SGGS pp 813-815, Bilaaval M: 5, Shabads 50-57.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸੋਈ ਮਲੀਨੁ ਦੀਨੁ ਹੀਨੁ ਜਿਸੁ ਪ੍ਰਭੁ ਬਿਸਰਾਨਾ ॥ ਕਰਨੈਹਾਰੁ ਨ ਬੂਝਈ ਆਪੁ ਗਨੈ ਬਿਗਾਨਾ ॥੧॥

Bilāval mėhlā 5.  So▫ī malīn ḏīn hīn jis parabẖ bisrānā.  Karnaihār na būjẖ▫ī āp ganai bigānā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: One (jis-u) who (bisraana = forgets) ignores Commands of (prabh-u) the Almighty, – which are the guide for life -, (soee) that person (maleen-u = dirty) succumbs to vices, because s/he (deen = weak) cannot stand up to the vices and is (heen-u) bereft of virtues.

S/he does not (boojhaee = recognize) acknowledge (karnaihaar) the Creator, and despite being (bigaana/b-egiaana) ignorant/devoid of virtues (ganai = counts) gives importance to (aap-u) him/herself – not caring for Divine commands. 1.

 

ਦੂਖੁ ਤਦੇ ਜਦਿ ਵੀਸਰੈ ਸੁਖੁ ਪ੍ਰਭ ਚਿਤਿ ਆਏ ॥ ਸੰਤਨ ਕੈ ਆਨੰਦੁ ਏਹੁ ਨਿਤ ਹਰਿ ਗੁਣ ਗਾਏ ॥੧॥ ਰਹਾਉ ॥

Ḏūkẖ ṯaḏe jaḏ vīsrai sukẖ parabẖ cẖiṯ ā▫e.  Sanṯan kai ānanḏ ehu niṯ har guṇ gā▫e. ||1|| rahā▫o.

 

(Dookh) distress comes (tadey) only then (jad-i) when one (veesrai = forgets) ignores commands of (prabh) the Almighty – which are the guide for life – and (sukh-u) comfort/peace comes when they are (aaey = comes, chit-i = in mind) kept in mind.

(Kai) for (santan) the saints, (aanand-u) bliss is (ehu) this: To (nit) ever (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਊਚੇ ਤੇ ਨੀਚਾ ਕਰੈ ਨੀਚ ਖਿਨ ਮਹਿ ਥਾਪੈ ॥ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਈਐ ਠਾਕੁਰ ਪਰਤਾਪੈ ॥੨॥

Ūcẖe ṯe nīcẖā karai nīcẖ kẖin mėh thāpai.  Kīmaṯ kahī na jā▫ī▫ai ṯẖākur parṯāpai. ||2||

 

Almighty (karai) makes a person (neechaa) low (tey) from (oochey) high, i.e. a proud person is rejected by the Almighty for union; while IT (thaapey) installs (neech) a lowly person (mah-i) in (khin) a moment, a humble person is honourably accepted by the Almighty.

(Keemat-i) the value (partaapai) of magnificence of (tthaakur) the Master cannot (kahi) stated, i.e. of such great value is practice of Divine virtues and commands. 2.

 

ਪੇਖਤ ਲੀਲਾ ਰੰਗ ਰੂਪ ਚਲਨੈ ਦਿਨੁ ਆਇਆ ॥ ਸੁਪਨੇ ਕਾ ਸੁਪਨਾ ਭਇਆ ਸੰਗਿ ਚਲਿਆ ਕਮਾਇਆ ॥੩॥

Pekẖaṯ līlā rang rūp cẖalnai ḏin ā▫i▫ā.  Supne kā supnā bẖa▫i▫ā sang cẖali▫ā kamā▫i▫ā. ||3||

 

The human being remains engrossed in (peykhat) watching (leela = play) the Divine given (rang = colour) complexion and (roop) features, i.e. is attached to what is visible and does not care for the Almighty, and then suddenly – (din-u) the day (chalnai) of departure (aaiaa) arrives.

S/he does not realize that (supney = dream) enjoyment of transitory pleasures (bhaiaa) is (supna) a dream; the consequences of one’s (kamaaiaa) conduct (chaliaa) goes (sang-i) with the soul, on death. 3.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਤੇਰੀ ਸਰਣਾਈ ॥ ਹਰਿ ਦਿਨਸੁ ਰੈਣਿ ਨਾਨਕੁ ਜਪੈ ਸਦ ਸਦ ਬਲਿ ਜਾਈ ॥੪॥੨੦॥੫੦॥

Karaṇ kāraṇ samrath parabẖ ṯerī sarṇā▫ī.  Har ḏinas raiṇ Nānak japai saḏ saḏ bal jā▫ī. ||4||20||50||

 

O (karan = maker, kaaran = creation) Creator, we mortals can do nothing on our own; You alone are (samrath) capable of doing anything; we seek (teyri) Your (sarnaaee = sanctuary) care.

