SGGS pp 393-395, Aasa M: 5, Shabads 91-98

ਆਸਾ ਮਹਲਾ ੫ ਪੰਚਪਦਾ ॥
Āsā mėhlā 5 pancẖpaḏā.

Composition of the fifth Guru in Raga Aasa (panchpadaa) composition of five stanzas.

ਜਿਹ ਪੈਡੈ ਲੂਟੀ ਪਨਿਹਾਰੀ ॥ ਸੋ ਮਾਰਗੁ ਸੰਤਨ ਦੂਰਾਰੀ ॥੧॥
Jih paidai lūtī panihārī. So mārag sanṯan ḏūrārī. ||1||

(Paiddey/painddey) the path (jih) on which (panihaari) the woman water carrier (lootti) is robbed i.e. acting by ego or self-will.
(Santan = saints) the seekers remain (dooraari) away from (so) that (maarag-u) path, i.e. give up ego and obey Divine commands. 1.

ਸਤਿਗੁਰ ਪੂਰੈ ਸਾਚੁ ਕਹਿਆ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਮੁਕਤੇ ਬੀਥੀ ਜਮ ਕਾ ਮਾਰਗੁ ਦੂਰਿ ਰਹਿਆ ॥੧॥ ਰਹਾਉ ॥
Saṯgur pūrai sācẖ kahi▫ā. Nām ṯere kī mukṯe bīthī jam kā mārag ḏūr rahi▫ā. ||1|| rahā▫o.

(Poorai) the perfect (satigur) true guru (kahia = says) teaches this (saach-u) universal truth.
O Almighty, (beethi = street) the path shown by (teyrey ki) Your (naam) virtues and commands (muktey) is free from vices; the (maarag-u) path (ka) of (jam = messenger of death) vices (rahia = remains) is (door-i) away from it i.e. one who lives by Naam cannot be taken by the Jam. 1.
(Rahaau) dwell and reflect on this.

ਜਹ ਲਾਲਚ ਜਾਗਾਤੀ ਘਾਟ ॥ ਦੂਰਿ ਰਹੀ ਉਹ ਜਨ ਤੇ ਬਾਟ ॥੨॥
Jah lālacẖ jāgāṯī gẖāt. Ḏūr rahī uh jan ṯe bāt. ||2||

Like (ghaatt) the place of boarding a ship/boat, where (jaagaati = the tax collectors) the fare collectors collect the fare, i.e. the vices are on the lookout for their victims with (laalach) greed i.e. want to entice as many people as possible.
(Uh) that (baatt) path of vices (rahi = remains) is (door-i) far away from the one on which (jan = servants) seekers of the Almighty walk. 2.

ਜਹ ਆਵਟੇ ਬਹੁਤ ਘਨ ਸਾਥ ॥ ਪਾਰਬ੍ਰਹਮ ਕੇ ਸੰਗੀ ਸਾਧ ॥੩॥
Jah āvte bahuṯ gẖan sāth. Pārbarahm ke sangī sāḏẖ. ||3||

(Jah) where there is (bahut-u ghan) plenty of (avattey = heat) distress to give (saath) company/afflict – due to wrongdoings.
There (saadh) the seekers remain – remain at peace – (sangi = companions) in company/remembrance (key) of (paarbrahm) the Supreme Being, – remain cool/at peace praising the Master – (sangi) together in holy congregation. 3.

ਚਿਤ੍ਰ ਗੁਪਤੁ ਸਭ ਲਿਖਤੇ ਲੇਖਾ ॥ ਭਗਤ ਜਨਾ ਕਉ ਦ੍ਰਿਸਟਿ ਨ ਪੇਖਾ ॥੪॥
Cẖiṯar gupaṯ sabẖ likẖ▫ṯe lekẖā. Bẖagaṯ janā ka▫o ḏarisat na pekẖā. ||4||

(Chitr gupt-u) the metaphoric hidden recorders (likhtey) write (leykha) the account of (sabh = all) every one’s deeds.
but they do not (dristt-i peykha = cast the eye) look at (bhagat janaa) the devotees of the Almighty –as they have been so directed by the Creator. 4.

ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਵਾਜੇ ਤਾ ਕੈ ਅਨਹਦ ਤੂਰਾ ॥੫॥੪੦॥੯੧॥
Kaho Nānak jis saṯgur pūrā. vāje ṯā kai anhaḏṯūrā. ||5||40||91||

Says fifth Nanak: (Jis-u) one who – follows the teachings of – (poora) the perfect (satigur-u) true guru.
(toora) the trumpets (vaajey) play (anhad) continuously (ta kai) within him/her i.e. celestial music plays/s/he is connected with God, in mind. 5. 4. 91.

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ਆਸਾ ਮਹਲਾ ੫ ਦੁਪਦਾ ੧ ॥
Āsā mėhlā 5 ḏupḏā 1.

Composition of the fifth Guru in Raga Aasa, one (dupda) composition of two stanzas.

ਸਾਧੂ ਸੰਗਿ ਸਿਖਾਇਓ ਨਾਮੁ ॥ ਸਰਬ ਮਨੋਰਥ ਪੂਰਨ ਕਾਮ ॥ ਬੁਝਿ ਗਈ ਤ੍ਰਿਸਨਾ ਹਰਿ ਜਸਹਿ ਅਘਾਨੇ ॥ ਜਪਿ ਜਪਿ ਜੀਵਾ ਸਾਰਿਗਪਾਨੇ ॥੧॥
Sāḏẖū sang sikẖā▫i▫o nām. Sarab manorath pūran kām. Bujẖ ga▫ī ṯarisnā har jasėh agẖāne. Jap jap jīvā sārigpāne. ||1||

(Saadhoo) the guru’s (sang-i) company/guidance has (sikhaaio) taught me awareness of (naam-u) Divine commands/directions on role in life.
(Sarab) all (maanorath) objectives and (kaam) purposes d of those who conform to Naam  are (pooran) completed/fulfilled.
(Jasah-i = praises) praising the virtues of (har-i) the Almighty is (aghaaney) satiating, i.e. everything is achieved by obeying God, and the fire of (trisna) craving (bujh-i gaee) is quenched.
I (jap-i jap-i) ever remember and obey the Almighty, (saarigpaaney = provider of water to the rain bird) the Sustainor, I (jeeva) live satisfied. 1.

ਕਰਨ ਕਰਾਵਨ ਸਰਨਿ ਪਰਿਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਸਹਜ ਘਰੁ ਪਾਇਆ ਮਿਟਿਆ ਅੰਧੇਰਾ ਚੰਦੁ ਚੜਿਆ ॥੧॥ ਰਹਾਉ ॥
Karan karāvan saran pari▫ā. Gur parsāḏ sahj gẖar pā▫i▫ā miti▫ā anḏẖerā cẖanḏ cẖaṛi▫ā. ||1|| rahā▫o.

One who (paria) places the self (saran-i = in sanctuary) in the care and obedience of the Creator, who (karan) does and (karaavan) gets things done – according to Divine laws.
(Andheyra) darkness/ignorance of the mind (mittia) is removed when (chand-u) the moon (charriaa) rises, i.e. awareness of Naam is obtained (gurpasaad-i) the guru’s grace/guidance (charria) rising; one then (paaia) obtains (ghar-u) the state of (sahj) poise. 1.
(Rahaau) dwell on this and reflect.

Page 394

ਲਾਲ ਜਵੇਹਰ ਭਰੇ ਭੰਡਾਰ ॥ ਤੋਟਿ ਨ ਆਵੈ ਜਪਿ ਨਿਰੰਕਾਰ ॥ ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਪੀਵੈ ਜਨੁ ਕੋਇ ॥ ਨਾਨਕ ਤਾ ਕੀ ਪਰਮ ਗਤਿ ਹੋਇ ॥੨॥੪੧॥੯੨॥
Lāl javehar bẖare bẖandār. Ŧot na āvai jap nirankār. Amriṯ sabaḏ pīvai jan ko▫e. Nānak ṯā kī param gaṯ ho▫e. ||2||41||92||

(Bhanddaar) the storehouse of the mind (bharey) is full of (laal javeyhar) jewels and gems, the mind is aware of Naam/Divine virtues and commands.
They are found and used as guide for life – (jap-i) by remembering (nirankaar) the Formless Creator; they never (tott-i aavai) run short.
But only (koey-i) some rare (jan-u) servant/devotee (peevai) drinks (amrit) the life-giving (sabad-u) Word i.e. conforms to Naam.
One who does, (ta ki =his/her) that person (hoey-i = happens) attains (param) the sublime (gat-i) state of being absorbed in the Almighty in life and the soul merging with the Creator, on death. 4.41. 92.

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ਆਸਾ ਘਰੁ ੭ ਮਹਲਾ ੫ ॥
Āsā gẖar 7 mėhlā 5.

