SGGS pp 541-544, Bihaagrra M: 5, Chhants 1-3.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bihāgaṛā mėhlā 5 cẖẖanṯ gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (chhant) song of love for the Almighty by (mahla 5) the fifth Guru, in Rag Bihaagrra (ghar-u 1) to be sung to the first beat.  Invoking the all-pervasive Creator who may be known with the true guru’s grace

 

ਹਰਿ ਕਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਜੋ ਕਰੇ ਸੁ ਧਰਮ ਨਿਆਏ ਰਾਮ ॥ ਹਰਿ ਰੰਗੁ ਅਖਾੜਾ ਪਾਇਓਨੁ ਮੇਰੇ ਲਾਲ ਜੀਉ ਆਵਣੁ ਜਾਣੁ

ਸਬਾਏ ਰਾਮ ॥

Har kā ek acẖambẖa▫o ḏekẖi▫ā mere lāl jī▫o jo kare so ḏẖaram ni▫ā▫e rām.  Har rang akẖāṛā pā▫i▫on mere lāl jī▫o āvaṇ jāṇ sabā▫e rām.

 

O (meyrey) my (laal jeeo) dear friends, I (deykhiaa) see (eyk-u) a (achmbhau) a wondrous act of (har-i) the Almighty; (jo) whatever (niaaey) justice IT (karey = does) delivers (su) that is (dharma) righteous i.e. everything happens according to the cosmic laws of the Creator.

 IT has created the world like (akhaarraa = arena) a theatre stage for (rang-u = entertainment) play where (sabaaey) all creatures (aavan-u = come) are born – with roles allotted based on past deeds – and then (jaan-u = depart) die.

 

Page 542

 

ਆਵਣੁ ਤ ਜਾਣਾ ਤਿਨਹਿ ਕੀਆ ਜਿਨਿ ਮੇਦਨਿ ਸਿਰਜੀਆ ॥ ਇਕਨਾ ਮੇਲਿ ਸਤਿਗੁਰੁ ਮਹਲਿ ਬੁਲਾਏ ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਦਿਆ ॥

Āvaṇ ṯa jāṇā ṯinėh kī▫ā jin meḏan sirjī▫ā. Iknā mel saṯgur mahal bulā▫e ik bẖaram bẖūle firḏi▫ā.

 

(Aavan-u = coming) births and (jaanaa = going) deaths are (keea = done) effected by (tinah-i) the One Master (jin-i) who (sirjeeaa) created (meydan-i) the world.

The Almighty (satigur-u) True Guru (bulaey) calls (ikna = one type) some souls (mahal-i = to the palace) to IT-self i.e. approves, for (meyl-i) union with IT, whereas (ik-i) another type of souls (bhooley) go astray (bharam-i) in delusion and (phirdia) keep roaming, i.e. remain in cycles of reincarnation.

 

ਅੰਤੁ ਤੇਰਾ ਤੂੰਹੈ ਜਾਣਹਿ ਤੂੰ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਏ ॥ ਸਚੁ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਹਰਿ ਵਰਤੈ ਧਰਮ ਨਿਆਏ ॥੧॥

Anṯ ṯerā ṯūʼnhai jāṇėh ṯūʼn sabẖ mėh rahi▫ā samā▫e. Sacẖ kahai Nānak suṇhu sanṯahu har varṯai ḏẖaram ni▫ā▫e. ||1||

 

(Too’n) You (rahiaa samaa-e) are present (mah-i) in (sabh) all, but (too’nhai) You alone, know (teyra) Your (ant limits) virtues and powers, O Almighty.

Nanak the fifth (kahai) says this (sach-u) eternal truth, (sunhu) listen O (santahu) seekers: (Har-i) the Almighty (vartai = conducts) acts by (dharma niaaey) righteous justice – the laws of nature. 1.

 

ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧੇ ਰਾਮ ॥ ਕਰਿ ਸੇਵਹੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਮੇਰੇ ਲਾਲ ਜੀਉ ਜਮ ਕਾ ਮਾਰਗੁ ਸਾਧੇ

ਰਾਮ ॥

Āvhu milhu sahelīho mere lāl jī▫o har har nām arāḏẖe rām. Kar sevhu pūrā saṯgurū mere lāl jī▫o jam kā mārag sāḏẖe rām.

 

O (saheyleeho) friends, (aavhu = come) let us (araadhey) invoke, i.e. take as guide, (har-i = banisher of vices) the purifying (naam-u) virtues of (har-i) the Almighty.

(Kar-i) accept (satiguru) the true guru as (poora) perfect and (seyvhu = serve) obey him; this is how (maarag-u) the path of (jam) the messenger of death (saadhey = set right) is overcome, i.e. the messenger of death does not come near.

