolḏe bẖī kẖare har bẖāṇe.

(Jin) those who (preet-i hai= have love) love (har-i har-i) the Almighty (antar-i = within) from their hearts, i.e. who sincerely live by Divine virtues and commands, (tey) those (jan) persons are (sugharr = well-chiselled) well-groomed and (siaaney) wise.
Even (jey) if (baaharh-u) outwardly they (boldey = speak) say and do (bhul-i) acts of commission and (chuk-i) omission, (har-i bhaaney) for the Master, they are (kharey = genuine) sincere – at heart.

ਹਰਿ ਸੰਤਾ ਨੋ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਹਰਿ ਮਾਣੁ ਨਿਮਾਣੇ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਦੀਬਾਣੁ ਹੈ ਹਰਿ ਤਾਣੁ ਸਤਾਣੇ ॥੧॥

Har sanṯā no hor thā▫o nāhī har māṇ nimāṇe. Jan Nānak nām ḏībāṇ hai har ṯāṇ saṯāṇe. ||1||

(No) for (santa) the seekers, there is no (hor-u) other (thaau) place, i.e. they look to none else; to them the Almighty is (maan-u) the source of honour for (nimaaney) the honour-less.
For them (naam-u) the Almighty is (debaan-u = court) the final authority; they derive (taan-u) strength from (sataaney = powerful) the Omnipotent Master, says Nanak the fourth. 1.

ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥ ਗੁਰਸਿਖੀ ਸੋ ਥਾਨੁ ਭਾਲਿਆ ਲੈ ਧੂਰਿ ਮੁਖਿ ਲਾਵਾ ॥
Jithai jā▫e bahai merā saṯgurū so thān suhāvā rām rāje. Gusikẖīʼn so thān bẖāli▫ā lai ḏẖūr mukẖ lāvā.

(Jithai) the place were (m-era = my) the (satiguru) true guru (jaa-e) goes and (bahai) sits, that (thaan-u) place (suhaava = looks good) is glorified.
(Gursikhi) the guru’s Sikhs (bhaalia = found) find (so) that place and (lai) taking (dhoor-i) its dust apply (mukh-i = on face) on their foreheads – pay obeisance there.

ਗੁਰਸਿਖਾ ਕੀ ਘਾਲ ਥਾਇ ਪਈ ਜਿਨ ਹਰਿ ਨਾਮੁ ਧਿਆਵਾ ॥ ਜਿਨ੍ਹ੍ਹ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਪੂਜਿਆ ਤਿਨ ਹਰਿ ਪੂਜ ਕਰਾਵਾ ॥੨॥
Gursikẖā kī gẖāl thā▫e pa▫ī jin har nām ḏẖi▫āvā. Jinĥ Nānak saṯgur pūji▫ā ṯin har pūj karāvā. ||2||

(ghaal-i) the toil of those (gursikha) guru’s Sikhs (thaaey paee = put in place) is accepted (jin) who (dhiaava) remember, and live by, (har-i naam-u) Divine virtues and commands.
(Jinh) those who (poojia = worship) obey (satigur-u) the true guru, (har-i) the Almighty (pooj karaava) causes them to be worshipped/respected, says Nanak the fourth. 2.

ਗੁਰਸਿਖਾ ਮਨਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਹਰਿ ਨਾਮ ਹਰਿ ਤੇਰੀ ਰਾਮ ਰਾਜੇ ॥ ਕਰਿ ਸੇਵਹਿ ਪੂਰਾ ਸਤਿਗੁਰੂ ਭੁਖ ਜਾਇ ਲਹਿ ਮੇਰੀ ॥
Gursikẖā man har parīṯ hai har nām har ṯerī rām rāje. Kar sevėh pūrā saṯgurū bẖukẖ jā▫e lėh merī.

O Almighty, (gursikha) the guru’s Sikhs have (preet-i) love (teyri = yours) for You and (har-i naam) Your virtues.
(Kar-i = making) taking You as (poora) the perfect (satiguru) true guru, they (seyveyh = serve) live in obedience to You; I do the same so that (meyri) my (bhukh) hunger (lah-i jaaey = removed) is satisfied i.e. my longing to be with You is fulfilled.

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ਗੁਰਸਿਖਾ ਕੀ ਭੁਖ ਸਭ ਗਈ ਤਿਨ ਪਿਛੈ ਹੋਰ ਖਾਇ ਘਨੇਰੀ ॥ਜਨ ਨਾਨਕ ਹਰਿ ਪੁੰਨੁ ਬੀਜਿਆ ਫਿਰਿ ਤੋਟਿ ਨ ਆਵੈ ਹਰਿ ਪੁੰਨ ਕੇਰੀ ॥੩॥
Gursikẖā kī bẖukẖ sabẖ ga▫ī ṯin picẖẖai hor kẖā▫e gẖanerī. Jan Nānak har punn bīji▫ā fir ṯot na āvai har punn kerī. ||3||

(Bhukh = hunger) yearning of the guru’s Sikhs to unite with the Almighty (sabh ga-i = all goes) is fulfilled, and (pichhai) following (tin) them (ghan-eri) plenty of (hor) others (khaaey = eat to satisfy hunger) benefit from their company and example.
People engage in rituals as (punn) virtuous deeds; but (jan) the devotees (beejia) sow/practice (har-i pu’nn-u = Divine good deeds) living by Divine virtues and commands, – they reap its benefits and – (phir) then there are no (pu’nn) virtuous deeds (tott-i = shortage) left to be done, says Nanak the fourth. 3.

ਗੁਰਸਿਖਾ ਮਨਿ ਵਾਧਾਈਆ ਜਿਨ ਮੇਰਾ ਸਤਿਗੁਰੂ ਡਿਠਾ ਰਾਮ ਰਾਜੇ ॥ ਕੋਈ ਕਰਿ ਗਲ ਸੁਣਾਵੈ ਹਰਿ ਨਾਮ ਕੀ ਸੋ ਲਗੈ ਗੁਰਸਿਖਾ ਮਨਿ ਮਿਠਾ ॥
Gursikẖā man vāḏẖā▫ī▫ā jin merā saṯgurū diṯẖā rām rāje. Ko▫ī kar gal suṇāvai har nām kī so lagai gursikẖā man miṯẖā.

There are (vaadhaaia = congratulations) feeling of joy, (man-i) in the minds of (gursikha) the guru’s Sikhs (jin) who (ddittha = see) find (meyra = my) the (satiguru) true guru.
That is because (koee) anyone who (kar-i gal-i sunaavai) talks of (har-i naam) Divine virtues, (so) that person (lagai) becomes (mittha = sweet) lovable (man-i) to the mind – the true guru does that and is loved by the guru’s Sikhs.

ਹਰਿ ਦਰਗਹ ਗੁਰਸਿਖ ਪੈਨਾਈਅਹਿ ਜਿਨ੍ਹ੍ਹਾ ਮੇਰਾ ਸਤਿਗੁਰੁ ਤੁਠਾ ॥ਜਨ ਨਾਨਕੁ ਹਰਿ ਹਰਿ ਹੋਇਆ ਹਰਿ ਹਰਿ ਮਨਿ ਵੁਠਾ ॥੪॥੧੨॥੧੯॥
Har ḏargėh gursikẖ painā▫ī▫ah jinĥā merā saṯgur ṯuṯẖā. Jan Nānak har har ho▫i▫ā har har man vuṯẖā. ||4||12||19||

(Jinha) those with whom the true guru is (tuttha) pleased for following his teachings of living by Divine virtues and commands, they are (panaaiah-i) given to wear robes of honour (dargah) in Divine court, i.e. are honourably accepted for union with the Creator.
(Har-i har-i) the Almighty (vuttha) abides (man-i) in the mind of (jan) the humble fourth Nanak, who has (hoiaa) become like the Almighty –remains absorbed in IT. 4. 12. 19.