May I (japai) remember and practice Your commands (dinas-u) day and (rain-i) night, o (har-i) Almighty, and (sad sad) for ever (bal-i jaaee = sacrifice) submit to You, says fifth Nanak. 4. 20. 50.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜਲੁ ਢੋਵਉ ਇਹ ਸੀਸ ਕਰਿ ਕਰ ਪਗ ਪਖਲਾਵਉ ॥ ਬਾਰਿ ਜਾਉ ਲਖ ਬੇਰੀਆ ਦਰਸੁ ਪੇਖਿ ਜੀਵਾਵਉ ॥੧॥

Bilāval mėhlā 5.  Jal dẖova▫o ih sīs kar kar pag pakẖlāva▫o.  Bār jā▫o lakẖ berī▫ā ḏaras pekẖ jīvāva▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: I would (ddhovau) carry (jal-u) water (kar-i) on (ih = this) my (sees) head and (pakhlaavau) wash (pag) the feet- of the saints with my (kar) hands.

I shall (baar-i jaau = sacrifice) humbly carry out their bidding (lakh = one hundred thousand, bereeaa = times) without any reservation; I (jeevaavau) am enlivened, (peykh-i) seeing their (daras) sight, i.e. am able to overcome vices in their company. 1.

 

ਕਰਉ ਮਨੋਰਥ ਮਨੈ ਮਾਹਿ ਅਪਨੇ ਪ੍ਰਭ ਤੇ ਪਾਵਉ ॥ ਦੇਉ ਸੂਹਨੀ ਸਾਧ ਕੈ ਬੀਜਨੁ ਢੋਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Kara▫o manorath manai māhi apne parabẖ ṯe pāva▫o.  Ḏe▫o sūhnī sāḏẖ kai bījan dẖolāva▫o. ||1|| rahā▫o.

 

Whatever (manorath) aspirations I (karau = make) have (maah-i) in (manai) the mind; I shall (paavau) obtain their fulfilment (tey) from (apney = own) my (prabh) Master, i.e. by Divine grace.

I shall (de-au) use (soohni) the broom to clean the place of (saadh) the saints and (ddholaavay) wave (beejan) the hand-held fan, i.e. shall serve the saints in all ways, for their guidance on how to receive Divine grace. 1.

 

ਅੰਮ੍ਰਿਤ ਗੁਣ ਸੰਤ ਬੋਲਤੇ ਸੁਣਿ ਮਨਹਿ ਪੀਲਾਵਉ ॥ ਉਆ ਰਸ ਮਹਿ ਸਾਂਤਿ ਤ੍ਰਿਪਤਿ ਹੋਇ ਬਿਖੈ ਜਲਨਿ ਬੁਝਾਵਉ ॥੨॥
Amriṯ guṇ sanṯ bolṯe suṇ manėh pīlāva▫o.  U▫ā ras mėh sāʼnṯ ṯaripaṯ ho▫e bikẖai jalan bujẖāva▫o. ||2||

 

(Sant) the saints (boltey = speak) impart awareness of (amrit) the life-giving (gun) virtues of the Almighty; I shall (sun-i) listen, i.e. receive this elixir and give it (manah-i) to the mind (peelaavau) to drink, i.e. use them as guide for life.

I (hoey) am (tripat-i = satiated) satisfied and (saant-i) pacified (mah-i = in) with (uaa) that (ras) elixir by (bujhaavau) extinguishing (jalan = burning) the fire of (bikhai) vices. 2.

 

ਜਬ ਭਗਤਿ ਕਰਹਿ ਸੰਤ ਮੰਡਲੀ ਤਿਨ੍ਹ੍ਹ ਮਿਲਿ ਹਰਿ ਗਾਵਉ ॥ ਕਰਉ ਨਮਸਕਾਰ ਭਗਤ ਜਨ ਧੂਰਿ ਮੁਖਿ ਲਾਵਉ ॥੩॥

Jab bẖagaṯ karahi sanṯ mandlī ṯinĥ mil har gāva▫o.  Kara▫o namaskār bẖagaṯ jan ḏẖūr mukẖ lāva▫o. ||3||

 

(Jab) when (sant = saints, mandli = group/gathering) the holy congregation (karah-i = does, bhagat-i = devotion) praises the Almighty, I shall (mil-i) join them and (gaavau = sing) praise (har-i) the Almighty.

I shall (karau = do) pay (namaskaar) obeisance to (bhagat jan) the devotees, and (laavau) apply (dhhoor-i) dust of their feet (mukh-i) to my face, i.e. respect them and follow their example. 3.

 

ਊਠਤ ਬੈਠਤ ਜਪਉ ਨਾਮੁ ਇਹੁ ਕਰਮੁ ਕਮਾਵਉ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਹਰਿ ਸਰਨਿ ਸਮਾਵਉ ॥ ੪॥੨੧॥੫੧॥

Ūṯẖaṯ baiṯẖaṯ japa▫o nām ih karam kamāva▫o.  Nānak kī parabẖ benṯī har saran samāva▫o. ||4||21||51||

 

I wish to (japau) recall and practice (naam-u) Divine virtues and commands (ootthat) standing and (baitthat) sitting – act by Divine commands in all activity; may I (kamaau) perform this (karam) religious act, i.e. this should be my way of worship.

