Posts Tagged ‘SGGS p 458’

SGGS pp 458-460, Aasa M: 5, Chhants 9-11.

SGGS pp 458-460

 

ਆਸਾ ਮਹਲਾ ੫ ॥

Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa.

 

ਪੁਰਖ ਪਤੇ ਭਗਵਾਨ ਤਾ ਕੀ ਸਰਣਿ ਗਹੀ ॥ਨਿਰਭਉ ਭਏ ਪਰਾਨ ਚਿੰਤਾ ਸਗਲ ਲਹੀ ॥
Purakẖ paṯe bẖagvān ṯā kī saraṇ gahī. Nirbẖa▫o bẖa▫e parān cẖinṯā sagal lahī.

 

(Purakh) the all-pervasive (bhagvaan) Almighty is (patey/pati) the Master of all; one who (gahi) takes, (saran-i = sanctuary) refuge (ta ki) of that, i.e. has faith and places the self in the care of the Master.
S/he (bhaey) becomes (nir-bhau) free of fear and (sagal) all (chinta) worriers (lahi= removed) leave him/her.

 

ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਸੁਰਿਜਨ ਇਸਟ ਬੰਧਪ ਜਾਣਿਆ ॥ਗਹਿ ਕੰਠਿ ਲਾਇਆ ਗੁਰਿ ਮਿਲਾਇਆ

ਜਸੁ ਬਿਮਲ ਸੰਤ ਵਖਾਣਿਆ ॥
Māṯ piṯā suṯ mīṯ surijan isat banḏẖap jāṇi▫ā. Gėh kanṯẖ lā▫i▫ā gur milā▫i▫ā jas bimal sanṯ vakẖāṇi▫ā.

 

S/he (jaania = knows/looks) sees IT as(maat) the mother, (pita) father, (sut = son) children, (meet) friends, (sur-i-jan) godly persons, (ist) loved ones and (bandhap) relatives, i.e. every one.
IT is (milaaia = caused to meet) found when (sant) the seeker (vakhaania = utters) sings IT’s (bimal) purifying (jas-u = praise) virtues with the guidance (gur-i) of the guru; the Almighty (gah-i) holds and (kantth-i laaia = embraces) enables the seeker to be absorbed in IT.

 

ਬੇਅੰਤ ਗੁਣ ਅਨੇਕ ਮਹਿਮਾ ਕੀਮਤਿ ਕਛੂ ਨ ਜਾਇ ਕਹੀ ॥ਪ੍ਰਭ ਏਕ ਅਨਿਕ ਅਲਖ ਠਾਕੁਰ ਓਟ

ਨਾਨਕ ਤਿਸੁ ਗਹੀ ॥੧॥
Be▫anṯ guṇ anek mahimā kīmaṯ kacẖẖū na jā▫e kahī. Parabẖ ek anik alakẖṯẖākur ot Nānak ṯis gahī. ||1||

The Master has (beyant = without limit) infinite (gun) virtues (aneyk) countless (mahima = greatness) powers; IT’s (keemat-i = value) worth (na jaaey) cannot be (kahi) told.

(Prabh) the Almighty (tthaakur) Master is (alakh = indescribable) formless; IT is (eyk) One but also takes (anik) takes numerous forms; Nanak the fifth (gahi- held) has taken (ott = protection) refuge (tis-u = that) in such a Master. 1.

 

ਅੰਮ੍ਰਿਤ ਬਨੁ ਸੰਸਾਰੁ ਸਹਾਈ ਆਪਿ ਭਏ ॥ਰਾਮ ਨਾਮੁ ਉਰ ਹਾਰੁ ਬਿਖੁ ਕੇ ਦਿਵਸ ਗਏ ॥
Amriṯ ban sansār sahā▫ī āp bẖa▫e. Rām nām ur hār bikẖ ke ḏivas ga▫e.

 

When (aap-i = self) the Almighty (bhaey) is (sahaaee) helpful, i.e. when the Master causes it to happen.
One has (raam naam-u) Divine virtues and commands as (ur haar-u) garland round the neck, i.e. adopts Naam as the guide for life; then (divas) days of (bikh-u = poison) vices (gaey = gone) end, i.e. one keeps the vices in the world-play at bay.

 

ਗਤੁ ਭਰਮ ਮੋਹ ਬਿਕਾਰ ਬਿਨਸੇ ਜੋਨਿ ਆਵਣ ਸਭ ਰਹੇ ॥ਅਗਨਿ ਸਾਗਰ ਭਏ ਸੀਤਲ ਸਾਧ ਅੰਚਲ ਗਹਿ ਰਹੇ ॥
Gaṯ bẖaram moh bikār binse jon āvaṇ sabẖ rahe. Agan sāgar bẖa▫e sīṯal sāḏẖ ancẖal gėh rahe.

 

(Bharam) delusions (gat-u) leave, (bikaar) vices caused by (moh) attachment to the world-play (binsey) are banished and (aavan = coming) births (jon-i) in various life forms (sabh) are all (rahey) obviated, i.e. cycles of reincarnations end.
Such people (bhaey) remain (seetal) cool in (saagar) the ocean of (agan-i) fire, i.e. they are unaffected by vices all round; this happens by (gah-i rahey) holding (anchal) the garment of (saadh) the guru, i.e. by following the guidance of the guru.

 

ਗੋਵਿੰਦ ਗੁਪਾਲ ਦਇਆਲ ਸੰਮ੍ਰਿਥ ਬੋਲਿ ਸਾਧੂ ਹਰਿ ਜੈ ਜਏ ॥ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਪੂਰਨ ਸਾਧਸੰਗਿ ਪਾਈ ਪਰਮ ਗਤੇ ॥੨॥
Govinḏ gupāl ḏa▫i▫āl sammrith bol sāḏẖū har jai ja▫e. Nānak nām ḏẖi▫ā▫e pūran sāḏẖsang pā▫ī param gaṯe. ||2||

We should (bol-i = say) proclaim that this is due to (jai jaey = glory) the grace of (daiaal) the compassionate Almighty, (sa’mmrith) the Omnipotent (govind) Master of universe and its (gupaal) Sustainer, and (saadhoo) the guru.


Says Nanak the fifth: (Dhiaaey) by remembering (naam-u) virtues and commands of (pooran) the perfect Master (saddhsag-i) in holy congregation, one (paaee) attains (param) the supreme (gatey) state – of being absorbed in the Almighty in life and the soul uniting with IT on death. 2.

 

ਜਹ ਦੇਖਉ ਤਹ ਸੰਗਿ ਏਕੋ ਰਵਿ ਰਹਿਆ ॥ਘਟ ਘਟ ਵਾਸੀ ਆਪਿ ਵਿਰਲੈ ਕਿਨੈ ਲਹਿਆ ॥
Jah ḏekẖ▫a▫u ṯah sang eko rav rahi▫ā. Gẖat gẖat vāsī āp virlai kinai lahi▫ā.

 

(Jah) wherever (deykhau) I look, (tah) there I find (eyko) the One Master (rav-i rahia) present (sang-i) with me.
IT is (vaasi) is resident, i.e. has placed (aap-i) IT-self, in (ghatt ghatt) everybody/creature, but (kinai) some (virlai) rare person (lahia) finds IT.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿ ਪੂਰਨ ਕੀਟ ਹਸਤਿ ਸਮਾਨਿਆ ॥ਆਦਿ ਅੰਤੇ ਮਧਿ ਸੋਈ ਗੁਰ ਪ੍ਰਸਾਦੀ ਜਾਨਿਆ ॥
Jal thal mahī▫al pūr pūran kīt hasaṯ samāni▫ā. Āḏ anṯe maḏẖ so▫ī gur parsādī jāni▫ā.

 

The Almighty (poor-i) is present (jal-i) in water, (thal-i) in/on land, and (mahial-i) in space; IT is (pooran) present (samaania) equally in (keett/keeri) the ant and (hast-i) the elephant, i.e. in all creation small or big.
(Soee = that) IT is present within every one (aad-i) from the beginning/birth, (madh-i = middle) in life and (ant-i) till the end/death, and is (jaania = known) discovered within (prasaadi) with the grace of the guru.

 

ਬ੍ਰਹਮੁ ਪਸਰਿਆ ਬ੍ਰਹਮ ਲੀਲਾ ਗੋਵਿੰਦ ਗੁਣ ਨਿਧਿ ਜਨਿ ਕਹਿਆ ॥ਸਿਮਰਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ

ਹਰਿ ਏਕੁ ਨਾਨਕ ਰਵਿ ਰਹਿਆ ॥੩॥
Barahm pasri▫ā barahm līlā govinḏ guṇ niḏẖ jan kahi▫ā. Simar su▫āmī anṯarjāmī har ek Nānak rav rahi▫ā. ||3||

 

(Brahm-u) the Creator (pasria = is spread) pervades everywhere; everything that happens is (brahm) the Creator’s (leela) play; (govind) the Master (kahia) is called (nidh-i) the treasure/source of (gun) virtues (jan-i) by the devotees, i.e. they remember and live by IT’s virtues treating them as guide for life.
Says Nanak the fifth: We should (simar-i) remember/obey (eyk-u) the One (har-i) Almighty (suaami) Master (antarjaami) present within who (rav-i rahia) pervades everywhere. 3.

 

ਦਿਨੁ ਰੈਣਿ ਸੁਹਾਵੜੀ ਆਈ ਸਿਮਰਤ ਨਾਮੁ ਹਰੇ ॥ਚਰਣ ਕਮਲ ਸੰਗਿ ਪ੍ਰੀਤਿ ਕਲਮਲ ਪਾਪ ਟਰੇ ॥
Ḏin raiṇ suhāvaṛī ā▫ī simraṯ nām hare. Cẖaraṇ kamal sang parīṯ kalmal pāp tare.

