SGGS pp 460-462, Aasa M: 5, Chhants 12-14. 

 

ਆਸਾ ਮਹਲਾ ੫ ॥

Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa.

 

ਵੰਞੁ ਮੇਰੇ ਆਲਸਾ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ  ॥  ਰਾਵਉ ਸਹੁ ਆਪਨੜਾ ਪ੍ਰਭ ਸੰਗਿ ਸੋਹੰਤੀ ॥

vañ mere ālsā har pās benanṯī.  Rāvao saho āpnaṛā parabẖ sang sohanṯī. behove glory

 

(Vanjn-u = go) leave, (meyrey) my (aalsa = laziness) indifference, I must (beynanti) make supplication (paas-i = with) to (har-i) the Almighty – to enable me to find IT.

I (raavau) enjoy the company (aapnrra = own) of my (sah-u) Master within; I (sohanti) look good being (sang-i) with (prabh) the Almighty, i.e. being accepted by the Master is my glory.

 

ਸੰਗੇ ਸੋਹੰਤੀ ਕੰਤ ਸੁਆਮੀ ਦਿਨਸੁ ਰੈਣੀ ਰਾਵੀਐ ॥ ਸਾਸਿ ਸਾਸਿ ਚਿਤਾਰਿ ਜੀਵਾ ਪ੍ਰਭੁ ਪੇਖਿ ਹਰਿ ਗੁਣ ਗਾਵੀਐ ॥

Sange sohanṯī kanṯ suāmī ḏinas raiṇī rāvīai.  Sās sās cẖiṯār jīvā parabẖ pekẖ har guṇ gāvīai.

 

I (sohanti) look good (sangey) in the company of (kant suaami) the Almighty-spouse; I (raaveeai) enjoy his company (dinas-u) day and (raini) night, i.e. keeping the Master in mind feels good and makes the body and mind to blossom.

(Chitaar-i) remembering the Almighty (saas-i saas-i = with every breath) every moment, (jeeva = I live) one does not succumb to vices; we should (gaaveeai = sing) remember and live by (har-i gun) Divine virtues in order to (peykh-i = see) have vision of (prabh-u) the Almighty within.

 

ਬਿਰਹਾ ਲਜਾਇਆ ਦਰਸੁ ਪਾਇਆ ਅਮਿਉ ਦ੍ਰਿਸਟਿ ਸਿੰਚੰਤੀ ॥  ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਮੇਰੀ ਇਛ ਪੁੰਨੀ ਮਿਲੇ ਜਿਸੁ ਖੋਜੰਤੀ ॥੧॥

Birhā lajāiā ḏaras pāiā amio ḏarisat siʼncẖanṯī. Binvanṯ Nānak merī icẖẖ punnī mile jis kẖojanṯī. ||1||

 

One who lives by Divine virtues and commands becomes close to the Master; his/her (birha) separation (lajaaia) feels ashamed – for being irrelevant, i.e. no longer remains; when (daras-u = sight) vision of the Almighty is (paaia) obtained, IT’s (amio/amrit) life-giving (dristt-i = glance) grace (sinchanti = irrigates) revitalises the withering mind – causing it to blossom.

(Binvant) supplicates fifth Nanak: My (ichh) wish is (punni) fulfilled; I (miley) found the One (jis-u) whom I was (khojanti) looking for. 1.

 

ਨਸਿ ਵੰਞਹੁ ਕਿਲਵਿਖਹੁ ਕਰਤਾ ਘਰਿ ਆਇਆ ॥ ਦੂਤਹ ਦਹਨੁ ਭਇਆ ਗੋਵਿੰਦੁ ਪ੍ਰਗਟਾਇਆ ॥

Nas vañahu kilvikẖahu karṯā gẖar āiā. Ḏūṯah ḏahan bẖaiā govinḏ paragtāiā.

 

O (kilvikhah-u) vices, (nas-i vanjnh-u) run away, (karta) the Creator has (aaia) come (ghar-i = home) in the mind, i.e. with the Almighty in mind, vices have no place there.

When (govind-u) the Master (pragttaaia) manifests, (dahan-u = being burnt) destruction of (dootah = messengers of evil) vices (bhaiaa) occurs, i.e. the vices vanish.

 

ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਗੋਬਿੰਦ ਲਾਲਨ ਸਾਧਸੰਗਿ ਵਖਾਣਿਆ ॥ ਆਚਰਜੁ ਡੀਠਾ ਅਮਿਉ ਵੂਠਾ ਗੁਰ ਪ੍ਰਸਾਦੀ ਜਾਣਿਆ ॥

Pargate gupāl gobinḏ lālan sāḏẖsang vakẖāṇiā. Ācẖaraj dīṯẖā amio vūṯẖā gur parsādī jāṇiā.

 

And, (laalan) the Beloved (gobind) Master, (gupaal) the preserver (pragttey) manifests in the mind when one (vakhaania = utters) recounts and praises IT’s virtues (saadhsang-i) in holy congregation.

(Aacharaj-u) the wondrous Master (ddeettha) is seen when (amio/amrit) Divine virtues (voottha) abide in the mind; this (jaania) is recognized (gur prasaadi) with grace/guidance of the guru.