Composition of the fifth Guru in Raga Aasa (ghar-u 7) to be sung to the seventh beat.

ਹਰਿ ਕਾ ਨਾਮੁ ਰਿਦੈ ਨਿਤ ਧਿਆਈ ॥ ਸੰਗੀ ਸਾਥੀ ਸਗਲ ਤਰਾਂਈ ॥੧॥
Har kā nām riḏai niṯḏẖi▫ā▫ī. Sangī sāthī sagal ṯarāʼn▫ī. ||1||

I (nit) ever (dhiaaee) pay attention/obey (naam-u) writ of (har-i) the Almighty (ridai) in mind.

With this – I hope to swim/get across the world-ocean and – (traa’nee) ferry (sagal) all my (sangi saathi) companions with me i.e. one who remembers Naam overcomes vices in the world-play and helps those in his/her company to do so. 1.

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥
Gur merai sang saḏā hai nāle. Simar simar ṯis saḏā samĥāle. ||1|| rahā▫o.

(Gur-u) the Almighty Guru (hai) is (meyrai sang-i) with me, and (sadaa) ever (naaley) stays with me;
I (sadaa) ever (samhaaley) keep (tis = that) IT in mind, (simar-i simar-i) ever remembering-obeying IT’s commands. 1.
(Rahaau) dwell on this and reflect.

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
Ŧerā kī▫ā mīṯẖā lāgai. Har nām paḏārath Nānak māʼngai. ||2||42||93||

O Almighty, (teyra) Your (keeaa = doing) will (laagai) seems (meettha) sweet – I accept it happily.
Nanak the fifth (maangai) asks for (padaarath-u = substance) the gift of – awareness of – (naam-u) Your commands, i.e. the guide for life. 2. 42. 93.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਾਧੂ ਸੰਗਤਿ ਤਰਿਆ ਸੰਸਾਰੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਹਿ ਆਧਾਰੁ ॥੧॥
Āsā mėhlā 5. Sāḏẖū sangaṯṯari▫ā sansār. Har kā nām manėh āḏẖār. ||1||

Composition of the fifth Guru in Raga Aasa. (Sansaar-u = world) everyone can (tariaa) get across – the world ocean, (sangat-i) with company/guidance company of (saadhoo) the guru.
The guru teaches to make obedience to (naam-u) commands (ka) of (har-i) the Almighty as (aadhaar-u) the support/mainstay for life. 1.

ਚਰਨ ਕਮਲ ਗੁਰਦੇਵ ਪਿਆਰੇ ॥ ਪੂਜਹਿ ਸੰਤ ਹਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥
Cẖaran kamal gurḏev pi▫āre. Pūjėh sanṯ har parīṯ pi▫āre. ||1|| rahā▫o.

Those who place themselves at (charan kamal) the lotus feet of (piaarey) the beloved Almighty (gudeyv) great guru.
(Sant = saints) such seekers of (har-i) the Almighty (preet-i piaarey) lovingly (poojah-i) worship/obey – obey commands of – (piaarey) the beloved (har-i) Almighty. 1.
(Rahaau) dwell and reflect on this.

ਜਾ ਕੈ ਮਸਤਕਿ ਲਿਖਿਆ ਭਾਗੁ ॥ ਕਹੁ ਨਾਨਕ ਤਾ ਕਾ ਥਿਰੁ ਸੋਹਾਗੁ ॥੨॥੪੩॥੯੪॥
Jā kai masṯak likẖi▫ā bẖāg. Kaho Nānak ṯā kā thir sohāg. ||2||43||94||

The soul-woman (ja kai) one on whose (mastak-i) forehead (bhaag-u) good fortune (likhia) is written i.e. she is so deserves based on deeds.
(Thir-u) the Eternal Master is (ta ka) his/her (sohaag-u) husband, i.e. s/he attains union with the Almighty. 2. 43. 94.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਮੀਠੀ ਆਗਿਆ ਪਿਰ ਕੀ ਲਾਗੀ ॥ ਸਉਕਨਿ ਘਰ ਕੀ ਕੰਤਿ ਤਿਆਗੀ ॥ ਪ੍ਰਿਅ ਸੋਹਾਗਨਿ ਸੀਗਾਰਿ ਕਰੀ ॥

ਮਨ ਮੇਰੇ ਕੀ ਤਪਤਿ ਹਰੀ ॥੧॥
Āsā mėhlā 5. āgi▫ā pir kī lāgī. Sa▫ukan gẖar kī kanṯṯi▫āgī. Pari▫a sohāgan sīgār karī. Man mere kī ṯapaṯ harī. ||1||

Composition of the fifth Guru in Raga Aasa. When (aagiaa = order) the will of (pir = spouse) the Master (laagi) seemed sweet to me i.e. when the soul-wife truly loves the Almighty-husband.
(Kant-i) the Almighty-spouse (tiaagi) drives out (saukan-i = other woman) ego (ki) of (ghar) the mind.
(Pria) the dear Almighty husband (seegaar-i kari) embellished this (sohaagan-i = fortunate) loving wife. And (tapat = burning) pain of (meyrey) my (man) mind caused by separation from God (hari) was removed, i.e. God reforms a sincere seeker as It would like him/her to be. 1.

ਭਲੋ ਭਇਓ ਪ੍ਰਿਅ ਕਹਿਆ ਮਾਨਿਆ ॥ ਸੂਖੁ ਸਹਜੁ ਇਸੁ ਘਰ ਕਾ ਜਾਨਿਆ ॥ ਰਹਾਉ ॥
Bẖalo bẖa▫i▫o pari▫a kahi▫ā māni▫ā. Sūkẖ sahj is gẖar kā jāni▫ā. Rahā▫o.

It (bhaio) feels (bhalo) good to (maania) obeye (kahiaa = word) command of (pria) the beloved Master.
I now (jaania) know what is (sookh-u) peace and (sahj-u) poise of (is ghar-u = this house) the mind. 1.
(Rahaau) dwell on this and reflect.

ਹਉ ਬੰਦੀ ਪ੍ਰਿਅ ਖਿਜਮਤਦਾਰ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਅਗਮ ਅਪਾਰ ॥ ਲੇ ਪਖਾ ਪ੍ਰਿਅ ਝਲਉ ਪਾਏ ॥ ਭਾਗਿ ਗਏ ਪੰਚ ਦੂਤ ਲਾਵੇ ॥੨॥
Ha▫o banḏī pari▫a kẖijmaṯḏār. Oh abẖināsī agam apār. Le pakẖā pari▫a jẖala▫o pā▫e. Bẖāg ga▫e pancẖḏūṯ lāve. ||2||

(Hau) I am (bandi) a slave (khijmatdaar/khitmargaar) in service/obedience of (pria) the Beloved Master.
Whereas (oh-u = that) God is (abinaasi) Eternal, (agam) beyond reach and (apaar) Infinite.
Being at IT’s (paaey = feet) service, I (ley) take a fan and (jhalau) wave over the Beloved i.e. obey every command of the Almighty.
(Panch) the five (doot) vices – lust, wrath, greed, attachment to things transitory and vanity – which (laavey = cutters) which kept me away from the Master (bhaag-i gaey) have run away, i.e. nothing now separates me from the Master now. 2.

ਨਾ ਮੈ ਕੁਲੁ ਨਾ ਸੋਭਾਵੰਤ ॥ ਕਿਆ ਜਾਨਾ ਕਿਉ ਭਾਨੀ ਕੰਤ ॥ ਮੋਹਿ ਅਨਾਥ ਗਰੀਬ ਨਿਮਾਨੀ ॥ ਕੰਤ ਪਕਰਿ ਹਮ ਕੀਨੀ ਰਾਨੀ ॥੩॥
Nā mai kul nā sobẖāvanṯ. Ki▫ā jānā ki▫o bẖānī kanṯ. Mohi anāth garīb nimānī. Kanṯ pakar ham kīnī rānī. ||3||

I am neither of (kul-u) high lineage nor have (sobha-vant) good reputation, i.e. have no merits.
(Kiaa jaana = I do not know why) I wonder (kiau) why I am (bhaani) liked by (kant) the spouse/Master.
(Moh-i) I am (anaath = orphan) hapless, (gareeb) poor and (nimaani) honourless
but (kant = spouse) the Master (pakar-i) took my (haath) hand and (keeni) made me IT’s (raani) queen – it appears IT has bestowed grace for being obedient. 3.