 

Every (din-u) day and (rain-i) night that (aaee) comes is (suhaavrri) pleasant, i.e. one ever experiences peace and happiness (simrat) by remembering and living by (naam-u) virtues and commands (harey) of the Almighty.
(Kalmal, paap) transgressions/wrongdoings are (ttarey) kept away (sang-i) with (preet-i) love for (charan kamal) Feet of the Master, i.e. by obedience to the commands of the Master.

 

Page 459

ਦੂਖ ਭੂਖ ਦਾਰਿਦ੍ਰ ਨਾਠੇ ਪ੍ਰਗਟੁ ਮਗੁ ਦਿਖਾਇਆ ॥ਮਿਲਿ ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਮਨਿ ਲੋੜੀਦਾ ਪਾਇਆ ॥
Ḏūkẖ bẖūkẖḏariḏar nāṯẖe pargat mag ḏikẖā▫i▫ā. Mil sāḏẖsange nām range man loṛīḏā pā▫i▫ā.

 

One who walks on (pragatt-u = manifest) the straight (mag-u) path (dikhaaia) shown by the guru, his/her (dookh) grief, (bhookh = hunger) wants and (daaridr = poverty) misery (naatthey = run) leave.
The Almighty (Lorrinda = required) yearned (man-i) by the mind (paaiaa) is found (mil-i) by joining (saadhsangey) the holy congregation imbued (rangey) with love for, i.e. conforming to (naam) Divine virtues and commands.

 

ਹਰਿ ਦੇਖਿ ਦਰਸਨੁ ਇਛ ਪੁੰਨੀ ਕੁਲ ਸੰਬੂਹਾ ਸਭਿ ਤਰੇ ॥ਦਿਨਸੁ ਰੈਣਿ ਅਨੰਦ ਅਨਦਿਨੁ ਸਿਮਰੰਤ

ਨਾਨਕ ਹਰਿ ਹਰੇ ॥੪॥੬॥੯॥
Har ḏekẖḏarsan icẖẖ punnī kul sambūhā sabẖṯare. Ḏinas raiṇ anand an▫ḏin simranṯ Nānak har hare. ||4||6||9||

 

(Deykh-i = seeing, darsan-u = sight) obtaining vision of the Almighty within (punni) fulfils (ichh) the wishes of the seeker; and (sa’mbuaa, sabh-i) all his/her (kul) lineage (tarey) swims across the world-ocean, i.e. every one follows the example and is saved from cycles of births and deaths.
There is then (anand) bliss (dinas-u) day and (ran-i) night (andin-u) day after day, i.e. forever, (simra’nt) by remembering (har-i harey) the Almighty. 4. 6. 9.

 

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ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੭

Āsā mėhlā 5 cẖẖanṯ gẖar 7

 

Composition of the fifth Guru in Raga Aasa, (Chhant) song of praise for the Almighty, (ghar-u 7) to be sung to the seventh 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: This Shabad uses the analogy of love between the spouses to describe the longing of the soul for the Almighty. It brings out, that lasting pleasure of union with the Divine comes by true devotion. It starts with a Slok or prologue with supplication to make the seeker’s mind clear of evil ideas, join holy company and ever remember the Creator.

 

ਸਲੋਕੁ ॥ ਸੁਭ ਚਿੰਤਨ ਗੋਬਿੰਦ ਰਮਣ ਨਿਰਮਲ ਸਾਧੂ ਸੰਗ ॥ਨਾਨਕ ਨਾਮੁ ਨ ਵਿਸਰਉ ਇਕ ਘੜੀ

ਕਰਿ ਕਿਰਪਾ ਭਗਵੰਤ ॥੧॥

Salok. Subẖ cẖinṯan gobinḏ ramaṇ nirmal sāḏẖū sang. Nānak nām na visra▫o ik gẖaṛī kar kirpā bẖagvanṯ. ||1||

 

(Slok) prologue: May, my (chintan) thinking be (subh = good) virtuous, I (raman) remember (gobind) the Master and keep (nirmal = free of dirt) the purifying (sang) company of (saadhoo) the guru – join holy congregation.

May I not (visrau) forget (naam-u) Divine virtues and commands, even for (ik) one (ghari = short period) moment, o (bhagvant = master of fortune) Almighty – because I am then overcome by vices. 1.

 

ਛੰਤ ॥ਭਿੰਨੀ ਰੈਨੜੀਐ ਚਾਮਕਨਿ ਤਾਰੇ ॥ਜਾਗਹਿ ਸੰਤ ਜਨਾ ਮੇਰੇ ਰਾਮ ਪਿਆਰੇ ॥

Cẖẖanṯ. Bẖinnī rainṛī▫ai cẖāmkan ṯāre. Jāgėh sanṯ janā mere rām pi▫āre.

 

(Chhant) song of praise for the Almighty. (Rainrreeai) the night is (bhinni = rinsed) pleasant, (taarey) the stars (chaamkan-i) sparkle in the sky – presenting a spiritually romantic environment.

(Sant janaa = saintly people) the seekers of (meyrey) my (piaarey) Beloved (raam) all-pervasive Master (jaagah-i) are awake and remember the Master, i.e. human life is blessed as one can hope to find the Creator; the seekers ever yearn for the Master.

 

ਰਾਮ ਪਿਆਰੇ ਸਦਾ ਜਾਗਹਿ ਨਾਮੁ ਸਿਮਰਹਿ ਅਨਦਿਨੋ ॥ਚਰਣ ਕਮਲ ਧਿਆਨੁ ਹਿਰਦੈ ਪ੍ਰਭ ਬਿਸਰੁ ਨਾਹੀ ਇਕੁ ਖਿਨੋ ॥

Rām pi▫āre saḏā jāgėh nām simrahi anḏino.  Cẖaraṇ kamal ḏẖi▫ān hirḏai parabẖ bisar nāhī ik kẖino.

 

(Piaaey) the loved ones of, i.e. those who love, (raam) the all-pervasive Master, they are (sadaa) ever (jaagey) awake – alert against temptations in the world-play – and (andino = day after day) for ever (simrah-i) remember to live by (naam-u) Divine virtues and commands.

With (dhiaan-u) focus on (charan kamal = lotus feet) being in obedience of the Almighty (hirdai) in their minds, they do not (bisar-u) forget IT even for (ik khino) a moment.

 

ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਬਿਕਾਰੁ ਮਨ ਕਾ ਕਲਮਲਾ ਦੁਖ ਜਾਰੇ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਜਾਗਹਿ ਹਰਿ ਦਾਸ ਸੰਤ ਪਿਆਰੇ ॥੧॥

Ŧaj mān moh bikār man kā kalmalā ḏukẖ jāre. Binvanṯ Nānak saḏā jāgėh har ḏās sanṯ pi▫āre. ||1||

 

They (taj-i) shed (maan-u) pride, (moh-u) attachment to the world-play and (bikaar-u) the vice of ego (ka = of) from their (man) minds, and thus (jaarey = burn) obviate (dukh) pain caused by (kalmalaa = dirt of conflicts) duality and resultant wrongdoings.

(Binvant-i) supplicates fifth Nanak: (Piaarey) the beloved (daas = servants) humble (sant = saints) seekers of (har-i) the Almighty are (sadaa) ever (jaagah-i = awake) alert to distractions in the world-play – and remain absorbed in the Almighty. 1.

 

ਮੇਰੀ ਸੇਜੜੀਐ ਆਡੰਬਰੁ ਬਣਿਆ ॥ਮਨਿ ਅਨਦੁ ਭਇਆ ਪ੍ਰਭੁ ਆਵਤ ਸੁਣਿਆ ॥

Merī sejṛī▫ai ādambar baṇi▫ā. Man anaḏ bẖa▫i▫ā parabẖ āvaṯ suṇi▫ā.

 

(Meyri) my (seyjarreeai = bed) mind-bed (aaddambar-u baniaa) has acquired splendour, i.e. my devotion has blossomed.

My (man-i) mind (bhaiaa = happened) feels (anad-u = bliss) happy to (sunia) hear that (prabh-u) the Almighty is (aavat) coming, i.e. to learn that the Master is within and I can find IT.

 

ਪ੍ਰਭ ਮਿਲੇ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਚਾਵ ਮੰਗਲ ਰਸ ਭਰੇ ॥ਅੰਗ ਸੰਗਿ ਲਾਗੇ ਦੂਖ ਭਾਗੇ ਪ੍ਰਾਣ ਮਨ ਤਨ ਸਭਿ ਹਰੇ ॥

Parabẖ mile su▫āmī sukẖah gāmī cẖāv mangal ras bẖare. Ang sang lāge ḏūkẖ bẖāge parāṇ man ṯan sabẖ hare.

 

 When (sukhah gaami) the solace-giving (suaami) Master (miley) meets, i.e. when the Divine is experienced within, one is (bharey) filled with (ras) joy, (chaav/chau) fondness and (mangal) joy.

And when IT (laagey) comes in contact (sang-i = with, ang-i = body) physically, i.e. is experienced within, (dookh) faults (bhaagey) run away, i.e. when one immerses the self in the Master’s love, all afflictions leave; (praan) life, (man) mind and (tan) body (sabh-i) all (harey = become green) blossom.

 

ਮਨ ਇਛ ਪਾਈ ਪ੍ਰਭ ਧਿਆਈ ਸੰਜੋਗੁ ਸਾਹਾ ਸੁਭ ਗਣਿਆ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਿਲੇ ਸ੍ਰੀਧਰ ਸਗਲ ਆਨੰਦ ਰਸੁ ਬਣਿਆ ॥੨॥

Man icẖẖ pā▫ī parabẖḏẖi▫ā▫ī sanjog sāhā subẖ gaṇi▫ā. Binvanṯ Nānak mile sarīḏẖar sagal ānanḏ ras baṇi▫ā. ||2||

 

One’s (ichh) wishes of (man) the mind (paaee = received) are fulfilled by (dhiaaee) paying attention to/conforming to virtues and commands of (prabh) the Almighty; (saaha = astrologically selected time) the time of (sanjog) meeting the Master is (ganiaa) counted as (subh) auspicious.

