SGGS pp 452-454, Aasa M:5, Chhants 1-3

Note: In the next two Shabads the first word in each of the first two lines in every stanza is repeated as such or in a slightly modified form. For example the first stanza uses ਅਨਦੋ ਅਨਦੁ (anado anad-u) in the first line and ਚਾਖਿਅੜਾ ਚਾਖਿਅੜਾ (chaakhiarra chaakhiarra) in the second. The meaning of the concerned word has been taken only once in this translation.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ikoaʼnkār saṯgur parsāḏ.

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

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੧ ॥
Rāg āsā mėhlā 5 cẖẖanṯ gẖar 1.

Composition of the fifth Guru in Raga Aasa, Chhant, (ghar-u 1) to be sung to the first beat.

Note: The first stanza of this Shabad uses the analogy of a wedding in which the soul is the bride and the Almighty the groom. In the Indian system, ਜਾਞੀ (jaanjni) the people in the wedding party from the groom’s side come to ask for the bride. The bride’s relatives and friends are called ਮਾਞੀ (maanjni). These terms have been used below.

ਅਨਦੋ ਅਨਦੁ ਘਣਾ ਮੈ ਸੋ ਪ੍ਰਭੁ ਡੀਠਾ ਰਾਮ ॥ ਚਾਖਿਅੜਾ ਚਾਖਿਅੜਾ ਮੈ ਹਰਿ ਰਸੁ ਮੀਠਾ ਰਾਮ ॥
Anḏo anaḏ gẖaṇā mai so parabẖ dīṯẖā rām. Cẖākẖiaṛā cẖākẖiaṛā mai har ras mīṯẖā rām.

The soul-bride says: (Mai) I feel (ghanaa) profuse (anand) happiness to (deettha) see my spouse, (so prabh-u) the One Almighty.
I (chaakhiarra = tasted) enjoy (meettha) the sweet (har-i ras-u = Divine elixir) Divine experience within.

ਹਰਿ ਰਸੁ ਮੀਠਾ ਮਨ ਮਹਿ ਵੂਠਾ ਸਤਿਗੁਰੁ ਤੂਠਾ ਸਹਜੁ ਭਇਆ ॥ਗ੍ਰਿਹੁ ਵਸਿ ਆਇਆ ਮੰਗਲੁ ਗਾਇਆ ਪੰਚ ਦੁਸਟ ਓਇ ਭਾਗਿ ਗਇਆ ॥
Har ras mīṯẖā man mėh vūṯẖā saṯgur ṯūṯẖā sahj bẖaiā. Garihu vas āiā magāiāpancẖ ḏusatoebẖāggaia

(Meetthaa) the sweet (har-i ras-i) Divine expeience the Almighty-spouse (voottha) abides (mah-i) in (man) the mind, since (satigur-u) the true guru was (toottha) pleased – to guide – and I have (bhaiaa = happened) achieved (sahj-u) tranquillity.
Now my (grih-u = house) mind (vas-i aaia) is under control, – my thoughts do not wander – and I (mangal-u gaaia = sing songs of joy) feel happy, as (oey) those (panch) five (dustt = evil doers) vices – of lust, wrath, greed, attachment to the world-play and vanity – (bhaag gaiaa = run away) have left me.

ਸੀਤਲ ਆਘਾਣੇ ਅੰਮ੍ਰਿਤ ਬਾਣੇ ਸਾਜਨ ਸੰਤ ਬਸੀਠਾ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਸੋ ਪ੍ਰਭੁ ਨੈਣੀ ਡੀਠਾ ॥੧॥
Sīṯal āgẖāṇe amriṯ bāṇe sājan sanṯ basīṯẖā. Kaho Nānak har sio man māniā so parabẖ naiṇī dīṯẖā. ||1||

(Sant) the guru acted as (baseetth) the go-between with (saajan = the friend) the Almighty-spouse; I have become (seetal) cool and (aaghaaney) satisfied; my (baaney) speech has become (amrit) sweet.
It was when my (man) mind (maania) became in condformance (sio) with virtues and commands of (har-i) the Almighty, that I (ddeettha = saw) experienced (so prabh-u) the One Almighty (naani = with inner eyes) within, says fifth Nanak. 1.

ਸੋਹਿਅੜੇ ਸੋਹਿਅੜੇ ਮੇਰੇ ਬੰਕ ਦੁਆਰੇ ਰਾਮ ॥ ਪਾਹੁਨੜੇ ਪਾਹੁਨੜੇ ਮੇਰੇ ਸੰਤ ਪਿਆਰੇ ਰਾਮ ॥
Sohiaṛe sohiaṛe mere bank ḏuāre rām. Pāhunaṛe pāhunaṛe mere sanṯ piāre rām.

