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.

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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.

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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.

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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.