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ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

Composition of the fourth Guru in Raga Aasa.

ਜਿਨ੍ਹ੍ਹਾ ਭੇਟਿਆ ਮੇਰਾ ਪੂਰਾ ਸਤਿਗੁਰੂ ਤਿਨ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ਰਾਮ ਰਾਜੇ ॥ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਭੁਖ ਸਭ ਉਤਰੈ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Jinĥā bẖeti▫ā merā pūrā saṯgurū ṯin har nām ḏariṛ▫āvai rām rāje. Ŧis kī ṯarisnā bẖukẖ sabẖ uṯrai jo har nām ḏẖi▫āvai.

(Jina) those who (bheyttia) find (meyra = my) the (poora = perfect) true guru, he (drirraavai) creates firm faith for (har-i naam-u) the virtues and commands for the Almighty Master in (tin) them.
And one (jo) who (dhiaavai) remembers and lives by (har-i naam-u) the virtues and commands of the Almighty Master, all (tis ki) his/her (trisna = craving) desires (utrai = removed) go – because there is nothing further left to be desired.

ਜੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ੍ਹ੍ਹ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰਿ ਨਿਤ ਜਪੈ ਹਰਿ ਨਾਮੁ ਹਰਿ ਨਾਮਿ ਤਰਾਵੈ ॥੧॥
Jo har har nām ḏẖi▫ā▫iḏe ṯinĥ jam neṛ na āvai. Jan Nānak ka▫o har kirpā kar niṯ japai har nām har nām ṯarāvai. ||1||

(Jo) those who (dhiaaidey) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands –they refrain from vices, and hence (jam-u) the messenger of death does not (aavai) come (neyrr-i) near (tinh) them –instead they unite with the Creator.
(Har-i) the Almighty is (kripa kar-i) kind to (jan) the devotee who (nit) ever (japai) remembers (har-i naam-u) Divine virtues and commands; Har-i Naam (taraavai) ferries them across the world-ocean to unite with the Creator, says the fourth Nanak. 1.

ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨਾ ਫਿਰਿ ਬਿਘਨੁ ਨ ਹੋਈ ਰਾਮ ਰਾਜੇ ॥ਜਿਨੀ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਨਾਇਆ ਤਿਨ ਪੂਜੇ ਸਭੁ ਕੋਈ ॥
Jinī gurmukẖ nām ḏẖi▫ā▫i▫ā ṯinā fir bigẖan na ho▫ī rām rāje. Jinī saṯgur purakẖ manā▫i▫ā ṯin pūje sabẖ ko▫ī.

(Jini) those who (dhiaaia) remember – and live by – (naam-u) Divine virtues and commands (gurmukh-i) under the guru’s guidance, they (phir na = not again) never (hoee = happens) face any (bighan-u) impediment.
Those who (manaaia) please (satigur purakh = person of true guru) the true guru – by following his teachings of living by Divine virtues and commands, – (sabh-u koee) everyone (poojey = worships) respects and follows (tin) them.

ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਸੇਵਿਆ ਤਿਨ੍ਹ੍ਹਾ ਸੁਖੁ ਸਦ ਹੋਈ ॥ ਜਿਨ੍ਹ੍ਹਾ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਤਿਨ੍ਹ੍ਹਾ ਮਿਲਿਆ ਹਰਿ ਸੋਈ ॥੨॥
Jinĥī saṯgur pi▫ārā sevi▫ā ṯinĥā sukẖ saḏ ho▫ī. Jinĥā Nānak saṯgur bẖeti▫ā ṯinĥā mili▫ā har so▫ī. ||2||

(Jinhi) those who (seyvia = serve) obey the teachings of (piaara) the lovable true guru, (tinha) they (sad) ever (hoee = happens) live in (sukh-u) comfort/peace.
Those who (bheyttia) meet the true guru, (tinha) they (milia) find (har-i soee) the one Almighty, says fourth Nanak. 2.

ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਪ੍ਰੀਤਿ ਹੈ ਤਿਨ੍ਹ੍ਹ ਹਰਿ ਰਖਣਹਾਰਾ ਰਾਮ ਰਾਜੇ ॥ਤਿਨ੍ਹ੍ਹ ਕੀ ਨਿੰਦਾ ਕੋਈ ਕਿਆ ਕਰੇ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ॥
Jinĥā anṯar gurmukẖ parīṯ hai ṯinĥ har rakẖaṇhārā rām rāje. Ŧinĥ kī ninḏā ko▫ī ki▫ā kare jinĥ har nām pi▫ārā.

Those in whose (antar-i = within) minds there is (preet-i) love for the Almighty, IT (rakhanhaara) protects (tinh) them – from vices in the world-play.
(Kia) how can, (koee) any one, i.e. no one can, (ninda karey) slander those, (jinh) who (piaara = lovable) love to remember and live by, (har-i naam-u) Divine virtues and commands i.e. lead virtuous lives.

ਜਿਨ ਹਰਿ ਸੇਤੀ ਮਨੁ ਮਾਨਿਆ ਸਭ ਦੁਸਟ ਝਖ ਮਾਰਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਹਰਿ ਰਖਣਹਾਰਾ ॥੩॥
Jin har seṯī man māni▫ā sabẖ ḏusat jẖakẖ mārā. Jan Nānak nām ḏẖi▫ā▫i▫ā har rakẖaṇhārā. ||3||

(Jin) those whose (man-u) mind (maania) is agreeable (seyti) with (har-i) the Almighty, i.e. who like to live by Divine virtues and commands, (sabh) all (dustt) the evil pesons (jhakh maara = act in vain) can do no harm to them.
(Jan) the devotees (dhiaaia) remember and live by (naam-u) Divine virtues and commands, and the Almighty (rakhanhaara) protects them, says Nanak the fourth. 3.

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥ ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥
Har jug jug bẖagaṯ upā▫i▫ā paij rakẖ▫ḏā ā▫i▫ā rām rāje. Harṇākẖas ḏusat har māri▫ā parahlāḏ ṯarā▫i▫ā.

The Almighty has (upaaia) created (bhagat) devotees (jug-u jug-u) in every age and (aaia) has been (rakhda) protecting them.
For example, IT (maaria) killed (dustt = evil person) the demon king Hanaakhas/Harnakashyap and (taraaia = ferried) saved his son Prahlaad.

ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ ॥ ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥੪॥੧੩॥੨੦॥
Ahaʼnkārī▫ā ninḏkā piṯẖ ḏe▫e nāmḏe▫o mukẖ lā▫i▫ā. Jan Nānak aisā har sevi▫ā anṯ la▫e cẖẖadā▫i▫ā. ||4||13||20||

Again, IT (pitth-i dey-i = showed IT’s back) rejected (ahankaaria = proud) the arrogant (nindka) slanderers and (mukh-i laaia = looked at) patronised IT’s devotee Naamdeo/Naamdev. (Note: The so called worshippers had turned Naamdev out of the temple, he went and sat at the back, and the temple turned towards him).
(Jan) the devotees (seyvia = serve) live in obedience of (aisa = such) the (har-i) Almighty who (chhadaaia) delivers – from the messengers of death (ant-i) in the end – and unites with IT-self, says (jan) the humble fourth Nanak. 4. 13. 20.

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ਆਸਾ ਮਹਲਾ ੪ ਛੰਤ ਘਰੁ ੫

Āsā mėhlā 4 cẖẖanṯ gẖar 5.

Compositon of the fourth Guru in Raga Aasa, (Chhant) song of love for the Almighty, (ghar-u 5) to be sung to the fifth beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

Note: The human soul yearns to unite with the Almighty, but wavers under influence of temptations in the world-play. When the Almighty bestows grace, one finds the true guru who guides to find the Almighty, says the fourth Guru in this Shabad.

