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I think that Asa di vaar is one of the banis that is read and recited the most but not very well understood by most.

It would be interesting to go through by each slok and pauri to attain the core messages.

I agree 100% bro

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Bang on we (myself included) get wrapped up in our own pride cleverness, that even though the other person is talking sense, we cant hear it's like we are deaf, and everyone is trying to show how he is more knowledgeable than the next. sad i know.

Keep the good work up.

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That's a very good start panthicunity ji.
I would just like to add further, as I think that this very 1st part is much deeper than the translations
Guru Nanak ji and Guru Angad ji both start with the sloks and then gives us continuation with the 1st pauri.
Ive gone a little further into 1st pauri with some comments.
 
 
 
chhutay til boo-aarh ji-o sunjay andar khayt.
shall be left abandoned in the field, like the scattered sesame.
I think that ''til' is a sesame seed plant (not the actual seed)- Now this plant has the unique purpose of only producing the sesame seed, such that it is in fact a sesame seed plant.......The pods that contain theses seeds are picked and the pods that contain bad seeds are abandoned and left there.
Thus, we are like the pods themselves, where some can have some good worthy seeds inside and others just have ash
 
ਖੇਤੈ ਅੰਦਿਰ ਛੁਿਟਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥
खेतै अंदिर छुिटआ कहु नानक सउ नाह ॥
khaytai andar chhuti-aa kaho naanak sa-o naah.
They are abandoned in the field, says Nanak, and they have a hundred masters to please.
The abandoned pods are the ones that were no use to the farmer or God Almighty. However, these pods have other masters or so called gurus to choose from.
So those people that don't get the grace of One Almighty or God realization, can LOOK to other masters that may appear to grace them.
 
ਫਲੀਅਿਹ ਫੁਲੀਅਿਹ ਬਪੁੜੇ ਭੀ ਤਨ ਿਵਿਚ ਸੁਆਹ ॥੩॥
फलीअिह फुलीअिह बपुड़े भी तन िविच सुआह ॥३॥
falee-ah fulee-ah bapurhay bhee tan vich su-aah. ||3||
The wretches bear fruit and flower, but within their bodies, they are filled with ashes. ||3||
These wretches and no good pods may persuade other masters to take them but they are of NO VALUE to farmer God Almighty.
 
 
 
These 2 sloks, one by Guru Nanak ji and the other by Guru Angad ji, lead up to the 1st pauri, below-
 
ਪਉੜੀ
Pa▫oṛī.
Pauree:
 
Āpīnĥai āp sāji▫o āpīnĥai racẖi▫o nā▫o.
He Himself created Himself; He Himself assumed His Name.
 
 
Ḏuyī kuḏraṯ sājī▫ai kar āsaṇ diṯẖo cẖā▫o.
Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.
He created the creation and created the duality that exists, which makes it appear he created himself.
 
 
Ḏāṯā karṯā āp ṯūʼn ṯus ḏevėh karahi pasā▫o.
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy.
 
 
Ŧūʼn jāṇo▫ī sabẖsai ḏe laisahi jinḏ kavā▫o.
You are the Knower of all; You give life, and take it away again with a word.
 
He knows of all the creatures in this existence and provides and sustains their survival. Under his own command they can all cease to exist or survive.He is the inner knower or antarjami that sits and oversees all the needs.
 
Kar āsaṇ diṯẖo cẖā▫o. ||1||
Seated within the creation, You behold it with delight. ||1||
 
This pauri points to the important fact that we may see this world as an illusion and therefore some people will decide to separate themselves and renounce the world to go live in caves and mountains as siddhs and yogis. But Guruji is saying that it is ALL very real and created by him, which makes it seem separate (due to duality). But he oversees and sustains it all including himself and the whole creation.

Therefore the whole illusion is in effect real since it is ALL under his command which itself is very REAL

I think that in this last tuk, - seated ''WITHIN'' is important because it emphasizes that he is within and not separate form the creation. Thus the illusion is very real and duality is only there because of the formless and form (nirgun and sargun) of creator and creationn. Because if there were pure duality, then he would not be sat within, but would rather be in his own boundaries!

All the above is my interpretation and assumptions, -bhul chuk marf, and All errors are completely mine and I stand corrected.