This is (beynti) the supplication (ki) of fifth Nanak: May I ever (samaavau) remain (saran-i) in sanctuary of (har-i) the Almighty, i.e. submit to Divine commands. 4. 21. 51.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਇਹੁ ਸਾਗਰੁ ਸੋਈ ਤਰੈ ਜੋ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਸੰਗਿ ਵਸੈ ਵਡਭਾਗੀ ਪਾਏ ॥੧॥

Bilāval mėhlā 5.  Ih sāgar so▫ī ṯarai jo har guṇ gā▫e.  Sāḏẖsangaṯ kai sang vasai vadbẖāgī pā▫e. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Soee) only that person (tarai = swims) gets across (ihu) this (saagar-u) ocean – of vices in the world-play, and finds the Almighty – (jo) who (gaaey = sings) praises and emulates (gun) virtues – and obeys commands – of (har-i) the Almighty.

She is one who (vaddbhaagi) has the good fortune to (paaey) find (saadhsangat-i) the holy congregation, and (vasai) lives (sang-i) in that company, i.e. joins it to recount and learns to practice Divine virtues and commands. 1.

 

Page 814

 

ਸੁਣਿ ਸੁਣਿ ਜੀਵੈ ਦਾਸੁ ਤੁਮ੍ਹ੍ਹ ਬਾਣੀ ਜਨ ਆਖੀ ॥ ਪ੍ਰਗਟ ਭਈ ਸਭ ਲੋਅ ਮਹਿ ਸੇਵਕ ਕੀ ਰਾਖੀ ॥੧॥ ਰਹਾਉ ॥

Suṇ suṇ jīvai ḏās ṯumĥ baṇī jan ākẖī.  Pargat bẖa▫ī sabẖ lo▫a mėh sevak kī rākẖī. ||1|| rahā▫o.

 

(Daas-u = servant) the devotee (sun-i sun-i) listens to (tumh) Your (baani = words) praises (aakhi = said) uttered (jan) by the seekers , o Almighty, emulates them and thus (jeevai = lives) does not succumb to vices.

This (raakhi) preservation of honour of (seyvak) the devotee (bhaee) gets (pargatt = manifest) known to (sabh) all (loa) people – world, i.e. efficacy of emulating Divine virtues is accepted by all. 1.

(Rahaau) pause and reflect on this.

 

ਅਗਨਿ ਸਾਗਰ ਤੇ ਕਾਢਿਆ ਪ੍ਰਭਿ ਜਲਨਿ ਬੁਝਾਈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥

Agan sāgar ṯe kādẖi▫ā parabẖ jalan bujẖā▫ī.  Amriṯ nām jal sancẖi▫ā gur bẖa▫e sahā▫ī. ||2||

 

(Prabh-i) the Almighty (kaaddhiaa) extricates (tey) from (saagar = ocean, agan-i = of fire) vices and (bujhaaee) extinguishes (jalan-i) the fire, i.e. the Almighty frees craving.

This happens when (gur) the guru (bhaey) is (sahaaee = of help) kind to guide; one then (sanchiaa) irrigates the withered mind with (jal-u) the water of Naam, i.e. when the guru imparts awareness of Divine virtues and commands and one is able to overcome vices. 2.

 

ਜਨਮ ਮਰਣ ਦੁਖ ਕਾਟਿਆ ਸੁਖ ਕਾ ਥਾਨੁ ਪਾਇਆ ॥ ਕਾਟੀ ਸਿਲਕ ਭ੍ਰਮ ਮੋਹ ਕੀ ਅਪਨੇ ਪ੍ਰਭ ਭਾਇਆ ॥੩॥

Janam maraṇ ḏukẖ kāti▫ā sukẖ kā thān pā▫i▫ā.  Kātī silak bẖaram moh kī apne parabẖ bẖā▫i▫ā. ||3||

 

By living by Naam, (dukh) the suffering of (janam) births and (maran) deaths (kaattiaa = cut) is obviated, and (thaan-u) place of (sukh-u) peace, i.e. union with the Almighty, is (paaiaa) attained.

One who (bhaaiaa) is liked by (prabh) the Almighty Master (apney = own) of all, IT (kaattee) cuts (silak = rope) bondage to (bhram = delusion) doubts about the Almighty and (moh) attachment to the world-play, to unite with IT-self. 3.

 

ਮਤ ਕੋਈ ਜਾਣਹੁ ਅਵਰੁ ਕਛੁ ਸਭ ਪ੍ਰਭ ਕੈ ਹਾਥਿ ॥ ਸਰਬ ਸੂਖ ਨਾਨਕ ਪਾਏ ਸੰਗਿ ਸੰਤਨ ਸਾਥਿ ॥੪॥੨੨॥੫੨॥

Maṯ ko▫ī jāṇhu avar kacẖẖ sabẖ parabẖ kai hāth.  Sarab sūkẖ Nānak pā▫e sang sanṯan sāth. ||4||22||52||

 

(Mat) let not (koee) anyone (jaanhu = consider) think (kachh-u = something, avar-u = else) otherwise, (sabh) everything is (haath-i) in hands (kai) of (prabh) the Almighty.