ਮੇਰੇ ਮਨ ਪਰਦੇਸੀ ਵੇ ਪਿਆਰੇ ਆਉ ਘਰੇ ॥  ਹਰਿ ਗੁਰੂ ਮਿਲਾਵਹੁ ਮੇਰੇ ਪਿਆਰੇ ਘਰਿ ਵਸੈ ਹਰੇ ॥

Mere man parḏesī ve pi▫āre ā▫o gẖare.  Har gurū milāvhu mere pi▫āre gẖar vasai hare.

(Vey) o (meyrey) my (piaarey) dear (pardeysi = alien) wandering (man) mind, (aau) come (ghaarey) home i.e. be steady – and find within the Almighty, you look for elsewhere.

My dear, supplicate to (har-i) Almighty to (milaavh-u) lead to the guru; the guru will teach you how (harey) the Almighty (vasai) dwells (ghar-i = in the house) within.

ਰੰਗਿ ਰਲੀਆ ਮਾਣਹੁ ਮੇਰੇ ਪਿਆਰੇ ਹਰਿ ਕਿਰਪਾ ਕਰੇ ॥  ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਮੇਰੇ ਪਿਆਰੇ ਮੇਲੇ ਹਰੇ ॥੧॥

Rang ralī▫ā māṇhu mere pi▫āre har kirpā kare.  Gur Nānak ṯuṯẖā mere pi▫āre mele hare. ||1||

Says the fourth Nanak: When the guru is (tuttha) pleased to guide, my dear, he would (meyley = cause to meet) help you find (harey) the Almighty.

Then when the Master (kirpa karey) bestows grace, my dear, you shall (rang ralia maanh-u = make merry) enjoy the bliss of Divine presence within. 1.

ਮੈ ਪ੍ਰੇਮੁ ਨ ਚਾਖਿਆ ਮੇਰੇ ਪਿਆਰੇ ਭਾਉ ਕਰੇ ॥  ਮਨਿ ਤ੍ਰਿਸਨਾ ਨ ਬੁਝੀ ਮੇਰੇ ਪਿਆਰੇ ਨਿਤ ਆਸ ਕਰੇ ॥

Mai parem na cẖākẖi▫ā mere pi▫āre bẖā▫o kre.  Man ṯarisnā na bujẖī mere pi▫āre niṯ ās kare.

My dear, (mai) I have not (chaakhia = tasted) experienced (preym-u) the love of the Master within, which I could by (bhaau karey) loving the Almighty i.e. being aware of IT’s virtues and living by them.

But (man-i) the mind’s (trisna) craving for finding the Master has not been (bujhi = extinguished) satisfied, my dear, and it (nit) ever (aas karey) yearns for the Master.  

ਨਿਤ ਜੋਬਨੁ ਜਾਵੈ ਮੇਰੇ ਪਿਆਰੇ ਜਮੁ ਸਾਸ ਹਿਰੇ ॥  ਭਾਗ ਮਣੀ ਸੋਹਾਗਣਿ ਮੇਰੇ ਪਿਆਰੇ ਨਾਨਕ ਹਰਿ ਉਰਿ ਧਾਰੇ ॥੨॥

Niṯ joban jāvai mere pi▫āre jam sās hire.  Bẖāg maṇī sohagaṇ mere pi▫āre Nānak har ur ḏẖāre. ||2||

My dear, (joban-u) the period of youth – human life when one can enjoy the company of the beloved – (jaavai = goes) is wearing out i.e. the period of human birth when I may find the Beloved Master is being reduced, and (jam-u) the messenger of death is (saas) eyeing to (hirey) take me away – because of my transgressions. (For example  ਕਰਿ ਪਾਪ ਜੋਨੀ ਭੈ ਭੀਤ ਹੋਈ ਦੇਇ ਸਾਸਨ ਜਾਮ ਜੀਉ ॥ I frightened by committing transgressions and fear being given punishment by the messenger of death by being put in reincarnations, M{ 5, SGGS p 928).

But the soul-wife that (dhaarey) keeps the Master (ur-i) in mind, she (sohaagan-i) is fortunate to have the Beloved with her; she has (mani) the gem of (bhaag) good fortune i.e. is blessed, says fourth Nanak. 2.

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ਪਿਰ ਰਤਿਅੜੇ ਮੈਡੇ ਲੋਇਣ ਮੇਰੇ ਪਿਆਰੇ ਚਾਤ੍ਰਿਕ ਬੂੰਦ ਜਿਵੈ ॥  ਮਨੁ ਸੀਤਲੁ ਹੋਆ ਮੇਰੇ ਪਿਆਰੇ ਹਰਿ ਬੂੰਦ ਪੀਵੈ ॥

Pir raṯi▫aṛe maide lo▫iṇ mere pi▫āre cẖāṯrik būnḏ jivai.  Man sīṯal ho▫ā mere pi▫āre har būnḏ pīvai.

O my dear (maiddey) my (loin) eyes are (ratiarrey = dyed) eagerly wait for (pir) the Beloved Almighty, (jivai) like (chaatrik) the rain-bird yearns for (boond = drop) the raindrop to fall into its mouth.

My dear, my (man-u) mind (seetal-u hoaa = is cooled) gets solace on finding (har-i) the Almighty the way the rain-bird is happy when it (peevai = drinks) receives the raindrop.

ਤਨਿ ਬਿਰਹੁ ਜਗਾਵੈ ਮੇਰੇ ਪਿਆਰੇ ਨੀਦ ਨ ਪਵੈ ਕਿਵੈ ॥  ਹਰਿ ਸਜਣੁ ਲਧਾ ਮੇਰੇ ਪਿਆਰੇ ਨਾਨਕ ਗੁਰੂ ਲਿਵੈ ॥੩॥

Ŧan birahu jagāvai mere pi▫āre nīḏ na pavai kivai.  Har sajaṇ laḏẖā mere pi▫āre Nānak gurū livai. ||3||

My dear, the pain of (birah-u) separation from the Beloved (jagaavai) keeps (tan-i) body awake and I cannot (pavai = happen) get (need) sleep (kivai) in any way i.e. I am restless.

O my dear, (har-i) the Almighty (sajan-u) companion – who is within – (ladhaa) is found by (livai) concentrating on – teachings of the guru, says the fourth Nanak. 3.

ਚੜਿ ਚੇਤੁ ਬਸੰਤੁ ਮੇਰੇ ਪਿਆਰੇ ਭਲੀਅ ਰੁਤੇ ॥  ਪਿਰ ਬਾਝੜਿਅਹੁ ਮੇਰੇ ਪਿਆਰੇ ਆਂਗਣਿ ਧੂੜਿ 

ਲੁਤੇ ॥

Cẖaṛ cẖeṯ basanṯ mere pi▫āre bẖalī▫a ruṯe.  Pir bājẖ▫ṛi▫ahu mere pi▫āre āʼngaṇ ḏẖūṛ luṯe.

O my dear, in the month of (Cheyt-u) March/April, (charr-i) begins (bhalee-a = good) a pleasant (rutey) season of (basant-u) the spring.

But (baajharrih-u) without having (pir) the Beloved with me, my dear, (dhoor-i) dust (lutey) flies (aa’ngan-i) in my courtyard i.e. the Master is within but without being able to find IT, my mind wanders in vicious thoughts and does not find solace.

ਮਨਿ ਆਸ ਉਡੀਣੀ ਮੇਰੇ ਪਿਆਰੇ ਦੁਇ ਨੈਨ ਜੁਤੇ ॥  ਗੁਰੁ ਨਾਨਕੁ ਦੇਖਿ ਵਿਗਸੀ ਮੇਰੇ ਪਿਆਰੇ 

ਜਿਉ ਮਾਤ ਸੁਤੇ ॥੪॥

Man ās udīṇī mere pi▫āre ḏu▫e nain juṯe.  Gur Nānak ḏekẖ vigsī mere pi▫āre ji▫o māṯ suṯe. ||4||

My dear, I am (uddeeni) sad due to separation, but have (aas) hope (man-i) in the mind, and (duey) both my (nain) eyes are fixed on the path my Beloved is to come by, i.e. I am looking for someone who can unite me with the Beloved.