(Binvant-i) supplicates fifth Nanak: (Miley) finding (sreedhar = support of Sree/Lakshmi – goddess of wealth) the Almighty, (bania = is made) creates (sagal) all (aanand) bliss and (ras-u = taste) joy, i.e. discovering the Master within is the source of peace and happiness. 2.

 

Note: The next lines use the experience of a young bride on meeting her spouse, as metaphor. Her friends ask her about the groom but she is shy and cannot describe. This is metaphor for the indescribable Divine experience.

 

ਮਿਲਿ ਸਖੀਆ ਪੁਛਹਿ ਕਹੁ ਕੰਤ ਨੀਸਾਣੀ ॥ਰਸਿ ਪ੍ਰੇਮ ਭਰੀ ਕਛੁ ਬੋਲਿ ਨ ਜਾਣੀ ॥

Mil sakẖī▫ā pucẖẖėh kaho kanṯ nīsāṇī. Ras parem bẖarī kacẖẖ bol na jāṇī.

 

(Sakhia) girlfriends of the bride (mil-i) together (puchhah-i) ask her to (kah-u = say) describe (neesaani) signs of (kant) the spouse, i.e. the seekers ask what is it like to experience the Almighty within.

The soul-bride (bhari) filled with (ras = taste) the joy of (preym) love (na jaani) cannot (bol-i) talk, i.e. the Master within cannot be described; IT can only be experienced.

 

ਗੁਣ ਗੂੜ ਗੁਪਤ ਅਪਾਰ ਕਰਤੇ ਨਿਗਮ ਅੰਤੁ ਨ ਪਾਵਹੇ ॥ਭਗਤਿ ਭਾਇ ਧਿਆਇ ਸੁਆਮੀ ਸਦਾ ਹਰਿ ਗੁਣ ਗਾਵਹੇ ॥

Guṇ gūṛ gupaṯ apār karṯe nigam anṯ na pāvhe. Bẖagaṯ bẖā▫e ḏẖi▫ā▫e su▫āmī saḏā har guṇ gāvhe.

 

(Gun) virtues of (kartey) the Creator are (goorr = deep) profound, (gupt = hidden) unknowable and (apaar) infinite; even (nigam = Vedas) the scriptures do not (paavhey) know, i.e. do not describe, (ant-u = limits) all of them.

The devotees – do not try to know them, but just – (dhiaaey) pay attention to/obey (suaami) the Master (bhaaey) with loving (bhagat-i) devotion, (sadaa) ever (gaavahey = singing) praising (gun) the virtues of (har-i) the Almighty – as perceived by them.

 

ਸਗਲ ਗੁਣ ਸੁਗਿਆਨ ਪੂਰਨ ਆਪਣੇ ਪ੍ਰਭ ਭਾਣੀ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਰੰਗਿ ਰਾਤੀ ਪ੍ਰੇਮ ਸਹਜਿ

ਸਮਾਣੀ ॥੩॥

Sagal guṇ sugi▫ān pūran āpṇe parabẖ bẖāṇī. Binvanṯ Nānak rang rāṯī parem sahj samāṇī. ||3||

 

The soul-bride who (bhaani) is liked by (prabh) the Master (aapney = own) of all, (pooran = filled) has (sugiaan) good awareness of (sagal) all IT’s (gun) virtues, i.e. one, who lives a virtuous life and gains acceptance of the Creator, is truly learned.

(Binvant-i) supplicates fifth Nanak: One who is (raati = dyed) imbued (rang-i = in love of) with devotion of the Almighty (samaani) remains absorbed in IT’s (preym) love (sahj-i) intuitively, i.e. living by virtues and commands of the Master becomes his/her way of life. 3.

 

ਸੁਖ ਸੋਹਿਲੜੇ ਹਰਿ ਗਾਵਣ ਲਾਗੇ ॥ਸਾਜਨ ਸਰਸਿਅੜੇ ਦੁਖ ਦੁਸਮਨ ਭਾਗੇ ॥

Sukẖ sohilṛe har gāvaṇ lāge. Sājan sarsi▫aṛe ḏukẖḏusman bẖāge.

 

Those devoted to the Master (laagey) engage in (gaavan) singing (sohilrrey) the joyful songs praising (sukh = comfort) the comfort-giving (har-i) Master.

(Saajan = friends) virtues (sarsiaarrey = feel happy) increase while (dusman = enemies) the antagonistic (dukh = pains) vices (bhaagey) run, i.e. virtues are added to, and vices leave, the mind.

 

ਸੁਖ ਸਹਜ ਸਰਸੇ ਹਰਿ ਨਾਮਿ ਰਹਸੇ ਪ੍ਰਭਿ ਆਪਿ ਕਿਰਪਾ ਧਾਰੀਆ ॥ਹਰਿ ਚਰਣ ਲਾਗੇ ਸਦਾ ਜਾਗੇ ਮਿਲੇ ਪ੍ਰਭ ਬਨਵਾਰੀਆ ॥

Sukẖ sahj sarse har nām rahse parabẖ āp kirpā ḏẖārī▫ā. Har cẖaraṇ lāge saḏā jāge mile parabẖ banvārī▫ā.

 

(Sukh) peace and (sahj) poise of the mind (sarasey) increase and one (rahsey) feels happy with living (har-i naam-i) by Divine virtues and commands; this happens only when the Almighty (aap-i) IT-self (kirpa dhaareeaa = bestows kindnes) is kind to motivate.

One then (sadaa) ever (jaagey = awake) remains alert to distractions, (laagey) engages in (har-i charan = Almighty’s feet) service/living in obedience to (har-i) the Almighty, and (miley) finds/experiences (banvaareea = gardener of all vegetation) the Almighty (prabh) Master within.

 

ਸੁਭ ਦਿਵਸ ਆਏ ਸਹਜਿ ਪਾਏ ਸਗਲ ਨਿਧਿ ਪ੍ਰਭ ਪਾਗੇ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਸਦਾ

ਹਰਿ ਜਨ ਤਾਗੇ ॥੪॥੧॥੧੦॥

Subẖḏivas ā▫e sahj pā▫e sagal niḏẖ parabẖ pāge. Binvanṯ Nānak saraṇ su▫āmī saḏā har jan ṯāge. ||4||1||10||

 

For the devotees, (subh) good (divas) days (aaey) come, i.e. those are good times, when one (paaey = finds) gets to be at (paagey) the feet, i.e. be in care/obedience, of (prabh) the Almighty, (nidh-i) the treasure house of (sagal) everything.

(Binvant-i = supplicates) humbly states fifth Nanak: (Har-i jan) the devotees of the Master (sadaa) ever (taagey = look to) seek, i.e. wish to be in, (saran-i) sanctuary of (suaami) the Master – living by Divine virtues and commands. 4. 1. 10.

 

—————————————

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa.

 

ਉਠਿ ਵੰਞੁ ਵਟਾਊੜਿਆ ਤੈ ਕਿਆ ਚਿਰੁ ਲਾਇਆ ॥ ਮੁਹਲਤਿ ਪੁੰਨੜੀਆ ਕਿਤੁ ਕੂੜਿ ਲੋਭਾਇਆ ॥
Uṯẖ vañ vatā▫ūṛi▫ā ṯai ki▫ā cẖir lā▫i▫ā. Muhlaṯ punṛī▫ā kiṯ kūṛ lobẖā▫i▫ā.

 

O mortal, you are (vattaaoorria) a traveller in transit – and end of life is near; (utth-i = get up) be ready (vanjn-u) to leave; (tai) you (kia = why?) cannot (chir-u laaia) delay it.
(Muhlat-i) the allotted time of stay in the world (punnarrria = complete) is over; (kit = why?) you should not be (lobhaaia) entangled (koorr-i = false) in transitory things – which will be left behind?

 

ਕੂੜੇ ਲੁਭਾਇਆ ਧੋਹੁ ਮਾਇਆ ਕਰਹਿ ਪਾਪ ਅਮਿਤਿਆ ॥ ਤਨੁ ਭਸਮ ਢੇਰੀ ਜਮਹਿ ਹੇਰੀ

ਕਾਲਿ ਬਪੁੜੈ ਜਿਤਿਆ ॥
Kūṛe lubẖā▫i▫ā ḏẖohu mā▫i▫ā karahi pāp amiṯi▫ā. Ŧan bẖasam dẖerī jamėh herī kāl bapuṛai jiṯi▫ā.

 

You are (lubhaaia) entangled in (koorrey = with falsehood) transitory things because of (dhoh-u/dhroh) deception of (maaia) temptations in the world-play and (karah-i) commit (paap) wrong-doings (amitia) beyond measure.
Your (tan-u) body will be (ddheyri) a heap of (bhasam) ash; (jamah-i) the messenger of death is (heyri) watching for (kaal-i) death (jitia = win) shall capture (bapurrai) the helpless body, i.e. for it to die.