This is understood (sang-i saath) in company of (santan) the saints and one (paaey) obtains (sarab) all (sookh) comforts/peace – by way of settling down in union with the Almighty, says fifth Nanak. 4. 22. 52.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬੰਧਨ ਕਾਟੇ ਆਪਿ ਪ੍ਰਭਿ ਹੋਆ ਕਿਰਪਾਲ ॥ ਦੀਨ ਦਇਆਲ ਪ੍ਰਭ ਪਾਰਬ੍ਰਹਮ ਤਾ ਕੀ ਨਦਰਿ ਨਿਹਾਲ ॥੧॥

Bilāval mėhlā 5.  Banḏẖan kāte āp parabẖ ho▫ā kirpāl.  Ḏīn ḏa▫i▫āl parabẖ pārbarahm ṯā kī naḏar nihāl. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Prabh-i) the Almighty (hoaa) was (kirpaal) kind to (aap-i) IT-self (kaattey) cut (bandhan) bondage to suffering.

(Prabh) the Almighty (paarbrahm) Supreme Being is (daiaal) compassionate to (deen) the needy; we are (nihaal) happy by receiving (ta ki = of that) IT’s (nadar-i = sight) grace. 1.

 

ਗੁਰਿ ਪੂਰੈ ਕਿਰਪਾ ਕਰੀ ਕਾਟਿਆ ਦੁਖੁ ਰੋਗੁ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸੁਖੀ ਭਇਆ ਪ੍ਰਭ ਧਿਆਵਨ ਜੋਗੁ ॥੧॥ ਰਹਾਉ ॥

Gur pūrai kirpā karī kāti▫ā ḏukẖ rog.  Man ṯan sīṯal sukẖī bẖa▫i▫ā parabẖ ḏẖi▫āvan jog. ||1|| rahā▫o.

 

(Gur-i) the great (poorai) perfect Almighty, (kirpa kari) has been kind to (kaattiaa = cut) end (rog-u) the ailment and (dukh-u) suffering. (Note: This seems to refer to illness of the child Hargobind, son of the fifth Guru, and later to be the sixth Guru).

We invoked (prabh) the Almighty who alone is (jog-u) worthy of (dhiaavan) being invoked and (man-u) the mind and (tan-u) body, are (seetal-u = cool) free of the malady; we are (sukhi) at peace. 1.

(Rahaau) pause and reflect on this.  

 

ਅਉਖਧੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਰੋਗੁ ਨ ਵਿਆਪੈ ॥ ਸਾਧਸੰਗਿ ਮਨਿ ਤਨਿ ਹਿਤੈ ਫਿਰਿ ਦੂਖੁ ਨ ਜਾਪੈ ॥੨॥

A▫ukẖaḏẖ har kā nām hai jiṯ rog na vi▫āpai.  Sāḏẖsang man ṯan hiṯai fir ḏūkẖ na jāpai. ||2||

 

Practice of (naam-u) virtues and commands (ka) of (har-i) the Almighty is (aukhadh-u) the medicine by (jit-u) which no (rog-u) ailment (viaapai) afflicts.

Naam becomes (hitai) lovable (man-i) by the mind and (tan-i) the body, i.e. guides thoughts and deeds – by joining (saadhsang-i) the holy congregation, and (phir-i) then (dookh) distress is not (jaapai) experienced. 2.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਜਾਪੀਐ ਅੰਤਰਿ ਲਿਵ ਲਾਈ ॥ ਕਿਲਵਿਖ ਉਤਰਹਿ ਸੁਧੁ ਹੋਇ ਸਾਧੂ ਸਰਣਾਈ ॥੩॥

Har har har har jāpī▫ai anṯar liv lā▫ī.  Kilvikẖ uṯrėh suḏẖ ho▫e sāḏẖū sarṇā▫ī. ||3||

 

We should (jaapeeai) recall and practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i har-i) the Almighty, (laaee = focusing, liv = attention) contemplating (antar-i) within.

 When done (hoey) being (sarnaai = sanctuary) under care, i.e. with guidance, of (saadhoo) the guru, (kilvikh) vices (utrah-i = removed) are given up and one (ho-e) becomes (sudh-u = pure) free from the tendency to transgress. 3.

 

ਸੁਨਤ ਜਪਤ ਹਰਿ ਨਾਮ ਜਸੁ ਤਾ ਕੀ ਦੂਰਿ ਬਲਾਈ ॥ ਮਹਾ ਮੰਤ੍ਰੁ ਨਾਨਕੁ ਕਥੈ ਹਰਿ ਕੇ ਗੁਣ ਗਾਈ ॥੪॥੨੩॥੫੩॥

Sunaṯ japaṯ har nām jas ṯā kī ḏūr balā▫ī.  Mahā manṯar Nānak kathai har ke guṇ gā▫ī. ||4||23||53||

 

One who (sunat) listens to (jas-u = glory) virtues, and (japat) keeps in mind (naam) virtues and commands of (har-i) the Almighty, (ki = of, ta = that) his/her (balaaee) tormentors, i.e. vices, are (door-i = put away) kept at bay.