(Jiau) like (maat) the mother feels happy on meeting (sutey) the son, the soul (vigsi) is joyous (deykh-i) seeing the guru – who shall help find the Beloved. 4.

ਹਰਿ ਕੀਆ ਕਥਾ ਕਹਾਣੀਆ ਮੇਰੇ ਪਿਆਰੇ ਸਤਿਗੁਰੂ ਸੁਣਾਈਆ ॥ਗੁਰ ਵਿਟੜਿਅਹੁ ਹਉ ਘੋਲੀ 

ਮੇਰੇ ਪਿਆਰੇ ਜਿਨਿ ਹਰਿ ਮੇਲਾਈਆ ॥

Har kī▫ā kathā kahāṇī▫ā mere pi▫āre saṯgurū suṇā▫ī▫ā.  Gur vitṛi▫ahu     ha▫o gẖolī mere pi▫āre jin har melā▫ī▫ā.

O my dear, (satiguru) the true guru (sunaaeea = narrates) makes one aware of (kathaa kahaaneea = stories) the virtues and powere (keeaa) of (har-i) the Almighty – by awareness of which one recognises the Master.

My dear, (hau) I (gholi = am sacrifice, vittarriah-u = for) adore the Guru, i.e. shall do anything on the guru’s bidding, who (meylaaia) can unite me with the Almighty within.

ਸਭਿ ਆਸਾ ਹਰਿ ਪੂਰੀਆ ਮੇਰੇ ਪਿਆਰੇ ਮਨਿ ਚਿੰਦਿਅੜਾ ਫਲੁ ਪਾਇਆ ॥ਹਰਿ ਤੁਠੜਾ ਮੇਰੇ 

ਪਿਆਰੇ ਜਨੁ ਨਾਨਕੁ ਨਾਮਿ ਸਮਾਇਆ ॥੫॥

Sabẖ āsā har pūrī▫ā mere pi▫āre man cẖinḏi▫aṛā fal pā▫i▫ā.  Har ṯuṯẖ▫ṛā mere pi▫āre jan Nānak nām samā▫i▫ā. ||5||

My dear, (sabh-i) all my (aasa) hopes (pooria) are fulfilled (har-i) by the Almighty; (phal-u = fruit) fulfilment of finding the Almighty within (chi’ndiarra) as wished (man-i) by the mind, is (paaia) attained – by relying on the guru.

My dear, (har-i) the Almighty (tutthrra) was pleased and (jan-u) humble fourth Nanak (samaaia) remains absorbed (naam-i) in Divine virtues and commands – and lives by them. 5.

ਪਿਆਰੇ ਹਰਿ ਬਿਨੁ ਪ੍ਰੇਮੁ ਨ ਖੇਲਸਾ ॥  ਕਿਉ ਪਾਈ ਗੁਰੁ ਜਿਤੁ ਲਗਿ ਪਿਆਰਾ ਦੇਖਸਾ ॥

Pi▫āre har bin parem na kẖelsā.  Ki▫o pā▫ī gur jiṯ lag pi▫ārā ḏekẖsā.

O dear, I shall not (kheylsa) play the game of (preym) love (bin-u) except with (har-i) the Almighty, i.e. shall not give place to anyone else in my heart.

My endeavor is (kiau) how to (paaee) find the guru, (lag-i = by attaching) by following whom I (deykhsaa) shall see (piaara) the Beloved Master.

ਹਰਿ ਦਾਤੜੇ ਮੇਲਿ ਗੁਰੂ ਮੁਖਿ ਗੁਰਮੁਖਿ ਮੇਲਸਾ ॥ ਗੁਰੁ ਨਾਨਕੁ ਪਾਇਆ ਮੇਰੇ ਪਿਆਰੇ ਧੁਰਿ 

ਮਸਤਕਿ ਲੇਖੁ ਸਾ ॥੬॥੧੪॥੨੧॥

Har ḏāṯ▫ṛe mel gurū mukẖ gurmukẖ melsā.  Gur Nānak pā▫i▫ā mere pi▫āre ḏẖur masṯak lekẖ sā. ||6||14||21||

My supplication: O (daatrrey = giver) benevolent (har-i) Almighty, please (meyli = unite) lead me to the guru; so that (gurmukh-i) with the guru’s guidance, I (meylsa) meet You (mukh-i) face to face.

O my dear, it (sa) was (leykh-u) the writing (mastak-i) on the forehead (dhur-i) from above i.e. it was with Divine grace, that Nanak the fourth (paaia) found the guru – and with his guidance found the Beloved Master. 6. 14. 21.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

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

ਆਸਾ ਮਹਲਾ ੪ ਛੰਤ ਘਰੁ ੪ ॥
Āsā mėhlā 4 cẖẖanṯ gẖar 4.

Composition of the fourth Guru in Raga Aasa, (Chhant) song of love for the Almighty, (ghar-u 4) to be sung to the fourth beat.

Note: The next six Shabads have four stanzas each making a total of twenty four. One out of them is sequentially sung before the Sloks of each of the twenty four Paurris of Aasa Di Vaar, and are called Chhakaas. The first instalment covers four Chhants.

ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ ॥ ਮਨੁ ਰਾਮਿ ਕਸਵਟੀ ਲਾਇਆ ਕੰਚਨੁ ਸੋਵਿੰਨਾ ॥
Har amriṯ bẖinne lo▫iṇā man parem raṯannā rām rāje. Man rām kasvatī lā▫i▫ā kancẖan sovinnā.

I sincerely yearn to find the Almighty. My (loina) eyes are (bhinney) soaked with (har-i) Divine (amrit) nectar and (man-u) the mind (rata’nna = dyed) is imbued (preym-i) with the love of (raam) the all-pervasive (raajey = king) Master.
My (man-u) mind has been (laaia = applied/rubbed) tested on (kavatti) the touchstone – of my deeds – (raam-i) by the all-pervasive Master, and found to be (sovinna = good colour) pure (kanchan-u) gold – my love is unadulterated.

ਗੁਰਮੁਖਿ ਰੰਗਿ ਚਲੂਲਿਆ ਮੇਰਾ ਮਨੁ ਤਨੋ ਭਿੰਨਾ ॥ ਜਨੁ ਨਾਨਕੁ ਮੁਸਕਿ ਝਕੋਲਿਆ ਸਭੁ ਜਨਮੁ ਧਨੁ ਧੰਨਾ ॥੧॥
Gurmukẖ rang cẖalūli▫ā merā man ṯano bẖinnā. Jan Nānak musak jẖakoli▫ā sabẖ janam ḏẖan ḏẖannā. ||1||

(Gurmukh-i) with the guru’s teachings, (meyra) my (man-u) mind and (tano) body have (bhi’nna) been rinsed (rang-i) with Divine love and has (chaloolia) obtained the deep red colour, the epitome of love i.e. I have the Almighty in my thoughts and deeds.
(Jan-u) humble fourth Nanak (jhakolia) has been dipped (musk-i = in fragrance) in the scent of Divine virtues and my (janam-u) human birth (dhan-u dha’nna) blessed – with being absorbed in the Almighty. 1.

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ਹਰਿ ਪ੍ਰੇਮ ਬਾਣੀ ਮਨੁ ਮਾਰਿਆ ਅਣੀਆਲੇ ਅਣੀਆ ਰਾਮ ਰਾਜੇ ॥ ਜਿਸੁ ਲਾਗੀ ਪੀਰ ਪਿਰੰਮ ਕੀ ਸੋ ਜਾਣੈ ਜਰੀਆ ॥
Har parem baṇī man māri▫ā aṇī▫āle aṇī▫ā rām rāje. Jis lāgī pīr piramm kī so jāṇai jarī▫ā.