 

ਮਨਿ ਸਾਂਤਿ ਆਈ ਵਜੀ ਵਧਾਈ ਨਹ ਅੰਤੁ  ਜਾਈ ਪਾਇਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਖ ਸਹਜਿ ਮੇਲਾ ਪ੍ਰਭੂ ਆਪਿ ਬਣਾਇਆ ॥੨॥

Man sāʼnṯ āī vajī vaḏẖāī nah anṯ jāī pāiā. Binvanṯ Nānak sukẖ sahj melā parabẖū āp baṇāiā. ||2||

 

With this, (saant-i) peace (aaee) comes (man-i) to the mind, it (vaji vadhaaee = congratulations come) experiences happiness whose (ant) limit (nah jaaee) cannot (paaia) found, i.e. this happiness is beyond measure.

This (meyla) union that gives (sukh) happiness (sahj-i) with poise (banaaia = made) is facilitated by the Almighty (aap-i) IT-self – comes by Divine grace. 2.

 

ਨਰਕ ਨ ਡੀਠੜਿਆ ਸਿਮਰਤ ਨਾਰਾਇਣ ॥ ਜੈ  ਜੈ ਧਰਮੁ ਕਰੇ ਦੂਤ ਭਏ ਪਲਾਇਣ ॥

Narak na dīṯẖṛiā simraṯ nārāiṇ. Jai jai ḏẖaram kare ḏūṯ bẖae palāiṇ.

 

(Simrat) by remembering – to live by virtues and commands of – (naaraain) the Master, (narak) hell is not (ddeettharia) seen, i.e. the soul is not put in cycles of reincarnation.

In fact, (dharam-u/Dharam Rai) the metaphoric presenter in Divine court (jai jai karey = hails) salutes it; (doot/jam-doot) the messengers of death – who take and virtue- less souls for reincarnation – (bhaey palaain) run away. 2.

 

ਧਰਮ ਧੀਰਜ ਸਹਜ ਸੁਖੀਏ ਸਾਧਸੰਗਤਿ ਹਰਿ ਭਜੇ ॥ ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਰਾਖਿ ਲੀਨੇ ਮੋਹ ਮਮਤਾ ਸਭ ਤਜੇ ॥

Ḏẖaram ḏẖīraj sahj sukẖīe sāḏẖsangaṯ har bẖaje. Kar anūgrahu rākẖ līne moh mamṯā sabẖ ṯaje.

 

(Bhajey) by remembering (har-i) the Almighty (saadhsangat-i) in holy congregation, one acquires (dharam = dutifulness) awareness of the purpose of life, (dheeraj) patience, (sahj) equipoise and becomes (sukheeay) at peace.

The Almighty (kar-i = does) shows (anugrah-u) kindness to (raakh-i leeney) protect the devotee and he/she (tajey) gives up (sabh) all vices like (moh) attachment to the world-play and (mamta = my, mine) possessiveness.

 

ਗਹਿ ਕੰਠਿ ਲਾਏ ਗੁਰਿ ਮਿਲਾਏ ਗੋਵਿੰਦ  ਜਪਤ ਅਘਾਇਣ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਿਮਰਿ ਸੁਆਮੀ ਸਗਲ ਆਸ ਪੁਜਾਇਣ ॥੩॥

Gėh kanṯẖ lāe gur milāe govinḏ japaṯ agẖāiṇ.  Binvanṯ Nānak simar suāmī sagal ās pujāiṇ. ||3||

 

The devotees are (milaaey) united with the Creator (gur-i) by the guru through his teachings of (japat) remembrance of (govind) the Master, and (aghaain) is satisfying; the Master (kantth-i laaey) embraces them, i.e. manifests to them within their minds.

(Binvant-i) supplicates fifth Nanak: This comes (simar-i) by remembering/obeying (suaami) the Master, (pujaain) the fulfiller of (sagal) all (aas) wishes. 3.

 

 

Page 461

 