Fifth Nanak (kathai = utters) recites (mahaa) the great (mantr) mantra, which is to (gaaee = sing) praise (gun) virtues of (har-i) the Almighty – and emulate them. 4. 23. 53.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਭੈ ਤੇ ਉਪਜੈ ਭਗਤਿ ਪ੍ਰਭ ਅੰਤਰਿ ਹੋਇ ਸਾਂਤਿ ॥ ਨਾਮੁ ਜਪਤ ਗੋਵਿੰਦ ਕਾ ਬਿਨਸੈ ਭ੍ਰਮ ਭ੍ਰਾਂਤਿ ॥੧॥

Bilāval mėhlā 5.  Bẖai ṯe upjai bẖagaṯ parabẖ anṯar ho▫e sāʼnṯ.  Nām japaṯ govinḏ kā binsai bẖaram bẖarāʼnṯ. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Tey) from (bhai = fear) respect (upjai = manifests) comes (bhagat-i) devotion, i.e. practice of virtues and commands, of (prabh) the Almighty, by which (saant-i) peace (hoey = happens) is attained.

By (japat) recalling (naam-u) virtues and commands of (govind = master of the world) the Almighty, (bhram) wandering caused by (bhraant-i) lack of faith in the Almighty (binsai = destroyed) ends, i.e. one who understands Naam becomes steady. 1.

 

ਗੁਰੁ ਪੂਰਾ ਜਿਸੁ ਭੇਟਿਆ ਤਾ ਕੈ ਸੁਖਿ ਪਰਵੇਸੁ ॥ ਮਨ ਕੀ ਮਤਿ ਤਿਆਗੀਐ ਸੁਣੀਐ ਉਪਦੇਸੁ ॥੧॥ ਰਹਾਉ ॥

Gur pūrā jis bẖeti▫ā ṯā kai sukẖ parves.  Man kī maṯ ṯi▫āgī▫ai suṇī▫ai upḏes. ||1|| rahā▫o.

 

One (jis-u) who (bheyttiaa) meets and follows (poora) the perfect (gur) guru, (sukh-i) peace (parveys-u = enters) is experienced in the mind (kai) of (ta) that person.

We should therefore (tiageeai) forsake (mat-i) counsel of (man) the mind, i.e. not act by own ideas, but (suneeai) listen to (updeys-u) instructions of the guru, and act on them. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਮਰਤ ਸਿਮਰਤ ਸਿਮਰੀਐ ਸੋ ਪੁਰਖੁ ਦਾਤਾਰੁ ॥ ਮਨ ਤੇ ਕਬਹੁ ਨ ਵੀਸਰੈ ਸੋ ਪੁਰਖੁ ਅਪਾਰੁ ॥੨॥

Simraṯ simraṯ simrī▫ai so purakẖ ḏāṯār.  Man ṯe kabahu na vīsrai so purakẖ apār. ||2||

 

We should (simrat simrat) ever recall and (simreeai) keep in mind – instructions of (so = that) the One (daataar-u = giver) beneficent (purakh-u) all-pervasive Master to the soul. Virtues and commands of the One (apaar-u) Infinite (purakh-u) all pervasive Master should (kabah-u na) never (veesrai) be forgotten (tey) from (man) the mind. 2.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਰੰਗੁ ਲਗਾ ਅਚਰਜ ਗੁਰਦੇਵ ॥ ਜਾ ਕਉ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਤਾ ਕਉ ਲਾਵਹੁ ਸੇਵ ॥੩॥

Cẖaran kamal si▫o rang lagā acẖraj gurḏev.  Jā ka▫o kirpā karahu parabẖ ṯā ka▫o lāvhu sev. ||3||

 

(Rang-u) love (siau) for (charan = feet, kamal = lotus) obedience to commands of the Almighty (lagaa) develops with guidance of (acharj) the wonderful (gurdeyv) enlightener guru.

O (prabh) Almighty, on (ja kau) whoever You (karhu kirpa) are kind, You (laavahu) engage (ta kau) that person in (seyv) service, i.e. obey Divine commands with guidance of the guru to. 3.

 

ਨਿਧਿ ਨਿਧਾਨ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਮਨਿ ਤਨਿ ਆਨੰਦ ॥ ਨਾਨਕ ਕਬਹੁ ਨ ਵੀਸਰੈ ਪ੍ਰਭ ਪਰਮਾਨੰਦ ॥੪॥੨੪॥੫੪॥

Niḏẖ niḏẖān amriṯ pī▫ā man ṯan ānanḏ.  Nānak kabahu na vīsrai parabẖ parmānanḏ. ||4||24||54||

 

One who (peeaa) drinks (amrit-u) the nectar, i.e. obtains awareness of Naam or Divine virtues and commands, which is (nidh-i) the treasure of (nidhaan) treasures, s/he enjoys (aanand) bliss (man-i) in mind, and (tan-i) body, i.e. in the total being.