(Baani) the words of (preym) love of (har-i) the Almighty have (maaria = killed) pierced my (man-u) mind with (ania) arrows (aniaaley = serrated) which cannot be pulled out i.e. the Almighty has blessed me with lasting devotion.
This pain of longing for the Master cannot be described; (jis-u) one who (laagi) has (peer) the pain of (pira’mm = love) yearning, (so = that) s/he alone (jaanai) knows (jareea = bear) what it is like to bear it.

ਜੀਵਨ ਮੁਕਤਿ ਸੋ ਆਖੀਐ ਮਰਿ ਜੀਵੈ ਮਰੀਆ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰੁ ਮੇਲਿ ਹਰਿ ਜਗੁ ਦੁਤਰੁ ਤਰੀਆ ॥੨॥
Jīvan mukaṯ so ākẖī▫ai mar jīvai marī▫ā. Jan Nānak saṯgur mel har jag ḏuṯar ṯarī▫ā. ||2||

One who (jeevai) lives (mar-i mareea) as dead i.e. breaks attachments to the world-play like a dead person, (so = that) such a person (aakheeai) is called (mukat-i) emancipated (jeevan) in life i.e. freed from temptations and from rebirth.
(Jan) humble fourth Nanak prays: O (har-i) Almighty kindly (meyl-i) lead me to (satigur-u) the true guru so that, with his guidance, I can (tareea = swim) get across (dutar-u) the hard-to-cross world-ocean i.e. overcome the strong temptations of the world-play and unite with You. 2.

ਹਮ ਮੂਰਖ ਮੁਗਧ ਸਰਣਾਗਤੀ ਮਿਲੁ ਗੋਵਿੰਦ ਰੰਗਾ ਰਾਮ ਰਾਜੇ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਪਾਇਆ ਹਰਿ ਭਗਤਿ ਇਕ ਮੰਗਾ ॥
Ham mūrakẖ mugaḏẖ sarṇāgaṯī mil govinḏ rangā rām rāje. Gur pūrai har pā▫i▫ā har bẖagaṯ ik mangā.

O Almighty, (govind = Master of universe) Master, You have many (ranga = hues) forms, (ham) I (moorakh mugadh) a foolish and ignorant person – cannot find You on my own and – (sarnaagti = santuary) placed myself in Your care and obedience; please (mil-u = meet) grant me vision of You.
Learning that (har-i) the Almighty is (paaia) found through (gur-i poorai) the perfect guru, I (mangaa) beg from him (ik = one) the only benediction of (bhagat-i) devotion– to understand Divine virtues and commands and live by them.

ਮੇਰਾ ਮਨੁ ਤਨੁ ਸਬਦਿ ਵਿਗਾਸਿਆ ਜਪਿ ਅਨਤ ਤਰੰਗਾ ॥ ਮਿਲਿ ਸੰਤ ਜਨਾ ਹਰਿ ਪਾਇਆ ਨਾਨਕ ਸਤਸੰਗਾ ॥੩॥
Merā man ṯan sabaḏ vigāsi▫ā jap anaṯ ṯarangā. Mil sanṯ janā har pā▫i▫ā Nānak saṯsangā. ||3||

Learning (sabad-i) from the guru’s teachings, I (jap-i) remembered the – virtues and commands of – the Almighty Master of (anat taranga = of numerous waves) all plays; my (man-u) mind and (tan-u) body have (vigaasia) blossomed – enthused to try and find the Master.
I (mil-i) met (sant janaa) the seekers and (paaia) found the Almighty (satsanga) in the holy congregation – where IT is praised, says fourth Nanak. 3.

ਦੀਨ ਦਇਆਲ ਸੁਣਿ ਬੇਨਤੀ ਹਰਿ ਪ੍ਰਭ ਹਰਿ ਰਾਇਆ ਰਾਮ ਰਾਜੇ ॥ਹਉ ਮਾਗਉ ਸਰਣਿ ਹਰਿ ਨਾਮ ਕੀ ਹਰਿ ਹਰਿ ਮੁਖਿ ਪਾਇਆ ॥
Ḏīn ḏa▫i▫āl suṇ benṯī har parabẖ har rā▫i▫ā rām rāje. Ha▫o māga▫o saraṇ har nām kī har har mukẖ pā▫i▫ā.

O (har-i prabh) Almighty (raaia = king) sovereign Master, You are (daiaal) compassionate to (deen) the hapless; (sun-i = listen) this is my (beynti) supplication to You:
(Hau) I (maagau) ask (saran-i = sanctuary) to be in the care of, i.e. to live by, (har-i naam) Divine virtues and commands; O (har-i har-i) Almighty (mukh-i paaia = put in mouth) grant me this capability to utter, and live by them.

ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਬਿਰਦੁ ਹੈ ਹਰਿ ਲਾਜ ਰਖਾਇਆ ॥ਜਨੁ ਨਾਨਕੁ ਸਰਣਾਗਤੀ ਹਰਿ ਨਾਮਿ ਤਰਾਇਆ ॥੪॥੮॥੧੫॥
Bẖagaṯ vacẖẖal har biraḏ hai har lāj rakẖā▫i▫ā. Jan Nānak sarṇāgaṯī har nām ṯarā▫i▫ā. ||4||8||15||

(Vachhal-u) love (bhagat-i) for the devotees is Your (birad-u) nature/tradition O (har-i) Almighty, please (rakhaaia) protect my (laaj) honour.
Living (naam-i) by Divine virtues and commands (taraaia = ferries) takes one across the world-ocean, i.e. enables to overcome temptations; (jan-u) humble fourth Nanak (sarnaagti = sanctuary) seeks to be in care and obedience of the Master to be taken across and unite with IT. 4. 8. 15.

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ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

Composition of the fourth Guru in Raga Aasa.

ਗੁਰਮੁਖਿ ਢੂੰਢਿ ਢੂਢੇਦਿਆ ਹਰਿ ਸਜਣੁ ਲਧਾ ਰਾਮ ਰਾਜੇ ॥ ਕੰਚਨ ਕਾਇਆ ਕੋਟ ਗੜ ਵਿਚਿ ਹਰਿ ਹਰਿ ਸਿਧਾ ॥
Gurmukẖ dẖūndẖ dẖūdẖeḏi▫ā har sajaṇ laḏẖā rām rāje. Kancẖan kā▫i▫ā kot gaṛ vicẖ har har siḏẖā.

(Ddhoonddh-i ddhooddheydia) searching for my (sajan-u) companion (har-i) the Almighty, I (ladhaa) found IT – within – (gurmukh-i) with the guru’s guidance.
IT (sidhaa) manifests (vich-i) in (kott, garr) fort of (kaaia) the body (kanchan = golden) which is purified of other ideas.

ਹਰਿ ਹਰਿ ਹੀਰਾ ਰਤਨੁ ਹੈ ਮੇਰਾ ਮਨੁ ਤਨੁ ਵਿਧਾ ॥ ਧੁਰਿ ਭਾਗ ਵਡੇ ਹਰਿ ਪਾਇਆ ਨਾਨਕ ਰਸਿ ਗੁਧਾ ॥੧॥
Har har hīrā raṯan hai merā man ṯan viḏẖā. Ḏẖur bẖāg vade har pā▫i▫ā Nānak ras guḏẖā. ||1||

My (man-u) mind and (tan-u) body have been (vidhaa) pierced by (heera rattan-u) the diamond of Almighty’s love.
It is (dhur-i) by Divine-ordained (vaddey bhaag) good fortune that I (paaia) found the Almighty and my being has been (gudhaa = kneaded) softened (ras-i = elixir) with love of the Master, says Nanak the fourth. 1.

