SGGS pp 801-803, Bilaaval M: 5, Shabads 1-5.

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 cẖa▫upḏe gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Rag Bilaaval (ghar-u 1) to be sung to the first Beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Human beings take note of what they see and get attached to what they like. This includes wealth, relatives and status among other things. But these are all transitory attachments because they end with death. What go to the hereafter are the consequences of one’s deeds. As in this Shabad, Gurbani asks to live by Naam or Divine virtues and commands so as to attain acceptability of the soul for union with the Creator. The guru provides guidance on this.

 

ਨਦਰੀ ਆਵੈ ਤਿਸੁ ਸਿਉ ਮੋਹੁ ॥ ਕਿਉ ਮਿਲੀਐ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਤੋਹਿ ॥

Naḏrī āvai ṯis si▫o moh.  Ki▫o milī▫ai parabẖ abẖināsī ṯohi.

 

The human beings have (moh-u) attachment (siau) with what (aavai) comes (nadri) in sight, i.e. we are lost in love of physical and material beings/things that are perishable; then (kiau) how can we (miliai) find (toh-i) You, o (abinaasi) Eternal o (prabh) Almighty, i.e. the mind blinded by attachments to other things cannot see the Almighty within.

 

ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਮਾਰਗਿ ਪਾਵਹੁ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਅੰਚਲਿ ਲਾਵਹੁ ॥੧॥

Kar kirpā mohi mārag pāvhu.  Sāḏẖsangaṯ kai ancẖal lāvhu. ||1||

 

(Kar-i = bestow, kirpa = mercy) kindly (paavah-u) put (moh-i) me (maarag-i) on the path – to You.

(Laavh-u = attach) attach me (anchal-i) to the garment of, i.e. join, (sadhsangat-i) the holy congregation – where Your virtues and commands are recounted and to rely on them as guide for life. 1.      

 

ਕਿਉ ਤਰੀਐ ਬਿਖਿਆ ਸੰਸਾਰੁ ॥ ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਪਾਵੈ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Ki▫o ṯarī▫ai bikẖi▫ā sansār.  Saṯgur bohith pāvai pār. ||1|| rahā▫o.

 

Question: (Kiau) how do we (tareeai = swim) get across the ocean of, i.e. overcome, (bikhiaa) vices in (sansaar-u = world) the world-play?

Answer: (Satigur-u) the true guru is (bohith-u) the ship that (paavai = places) lands one (paar-i) on the far shore, i.e. compliance with the guru’s teachings of living by Naam takes one to the Almighty – and never to be reborn. 1.

(Rahaau) pause and reflect on this.

 

ਪਵਨ ਝੁਲਾਰੇ ਮਾਇਆ ਦੇਇ ॥ ਹਰਿ ਕੇ ਭਗਤ ਸਦਾ ਥਿਰੁ ਸੇਇ ॥

Pavan jẖulāre mā▫i▫ā ḏe▫e.  Har ke bẖagaṯ saḏā thir se▫e.

 

(Maaiaa) temptations in the world-play cause a weak mind to waver like (pavan) the wind (jhulaarey, dey-i = gives) causes light things to sway.

But those who are (bhagat) devotees of (har-i) the Almighty, i.e. those who live by Divine virtues and commands, – (sey) they resist temptations and – remain (sadaa) ever (thir-u) stable.

 

ਹਰਖ ਸੋਗ ਤੇ ਰਹਹਿ ਨਿਰਾਰਾ ॥ ਸਿਰ ਊਪਰਿ ਆਪਿ ਗੁਰੂ ਰਖਵਾਰਾ ॥੨॥

Harakẖ sog ṯe rahėh nirārā.  Sir ūpar āp gurū rakẖvārā. ||2||

 

A devotee accepts Divine will and (rahah-i) remains (niraara = separate) unaffected (tey) by (harakh) joy and (sog) sorrow.

The guru (aap-i) himself is (rakhvaara) the protector (oopar-i) over their heads, i.e. his teachings enable them to resist temptations in the world-play. 2.

 

ਪਾਇਆ ਵੇੜੁ ਮਾਇਆ ਸਰਬ ਭੁਇਅੰਗਾ ॥ ਹਉਮੈ ਪਚੇ ਦੀਪਕ ਦੇਖਿ ਪਤੰਗਾ ॥

Pā▫i▫ā veṛ mā▫i▫ā sarab bẖu▫i▫angā.  Ha▫umai pacẖe ḏīpak ḏekẖ paṯangā.

 

(Maaiaa) temptations in the world-play (paaiaa) put (veyrr-u) a wrap round (sarab) all human being like (bhuianga) a snake.

People (pachey) burn in (haumai) ego – by not acting on the guru’s teachings and getting tempted – like (patanga) the moth dies (deykh-i = seeing) tempted by (deepak) the lamp.