ਜਬ ਮੁਖਿ ਪ੍ਰੀਤਮੁ ਸਾਜਨੁ ਲਾਗਾ ॥ ਸੂਖ ਸਹਜ ਮੇਰਾ ਧਨੁ ਸੋਹਾਗਾ ॥ ਕਹੁ ਨਾਨਕ ਮੋਰੀ ਪੂਰਨ ਆਸਾ ॥ ਸਤਿਗੁਰ ਮੇਲੀ ਪ੍ਰਭ
ਗੁਣਤਾਸਾ ॥੪॥੧॥੯੫॥
Jab mukẖ parīṯam sājan lāgā. Sūkẖ sahj merā ḏẖan sohāgā. Kaho Nānak morī pūran āsā. Saṯgur melī parabẖ guṇṯāsā. ||4||1||95||

(Jab) when (preetam) the Beloved (saajan-u) companion (mukh-i laaga) came face-to-face with me, – since I started conforming to Divine virtues and commands.
I got a feeling of (sookh) peace and (sahj) poise for in company (meyra) my (dhan-u) Blessed (sohaaga) Spouse/Master.
(Mori) my (aasa) wish/yearning has been (pooran) fulfilled, says fifth Nanak.
Teachings of (satigur) the true guru have (meyli) united me with (prabh) the Almighty, (guntaasa) the treasure-house of virtues i.e. it is by following the guru’s teachings that the soul attains union with the Creator. 4. 1. 95.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਮਾਥੈ ਤ੍ਰਿਕੁਟੀ ਦ੍ਰਿਸਟਿ ਕਰੂਰਿ ॥ ਬੋਲੈ ਕਉੜਾ ਜਿਹਬਾ ਕੀ ਫੂੜਿ ॥ ਸਦਾ ਭੂਖੀ ਪਿਰੁ ਜਾਨੈ ਦੂਰਿ ॥੧॥
Āsā mėhlā 5. Māthai ṯarikutī ḏarisat karūr. Bolai ka▫uṛā jihbā kī fūṛ. Saḏā bẖūkẖī pir jānai ḏūr. ||1||

Composition of the fifth Guru in Raga Aasa. This woman has (trikutti = three furrows) frown (maathai) on the forehead and (karoor-i) a terrifying (dristt-i) look.
She (bolai) speaks (kaurra = bitter) arrogantly and is (phoorr-i) frivolous in (jihba = tongue) speech.
She (sadaa) ever (bhookhi = hungry) craves; all this because she (jaanai) considers (pir) her husband/Almighty to be (door-i) away – these are the signs of one who forgets God and becomes an egoist/self-willed unmindful of retribution. 1.

ਐਸੀ ਇਸਤ੍ਰੀ ਇਕ ਰਾਮਿ ਉਪਾਈ ॥ ਉਨਿ ਸਭੁ ਜਗੁ ਖਾਇਆ ਹਮ ਗੁਰਿ ਰਾਖੇ ਮੇਰੇ ਭਾਈ ॥ ਰਹਾਉ ॥
Aisī isṯarī ik rām upā▫ī. Un sabẖ jag kẖā▫i▫ā ham gur rākẖe mere bẖā▫ī. Rahā▫o.

(Raam-i) the Creator has (upaaee) created (aisi) such (ik) a (istri) woman – temptations in the world-play.

(Un = that) it (khaaia) has (khaaia = consumed) under her control (sabh) the whole (jag = world) humankind, but (gur-i) by the guru (raakhey) saved (ham) me, o (meyrey) my (bhaee) brethren.
(Rahaau) dwell on this and reflect.

ਪਾਇ ਠਗਉਲੀ ਸਭੁ ਜਗੁ ਜੋਹਿਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਮੋਹਿਆ ॥ ਗੁਰਮੁਖਿ ਨਾਮਿ ਲਗੇ ਸੇ ਸੋਹਿਆ ॥੨॥
Pā▫e ṯẖag▫ulī sabẖ jag johi▫ā. Barahmā bisan mahāḏe▫o mohi▫ā. Gurmukẖ nām lage se sohi▫ā. ||2||

The Creator (paaey-i) put in mouth this (tthagauli = grug to cheat) an inebriating drug she (johia) afflicted (sabh) the whole (jag) world, i.e. everyone acts by own will.

The gods of Hindu trinity namely Brahma, (bisan-u) Vishnu and Mahadeo are (mohia = enticed) afflicted by ego.

(Sey) those (gurmukh-i) guided by the guru (lagey = attached) conform (naam-i) to Divine virtues and commands the Almighty, (sohia = look good) remain unscathed by ego. 2.

ਵਰਤ ਨੇਮ ਕਰਿ ਥਾਕੇ ਪੁਨਹਚਰਨਾ ॥ ਤਟ ਤੀਰਥ ਭਵੇ ਸਭ ਧਰਨਾ ॥ ਸੇ ਉਬਰੇ ਜਿ ਸਤਿਗੁਰ ਕੀ ਸਰਨਾ ॥੩॥
varaṯ nem kar thāke punharcẖanā. Ŧat ṯirath bẖave sabẖḏẖarnā. Se ubre jė saṯgur kī sarnā. ||3||

People (thaake) get tired observing (varat) fasts and (kar-i) doing (neym = routine) prescribed rituals and (punah-charna) penances.
Taking baths on (tatt) banks of waterways at (teerath) places of pilgrimage and (bhavey) wandering (sabh) the whole (dharna) earth – but this increases ego.
(Sey) those (ubrey = rise above) overcome ego (j-i) who place themselves (saran = sanctuary) in care and guidance of (satigur) the true guru – and obey Divine commands. 3.

ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਬਾਧਾ ॥ ਹਉਮੈ ਪਚੈ ਮਨਮੁਖ ਮੂਰਾਖਾ ॥ ਗੁਰ ਨਾਨਕ ਬਾਹ ਪਕਰਿ ਹਮ ਰਾਖਾ ॥੪॥੨॥੯੬॥
Mā▫i▫ā mohi sabẖo jag bāḏẖā. Ha▫umai pacẖai manmukẖ mūrākẖā. Gur Nānak bāh pakar ham rākẖā. ||4||2||96||

(Sabho) all (jag-u) humankind is (baadha) bound (moh-i) by lure of (maaia) ego.
(Mooraakha) a foolish (manmukh) self-willed person (pachai) is destroyed by his/her (haumai) ego i.e. acting by self-will.

The guru’s teaching (pakar-i) holds my (baah) arm, i.e. guides and (raakha) saves me from ego, says Nanak the fifth. 4. 2. 96.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਰਬ ਦੂਖ ਜਬ ਬਿਸਰਹਿ ਸੁਆਮੀ ॥ ਈਹਾ ਊਹਾ ਕਾਮਿ ਨ ਪ੍ਰਾਨੀ ॥੧॥
Āsā mėhlā 5.Sarab ḏūkẖ jab bisrahi su▫āmī. Īhā ūhā kām na parānī. ||1||

Composition of the fifth Guru in Raga Aasa. A person commits (sarab) all (dookh) faults (jab) when s/he (bisrah-i) forgets/ignores – commands/laws of – (suaami = master) the Creator.
His/her efforts achieve (na kaam) of no use to obtain peace (eeha = here) in this life, or attaining union with the Creator (ooha = there) in the hereafter. 1.

ਸੰਤ ਤ੍ਰਿਪਤਾਸੇ ਹਰਿ ਹਰਿ ਧ੍ਯ੍ਯਾਇ ॥ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੈ ਨਾਇ ਲਾਏ ਸਰਬ ਸੂਖ ਪ੍ਰਭ ਤੁਮਰੀ ਰਜਾਇ ॥ ਰਹਾਉ ॥
Sanṯṯaripṯāse har har ḏẖeā▫e. Kar kirpā apunai nā▫e lā▫e sarab sūkẖ parabẖṯumrī rajā▫e. Rahā▫o.

(Sant = saints) the seekers (tirptaasey = satisfied) derive satisfaction from (dhyaaey-i) remembering/obeying (har-i har-i) the Almighty.
You (kar-i kirpa) kindly (laaey) engage the mortals to conformance to (apunai = own) Your (naaey-i) Naam/commands O Almighty; (sarab) all (sookh = comforts) success lie in conforming to (tumri) Your (rajaaey-i = will) commands. 1.
(Rahaau) dwell and reflect on this.

Page 395

ਸੰਗਿ ਹੋਵਤ ਕਉ ਜਾਨਤ ਦੂਰਿ ॥ ਸੋ ਜਨੁ ਮਰਤਾ ਨਿਤ ਨਿਤ ਝੂਰਿ ॥੨॥
Sang hovaṯ ka▫o jānaṯḏūr. So jan marṯā niṯ niṯ jẖūr. ||2||

The Almighty (hovat =being) is present (sang-i) with every one; one who (jaanat = knows) considers IT to be (door-i) far, i.e. is oblivious of Divine commands – and transgresses.
(So) that (jan-u) person (nit nit) ever keeps (marta) dying i.e. succumbing to vices – resulting in tribulations – and (jhoor-i) repenting. 2.