ਪੰਥੁ ਦਸਾਵਾ ਨਿਤ ਖੜੀ ਮੁੰਧ ਜੋਬਨਿ ਬਾਲੀ ਰਾਮ ਰਾਜੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਚੇਤਾਇ ਗੁਰ ਹਰਿ ਮਾਰਗਿ ਚਾਲੀ ॥
Panth ḏasāvā niṯ kẖaṛī munḏẖ joban bālī rām rāje. Har har nām cẖeṯā▫e gur har mārag cẖālī.

I (baali) a young woman (joban-i) in youth (mundh) woman, (nit) ever (kharri) stand (dasaava) asking for (panth-u) the path to the Beloved.
O guru, please (cheytaaey) make me aware of (naam-u) the virtues and commands of (har-i har-i) the Almighty Master so that I (chaali) walk (maarag-i) on the path told by (har-i) the Almighty.

ਮੇਰੈ ਮਨਿ ਤਨਿ ਨਾਮੁ ਆਧਾਰੁ ਹੈ ਹਉਮੈ ਬਿਖੁ ਜਾਲੀ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰੁ ਮੇਲਿ ਹਰਿ ਹਰਿ ਮਿਲਿਆ ਬਨਵਾਲੀ ॥੨॥
Merai man ṯan nām āḏẖār hai ha▫umai bikẖ jālī. Jan Nānak saṯgur mel har har mili▫ā banvālī. ||2||

With the guru’s guidance, I have (jaali = burnt) dissolved (bikh-u) the vice of (haumai) ego, and now (naam-u) Naam/Divine virtues and commands are (aadhaar-u = support) guide for my (man-i = mind) thoughts and (tan-i = body) actions.
(Har-i) the Almighty (meyl-i = caused to meet) led me to (satigur-u) the true guru – and with his guidance -, I (milia) found (har-i = God, banvaali = gardener of the vegetation, Sustainor) the Almighty, says (jan) humble fourth Nanak. 2.

ਗੁਰਮੁਖਿ ਪਿਆਰੇ ਆਇ ਮਿਲੁ ਮੈ ਚਿਰੀ ਵਿਛੁੰਨੇ ਰਾਮ ਰਾਜੇ ॥ ਮੇਰਾ ਮਨੁ ਤਨੁ ਬਹੁਤੁ ਬੈਰਾਗਿਆ ਹਰਿ ਨੈਣ ਰਸਿ ਭਿੰਨੇ ॥
Gurmukẖ pi▫āre ā▫e mil mai cẖirī vicẖẖune rām rāje. Merā man ṯan bahuṯ bairāgi▫ā har naiṇ ras bẖinne.

O Almighty, please lead me to the guru, so that (gurmukh-i) with the guru’s guidance, I can (aaey mil-u = come and meet) find You; I have been (vichhuney) separated from You (chiri = for long) for numerous births.
(Meyra) my (man-u tan-u = mind and body) total being (bahut-u) greatly (bairaagia) yearns for You; my (naain) eyes (ras-i bhiney = moist) are tearful, o (har-i) Almighty.

ਮੈ ਹਰਿ ਪ੍ਰਭੁ ਪਿਆਰਾ ਦਸਿ ਗੁਰੁ ਮਿਲਿ ਹਰਿ ਮਨੁ ਮੰਨੇ ॥ ਹਉ ਮੂਰਖੁ ਕਾਰੈ ਲਾਈਆ ਨਾਨਕ ਹਰਿ ਕੰਮੇ ॥੩॥
Mai har parabẖ pi▫ārā ḏas gur mil har man manne. Ha▫o mūrakẖ kārai lā▫ī▫ā Nānak har kamme. ||3||

O guru, please (das-i) tell me the way to find (har-i prabh-u) the Almighty, so that (mil-i) by finding IT my (man-u) mind (manney = satisfied) gets solace.
Please (laaeeaa) put (hau) me, (moorakh-u = foolish) an ignorant person, (kammey) on the work of, i.e. to live by the virtues and commands of, (har-i) the Almighty. 3.

ਗੁਰ ਅੰਮ੍ਰਿਤ ਭਿੰਨੀ ਦੇਹੁਰੀ ਅੰਮ੍ਰਿਤੁ ਬੁਰਕੇ ਰਾਮ ਰਾਜੇ ॥ ਜਿਨਾ ਗੁਰਬਾਣੀ ਮਨਿ ਭਾਈਆ ਅੰਮ੍ਰਿਤਿ ਛਕਿ ਛਕੇ ॥
Gur amriṯ bẖinnī ḏehurī amriṯ burke rām rāje. Jinā gurbāṇī man bẖā▫ī▫ā amriṯ cẖẖak cẖẖake.

(Deyhuri = body) the person of the guru is (bhinni) drenched with, i.e. lives by (amrit-u = nectar) the life-giving Divine virtues, which he (burkey = sprinkles) imparts to others.
Those who find (gurbaani) the guru’s words bhaeeaa= pleasing) agreeable (man-i) to the mind, they also (chhak-i chhakey = taste) live by (amrit = nectar) Divine virtues.

ਗੁਰ ਤੁਠੈ ਹਰਿ ਪਾਇਆ ਚੂਕੇ ਧਕ ਧਕੇ ॥ ਹਰਿ ਜਨੁ ਹਰਿ ਹਰਿ ਹੋਇਆ ਨਾਨਕੁ ਹਰਿ ਇਕੇ ॥੪॥੯॥੧੬॥
Gur ṯuṯẖai har pā▫i▫ā cẖūke ḏẖak ḏẖake. Har jan har har ho▫i▫ā Nānak har ike. ||4||9||16||

One (paaia) finds the Almighty when the guru (tutthai) is pleased to guide; then (dhak dhakey = being pushed around) aimless wanderings (chookey) end, i.e. one experiences peace in life and not pushed back from the Creator, to reincarnate on death.
The (jan-u = servant) the devotee of the Almighty (hoiaa) becomes, like (har-i har-i) the Almighty IT-self, i.e. merges with the Almighty and they become (iko) one, says the fourth Nanak. 4. 9. 16.

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ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

Composition of the fourth Guru in Raga Aasa.

ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਗਤਿ ਭੰਡਾਰ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਪਾਸੇ ਰਾਮ ਰਾਜੇ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਸਚਾ ਸਾਹੁ ਹੈ ਸਿਖ ਦੇਇ ਹਰਿ ਰਾਸੇ ॥
Har amriṯ bẖagaṯ bẖandār hai gur saṯgur pāse rām rāje. Gur saṯgur sacẖā sāhu hai sikẖ ḏe▫e har rāse.

(Amrit) the life-giving elixir of (har-i) of the Almighty, (bhanddaar) the storehouse of (bhagat-i) devotion i.e. awareness of Divine virtues leads to real devotion and (paasey = with) obtained/learnt from (satigur) the true guru.
The true guru is (saah-u) financier/source and (dey-i) gives (raasey) the capital for business/resource/guide to lead life to (sikh) the Sikh-merchants i.e. imparts awareness of Divine virtues to lead righteous lives.

ਧਨੁ ਧੰਨੁ ਵਣਜਾਰਾ ਵਣਜੁ ਹੈ ਗੁਰੁ ਸਾਹੁ ਸਾਬਾਸੇ ॥ ਜਨੁ ਨਾਨਕੁ ਗੁਰੁ ਤਿਨ੍ਹ੍ਹੀ ਪਾਇਆ ਜਿਨ ਧੁਰਿ ਲਿਖਤੁ ਲਿਲਾਟਿ ਲਿਖਾਸੇ ॥੧॥
Ḏẖan ḏẖan vaṇjārā vaṇaj hai gur sāhu sābāse. Jan Nānak gur ṯinĥī pā▫i▫ā jin ḏẖur likẖaṯ lilāt likẖāse. ||1||

(Dhan-u dhann-u) great is such a (vanjaara = merchant) Sikh and his/her (vanaj-u = business) righteous conduct; (saabaasey = congratulations) glory to the (gur-u saah-u) the guru-financier who makes this possible.
The guru (paaia) is found (tinhi) by those (jin) for whom it is (dhur-i = from the source) Divine ordained (likhat-u) writing (likhaasey) written (lilaatt-i) on their foreheads i.e. in their destiny. 1.