With the Almighty- spouse coming, (meyrey) my (bank) beautiful (duaarey) home looks (sohiarrey) beautiful i.e. I experience bliss within.
(Meyrey) my (paahunrrey) guests – the wedding party – is (piaarey) the dear (sant = seekers) holy congregation.

ਸੰਤ ਪਿਆਰੇ ਕਾਰਜ ਸਾਰੇ ਨਮਸਕਾਰ ਕਰਿ ਲਗੇ ਸੇਵਾ ॥ ਆਪੇ ਜਾਞੀ ਆਪੇ ਮਾਞੀ ਆਪਿ ਸੁਆਮੀ ਆਪਿ ਦੇਵਾ ॥
Sanṯ piāre kāraj sāre namaskār kar lage sevā. Āpe jāñī āpe māñī āp suāmī āp ḏevā.

(Piaarey) the dear (sant = seekers) holy congregation (saarey) have fulfilled (kaaraj) the wish of meeting the Almighty; they are those who (namskaar kar-i) pay obeisance and (lagey) engage in (seyva) service.
For my wedding i.e. union, the Master (aapey) IT-self is (jaanjni) the wedding party and (maanjni) the bride’s side relatives/friends, IT-self (suaami = master) the spouse and (deyva) the Almighty, i.e. the almighty IT-self facilitates union.

ਅਪਣਾ ਕਾਰਜੁ ਆਪਿ ਸਵਾਰੇ ਆਪੇ ਧਾਰਨ ਧਾਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸਹੁ ਘਰ ਮਹਿ ਬੈਠਾ ਸੋਹੇ ਬੰਕ ਦੁਆਰੇ ॥੨॥
Apṇā kāraj āp savāre āpe ḏẖāran ḏẖāre. Kaho Nānak saho gẖar mėh baiṯẖā sohe bank ḏuāre. ||2||

The Almighty (aap-i) IT-self (savaarey) accomplishes (aapna = own) IT’s (kaaraj-u) purpose, i.e. union of the soul with the Creator happens with Divine grace; IT (dhaaran dhaarey) gives all the support i.e. facilitates it.
(Sah-u) the Master (baitha = sits) abides (mah-i) in (ghar-u = home) the mind and when that that is realized, (bank) the beautiful (duaarey) home (sohey) look good, i.e. bliss is experienced within. 2.

ਨਵ ਨਿਧੇ ਨਉ ਨਿਧੇ ਮੇਰੇ ਘਰ ਮਹਿ ਆਈ ਰਾਮ ॥ ਸਭੁ ਕਿਛੁ ਮੈ ਸਭੁ ਕਿਛੁ ਪਾਇਆ ਨਾਮੁ ਧਿਆਈ ਰਾਮ ॥
Nav niḏẖe nao niḏẖe mere gẖar mėh āī rām. Sabẖ kicẖẖ mai sabẖ kicẖẖ pāiā nām ḏẖiāī rām.

(Nav nidhey = nine treasures) Naam/Divine virtues and commands are present (mah-i) in (ghar = home) my mind.
(Mai) I have (paaia) obtained (sabh-u kichh-u) every thing (dhiaaia = remembering) with obedience to (naam-u) Divine commands.

ਨਾਮੁ ਧਿਆਈ ਸਦਾ ਸਖਾਈ ਸਹਜ ਸੁਭਾਈ ਗੋਵਿੰਦਾ ॥ ਗਣਤ ਮਿਟਾਈ ਚੂਕੀ ਧਾਈ ਕਦੇ ਨ ਵਿਆਪੈ ਮਨ ਚਿੰਦਾ ॥
Nām ḏẖiāī saḏā sakẖāī sahj subẖāī govinḏā. Gaṇaṯ mitāī cẖūkī ḏẖāī kaḏe na viāpai man cẖinḏā.

I now (sahj subhaaee = as part of nature) naturally (dhiaai) remember (naam-u) virtues and commands of (govinda = master of the universe) the Almighty; they have become my (sakhaai) companions (sadaa) forever.
I have (mitaai = erased) done away with (ganat) counting how much I remember the Master; (dhaai = running) wandering of the mind has (chooki) ended and (chinda) anxiety (kade na) never (viaap-e) afflicts me – since the Master is with me.

ਗੋਵਿੰਦ ਗਾਜੇ ਅਨਹਦ ਵਾਜੇ ਅਚਰਜ ਸੋਭ ਬਣਾਈ ॥ ਕਹੁ ਨਾਨਕ ਪਿਰੁ ਮੇਰੈ ਸੰਗੇ ਤਾ ਮੈ ਨਵ ਨਿਧਿ ਪਾਈ ॥੩॥
Govinḏ gāje anhaḏ vāje acẖraj sobẖ baṇāī. Kaho Nānak pir merai sange ṯā mai nav niḏẖ pāī. ||3||

Since the Almighty (govind gaajey = showed up) manifested within, the celestial music (vaajey) plays i.e. the mind is connected with the Master, (anhad) incessantly; the Master has (banaaee = made) enacted this (acharaj) wondrous play in my mind.
Since (pir-u) the Beloved is (sangey) with me, I feel I (paaee = obtained) have (nav-e nidh-i = all nine treasures) al treasures of the world, says Nanak the fifth. 3.