 

ਮਾਰਗੁ ਬਿਖੜਾ ਸਾਧਿ ਗੁਰਮੁਖਿ ਹਰਿ ਦਰਗਹ ਸੋਭਾ ਪਾਈਐ ॥ ਜਿਨ ਕਉ ਬਿਧਾਤੈ ਧੁਰਹੁ ਲਿਖਿਆ ਤਿਨ੍ਹ੍ਹਾ ਰੈਣਿ ਦਿਨੁ ਲਿਵ ਲਾਈਐ ॥

Mārag bikẖ▫ṛā sāḏẖ gurmukẖ har ḏargėh sobẖā pā▫ī▫ai. Jin ka▫o biḏẖāṯai ḏẖarahu likẖi▫ā ṯinĥā raiṇ ḏin liv lā▫ī▫ai.

 

(Maarag-u = the path) being under control of the messenger of death is (bikhrra) difficult; it can be (saadh-i =overcome) avoided (gurmukh-i) with the guru’s guidance and the soul then (paaeeai) receives (sobha) glory (dargah) in Divine court, i.e. is honourably accepted for union with the Creator.

(Jin) those (kau) for whom (bidhaatai) the Creator – who decides based on past deeds, (likhia) has so written the destiny (dhurahu = from source) at birth, (tinha) they (liv laaeeai) remain absorbed in the Almighty (ran-i) night and (din-u) day – forever.

 

ਹਉਮੈ ਮਮਤਾ ਮੋਹੁ ਛੁਟਾ ਜਾ ਸੰਗਿ ਮਿਲਿਆ ਸਾਧੇ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਮੁਕਤੁ ਹੋਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧੇ ॥੨॥

Ha▫umai mamṯā moh cẖẖutā jā sang mili▫ā sāḏẖe.  Jan kahai Nānak mukaṯ ho▫ā har har nām arāḏẖe. ||2||

 

 (Ja) when (sang-i) company (saadh-e) of the guru (miliaa) is found, and the guru’s guidance followed, (haumai) ego, (mamta = my,mine) possessiveness and (moh-u) attachment to the world-play (chhutaa) are shed.

And one (mukat-u hoaa) is freed from vices by (araadhey = invoking) taking support/guided by, (har-i) the purifying (naam-u) virtues of (har-i) the Almighty, (kahai) says (jan-u) the servant fifth Nanak. 2.

 

ਕਰ ਜੋੜਿਹੁ ਸੰਤ ਇਕਤ੍ਰ ਹੋਇ ਮੇਰੇ ਲਾਲ ਜੀਉ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪੂਜੇਹਾ ਰਾਮ ॥ ਬਹੁ ਬਿਧਿ ਪੂਜਾ ਖੋਜੀਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਇਹੁ ਮਨੁ

ਤਨੁ ਸਭੁ ਅਰਪੇਹਾ ਰਾਮ ॥

Kar joṛihu sanṯ ikaṯar ho▫e mere lāl jī▫o abẖināsī purakẖ pūjehā rām.  Baho biḏẖ pūjā kẖojī▫ā mere lāl jī▫o ih man ṯan sabẖ arpehā rām.

 

O (sant) seekers, let us (ikatr hoey) congregate, (jorrihu) fold our hands and (poojeyha = worship) pray to (abinaasi) the Eternal (purakh-u) all-pervasive Master.

People have (khojeeaa = searched) tried (bahu) numerous methods – like rituals and making offerings but could not please the Master; let us (arpeyha = surrender) dedicate (ih-u) this (man-u) mind and (tan-u) body and (sabh-u) everything i.e. unreservedly submit to commands of the Master.

 

ਮਨੁ ਤਨੁ ਧਨੁ ਸਭੁ ਪ੍ਰਭੂ ਕੇਰਾ ਕਿਆ ਕੋ ਪੂਜ ਚੜਾਵਏ ॥ ਜਿਸੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਦਇਆਲੁ ਸੁਆਮੀ ਸੋ ਪ੍ਰਭ ਅੰਕਿ ਸਮਾਵਏ ॥
Man ṯan ḏẖan sabẖ parabẖū kerā ki▫ā ko pūj cẖaṛāva▫e. Jis ho▫e kirpāl ḏa▫i▫āl su▫āmī so parabẖ ank samāv▫e.

 

O Creator, (man-u) the mind, (tan-u) the body, (sabh-u) everything, (keyra = of) is given by You, (kia) what can (ko) any one (charraavaey) offer in (pooj) worship?

(Jis-u) one on whom (suaami) the Master (hoey = be (kripaal-u) merciful and (daiaal-u = compassionate) kind, obeys the Master; (so) that person (samaava-e) merges (ank-i) with (prabh) the Master.

 

ਭਾਗੁ ਮਸਤਕਿ ਹੋਇ ਜਿਸ ਕੈ ਤਿਸੁ ਗੁਰ ਨਾਲਿ ਸਨੇਹਾ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪੂਜੇਹਾ ॥੩॥

Bẖāg masṯak ho▫e jis kai ṯis gur nāl sanehā. Jan kahai Nānak mil sāḏẖsangaṯ har har nām pūjehā. ||3||

 

(Jis kai) one in whose (mastak-i = forehead) destiny is (bhaag-u) good fortune written, (tis-u) that person develops (saneyha) love (naal-i = with) for the guru, i.e. loves following the guru’s teachings.