ਸਚੁ ਸਾਹੁ ਹਮਾਰਾ ਤੂੰ ਧਣੀ ਸਭੁ ਜਗਤੁ ਵਣਜਾਰਾ ਰਾਮ ਰਾਜੇ ॥ ਸਭ ਭਾਂਡੇ ਤੁਧੈ ਸਾਜਿਆ ਵਿਚਿ ਵਸਤੁ ਹਰਿ ਥਾਰਾ ॥
Sacẖ sāhu hamārā ṯūʼn ḏẖaṇī sabẖ jagaṯ vaṇjārā rām rāje. Sabẖ bẖāʼnde ṯuḏẖai sāji▫ā vicẖ vasaṯ har thārā.

O Almighty, (too’n) You are (hamaara) our (sach-u) eternal (dhani) Master and (saah-u) financier – source of virtues, and (sabh-u) all (jagat-u = world) creatures are merchants i.e. You send them to live by Your virtues and commands.
(Tudhai) You (saajia) made (sabh) all (bhaa’nddey = vessels) bodies and put (vich-i) in them (thaara) Your (vast-u = thing) virtues and commands – to live by them, (har-i) O Almighty.

ਜੋ ਪਾਵਹਿ ਭਾਂਡੇ ਵਿਚਿ ਵਸਤੁ ਸਾ ਨਿਕਲੈ ਕਿਆ ਕੋਈ ਕਰੇ ਵੇਚਾਰਾ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਬਖਸਿਆ ਹਰਿ ਭਗਤਿ ਭੰਡਾਰਾ ॥੨॥
Jo pāvahi bẖāʼnde vicẖ vasaṯ sā niklai ki▫ā ko▫ī kare vecẖārā. Jan Nānak ka▫o har bakẖsi▫ā har bẖagaṯ bẖandārā. ||2||

(Jo) whatever (vast) thing the Creator (paavah-i) put in (bhaanddey) the container (sa) that (niklai) comes out, i.e. the creatures act as caused by the Almighty; (kia) what can (koee) any one (karey) do differently i.e. the creatures act according what they have been bestowed and are (veychaara) helpless to do otherwise.
The Creator (bakhsia) bestows (bhanddaara = storehouse) profuse (bhagat-i) devotion to (jan = servants) seekers – and they live by it – says fourth Nanak. 2.

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ਹਮ ਕਿਆ ਗੁਣ ਤੇਰੇ ਵਿਥਰਹ ਸੁਆਮੀ ਤੂੰ ਅਪਰ ਅਪਾਰੋ ਰਾਮ ਰਾਜੇ ॥ ਹਰਿ ਨਾਮੁ ਸਾਲਾਹਹ ਦਿਨੁ ਰਾਤਿ ਏਹਾ ਆਸ ਆਧਾਰੋ ॥
Ham ki▫ā guṇ ṯere vithrėh su▫āmī ṯūʼn apar apāro rām rāje. Har nām sālāhah ḏin rāṯ ehā ās āḏẖāro.

O (suaami) Master, (too’n) You are (apar apaaro = without other end) Infinite; (kiaa) what all (gun) virtues of Yours can (ham) I (vithrah = propagate) describe?
It is my (aas) wish to (salaahah) praise and live by (har-i naam-u) Divine virtues and commands (din-u raat-i) day and night taking them as (aadhaaro = support) guide for life.

ਹਮ ਮੂਰਖ ਕਿਛੂਅ ਨ ਜਾਣਹਾ ਕਿਵ ਪਾਵਹ ਪਾਰੋ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਹਰਿ ਦਾਸ ਪਨਿਹਾਰੋ ॥੩॥
Ham mūrakẖ kicẖẖū▫a na jāṇhā kiv pāvah pāro. Jan Nānak har kā ḏās hai har ḏās panihāro. ||3||

(Ham) I am (moorakh = foolish) ignorant and (jaanha) know (kichhu na) nothing; (kiv) how can I (paavah-i) find (paaro) the other end i.e. know You, the Infinite.
(Jan-u) the humble Nanak the fourth (hai) is (daas-u) a servant (ka) of the Almighty, (panihaaro = water carrier) the servant of (daas) the servants of the Almighty. 3.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਿ ਲੈ ਹਮ ਸਰਣਿ ਪ੍ਰਭ ਆਏ ਰਾਮ ਰਾਜੇ ॥ ਹਮ ਭੂਲਿ ਵਿਗਾੜਹ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਲਾਜ ਰਖਾਏ ॥
Ji▫o bẖāvai ṯi▫o rākẖ lai ham saraṇ parabẖ ā▫e rām rāje. Ham bẖūl vigāṛah ḏinas rāṯ har lāj rakẖā▫e.

O (raam raajey) Sovereign all-pervasive Master, (ham) I have (aaey = come) placed myself in (saran-i = sanctuary) care and obedience of You (prabh) the Almighty; please (raakh-i lai) keep us (tio) that way (jiau) as (bhaavai) pleases You.
I (bhool-i) keep going astray and (vigaarrah = spoil things) do wrong (dinas-u raat-i = day and night) all the time; please (rakhaaey) preserve my and hence Your (laaj) honour, O Almighty.

ਹਮ ਬਾਰਿਕ ਤੂੰ ਗੁਰੁ ਪਿਤਾ ਹੈ ਦੇ ਮਤਿ ਸਮਝਾਏ ॥ ਜਨੁ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾਂਢਿਆ ਹਰਿ ਪੈਜ ਰਖਾਏ ॥੪॥੧੦॥੧੭॥
Ham bārik ṯūʼn gur piṯā hai ḏe maṯ samjẖā▫e. Jan Nānak ḏās har kāʼndẖi▫ā har paij rakẖā▫e. ||4||10||17||

I am (baarik) a child and (too’n) You are my (gur-u) great and (pita) father; please (dey) give me (mat-i) counsel and (smajhaaey = make to understand) put me on the right track.
(Jan-u) humble fourth Nanak is (kaa’nddhia) called (daas-u) a servant of the Almighty; please (rakhaaey) preserve his and hence Your (paij) honour – forgive my wrong-doings and accept me for union with You. 4. 10. 17.

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Note: The four stanzas below are sung as part of Aasa Di Vaar, sequentially preceding Paurris 13 to 16. The message is to follow the guru sincerely to live by Naam. Pretense does not work in achieving the aim of human birth to unite with the Creator.

ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

Composition of the fourth Guru in Raga Aasa.

ਜਿਨ ਮਸਤਕਿ ਧੁਰਿ ਹਰਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਰਾਮ ਰਾਜੇ ॥ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਗੁਰ ਗਿਆਨੁ ਘਟਿ ਬਲਿਆ ॥
Jin masṯak ḏẖur har likẖi▫ā ṯinā saṯgur mili▫ā rām rāje. Agi▫ān anḏẖerā kati▫ā gur gi▫ān gẖat bali▫ā.

(Jin) those who (likhia) have it written (mastak-i) on their foreheads (dhur-i) from the source, i.e. those who are so destined as ordained (har-i) by the Almighty, (tina) they (milia) find (satigur-u) the true guru, o (raam raajey) Sovereign all-pervasive Master.
(Andheyra) darkness in the mind because of (agiaan-u) ignorance (kattia = cut) is removed when the lamp of (giaan = knowledge) teachings of the guru (balia) lights (ghatt-i) within.