 

ਸਗਲ ਸੀਗਾਰ ਕਰੇ ਨਹੀ ਪਾਵੈ ॥ ਜਾ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤਾ ਗੁਰੂ ਮਿਲਾਵੈ ॥੩॥

Sagal sīgār kare nahī pāvai.  Jā ho▫e kirpāl ṯā gurū milāvai. ||3||

 

Like a spouse cannot get love of the other spouse by mere display of love or wearing makeup; a person may (karey = do) perform (sagal) all (seegaar = adornment) types of rituals but – not live by Hukam or Divine commands – s/he cannot (paavai) obtain approval of the Almighty.

(Ja) when the Almighty (hoey) be (kripaal-u) merciful then IT (milaavai) leads to the guru – who gives awareness of Divine virtues and commands to live by. 3.

 

ਹਉ ਫਿਰਉ ਉਦਾਸੀ ਮੈ ਇਕੁ ਰਤਨੁ ਦਸਾਇਆ ॥ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ਮਿਲੈ ਨ ਉਪਾਇਆ ॥

Ha▫o fira▫o uḏāsī mai ik raṯan ḏasā▫i▫ā.  Nirmolak hīrā milai na upā▫i▫ā.

 

Naam is valuable like a jewel: I (phirau) wander (udaasi) longing and (dasaaiaa = asking) searching for (ik = one) the (ratan-u) jewel of Naam – epitome of the Almighty.

But (nirmolak-u) the invaluable (heeraa) jewel is not (milai) found by this (upaaiaa) effort.

 

ਹਰਿ ਕਾ ਮੰਦਰੁ ਤਿਸੁ ਮਹਿ ਲਾਲੁ ॥ ਗੁਰਿ ਖੋਲਿਆ ਪੜਦਾ ਦੇਖਿ ਭਈ ਨਿਹਾਲੁ ॥੪॥

Har kā manḏar ṯis mėh lāl.  Gur kẖoli▫ā paṛ▫ḏā ḏekẖ bẖa▫ī nihāl. ||4||

 

The body/mind is (mandar-u) the temple of (har-i) the Almighty, and (mah-i) in (tis-u) that is (laal-u) the jewel; but it cannot be seen because access to it is blocked by one being blinded by attachments to the world-play.

When (parrda) the curtain is (kholiaa) opened, i.e. the mind is enlightened, (gur-i) by the guru, then one (deykh-i) sees and (bhaee) is (nihaal-u) happy. 4.

 

ਜਿਨਿ ਚਾਖਿਆ ਤਿਸੁ ਆਇਆ ਸਾਦੁ ॥ ਜਿਉ ਗੂੰਗਾ ਮਨ ਮਹਿ ਬਿਸਮਾਦੁ ॥
Jin cẖākẖi▫ā ṯis ā▫i▫ā sāḏ.  Ji▫o gūngā man mėh bismāḏ.

 

Naam is an elixir whose (saad-u = taste) experience (aaiaa = comes) is known to (tis-u = that) one (jin-i) who (chaakhiaa = tastes) practices it; it is an experience (jio) like (goonga) a dumb person becomes (bismaad-u) ecstatic (mah-i) in (man) the mind – on eating something tasty but cannot express it.

 

ਆਨਦ ਰੂਪੁ ਸਭੁ ਨਦਰੀ ਆਇਆ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਣ ਆਖਿ ਸਮਾਇਆ ॥੫॥੧॥

Ānaḏ rūp sabẖ naḏrī ā▫i▫ā.  Jan Nānak har guṇ ākẖ samā▫i▫ā. ||5||1||

 

One who lives by Naam of the Almighty, (roop-u) the embodiment/source of (aanad) bliss (aaiaa = comes, nadri = in sight) is seen by (tis-u = that) him/her (sabh-u) everywhere.

(Jan) the seekers (aakh-i = utter) praise and emulate (gun) virtues of (har-i) the Almighty and (samaiaaa) remain absorbed – in the Almighty being praised. 5. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਰਬ ਕਲਿਆਣ ਕੀਏ ਗੁਰਦੇਵ ॥ ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥ ਬਿਘਨੁ ਨ ਲਾਗੈ ਜਪਿ ਅਲਖ ਅਭੇਵ ॥੧॥
Bilāval mėhlā 5.  Sarab kali▫āṇ kī▫e gurḏev.  Sevak apnī lā▫i▫o sev.  Bigẖan na lāgai jap alakẖ abẖev. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Gurdeyv) the Almighty (keeay = does) gives (sarab) all (kaliaan) well-being, to (seyvak-u = servant) the seeker who IT (laaio) engages in (apni = own) IT’s (seyv) service, i.e. obedience of Divine commands.

The seeker who (jap-i) remembers and obeys commands of (alakh = unseen, abheyv = of unknown mysteries) the incomprehensible Almighty, (laagai) faces no (bighan-u) obstacles on the path to union with the Almighty. 1.