ਨਿਧਿ ਸਿਧਿ ਚਰਣ ਗਹੇ ਤਾ ਕੇਹਾ ਕਾੜਾ  ॥ ਸਭੁ ਕਿਛੁ ਵਸਿ ਜਿਸੈ ਸੋ ਪ੍ਰਭੂ  ਅਸਾੜਾ ॥ Niḏẖ siḏẖ cẖaraṇ gahe ṯā kehā kāṛā. Sabẖ kicẖẖ vas jisai so parabẖū asāṛā.   If one (gahey) holds (charan) the feet, i.e. places the self in care of the Almighty, the Master of all (nidh-i) treasures and (sidh-i) supernatural powers, (ta) then (keyha = what type) what (kaarra) anxiety can s/he have? (Asaarra) my (prabhoo) Master is One (jisai) who has (vas-i) control over (sabh-u kichh-u) every thing – and so I have no worries.   ਗਹਿ ਭੁਜਾ ਲੀਨੇ ਨਾਮ ਦੀਨੇ ਕਰੁ ਧਾਰਿ ਮਸਤਕਿ ਰਾਖਿਆ ॥ ਸੰਸਾਰ ਸਾਗਰੁ ਨਹ ਵਿਆਪੈ ਅਮਿਉ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ Gėh bẖujā līne nām ḏīne kar ḏẖār masṯak rākẖiā. Sansār sāgar nah viāpai amio har ras cẖākẖiā.   One who places the self in care of the Almighty, the Master (gah-i leeney) holds his/her (bhuja = arm) hand, i.e. pull him/her out of vices, (deeney) imparts awareness of (naam) Divine virtues and commands as guide for life; IT (raakhia) protects him/her from vices (dhaar-i) by putting IT’s (kar-u) hand (mastak-i) on the forehead, i.e. by blessing him/her. S/he (chaakhia) tastes (amiau/amrit) the life-giving (har-i ras-u) Divine elixir, i.e. emulates Divine virtues and hence (sansar saagar-u = world-ocean) birth in the world again does not (viaapai) happen to them, i.e. is not born again.   ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਰਣੁ ਜੀਤਿ ਵਡਾ  ਅਖਾੜਾ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਬਹੁੜਿ ਜਮਿ ਨ ਉਪਾੜਾ ॥੪॥੩॥੧੨॥ Sāḏẖsange nām range raṇ jīṯ vadā akẖāṛā. Binvanṯ Nānak saraṇ suāmī bahuṛ jam na upāṛā. ||4||3||12||   One is (rangey) imbued with (naam) Divine virtues by (saadhsangey) participating in holy congregation – where virtues of the Almighty are praised – s/he becomes (ran-u jeet) conqueror in the battle – against temptations/vices, on (vadda) the great (akhaara = arena) battlefield – of life. (Binvant-i) supplicates the fifth Nanak: One (saran-i) in the care of, i.e. in obedience to, (suaami) the Master is not (upaara = uprooted) taken one away – from uniting with the Creator -, (jam-i) by the messenger of (bahurr-i) again – after numerous births. 4. 3. 12.   ——————————————

 

Note: This Shabad by the fifth Guru is a reminder that one has to face consequences of one’s deeds in life as well as in the hereafter. One can avoid committing evil by remaining conscious of the Almighty’s presence with us. This comes by joining the holy congregation.

 

ਆਸਾ ਮਹਲਾ ੫ ॥ ਦਿਨੁ ਰਾਤਿ ਕਮਾਇਅੜੋ  ਸੋ ਆਇਓ ਮਾਥੈ ॥  ਜਿਸੁ ਪਾਸਿ ਲੁਕਾਇਦੜੋ ਸੋ ਵੇਖੀ ਸਾਥੈ ॥

Āsā mėhlā 5. Ḏin rāṯ kamāiaṛo so āio māthai. Jis pās lukāiḏṛo so vekẖī sāthai.

 

Baani of the fifth Guru in Raga Aasa: O human being, whatever – good or evil – you (kamaaidrro) do during (din-u) day or (raat-i) night, (so) that ( aaio = comes) is written on your (maathai) forehead, i.e. decides destiny.

The Almighty, (paas-i) from (jis-u ) whom you try to (lukaaidrro) hide, is (saathai) with you (veykhi) watching – being within.

 

ਸੰਗਿ ਦੇਖੈ ਕਰਣਹਾਰਾ ਕਾਇ ਪਾਪੁ ਕਮਾਈਐ ॥ ਸੁਕ੍ਰਿਤੁ ਕੀਜੈ ਨਾਮੁ ਲੀਜੈ ਨਰਕਿ ਮੂਲਿ ਨ ਜਾਈਐ ॥

Sang ḏekẖai karaṇhārā kāe pāp kamāīai. Sukariṯ kījai nām lījai narak mūl na jāīai.

 

Being (sang-i) with every one, (karanhaara) the Creator (deykhai) watches, so (kaaey) why do we (kamaaeeai) commit any (paap-u) traansgression?

If we (leejai = take) think of (naam-u) Divine virtues and commands and (keejai) do (sukrit) virtuous deeds/conform, then we are (mool-i = absolutely) certain not to (jaaeeai = go) be put (narak-i = in hell) in cycles of births and deaths.

 

ਆਠ ਪਹਰ ਹਰਿ ਨਾਮੁ ਸਿਮਰਹੁ ਚਲੈ ਤੇਰੈ ਸਾਥੇ ॥  ਭਜੁ ਸਾਧਸੰਗਤਿ ਸਦਾ ਨਾਨਕ ਮਿਟਹਿ ਦੋਖ ਕਮਾਤੇ ॥੧॥

Āṯẖ pahar har nām simrahu cẖalai ṯerai sāthe. Bẖaj sāḏẖsangaṯ saḏā Nānak mitėh ḏokẖ kamāṯe. ||1||

 

(Simrah-u) remember/conform to (har-i naam-u) Divine virtues and commands (aatth = eight x pahar = three hour periods – 24 hours) round the clock; its consequences/credit shall (chalai) go (saathai)  with (teyrai) you.

(Sadaa) ever (bhaj-u) invoke Naam (saadhsangat-i) in holy congregation – and live by it – then the consequences of (dokh) faults (kamaatey) committed by you (mittah-i = erased) shall be removed from the mind, says the fifth Nanak. 1.