 

Page 460

ਮਾਲੁ ਜੋਬਨੁ ਛੋਡਿ ਵੈਸੀ ਰਹਿਓ ਪੈਨਣੁ ਖਾਇਆ ॥ਨਾਨਕ ਕਮਾਣਾ ਸੰਗਿ ਜੁਲਿਆ ਨਹ ਜਾਇ ਕਿਰਤੁ ਮਿਟਾਇਆ ॥੧॥
Māl joban cẖẖod vaisī rahi▫o painaṇ kẖā▫i▫ā.Nānak kamāṇā sang juli▫ā nah jā▫e kiraṯ mitā▫i▫ā. ||1||

 

You (vaisi) will depart (chhodd-i) leaving behind (maal-u) belongings and (joban-u = youth) physical strength/looks which you are proud of; the expensive clothes you (painan-u) wear and food you like to(khaaia) eat (rahio) will be left behind.
(Kamaana) the consequences of your deeds shall (julia) go (sang-i) with the soul; (kirat-u) consequences of deeds (nah jaaey) cannot be (mittaaia) erased – so watch out, says fifth Nanak. 1

 

ਫਾਥੋਹੁ ਮਿਰਗ ਜਿਵੈ ਪੇਖਿ ਰੈਣਿ ਚੰਦ੍ਰਾਇਣੁ ॥ਸੂਖਹੁ ਦੂਖ ਭਏ ਨਿਤ ਪਾਪ ਕਮਾਇਣੁ ॥
Fāthohu mirag jivai pekẖ raiṇ cẖanḏrā▫iṇ. Sūkẖahu ḏūkẖ bẖa▫e niṯ pāp kamā▫iṇ.

 

(Jivai) like (mirag) the deer (phaathoh-u) gets trapped (rain-i) at night (peykh-i) seeing (chandraain-u) the daylight-like light created by the hunter.
Similarly – tempted by transitory pleasures – you (nit) ever (kamaain-u) commit (paap) wrongdoings; but remember, (dookh) sufferings (bhaey) result (sookhah-u) from these pleasures.

 

ਪਾਪਾ ਕਮਾਣੇ ਛਡਹਿ ਨਾਹੀ ਲੈ ਚਲੇ ਘਤਿ ਗਲਾਵਿਆ ॥ਹਰਿਚੰਦਉਰੀ ਦੇਖਿ ਮੂਠਾ ਕੂੜੁ ਸੇਜਾ

ਰਾਵਿਆ ॥
Pāpā kamāṇe cẖẖadėh nāhī lai cẖale gẖaṯ galāvi▫ā. Haricẖanḏ▫urī ḏekẖ mūṯẖā kūṛ sejā rāvi▫ā.

 

You do not (chhaddah-i) give up (paapa kamaaney) committing transgressions; their consequences (lai chaley) will take your soul like (ghat-i galaaavia) a noose put round the neck.
This is a result of your (mootthaa) being deceived like one (deykh-i = seeing) thinking of (harchandauri) an imaginary habitation in space, as real, and (raavia = enjoy) indulge in vices like with (koorr-u = falsehood) another’s spouse (seyja) in bed – thinking it is real love.

ਲਬਿ ਲੋਭਿ ਅਹੰਕਾਰਿ ਮਾਤਾ ਗਰਬਿ ਭਇਆ ਸਮਾਇਣੁ ॥ਨਾਨਕ ਮ੍ਰਿਗ ਅਗਿਆਨਿ ਬਿਨਸੇ ਨਹ ਮਿਟੈ ਆਵਣੁ ਜਾਇਣੁ ॥੨॥
Lab lobẖ ahaʼnkār māṯā garab bẖa▫i▫ā samā▫iṇ. Nānak marig agi▫ān binse nah mitai āvaṇ jā▫iṇ. ||2||

 

(Maata = intoxicated) possessed by (lab-i) covetousness, (lobh-i) greed and (ahankaar-i) vanity, you (bhaiaa) remain (samaain-u) immersed (garab-i) in pride, i.e. you go your own way.
Says fifth Nanak: Like (mrig) the deer, the humans (binsey) destroy their lives – by succumbing to temptations – (agiaan-i) because of ignorance, and their cycles of (aavan-u = coming) births and (jaain-u = going) deaths do not (mittai = erased) end. 2.

 

ਮਿਠੈ ਮਖੁ ਮੁਆ ਕਿਉ ਲਏ ਓਡਾਰੀ ॥ਹਸਤੀ ਗਰਤਿ ਪਇਆ ਕਿਉ ਤਰੀਐ ਤਾਰੀ ॥
Miṯẖai makẖ mu▫ā ki▫o la▫e odārī. Hasṯī garaṯ pa▫i▫ā ki▫o ṯarī▫ai ṯārī.

 

Here are other examples. (Makh-u) the fly which sits on on (mittha = sweet) melted molasses, (muaa = dies) gets stuck and (kio = how?) cannot (laey = take, oddaari = flight) fly – it perishes because of greed.
(Hasti) the elephant – goes after the model of she-elephant kept on a pit – (paiaa) falls (garat-i) into the pit, and gets caught – because of lust; similarly the human who indulges in these (kio = how?) cannot (tareeai taari = swim across) get across the world-ocean, i.e. suffers by being born again.

 

ਤਰਣੁ ਦੁਹੇਲਾ ਭਇਆ ਖਿਨ ਮਹਿ ਖਸਮੁ ਚਿਤਿ ਨ ਆਇਓ ॥ ਦੂਖਾ ਸਜਾਈ ਗਣਤ ਨਾਹੀ ਕੀਆ

ਅਪਣਾ ਪਾਇਓ ॥
Ŧaraṇḏuhelā bẖa▫i▫ā kẖin mėh kẖasam cẖiṯ na ā▫i▫o. Ḏūkẖā sajā▫ī gaṇaṯ nāhī kī▫ā apṇā pā▫i▫o.

 

(Taran-u = swimming) getting across the world-ocean, (bhaiaa) becomes (duheyla) hard (khin mah-i – in a moment) even for a moment when (khasam-u) the Master does not (aaio) come (chit-i) to mind, i.e. one who forgets the Almighty even for a moment succumbs to temptations and cannot escape rebirth.
There is no (ganat = count) end to (dookhaa) sufferings as a result of (sajaaee) punishments – the number of births in which the soul cannot unite with the Creator; one (paaiao) gets consequences of one’s (apna) own (keeaa) doings.

 

ਗੁਝਾ ਕਮਾਣਾ ਪ੍ਰਗਟੁ ਹੋਆ ਈਤ ਉਤਹਿ ਖੁਆਰੀ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਬਾਝੁ ਮੂਠਾ ਮਨਮੁਖੋ ਅਹੰਕਾਰੀ ॥੩॥
Gujẖā kamāṇā pargat ho▫ā īṯ uṯėh kẖu▫ārī. Nānak saṯgur bājẖ mūṯẖā manmukẖo ahaʼnkārī. ||3||

 

People may think they can do evil in hiding and no be noticed. Anything (kamaana) done (gujha) in hiding (pragatt hoaa = manifests) is seen by the conscience, the Master within and the mortal (khuaari) suffers ignominy/humiliation (eet) here and (utah-i = there) in the hereafter.
(Manmukho) a self-willed and (ahakaari) arrogant person – goes his/her own way and – (moottha) deceives him/herself (baajh-u) without, i.e. by not following the teachings of, (satigur) the true guru, says the fifth Nanak. 3.

 

ਹਰਿ ਕੇ ਦਾਸ ਜੀਵੇ ਲਗਿ ਪ੍ਰਭ ਕੀ ਚਰਣੀ ॥ਕੰਠਿ ਲਗਾਇ ਲੀਏ ਤਿਸੁ ਠਾਕੁਰ ਸਰਣੀ ॥
Har ke ḏās jīve lag parabẖ kī cẖarṇī. Kanṯẖ lagā▫e lī▫e ṯis ṯẖākur sarṇī.

 

(Daas) servants/those obedient (key) of (har-i) the Almighty (jeevey) remain alive by (lag-i) attaching (charni) to the Master’s feet, i.e. they live by Divine virtues and commands and do not succumb to vices.
They seek to be (sarni) in the care of (tthaakur) the Master, (tis-u = that) who (lagaaey leeay) attaches them (kantth-i = to neck) bosom, i.e. embraces them – accepts them for union with honour.

 

ਬਲ ਬੁਧਿ ਗਿਆਨੁ ਧਿਆਨੁ ਅਪਣਾ ਆਪਿ ਨਾਮੁ ਜਪਾਇਆ ॥ ਸਾਧਸੰਗਤਿ ਆਪਿ ਹੋਆ ਆਪਿ ਜਗਤੁ ਤਰਾਇਆ ॥
Bal buḏẖ gi▫ān ḏẖi▫ān apṇā āp nām japā▫i▫ā. Sāḏẖsangaṯ āp ho▫ā āp jagaṯṯarā▫i▫ā.

The Almighty (aap-i) IT-self grants (bal) the strength, (budh-i) wisdom, (giaan-u) awareness, (dhiaan-u) attention, and (japaaia) motivates them to remember/obey (apna = own) IT’s (naam-u) commands.
The Master IT-self (hoaa = happens) manifests (saadhsangat-i) in holy congregation and (taraaia = ferries) takes across the world ocean (jagat-u = world) those who remember IT in holy congregation.

 

ਰਾਖਿ ਲੀਏ ਰਖਣਹਾਰੈ ਸਦਾ ਨਿਰਮਲ ਕਰਣੀ ॥ਨਾਨਕ ਨਰਕਿ ਨ ਜਾਹਿ ਕਬਹੂੰ ਹਰਿ ਸੰਤ ਹਰਿ ਕੀ ਸਰਣੀ ॥੪॥੨॥੧੧॥
Rākẖ lī▫e rakẖaṇhārai saḏā nirmal karṇī. Nānak narak na jāhi kabahūʼn har sanṯ har kī sarṇī. ||4||2||11||

 

(Rakhanhaarai) the protector Almighty (raakh-i leeay) protects the devotees from vices and their (karni) deeds remain (sadaa) ever (nirmal = pure) free of vices.
Says Nanak the fifth: (Sant) the seekers (har-i) of the Master, who remain in (sarni) sanctuary of, i.e. live by commands of, the Almighty, (na kab-hoo’n) never (jaah-i) go (narak-i) to hell i.e. they do not commit vices and are not put in cycles of reincarnation. 4. 2. 11.

 

 

 

 

 

 

Sunday, 08 January 2012 07:13 Written by Rawel Singh 0 Comments

SGGS pp 456-458, Aasa M: 5, Chhant 6-8.