 

ਧਰਤਿ ਪੁਨੀਤ ਭਈ ਗੁਨ ਗਾਏ ॥ ਦੁਰਤੁ ਗਇਆ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥੧॥ ਰਹਾਉ ॥

Ḏẖaraṯ punīṯ bẖa▫ī gun gā▫e.  Ḏuraṯ ga▫i▫ā har nām ḏẖi▫ā▫e. ||1|| rahā▫o.

 

(Dhart-i = earth) the body/mind (bhaee) becomes (puneet) santified (gaaey = singing) by praising and emulating (gun) virtues of the Almighty.

Every (durat-u) fault (gaiaa = goes) is obviated (dhiaaey) by paying attention to (naam-u) virtues and commands of (har-i) the Almighty,. 1.

(Rahaau) pause and reflect on this.

 

ਸਭਨੀ ਥਾਂਈ ਰਵਿਆ ਆਪਿ ॥ ਆਦਿ ਜੁਗਾਦਿ ਜਾ ਕਾ ਵਡ ਪਰਤਾਪੁ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨ ਹੋਇ ਸੰਤਾਪੁ ॥੨॥

Sabẖnī thāʼn▫ī ravi▫ā āp.  Āḏ jugāḏ jā kā vad parṯāp.  Gur parsāḏ na ho▫e sanṯāp. ||2||

 

(Aap-i = self) the Almighty (raviaa) is present at (sabhni) all (thaa’nee) places, i.e. everything happens by commands of the Almighty, (ja ka) whose (partaap-u = majesty) authority has prevailed since (aad-i) before the beginning of time and (jugaad-i) from beginning of ages/time.

One who (parsaad-i) with grace/guidance of the guru – submits to the commands, (santaap-u) distress – of births and deaths – does not (hoey = happen) afflict him/her. 2.

     

ਗੁਰ ਕੇ ਚਰਨ ਲਗੇ ਮਨਿ ਮੀਠੇ ॥ ਨਿਰਬਿਘਨ ਹੋਇ ਸਭ ਥਾਂਈ ਵੂਠੇ ॥ ਸਭਿ ਸੁਖ ਪਾਏ ਸਤਿਗੁਰ ਤੂਠੇ ॥੩॥

Gur ke cẖaran lage man mīṯẖe.  Nirbigẖan ho▫e sabẖ thāʼn▫ī vūṯẖe.  Sabẖ sukẖ pā▫e saṯgur ṯūṯẖe. ||3||

 

One who (lagey) finds (charan = feet) instructions of the guru (meetthey = sweet) agreeable; s/he (vootthey) lives (hoey = being, nirbighan = without obstacles) in peace at (sabh) all (thaa’nee) places, i.e. at all times.

(Sabh) all (sukh) comforts are (paaey) attained when (satigur) the true guru (tootth-e) is pleased – to guide. 3.

 

ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਭਏ ਰਖਵਾਲੇ ॥ ਜਿਥੈ ਕਿਥੈ ਦੀਸਹਿ ਨਾਲੇ ॥ ਨਾਨਕ ਦਾਸ ਖਸਮਿ ਪ੍ਰਤਿਪਾਲੇ ॥੪॥੨॥

Pārbarahm parabẖ bẖa▫e rakẖvāle.  Jithai kithai ḏīsėh nāle.  Nānak ḏās kẖasam parṯipāle. ||4||2||

 

Then (paarbrahm) the Supreme (prabh) Master (bhaey = is, rakhvaaley = protector) protects. IT is (deesah-i) seen (naal-e) with him/her by the seeker.

(Daas) the servant is (pritipaaley = nurtured) looked after (khasam-i) by the Master, says fifth Nanak. 4. 2.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸੁਖ ਨਿਧਾਨ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਮੇਰੇ ॥ ਅਗਨਤ ਗੁਣ ਠਾਕੁਰ ਪ੍ਰਭ ਤੇਰੇ ॥

Bilāval mėhlā 5.  Sukẖ niḏẖān parīṯam parabẖ mere.  Agnaṯ guṇ ṯẖākur parabẖ ṯere.

 

Composition of the fifth Guru is Raga Bilaaval: O (meyrey) my (preetam) Beloved (prabh) Almighty, (nidhaan = treasure) the source of (sukh) bliss; (teyrey) Your (gun) virtues are (aganat) countless, my (tthaakur) Master.

 

Page 802

 

ਮੋਹਿ ਅਨਾਥ ਤੁਮਰੀ ਸਰਣਾਈ ॥ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਚਰਨ ਧਿਆਈ ॥੧॥

Mohi anāth ṯumrī sarṇā▫ī.  Kar kirpā har cẖaran ḏẖi▫ā▫ī. ||1||

 

(Moh-i) I am (anaath = master-less) hapless and seek (tumri) Your (sarnaaee = sanctuary) care; (kar-i kirpa) be kind to enable me to (dhiaaee = pay attention) dedicate myself to (charan = feet, har-i = Almighty) live in obedience to Your commands. 1.