And (mil-i) together with (saadhsangat-i) the holy congregation, (poojeyhaa = worships) recounts, and learns how to live by, (har-i) the purifying (naam-u) virtues of (har-i) the Almighty, (kahai) says (jan-u) the servant fifth Nanak. 3.  

 

ਦਹ ਦਿਸ ਖੋਜਤ ਹਮ ਫਿਰੇ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਪਾਇਅੜਾ ਘਰਿ ਆਏ ਰਾਮ ॥ ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਜੀਉ ਸਾਜਿਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਤਿਸੁ ਮਹਿ ਰਹਿਆ ਸਮਾਏ ਰਾਮ ॥

Ḏah ḏis kẖojaṯ ham fire mere lāl jī▫o har pā▫i▫aṛā gẖar ā▫e rām.  Har manḏar har jī▫o sāji▫ā mere lāl jī▫o har ṯis mėh rahi▫ā samā▫e rām.

 

(Ham) I (phirey) wandered in all (dah) ten (dis) directions – north, south, four corners, above and below – i.e. everywhere – in search of (har-i) the Almighty, but(paaiarraa) found IT when (aaey) 

came (ghar-i) home, i.e. the Almighty is in the mind not outside somewhere.

This body is (har-i mandar-u) the Master’s temple (saajiaa) created by the Master and (rahia samaa-e) dwells (mah-i) in (tis-u) it.

 

ਸਰਬੇ ਸਮਾਣਾ ਆਪਿ ਸੁਆਮੀ, ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ॥ ਮਿਟਿਆ ਅਧੇਰਾ ਦੂਖੁ ਨਾਠਾ, ਅਮਿਉ ਹਰਿ ਰਸੁ ਚੋਇਆ ॥

Sarbe samāṇā āp su▫āmī gurmukẖ pargat ho▫i▫ā. Miti▫ā aḏẖerā ḏūkẖ nāṯẖā ami▫o har ras cẖo▫i▫ā.

 

(Aap-i = self) the Almighty (suaami) Master (samaanaa) is present (sarbey) everywhere, but (pargatt hoiaa = manifests) is found (gurmukh-i) with the guru’s guidance.

(Adheyra/andheyra = darkness) ignorance (mittia) is dispelled – by the guru – by (chuaaia) pouring (har-i ras-u) Divine elixir into the mouth, i.e. by making aware of Divine virtues and commands; then (dookh) distress due to separation from the Master (naatthaa = runs) ends.

 

ਜਹਾ ਦੇਖਾ ਤਹਾ ਸੁਆਮੀ, ਪਾਰਬ੍ਰਹਮੁ ਸਭ ਠਾਏ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਾਇਆ, ਹਰਿ ਪਾਇਅੜਾ ਘਰਿ ਆਏ ॥੪॥੧॥
Jahā ḏekẖā ṯahā su▫āmī pārbarahm sabẖ ṯẖā▫e.  Jan kahai Nānak saṯgur milā▫i▫ā har pā▫i▫aṛā gẖar ā▫e. ||4||1||

 

(Paarbrahm) the Supreme Being is at (sabh tthaa-e) all places, (jahaa) wherever (d-ekha) I see (tahaa) there (suaami) the Master is present.

I (paaiarraa) found the Master (ghar-i aaey) on coming home, i.e. by looking within; (satiguru) the true guru (milaaia) enabled finding IT, (kahai) says (jan-u) the servant fifth Nanak. 4. 1.

 

———————————–

 

Note: The first three stanzas of the Shabad below describe yearning of the mind for the Almighty and the fourth describes the joy at finding IT.

 

ਰਾਗੁ ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਅਤਿ ਪ੍ਰੀਤਮ ਮਨ ਮੋਹਨਾ ਘਟ ਸੋਹਨਾ ਪ੍ਰਾਨ ਅਧਾਰਾ ਰਾਮ ॥ ਸੁੰਦਰ ਸੋਭਾ ਲਾਲ ਗੋਪਾਲ ਦਇਆਲ ਕੀ ਅਪਰ ਅਪਾਰਾ ਰਾਮ ॥

Rāg bihāgaṛā mėhlā 5.  Aṯ parīṯam man mohnā gẖat sohnā parān aḏẖārā rām.  Sunḏar sobẖā lāl gopāl ḏa▫i▫āl kī apar apārā rām.

 

Composition of (mahla 5) the fifth Guru in Raag Bihaagrra. My (preetam) Beloved is (at-i) greatly (manmohnaa) enticing of the mind; (ghatt) the mind finds (sohnaa = handsome) IT’s virtues pleasing; awareness of IT’s virtues is (adhaara = support) the guide for my life.

(Sobhaa) praising of the virtues of (laal) the Beloved (apar apaara) infinite (gopaal = sustainer) Master is (sundar = beautiful) pleasing to the mind.