ਜਿਨਿ ਸਭੁ ਕਿਛੁ ਦੀਆ ਤਿਸੁ ਚਿਤਵਤ ਨਾਹਿ ॥ ਮਹਾ ਬਿਖਿਆ ਮਹਿ ਦਿਨੁ ਰੈਨਿ ਜਾਹਿ ॥੩॥
Jin sabẖ kicẖẖḏī▫ā ṯis cẖiṯvaṯ nāhi. Mahā bikẖi▫ā mėh ḏin rain jāhi. ||3||

S/he is not (chitvat = keep in mind) obey (tis = that) the Creator (jin-i) who has (deeaa = given) provided (sabh-u) every (kichh-u) thing i.e. soul, body and wherewithal.
His/her (din-u) day and (rain-i) night (jaah-i) goes – being engrossed – (meh) in (maha) the great (bikhia) poison, i.e. acting by ego and committing transgressions. 3.

ਕਹੁ ਨਾਨਕ ਪ੍ਰਭੁ ਸਿਮਰਹੁ ਏਕ ॥ ਗਤਿ ਪਾਈਐ ਗੁਰ ਪੂਰੇ ਟੇਕ ॥੪॥੩॥੯੭॥
Kaho Nānak parabẖ simrahu ek. Gaṯ pā▫ī▫ai gur pūre tek. ||4||3||97||

Says Nanak the fifth: (Simrah-u) remember/obey (eyk) the One (prabh-u) Almighty – Divine commands. (Gat-i) freedom from ego is (paaeeai) is obtained with (tteyk) the support/guidance of (poorey) the perfect guru. 4. 3. 97.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਜਪਤ ਮਨੁ ਤਨੁ ਸਭੁ ਹਰਿਆ ॥ ਕਲਮਲ ਦੋਖ ਸਗਲ ਪਰਹਰਿਆ ॥੧॥
Āsā mėhlā 5. Nām japaṯ man ṯan sabẖ hari▫ā. Kalmal ḏokẖ sagal parhari▫ā. ||1||

Composition of the fifth Guru in Raga Aasa. (Japat) by remembering (naam-u) Divine virtues and commands, (sagal) all (kalmal) wrongdoings and (dokh) shortcomings/faults are (parharia) got rid of, and (sabh = all) the whole of (man-u) mind and (tan-u) body are (haria = green) revitalized – to face and overcome vices. 1.

ਸੋਈ ਦਿਵਸੁ ਭਲਾ ਮੇਰੇ ਭਾਈ ॥ ਹਰਿ ਗੁਨ ਗਾਇ ਪਰਮ ਗਤਿ ਪਾਈ ॥ ਰਹਾਉ ॥
So▫ī ḏivas bẖalā mere bẖā▫ī. Har gun gā▫e param gaṯ pā▫ī. Rahā▫o.

(Soee) that (divas-u) day is (bhalaa = good) blessed, (merey) my (bhaee) brethren,
when one (gaaey-i = sings) praises and emulates (har-i gun) Divine virtues.

This is how one (paaee) obtains (param) the supreme (gat-i) state – of freedom from ego and keeping God in mind.

(Rahaau) dwell on this and reflect.

ਸਾਧ ਜਨਾ ਕੇ ਪੂਜੇ ਪੈਰ ॥ ਮਿਟੇ ਉਪਦ੍ਰਹ ਮਨ ਤੇ ਬੈਰ ॥੨॥
Sāḏẖ janā ke pūje pair. Mite upḏarėh man ṯe bair. ||2||

One who (poojey) worships (pair) the feet, i.e. serves and follows the example, of (saadh janaa) the humble seekers of the Almighty.
(Updrah) conflicts and (bair = enmity) jealousy (mittey) are erased (tey) from his/her (man) mind – and s/he remains at peace. 2.

ਗੁਰ ਪੂਰੇ ਮਿਲਿ ਝਗਰੁ ਚੁਕਾਇਆ ॥ ਪੰਚ ਦੂਤ ਸਭਿ ਵਸਗਤਿ ਆਇਆ ॥੩॥
Gur pūre mil jẖagar cẖukā▫i▫ā. Pancẖḏūṯ sabẖ vasgaṯ ā▫i▫ā. ||3||

One (chukaaia) ends (jhagar-u = conflict) strife in the mind (mil-i) by meeting/following (poorey) the perfect guru.
(Sabh-i) all the (panch) five (doot = messengers of evil) vices – lust, wrath, greed, attachment to things transitory, and vanity – (aaiaa) come (vasgat-i) under control. 3.

ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਹਰਿ ਕਾ ਨਾਮੁ ॥ ਨਾਨਕ ਤਿਸੁ ਊਪਰਿ ਕੁਰਬਾਨ ॥੪॥੪॥੯੮॥
Jis man vasi▫ā har kā nām. Nānak ṯis ūpar kurbān. ||4||4||98||

(Jis-u) one in whose (man-i) mind (vasiaa) abides (naam-u) writ/commands of (har-i) the Almighty – s/he lives by Divine virtues and commands.
I shall (kurbaan) sacrifice myself (oopar-i) on (tis-u) that person, i.e. do everything to be like him/her, says fifth Nanak. 4. 4. 98.

SGGS pp 391-393

ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Composition of the fifth Guru in Raga Aasa

ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਸੇਵਾ ਕਰੀਐ ॥ ਜੀਉ ਪ੍ਰਾਨ ਧਨੁ ਆਗੈ ਧਰੀਐ ॥ ਪਾਨੀ ਪਖਾ ਕਰਉ ਤਜਿ ਅਭਿਮਾਨੁ ॥ ਅਨਿਕ ਬਾਰ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥੧॥
Anik bẖāʼnṯ kar sevā karī▫ai. Jī▫o parān ḏẖan āgai ḏẖarī▫ai. Pānī pakẖā kara▫o ṯaj abẖimān. Anik bār jā▫ī▫ai kurbān. ||1||

We can (seyva kareeai) serve in (anik) many (bhaa’nt) ways – depending on one’s capabilities,
it may be by (agaai dhareeai = placing before) offering (jeeau = soul) thoughts – intellectual work, (praan = life) physical service or (dhan-u) money. Note: This may be compared to the Sikh belief of service by (man) mind, (tan) body and (dhan) money.
We should (taj-i) give up (abhimaan-u) pride and bring (paani) water, (karau pakha) wave the fan i.e. serve in every way.
We should (anik baar = many times) ever (jaaeeai kurbaan) be sacrifice i.e. submit to guidance. 1.

ਸਾਈ ਸੁਹਾਗਣਿ ਜੋ ਪ੍ਰਭ ਭਾਈ ॥ ਤਿਸ ਕੈ ਸੰਗਿ ਮਿਲਉ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥
Sā▫ī suhāgaṇ jo parabẖ bẖā▫ī. Ŧis kai sang mila▫o merī mā▫ī. ||1|| rahā▫o.

(Saaee) that soul-wife who (bhaaee) is liked by (prabh) the Almighty – by her service/deeds, is (suhaagan-i) fortunate to be with the Almighty-husband.
It is (tis kai sang-i) in her company i.e. by following her example, that I can (milau) unite with the Master, o (meyri) my (maaee) mother. 1.
(Rahaau) dwell and reflect on this.

ਦਾਸਨਿ ਦਾਸੀ ਕੀ ਪਨਿਹਾਰਿ ॥ ਉਨ੍ਹ੍ਹ ਕੀ ਰੇਣੁ ਬਸੈ ਜੀਅ ਨਾਲਿ ॥ ਮਾਥੈ ਭਾਗੁ ਤ ਪਾਵਉ ਸੰਗੁ ॥ ਮਿਲੈ ਸੁਆਮੀ ਅਪੁਨੈ ਰੰਗਿ ॥੨॥
Ḏāsan ḏāsī kī panihār. Unĥ kī reṇ basai jī▫a nāl. Māthai bẖāg ṯa pāva▫o sang. Milai su▫āmī apunai rang. ||2||

There are (panihaar) water-carriers of (daasi) servants (daasan-i) of the servants, i.e. there very humble servants of the Almighty.
(Reyn-u) dust (unh ki) of their feet (basai) abides (naal-i) with my (jeea) mind, i.e. I ever wish to serve and follow them.
I can (paavau) get their (sang-u) company with (bhaag) destiny written on my (maathai) forehead, i.e. destiny based on past deeds.
(Suaami) the Master (milai) meet me (apunai) at IT’s (rang-i) at IT’s pleasure i.e. based on one’s dedication. 2.