 

ਦਇਆ ਕਰਹੁ ਬਸਹੁ ਮਨਿ ਆਇ ॥ ਮੋਹਿ ਨਿਰਗੁਨ ਲੀਜੈ ਲੜਿ ਲਾਇ ॥ ਰਹਾਉ ॥

Ḏa▫i▫ā karahu bashu man ā▫e.  Mohi nirgun lījai laṛ lā▫e. Rahā▫o.

 

(Karhu = bestow, daiaa = compassion) kindly (aaey) come and (basah-u) dwell (man-i) in my mind, i.e. keep me conscious of Divine virtues and commands. (Moh-i) I am (nirgun = virtue-less) ignorant on how to reach You, please (laaey leejai) attach me to (larr-i = scarf) Yourself, i.e. to live by Your commands.

(Rahaau) pause and reflect on this.

 

ਪ੍ਰਭੁ ਚਿਤਿ ਆਵੈ ਤਾ ਕੈਸੀ ਭੀੜ ॥ ਹਰਿ ਸੇਵਕ ਨਾਹੀ ਜਮ ਪੀੜ ॥

Parabẖ cẖiṯ āvai ṯā kaisī bẖīṛ.  Har sevak nāhī jam pīṛ.

 

(Kaisi = what?) no (bheerr) adversity can befall when (prabh-u) the Almighty (aavai = comes) is kept (cheet-i) in mind – because then there is no transgression and resultant hardship.

(Seyvak = servant) one who obeys the Almighty, there is (naahi) no (peerr = pain) punishment by (jam) the agent of Divine justice.

 

ਸਰਬ ਦੂਖ ਹਰਿ ਸਿਮਰਤ ਨਸੇ ॥ ਜਾ ਕੈ ਸੰਗਿ ਸਦਾ ਪ੍ਰਭੁ ਬਸੈ ॥੨॥

Sarab ḏūkẖ har simraṯ nase.  Jā kai sang saḏā parabẖ basai. ||2||

 

(Sarab) all (dookh) tribulations (nasey = run) are obviated by (simrat = remembrance) keeping in mind commands of (har-i) the Almighty; one (sang-i) with (ja kai) whom, i.e. in whose mind, (prabh-u) the Almighty (sadaa) ever (basai) abides.. 2.

 

ਪ੍ਰਭ ਕਾ ਨਾਮੁ ਮਨਿ ਤਨਿ ਆਧਾਰੁ ॥ ਬਿਸਰਤ ਨਾਮੁ ਹੋਵਤ ਤਨੁ ਛਾਰੁ ॥

Parabẖ kā nām man ṯan āḏẖār.  Bisraṯ nām hovaṯ ṯan cẖẖār.

 

Awareness of (naam) virtues and commands of (prabh) the Almighty is (adhaar-u = support) the mainstay for (man-i) the mind and (tan-i) the body, i.e. thoughts and deeds.

But one who (bisrat) forgets Naam, that (tan=u = body) person – succumbs to temptations and – (hovat = becomes) is treated like (chhaar-u) dust, i.e. is not approved by the Almighty.

 

ਪ੍ਰਭ ਚਿਤਿ ਆਏ ਪੂਰਨ ਸਭ ਕਾਜ ॥ ਹਰਿ ਬਿਸਰਤ ਸਭ ਕਾ ਮੁਹਤਾਜ ॥੩॥

Parabẖ cẖiṯ ā▫e pūran sabẖ kāj.  Har bisraṯ sabẖ kā muhṯāj. ||3||

 

When commands of (prabh) the Master (aaey = come) are kept (chit-i) in mind, (sabh) all (kaaj = purpose) aims are (pooran) accomplished – the Almighty is found; but one who (bisrat) forgets (har-i) the Almighty (muhtaaj = dependent) looks to (sabh = all) many – and achieves nothing. 3.

 

ਚਰਨ ਕਮਲ ਸੰਗਿ ਲਾਗੀ ਪ੍ਰੀਤਿ ॥ ਬਿਸਰਿ ਗਈ ਸਭ ਦੁਰਮਤਿ ਰੀਤਿ ॥

Cẖaran kamal sang lāgī parīṯ.  Bisar ga▫ī sabẖ ḏurmaṯ rīṯ.

 

When (preet-i = affection) liking for (kamal = lotus, charan = feet of Almighty) obedience to the Almighty (laagi) develops, then (sabh) all (reet-i) practices/actions caused (durmat-i = evil counsel) by thoughts (bisar-i gaee = are forgotten) are given up, i.e. temptations in the world-play are overcome by commitment to Naam.  

 

ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥੪॥੩॥

Man ṯan anṯar har har manṯ.  Nānak bẖagṯan kai gẖar saḏā anand. ||4||3||

 

Being conscious of (mant = mantra) the instructions of (har-i har-i) the Almighty (anatar-i) in (man = mind, tan = body) thoughts and deeds; (bhagtan) the devotees – do not transgress and – experience (anand = bliss) peace (ghar-i = in house) in their minds, says fifth Nanak. 4. 3.