ਸਰਸਿਅੜੇ ਸਰਸਿਅੜੇ ਮੇਰੇ ਭਾਈ ਸਭ ਮੀਤਾ ਰਾਮ ॥ ਬਿਖਮੋ ਬਿਖਮੁ ਅਖਾੜਾ ਮੈ ਗੁਰ ਮਿਲਿ ਜੀਤਾ ਰਾਮ ॥
Sarsiaṛe sarsiaṛe mere bẖāī sabẖ mīṯā rām. Bikẖmo bikẖam akẖāṛā mai gur mil jīṯā rām.

(Meyrey) my (bhaaee = brothers) relatives and (sabh) all (meeta) friends are (sarasiarrey) happy.
I have (jeeta) won (bikham-u) the hard (akhaarra = arena) battle of life – overcome vices in the world-play and experience the Almighty witin – since I (mil-i) found the guru.

Page 453

ਗੁਰ ਮਿਲਿ ਜੀਤਾ ਹਰਿ ਹਰਿ ਕੀਤਾ ਤੂਟੀ ਭੀਤਾ ਭਰਮ ਗੜਾ ॥ ਪਾਇਆ ਖਜਾਨਾ ਬਹੁਤੁ ਨਿਧਾਨਾ ਸਾਣਥ ਮੇਰੀ ਆਪਿ ਖੜਾ ॥
Gur mil jīṯā har har kīṯā ṯūtī bẖīṯā bẖaram gaṛā. Pāiā kẖajānā bahuṯ

niḏẖānā sāṇath merī āp kẖaṛā.

I have (jeeta) won the battle over vices after (mil-i) finding the guru and – following his teachings – (keeta = did/said) remembering (har-i har-i) the Almighty; (bheeta) the wall of (garra) the fort of, i.e. strong, (bharam) doubts – about efficacy of Naam – (tootti) has been broken.
By (paaia) obtaining (khajaana) the One treasure of Naam, I have got (bahut-u = many) all (nidhaana) treasures; the Master is (aap-i) IT-self (kharra = standing) ever with me (saanath) to help – in everything.

ਸੋਈ ਸੁਗਿਆਨਾ ਸੋ ਪਰਧਾਨਾ ਜੋ ਪ੍ਰਭਿ ਅਪਨਾ ਕੀਤਾ ॥ ਕਹੁ ਨਾਨਕ ਜਾਂ ਵਲਿ ਸੁਆਮੀ ਤਾ ਸਰਸੇ ਭਾਈ ਮੀਤਾ ॥੪॥੧॥
Soī sugiānā so parḏẖānā jo parabẖ apnā kīṯā. Kaho Nānak jāʼn val suāmī ṯā sarse bẖāī mīṯā. ||4||1||

(Soee) that person (jo) whom (prabh-i) the Almighty (apana keeta = patronises) accepts, i.e. on in whose mind the Almighty abides is (su-giaana = knowledgeble) wise and (pardhaana = leader) foremost among peers.
(Jaa’n) when (suaami) the Master (val-i) is on one’s side, (ta) then (bhaaee = brothers) relatives and (meeta) friends are, i.e. every one is, (sarasey = enjoying) happy, says the fifth Nanak. 4. 1.

——————————

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Composition of the fifth Guru in Raga Aasa.

ਅਕਥਾ ਹਰਿ ਅਕਥ ਕਥਾ ਕਿਛੁ ਜਾਇ ਨ ਜਾਣੀ ਰਾਮ ॥ ਸੁਰਿ ਨਰ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸਹਜਿ ਵਖਾਣੀ ਰਾਮ ॥
Akthā har akath kathā kicẖẖ jāe na jāṇī rām. Sur nar sur nar mun jan sahj vakẖāṇī rām.

(Har-i) Divine (kathaa = description) experience is (akath) indescribable and (na jaaee) cannot be (jaani) known by ordinary mortals.
(Sur-i- nar) god-like persons and (mun-i jan) sages (vakhaani) talk of these (sahj-i = state of poise) naturally as they experience them.

ਸਹਜੇ ਵਖਾਣੀ ਅਮਿਉ ਬਾਣੀ ਚਰਣ ਕਮਲ ਰੰਗੁ ਲਾਇਆ ॥ ਜਪਿ ਏਕੁ ਅਲਖੁ ਪ੍ਰਭੁ ਨਿਰੰਜਨੁ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ॥
Sėhje vakẖāṇī amio baṇī cẖaraṇ kamal rang lāiā. Jap ek alakẖ parabẖ

niranjan man cẖinḏiā fal pāiā.