ਜਾਪ ਤਾਪ ਦੇਵਉ ਸਭ ਨੇਮਾ ॥ ਕਰਮ ਧਰਮ ਅਰਪਉ ਸਭ ਹੋਮਾ ॥ ਗਰਬੁ ਮੋਹੁ ਤਜਿ ਹੋਵਉ ਰੇਨ ॥ ਉਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਦੇਖਉ ਪ੍ਰਭੁ ਨੈਨ ॥੩॥
Jāp ṯāp ḏeva▫o sabẖ nemā. Karam ḏẖaram arpa▫o sabẖ homā. Garab moh ṯaj hova▫o ren. Unĥ kai sang ḏekẖ▫a▫u parabẖnain. ||3||

I shall (devau = offer) leave (sabh) all (jaap) recitation of mantras, (tap) austerities and (neyma) ritual practices – to be in their company.
And (arpau = surrender) give up (sabh) all (karam dharam) rituals and (homa) fire sacrifices.
I shall (taj-i) give up (garab) pride and (moh-u) attachment wealth and pleasures etc., and instead (hovau) be (reyn) the dust of the feet of God’s devotees. And (unh kai) in their (sang-i) company, I (deykhau) see (prabh-u) the Almighty with my inner (nain) eyes i.e. recognize God within me. 3.

ਨਿਮਖ ਨਿਮਖ ਏਹੀ ਆਰਾਧਉ ॥ ਦਿਨਸੁ ਰੈਣਿ ਏਹ ਸੇਵਾ ਸਾਧਉ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਗੁਪਾਲ ਗੋਬਿੰਦ ॥ ਸਾਧਸੰਗਿ ਨਾਨਕ ਬਖਸਿੰਦ ॥੪॥੩੩॥੮੪॥
Nimakẖ nimakẖ ehī ārāḏẖa▫o. Ḏinas raiṇ eh sevā sāḏẖa▫o. Bẖa▫e kirpāl gupāl gobinḏ. Sāḏẖsang Nānak bakẖsinḏ. ||4||33||84||

I (aaraadhau = remember) think of (eyhi) this – serving and following the devotees – (nimakh nimakh) every moment,
And to (saadhau = do) perform (eyh) this (seyva) service, i.e. follow example of the devotees, (dinas) day and (rain-i) night.
When the Almighty, (gupaal) the Sustainor and (gobind) Master of the world (bhaey) is (kripaal) kind
and (bakhsind) gracious then (saadhsang-i) company/guidance of the guru is obtained, fifth Nanak says. 4. 33. 84.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਦੁਖੁ ਲਗੈ ਨ ਕੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਹਉਮੈ ਮਲੁ ਖੋਇ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦ ਨਿਰਮਲ ਹੋਇ ॥੧॥
Āsā mėhlā 5.  Parabẖ kī parīṯ saḏā sukẖ ho▫e. Parabẖ kī parīṯḏukẖ lagai na ko▫e. Parabẖ kī parīṯ ha▫umai mal kẖo▫e. Parabẖ kī parīṯ saḏnirmal ho▫e. ||1||

Composition of the fifth Guru in Raga Aasa.

With (preet-i = love) yearning for (prabh) the Almighty – one lives by IT’s virtues and commands and – (sukh-u hoey) remains at peace – since there are no apprehension for retribution.
as s/he refrains from evil; (na koey = not any) no resultant (dukh-u) pain (lagai) afflicts him/her
(preet-i) love for (prabh) the Almighty one (khoey = loses) gives up (mal-u = filth) the vice of (haumai) ego,
One (hoey) becomes (nirmal = free of filth) of impeccable conduct (sad) forever (preet-i) with love/obedience of the Almighty. 1.

ਸੁਨਹੁ ਮੀਤ ਐਸਾ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥ ਜੀਅ ਪ੍ਰਾਨ ਘਟ ਘਟ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Sunhu mīṯ aisā parem pi▫ār. Jī▫a parān gẖat gẖat āḏẖār. ||1|| rahā▫o.

(Sunh-u) listen o (meet) friends, (aisa) such is (preym piaar-u) love and affection for the Almighty is i.e. living by Divine virtues and commands is,
(aadhaar-u) the support for (jeea) the soul (praan = breath) and life (ghatt ghatt = every mind) for every one – for conduct of life. 1.
(Rahaau) well on this and reflect.

ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਭਏ ਸਗਲ ਨਿਧਾਨ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਰਿਦੈ ਨਿਰਮਲ ਨਾਮ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਦ ਸੋਭਾਵੰਤ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਭ ਮਿਟੀ ਹੈ ਚਿੰਤ ॥੨॥
Parabẖ kī parīṯ bẖa▫e sagal niḏẖān. Parabẖ kī parīṯ riḏai nirmal nām. Parabẖ kī parīṯ saḏ sobẖāvanṯ. Parabẖ kī parīṯ sabẖ mitī hai cẖinṯ. ||2||

Love/obedience of the Almighty (bhaey = happens) brings (sagal) all (nidhaan) treasures.
as with it the lasting wealth of (nirmal) the pristine (naam = Almighty) Divine virtues abides (ridai) in the mind – it stays with the soul in life and to the hereafter.  ======
love for the Almighty – motivates to virtuous living and – one is (sad) ever (sobhavant = praised) glorified;
with it – one refrains from evil and hence – (sabh) all (chint) anxiety about any adverse consequences (miti = erased) is obviated. 2.

ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਇਹੁ ਭਵਜਲੁ ਤਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਜਮ ਤੇ ਨਹੀ ਡਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਸਗਲ ਉਧਾਰੈ ॥ ਪ੍ਰਭ ਕੀ ਪ੍ਰੀਤਿ ਚਲੈ ਸੰਗਾਰੈ ॥੩॥
Parabẖ kī parīṯ ih bẖavjal ṯarai. Parabẖ kī parīṯ jam ṯe nahī darai. Parabẖ kī parīṯ sagal uḏẖārai. Parabẖ kī parīṯ cẖalai sangāre. ||3||

With love for the Almighty one (tarai = swims) gets across (bhavjal-u) the world ocean i.e. overcomes vices to become acceptable to the Creator for union and not be born again.
then the soul (na ddarai) has no fear (tey = from) of being taken by (jam) the messengers of death – who are allowed to take only those who do not remember the Almighty.
One with love for the Almighty imbibes Divine virtues and (udhaarai) lifts (sagal) all others – in his/her company – others also refrain from vices;
love for the Almighty helps to imbibe virtues and they (chalai sangaarai = go in company) accompany – to protect in the hereafter. 3.

ਆਪਹੁ ਕੋਈ ਮਿਲੈ ਨ ਭੂਲੈ ॥ ਜਿਸੁ ਕ੍ਰਿਪਾਲੁ ਤਿਸੁ ਸਾਧਸੰਗਿ ਘੂਲੈ ॥ ਕਹੁ ਨਾਨਕ ਤੇਰੈ ਕੁਰਬਾਣੁ ॥ ਸੰਤ ਓਟ ਪ੍ਰਭ ਤੇਰਾ ਤਾਣੁ ॥੪॥੩੪॥੮੫॥
Āphu ko▫ī milai na bẖūlai. Jis kirpāl ṯis sāḏẖsang gẖūlai. Kaho Nānak ṯerai kurbāṇ. Sanṯ ot parabẖṯerā ṯāṇ. ||4||34||85||

(Koee na) no one (milai = finds) remembers or (bhoolai) forgets the Master (aapah-u) by the self;
(jis) one on whom IT is (kripaal-u) kind, (ghoolai) is caused to mix/participate (saadhsang-i) in holy congregation.
I (kurbaan-u = sacrifice) adore (teyrai = yours) You, O almighty, says the fifth Nanak;
(sant = saints) the seekers have Your (ott) protection and (taan-u) strength – Your virtues enable the seekers to overcome vices and reach You. 4. 34. 85.

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Baani of the fifth Guru in Raag Aasa.

Note: This Shabad points out the transitory nature of positions of authority, wealth and family attachments as they are all taken away on death.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਭੂਪਤਿ ਹੋਇ ਕੈ ਰਾਜੁ ਕਮਾਇਆ ॥ ਕਰਿ ਕਰਿ ਅਨਰਥ ਵਿਹਾਝੀ ਮਾਇਆ ॥ ਸੰਚਤ ਸੰਚਤ ਥੈਲੀ ਕੀਨ੍ਹ੍ਹੀ ॥ ਪ੍ਰਭਿ ਉਸ ਤੇ ਡਾਰਿ ਅਵਰ ਕਉ ਦੀਨ੍ਹ੍ਹੀ ॥੧॥
Āsā mėhlā 5.Bẖūpaṯ ho▫e kai rāj kamā▫i▫ā. Kar kar anrath vihājī mā▫i▫ā. Sancẖaṯ sancẖaṯ thailī kīnĥī. Parabẖ us ṯe dār avar ka▫o ḏīnĥī. ||1||

Composition of the fifth Guru in Raga Aasa. When (hoey kai) becoming (bhoopat-i) a king, one (kamaaia) exercises (raaj-u = rule) authority, 
and (vihaaji = acquires) to gather (maaia = money) wealth (kar-i kar-i = doing) by (anarth = cruel) unfair means.======
(sanchat sanchat) keeps accumulating and (thaili keeni = put in bag) keeps it safely,
but – on death – (prabh-i) the Almighty (ddaar-i = cause to fall) takes away (te) from (us) him and (deenhi) gives (kau) to (avar) others. 1.