 

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Note: One can lead a life free of distractions only with focus on the objective. In the spiritual realm the objective is to be one with the Creator and is achieved by conforming to Divine virtues and commands. These are known to the mind but lying hidden within. They can be recalled by following the teachings of the true guru as learnt in Saadhsangat or holy congregation. One who joins the holy congregation listens to and follows the guru’s teachings. This is the subject of this Shabad by the fifth Guru.

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੨ ਯਾਨੜੀਏ ਕੈ ਘਰਿ ਗਾਵਣਾ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 gẖar 2 yānṛī▫e kai gẖar gāvṇā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval (gaavna) to be sung (ghar-u 2) to the second beat in tune of Yaanrreeay, the Shabad starting with ‘Iaanrreeay maanrra kaahey karey’ on SGGS page 722.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਮੈ ਮਨਿ ਤੇਰੀ ਟੇਕ ਮੇਰੇ ਪਿਆਰੇ ਮੈ ਮਨਿ ਤੇਰੀ ਟੇਕ ॥ ਅਵਰ ਸਿਆਣਪਾ ਬਿਰਥੀਆ ਪਿਆਰੇ ਰਾਖਨ ਕਉ ਤੁਮ ਏਕ ॥੧॥ ਰਹਾਉ ॥

Mai man ṯerī tek mere pi▫āre mai man ṯerī tek.  Avar si▫āṇpā birthī▫ā pi▫āre rākẖan ka▫o ṯum ek. ||1|| rahā▫o.

 

O (meyrey) my (piaarey) Beloved Master (mai) my (man-i) mind has (teyri = your, tteyk = support) reliance on You as the mainstay.

Following any (avar) other (siaanpa = wisdoms) ideas – pretenses, rituals, worships – is (birtheea) useless; (tum) You (eyk) alone are potent (kau) to (raakhan) protect, i.e. it is with conformance to Your virtues and commands that one overcomes temptations in the world-play and escapes resultant rebirth. 1.

(Rahaau) pause and reflect on this.

 

ਸਤਿਗੁਰੁ ਪੂਰਾ ਜੇ ਮਿਲੈ ਪਿਆਰੇ ਸੋ ਜਨੁ ਹੋਤ ਨਿਹਾਲਾ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਪਿਆਰੇ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲਾ ॥

Saṯgur pūrā je milai pi▫āre so jan hoṯ nihālā.  Gur kī sevā so kare pi▫āre jis no ho▫e ḏa▫i▫ālā.

 

(Jey) if one (milai) finds (poora) the perfect (satigur-u) true guru, (so) that (jan-u) person (hot = becomes) has (nihaala) happy – one finds the Almighty by following the guru’s guidance.

But only (so) that person (seyva karey = serves) acts by the guru’s guidance (jis no) to whom the Almighty (hoey) is (daiaala) kind, i.e. it is with Divine grace that one finds and follows the true guru.

 

ਸਫਲ ਮੂਰਤਿ ਗੁਰਦੇਉ ਸੁਆਮੀ ਸਰਬ ਕਲਾ ਭਰਪੂਰੇ ॥ ਨਾਨਕ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਸਦਾ ਸਦਾ ਹਜੂਰੇ ॥੧॥

Safal mūraṯ gurḏe▫o su▫āmī sarab kalā bẖarpūre.  Nānak gur pārbarahm parmesar saḏā saḏā hajūre. ||1||

 

(Gurdeyo) the enlightener guru is (moorat-i) the embodiment of (suaami) the Master; following the guru’s teachings is (saphal) fruitful as he (bharpoorey = is full of) has (sarab) all (kalaa) capabilities.

(Gur-u) the guru is the embodiment of (paarbrahm-u) the Supreme Being, (parmeysar-u) the Supreme Master, who is (sadaa sadaa) for ever (hajoorey) present everywhere, says fifth Nanak. 1.

 

ਸੁਣਿ ਸੁਣਿ ਜੀਵਾ ਸੋਇ ਤਿਨਾ ਕੀ ਜਿਨ੍ਹ੍ਹ ਅਪੁਨਾ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਅਰਾਧਹਿ ਨਾਮੁ ਵਖਾਣਹਿ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Suṇ suṇ jīvā so▫e ṯinā kī jinĥ apunā parabẖ jāṯā.  Har nām arāḏẖėh nām vakāṇėh har nāme hī man rāṯā.

 

I (jeeva = live) am able to resist temptations (sun-i sun-i) by listening to (soey = praise) qualities of those (jinh) who (jaata = known) have found (prabh-u) the Almighty (apna = own) within – and following them.

They (araadhah-i) invoke (naam-u) virtues and commands of (har-i) the Almighty and (vakhaanah-i = utter) remember and expound; their (man-u) mind (raata) is imbued with love (naamey) for Naam of the Almighty (hi) alone, i.e. they give up all other forms of worship and practice Naam. 