 

ਵਲਵੰਚ ਕਰਿ ਉਦਰੁ ਭਰਹਿ ਮੂਰਖ ਗਾਵਾਰਾ ॥  ਸਭੁ ਕਿਛੁ ਦੇ ਰਹਿਆ ਹਰਿ ਦੇਵਣਹਾਰਾ ॥

valvancẖ kar uḏar bẖarėh mūrakẖ gāvārā. Sabẖ kicẖẖ ḏe rahiā har ḏevaṇhārā.

 

O (gaavaara) thoughtless (moorakh) fool, You (bharah-i) fill your (udar-u) belly, i.e. make money (kar-i = doing) by using (valvanch) machinations/ unfair means.

Remember, (deyvanhaara = giver) the Almighty Sustainor (dey rahia = gives) provides (sabh-u kichh-u) everything – make efforts to get things by fair means.

 

ਦਾਤਾਰੁ ਸਦਾ ਦਇਆਲੁ ਸੁਆਮੀ ਕਾਇ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਮਿਲੁ ਸਾਧਸੰਗੇ ਭਜੁ ਨਿ ਸੰਗੇ ਕੁਲ ਸਮੂਹਾ ਤਾਰੀਐ ॥

Ḏāṯār saḏā ḏaiāl suāmī kāe manhu visārīai. Mil sāḏẖsange bẖaj nisange kul samūhā ṯārīai.

 

(Kaaey) how can, i.e. we should not, (visaareeai) forget commands of (daataar-u = giver) the beneficent (suaami) Master who is (sadaa) ever (daiaal-u) compassionate.

Let us (mil-u) get together (saadhsangey) in holy congregation to (bhaj-u) praise – and learn to obey IT – (nisangey) without any reservations; with this, one (taareeai = ferry) takes – brings good name to – one’s (samooha) total (kul) lineage.

 

ਸਿਧ ਸਾਧਿਕ ਦੇਵ ਮੁਨਿ ਜਨ ਭਗਤ ਨਾਮੁ  ਅਧਾਰਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਭਜੀਐ ਪ੍ਰਭੁ ਏਕੁ ਕਰਣੈਹਾਰਾ ॥੨॥

Siḏẖ sāḏẖik ḏev mun jan bẖagaṯ nām aḏẖārā. Binvanṯ Nānak saḏā bẖajīai parabẖ ek karnaihārā. ||2||

 

(Sidh) accomplished saints, (saadhik) seekers, (deyv) gods, (mun-i jan) silent sages, and (bhagat) devotees take (naam-u) virtues and commands of the Almighty as (adhaara = support) guide for their lives.

(Binvant-i) submits fifth Nanak: Let us (sadaa) ever (bhajeeai = remember) invoke (prabh-u) the Almighty, (eyk-u) the lone (karnaihaara) Creator and provider. 2.

 

ਖੋਟੁ ਨ ਕੀਚਈ ਪ੍ਰਭੁ ਪਰਖਣਹਾਰਾ ॥ ਕੂੜੁ ਕਪਟੁ ਕਮਾਵਦੜੇ ਜਨਮਹਿ ਸੰਸਾਰਾ ॥

Kẖot na kīcẖī parabẖ parkẖaṇhārā. Kūṛ kapat kamāvḏaṛe janmėh sansārā.

 

(Na keechaee = do not do, khott = deceit) do not be deceitful; (prabh-u) the Almighty (parkhanhaara = appraiser) knows everything.

Those (kamaavdarrey) practising (koorr-u) falsehood and (kapatt-u) deceit (janmah- i) are born – again – (sansaara) into the world – remain in cycles of reincarnation.

 

ਸੰਸਾਰੁ ਸਾਗਰੁ ਤਿਨ੍ਹ੍ਹੀ ਤਰਿਆ ਜਿ ਨ੍ਹ੍ਹੀ ਏਕੁ ਧਿਆਇਆ ॥ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਨਿੰਦ ਨਿੰਦਾ ਪ੍ਰਭ ਸਰਣਾਈ ਆਇਆ ॥

Sansār sāgar ṯinĥī ṯariā jinĥī ek ḏẖiāiā. Ŧaj kām kroḏẖ aninḏ ninḏā parabẖ sarṇā ī āiā.

 

(Tinh-i) only those (taria = swim) get across (sansaar) the world (saagar) ocean, i.e. are not born again (jinhi)  who (dhiaaia) pay attention to commands of (eyk-u) the One Almighty.

They (taj-i) give up (kaam-u) lust, (krodh-u) anger, (ninda) slander of those (anind) not deserving slander and (aaia) come to (sarnaaee) the sanctuary, i.e. place themselves in care and obedience, of the Almighty.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿਆ ਸੁਆਮੀ ਊਚ ਅਗਮ ਅਪਾਰਾ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਟੇਕ ਜਨ  ਕੀ ਚਰਣ ਕਮਲ ਅਧਾਰਾ ॥੩॥

Jal thal mahīal raviā suāmī ūcẖ agam apārā. Binvanṯ Nānak tek jan kī cẖaraṇ kamal aḏẖārā. ||3||

 

(Suaami) the Master (ravia) pervades (jal-i ) in water, (thal-i) in/on land and (maheeal-i) in space; IT is (ooch) higher than everyone else, (agam) beyond reach/comprehension and (apaara) Infinite.