 

ਗੋਪਾਲ ਦਇਆਲ ਗੋਬਿੰਦ ਲਾਲਨ ਮਿਲਹੁ ਕੰਤ ਨਿਮਾਣੀਆ ॥ ਨੈਨ ਤਰਸਨ ਦਰਸ ਪਰਸਨ ਨਹ ਨੀਦ ਰੈਣਿ ਵਿਹਾਣੀਆ ॥

Gopāl ḏa▫i▫āl gobinḏ lālan milhu kanṯ nimāṇī▫ā.  Nain ṯarsan ḏaras parsan nah nīḏ raiṇ vihāṇī▫ā.

 

O my (gopaal = sustainer) beneficent and (daiaal) kind (laalan) beloved (gobind = master of universe) Almighty (kant) Master-spouse, kindly (milahu)= meet) grant me awareness of Your virtues.

My inner (nain) eyes, (tarsan) yearn to (parsan = touch) have (darsan) Your sight, i.e. to have inner vision of You; (rain-i) the night (vihaaneeaa) passes (nah = no) without getting (need/nee-nd) sleep – I am restless without you.

 

ਗਿਆਨ ਅੰਜਨ ਨਾਮ ਬਿੰਜਨ ਭਏ ਸਗਲ ਸੀਗਾਰਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਜੰਪੈ ਮੇਲਿ ਕੰਤੁ ਹਮਾਰਾ ॥੧॥

Gi▫ān anjan nām binjan bẖa▫e sagal sīgārā.  Nānak pa▫i▫ampai sanṯ jampai mel kanṯ hamārā. ||1||

 

Please give me (anjan) the eye medicine of (giaan) awareness of Divine virtues to see the Master, and (naam) Divine virtues as (binjan) food the soul

Nanak the fifth (jampai) remembers the guru and (paeiampai) supplicates: Please (meyl-i = cause to meet) enable me to find (hamaara) my (kant = spouse) Master, within. 1.

 

ਲਾਖ ਉਲਾਹਨੇ ਮੋਹਿ ਹਰਿ ਜਬ ਲਗੁ ਨਹ ਮਿਲੈ ਰਾਮ ॥ ਮਿਲਨ ਕਉ ਕਰਉ ਉਪਾਵ ਕਿਛੁ ਹਮਾਰਾ ਨਹ ਚਲੈ ਰਾਮ ॥ ਚਲ ਚਿਤ ਬਿਤ

ਅਨਿਤ ਪ੍ਰਿਅ ਬਿਨੁ ਕਵਨ ਬਿਧੀ ਨ ਧੀਜੀਐ ॥

Lākẖ ulāhane mohi har jab lag nah milai rām.  Milan ka▫o kara▫o upāv kicẖẖ hamārā nah cẖalai rām. Cẖal cẖiṯ biṯ aniṯ pari▫a bin kavan biḏẖī na ḏẖījī▫ai.

 

I have (laakh = one hundred thousand) lots of (ulaahaney) complaints, (jab lag-u) as long as (har-i) the Almighty does not (milai) meet me, i.e. I commit fault swhen I do not have commands of the Master in mind.

I (karau) make (upaav) efforts (kau) to (milan) find IT, but (hamaara) my efforts do not (chalai = have the way) work.

(Chit) the mind is (chal = moving) unsteady in thoughts of (anit) transitory (bit = finance) wealth; (kavan = which) no (bidhi) method (dheejeeai) brings solace (bin-u) without (pria) the Beloved.

 

Page 543

 

ਖਾਨ ਪਾਨ ਸੀਗਾਰ ਬਿਰਥੇ ਹਰਿ ਕੰਤ ਬਿਨੁ ਕਿਉ ਜੀਜੀਐ ॥ ਆਸਾ ਪਿਆਸੀ ਰੈਨਿ ਦਿਨੀਅਰੁ ਰਹਿ ਨ ਸਕੀਐ ਇਕੁ ਤਿਲੈ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਦਾਸੀ ਤਉ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਪਿਰੁ ਮਿਲੈ ॥੨॥

Kẖān pān sīgār birthe har kanṯ bin ki▫o jījī▫ai.  Āsā pi▫āsī rain ḏinī▫ar rėh na sakī▫ai ik ṯilai.  Nānak pa▫i▫ampai sanṯ ḏāsī ṯa▫o parsāḏ merā pir milai. ||2||

 

All (khan = eating) food, (paan = wearing) clothes and (seegaar) embellishment are (birthey) useless; (kio) how can the soul-wife (jeejeeai) survive (bin-u) without (har-i kant) the Almighty-spouse?

In (aasa) the hope of finding the beloved, I am (rain-i dineear = night and day) forever (piaasi = thirsty) yearning; I (na sakeeai) cannot (rah-i) live even for (ik) one (tilai = equal to sesame seed) moment without IT being in mind.

Nanak the fifth (paeiampai) supplicates: O my (sant) guru, I am your (daasi) maid-servant, please help; it is with (tau) Your (prasaad-i) grace that I can find (meyra) my (pir-u) Beloved. 2.