 

ਸੇਵਕੁ ਜਨ ਕੀ ਸੇਵਾ ਮਾਗੈ ਪੂਰੈ ਕਰਮਿ ਕਮਾਵਾ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਸੁਆਮੀ ਤੇਰੇ ਜਨ ਦੇਖਣੁ ਪਾਵਾ ॥੨॥

Sevak jan kī sevā māgai pūrai karam kamāvā.  Nānak kī benanṯī su▫āmī ṯere jan ḏekẖaṇ pāvā. ||2||

 

This (seyvak-u) servant (maagai) asks for the ability (seyva = service) to follow Your (jan) seekers; I can (kamaava = do) follow their example (karam-i) by grace (poorai) of the Perfect Master.

This is (beynanti) supplication of fifth Nanak, o (suaami) Master: May I (deykhan-u paava) get to meet – and follow – (teyrey) Your (jan = servants) seekers/devotees. 2.

 

ਵਡਭਾਗੀ ਸੇ ਕਾਢੀਅਹਿ ਪਿਆਰੇ ਸੰਤਸੰਗਤਿ ਜਿਨਾ ਵਾਸੋ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਰਾਧੀਐ ਨਿਰਮਲੁ ਮਨੈ ਹੋਵੈ ਪਰਗਾਸੋ ॥

vadbẖāgī se kādẖī▫ah pi▫āre sanṯsangaṯ jinā vāso.  Amriṯ nām arāḏẖī▫ai nirmal manai hovai pargāso.

 

(Sey) they are (kaaddheeah-i = called) considered (vaddbhaagi) fortunate (jina) who (vaasa = abode) join (santsangat-i = company of saints) holy congregation; because there (amrit) the life-giving (nirmal-u) pristine Naam (araadheeai) is remembered and learnt to practice; (manai) the mind (hovai) becomes (pargaaso) enlightened with awareness of Naam. 2.

 

ਜਨਮ ਮਰਣ ਦੁਖੁ ਕਾਟੀਐ ਪਿਆਰੇ ਚੂਕੈ ਜਮ ਕੀ ਕਾਣੇ ॥ ਤਿਨਾ ਪਰਾਪਤਿ ਦਰਸਨੁ ਨਾਨਕ ਜੋ ਪ੍ਰਭ ਅਪਣੇ ਭਾਣੇ ॥੩॥

Janam maraṇ ḏukẖ kātī▫ai pi▫āre cẖūkai jam kī kāṇe.  Ŧinā parāpaṯ ḏarsan Nānak jo parabẖ apṇe bẖāṇe. ||3||

 

By practice of Naam, one refrains from vices; then, (kaaney = dependence) being subject to (jam) the agent of Divine justice (chookai) ends and (dukh-u) the pain of (janam) births and (maran) deaths (kaatteeai = cut) is obviated.

(Darsan-u = sight) vision of the Almighty is (praapat-i) obtained by (tina) those (jo) who are (bhaaney) liked by (prabh) the Almighty Master (aapney = own) of all, i.e. whose minds are cleared of other ideas, says fifth Nanak. 3.

ਊਚ ਅਪਾਰ ਬੇਅੰਤ ਸੁਆਮੀ ਕਉਣੁ ਜਾਣੈ ਗੁਣ ਤੇਰੇ ॥ ਗਾਵਤੇ ਉਧਰਹਿ ਸੁਣਤੇ ਉਧਰਹਿ ਬਿਨਸਹਿ ਪਾਪ ਘਨੇਰੇ ॥

Ūcẖ apār be▫anṯ su▫āmī ka▫uṇ jāṇai guṇ ṯere.  Gāvṯe uḏẖrahi suṇṯe uḏẖrahi binsahi pāp gẖanere.

 

O Almighty (suaami) Master, You are (ooch = high) beyond reach/comprehension and (apaar) Infinite; (kaun-u = who?) no one (jaanai) know (teyrey) Your (gun) virtues? – it is beyond the creatures to know Your domain and powers.

But they (udhrah-i = rise above) can be saved from temptations in the world-play by (gaavatey = singing) praising and (suntey) listening – to Your commands, by which (ghaneyrey = plenty) multitude of (paap) transgressions, (binsey = destroyed) are given up.

 

ਪਸੂ ਪਰੇਤ ਮੁਗਧ ਕਉ ਤਾਰੇ ਪਾਹਨ ਪਾਰਿ ਉਤਾਰੈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ਸਦਾ ਸਦਾ ਬਲਿਹਾਰੈ ॥੪॥੧॥੪॥

Pasū pareṯ mugaḏẖ ka▫o ṯāre pāhan pār uṯārai.  Nānak ḏās ṯerī sarṇā▫ī saḏā saḏā balihārai. ||4||1||4||

 

Compliance with Your commands (taarey = ferries) takes one across to (utaarey) land (paar-i) on far shore of the world-ocean; this is so even for those whose conduct is like (pasoo) animals, (preyt = ghosts) those with wavering minds, (mugadh = foolish) ignorant ones and (paahan = stone) weighed down by vices.