SGGS pp 456-458, Aasa M: 5, Chhants 6-8.

 

 

In this Shabad, the fifth Guru says it is with good fortune that one makes efforts to remember and obey the Almighty Master. This obviates suffering and brings comfort. One should not neglect this. He motivates people to follow the guru for this.

 

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa

 

ਸਲੋਕ ॥ਉਦਮੁ ਕਰਹੁ ਵਡਭਾਗੀਹੋ ਸਿਮਰਹੁ ਹਰਿ ਹਰਿ ਰਾਇ ॥ਨਾਨਕ ਜਿਸੁ ਸਿਮਰਤ ਸਭ ਸੁਖ ਹੋਵਹਿ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਜਾਇ ॥੧॥
Salok. Uḏam karahu vadbẖāgīho simrahu har har rāe. Nānak jis simraṯ sabẖ sukẖ hovėh ḏūkẖ ḏaraḏ bẖaram jāe. ||1||

 

(Slok) prologue: O mortal, – do not be indifferent – (udam-u karhu = make efforts) be conscious (vadbhaagi-ho) to be of, i.e. have, good fortune; (simrahu) remember – the virtues and commands of – (raai) the Sovereign (har-i har-i) Almighty.
(Simrat) by remembering (jis-u) whom (sabh) all (sukh) comforts/peace (hoveh = happen) are obtained and (dookh) grief, (darad) pains and (bhram-u) fruitless wandering (jaaey = go) end.

 

ਛੰਤੁ ॥ ਨਾਮੁ ਜਪਤ ਗੋਬਿੰਦ ਨਹ ਅਲਸਾਈਐ ॥ ਭੇਟਤ ਸਾਧੂ ਸੰਗ ਜਮ ਪੁਰਿ ਨਹ ਜਾਈਐ ॥
Cẖẖanṯ. Nām japaṯ gobinḏ nah alsāīai. Bẖetaṯ sāḏẖū sang jam pur nah jāīai.

 

(Chhant) song of love for the Almighty. We should not (alsaaeeai = be lazy) be indifferent to (japat) remembering – and living by – (naam-u) Naam i.e. virtues and commands of (gobinbd) the Master of the universe.
Find the guru, for, (bheyttat) by finding (saadhoo) the guru and following his teachings, one is not (jaaeeai = go) taken to (pur-i) the town of, i.e. by, (jam) the messengers of death.

 

ਦੂਖ ਦਰਦ ਨ ਭਉ ਬਿਆਪੈ ਨਾਮੁ ਸਿਮਰਤ ਸਦ ਸੁਖੀ ॥ ਸਾਸਿ ਸਾਸਿ ਅਰਾਧਿ ਹਰਿ ਹਰਿ ਧਿਆਇ ਸੋ ਪ੍ਰਭੁ ਮਨਿ ਮੁਖੀ ॥
Ḏūkẖ ḏaraḏ na bẖao biāpai nām simraṯ saḏ sukẖī. Sās sās arāḏẖ har har ḏẖiāe so parabẖ man mukẖī.

 

(Simrat) by remembering Naam – one refrains from vices and hence – (dookh) grief, (darad = pain) suffering and (bhau) fear of retribution for wrongdoings do not (viaapai = happen) afflict; one (sad) ever remains (sukhi) at peace.
Therefore my mind, (aaraadh-i) remember (har-i har-i) the Almighty (saas-i saas-i = with every breath) forever; (dhiaaey) remember (so) the One (prabh-u) Almighty (man-i = in mind) in thought and (mukhi = by mouth) in speech.

 

ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਰਸਾਲ ਗੁਣ ਨਿਧਿ ਕਰਿ ਦਇਆ ਸੇਵਾ ਲਾਈਐ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਨਾਮੁ ਜਪਤ ਗੋਬਿੰਦ ਨਹ ਅਲਸਾਈਐ ॥੧॥
Kirpāl ḏaiāl rasāl guṇ niḏẖ kar ḏaiā sevā lāīai. Nānak paiampai cẖaraṇ jampai nām japaṯ gobinḏ nah alsāīai. ||1||

 

O (kripaal) kind, (daiaal) compassionate (ras-aal = home of pleasures) giver of joy, (nidh-i) treasure house of (gun) virtues, Almighty, please (kar-i daiaa = show compassion) be kind to (laeeai) engage me (seyva = service) in carrying out Your commands.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Divine commands and not be indifferent to (japat) remembering Naam of (gobind) the Master of the universe. 1.

 

ਪਾਵਨ ਪਤਿਤ ਪੁਨੀਤ ਨਾਮ ਨਿਰੰਜਨਾ ॥ ਭਰਮ ਅੰਧੇਰ ਬਿਨਾਸ ਗਿਆਨ ਗੁਰ ਅੰਜਨਾ ॥
Pāvan paṯiṯ punīṯ nām niranjanā. Bẖaram anḏẖer binās giān gur anjnā.

 

Naam i.e. virtues of (niranjana) the impeccable Master are (paavan) pristine; they (puneet) purify (patit = fallen) the wrongdoers, i.e. put transgressors on the right path.
(Giaan = knowledge) teachings of the guru act as (anjana = collyrium/eye medicine) medicine for the inner eyes which (binaas) banishes (andheyr = darkness) ignorance caused by (bharam) delusion – about efficacy of Naam.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨ ਪ੍ਰਭ ਨਿਰੰਜਨ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ॥ਇਕ ਨਿਮਖ ਜਾ ਕੈ ਰਿਦੈ ਵਸਿਆ ਮਿਟੇ ਤਿਸਹਿ ਵਿਸੂਰਿਆ ॥
Gur giān anjan parabẖ niranjan jal thal mahīal pūriā. Ik nimakẖ jā kai riḏai vasiā mite ṯisėh visūriā.

 

(Anjan) the eye medicine of the guru’s (giaan) teachings enables the mind to find (niranjan) the impeccable (prabh) Almighty, who (pooria) pervades (jal-i) in water, (thal-i) in land and (maheeal-i) in space.
One (ja kai) in whose (ridai) mind IT (vasia) abides even for (ik) a (nimakh) moment, (tisah-i = of that) his/her (visooria) worries (mittey = erased) disappear, i.e. one who invokes IT is provided instant solace.

 

ਅਗਾਧਿ ਬੋਧ ਸਮਰਥ ਸੁਆਮੀ ਸਰਬ ਕਾ ਭਉ ਭੰਜਨਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਪਾਵਨ ਪਤਿਤ ਪੁਨੀਤ ਨਾਮ ਨਿਰੰਜਨਾ ॥੨॥
Agāḏẖ boḏẖ samrath suāmī sarab kā bẖao bẖanjnā. Nānak paiampai cẖaraṇ jampai pāvan paṯiṯ punīṯ nām niranjanā. ||2||

 

(Bodh) knowledge about (samrath) the Omnipotent (suaami) Master is (agaadh) unfathomable, i.e. cannot be fully known; IT is (bhanjana) the destroyer of (bhau) fear of (sarab) all i.e. those who seek refuge in the Master need have no fear.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Divine commands of (paavan) the pristine (niranjana) impeccable Master whose Naam i.e. virtues (puneet) purify (patit = fallen) the wrongdoers, i.e. put transgressors on the right path. 2.

 

ਓਟ ਗਹੀ ਗੋਪਾਲ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ॥ ਮੋਹਿ ਆਸਰ ਤੁਅ ਚਰਨ ਤੁਮਾਰੀ ਸਰਨਿ ਸਿਧੇ ॥
Ot gahī gopāl ḏaiāl kirpā niḏẖe. Mohi āsar ṯua cẖaran ṯumārī saran siḏẖe.

 

O Almighty, (daiaal) the compassionate and (kripa nidhey = treasure of mercy) merciful (gopaal) Sustainer of the universe, I have (gahi = held) taken (ot = protection) refuge in You.
(Tu-a) Your (charan = feet) i.e. You, are (moh-i) my only (aasar) hope; (sidhey = accomplishments) success comes by being in (tumaari saran-i) Your care i.e. by obedience to Your commands – the laws of nature.

 

ਹਰਿ ਚਰਨ ਕਾਰਨ ਕਰਨ ਸੁਆਮੀ ਪਤਿਤ ਉਧਰਨ ਹਰਿ ਹਰੇ ॥ ਸਾਗਰ ਸੰਸਾਰ ਭਵ ਉਤਾਰ ਨਾਮੁ ਸਿਮਰਤ ਬਹੁ ਤਰੇ ॥
Har cẖaran kāran karan suāmī paṯiṯ uḏẖran har hare. Sāgar san sār bẖav uṯār nām simraṯ baho ṯare.

 

By being at (charan) the feet, i.e. being in obedience to (har-i) the Almighty, (suaami) the Master who is (kaaran) the cause and (karan) executor of everything, (patit = fallen) the transgressors (udharan = lifted) are saved; IT (har-i) takes out of vices and causes the withering mind (harey = makes green) to blossom.
O Almighty, (bah- = many) multitudes (tarey = swim) get across the world-ocean (simrat) by remembering and living by Naam, i.e. Your virtues and commands; please (utaar = cause to land) get me across this (sansaar) world (saagar) ocean of (bhav) births – bestow grace so that I am not born again.

 

ਆਦਿ ਅੰਤਿ ਬੇਅੰਤ ਖੋਜਹਿ ਸੁਨੀ ਉਧਰਨ ਸੰਤਸੰਗ ਬਿਧੇ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਨ ਜੰਪੈ ਓਟ ਗਹੀ ਗੋਪਾਲ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ॥੩॥
Āḏ anṯ beanṯ kẖojėh sunī uḏẖran saṯsang biḏẖe. Nānak paiampai cẖaran jampai ot gahī gopāl ḏaiāl kirpā niḏẖe. ||3||

 

People (khojah-i) keep searching for You from (aad-i) the beginning to (ant-i) the end of their lives, but I (suni) hear that (bidhey= method) the way to (udhran = be saved) overcome other distractions and get to You is (sant-sang) by participation in holy congregation – where Your virtues and commands are contemplated and one is motivated to live by them.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Your commands, O Almighty (daiaal) compassionate and (kripa nidh-e = treasure of mercy) merciful (gopaal) Sustainer of the universe; and has (gahi = held) taken (ot = protection) refuge in You. 3.