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ਕਾਚ ਗਗਰੀਆ ਅੰਭ ਮਝਰੀਆ ॥ ਗਰਬਿ ਗਰਬਿ ਉਆਹੂ ਮਹਿ ਪਰੀਆ ॥੧॥ ਰਹਾਉ ॥
Kācẖ gagrī▫ā ambẖ majẖrī▫ā. Garab garab u▫āhū mėh parī▫ā. ||1|| rahā▫o.

(Kaach) an unbaked (gagaria) earthen pitcher – disintegrates when put – (majhareea) in (ambh) water,
similarly life of the human body is being continuously shortened, but the mortal (garab-i) takes pride in it, (pareea) remains engrossed in it (garab-i) in ego – as if permanent. 1.
(Rahaau) dwell on this and reflect.

ਨਿਰਭਉ ਹੋਇਓ ਭਇਆ ਨਿਹੰਗਾ ॥ ਚੀਤਿ ਨ ਆਇਓ ਕਰਤਾ ਸੰਗਾ ॥ ਲਸਕਰ ਜੋੜੇ ਕੀਆ ਸੰਬਾਹਾ ॥ ਨਿਕਸਿਆ ਫੂਕ ਤ ਹੋਇ ਗਇਓ ਸੁਆਹਾ ॥੨॥
Nirbẖa▫o ho▫i▫o bẖa▫i▫ā nihangā. Cẖīṯ na ā▫i▫o karṯā sangā. Laskar joṛe kī▫ā sambāhā. Niksi▫ā fūk ṯa ho▫e ga▫i▫o su▫āhā. ||2||

S/he (hoio) becomes (nirbhau) fearless, i.e. ignores the Creator and laws of nature – and (bhaia) becomes (nihanga = unhesitating) reckless in his/her actions.
it does not (aaio) come to his/her mind that (karta) the Creator (sanga = with) within him/her – and watching.
S/he (jorrey = puts together) raises (laskar) armies and (sambaaha) enlarges them.
But when (phook = air) breaths (niksia = go out) leave the body, then s/he (hoey gaio = becomes) is reduced to (suaaha) ash. 2.

ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਰੁ ਰਾਨੀ ॥ ਹਸਤਿ ਘੋੜੇ ਜੋੜੇ ਮਨਿ ਭਾਨੀ ॥ ਵਡ ਪਰਵਾਰੁ ਪੂਤ ਅਰੁ ਧੀਆ ॥ ਮੋਹਿ ਪਚੇ ਪਚਿ ਅੰਧਾ ਮੂਆ ॥੩॥
Ūcẖe manḏar mahal ar rānī. Hasaṯ gẖoṛe joṛe man bẖānī. vad parvār pūṯ ar ḏẖī▫ā. Mohi pacẖe pacẖ anḏẖā mū▫ā. ||3||

The king has (oochey) high (mandar) mansions, (mahal) palaces (ar-u) and (raani) queen/s.
And (jorrey) collects (hast-i) elephants, (ghorrey) horses (man-i bhaani) as much as he likes.
He may have (vadd) a large (parvaar-u) family of (poot) sons and (dheeaa) daughters;
(andha) blinded (moh-i) by his attachment to them he – forgets the Master, – (pachey pach-i = burnt down) wastes human birth and (mooaa) dies. 3.

ਜਿਨਹਿ ਉਪਾਹਾ ਤਿਨਹਿ ਬਿਨਾਹਾ ॥ ਰੰਗ ਰਸਾ ਜੈਸੇ ਸੁਪਨਾਹਾ ॥ ਸੋਈ ਮੁਕਤਾ ਤਿਸੁ ਰਾਜੁ ਮਾਲੁ ॥ ਨਾਨਕ ਦਾਸ ਜਿਸੁ ਖਸਮੁ ਦਇਆਲੁ ॥੪॥੩੫॥੮੬॥
Jinėh upāhā ṯinėh bināhā. Rang rasā jaise supnāhā. So▫ī mukṯā ṯis rāj māl. Nānak ḏās jis kẖasam ḏa▫i▫āl. ||4||35||86||

The Creator (jinah-i) who (upaaha) creates, (tinah-i) that also (binaaha) destroys – the Master who gives all wealth and pleasures, also takes them away.
(Rasaa) the pleasures of (rang) making merry are (jaisey) like (supnaaha) dreams, impermanent.
(Soee) only that person (mukta) is free from attachment to the world-play; while (tis-u) s/he has (raaj-u) kingdom/high status and (maal-u) wealth.
To (jis-u) whom (khasam) the Master is (daiaal-u) kind to lead to the guru, says (daas = servant) humble fifth Nanak. 4. 35. 86.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਇਨ੍ਹ੍ਹ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੀ ਘਨੇਰੀ ॥ ਜਉ ਮਿਲੀਐ ਤਉ ਵਧੈ ਵਧੇਰੀ ॥ ਗਲਿ ਚਮੜੀ ਜਉ ਛੋਡੈ ਨਾਹੀ ॥ ਲਾਗਿ ਛੁਟੋ ਸਤਿਗੁਰ ਕੀ ਪਾਈ ॥੧॥
Āsā mėhlā 5.Inĥ si▫o parīṯ karī gẖanerī. Ja▫o milī▫ai ṯa▫o vaḏẖai vaḏẖerī. Gal cẖamṛī ja▫o cẖẖodai nāhī. Lāg cẖẖuto saṯgur kī pā▫ī. ||1||

Composition of the fifth Guru in Raga Aasa. The mortal (ghaneyri = plenty) greatly (preet-i kari) loves (inh) these – the objects of transitory pleasures in the world-play.
And (jau) when we (miliai) get them, (tau) then attachment to them (vadhai) increases (vadheyri) more.
This attachment (chamri) clings (gal-i) to the neck, i.e. is so strong, (jau) that it does not (chhodai) leave by own effort.
One is (chhutto) freed (laag-i) by attaching to (paaee) the feet of, i.e. with guidance of (satigur) the true guru. 1

ਜਗ ਮੋਹਨੀ ਹਮ ਤਿਆਗਿ ਗਵਾਈ ॥ ਨਿਰਗੁਨੁ ਮਿਲਿਓ ਵਜੀ ਵਧਾਈ ॥੧॥ ਰਹਾਉ ॥
Jag mohnī ham ṯi▫āg gavā▫ī. Nirgun mili▫o vajī vaḏẖā▫ī. ||1|| rahā▫o.

Since (ham) I (tiaag-i gavaaee = lost) forsaken (mohini) the enticer of (jag) the world conform to Divine commands.
I (milio) found the Almighty who is IT-self (nirgun) free of the material nature and (vaji vadhaaee) congratulated myself i.e. felt happy. 1.
(Rahaau) dwell and reflect on this.

ਐਸੀ ਸੁੰਦਰਿ ਮਨ ਕਉ ਮੋਹੈ ॥ ਬਾਟਿ ਘਾਟਿ ਗ੍ਰਿਹਿ ਬਨਿ ਬਨਿ ਜੋਹੈ ॥ ਮਨਿ ਤਨਿ ਲਾਗੈ ਹੋਇ ਕੈ ਮੀਠੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਖੋਟੀ ਡੀਠੀ ॥੨॥
Aisī sunḏar man ka▫o mohai. Bāt gẖāt garihi ban ban johai. Man ṯan lāgai ho▫e kai mīṯẖī. Gur parsāḏ mai kẖotī dīṯẖī. ||2||

The temptations seem (aisi) so (sundar-i = beautiful) attractive as to (mohai) captivate (man kau) the mind.
They (johai = see) target– their victims everywhere – (baatt-i) on the way/in journey, (ghaatt-i) on the boarding station, (grih-i) at home and (ban-i ban-i) in the jungle i.e. in wilderness.
They (hoey kai) seem (meetthi = sweet) pleasing, (laagai = attach) appeal to both (man-i) the heart and (tan-i) the body.
But, (gur prasad-i) with the guru’s grace/guidance, (mai) I (deetthee = seen) realised that they whole thing is (khotti = counterfeit) deceptive – they offer short term pleasure which end in sorrow. 2.

ਅਗਰਕ ਉਸ ਕੇ ਵਡੇ ਠਗਾਊ ॥ ਛੋਡਹਿ ਨਾਹੀ ਬਾਪ ਨ ਮਾਊ ॥ ਮੇਲੀ ਅਪਨੇ ਉਨਿ ਲੇ ਬਾਂਧੇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮੈ ਸਗਲੇ ਸਾਧੇ ॥੩॥
Agrak us ke vade ṯẖagā▫ū. Cẖẖodėh nāhī bāp na mā▫ū. Melī apne un le bāʼnḏẖe. Gur kirpā ṯe mai sagle sāḏẖe. ||3||

(Us key) its (agrak = front men) agents/temptation ===are (vaddey) greatly (tthagaaoo) cheats/enticing.
They do not (chhoddah-i) spare – even elders like – (baap) fathers and (maaoo) mothers.
Whosoever (meyli = companion) comes in contact with them, is (ley baandhey) bound – gets possessed (un-i) by them.
(Mai) I have (saadhye) sudued them (sagley) all (tey) with (kirpa = kindness) the guidance of the guru. 3.