(Daas) servant fifth Nanak seeks (teyri) Your (sarnaaee) sanctuary and is (sadaa sadaa) for ever (balihaarai = sacrifice) ready to obey – Your commands under all circumstances. 4. 1. 4.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬਿਖੈ ਬਨੁ ਫੀਕਾ ਤਿਆਗਿ ਰੀ ਸਖੀਏ ਨਾਮੁ ਮਹਾ ਰਸੁ ਪੀਓ ॥ ਬਿਨੁ ਰਸ ਚਾਖੇ ਬੁਡਿ ਗਈ ਸਗਲੀ ਸੁਖੀ ਨ ਹੋਵਤ ਜੀਓ ॥

Bilāval mėhlā 5.  Bikẖai ban fīkā ṯi▫āg rī sakẖī▫e nām mahā ras pī▫o.  Bin ras cẖākẖe bud ga▫ī saglī sukẖī na hovaṯ jī▫o.

 

Composition of the fifth Guru is Raga Bilaaval: (Ri) o (sakheeay) friend, (tiaag-i) forsake (pheeka) the insipid (ban-u = water) drink of (bikhai) vices – which give intoxication temporarily followed by overhang, and instead (peeo) drink (mahaa) the great (ras-u) elixir of awareness of (naam-u) Divine commands – and lead life free of vices.

(Bin-u) without (chaakhey = tasting) experience of (ras) the Naam-elixir, (sagli) all (budd-i gaee = drowned) succumb to vices; (jeeo) the mind does not (hovat) become (sukhi) at peace.

 

ਮਾਨੁ ਮਹਤੁ ਨ ਸਕਤਿ ਹੀ ਕਾਈ ਸਾਧਾ ਦਾਸੀ ਥੀਓ ॥

Mān mahaṯ na sakaṯ hī kā▫ī sāḏẖā ḏāsī thī▫o.

 

(Na kaaee = not any) no (maan) honor, (mahat = importance) status or (sakat-i) power/authority can bring contentment; instead, (theeo) be (daasi) servant of (saadhaa) the seekers, i.e. follow the example of the seekers who are free of craving.

 

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ਨਾਨਕ ਸੇ ਦਰਿ ਸੋਭਾਵੰਤੇ ਜੋ ਪ੍ਰਭਿ ਅਪੁਨੈ ਕੀਓ ॥੧॥

Nānak se ḏar sobẖāvanṯe jo parabẖ apunai kī▫o. ||1||

 

(Sey) those (sobhavantey) glorified (dar-i) in Divine court (jo) whom (keeo) are made deserving of glory (prabh-i) by the Master (apunai = own) of all, i.e. who live by Divine virtues by Divine grace. 1.

 

ਹਰਿਚੰਦਉਰੀ ਚਿਤ ਭ੍ਰਮੁ ਸਖੀਏ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਦ੍ਰੁਮ ਛਾਇਆ ॥ ਚੰਚਲਿ ਸੰਗਿ ਨ ਚਾਲਤੀ ਸਖੀਏ ਅੰਤਿ ਤਜਿ ਜਾਵਤ ਮਾਇਆ ॥

Haricẖanḏ▫urī cẖiṯ bẖaram sakẖī▫e marig ṯarisnā ḏarum cẖẖā▫i▫ā.  Cẖancẖal sang na cẖālṯī sakẖī▫e anṯ ṯaj jāvaṯ mā▫i▫ā.

 

(Harchandauri = abode in the air) castles in the air or (mrig trisna) mirage in the desert – are illusions – and (chhaaiaa) shade of (dram-u) the tree is temporary.

Similarly (maaiaa) relationships in the world-play are (chanchal-i) transitory; they (taj-i) leave and (jaavat) go away, i.e. are left behind (ant-i) at the end, o (sakheeay) friend.

 

ਰਸਿ ਭੋਗਣ ਅਤਿ ਰੂਪ ਰਸ ਮਾਤੇ ਇਨ ਸੰਗਿ ਸੂਖੁ ਨ ਪਾਇਆ ॥ ਧੰਨਿ ਧੰਨਿ ਹਰਿ ਸਾਧ ਜਨ ਸਖੀਏ ਨਾਨਕ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ॥੨॥

Ras bẖogaṇ aṯ rūp ras māṯe in sang sūkẖ na pā▫i▫ā.  Ḏẖan ḏẖan har sāḏẖ jan sakẖī▫e Nānak jinī nām ḏẖi▫ā▫i▫ā. ||2||

 

(Bhogan) enjoyment (ras-i) of pleasures, (at-i) great (roop) looks and (maatey = intoxicated) engrossment in (ras) objects of pleasure; (sookh-u) peace is not (paataa) attained (sang-i) with (in) these.