 

ਸੇਜ ਏਕ ਪ੍ਰਿਉ ਸੰਗਿ, ਦਰਸੁ ਨ ਪਾਈਐ ਰਾਮ ॥ ਅਵਗਨ ਮੋਹਿ ਅਨੇਕ, ਕਤ ਮਹਲਿ ਬੁਲਾਈਐ ਰਾਮ ॥

Sej ek pari▫o sang ḏaras na pā▫ī▫ai rām.  Avgan mohi anek kaṯ mahal bulā▫ī▫ai rām.

 

The soul-wife is on (eyk = one) the same (seyj) bed (sang-i) with (priau) the Almighty-husband, but does not (daras paaeeai = have sight) see IT, i.e. the Almighty is present within but one does not recognize IT’s presence.

The reason: (Moh-i) I have (aneyk) countless (avgan/avgun) faults, (kat) how can I expect IT to (bulaaeeai) call me (mahal-i) to the palace, i.e. the mind is full of vices and has no room for thoughts of the Almighty.

 

ਨਿਰਗੁਨਿ ਨਿਮਾਣੀ ਅਨਾਥਿ ਬਿਨਵੈ ਮਿਲਹੁ ਪ੍ਰਭ ਕਿਰਪਾ ਨਿਧੇ ॥ ਭ੍ਰਮ ਭੀਤਿ ਖੋਈਐ ਸਹਜਿ ਸੋਈਐ ਪ੍ਰਭ ਪਲਕ ਪੇਖਤ ਨਵ ਨਿਧੇ ॥

Nirgun nimāṇī anāth binvai milhu parabẖ kirpā niḏẖe.  Bẖaram bẖīṯ kẖo▫ī▫ai sahj so▫ī▫ai parabẖ palak pekẖaṯ nav niḏẖe.

 

This (nirgun-i) virtueless, (nimaani = honourless) with no strengths and (anaath-i = orphan) hapless soul (binvai) supplicates: O (kirpa nidhey = treasure of mercy) gracious (prabh) Almighty Master, please (milhu = meet) enable me know Your virtues.

O guru, please help me (khoeeai = lose) break (bheet) the wall of (bhram) delusion – in my mind – so that I may (peykhat) see the Almighty (nav nidhey = nine treasures) Master of all treasures, (palak) for a moment, i.e. obtaining vision of the Master is like getting all treasures of the world and for (sahj soiai = sleep easily) being at pace.

 

ਗ੍ਰਿਹਿ ਲਾਲੁ ਆਵੈ ਮਹਲੁ ਪਾਵੈ ਮਿਲਿ ਸੰਗਿ ਮੰਗਲੁ ਗਾਈਐ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਸਰਣੀ ਮੋਹਿ ਦਰਸੁ ਦਿਖਾਈਐ ॥੩॥

Garihi lāl āvai mahal pāvai mil sang mangal gā▫ī▫ai.  Nānak pa▫i▫ampai sanṯ sarṇī mohi ḏaras ḏikẖā▫ī▫ai. ||3||

 

When (laal-u) the beloved (aavai) comes (grih-i = home) to mind, and (mahal-u paavai) makes it IT’s abode, then (mil-i) in IT’s company the soul (gaaeeai) sings (mangal) songs of joy, i.e. there is great joy in being absorbed in the Master.

Nanak the fifth seeks (sarni = sanctuary) to be in the care of (sant-u) the guru and (paeiampai) supplicates: Please (dikhaaeeai) show (moh-i) me (daras-u) the sight, i.e. enable me to have vision of the Almighty within. 3.

 

ਸੰਤਨ ਕੈ ਪਰਸਾਦਿ ਹਰਿ ਹਰਿ ਪਾਇਆ ਰਾਮ ॥ ਇਛ ਪੁੰਨੀ ਮਨਿ ਸਾਂਤਿ ਤਪਤਿ ਬੁਝਾਇਆ ਰਾਮ ॥

Sanṯan kai parsāḏ har har pā▫i▫ā rām.  Icẖẖ punnī man sāʼnṯ ṯapaṯ bujẖā▫i▫ā rām.

 

It is with (santan) the guru’s (parsaad-i) grace that (har-i) the rejuvenating (har-i) Almighty (paaiaa) is found and (ichh) wishes (man-i) in the mind are (punni) fulfilled; it(saant-i) attains peace with (tapat-i = heat/suffering) yearning is (bujhaaia = quenched) satisfied.

 

ਸਫਲਾ ਸੁ ਦਿਨਸ ਰੈਣੇ ਸੁਹਾਵੀ ਅਨਦ ਮੰਗਲ ਰਸੁ ਘਨਾ ॥ ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਗੋਬਿੰਦ ਲਾਲਨ ਕਵਨ ਰਸਨਾ ਗੁਣ ਭਨਾ ॥

Saflā so ḏinas raiṇe suhāvī anaḏ mangal ras gẖanā.  Pargate gupāl gobinḏ lālan kavan rasnā guṇ bẖanā.