(Binvant-i) supplicates fifth Nanak: O Master, You are (tteyk) the mainstay of (jan = servants) the devotees; I seek (charan kamal = lotus feet) being at Your feet, i.e. please make me aware of Your virtues and commands as (adhaara = support) guide for life. 3.

 

ਪੇਖੁ ਹਰਿਚੰਦਉਰੜੀ ਅਸਥਿਰੁ ਕਿਛੁ ਨਾਹੀ ॥ ਮਾਇਆ ਰੰਗ ਜੇਤੇ ਸੇ ਸੰਗਿ ਨ ਜਾਹੀ ॥

Pekẖ haricẖanḏurṛī asthir kicẖẖ nāhī.  Māiā rang jeṯe se sang na jāhī.

 

O human being, (peykh-u) look at all physical existence like (harchandaurarri) the imaginary habitat in space – like acastles in the air; (kichh–u naahi) nothing here is (asthir) permanent – all physical existence is perishable.

The (rang = pleasures) objects of pleasure (maaia) in the world (jeytey = as many are) which you have; (sey) they will not (jaahi) go (sang-i) with you on death – so do not be attached to them.

 

ਹਰਿ ਸੰਗਿ ਸਾਥੀ ਸਦਾ ਤੇਰੈ ਦਿਨਸੁ ਰੈਣਿ ਸਮਾਲੀਐ ॥ ਹਰਿ ਏਕ ਬਿਨੁ ਕਛੁ ਅਵਰੁ ਨਾਹੀ ਭਾਉ ਦੁਤੀਆ ਜਾਲੀਐ ॥

Har sang sāthī saḏā ṯerai ḏinas raiṇ samālīai. Har ek bin kacẖẖ avar nāhī bẖāo ḏuṯīā jālīai.

 

(Har-i) the Almighty is the lone (saathi) companion who is (sadaa) ever (sang-i) with (teyrai) you; we should (samaaleeai) keep IT in mind (dinas-u) day and (rain-i) night.

(Bin-u) except (eyk) the One (har-i) Almighty, (kachh naahi) nothing/none (avar-u) e lse keeps company here and in the hereafter – we should therefore (jaaleeai = burn) give up (bhaau duteea = sec0nd love) other ideas – worship of gods/goddesses, or reliance on relations or wealth for help here and in the hereafter.

 

 ਮੀਤੁ ਜੋਬਨੁ ਮਾਲੁ ਸਰਬਸੁ ਪ੍ਰਭੁ ਏਕੁ ਕਰਿ ਮਨ ਮਾਹੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਵਡਭਾਗਿ ਪਾਈਐ ਸੂਖਿ ਸਹਜਿ ਸਮਾਹੀ ॥੪॥ ੪॥੧੩॥

Mīṯ joban māl sarbas parabẖ ek kar man māhī. Binvanṯ Nānak vadbẖāg pāīai sūkẖ sahj samāhī. ||4||4||13||

 

Instead of expecting to achieve aspirations with the help of (meet-u) a friend, (joban-u = youth) good physical looks/strength, (maal-u) wealth and (sarbas-u) all belongings, (kar-i) keep (prabh-u) the Almighty (eyk-u) alone (man maahi) in mind – live by God’s commands.

(Binvant-i) submits fifth Nanak: The Almighty (paaeeai) is found (vaddbhaag-i) by good fortune – with good deeds under the guru’s guidance; one then remains (sookh-i) comfort and (sahj-i) effortlessly (sam aah-i) absorbed in life, and ultimately merges, with the Master. 4. 4. 13.

 

——————————

 

ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੮

Āsā mėhlā 5 cẖẖanṯ gẖar 8

 

Composition of the fifth Guru in Raga Aasa, (Chhant) song of praise of the Almighty, (ghar-u 8) to be sung to the eighth beat.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ikoaʼnkār saṯgur parsāḏ.

 

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

 

ਕਮਲਾ ਭ੍ਰਮ ਭੀਤਿ ਕਮਲਾ ਭ੍ਰਮ ਭੀਤਿ  ਹੇ ਤੀਖਣ ਮਦ ਬਿਪਰੀਤਿ ਹੇ ਅਵਧ ਅਕਾਰਥ ਜਾਤ ॥

Kamlā bẖaram bẖīṯ kamlā bẖaram bẖīṯ he ṯīkẖaṇ maḏ biprīṯ he avaḏẖ akārath jāṯ.

 

(Kamla) a mad person (bhram) loses the way and (hey) is (bheet-i) frightened; his/her actions (hey) are (bipreet-i) contrary to norms because of (teekhan = sharp) strong (mad = intoxication) influence of temptations in the world-play; his/her (avadh = life) human birth (jaat) goes (akaarath) waste.

 

ਗਹਬਰ ਬਨ ਘੋਰ ਗਹਬਰ ਬਨ ਘੋਰ ਹੇ ਗ੍ਰਿਹ ਮੂਸਤ ਮਨ ਚੋਰ ਹੇ ਦਿਨਕਰੋ ਅਨਦਿਨੁ ਖਾਤ ॥

Gahbar ban gẖor gahbar ban gẖor he garih mūsaṯ man cẖor he ḏinkaro anḏin kẖāṯ.