 

ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਬਿਰਦੁ ਆਪਿ ਬਨਾਇਆ ॥ ਜਹ ਜਹ ਸੰਤ ਅਰਾਧਹਿ ਤਹ ਤਹ ਪ੍ਰਗਟਾਇਆ ॥
Bẖagaṯ vacẖẖal har biraḏ āp banāiā. Jah jah sanṯ arāḏẖėh ṯah ṯah paragtāiā.

 

(Har-i) the Almighty (banaaia) has made (vacchal-u) love (bhagat-i) for the devotees (aap-i = self) IT’s (birad-u) nature/tradition.
(Jah jah) wherever (sant) the seekers (araadheh) invoke, (tah tah) there IT (pragttaaia) manifests – being omnipresent.

 

ਪ੍ਰਭਿ ਆਪਿ ਲੀਏ ਸਮਾਇ ਸਹਜਿ ਸੁਭਾਇ ਭਗਤ ਕਾਰਜ ਸਾਰਿਆ ॥ ਆਨੰਦ ਹਰਿ ਜਸ ਮਹਾ ਮੰਗਲ ਸਰਬ ਦੂਖ ਵਿਸਾਰਿਆ ॥
Parabẖ āp līe samāe sahj subẖāe bẖagaṯ kāraj sāriā. Ānanḏ har jas mahā mangal sarab ḏūkẖ visāriā.

 

The devotees wish to remain connected with the Master. (Prabh-i) the Almighty (aap-i) IT-self (lee-ey) causes them (smaaey) absorbed in IT (sahj-i subhaaey = as part of nature) intuitively without they having to make efforts, and thus (saaria) accomplishes (kaaraj = work) the wishes of (bhagat) the devotees.
They enjoy (anand) bliss and sing (maha mangal) songs of great joy – of union with the Master; (sarab) all their (dookh) grief is (visaaria) forgotten.

 

ਚਮਤਕਾਰ ਪ੍ਰਗਾਸੁ ਦਹ ਦਿਸ ਏਕੁ ਤਹ ਦ੍ਰਿਸਟਾਇਆ ॥ਨਾਨਕੁ ਪਇਅੰਪੈ ਚਰਣ ਜੰਪੈ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਬਿਰਦੁ ਆਪਿ ਬਨਾਇਆ ॥੪॥੩॥੬॥
Cẖamaṯkār pargās ḏah ḏis ek ṯah ḏaristāiā. Nānak paiampai cẖaraṇ jampai bẖagaṯ vacẖẖal har biraḏ āp banāiā. ||4||3||6||

 

O Almighty, (tah) You (eyk-u) alone (dristaaia) manifest Yourself as (chamatkaar) the bright (pragaas-u) light in (dah) ten (dis) directions – East, West, North, South, four corners, above and below, i.e. all over – You alone are omnipresent.
Nanak the fifth (paiampai) supplicates that he may (jampai/japai) remember (charan = feet/being in service) to live in obedience of Your commands; You (har-i) the Almighty (banaaia) have made (vacchal-u) love (bhagat-i) for the devotees (aap-i = self) IT’s (birad-u) nature/tradition. 4. 3. 6.

 

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਥਿਰੁ ਸੰਤਨ ਸੋਹਾਗੁ ਮਰੈ ਨ ਜਾਵਏ ॥ ਜਾ ਕੈ ਗ੍ਰਿਹਿ ਹਰਿ ਨਾਹੁ ਸੁ ਸਦ ਹੀ ਰਾਵਏ ॥
Āsā mėhlā 5. Thir sanṯan sohāg marai na jāve. Jā kai garihi har nāhu so saḏ hī rāve.

 

Composition of the fifth guru in Raga Aasa. (Sohaag-u) good fortune of (santan) the devotees – of the soul-wife enjoying the company of the Almighty-husband – is (thir-u) lasting; because it is due to faith in the Master who neither (marai) dies nor (jaaey) leaves them.
One (ja kai) in whose (grih-i) home, abides (har-i) the Almighty (naah-u = Master) husband, (su) s/he (sad hi) for ever (raavaey) consummates i.e. looking only to the Almighty brings lasting bliss.

 

ਅਵਿਨਾਸੀ ਅਵਿਗਤੁ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਨਵਤਨੁ ਨਿਰਮਲਾ ॥ ਨਹ ਦੂਰਿ ਸਦਾ ਹਦੂਰਿ ਠਾਕੁਰੁ ਦਹ ਦਿਸ ਪੂਰਨੁ ਸਦ ਸਦਾ ॥
Avināsī avigaṯ so parabẖ saḏā navṯan nirmalā. Nah ḏūr saḏā haḏūr ṯẖākur ḏah ḏis pūran saḏ saḏā.

 

(So prabh-u) the One Almighty is (avinaasi = imperishable) eternal, (avigat-u) formless, (sadaa) ever (nav-tan = fresh body) un-ageing and (nirmala) pristine.
(Thaakur-u) the Master is not (door-i) far away, but (sadaa) ever (hadoor-i) present with us, (pooran-u) pervading (dah sis = ten directions) everywhere – wherever we may be – (sadaa sadaa) forever.

 

ਪ੍ਰਾਨਪਤਿ ਗਤਿ ਮਤਿ ਜਾ ਤੇ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪ੍ਰੀਤਮੁ ਭਾਵਏ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਥਿਰੁ ਸੰਤਨ ਸੋਹਾਗੁ ਮਰੈ ਨ ਜਾਵਏ ॥੧॥
Parānpaṯ gaṯ maṯ jā ṯe paria parīṯ parīṯam bẖāve. Nānak vakẖāṇai gur bacẖan jāṇai thir sanṯan sohāg marai na jāve. ||1||

 

IT is (praan-pat-i = master of life) the Creator-husband by loving whom, i.e. being remembering whose virtues, the soul-wife obtains (gat-i) freedom from vices, and (mat-i = counsel) wisdom; this (preet-i) love (bhaavaey) is liked by (preetam-u) the Beloved.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that (sohaag-u) good fortune of (santan) the devotees – of the soul-wife enjoying the company of the Almighty-husband – is (thir-u) lasting; because it is due to faith in the Master who neither (marai) dies nor (jaa-e) leaves them. 1.

 

ਜਾ ਕਉ ਰਾਮ ਭਤਾਰੁ ਤਾ ਕੈ ਅਨਦੁ ਘਣਾ ॥ ਸੁਖਵੰਤੀ ਸਾ ਨਾਰਿ ਸੋਭਾ ਪੂਰਿ ਬਣਾ ॥
Jā kao rām bẖaṯār ṯā kai anaḏ gẖaṇā. Sukẖvanṯī sā nār sobẖā pūr baṇā.

 

The soul-wife (ja kau) who has (raam-u) the all-pervasive Master as (bhataar) her husband, (ta kai = to her) she enjoys (ghanaa) abundant (anand-u/anand = bliss) peace/happiness.
(Sa = that) such a (naar = woman) soul-wife is (sukhvanti) happy and (banaa) becomes one of (poor-i) perfect (sobha = reputation) glory – here and in the hereafter.

 

ਮਾਣੁ ਮਹਤੁ ਕਲਿਆਣੁ ਹਰਿ ਜਸੁ ਸੰਗਿ ਸੁਰਜਨੁ ਸੋ ਪ੍ਰਭੂ ॥ ਸਰਬ ਸਿਧਿ ਨਵ ਨਿਧਿ ਤਿਤੁ ਗ੍ਰਿਹਿ ਨਹੀ ਊਨਾ ਸਭੁ ਕਛੂ ॥
Māṇ mahaṯ kaliāṇ har jas sang surjan so parabẖū. Sarab siḏẖ nav niḏẖ ṯiṯ garihi nahī ūnā sabẖ kacẖẖū.

 

By praising and imbibing (jas-u = praise) virtues of (har-i) the Almighty, she has (surjan-u) the virtuous (so prabh-u) Master ever (sang-i) with her; IT is the source of her (maan-u) honour, (mahat-u = importance) high status and (kalian-u) happiness.
(Tit-u) her (grih-i) home has, i.e. she achieves, (sarab) all (sidh-i = success) accomplishments and (nav nidh-i = nine treasures) all treasures of the world; she does not (oona) lack any thing; she has (sabh-u) every (kachhu) thing.

 

ਮਧੁਰ ਬਾਨੀ ਪਿਰਹਿ ਮਾਨੀ ਥਿਰੁ ਸੋਹਾਗੁ ਤਾ ਕਾ ਬਣਾ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਜਾ ਕੋ ਰਾਮੁ ਭਤਾਰੁ ਤਾ ਕੈ ਅਨਦੁ ਘਣਾ ॥੨॥
Maḏẖur bānī pirėh mānī thir sohāg ṯā kā baṇā. Nānak vakẖāṇai gur bacẖan jāṇai jā ko rām bẖaṯār ṯā kai anaḏ gẖaṇā. ||2||

 

Her (madhur) sweet (baani = speech) words, i.e. loving devotion, (maani = accepted) pleases (pirah-i) the Beloved Master and hence (ta ka = of that) her (sohaag-u) good fortune of having the Almighty-husband with her (thir-u banaa) is ever lasting – the Almighty ever blesses that soul.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that the soul-wife (ja kau) who treats (raam-u) the all-pervasive Master as (bhataar) her husband, (ta kai = to her) she enjoys (ghanaa) abundant (anand-u/anand = bliss) peace/happiness. 2.