 

(Su = that) now the (dinas) days are (saphla = fruitful) productive, i.e. I can concentrate on my work during day and (rainey) at night I get (suhaavi) pleasant sleep; there is (ghanaa) abundant (anad/anad) blissful (mangal) joy and (ras-u = taste) relish – life is enjoyable.

(Gupaal) the Sustainer (gobind) Master has (pragttey) manifested within; having seen IT, (kavan = which) it is hard to (bhanaa = utter) describe (gun) IT’s virtues – the mind is ecstatic.

 

ਭ੍ਰਮ ਲੋਭ ਮੋਹ ਬਿਕਾਰ ਥਾਕੇ ਮਿਲਿ ਸਖੀ ਮੰਗਲੁ ਗਾਇਆ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਜੰਪੈ ਜਿਨਿ ਹਰਿ ਹਰਿ ਸੰਜੋਗਿ ਮਿਲਾਇਆ ॥੪॥੨॥

Bẖaram lobẖ moh bikār thāke mil sakẖī mangal gā▫i▫ā.  Nānak pa▫i▫ampai sanṯ jampai jin har har sanjog milā▫i▫ā. ||4||2||

 

Now (bikaar) vices of (bhram) doubts about the Master, (moh) attachment to the world-play and (lobh = greed) running after desires (thaakey = got tired) have ended; (sakhi) my companions and I (mil-i) together (gaaia) sing (mangal) songs of joy – for having found the Master.

Nanak the fifth (jampai) remembers and (paeiampai = submits) pays tribute to (sant) the guru (jin-i) who has (milaaia) made union possible with (har-i) the rejuvenating (har-i) Almighty, (sanjog-i) as ordained. 4. 2.

 

————————————-

 

Note: Instructions given by the Creator to the soul before birth are our guide for life. We are not able to remember them and hence the need to be reminded. We should therefore place ourselves in care and obedience of the guru. This is the message of this Shabad by the fifth Guru.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਪੂਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣਾ ਰਾਮ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਉਚਰਾ ਹਰਿ ਜਸੁ ਮਿਠਾ ਲਾਗੈ ਤੇਰਾ

ਭਾਣਾ ਰਾਮ ॥

Bihāgaṛā mėhlā 5.  Kar kirpā gur pārbarahm pūre an▫ḏin nām vakẖāṇā rām. Amriṯ baṇī ucẖrā har jas miṯẖā lāgai ṯerā bẖāṇā rām.

 

Composition of (mahla 5) the fifth Guru in Raag Bihaagrra. O (gur) great (poorey) all-pervasive (paarbrahm) Supreme Being, please (kar-i kirpa) be kind to enable me to (andin = every day) ever (vakhaana = utter) remember (naam-u) Divine virtues and commands – and practice them.

May I (uchraa) utter (amrit) the life-giving (baani) words of (har-i jas) Divine praise, i.e. recount Divine virtues, and (mitthaa laagai = seem sweet) happily accept (teyra) Your (bhaana) will.

 

ਕਰਿ ਦਇਆ ਮਇਆ ਗੋਪਾਲ ਗੋਬਿੰਦ ਕੋਇ ਨਾਹੀ ਤੁਝ ਬਿਨਾ ॥ ਸਮਰਥ ਅਗਥ ਅਪਾਰ ਪੂਰਨ ਜੀਉ ਤਨੁ ਧਨੁ ਤੁਮ੍ਹ੍ਹ
ਮਨਾ ॥

Kar ḏa▫i▫ā ma▫i▫ā gopāl gobinḏ ko▫e nāhī ṯujẖ binā.  Samrath agath apār pūran jī▫o ṯan ḏẖan ṯumĥ manā.

 

O (gopaal) Sustainor (gobind) Master of the universe, please (kar-i = do) bestow (daiaa) compassion and (maiaa) grace, i.e. be kind, I have (koey naahi) none (binaa) except (tujh) You – to look to.

You are (samrath) Omnipotent, (agath/akath) ineffable, (apaar) Infinite and (pooran) present everywhere; (jeeo) the soul, (tan) body, (dhan-u) wealth and (manaa) mind are (tumhah) Yours – You are the Master of everything.

 

ਮੂਰਖ ਮੁਗਧ ਅਨਾਥ ਚੰਚਲ ਬਲਹੀਨ ਨੀਚ ਅਜਾਣਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਤੇਰੀ ਰਖਿ ਲੇਹੁ ਆਵਣ ਜਾਣਾ ॥੧॥

Mūrakẖ mugaḏẖ anāth cẖancẖal balhīn nīcẖ ajāṇā.  Binvanṯ Nānak saraṇ ṯerī rakẖ leho āvaṇ jāṇā. ||1||

 

I am (moorakh mugadh) foolish/uninformes, (anaath = master-less) hapless, (chanchal) wavering, (bal-heen = without strength) weak, (neech = low) of unbecoming conduct and (ajaana) ignorant – with all these shortcomings I cannot stand up to temptations/vices in the world-play and escape reincarnation.