(Amio/amrit) the sweet (baani = construction) state is vakhaani) described by those who (rang-u laaia) have love for (charan kamal = lotus feet) serving the Almighty.
They (jap-i) remember/obey (eyk-u) the One (alakh-u = without signs) Formless (niranjan-u) pristine (prabh-u) Almighty, and obtain (phal-u = fruit) fulfilment of purpose (man chindia = thought in the mind) wished by the mind – find the Almighty within.

ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਵਿਕਾਰੁ ਦੂਜਾ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਗੁਰ ਪ੍ਰਸਾਦੀ ਸਦਾ ਹਰਿ ਰੰਗੁ ਮਾਣੀ ॥੧॥
Ŧaj mān moh vikār ḏūjā joṯī joṯ samāṇī. Binvanṯ Nānak gur parsādī saḏā har rang māṇī. ||1||

(Taj-i) by shed (maan-u) vanity, (moh-u) attachment to the world-play, and (vikaar-u) the vice of (dooja = dualism) looking to others than the Almighty, their (joti) souls (samaani) merge (jot-i) with the Supreme Soul –the Creator.
(Binvant-i = supplicate) submits fifth Nanak: They (maani) enjoy (har-i rang-u) Divine joy/experience (gurprasaadi) with the guru’s grace/guidance. 1.

ਹਰਿ ਸੰਤਾ ਹਰਿ ਸੰਤ ਸਜਨ ਮੇਰੇ ਮੀਤ ਸਹਾਈ ਰਾਮ ॥ ਵਡਭਾਗੀ ਵਡਭਾਗੀ ਸਤਸੰਗਤਿ ਪਾਈ ਰਾਮ ॥
Har sanṯā har sanṯ sajan mere mīṯ sahāī rām. vadbẖāgī vadbẖāgī

saṯsangaṯ  pāī rām.

(Sant) devotees of (har-i) the Almighty, i.e. members of the holy congregation, are (merey) my (sajan) companions, and (sahaaee) helpful (meet) friends.
One (paaee) finds (satsangat-i) the holy congregation (vadbhaagi) by good fortune.

ਵਡਭਾਗੀ ਪਾਏ ਨਾਮੁ ਧਿਆਏ ਲਾਥੇ ਦੂਖ ਸੰਤਾਪੈ ॥ ਗੁਰ ਚਰਣੀ ਲਾਗੇ ਭ੍ਰਮ ਭਉ ਭਾਗੇ ਆਪੁ ਮਿਟਾਇਆ ਆਪੈ ॥
vadbẖāgī pāe nām ḏẖiāe lāthe ḏūkẖ sanṯāpai. Gur cẖarṇī lāge bẖaram bẖao bẖāge āp mitāiā āpai.

(Vadbhaagi) the fortunate persons (paaey) find the holy congregation, (dhiaaaey) remember/obey (naam-u); their (dookh) pain and (santaapai) severe afflictions (laathey = removed) leave.
They (laagey) are attached (gur charni) to the guru’s feet, i.e. submit to his teachings, (aapai) themselves (mittaaia = erase) dissolve (aap-u = self) ego; their (bhram) doubts and (bhau) fear (bhaagey = run away) are banished.

ਕਰਿ ਕਿਰਪਾ ਮੇਲੇ ਪ੍ਰਭਿ ਅਪੁਨੈ ਵਿਛੁੜਿ ਕਤਹਿ ਨ ਜਾਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਾਸੁ ਤੇਰਾ ਸਦਾ ਹਰਿ ਸਰਣਾਈ ॥੨॥
Kar kirpā mele parabẖ apunai vicẖẖuṛ kaṯėh na jāī. Binvanṯ Nānak

ḏās ṯerā saḏā  har sarṇāī. ||2||

(Prabh-i) the Almighty (kar-i kirpa) kindly to make them IT’s (apunai) own i.e. enables them to conform to Naam/Divine commands; they are not (vichhur-i) separated to go (katah-i) somewhere else, i.e. they do not forget the Master to think of anyone else.
(Binvant-i = supplicate) humbly says (teyra) Your (daas-u) servant Nanak the fifth: I shall ever seek (sarnaaee) sanctuary of You, (har-i) the Almighty. 2.

ਹਰਿ ਦਰੇ ਹਰਿ ਦਰਿ ਸੋਹਨਿ ਤੇਰੇ ਭਗਤ ਪਿਆਰੇ ਰਾਮ ॥ ਵਾਰੀ ਤਿਨ ਵਾਰੀ ਜਾਵਾ ਸਦ ਬਲਿਹਾਰੇ ਰਾਮ ॥
Har ḏare har ḏar sohan ṯere bẖagaṯ piāre rām. vārī ṯin vārī jāvā saḏ balihāre rām.