 

 

 
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That's a very good start panthicunity ji. !!
I would just like to add a little since I think that this very 1st part is much deeper than just the translations!!!
Guru Nanak ji and Guru Angad ji both start with the sloks and then I believe Guruji gives us the continuation of both these with the 1st pauri..
I have also continued to add the 1st pauri with some comments.
chhutay til boo-aarh ji-o sunjay andar khayt.
shall be left abandoned in the field, like the scattered sesame.
I think that ''til' is a sesame seed plant (not the actual seed)- Now this plant has the unique purpose of only producing the sesame seed, such that it is in fact a sesame seed plant.
Then the pods that contain theses seeds are picked and the pods that contain bad seeds are abandoned and left there.
Thus, we are like the pods themselves, where some can have some good worthy seeds inside and others just have ash/
ਖੇਤੈ ਅੰਦਿਰ ਛੁਿਟਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥
खेतै अंदिर छुिटआ कहु नानक सउ नाह ॥
khaytai andar chhuti-aa kaho naanak sa-o naah.
They are abandoned in the field, says Nanak, and they have a hundred masters to please.
The abandoned pods are the ones that were no use to the farmer or God Almighty. However, these pods have other masters or so called gurus to choose from.
So those people that don't get the grace of One Almighty or God realization, can LOOK to other masters that may appear to grace them.
ਫਲੀਅਿਹ ਫੁਲੀਅਿਹ ਬਪੁੜੇ ਭੀ ਤਨ ਿਵਿਚ ਸੁਆਹ ॥੩॥
फलीअिह फुलीअिह बपुड़े भी तन िविच सुआह ॥३॥
falee-ah fulee-ah bapurhay bhee tan vich su-aah. ||3||
The wretches bear fruit and flower, but within their bodies, they are filled with ashes. ||3||
These wretches and no good pods may persuade other masters to take them but they are of NO VALUE to farmer God Almighty.

All the above is my interpretation and assumptions, -bhul chuk marf

and All errors are completely mine and I stand corrected.

I think the ''KEY'' here to the sesame seed reference I gave above is Bhai Gurdas Ji's Vaaran 17 pauri 16

ਖੇਤੈ ਅੰਦਰਿ ਜੰਮਿਕੈ ਸਭ ਦੂੰ ਉੱਚਾ ਹੋਇ ਵਿਖਾਲੇ।

Khaytai Andari Janmi Kai Sabh Doon Ouchaa Hoi Vikhaalay.

Sesame plant growing in the field seems to be taller than all.

1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੧

ਬੂਟੁ ਵਡਾ ਕਰਿ ਫੈਲਦਾ ਹੋਇ ਚੁਹਚੁਹਾ ਆਪੁ ਸਮਾਲੇ।

Bootu Vadaa Kari Dhailadaa Hoi Chuhachuhaa Aapu Samaalay.

On growing further it spreads all around verdantly and sustains itself.

2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੨

ਖੇਤਿ ਸਫਲ ਹੋਇ ਲਾਵਣੀ ਛੁਟਨਿ ਤਿਲੁ ਬੂਆੜ ਨਿਰਾਲੇ।

Khayti Saphal Hoi Laavanee Chhoutani Tilu Booaarh Niraalay.

On getting ripe when reaping begins, the seedless sesame plants are distinctly left out.

3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੩

ਨਿਹਫਲ ਸਾਰੇ ਖੇਤ ਵਿਚਿ ਜਿਉ ਸਰਵਾੜ ਕਮਾਦ ਵਿਚਾਲੇ।

Nihaphal Saaray Khayt Vichi Jiu Saravaarh Kamaad Vichaalay.

They are sonsidered useless as the thick growth of elephant grass is known worthless in the fields of sugarcane.

4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੪

ਸਾਧਸੰਗਤਿ ਗੁਰ ਸਬਦੁ ਸੁਣਿ ਕਪਟ ਸਨੇਹੁ ਕਰਨਿ ਬੇਤਾਲੇ।

Saadhasangati Gur Sabadu Souni Kapat Sanayhu Karani Baytaalay.

Even listening to the word of the Guru in the holy congregation those who do not keep any discipline, move around like ghosts.

5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੫

ਨਿਹਫਲ ਜਨਮੁ ਅਕਾਰਥਾ ਹਲਤਿ ਪਲਤਿ ਹੋਵਨਿ ਮੁਹ ਕਾਲੇ।

Nihaphal Janamu Akaaradaa Halati Palati Hovani Muh Kaalay.

Their life becomes meaningless and they get their faces blackened here and in the hereafter.

6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੭ ਪਉੜੀ ੧੬ ਪੰ. ੬

ਜਮਪੁਰਿ ਜਮ ਜੰਦਾਰਿ ਹਵਾਲੇ ॥੧੬॥

Jam Puri Jam Jandaari Havaalay ॥16॥

In the abode of Yama (god of death) they are handed over the messengers of yama.

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Head count of these kind of people is very big.

That is so, so true. To sit in sangat is a blessing in itself, but to sit in sangat with your mind attuned to the Guru's shabad and nothing else, is a bigger blessing. These people are very rare. For many people, their physical body may be in sangat, but their mind is elsewhere but if you try your best to incorporate discipline in to every aspect of your Sikhi jeevan then hopefully this can change. Otherwise without discipline and rehat, we are just empty shells who talk the talk but don't walk the walk.

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