May (prabh) Almighty, the source of (parmaanand) Supreme bliss (kabahu na) never (veesrai) be forgotten by me, prays fifth Nanak. 4. 24. 54.

 

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Note: One who carries out instructions of the guru to lead life by Naam, i.e. by emulating Divine virtues and in obedience to Hukam or Divine commands lives in peace. All those who follow his/her example also enjoy peace of mind. This is the message of the fifth Guru in this Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਤ੍ਰਿਸਨ ਬੁਝੀ ਮਮਤਾ ਗਈ ਨਾਠੇ ਭੈ ਭਰਮਾ ॥ ਥਿਤਿ ਪਾਈ ਆਨਦੁ ਭਇਆ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥੧॥

Bilāval mėhlā 5.  Ŧarisan bujẖī mamṯā ga▫ī nāṯẖe bẖai bẖarmā.  Thiṯ pā▫ī ānaḏ bẖa▫i▫ā gur kīne ḏẖarmā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Trisan/trisna = craving) the fire of desires (bujhi) has been quenched, (mamta) possessiveness (gaee) has left, (bharma = delusion) doubts about Divine protection and hence (bhai) fears – of suffering – (naatthey = run) have been dispelled.

(Thit-i) stability of mind has been (paee) attained and (aanad/anand) bliss (bhaiaa) experienced since (gur-i) the guru (keeney) caused me (dharma) to be dutiful – to live by Divine virtues and commands. 1.

 

ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿਆ ਬਿਨਸੀ ਮੇਰੀ ਪੀਰ ॥ ਤਨੁ ਮਨੁ ਸਭੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਸੁਖੁ ਬੀਰ ॥੧॥ ਰਹਾਉ ॥

Gur pūrā ārāḏẖi▫ā binsī merī pīr.  Ŧan man sabẖ sīṯal bẖa▫i▫ā pā▫i▫ā sukẖ bīr. ||1|| rahā▫o.

 

I (aaraadhiaa) remember to obey teachings of (poora) the perfect guru – to shun transgressions, and consequently – (meyri) my (peer = pain) suffering (gaee) has gone.

(Tan-u) the body, (man-u) mind, (sabh = all) my total being (bhaiaa) is (seetal) cool; and I have (paaiaa) attained (sukh-u) peace, o (beer) brother. 1.

(Rahaau) pause and reflect on this.

 

ਸੋਵਤ ਹਰਿ ਜਪਿ ਜਾਗਿਆ ਪੇਖਿਆ ਬਿਸਮਾਦੁ ॥ ਪੀ ਅੰਮ੍ਰਿਤੁ ਤ੍ਰਿਪਤਾਸਿਆ ਤਾ ਕਾ ਅਚਰਜ ਸੁਆਦੁ ॥੨॥

Sovaṯ har jap jāgi▫ā pekẖi▫ā bismāḏ.  Pī amriṯ ṯaripṯāsi▫ā ṯā kā acẖraj su▫āḏ. ||2||

 

I was (sovat) asleep, i.e. engrossed in the world-play, but (jaagiaa = awoke) became conscious of this with the guru’s guidance and (peykhiaa) saw (bismaad-u) the wondrous Almighty – within.

I am (triptaasiaa) satiated by (pee) drinking (amrit-u) the life-giving elixir, i.e. am happy living by Naam or Divine virtues and commands; (ta ka) its (suaad = taste) experience is (acharj) wonderful. 2.

 

ਆਪਿ ਮੁਕਤੁ ਸੰਗੀ ਤਰੇ ਕੁਲ ਕੁਟੰਬ ਉਧਾਰੇ ॥ ਸਫਲ ਸੇਵਾ ਗੁਰਦੇਵ ਕੀ ਨਿਰਮਲ ਦਰਬਾਰੇ ॥੩॥

Āp mukaṯ sangī ṯare kul kutamb uḏẖāre.  Safal sevā gurḏev kī nirmal ḏarbāre. ||3||

 

One who follows the guru’s guidance, (tarey = swims) gets across the world-ocean of vices (aap-i) him/her-self and (udhaarey) saves (kul) the lineage and (kuttamb) family, i.e. all those who follow his/her example are saved.

(Seyva = service) obedience (ki) of (gurdeyv) the enlightener guru is (saphal) fruit-full, i.e. one is accepted, (darbaar-e) in court of (nirmal) the Pristine Almighty. 3.

 

ਨੀਚੁ ਅਨਾਥੁ ਅਜਾਨੁ ਮੈ ਨਿਰਗੁਨੁ ਗੁਣਹੀਨੁ ॥ ਨਾਨਕ ਕਉ ਕਿਰਪਾ ਭਈ ਦਾਸੁ ਅਪਨਾ ਕੀਨੁ ॥੪॥੨੫॥੫੫॥

Nīcẖ anāth ajān mai nirgun guṇhīn.  Nānak ka▫o kirpā bẖa▫ī ḏās apnā kīn. ||4||25||55||

 

(Mai) I am (neech-u) lowly, (anaath-u) master-less, (ajaan-u = un-aware) ignorant and (nirgun-u, gunheen-u) bereft of virtues.