O Almighty, (teyrey) Your (bhagat) devotees are (piaarey) dear to You; they (sohan-i = look good) are glorified (dar-i) at Your court, i.e. are honourably accepted for union by You.
I am (vaar-i) sacrifice, (sad) ever (balihaari) a sacrifice, i.e. I ever adore, (tin) them.

ਸਦ ਬਲਿਹਾਰੇ ਕਰਿ ਨਮਸਕਾਰੇ ਜਿਨ ਭੇਟਤ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਸਭ ਥਾਈ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥
Saḏ balihāre kar namaskāre jin bẖetaṯ parabẖ jāṯā. Gẖat gẖat rav rahiā sabẖ thāī pūran purakẖ biḏẖāṯā.

I (sad) ever (balihaarey = am sacrifice) adore and (kar-i namskaarey) pay obeisance to the devotees (bheyttat) by meeting (jin) whom one (jaata = knows) is made aware of (prabh-u) the Almighty, (pooran) the prefect (purakh-u) all-pervasive (bidhaata) Master of destiny; IT (rav-i rahiaa) is present (ghatt-i ghatt-i) in every body and at (sabh) all (thaaee) places.

ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਨਾਮੁ ਧਿਆਇਆ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਤੇਰੀ ਰਾਖੁ ਕਿਰਪਾ ਧਾਰੇ ॥੩॥
Gur pūrā pāiā nām ḏẖiāiā jūai janam na hāre. Binvanṯ Nānak saraṇ ṯerī rākẖ kirpā ḏẖāre. ||3||

They (paaia) find (poora) the perfect guru, and under his guidance (dhiaaia) remember (naam-u) Divine virtues and commands; they do not (haarey) lose (janam-u) human birth (jooai) in gambling i.e. they follow the guru and not leave things to chance by going their own way.
(Binvant-i = supplicate) humbly says (teyra) Your (daas-u) servant, Nanak the fifth: O Almighty, I have sought Your (saran-i = sanctuary) protection; please (kirpa dhaarey) be kind and (raakh-i) protect my honour – accept me for union with You.. 3.

ਬੇਅੰਤਾ ਬੇਅੰਤ ਗੁਣ ਤੇਰੇ ਕੇਤਕ ਗਾਵਾ ਰਾਮ ॥ ਤੇਰੇ ਚਰਣਾ ਤੇਰੇ ਚਰਣ ਧੂੜਿ ਵਡਭਾਗੀ ਪਾਵਾ ਰਾਮ ॥
Beanṯā beanṯ guṇ ṯere keṯak gāvā rām. Ŧere cẖarṇā ṯere cẖaraṇ ḏẖūṛ vadbẖāgī pāvā rām.

O Master, (teyrey) Your (gun) virtues are (beyant= without limit) countless; (keytak = how many) which all can I (gaava = sing) praise?
All I wish is (vadbhaagi) to have the good fortune (paava) to get (ddhoorr-i) the dust of Your (charan) feet, i.e. be in Your service by living in obedience to Your commands.

ਹਰਿ ਧੂੜੀ ਨ੍ਹ੍ਹਾਈਐ ਮੈਲੁ ਗਵਾਈਐ ਜਨਮ ਮਰਣ ਦੁਖ ਲਾਥੇ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਦਾ ਹਦੂਰੇ ਪਰਮੇਸਰੁ ਪ੍ਰਭੁ ਸਾਥੇ ॥
Har ḏẖūṛī nĥāīai mail gavāīai janam maraṇ ḏukẖ lāthe. Anṯar bāhar saḏā haḏūre parmesar parabẖsāthe.

People take pilgrimage baths to purify themselves; but we can (gavaaeeai = lose) give up (mail-u = dirt) vices only by (nhaaeeai) bathing (dhoorri) in the dust of the Almighty’s feet, i.e. by obedience to IT’s commands; then (dukh) the pain of repeated (janam) births and (maran) deaths (laathey = removed) is obviated.
We should see (prabh-u) the Almighty, (parmeysar-u) the Supreme Master (sadaa) ever (hadoorey) present (saathey) with us, (anatar-i) within and (baahar-i) outside in nature

ਮਿਟੇ ਦੂਖ ਕਲਿਆਣ ਕੀਰਤਨ ਬਹੁੜਿ ਜੋਨਿ ਨ ਪਾਵਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਗੁਰ ਸਰਣਿ ਤਰੀਐ ਆਪਣੇ ਪ੍ਰਭ ਭਾਵਾ ॥੪॥੨॥
Mite ḏūkẖ kaliāṇ kīrṯan bahuṛ jon na pāvā. Binvanṯ Nānak gur saraṇ ṯarīai āpṇe parabẖ bẖāvā. ||4||2||

One who (keertan) sings praises of the Master, i.e. lives by Divine virtues and commands, all his/her (dookh) afflictions (mittey = erased) are banished, s/he (kaliaan) remains happy and is not (aava = come) born (jon-i) in a life form (baahurr-i) again.
(Binvant-i = supplicate) humbly says Nanak the fifth: (Gur saran-I = guru’s sanctuary) by following the guidance of the guru, one (bhaava) is liked/accepted by (prabh) the Master (aapney = own) of all, and (tareeai = swim across) gets across the world-ocean – to unite with the Master. 4. 2.