 

The world-play is like (gahbar) a dense and (ghor) terrifying (ban) jungle – in which one cannot find the way – (chor = thieves) the vices (moosat) rob (grih, man) the mind of virtues while (dinkaro = sun) time (khaat = eat) consumes life (andin-u) every day.

 

ਦਿਨ ਖਾਤ ਜਾਤ ਬਿਹਾਤ ਪ੍ਰਭ ਬਿਨੁ ਮਿਲਹੁ ਪ੍ਰਭ ਕਰੁਣਾਪਤੇ ॥ ਜਨਮ ਮਰਣ ਅਨੇਕ ਬੀਤੇ ਪ੍ਰਿਅ ਸੰਗ ਬਿਨੁ ਕਛੁ ਨਹ  ਗਤੇ ॥

Ḏin kẖāṯ jāṯ bihāṯ parabẖ bin milhu parabẖ karuṇā paṯe. Janam maraṇ anek bīṯe paria sang bin kacẖẖ nah gaṯe.

 

(Din) every day (bihaat) that passes (khaat jaat) is consuming life –but I do nothingin order to get to You; O (karuna patey) merciful (prabh) Almighty, please be kind and (milah-u = meet) enable me to find You.

(Aneyk) numerous (janam) births and (maran) deaths have (beetey) passed, and I find there is (kachh-u nah) no (gatey) emancipation from these (bin-u) without (sang = company) uniting with You, my (pri-a) Beloved Master.

 

Page 462

 

ਕੁਲ ਰੂਪ ਧੂਪ ਗਿਆਨਹੀਨੀ ਤੁਝ ਬਿਨਾ  ਮੋਹਿ ਕਵਨ ਮਾਤ ॥ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਸਰਣਿ ਆਇਓ ਪ੍ਰਿਅ ਨਾਥ ਨਰਹਰ ਕਰਹੁ ਗਾਤ  ॥੧॥

Kul rūp ḏẖūp giānhīnī ṯujẖ binā mohi kavan māṯ. Kar joṛ Nānak saraṇ āio paria nāth narhar karahu gāṯ. ||1||

 

O my Beloved Master, as a soul-woman I have no qualities to be accepted: I am (heeni) devoid of (kul = good lineage) holy company, (roop = good looks) virtuous living, (dhoop = fragrance) ability to impress, or (giaan = knowledge) wisdom; (kavan) who will (maat = be impressed) accept (moh-i) me (bina) except (tujh) You – the compassionate One.

(Kar jor-i) with joined hands, Nanak the fifth (aaio = come) seeks to be in Your (saran-i = sanctuary) care; O (pri-a) Beloved (naath) Master (narhar) the protector of devotees; please accept me for union with You and (karah-u gaat = emancipate) free me from cycles of reincarnation. 1.

 

Note: The next two stanzas use allegories from nature to motivate the mortal to love the Master.

 

ਮੀਨਾ ਜਲਹੀਨ ਮੀਨਾ ਜਲਹੀਨ ਹੇ ਓਹੁ ਬਿਛੁਰਤ ਮਨ ਤਨ ਖੀਨ ਹੇ ਕਤ ਜੀਵਨੁ ਪ੍ਰਿਅ ਬਿਨੁ ਹੋਤ ॥ ਸਨਮੁਖ ਸਹਿ ਬਾਨ ਸਨ ਮੁਖ ਸਹਿ ਬਾਨ ਹੇ ਮ੍ਰਿਗ ਅਰਪੇ ਮਨ ਤਨ ਪ੍ਰਾਨ ਹੇ ਓਹੁ ਬੇਧਿਓ ਸਹਜ ਸਰੋਤ  ॥

Mīnā jalhīn mīnā jalhīn he oh bicẖẖuraṯ man ṯan kẖīn he kaṯ jīvan paria bin hoṯ. Sanmukẖ sėh bān sanmukẖ sėh bān he marig arpe man ṯan parān he oh beḏẖio sahj saroṯ.

 

When (meena) fish (hey) is (heen) without (jal) water, (oh-u = that) its (man tan = mind and body) life is (kheen) destroyed (bichhurat) when separated; (kat = how?)  it cannot, (jeevan-u hot) be alive (bin-u) without (pri-a) its beloved water.

(Mrig) the deer is (sahj) easily (beydhio = pierced) fascinated by (srot) hearing the sound of music and (sah-i) bears (baan) arrows of the hunter (sanmukh) facing them directly; it (arpey = surrenders) sacrifices (man, tan, praan = mind, body, breath) its life because of its love for music.

 

ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਲਾਗੀ ਮਿਲੁ ਬੈਰਾਗੀ  ਖਿਨੁ ਰਹਨੁ ਧ੍ਰਿਗੁ ਤਨੁ ਤਿਸੁ ਬਿਨਾ  ॥ਪਲਕਾ ਨ ਲਾਗੈ ਪ੍ਰਿਅ ਪ੍ਰੇਮ ਪਾਗੈ  ਚਿਤਵੰਤਿ ਅਨਦਿਨੁ ਪ੍ਰਭ ਮਨਾ ॥

Paria parīṯ lāgī mil bairāgī kẖin rahan ḏẖarig ṯan ṯis binā. Palkā na lāgai paria parem pāgai cẖiṯvanṯ anḏin parabẖ manā.