ਹਰਿ ਲਧਾ ਰਤਨੁ ਪਦਾਰਥੋ ਫਿਰਿ ਬਹੁੜਿ ਨ ਚਲਿਆ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਆਰਾਧਿਆ ਆਰਾਧਿ ਹਰਿ ਮਿਲਿਆ ॥੧॥
Har laḏẖā raṯan paḏāratho fir bahuṛ na cẖali▫ā. Jan Nānak nām ārāḏẖi▫ā ārāḏẖ har mili▫ā. ||1||

They (ladhaa) find (ratan-u = jewel) the valuable (padaartho) substance of, i.e. obtain awareness of, Naam/virtues and commands of (har-i) Almighty, and the mind does not have to (chalia = move) search (bahurr-i) again/any more.
(Jan) the devotees (aaraadhia = invoke) remember, and live by, (naam-u) Divine virtues and commands; they (milia) find (har-i) the Almighty (aaraadh-i) by remembrance, says fourth Nanak. 1.

ਜਿਨੀ ਐਸਾ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤਿਓ ਸੇ ਕਾਹੇ ਜਗਿ ਆਏ ਰਾਮ ਰਾਜੇ ॥ ਇਹੁ ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਨਾਮ ਬਿਨਾ ਬਿਰਥਾ ਸਭੁ ਜਾਏ ॥
Jinī aisā har nām na cẖeṯi▫o se kāhe jag ā▫e rām rāje. Ih māṇas janam ḏulambẖ hai nām binā birthā sabẖ jā▫e.

(Jini) those who do not (cheytio) keep in mind (aisa) such (naam-u) Divine virtues and commands – which is guide for life – for (kaahey) what (jag-i aaey = came to the world) did they take human birth.
(Ih-u) this (maanas) human (janam-u) birth is (dulambh-u) hard-to-get and is (sabh-u = all) totally (birtha jaaey) wasted (bina) without living by (naam-u) Divine virtues and commands – which is the only way to achieve the objective of the soul to unite with the Creator.

Note: The next line uses the allegory of agriculture and says that when the soil is damp, it is time to sow for a crop. If this is not done, there will be nothing to feed on. Similarly human birth is the opportunity to live by Divine virtues and commands to be acceptable to the Creator for union. Otherwise the soul cannot unite and will keep reincarnating.

ਹੁਣਿ ਵਤੈ ਹਰਿ ਨਾਮੁ ਨ ਬੀਜਿਓ ਅਗੈ ਭੁਖਾ ਕਿਆ ਖਾਏ ॥ ਮਨਮੁਖਾ ਨੋ ਫਿਰਿ ਜਨਮੁ ਹੈ ਨਾਨਕ ਹਰਿ ਭਾਏ ॥੨॥
Huṇ vaṯai har nām na bīji▫o agai bẖukẖā ki▫ā kẖā▫e. Manmukẖā no fir janam hai Nānak har bẖā▫e. ||2||

If (vatai/vatar = damp soil) the opportunity of (beejio = sowing) living by Naam/Divine virtues and commands is not availed (hun-i) now, in human birth, (kiaa) what will one, i.e. there will be nothing to, (khaaey) eat and one will remain (bhukhaa) hungry i.e. the soul would be left yearning for union with the Creator – but not achieve it.
(Manmukha) those who go their own way, (no) for them there (hai) is (janam-u) birth (phir-i) again, i.e. they will keep reincarnating; this is (bhaaey = will) the law of (har-i) the Almighty, says fourth Nanak. 2.

ਤੂੰ ਹਰਿ ਤੇਰਾ ਸਭੁ ਕੋ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਰਾਮ ਰਾਜੇ ॥ ਕਿਛੁ ਹਾਥਿ ਕਿਸੈ ਦੈ ਕਿਛੁ ਨਾਹੀ ਸਭਿ ਚਲਹਿ ਚਲਾਏ ॥
Ŧūʼn har ṯerā sabẖ ko sabẖ ṯuḏẖ upā▫e rām rāje. Kicẖẖ hāth kisai ḏai kicẖẖ nāhī sabẖ cẖalėh cẖalā▫e.

O (raam rajey) Sovereign all-pervasive Master, (too’n) You are (har-i) the Creator and (sabh-u ko) everyone is (teyra) Yours, (sabh-i) all being (upaaey) created by (tudh-u) You.
There is (kichh-u naahi) nothing (haath-i) in hands of (kisai) any one; they (sabh-i) all (challah-i = move) act (chalaey = driven) as caused to act by You.

ਜਿਨ੍ਹ੍ਹ ਤੂੰ ਮੇਲਹਿ ਪਿਆਰੇ ਸੇ ਤੁਧੁ ਮਿਲਹਿ ਜੋ ਹਰਿ ਮਨਿ ਭਾਏ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਹਰਿ ਨਾਮਿ ਤਰਾਏ ॥੩॥
Jinĥ ṯūʼn melėh pi▫āre se ṯuḏẖ milėh jo har man bẖā▫e. Jan Nānak saṯgur bẖeti▫ā har nām ṯarā▫e. ||3||

O (piaarey) beloved Master, (jinh) those whom (too’n) You (meylah-i) unite with You, (sey) only they (milah-i) unite with (tudh-u) You; everything moves/happens (jo) as (bhaaey) pleases (man-i) the mind, i.e. at the will of You, the Almighty.
(Jan) the devotees (bheyttia) find, and follow teachings of, (satigur-u) the true guru to live (naam-i) by Naam/Divine virtues and commands; they (taraaey) ferried across the world-ocean – overcome temptations in the world-play – to unite with You, the Creator. 3.

ਕੋਈ ਗਾਵੈ ਰਾਗੀ ਨਾਦੀ ਬੇਦੀ ਬਹੁ ਭਾਤਿ ਕਰਿ ਨਹੀ ਹਰਿ ਹਰਿ ਭੀਜੈ ਰਾਮ ਰਾਜੇ ॥ਜਿਨਾ ਅੰਤਰਿ ਕਪਟੁ ਵਿਕਾਰੁ ਹੈ ਤਿਨਾ ਰੋਇ ਕਿਆ ਕੀਜੈ ॥
Ko▫ī gāvai rāgī nāḏī beḏī baho bẖāṯ kar nahī har har bẖījai rām rāje. Jinā anṯar kapat vikār hai ṯinā ro▫e ki▫ā kījai.

To show devotion, (koee) someone (gavai) sings by (raagi) musical measures, another (naadi = sounds) plays musical instruments and another (beydi = Vedas) reads scriptures; others do it in (bah-u) many other (bhaat-i kar-i) ways, but (har-i har-i) the Almighty (raam raajey) Sovereign Master is not (bheejai = drenched) pleased with these.
What is important is sincerity. (Jina) those who have (vikaar-u) the vice of (kapatt-u) deceit (antar-i) in their minds, (tina) their (roey = crying) entreaties serve (kiaa = what?) no purpose, i.e. it is only pretence to show they yearn for the Master.

ਹਰਿ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਸਿਰਿ ਰੋਗ ਹਥੁ ਦੀਜੈ ॥ਜਿਨਾ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਹਰਿ ਭਗਤਿ ਹਰਿ ਲੀਜੈ ॥੪॥੧੧॥੧੮॥
Har karṯā sabẖ kicẖẖ jāṇḏā sir rog hath ḏījai. Jinā Nānak gurmukẖ hirḏā suḏẖ hai har bẖagaṯ har lījai. ||4||11||18||

(Har-i) the Almighty (karta) Creator – knower of minds – (jaanda) knows (sabh-u kichh-u) everything, although one may try to (hath- u deejay = put hand on) cover up his/her (rog) afflictions.
(Jina) those whose (hirda) mind is (sudh-u) purified (gurmukh-i) with the guru’s guidance, they engage in (bhagat-i) devotion to (har-i) the Almighty and (leejai = take) get to the Almighty. 4. 11. 18.