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ਆਸਾ ਛੰਤ ਮਹਲਾ ੫ ਘਰੁ ੪

Āsā cẖẖanṯ mėhlā 5 gẖar 4

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

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik oaʼnkār saṯgur parsāḏ.

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

Note: In this Shabad, the fifth guru takes examples in nature to describe how the soul yearns to unite with the Creator. The deep love that the seekers have for the Master shows itself by submission to commands of the Creator, i.e. realising and performing our duties of the role we are placed in by the Creator.

ਹਰਿ ਚਰਨ ਕਮਲ ਮਨੁ ਬੇਧਿਆ ਕਿਛੁ ਆਨ ਨ ਮੀਠਾ ਰਾਮ ਰਾਜੇ ॥ ਮਿਲਿ ਸੰਤਸੰਗਤਿ ਆਰਾਧਿਆ ਹਰਿ ਘਟਿ ਘਟੇ ਡੀਠਾ ਰਾਮ ਰਾਜੇ ॥

Har cẖaran kamal man beḏẖiā kicẖẖ ān na mīṯẖā rām rāje. Mil sanṯsangaṯ ārāḏẖiā har gẖat gẖate dīṯẖā rām rāje.

One whose (man-u) mind (beydhia = pierced) falls in love with being at (charan kamal) the lotus feet, i.e. submitting to commands, of (har-i) the Almighty, s/he finds (aan na) nothing else (meettha) sweet i.e. temptations cannot tempt him/her and s/he does not look to gods/goddesses or engage in rituals.

S/he (mil-i = together) joins others (santsangat-i) in holy congregation to (aaraadhia) invoke (har-i) the Master and (ddeettha = sees) finds IT (ghatt-i ghattey) in every body/creature.

ਹਰਿ ਘਟਿ ਘਟੇ ਡੀਠਾ ਅੰਮ੍ਰਿਤ ਵੂਠਾ ਜਨਮ ਮਰਨ ਦੁਖ ਨਾਠੇ ॥ ਗੁਣ ਨਿਧਿ ਗਾਇਆ ਸਭ ਦੂਖ ਮਿਟਾਇਆ

ਹਉਮੈ ਬਿਨਸੀ ਗਾਠੇ ॥

Har gẖat gẖate dīṯẖā amriṯo vūṯẖā janam maran ḏukẖ nāṯẖe.  Guṇ niḏẖ gāiā sabẖ ḏūkẖ mitāiā haumai binsī gāṯẖe.

S/he (deettha) finds the Almighty in all creatures, (amrit = life-giving elixir) Naam/Divine virtues and commands (voottha) abide in his/her mind – and are taken by him/her as guide for life; his/her (dukh) pains of repeated (janam maran) births and deaths (naatthey = run away) are obviated.

By (gaaia = singing) praising (nidh-i) the treasure of (gun) virtues i.e. by remembrance and practice of virtues and commands of the Almighty, (gaatthey = knot) the bondage of (haumai) ego (binsi = destroyed) leaves and – by not acting with ego –, (sabh) all (dookh = faults) transgressions are (mittaaia = effaced) obviated.

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ਪ੍ਰਿਉ ਸਹਜ ਸੁਭਾਈ ਛੋਡਿ ਨ ਜਾਈ ਮਨਿ ਲਾਗਾ ਰੰਗੁ ਮਜੀਠਾ ॥  ਹਰਿ ਨਾਨਕ ਬੇਧੇ ਚਰਨ ਕਮਲ ਕਿਛੁ ਆਨ ਨ ਮੀਠਾ ॥੧॥

Pario sahj subẖāī cẖẖod na jāī man lāgā rang majīṯẖā. Har Nānak beḏẖe cẖaran kamal kicẖẖ ān na mīṯẖā. ||1||

It is (sahj subhaaee = by one’s nature) nature of (prio) the Beloved Master not (chhodd-i jaaee) to leave one who (laaga rang) is dyed in (majeettha) fast colour i.e. imbued with firm faith and bonds.

Restates fifth Nanak: Once one’s mind is (beydhey) pierced with the love of the Almighty, (aan na) nothing/none else (meettha = sweet) can tempt. 1.

ਜਿਉ ਰਾਤੀ ਜਲਿ ਮਾਛੁਲੀ ਤਿਉ ਰਾਮ ਰਸਿ ਮਾਤੇ ਰਾਮ ਰਾਜੇ ॥ਗੁਰ ਪੂਰੈ ਉਪਦੇਸਿਆ ਜੀਵਨ ਗਤਿ ਭਾਤੇ ਰਾਮ ਰਾਜੇ ॥

Jio rāṯī jal mācẖẖulī ṯio rām ras māṯe rām rāje.  Gur pūrai upḏesiā jīvan gaṯ bẖāṯe rām rāje.