 

I (laagi) have developed (preet-i) love for my (pri-a) Beloved and I (bairaagi) yearn (mil-u = meet) to unite with IT; it is (dhrig-u) a curse for (tan-u = body) human life (rahan-u) to live (bin-u) without (tis-u) IT (khin-u) even for a moment.

My (palka) eyelids (na laagai) cannot close, i.e. I cannot sleep; I am (preym) in love with (paagai) the feet, i.e. I long to be in the care, of (pri-a) the Beloved and (andin-u) ever (chitvant-i) keep thinking of (prabh) the Almighty (manaa) in my mind.

 

ਸ੍ਰੀਰੰਗ ਰਾਤੇ ਨਾਮ ਮਾਤੇ ਭੈ ਭਰਮ ਦੁਤੀਆ ਸਗਲ ਖੋਤ ॥ਕਰਿ ਮਇਆ ਦਇਆ ਦਇਆਲ ਪੂਰਨ ਹਰਿ ਪ੍ਰੇਮ ਨਾਨਕ ਮਗਨ ਹੋਤ ॥੨ ॥

Sarīrang rāṯe nām māṯe bẖai bẖaram ḏuṯīā sagal kẖoṯ. Kar maiā ḏaiā ḏaiāl pūran har  parem Nānak magan hoṯ. ||2||

 

Those (raatey) imbued with the love of (sreerang = Lakshmi’s husband, Vishnu) the Master, remain (maatey = intoxicated) absorbed in IT’s (naam) virtues; they (khot = lose) give up (sagal) all (bhai) fears, (bharam) doubts and (duteea = dualism) thoughts of others than the Master.

Kindly (kar-i maiaa) bestow grace and (daiaa) compassion, o (pooran) all-pervasive (daiaal) compassionate (har-i) Almighty, that Nanak the fifth (hot) remains (magan) absorbed in Your (preym) love. 2.

 

ਅਲੀਅਲ ਗੁੰਜਾਤ ਅਲੀਅਲ ਗੁੰਜਾਤ ਹੇ ਮਕਰੰਦ ਰਸ ਬਾਸਨ ਮਾਤ ਹੇ ਪ੍ਰੀਤਿ ਕਮਲ ਬੰਧਾਵਤ ਆਪ ॥ਚਾਤ੍ਰਿਕ ਚਿਤ ਪਿਆਸ ਚਾਤ੍ਰਿਕ ਚਿਤ

ਪਿਆਸ ਹੇ ਘਨ ਬੂੰਦ ਬਚਿਤ੍ਰਿ ਮਨਿ ਆਸ ਹੇ ਅਲ ਪੀਵਤ ਬਿਨਸਤ ਤਾਪ ॥

Alīal guʼnjāṯ alīal guʼnjāṯ he makranḏ ras bāsan māṯ he parīṯ kamal banḏẖāvaṯ āp. Cẖāṯrik cẖiṯ piās cẖāṯrik cẖiṯ piās he gẖan būnḏ bacẖiṯar man ās he al pīvaṯ binsaṯ ṯāp.

 

(Alial) the bumble-bee (gunjaat hey) buzzes, is (maat = intoxicated) attracted by (ras) the taste of (makrand) the juice and (baasa) fragrance of the flower; because of its (preet-i) love for (kamal) the lotus flower, it (badhaavat aap) gets itself caught/trapped – when the lotus closes, and it dies.

(Chaatrik) the rain-bird (piaas = thirst) longs in its (chit) mind for (bachitr-i) the fascinating (boond) drop of (ghan = cloud) rain, by (peevat = drinking) receiving which its (al) entire (taap = affliction) craving (binsat) is banished.

 

ਤਾਪਾ ਬਿਨਾਸਨ ਦੂਖ ਨਾਸਨ ਮਿਲੁ ਪ੍ਰੇਮੁ ਮਨਿ ਤਨਿ ਅਤਿ ਘਨਾ ॥ ਸੁੰਦਰੁ ਚਤੁਰੁ ਸੁਜਾਨ ਸੁਆਮੀ ਕਵਨ ਰਸਨਾ ਗੁਣ ਭਨਾ ॥

Ŧāpā bināsan ḏūkẖ nāsan mil parem man ṯan aṯ gẖanā. Sunḏar cẖaṯur sujān suāmī kavan rasnā guṇ bẖanā.

 

I have (at-i) great and (ghanaa = abundant) profound (preym-u) love for you (man-i tan-i = in mind and body) in my entire being; please enable me to (mil-u = meet) find You O Almighty, the (binaasan) banisher of (taapa) afflictions and (naasan) destroyer of (dookha) pains.

You are (sundar-u = beautiful) the fascinating, (chatur-u = clever) wise and (sujaan) omniscient (suaami) Master; (kavan) what all (gun) virtues of Yours can one (rasna) tongue (bhanaa = say) describe? – It is hard to describe all Your virtues.