(Binvant-i) supplicates Nanak the fifth: O Almighty, I seek (teyri) Your (saran-i) sanctuary, please (rakh-i leyhu) save me from temptations that cause (aavan jaana = coming and going) being in cycles of births and deaths. 1.

 

ਸਾਧਹ ਸਰਣੀ ਪਾਈਐ ਹਰਿ ਜੀਉ ਗੁਣ ਗਾਵਹ ਹਰਿ ਨੀਤਾ ਰਾਮ ॥ ਧੂਰਿ ਭਗਤਨ ਕੀ ਮਨਿ ਤਨਿ ਲਗਉ ਹਰਿ ਜੀਉ ਸਭ ਪਤਿਤ ਪੁਨੀਤਾ ਰਾਮ ॥

Sāḏẖah sarṇī pā▫ī▫ai har jī▫o guṇ gāvah har nīṯā rām.  Ḏẖūr bẖagṯan kī man ṯan laga▫o har jī▫o sabẖ paṯiṯ punīṯā rām.

 

O (jeeo) revered (har-i) Almighty, kindly (paaeeai) place me (sarni) in the sanctuary – under guidance – of (saadhah) the seekers so that in their company, I (neeta) ever (gaavah-i = sing) recount, and learn to emulate, Your (gun) virtues.

May (dhoor-i) the dust of the feet of (bhagtan) the devotees (lagau) be applied to my (man-i) mind and (tan-i) body, i.e. I humbly follow the devotees in thought and deed, and, I (patit) the fallen, (puneeta) am purified – and lead a virtuous life.

 

ਪਤਿਤਾ ਪੁਨੀਤਾ ਹੋਹਿ ਤਿਨ੍ਹ੍ਹ ਸੰਗਿ ਜਿਨ੍ਹ੍ਹ ਬਿਧਾਤਾ ਪਾਇਆ ॥ ਨਾਮ ਰਾਤੇ ਜੀਅ ਦਾਤੇ ਨਿਤ ਦੇਹਿ ਚੜਹਿ ਸਵਾਇਆ ॥

Paṯiṯā punīṯā hohi ṯinĥ sang jinĥ biḏẖāṯā pā▫i▫ā.  Nām rāṯe jī▫a ḏāṯe niṯ ḏėh cẖaṛėh savā▫i▫ā.

 

(Patit) those fallen to vices (hoh-i) become (puneeta) purified (sang-i) in the company of (tinh) those (jinh) who (paaia) have found (bidhaata) the Creator.

Then they, (raatey) imbued with (naam) Divine virtues, become (daatey) givers of (jee-a) spiritual life – can guide others, and (nit) ever (deyh-i = give) guide (charrah-i savaaiaa) more and more.

 

ਰਿਧਿ ਸਿਧਿ ਨਵ ਨਿਧਿ ਹਰਿ ਜਪਿ ਜਿਨੀ ਆਤਮੁ ਜੀਤਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਵਡਭਾਗਿ ਪਾਈਅਹਿ ਸਾਧ ਸਾਜਨ ਮੀਤਾ ॥੨॥

Riḏẖ siḏẖ nav niḏẖ har jap jinī āṯam jīṯā.  Binvanṯ Nānak vadbẖāg pā▫ī▫ah sāḏẖ sājan mīṯā. ||2||

 

(Jini) those who (jap-i) remember and obey (har-i) the Almighty, they can (jeeta = conquer) control their (aatam-u = inner-self) minds; they are deemed to have (ridh-i) wealth on call, (sidh-i) clairvoyance, and (nav nidh-i = nine treasures) all treasures/capabilities.

(Binvant-i) submits fifth Nanak: It is (vaddbhaag-i) by good fortune that (saajan meeta) friends who are (saadh) the seekers are found. 2.

 

ਜਿਨੀ ਸਚੁ ਵਣੰਜਿਆ ਹਰਿ ਜੀਉ ਸੇ ਪੂਰੇ ਸਾਹਾ ਰਾਮ ॥ ਬਹੁਤੁ ਖਜਾਨਾ ਤਿੰਨ ਪਹਿ ਹਰਿ ਜੀਉ ਹਰਿ ਕੀਰਤਨੁ ਲਾਹਾ ਰਾਮ ॥

Jinī sacẖ vaṇanji▫ā har jī▫o se pūre sāhā rām.  Bahuṯ kẖajānā ṯinn pėh har jī▫o har kīrṯan lāhā rām.

 

(Jini) those who (vananjiaa) do business of (sach-u) truth, i.e. conduct themselves by Naam, o (har jeeo) revered Almighty, (sey) they are (poorey = perfect) truly wealthy, i.e. have lasting wealth which accompanies to the hereafter.

They have (bahut-u = plentiful) abundant (khajaana) treasure of virtues of the revered Almighty (tin pah) with them and profit by (keertan) praising virtues of (har-i) the Almighty.