 

ਆਉ ਸਖੀ ਸੰਤ ਪਾਸਿ ਸੇਵਾ ਲਾਗੀਐ ॥ ਪੀਸਉ ਚਰਣ ਪਖਾਰਿ ਆਪੁ ਤਿਆਗੀਐ ॥
Āo sakẖī sanṯ pās sevā lāgīai. Pīsao cẖaraṇ pakẖār āp ṯiāgīai.

 

(Sakhi) friends, (aau) come let us be (paas-i) with (sant) the guru i.e. participate in holy congregation and (laageeai) engage (seva) in service – following the guru’s teachings.
Let us (peessau) grind the grain for food and (pakhhar-i) wash (charan) the feet i.e. serve humbly (tiaageeai) shedding (aap-u = self) ego.

 

ਤਜਿ ਆਪੁ ਮਿਟੈ ਸੰਤਾਪੁ ਆਪੁ ਨਹ ਜਾਣਾਈਐ ॥ ਸਰਣਿ ਗਹੀਜੈ ਮਾਨਿ ਲੀਜੈ ਕਰੇ ਸੋ ਸੁਖੁ ਪਾਈਐ ॥
Ŧaj āp mitai sanṯāp āp nah jāṇāīai. Saraṇ gahījai mān lījai kare so sukẖ pāīai.

 

(Santaap-u = great illness) all afflictions (mitai = erased) leave (taj-i) by giving up (aap-u) ego; we should not therefore (jaanaaeeai = be known) want to be recognised.
We should (gaheejai = hold) seek (saran-i = sanctuary) to be in the care of the Almighty, (maan-i leejai) accept IT’s will, and should (paaeeai) find (sukh-u) comfort in what IT (karey) does i.e. whatever the Master does is for our good.

 

ਕਰਿ ਦਾਸ ਦਾਸੀ ਤਜਿ ਉਦਾਸੀ ਕਰ ਜੋੜਿ ਦਿਨੁ ਰੈਣਿ ਜਾਗੀਐ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਆਉ ਸਖੀ ਸੰਤ ਪਾਸਿ ਸੇਵਾ ਲਾਗੀਐ ॥੩॥
Kar ḏās ḏāsī ṯaj uḏāsī kar joṛ ḏin raiṇ jāgīai. Nānak vakẖāṇai gur bacẖan jāṇai āo sakẖī sanṯ pās sevā lāgīai. ||3||

 

Let us (taj-i) give up (udaasi) being withdrawn from the holy congregation, and (kar-i) make ourselves (daas) the servants of (daasi = servants) of the devotees; we should (jaageeai) be awake, i.e. be ready to serve with (kar-i) hands (jorr-i) joined together, (din-u) day and (rain-i) night – always.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings to say: (sakhi) friends, (aau) come let us be (paas-i) with (sant) the guru i.e. participate in holy congregation and (laageeai) engage (seva) in service – following the guru’s teachings. 3.

 

ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗ ਸਿ ਸੇਵਾ ਲਾਇਆ ॥ ਤਾ ਕੀ ਪੂਰਨ ਆਸ ਜਿਨ੍ਹ੍ਹ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥
Jā kai masṯak bẖāg sė sevā lāiā. Ŧā kī pūran ās jinĥ sāḏẖsang pāiā.

 

One (ja kai) on whose (mastak-i) forehead is (bhaag) fortune, i.e. one for whom it is so ordained by the Almighty, (s-i = that) s/he (laaia) engages in (seyva) service, i.e. finds the guru and follows his teachings.
(Jinh) one who (paaiai = finds) participates in (saadhsang-u) holy congregation – learns to live by Divine virtues and commands, and – (ta ki = of that) his/her (aas) wishes are (pooran) fulfilled.

 

ਸਾਧਸੰਗਿ ਹਰਿ ਕੈ ਰੰਗਿ ਗੋਬਿੰਦ ਸਿਮਰਣ ਲਾਗਿਆ ॥ ਭਰਮੁ ਮੋਹੁ ਵਿਕਾਰੁ ਦੂਜਾ ਸਗਲ ਤਿਨਹਿ ਤਿਆਗਿਆ ॥
Sāḏẖsang har kai rang gobinḏ simraṇ lāgiā. Bẖaram moh vikār ḏūjā sagal ṯinėh ṯiāgiā.

 

One who with (rang-i) love for the Almighty in mind, (laagia) engages in (simran = remembrance) recounting the virtues of (gobind) the Master (saadhsang-i) in holy congregation,
(tineh = that) s/he (tiaagia) gives up (sagal) all (bharam-u) wandering of the mind, (moh-u) attachment to the world-play and (vikaar-u) the vice of (dooja = another/dualism) looking to others than the Almighty

 

ਮਨਿ ਸਾਂਤਿ ਸਹਜੁ ਸੁਭਾਉ ਵੂਠਾ ਅਨਦ ਮੰਗਲ ਗੁਣ ਗਾਇਆ ॥ਨਾਨਕੁ ਵਖਾਣੈ ਗੁਰ ਬਚਨਿ ਜਾਣੈ ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗ ਸਿ ਸੇਵਾ ਲਾਇਆ ॥੪॥੪॥੭॥
Man sāʼnṯ sahj subẖāo vūṯẖā anaḏ mangal guṇ gāiā. Nānak vakẖāṇai gur bacẖan jāṇai jā kai masṯak bẖāg sė sevā lāiā. ||4||4||7||

 

By (gaaia = singing) praising (gun) virtues of the Almighty – and imbibing them, s/he attains (saant-i) peace (man-i) in the mind; (sahj-u) equipoise (voottha = abides) comes to his/her (subhaau) nature, s/he experiences (anad/anand) bliss, and (mangal) the joy of finding the Master within.
(Vakhaanai) says the fifth Nanak: IT is (jaanai) understood (gur bachan-i = guru’s word) through the guru’s teachings that one (ja kai) on whose (mastak-i) forehead is (bhaag) fortune, i.e. one for whom it is so ordained by the Almighty, (s-i = that) s/he (laaia) engages in (s-eva) service, i.e. finds the guru and follows his teachings. 4. 4. 7.

 

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Note: This Shabad of the fifth Guru motivates us human beings to ever keep the Almighty in mind so as not to transgress. We have the influence of past transgressions on the mind, and should seek to guru’s guidance to overcome those.

 

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਲੋਕੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕਛੁ ਨ ਕਹੈ ਜਮਕਾਲੁ ॥ ਨਾਨਕ ਮਨੁ ਤਨੁ ਸੁਖੀ ਹੋਇ ਅੰਤੇ ਮਿਲੈ ਗੋਪਾਲੁ ॥੧॥
Āsā mėhlā 5. Salok. Har har nām japanṯiā kacẖẖ na kahai jamkāl. Nānak man ṯan sukẖī hoe anṯe milai gopāl. ||1||

 

Composition of the fifth Guru in Raga Aasa. (Slok) prologue: (Japantia) by remembering – and practice of – (naam-u) virtues and commands of (har-i har-i) the Almighty, (jamkaal-u) the messenger of death/Divine justice does not (kahai) say (kachh-u) anything i.e. has no authority to take the soul.
(Man-u) the mind and (tan-u) body (hoey) are (sukhi) at peace in life and (antey) at the end, i.e. on death, the soul (milai) unites with the Creator, (gopaal-u) the Sustainor of the universe.

 

ਛੰਤ ॥
Cẖẖanṯ.

 

(Chhant) composition with stanzas having six lines each.

 

ਮਿਲਉ ਸੰਤਨ ਕੈ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰਿ ਲੇਹੁ ॥ ਬਿਨਉ ਕਰਉ ਕਰ ਜੋੜਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੇਹੁ ॥
Milao sanṯan kai sang mohi uḏẖār leho. Bino karao kar joṛ har har nām ḏeh.

 

O Almighty, please (udhaar-i leyhu) save (moh-i) me from vices in the world-play and for that enable me to (milau) find (sang-i) company (kai) of (santan = saints) the seekers – the holy congregation.
(Kar jorr-i = with folded hands) I humbly (karau) make this (binau) supplication: Please (deyhu) impart me awareness of (har-i har-i) Divine (naam-u) virtues and commands – as guide.

 

ਹਰਿ ਨਾਮੁ ਮਾਗਉ ਚਰਣ ਲਾਗਉ ਮਾਨੁ ਤਿਆਗਉ ਤੁਮ੍ਹ੍ਹ ਦਇਆ ॥ ਕਤਹੂੰ ਨ ਧਾਵਉ ਸਰਣਿ ਪਾਵਉ ਕਰੁਣਾ ਮੈ ਪ੍ਰਭ ਕਰਿ ਮਇਆ ॥
Har nām māgao cẖaraṇ lāgao mān ṯiāgao ṯumĥ ḏaiā. Kaṯahūʼn na ḏẖāvao saraṇ pāvao karuṇā mai parabẖ kar maiā.

 

Please show (daiaa) compassion that I may (tiaagau) give up (maan-u) pride and (laagau = attach) place myself at (tumhah) Your (charan) feet – care and obedience – and (maagau) ask for awareness of (har-i naam-u) Divine virtues and commands.
O (karunaa mai = embodiment of compassion) compassionate (prabh-u) Master, please (kar-i) show (maiaa) kindness that I (paavau = obtain) remain in your (saran-i = santuary) care, and not (dhaavau) run (kata-hu = anywhere) elsewhere i.e. be steadfast in my belief in You, the Almighty.