 

ਗਹਿ ਭੁਜਾ ਲੇਵਹੁ ਨਾਮੁ ਦੇਵਹੁ ਦ੍ਰਿਸਟਿ ਧਾਰਤ ਮਿਟਤ ਪਾਪ ॥ ਨਾਨਕੁ ਜੰਪੈ ਪਤਿਤ ਪਾਵਨ ਹਰਿ ਦਰਸੁ ਪੇਖਤ ਨਹ ਸੰਤਾਪ ॥੩॥

Gėh bẖujā levhu nām ḏevhu ḏarisat ḏẖāraṯ mitaṯ pāp. Nānak jampai paṯiṯ pāvan har ḏaras pekẖaṯ nah sanṯāp. ||3||

 

Please (leyvhu) take and (gah) hold my (bhuja) arm, i.e. accept me as the devotee, (deyvh-u) grant me awareness of (naam-u) Your virtues; by Your (dhaarat) bestowing (dristt-i = sight) grace, (paap) wrong-doings (mittat = erased) are forgiven.

Nanak the fifth (jampai = remembers) invokes the Almighty, (paavan) the purifier of (patit = fallen) the wrong-doers; by (peykhat = seeing) receiving IT’s (daras-u) vision, i.e. being aware of Divine virtues and imbibing them, one does not (santaap) have any afflictions – all suffering leaves. 3.

 

ਚਿਤਵਉ ਚਿਤ ਨਾਥ ਚਿਤਵਉ ਚਿਤ ਨਾਥ ਹੇ  ਰਖਿ ਲੇਵਹੁ ਸਰਣਿ ਅਨਾਥ ਹੇ ਮਿਲੁ ਚਾਉ ਚਾਈਲੇ ਪ੍ਰਾਨ ॥ ਸੁੰਦਰ ਤਨ ਧਿਆਨ ਸੁੰਦਰ ਤਨ

ਧਿਆਨ ਹੇ ਮਨੁ ਲੁਬਧ ਗੋਪਾਲ ਗਿਆਨ ਹੇ ਜਾਚਿਕ ਜਨ ਰਾਖਤ ਮਾਨ ॥

Cẖiṯvao cẖiṯ nāth cẖiṯvao cẖiṯ nāth he rakẖ levhu saraṇ anāth he mil cẖāo cẖāīle parān.  Sunḏar ṯan ḏẖiān sunḏar ṯan ḏẖiān he man lubaḏẖ gopāl giān he jācẖik jan rākẖaṯ mān.

 

O (naath) Master, I ever (chit chitvau) have you in mind; please (rakh-i leyvh-u) keep me in Your (saran-i) care, i.e. to act the way which would please you; my (praan = life) being is (chaaeel-e) is fond of you and has (chaau) eagerness to (mil-u) find you.

I (dhiaan) think of Your (sundar) beautiful (tan = body) manifestation in nature; (man) the mind (lubadh) is attracted ro obtain (giaan = knowledge) awareness of virtues of You, (gopaal) the Master, who, as is IT’s nature, (raakhat) protects (maan) the honour of (jaachik jan = beggars) the seekers.

 

ਪ੍ਰਭ ਮਾਨ ਪੂਰਨ ਦੁਖ ਬਿਦੀਰਨ ਸਗਲ ਇਛ ਪੁਜੰਤੀਆ ॥  ਹਰਿ ਕੰਠਿ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਮਿਲਿ ਨਾਹ ਸੇਜ ਸੋਹੰਤੀਆ ॥

Parabẖ mān pūran ḏukẖ biḏīran sagal icẖẖ pujanṯīā. Har kanṯẖ lāge ḏin sabẖāge mil nāh sej suhanṯīā.

 

(Prabh) the Almighty is (pooran = fulfilling) the preserver of (maan) honour, (bideeran) destroyer of (dukh) distress and (pujantia) fulfiller of (sagal) all (ichh) wishes of those who approach IT with love.

(Din) the days when (har-i) the Almighty-husband (kantth-i laagey) embraces the seeker soul-wives (sabhaagey = fortunate days) are auspicious; when her (seyj) bed (sohantia) is glorified by (mil-i = meeting) having (naah) the Master with her, i.e. presence of the Almighty with brings bliss.

 

ਪ੍ਰਭ ਦ੍ਰਿਸਟਿ ਧਾਰੀ ਮਿਲੇ ਮੁਰਾਰੀ  ਸਗਲ ਕਲਮਲ ਭਏ ਹਾਨ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮੇਰੀ ਆਸ ਪੂਰਨ ਮਿਲੇ ਸ੍ਰੀਧਰ ਗੁਣ ਨਿਧਾਨ ॥੪॥੧॥੧੪॥

Parabẖ ḏarisat ḏẖārī mile murārī sagal kalmal bẖae hān. Binvanṯ Nānak merī ās pūran mile sarīḏẖar guṇ niḏẖān. ||4||1||14||

 

(Prabh) the Almighty (dristt-i dhaari = cast glance) bestowed grace, I (miley) found the Master, (muraari) the destroyer of evil, and (sagal) all (kalmal = transgressions) tendencies for wrongdoings (bhaey) have (haan = destroyed) gone.

 (Meyri) my (aas) wish has been (pooran) fulfilled, I have (miley) found (sreedhar = support of Lakshmi – Vishnu) the Master, (nidhaan) the treasure house of (gun) virtues, (binvant-i) supplicates fifth Nanak. 4. 1. 14.