(Kirpa) grace (bhaee) was bestowed by the Almighty (kau = to) on fifth Nanak, to (keen) make him (apna = own) IT’s (daas-u) servant – caused him to live by Divine virtues and commands and thus become acceptable. 4. 25. 55.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਹਰਿ ਭਗਤਾ ਕਾ ਆਸਰਾ ਅਨ ਨਾਹੀ ਠਾਉ ॥ ਤਾਣੁ ਦੀਬਾਣੁ ਪਰਵਾਰ ਧਨੁ ਪ੍ਰਭ ਤੇਰਾ ਨਾਉ ॥੧॥

Bilāval mėhlā 5.  Har bẖagṯā kā āsrā an nāhī ṯẖā▫o.  Ŧāṇ ḏībāṇ parvār ḏẖan parabẖ ṯerā nā▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Har-i) the Almighty is (aasra) the mainstay (ka) of (bhagtaa) the devotees; there is (naahi) not (aan) any other (tthaau) place, i.e. those who practice Divine virtues and commands do not look elsewhere.

Awareness of (teyra) Your (naau/naam) virtues and commands is their (taan-u) strength, (deebaan-u = court) the authority to obey, their (parvaar) family and (dhan-u) wealth – which helps here and in the hereafter, o (prabh) Almighty. 1.

 

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਆਪਣੀ ਅਪਨੇ ਦਾਸ ਰਖਿ ਲੀਏ ॥ ਨਿੰਦਕ ਨਿੰਦਾ ਕਰਿ ਪਚੇ ਜਮਕਾਲਿ ਗ੍ਰਸੀਏ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā parabẖ āpṇī apne ḏās rakẖ lī▫e.  Ninḏak ninḏā kar pacẖe jamkāl garsī▫e. ||1|| rahā▫o.

 

(Prabh-i) the Almighty (kar-i) bestows (aapni = own) IT’s (kirpa) kindness and (rakh-i lee-ey) protects (aapney = own) IT’s (daas = servants) devotees – from afflictions.

(Nindak = slanderers) their ill-wishers may (kar-i = do, ninda = slander) try to harm but (pachey = burn) perish and are (grasee-ey) grabbed (jamkaal-i) by the messenger of death – who sends them for rebirth. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਤਾ ਏਕੁ ਧਿਆਵਨਾ ਦੂਸਰ ਕੋ ਨਾਹਿ ॥ ਏਕਸੁ ਆਗੈ ਬੇਨਤੀ ਰਵਿਆ ਸ੍ਰਬ ਥਾਇ ॥੨॥

Sanṯā ek ḏẖi▫āvanā ḏūsar ko nāhi.  Ėkas āgai benṯī ravi▫ā sarab thā▫e. ||2||

 

(Santaa) the saints (dhiaavna) invoke (eyk-u) the One Almighty, (ko naah-i) none (doosar = second) other.

They make (beynti) supplication (aagai) before (eykas-u) the One Master who (raviaa) pervades in (srab) all (thaaey places, i.e. the Almighty helps wherever one may be. 2.

 

ਕਥਾ ਪੁਰਾਤਨ ਇਉ ਸੁਣੀ ਭਗਤਨ ਕੀ ਬਾਨੀ ॥ ਸਗਲ ਦੁਸਟ ਖੰਡ ਖੰਡ ਕੀਏ ਜਨ ਲੀਏ ਮਾਨੀ ॥੩॥

Kathā purāṯan i▫o suṇī bẖagṯan kī bānī.  Sagal ḏusat kẖand kẖand kī▫e jan lī▫e mānī. ||3||

 

One (suni) hears (praatan) old (kathaa) stories from (baani) words (ki) of (bhagtan) the devotees, (io) thus:

The Almighty (kee-ey = made/cut, khandd khandd = into pieces) destroyed, i.e. turned away, (dustt) evil persons, and (lee-ey maani) accepted (jan) the humble seekers – for union. 3.

 

ਸਤਿ ਬਚਨ ਨਾਨਕੁ ਕਹੈ ਪਰਗਟ ਸਭ ਮਾਹਿ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਸਰਣਿ ਪ੍ਰਭ ਤਿਨ ਕਉ ਭਉ ਨਾਹਿ ॥੪॥੨੬॥੫੬॥

Saṯ bacẖan Nānak kahai pargat sabẖ māhi.  Parabẖ ke sevak saraṇ parabẖ ṯin ka▫o bẖa▫o nāhi. ||4||26||56||

 

Fifth Nanak (kahai) says (sat-i = true, bachan = words) the truth which is (pargatt = manifest) well known (maah-i) amongst (sabh) all.