(Jiau) the way (maachhuli) the fish (raati = imbued with love) loves (jal-i) water, (tiau) similarly the devotees (maatey) are intoxicated (raam ras-i = divine elixir) with Divine virtues.

They live as (updeysia) instructed by (poorai gur) the perfect guru, are (bhaatey = liked) approved by the Creator for union, and obtain (gat-i) freedom from (jeevan = life) being born again.

ਜੀਵਨ ਗਤਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਏ ॥ ਹਰਿ ਰਤਨ ਪਦਾਰਥੋ ਪਰਗਟੋ ਪੂਰਨੋ ਛੋਡਿ ਨ

ਕਤਹੂ ਜਾਏ ॥

Jīvan gaṯ suāmī anṯarjāmī āp līe laṛ lāe.  Har raṯan paḏāratho pargato pūrno cẖẖod na kaṯhū jāe.

(Suaami) the Master who (antarjaami) knows the minds of the creatures, (leeay laaey) attaches them (larr-i) to IT’s garment, i.e. motivates them to follow Divine commands and obtain (jeevan gat-i) freedom from vices in life, and hence from rebirth.

The Master (pargatto) manifests (ratan = jewel) IT’s invaluable (padaartho = substance) virtues in the mind, (poorno = fills) remains present within and does not (chhodd-i) leave to (jaaey) go (kat-hoo) anywhere, i.e. is ever remembered.

ਪ੍ਰਭੁ ਸੁਘਰੁ ਸਰੂਪੁ ਸੁਜਾਨੁ ਸੁਆਮੀ ਤਾ ਕੀ ਮਿਟੈ ਨ ਦਾਤੇ ॥ ਜਲ ਸੰਗਿ ਰਾਤੀ ਮਾਛੁਲੀ ਨਾਨਕ ਹਰਿ ਮਾਤੇ ॥੨॥

Parabẖ sugẖar sarūp sujān suāmī ṯā kī mitai na ḏāṯe.  Jal sang rāṯī mācẖẖulī Nānak har māṯe. ||2||

(Prabh-u) the Almighty (suaami) Master is (sughar-u = well chiselled) perfect, (saroop-u) beautiful – lovable -, and (sujaan-u = wise) omniscient; (ta ki = of that) IT’s (daatey) benedictions are not (mittai = erased) exhausted, i.e. never end – IT ever keeps giving.

Fifth Nanak restates: The way (maachhuli) the fish (raati = imbued with love) loves (jal-i) water, the devotees remain (maatey = intoxicated) absorbed in (har-i) the Almighty. 2.

ਚਾਤ੍ਰਿਕੁ ਜਾਚੈ ਬੂੰਦ ਜਿਉ ਹਰਿ ਪ੍ਰਾਨ ਅਧਾਰਾ ਰਾਮ ਰਾਜੇ ॥  ਮਾਲੁ ਖਜੀਨਾ ਸੁਤ ਭ੍ਰਾਤ ਮੀਤ ਸਭਹੂੰ ਤੇ ਪਿਆਰਾ ਰਾਮ ਰਾਜੇ ॥

Cẖāṯrik jācẖai būnḏ jio har parān aḏẖārā rām rāje.  Māl kẖajīnā suṯ bẖarāṯ mīṯ sabẖahūʼn ṯe piārā rām rāje.

(Jiau) the way (chaatrik-u) the rain bird (jaachai = asks) longs for (boond = drop) the raindrop to fall into its mouth, virtues and commands of (har-i) the Almighty are (adhaara = support) the sustenance/guide for (praan) life. 

To the seeker, the Master is (piaara = dear) dearer (tey) than (sabh-hoo’n) all (maal-u = materials) wealth, (khajeena/khazaana) treasures, (sut = sons) children, (bhraat = brothers) siblings and (meet) friends.

ਸਭਹੂੰ ਤੇ ਪਿਆਰਾ ਪੁਰਖੁ ਨਿਰਾਰਾ ਤਾ ਕੀ ਗਤਿ ਨਹੀ ਜਾਣੀਐ ॥ ਹਰਿ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਬਿਸਰੈ

ਕਬਹੂੰ ਗੁਰ ਸਬਦੀ ਰੰਗੁ ਮਾਣੀਐ ॥

Sabẖahūʼn ṯe piārā purakẖ nirārā ṯā kī gaṯ nahī jāṇīai.  Har sās girās na bisrai kabahūʼn gur sabḏī rang māṇīai.