(Dhann-i dhann-i) blessed are (saadh jan) the seekers who (dhiaaiaa = pay attention) live by (naam-u) Divine virtues and commands, o friends, says fifth Nanak. 2.

 

ਜਾਇ ਬਸਹੁ ਵਡਭਾਗਣੀ ਸਖੀਏ ਸੰਤਾ ਸੰਗਿ ਸਮਾਈਐ ॥ ਤਹ ਦੂਖ ਨ ਭੂਖ ਨ ਰੋਗੁ ਬਿਆਪੈ ਚਰਨ ਕਮਲ ਲਿਵ ਲਾਈਐ ॥

Jā▫e bashu vadbẖāgṇī sakẖī▫e sanṯā sang samā▫ī▫ai.  Ŧah ḏūkẖ na bẖūkẖ na rog bi▫āpai cẖaran kamal liv lā▫ī▫ai.

 

You will be (vaddbhaagni) fortunate to (jaaey) go and (basah-u = dwell) join (sang-i) company of (santaa) the seekers, and (samaaeeai) stay with them.

One (laaeeai) fixes (liv) attention on (kamal = lotus, charan = feet) commands of the Almighty; (dookh) hardships, (bhookh = hunger) running after desires and (rog-u) malady – of ego – do not (biaapai) afflict (tah) that person.

 

ਤਹ ਜਨਮ ਨ ਮਰਣੁ ਨ ਆਵਣ ਜਾਣਾ ਨਿਹਚਲੁ ਸਰਣੀ ਪਾਈਐ ॥ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ਨ ਮੋਹੁ ਬਿਆਪੈ ਨਾਨਕ ਹਰਿ ਏਕੁ ਧਿਆਈਐ ॥੩॥

Ŧah janam na maraṇ na āvaṇ jāṇā nihcẖal sarṇī pā▫ī▫ai.  Parem bicẖẖohu na moh bi▫āpai Nānak har ek ḏẖi▫ā▫ī▫ai. ||3||

 

For (tah) that person who (paaeeai) places the self (sarni) in care and obedience of (nihchal-u = unshakable) the Eternal, there is no (maran-u = death) succumbing to temptations, (janam = birth) efforts to come out of vices, nor the resultant cycles of (aavan = coming) births and (jaana = going) deaths.

One who (dhiaaeeai) pays attention, i.e. focuses on (eyk-u) the One Master, (bichhoh-u = separation) losing of (prem) love for the Almighty or (moh-u) attachment to the world-play do not  (biaapai) happen in his/her case, says fifth Nanak. 3.

 

ਦ੍ਰਿਸਟਿ ਧਾਰਿ ਮਨੁ ਬੇਧਿਆ ਪਿਆਰੇ ਰਤੜੇ ਸਹਜਿ ਸੁਭਾਏ ॥ ਸੇਜ ਸੁਹਾਵੀ ਸੰਗਿ ਮਿਲਿ ਪ੍ਰੀਤਮ ਅਨਦ ਮੰਗਲ ਗੁਣ ਗਾਏ ॥
Ḏarisat ḏẖār man beḏẖi▫ā pi▫āre raṯ▫ṛe sahj subẖā▫e.  Sej suhāvī sang mil parīṯam anaḏ mangal guṇ gā▫e.

 

(Dhaar-i) by bestowing (dristt-i = sight) grace, (piaarey) the Beloved (beydhiaa = pierced) created IT’s love in my (man) mind and I am (ratrrey) imbued with IT’s love (sahj subhaaey) naturally, i.e. all the time.

(Seyj = bed) the mind (suhaavi) feels good (mil-i = meeting) being (sang-i) with (preetam) the Beloved, and (gaaey = sings) praises (gun) virtues of the Almighty in (anad) bliss and (mangal) joy.

 

ਸਖੀ ਸਹੇਲੀ ਰਾਮ ਰੰਗਿ ਰਾਤੀ ਮਨ ਤਨ ਇਛ ਪੁਜਾਏ ॥ ਨਾਨਕ ਅਚਰਜੁ ਅਚਰਜ ਸਿਉ ਮਿਲਿਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਏ ॥੪॥੨॥੫॥

Sakẖī sahelī rām rang rāṯī man ṯan icẖẖ pujā▫e.  Nānak acẖraj acẖraj si▫o mili▫ā kahṇā kacẖẖū na jā▫e. ||4||2||5||

 

(Sakhi saheyli) my friends, the seekers, who are (raati) imbued (rang-i) with love of (raam) the all-pervasive Almighty, i.e. live by Divine virtues and commands, IT (pujaaey) fulfils their (ichh) wishes of (man) mind and (tan) body – to be free of vices in thought and deed.

The soul who attains this (acharaj) awesome state (miliaa) meets (acaharj-u) the Awesome Almighty; (kichhoo na = nothing) it is hard (kahna jeeey) to say anything about, i.e. this experience is indescribable, says fifth Nanak. 4.2. 5.