ਅਬ ਮੋਰੈ ਮਨਿ ਭਇਆ ਅਨੰਦ ॥ ਭਉ ਚੂਕਾ ਟੂਟੇ ਸਭਿ ਫੰਦ ॥ ਕਹੁ ਨਾਨਕ ਜਾ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਘਰੁ ਸਗਲਾ ਮੈ ਸੁਖੀ ਬਸਾਇਆ ॥੪॥੩੬॥੮੭॥
Ab morai man bẖa▫i▫ā anand. Bẖa▫o cẖūkā tūte sabẖ fanḏ. Kaho Nānak jā saṯgur pā▫i▫ā. Gẖar saglā mai sukẖī basā▫i▫ā. ||4||36||87||

(Ab) now (morai) my (man-i) mind has (bhaaiaa) attained (anand) bliss.
Now that (sabh-i) all (phand = noose) bondage to the world-play (ttoottey) has been broken, my (bhau) fear about the future (chooka) has ended.
Says fifth Nanak: (Ja) since I (paaiaa) found (satigur) the true guru, my (sagla) whole (ghar-u = house) body/mind now (vasaaia) abides (sukhi) peacefully – I am totally at peace. 4. 36. 87.

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Note: This Shabad describes the way of life of the seekers of the Almighty.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥੧॥
Āsā mėhlā 5.Āṯẖ pahar nikat kar jānai. Parabẖ kā kī▫ā mīṯẖā mānai. Ėk nām sanṯan āḏẖār. Ho▫e rahe sabẖ kī pag cẖẖār. ||1||

Composition of the fifth Guru in Raga Aasa. A seeker (kar-i jaanai) perceives the Almighty (nikatt-i) near, i.e. remains conscious of Divine commands, (aatth pahar = three x eight hour periods) twenty four hours of day and night.
And (maanai) accepts (keeaa = doing) the will (ka) of (prabh) the Almighty (meettha = sweet) happily.
(Santan = saints) the seekers have (eyk-u = one, naam) the virtues and commands of the One Master as (aadhaar-u = support) guide – for conduct of life.
And they (hoye rahey) remain (chhaar-u) the dust (ki) of (pag) feet (sabh) of all i.e. they conduct themselves with humility. 1.

ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Sanṯ rahaṯ sunhu mere bẖā▫ī. U▫ā kī mahimā kathan na jā▫ī. ||1|| rahā▫o.

O (meyrye) my (bhaaee) brethren, (sunh-u) listen, this is (raht) the way of life of (sant) a seeker.
(Uaa ki = of that) his/her (mahima) greatness (na jaaee) cannot (kathan-u) be described. 1.

(Rahaau) dwell and reflect on this.

ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥੨॥
varṯaṇ jā kai keval nām. Anaḏ rūp kīrṯan bisrām. Miṯar saṯar jā kai ek samānai. Parabẖ apune bin avar na jānai. ||2||

A seeker is one (ja kai) whose (vartan) conduct – is governed by – (naam) Divine virtues and commands (keyval) alone.
S/he is (roop) embodiment of (anad/anand) bliss and (bisraam = rest) feels solace (keertan-u) in praising the Almighty.
(Ja kai) for him/her, (mitr) friend and (satr-u) foe are (samaanai) equal – made by God.
S/he does not (jaanai = knows) recognise anyone (avar-u) else (bin-u) except (prabh) the Almighty as Master (apuney = own) of all. 2.

ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥੩॥
Kot kot agẖ kataṇhārā. Ḏukẖḏūr karan jī▫a ke ḏāṯārā. Sūrbīr bacẖan ke balī. Ka▫ulā bapurī sanṯī cẖẖalī. ||3||

The company of a seeker (kaattan-hara) is capable of cutting/removing (kott-i kott-i = crores) crores – countless – (agh = sin) wrongdoings i.e. keep all vices away.
And as a result, (door-i karan = push to a distance) dispel (dookh) suffering; s/he is (daataara) the giver (key) of (jeea) life – free of vices;
S/he is (soorbeer) a brave fighter – of vices – and (bali) strong/maintainer (key) of (bachan) his/her word. Note: ‘Bachan key bali’ is an idiom that describes one who keeps his/her word.
(Kaula) temptations of the world-play which deceives everyone is (bapuri) helpless and is (chhali = deceived) overcome (santi) by seekers. 3.

ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥੪॥੩੭॥੮੮॥
Ŧā kā sang bācẖẖėh surḏev. Amogẖḏaras safal jā kī sev. Kar joṛ Nānak kare arḏās. Mohi sanṯėh tahal ḏījai guṇṯās. ||4||37||88||

(Surdeyv) the gods (baachhah-i) seek (ta ka) their (sang-u) company – of the seekers of God, whose (daras-u = sight) company/guidance is (amogh) unfailing; and (ja ki) their (seyv) service/obedience is (saphal) fruitful.
(Jorr-i) joining – with folded – (kar) hands, Nanak the fifth (karey) makes this (ardaas) supplication:
O Almighty, (guntaas-i) the treasure of virtues, please (deejai = give) grant (moh-i) me (ttahal) the service of – opportunity to serve and follow – (santah) the seekers. 4. 37. 88.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਗਲ ਸੂਖ ਜਪਿ ਏਕੈ ਨਾਮ ॥ ਸਗਲ ਧਰਮ ਹਰਿ ਕੇ ਗੁਣ ਗਾਮ ॥ ਮਹਾ ਪਵਿਤ੍ਰ ਸਾਧ ਕਾ ਸੰਗੁ ॥ ਜਿਸੁ ਭੇਟਤ ਲਾਗੈ ਪ੍ਰਭ ਰੰਗੁ ॥੧॥
Āsā mėhlā 5. Sagal sūkẖ jap ekai nām. Sagal ḏẖaram har ke guṇ gām. Mahā paviṯar sāḏẖ kā sang. Jis bẖetaṯ lāgai parabẖ rang. ||1||

Composition of the fifth Guru in Raga Aasa. (Sagal) all (sookh) comforts are obtained (jap-i) by remembering-conforming to (eykai) the One (naam) commands of Almighty.
(Gaam = singing) praising and emulating (gun) the virtues of (har-i) the Almighty is above all (sagal) all (dharam) righteousness.
(Sang-u) company/guidance of (saadh) the guru is (maha) greatly (pavitr = pure) purifying,
(bheyttat) by finding – and learning from whom -, vices are shed and – (rang-u) love for (prabh) the Almighty (laagai = touches) develops. 1.

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ਗੁਰ ਪ੍ਰਸਾਦਿ ਓਇ ਆਨੰਦ ਪਾਵੈ ॥ ਜਿਸੁ ਸਿਮਰਤ ਮਨਿ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹਨੁ ਨ ਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Gur parsāḏ o▫e ānanḏ pāvai. Jis simraṯ man ho▫e pargāsā ṯā kī gaṯ miṯ kahan na jāvai. ||1||
rahā▫o.

The Almighty, (simrat) by remembering/obeying (jis-u) whom, (man-i) the mind is (pragaasa) illuminated, (ta ki) IT’s (gat-i = state) nature and (mit-i) measure is (na jaavai) not possible (kahan = say) to describe.
One who remembers/obeys God with the guru’s grace/guidance, (oey) that person (paavai) experiences (anand) bliss. 1.
(Rahaau) dwell on this and reflect.

ਵਰਤ ਨੇਮ ਮਜਨ ਤਿਸੁ ਪੂਜਾ ॥ ਬੇਦ ਪੁਰਾਨ ਤਿਨਿ ਸਿੰਮ੍ਰਿਤਿ ਸੁਨੀਜਾ ॥ ਮਹਾ ਪੁਨੀਤ ਜਾ ਕਾ ਨਿਰਮਲ ਥਾਨੁ ॥ ਸਾਧਸੰਗਤਿ ਜਾ ਕੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ॥੨॥
varaṯ nem majan ṯis pūjā. Beḏ purān ṯin simriṯ sunījā. Mahā punīṯ jā kā nirmal thān. Sāḏẖsangaṯ jā kai har har nām. ||2||

(Tis-u) that person has performed (varat) fasts, (neym) religious practices, (majan) take ceremonial baths and (pooja) worship.
And (tin-i) s/he is deemed to have (suneejaa) listened to (beyd) the Vedas, Smritis and Puraanas – all the scriptures.

 (Ja kai) one who conforms to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (saadhsangat-i) with company/guidance of the guru.
His/her (thaan-u = place) mind is (maha) highly (puneet) purified and remains (nirmal) unstained by vices; i.e. s/he has achieved the state for which people perform. 2.