                                                                                                        

ਕਾਮੁ ਕ੍ਰੋਧੁ ਨ ਲੋਭੁ ਬਿਆਪੈ ਜੋ ਜਨ ਪ੍ਰਭ ਸਿਉ ਰਾਤਿਆ ॥ ਏਕੁ ਜਾਨਹਿ ਏਕੁ ਮਾਨਹਿ ਰਾਮ ਕੈ ਰੰਗਿ ਮਾਤਿਆ ॥

Kām kroḏẖ na lobẖ bi▫āpai jo jan parabẖ si▫o rāṯi▫ā.  Ėk jānėh ek mānėh rām kai rang māṯi▫ā.

 

 (Jo) those (jan) persons who are (raatia) imbued (sio) with love of (prabh) the Master, (kaam-u) lust, (krodh-u) anger and (lobh-u) greed do not (biaapai) afflict them.

They (jaanah-i) recognize, and (maanah-i) have faith in, (eyk-u) only the One Master, and remain (maatia) intoxicated/imbued (rang-i) with love of (raam) the all-pervasive Almighty.

 

ਲਗਿ ਸੰਤ ਚਰਣੀ ਪੜੇ ਸਰਣੀ ਮਨਿ ਤਿਨਾ ਓਮਾਹਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਜਿਨ ਨਾਮੁ ਪਲੈ ਸੇਈ ਸਚੇ ਸਾਹਾ ॥੩॥

Lag sanṯ cẖarṇī paṛe sarṇī man ṯinā omāhā.  Binvanṯ Nānak jin nām palai se▫ī sacẖe sāhā. ||3||

 

They (lag-i) attach themselves (charni) to the feet of, i.e. remain under guidance of, (sant) the guru, and with his guidance (parrey) place themselves (sarni = sanctuary) in care and obedience of the Almighty Master, with (omaaha) zeal in (tinaa) their (man-i) minds.

(Binvant-i) submits fifth Nanak: (Jin) those who have the wealth of awareness of (naam-u) Divine virtues and commands (paley = in possession) with them – as guide, they are (sachey) truly (saaha) wealthy. 3.

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ਨਾਨਕ ਸੋਈ ਸਿਮਰੀਐ ਹਰਿ ਜੀਉ ਜਾ ਕੀ ਕਲ ਧਾਰੀ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਮਨਹੁ ਨ ਵੀਸਰੈ ਹਰਿ ਜੀਉ ਕਰਤਾ ਪੁਰਖੁ ਮੁਰਾਰੀ ਰਾਮ ॥

Nānak so▫ī simrī▫ai har jī▫o jā kī kal ḏẖārī rām.  Gurmukẖ manhu na vīsrai har jī▫o karṯā purakẖ murārī rām.

 

Says Nanak the fifth; we should (simreeai = remember) invoke (soee = that) only the One (jeeo) revered Almighty under whose (kal = powers) commands the universe (dhaari = is supported) exists.

(Gurmukh-i) one who follows the guru’s teachings, does not (veesrai) forget the (jeeo) the revered Almighty, (purakh-u) all-pervasive (karta) Creator and (muraari = killer of the demon Mur) banisher of evil, (manh-u) from the mind.

 

ਦੂਖੁ ਰੋਗੁ ਨ ਭਉ ਬਿਆਪੈ, ਜਿਨ੍ਹ੍ਹੀ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਤਰੇ ਭਵਜਲੁ, ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥

Ḏūkẖ rog na bẖa▫o bi▫āpai jinĥī har har ḏẖi▫ā▫i▫ā.  Sanṯ parsāḏ ṯare bẖavjal pūrab likẖi▫ā pā▫i▫ā.

 

(Dookh) grief, (rog-u) illness and (bhau) fear/apprehensions do not (biaapai) afflict (jinhi) those who (dhiaaia) pay attention to (har-i = dispels vices) the purifying virtues of (har-i) the Almighty.

They (tarey) are ferried across (bhavjal-u) the world-ocean (prasaad-i) with the grace/guidance of (sant) the guru, as (poorab likhiaa = prior writing) pre-ordained – based on past deeds. 

 

ਵਜੀ ਵਧਾਈ ਮਨਿ ਸਾਂਤਿ ਆਈ ਮਿਲਿਆ ਪੁਰਖੁ ਅਪਾਰੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਇਛ ਪੁੰਨੀ ਹਮਾਰੀ ॥੪॥੩॥

vajī vaḏẖā▫ī man sāʼnṯ ā▫ī mili▫ā purakẖ apārī.  Binvanṯ Nānak simar har har icẖẖ punnī hamārī. ||4||3||

 

 When (apaari) the Infinite (purakh-u) all-pervasive (muraari) Almighty (milia) is found, (vadhaaee = congratulations) joyful music (vaji) plays – the mind is joyous.

(Binvant-i) submits fifth Nanak: (Hamaari) my (ichh) wishes have been (punni) fulfilled; (simar-i = by remembering) by recounting and practicing (har-i) the purifying Divine virtues and commands of (har-i) the Almighty – I have found the Master within. 4. 3.