(Sevak = servants) devotees (key) of (prabh) the Almighty seek (saran-i = sanctuary) protection of the Almighty; and (tin kau) they have (naahi) no (bhau) fear – with protection of the Highest Authority. 4. 26. 56.

 

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Note: Human beings are attached to various activities in life. They get obsessed with their families, wealth and status etc. Some people also remain bound to religious rituals. These bonds become so strong that the Creator is forgotten. In the Shabad below the fifth Guru says that these bonds can only be cut by Divine grace which comes by remembrance and practice of Naam/Divine virtues and commands.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬੰਧਨ ਕਾਟੈ ਸੋ ਪ੍ਰਭੂ ਜਾ ਕੈ ਕਲ ਹਾਥ ॥ ਅਵਰ ਕਰਮ ਨਹੀ ਛੂਟੀਐ ਰਾਖਹੁ ਹਰਿ ਨਾਥ ॥੧॥

Bilāval mėhlā 5.  Banḏẖan kātai so parabẖū jā kai kal hāth.  Avar karam nahī cẖẖūtī▫ai rākẖo har nāth. ||1||

 

Composition of the fifth Guru in Raga Bilaaval:  (So = that) the One (prabhoo) Master alone, (ja kai) in whose (haath) hands are (kal) the powers to do so, can (kaattai) cut (bandhan = bondage) attachment to the world-play.

 We cannot (chhootteeai) be freed of the bondages by (avar) other (karam = deeds) methods – like rituals which themselves become bondage; o (har-i) Almighty (naath) Master, please (raakhah-u) protect us from them. 1.

 

ਤਉ ਸਰਣਾਗਤਿ ਮਾਧਵੇ ਪੂਰਨ ਦਇਆਲ ॥ ਛੂਟਿ ਜਾਇ ਸੰਸਾਰ ਤੇ ਰਾਖੈ ਗੋਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o sarṇāgaṯ māḏẖve pūran ḏa▫i▫āl.  Cẖẖūt jā▫e sansār ṯe rākẖai gopāl. ||1|| rahā▫o.

 

O (maadhvey = husband/master of maaiaa) Master of the world-play, You are (pooran) present everywhere and (daiaal) compassionate; we seek (tau) your (sarnaagat-i) care.

One (chhoott-i jaaey) is delivered (tey) from attachments to (sansaar = world) the world-play when the Almighty (gopaal) Sustainor of the world, (raakhai = protects) looks after. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਸਾ ਭਰਮ ਬਿਕਾਰ ਮੋਹ ਇਨ ਮਹਿ ਲੋਭਾਨਾ ॥ ਝੂਠੁ ਸਮਗ੍ਰੀ ਮਨਿ ਵਸੀ ਪਾਰਬ੍ਰਹਮੁ ਨ ਜਾਨਾ ॥੨॥

Āsā bẖaram bikār moh in mėh lobẖānā.  Jẖūṯẖ samagrī man vasī pārbarahm na jānā. ||2||

 

(Aasa) expectations from others, (bharam = delusion) lack of faith in the Almighty, (bikaar) vices and (moh) attachment to the world-play – to relatives, wealth and so on, the mortals (lobhaana) remain engrossed (mah-i) in (in) these.

(Jhoott-u = false) transitory (samagri) things (vasi = abide) remain (man-i) in minds of the mortals and – virtues and commands of – (paarbrahm-u) the Supreme Being are (na = not, jaana = known) ignored. 2.

 

ਪਰਮ ਜੋਤਿ ਪੂਰਨ ਪੁਰਖ ਸਭਿ ਜੀਅ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਪ੍ਰਭ ਅਗਮ ਅਪਾਰੇ ॥੩॥

Param joṯ pūran purakẖ sabẖ jī▫a ṯumĥāre.  Ji▫o ṯū rākẖahi ṯi▫o rahā parabẖ agam apāre. ||3||

 

O Almighty, You are (param) the Supreme (jot-i = light) Spirit (pooran purakh) pervading everywhere; (sabh-i) all (jeea) creatures are (tumhaarey = your) created by You.

(Jio) as (too) You (raakhah-i) keep (tio) that way I am happy (rahaa) to be; You are (agam) beyond reach and comprehension; You are (apaarey) Infinite – and I am very small. 3.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਦੇਹਿ ਅਪਨਾ ਨਾਉ ॥ ਨਾਨਕ ਤਰੀਐ ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਉ ॥੪॥੨੭॥੫੭॥

Karaṇ kāraṇ samrath parabẖ ḏėh apnā nā▫o.  Nānak ṯarī▫ai sāḏẖsang har har guṇ gā▫o. ||4||27||57||

 

O (prabh) Master, please (deyh-i = give) impart awareness of (apna = own) Your (naau) Naam/virtues and commands – as guide for me.

Please lead me to (saadhsang-i) the holy congregation so that I may (gaau = sing) praise and learn to emulate (gun) virtues of You, (har-i har-i) the Almighty, and (tareeai = swim) get across the world-ocean, to You, says fifth Nanak. 4. 27. 57.