The Almighty is (tey piara) dearer than (sabh-hoo’n) everything/one and is (purakh-u) all-pervasive, but (niraara = different) remains un-attached to the world-play; (ta = that, ki = of) IT’s (gat-i = state) ‘how much and what’ cannot be (jaaniai) known.

(Har-i) the Master (na bisrai) is not forgotten, i.e. is remembered by the seekers, (saas-i) with every breath and (giraas-i) with every morsel of food; we can (maaniai) enjoy IT’s presence within (gur sabdi = by word) with the guru’s guidance.

ਪ੍ਰਭੁ ਪੁਰਖੁ ਜਗਜੀਵਨੋ ਸੰਤ ਰਸੁ ਪੀਵਨੋ ਜਪਿ ਭਰਮ ਮੋਹ ਦੁਖ ਡਾਰਾ ॥ ਚਾਤ੍ਰਿਕੁ ਜਾਚੈ ਬੂੰਦ ਜਿਉ ਨਾਨਕ ਹਰਿ ਪਿਆਰਾ ॥੩॥

Parabẖ purakẖ jagjīvano sanṯ ras pīvno jap bẖaram moh ḏukẖ dārā.  Cẖāṯrik jācẖai būnḏ jio Nānak har piārā. ||3||

(Purakh-u) the all-pervasive (prabh-u) Almighty is (jag-jeevno) the life of the creatures; (sant = saints) the seekers (peevano) drink (ras-u) the elixir, i.e. live by, (jap-i) remembrance and practice of  IT’s virtues and commands as guide for life. (Bharam) the delusion – that God is far somewhere -, (moh) attachment to the world-play and the resultant (dukh) suffering of the obedient devotee (ddaara = dropped) are obviated.

Fifth Nanak restates: The way (chaatrik) the rain bird longs for (boond) the raindrop to fall into its mouth, the Almighty is (piaara) dear to the seekers – they seek to be with the Creator. 3.

ਮਿਲੇ ਨਰਾਇਣ ਆਪਣੇ ਮਾਨੋਰਥੋ ਪੂਰਾ ਰਾਮ ਰਾਜੇ ॥  ਢਾਠੀ ਭੀਤਿ ਭਰੰਮ ਕੀ ਭੇਟਤ ਗੁਰੁ ਸੂਰਾ ਰਾਮ ਰਾਜੇ ॥

Mile narāiṇ āpṇe mānoratho pūrā rām rāje.  Dẖāṯẖī bẖīṯ bẖaramm kī bẖetaṯ gur sūrā rām rāje.

The seeker’s (maanortho) objective of human birth (poora = complete) is achieved when s/he (miley = meets) finds (naraain) the Master (aapney = own) of all, within.

(Bheet = wall) the obstacle to this union in the form (ki) of (bhramm) delusion/acting by other ideas, is (ddhaatthi) demolished (bheyttat) on finding and following guidance of the guru, (soora = warrior) who has himself overcome vices,.

ਪੂਰਨ ਗੁਰ ਪਾਏ ਪੁਰਬਿ ਲਿਖਾਏ ਸਭ ਨਿਧਿ ਦੀਨ ਦਇਆਲਾ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸੋਈ ਸੁੰਦਰ ਗੁਰ

ਗੋਪਾਲਾ ॥

Pūran gur pāe purab likẖāe sabẖ niḏẖ ḏīn ḏaiālā. Āḏ maḏẖ anṯ parabẖ soī sunḏar gur gopālā.

(Pooran) the perfect guru (paaey) is found (purab-i) based on past (likhaaey) writings, i.e. based on past good deeds, and enabled by (deen = poor, daiaala = compassionate to) the kind Almighty, the (nidh-i) treasure house of all powers.

The Almighty is (soee = that) the One (sundar) beautiful/fascinating (gopaala) Sustainor of the universe, who is with the creation (aad-i) from the beginning, (madh-i = middle) through existence and (ant-i) till the end.

ਸੂਖ ਸਹਜ ਆਨੰਦ ਘਨੇਰੇ ਪਤਿਤ ਪਾਵਨ ਸਾਧੂ ਧੂਰਾ ॥  ਹਰਿ ਮਿਲੇ ਨਰਾਇਣ ਨਾਨਕਾ ਮਾਨੋਰਥ ਪੂਰਾ ॥੪॥੧॥੩॥

Sūkẖ sahj ānanḏ gẖanere paṯiṯ pāvan sāḏẖū ḏẖūrā.  Har mile narāiṇ nānkā mānoratho pūrā. ||4||1||3||

(Dhoora) the dust of the feet, i.e. following the teachings, of (saadhu) the guru (paavan) purifies (patit = fallen) the wrongdoers; then (ghaneyrey) abundant (sookh) comforts/peace and (sahj) poise are experienced by them.

Fifth Nanak restates: When (har-i) the Almighty (naaraain) Master (miley) is found within, (maanorath) the objective of human birth – to attain union with the Creator- (poora) is achieved. 4. 1. 3.