 

ਸਮਰਥ ਅਗਥ ਅਪਾਰ ਨਿਰਮਲ ਸੁਣਹੁ ਸੁਆਮੀ ਬਿਨਉ ਏਹੁ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕ ਦਾਨੁ ਮਾਗੈ ਜਨਮ ਮਰਣ ਨਿਵਾਰਿ ਲੇਹੁ ॥੧॥
Samrath agath apār nirmal suṇhu suāmī bino ehu. Kar joṛ Nānak ḏān māgai janam maraṇ nivār leho. ||1||

 

O (samrath) omnipotent, (agath/akath) ineffable (apaar) infinite and (nirmal) pristine (suaami) Master, (sunahu = listen to) I make (ihu) this (binau) submission.
(Kar jor-i) with joined hands, Nanak the fifth (maagai) begs for (daan-u = alms) the benediction: Please (nivaar leyhu = do away with) end my cycles of (janam) births and (maran) deaths. 1.

 

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ਅਪਰਾਧੀ ਮਤਿਹੀਨੁ ਨਿਰਗੁਨੁ ਅਨਾਥੁ ਨੀਚੁ ॥ ਸਠ ਕਠੋਰੁ ਕੁਲਹੀਨੁ ਬਿਆਪਤ ਮੋਹ ਕੀਚੁ ॥
Aprāḏẖī maṯihīn nirgun anāth nīcẖ. Saṯẖ kaṯẖor kulhīn biāpaṯ moh kīcẖ.

 

I am (apraadhi) guilty of transgressions, (mat-heen) lacking wisdom, (nirgun-u) virtue-less, (anaath-u = without a master) hapless and (neech-u = lowly) my deeds are unbecoming.
I am (satth) foolish, (katthor-u) cruel, (kul-heen-u) not of high lineage and (biaapat = afflicted) stuck in (keech-u) the quagmire of (moh) attachment to the world-play – and cannot get to You.

 

ਮਲ ਭਰਮ ਕਰਮ ਅਹੰ ਮਮਤਾ ਮਰਣੁ ਚੀਤਿ ਨ ਆਵਏ ॥ ਬਨਿਤਾ ਬਿਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਗਿਆਨਤਾ ਲਪਟਾਵਏ ॥
Mal bẖaram karam ahaʼn mamṯā maraṇ cẖīṯ na āve. Baniṯā binoḏ anand māiā agiānṯā laptāve.

 

I am afflicted with (mal = dirt) vices, (bharam) delusion, (karam) rituals, (ahang) ego and (mamta = my/mine) possessive-ness; as a result, inevitability of (maran) death does not (aavaey) come (cheet-i) to my mind.
(Binod = pleasures) enjoying with (banta) the wife/family, (anand) joy of (maaia) wealth, and (agiaanta) ignorance – of the purpose of life – (laptaavaey) cling to me.

 

ਖਿਸੈ ਜੋਬਨੁ ਬਧੈ ਜਰੂਆ ਦਿਨ ਨਿਹਾਰੇ ਸੰਗਿ ਮੀਚੁ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਆਸ ਤੇਰੀ ਸਰਣਿ ਸਾਧੂ ਰਾਖੁ ਨੀਚੁ ॥੨॥
Kẖisai joban baḏẖai jarūā ḏin nihāre sang mīcẖ. Binvanṯ Nānak ās ṯerī saraṇ sāḏẖū rākẖ nīcẖ. ||2||

 

My (joban-u) youth – human birth in which I can live by Naam – is (khisai) wearing off, and (jarooaa) old age (badhai) is advancing/coming nearer, i.e. my human life is being shortened every moment. I have not remembered You; (meech) death (nihaarey) is watching (sang-i) to be with me on the appointed (din) day – once it comes I will not be able to remember You.
(Binvant-i) supplicates fifth Nanak: O Almighty, my (aas) hope lies (teyri = your) only in You; please (raakh-u) place this (neech) lowly person, (saran-i) in the care and obedience of (saadhu) the guru – to follow his teachings and overcome the shortcomings. 2.

 

ਭਰਮੇ ਜਨਮ ਅਨੇਕ ਸੰਕਟ ਮਹਾ ਜੋਨ ॥ ਲਪਟਿ ਰਹਿਓ ਤਿਹ ਸੰਗਿ ਮੀਠੇ ਭੋਗ ਸੋਨ ॥
Bẖarme janam anek sankat mahā jon. Lapat rahio ṯih sang mīṯẖe bẖog son.

 

I have (bharmey) wandered/been through (maha = great) terrible (sankatt) suffering – being separated from You and taking – (aneyk) numerous (janam) births in different (jon) life forms.
(Bhog) pleasures of (son = gold) wealth (meetthey = sweet) give transitory joy but I am still (lapatt rahio) clinging (tih) them.

 

ਭ੍ਰਮਤ ਭਾਰ ਅਗਨਤ ਆਇਓ ਬਹੁ ਪ੍ਰਦੇਸਹ ਧਾਇਓ ॥ ਅਬ ਓਟ ਧਾਰੀ ਪ੍ਰਭ ਮੁਰਾਰੀ ਸਰਬ ਸੁਖ ਹਰਿ ਨਾਇਓ ॥
Bẖarmaṯ bẖār agnaṯ āio baho parḏesėh ḏẖāio. Ab ot ḏẖārī parabẖ murārī sarab sukẖ har nāio.

 

I (aaio) have come/taken birth with (bhaar) the load of (aganat) countless wrong-doings and after (dhaaio = running) wandering in (bah-u) numerous (pradesah = foreign lands) other life forms – separated from You.
(Ab) now I have (dhaari) taken (ott =protection) refuge in You, (prabh) the Almighty, (muraari = killer of the demon Mur) the banisher of evil, knowing that (sarab) all (sukh) comforts/peace are obtained through remembering and living by (har-i naaio) Divine virtues.

 

ਰਾਖਨਹਾਰੇ ਪ੍ਰਭ ਪਿਆਰੇ ਮੁਝ ਤੇ ਕਛੂ ਨ ਹੋਆ ਹੋਨ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਨਾਨਕ ਕ੍ਰਿਪਾ ਤੇਰੀ ਤਰੈ ਭਉਨ ॥੩॥
Rākẖanhāre parabẖ piāre mujẖ ṯe kacẖẖū na hoā hon. Sūkẖ sahj ānanḏ Nānak kirpā ṯerī ṯarai bẖaun. ||3||

 

O (piaarey) Beloved (prabh) Almighty, (mujh tey =by me) I (na huaa) could neither do (kachhu) anything nor (hon) will be able to do; You alone (raakhan-haarey = protector) can help.
It is through (teyri) Your (kripa) grace that one (tarai = swims) gets cross (bhaun = world) the world-ocean – to unite with You – and enjoy (sookh) peace, (sahj) poise and (aanand) bliss. 3.

 

ਨਾਮ ਧਾਰੀਕ ਉਧਾਰੇ ਭਗਤਹ ਸੰਸਾ ਕਉਨ ॥ ਜੇਨ ਕੇਨ ਪਰਕਾਰੇ ਹਰਿ ਹਰਿ ਜਸੁ ਸੁਨਹੁ ਸ੍ਰਵਨ ॥
Nām ḏẖārīk uḏẖāre bẖagṯah sansā kaun. Jen ken parkāre har har jas sunhu sarvan.

 

The Almighty (udhaarey) saved those who were devotees (naam dhaareek) just in name; (kaun) what doubt can (bhagtah) the devotees have of being saved?
Therefore my friends, (jeyn keyn) whatever (parkaarey) way it may be possible (sunahu) listen to (jas-u) the virtues of (har-i har-i) the Master with (sravan) the ears i.e. listen to Divine virtues in holy congregation – and try to emulate them.

 

ਸੁਨਿ ਸ੍ਰਵਨ ਬਾਨੀ ਪੁਰਖ ਗਿਆਨੀ ਮਨਿ ਨਿਧਾਨਾ ਪਾਵਹੇ ॥ ਹਰਿ ਰੰਗਿ ਰਾਤੇ ਪ੍ਰਭ ਬਿਧਾਤੇ ਰਾਮ ਕੇ ਗੁਣ ਗਾਵਹੇ ॥
Sun sarvan bānī purakẖ giānī man niḏẖānā pāvhe. Har rang rāṯe parabẖ biḏẖāṯe rām ke guṇ gāvhe.

 

With (sravan) the ears (sun-i) listen to (baan-i = words) teachings of (purakh giaani = knowledgeable person) the guru; this way you will (paavaey) obtain (nidhaana = treasure) the wealth of awareness of Divine virtues (man-i) in the mind.
(Raatey = dyed) being imbued with (har-i rang-i) with Divine love, you will (gaavahey = sing) remember and emulate (gun) virtues of (raam) the all-pervasive (prabh) Almighty (bidhaatey) Creator.

 

ਬਸੁਧ ਕਾਗਦ ਬਨਰਾਜ ਕਲਮਾ ਲਿਖਣ ਕਉ ਜੇ ਹੋਇ ਪਵਨ ॥ਬੇਅੰਤ ਅੰਤੁ ਨ ਜਾਇ ਪਾਇਆ ਗਹੀ ਨਾਨਕ ਚਰਣ ਸਰਨ ॥੪॥੫॥੮॥
Basuḏẖ kāgaḏ banrāj kalmā likẖaṇ kao je hoe pavan. Beanṯ anṯ na jāe pāiā gahī Nānak cẖaraṇ saran. ||4||5||8||

 

(Jey) if (basudh) the earth be (kaagad) the paper, (banraaj) all vegetation (kalma) the pens and (pavan) wind be (likhan) the writer (kau) for writing, i.e. writing is fast.
Virtues of the Master being (beyant = without an end) countless, their (ant) end/count (na jaaey) cannot (paaia = found) reached i.e. all Divine virtues can never be described in a lifetime; Nanak the fifth therefore does not attempt it, but has (gah0 = held) taken (saran) refuge of (charan) Almighty’s feet i.e. humbly placed himself in Divine care and obedience. 4. 5. 8.

 

Tuesday, 03 January 2012 15:35 Written by Rawel Singh 0 Comments

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