ਪ੍ਰਗਟਿਓ ਸੋ ਜਨੁ ਸਗਲੇ ਭਵਨ ॥ ਪਤਿਤ ਪੁਨੀਤ ਤਾ ਕੀ ਪਗ ਰੇਨ ॥ ਜਾ ਕਉ ਭੇਟਿਓ ਹਰਿ ਹਰਿ ਰਾਇ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਥਨੁ ਨ ਜਾਇ ॥੩॥
Pargati▫o so jan sagle bẖavan. Paṯiṯ punīṯṯā kī pag ren. Jā ka▫o bẖeti▫o har har rā▫e. Ŧā kī gaṯ miṯ kathan na jā▫e. ||3||

(So jan) that person (pragttio = manifests) gets known at (sagley) all (bhavan) places.
(Reyn) the dust (ta ki) of his/her (pag) feet (puneet) purifies (patit) those fallen to vices i.e. one gets rid of vices by walking in his/her footsteps.

(Ja kau) who (bheyttio) finds (har-i har-i) the Almighty (raaey) King, within.
(Ta ki) his/her (gat-i) state and (mit-i) measure – of blessings – (na jaaey-i) cannot be (kathan-u) described. 3.

ਆਠ ਪਹਰ ਕਰ ਜੋੜਿ ਧਿਆਵਉ ॥ ਉਨ ਸਾਧਾ ਕਾ ਦਰਸਨੁ ਪਾਵਉ ॥ ਮੋਹਿ ਗਰੀਬ ਕਉ ਲੇਹੁ ਰਲਾਇ ॥ ਨਾਨਕ ਆਇ ਪਏ ਸਰਣਾਇ ॥੪॥੩੮॥੮੯॥
Āṯẖ pahar kar joṛḏẖi▫āva▫o. Un sāḏẖā kā ḏarsan pāva▫o. Mohi garīb ka▫o leho ralā▫e. Nānak ā▫e pa▫e sarṇā▫e. ||4||38||89||

I (jorr-i) with folded (kar) hands, i.e. humbly, (dhiaavau = remember) invoke the Almighty (aatth pahar) day and night, and request that I (paavau) get to (darsan-u = sight) to meet (un) those (saadhaa) seekers.
And request them (leyh-u ralaaey = enable to mix) accept (moh-i = I) this (gareeb) poor man in their company. I have (aaey) come and (paey) placed myself (sarnaaey-i = sanctuary) in your care, o seekers of God, says fifth Nanak. 4. 38. 89.

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Note: This Shabad is about a Brahmin who tries to motivate others to worship stones called Saaligraam found at a place with that name. The Brahmin’s own practice is to keep one in a box, give it a daily bath, offer incense and wave a fly-swash. He also performs worship called Aarti by offering flowers, lighting lamps and ringing bell with hand. The Shabad shows how this is being done in nature all the time.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਆਠ ਪਹਰ ਉਦਕ ਇਸਨਾਨੀ ॥ ਸਦ ਹੀ ਭੋਗੁ ਲਗਾਇ ਸੁਗਿਆਨੀ ॥ ਬਿਰਥਾ ਕਾਹੂ ਛੋਡੈ ਨਾਹੀ ॥ ਬਹੁਰਿ ਬਹੁਰਿ ਤਿਸੁ ਲਾਗਹ ਪਾਈ ॥੧॥
Āsā mėhlā 5. Āṯẖ pahar uḏak isnānī. Saḏ hī bẖog lagā▫e sugi▫ānī. Birthā kāhū cẖẖodai nāhī. Bahur bahur ṯis lāgah pā▫ī. ||1||

Composition of the fifth Guru in Raga Aasa.

O Brahmin, the Almighty (isnaani) takes bath in (udak) water (aatth pahar) round the clock i.e.is present in water.
The Brahmin offers food to the lifeless stone. The Almighty is alive and (sugiaani) the Omniscient Almighty (bhog-u lagaaey = feed) feeds the creatures and hence IT-self (sad hi) all the time, – being present in them.
And does not (chhodai) leave (kaahoo) anyone (birtha) empty, i.e. is present as Spirit in all creatures.
Those aware if this (laagah) touch (tis-u) IT’s (paaee) feet i.e. conform to Divine commands, (bahur-i bahur-i) again and again/all the time. 1

ਸਾਲਗਿਰਾਮੁ ਹਮਾਰੈ ਸੇਵਾ ॥ ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਦੇਵਾ ॥੧॥ ਰਹਾਉ ॥
Sālgirām hamārai sevā. Pūjā arcẖā banḏan ḏevā. ||1|| rahā▫o.

(Hamaarai = ours) for me (seyva = service) obedience to Divine commands is your worship of Saalihram, the stone deity.
And your (pooja) worship, (archa) offering flowers/incense and (bandan) obeisance (deyva = god) to the deity. 1.
(Rahaau) dwell on this and reflect.

ਘੰਟਾ ਜਾ ਕਾ ਸੁਨੀਐ ਚਹੁ ਕੁੰਟ ॥ ਆਸਨੁ ਜਾ ਕਾ ਸਦਾ ਬੈਕੁੰਠ ॥  ਜਾ ਕਾ ਚਵਰੁ ਸਭ ਊਪਰਿ ਝੂਲੈ ॥  ਤਾ ਕਾ ਧੂਪੁ ਸਦਾ ਪਰਫੁਲੈ ॥੨॥
Gẖantā jā kā sunī▫ai cẖahu kunt. Āsan jā kā saḏā baikunṯẖ. Jā kā cẖavar sabẖ ūpar jẖūlai. Ŧā kā ḏẖūp saḏā parfulai. ||2||

You ring a bell before the stone in Aarti. But I obey the Almighty (ja ka) whose (ghanta) bells ring in all (chah-u) four (kuntt) quarters, i.e. everywhere – all sounds in nature are the bells ringing,
(ja ka) whose (aasan-u) seat is (sadaa) ever (baikuntth = heaven) unshakable. ===
you wave the fly-swash over the stone but we serve the One who has created the air as (chavar-u) fly-swash which (jhoolai) waves (oopar-i) over (sabh = all) the whole creation.
you burn incense but (ta ka) IT’s (dhoop) incense is (sadaa) ever provided by the fragrance of (parfulai) the blooming vegetation in nature. 2.

ਘਟਿ ਘਟਿ ਸੰਪਟੁ ਹੈ ਰੇ ਜਾ ਕਾ ॥ ਅਭਗ ਸਭਾ ਸੰਗਿ ਹੈ ਸਾਧਾ ॥ ਆਰਤੀ ਕੀਰਤਨੁ ਸਦਾ ਅਨੰਦ ॥ ਮਹਿਮਾ ਸੁੰਦਰ ਸਦਾ ਬੇਅੰਤ ॥੩॥
Gẖat gẖat sampat hai re jā kā. Abẖag sabẖā sang hai sāḏẖā. Ārṯī kīrṯan saḏā anand. Mahimā sunḏar saḏā be▫anṯ. ||3||

You keep your Saaligraam in a box, but we believe in the Almighty (ja ka) whose (sampatt-u = box ) abode is (ghatt-i ghatt-i) in every body/mind.
The abode is (sang-i) is with (saadha sabha) the holy congregation/seekers (abhag = unbroken) without a break.
The whole creation is (sadaa) ever performing (aarti) worship and (keertan-u) singing/praising IT’s virtues.
Your deity is just a stone but the Almighty’s nature is (sundar) beautiful/fascinating and (sadaa) ever (b-e-ant) without limits. 3.

ਜਿਸਹਿ ਪਰਾਪਤਿ ਤਿਸ ਹੀ ਲਹਨਾ ॥ ਸੰਤ ਚਰਨ ਓਹੁ ਆਇਓ ਸਰਨਾ ॥ ਹਾਥਿ ਚੜਿਓ ਹਰਿ ਸਾਲਗਿਰਾਮੁ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਨੋ ਦਾਨੁ ॥੪॥੩੯॥੯੦॥
Jisahi parāpaṯṯis hī lahnā. Sanṯ cẖaran oh ā▫i▫o sarnā. Hāth cẖaṛi▫o har sālgirām. Kaho Nānak gur kīno ḏān. ||4||39||90||

(Tis hi) only that person, (jisah-i) who (praapat-i = received) is aware of Naam/Divine virtues and commands (lahna) finds the Almighty within.
(Oh-u) that person (aaio) came to (sarna) the sanctuary of (charan) the feet of (sant) the guru, i.e. obtained awareness of Naam from the guru.
(Har-i) the Almighty-Salagrama (haath-i charrio = comes to the hand) is found by that person;
(Daan-u = alms) this benediction is (keeno) given (gur-i) by the guru, says Nanak the fifth. 4. 39. 90.