SGGS pp 811-813, Bilaaval M: 5, Shabads 43-49.

Note: Joining Sadhsangat or holy congregation where one goes to listen and learn to live by Naam or Divine virtues and commands, purifies one’s thoughts and actions. This brings in humility and facilitates finding Akal Purakh, the Eternal Master, says the fifth Guru in this Shabad.

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਬਾਸਬੈ ਕਲਮਲ ਸਭਿ ਨਸਨਾ ॥ ਪ੍ਰਭ ਸੇਤੀ ਰੰਗਿ ਰਾਤਿਆ ਤਾ ਤੇ ਗਰਭਿ ਨ ਗ੍ਰਸਨਾ ॥੧॥

Bilāval mėhlā 5.  Sāḏẖsangaṯ kai bāsbai kalmal sabẖ nasnā.  Parabẖ seṯī rang rāṯi▫ā ṯā ṯe garabẖ na garsanā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Baasbai = residing) by joining (saadhsangat-i) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – (sabh-i) all (kalmal) transgressions (nasna = run) are avoided.

(Ta tey = because of) then one is (raatiaa) imbued (seyti) with (rang-i) love of – and lives by, virtues and commands of – (prabh) the Almighty, s/he is not (grasna = swallowed) put (garabh-i) in the womb, i.e. is not reborn. 1.

 

ਨਾਮੁ ਕਹਤ ਗੋਵਿੰਦ ਕਾ ਸੂਚੀ ਭਈ ਰਸਨਾ ॥ ਮਨ ਤਨ ਨਿਰਮਲ ਹੋਈ ਹੈ ਗੁਰ ਕਾ ਜਪੁ ਜਪਨਾ ॥੧॥ ਰਹਾਉ ॥

Nām kahaṯ govinḏ kā sūcẖī bẖa▫ī rasnā.  Man ṯan nirmal ho▫ī hai gur kā jap japnā. ||1|| rahā▫o.

 

His/her (rasna) tongue (bhaee) is (soochi = not touched by evil) consecrated (kahat) by uttering, i.e. his/her thoughts and actions are purified by uttering – and living by – (naam-u) virtues and commands of (govind = master of the universe) the Almighty.

His/her (man = mind) thoughts and (tan = body) deeds (hoi hai) become (nirmal = clean) free of vices (japna) by remembering and acting on (jap-u = what is to be remembered) instructions of (gur) the guru. 1.

(Rahaau) pause and contemplate.

 

ਹਰਿ ਰਸੁ ਚਾਖਤ ਧ੍ਰਾਪਿਆ ਮਨਿ ਰਸੁ ਲੈ ਹਸਨਾ ॥ ਬੁਧਿ ਪ੍ਰਗਾਸ ਪ੍ਰਗਟ ਭਈ ਉਲਟਿ ਕਮਲੁ ਬਿਗਸਨਾ ॥੨॥

Har ras cẖākẖaṯ ḏẖarāpi▫ā man ras lai hasnā.  Buḏẖ pargās pargat bẖa▫ī ulat kamal bigsanā. ||2||

 

One who (chaakhiaa = tastes) drinks (har-i) Divine (ras-u) elixir, i.e. experiences living by Naam, (dhraapiaa = satiated) is satisfied; his/her (man-u) mind (hasna = laughs) is happy (lai) by taking that (ras-u) elixir, i.e. happiness comes through awareness of Naam.

With awareness of Naam, (budh-i = intellect) the mind is (pragaas) enlightened, and it (pragatt) reflects in his/her life; (kamal = lotus) the mind-lotus – which had withered due to vices – (ultt-i) turns away from them and (bigsna) blossoms. 2.

 

ਸੀਤਲ ਸਾਂਤਿ ਸੰਤੋਖੁ ਹੋਇ ਸਭ ਬੂਝੀ ਤ੍ਰਿਸਨਾ ॥ ਦਹ ਦਿਸ ਧਾਵਤ ਮਿਟਿ ਗਏ ਨਿਰਮਲ ਥਾਨਿ ਬਸਨਾ ॥੩॥

Sīṯal sāʼnṯ sanṯokẖ ho▫e sabẖ būjẖī ṯarisnā.  Ḏah ḏis ḏẖāvaṯ mit ga▫e nirmal thān basnā. ||3||

 

One who (hoey) becomes (seetal= cool) free of vices, attains (saant-i) peace; his/her fire of (trisna = craving) running after desires (boojhi) is quenched and s/he is (santokh-u = contentment) happy with Divine will.

His/her (dhaavat = running) wanderings (dah = ten, dis-i = directions) all over (mitt-i gaey = erased) stop and s/he (basna = dwells) settles down at (nirmal = clean) the sacred (thaan-i) place, i.e. his/her cycles of reincarnation end, and s/he achieves union with the Almighty. 3.

 

ਰਾਖਨਹਾਰੈ ਰਾਖਿਆ ਭਏ ਭ੍ਰਮ ਭਸਨਾ ॥ ਨਾਮੁ ਨਿਧਾਨ ਨਾਨਕ ਸੁਖੀ ਪੇਖਿ ਸਾਧ ਦਰਸਨਾ ॥੪॥੧੩॥੪੩॥

Rākẖanhārai rākẖi▫ā bẖa▫e bẖaram bẖasnā.  Nām niḏẖān Nānak sukẖī pekẖ sāḏẖ ḏarsanā. ||4||13||43||

 

One who follows the guru, – and seeks sanctuary of the Almighty – the Almighty (raakhahaarai) protector (raakhiaa) protects and his/her (bhram) wanderings/reincarnations (bhaey = are, bhasna/bhasm = ash/burnt) are obviated.

(Nidhaan = treasure) awareness of (naam-u) Divine virtues and commands is obtained (peykh-i) on seeing (darsanaa) sight of, i.e. finding, (saadh) the guru and following his instructions; this makes one (sukhi) at peace, says fifth Nanak. 4. 13. 43.

 

—————————————————–

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਪਾਣੀ ਪਖਾ ਪੀਸੁ ਦਾਸ ਕੈ ਤਬ ਹੋਹਿ ਨਿਹਾਲੁ ॥ ਰਾਜ ਮਿਲਖ ਸਿਕਦਾਰੀਆ ਅਗਨੀ ਮਹਿ ਜਾਲੁ ॥੧॥

Bilāval mėhlā 5.  Pāṇī pakẖā pīs ḏās kai ṯab hohi nihāl.  Rāj milakẖ sikḏārī▫ā agnī mėh jāl. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: Fetch (paani) water, wave (pakhaa) fan and (pees-u) grind grain for food for, i.e. serve, (daas = servant) devotees of the Almighty in all ways; (tab) then you will (hoh-i) be (nihaal-u) happy/blessed.

(Jaal-u = burn) do not give importance to acquiring (raaj = rule) authority, (milakh) properties and (sikdaareeaa) leadership. 1.

 

ਸੰਤ ਜਨਾ ਕਾ ਛੋਹਰਾ ਤਿਸੁ ਚਰਣੀ ਲਾਗਿ ॥ ਮਾਇਆਧਾਰੀ ਛਤ੍ਰਪਤਿ ਤਿਨ੍ਹ੍ਹ ਛੋਡਉ ਤਿਆਗਿ ॥੧॥ ਰਹਾਉ ॥

Sanṯ janā kā cẖẖohrā ṯis cẖarṇī lāg.  Mā▫i▫āḏẖārī cẖẖaṯarpaṯ ṯinĥ cẖẖoda▫o ṯi▫āg. ||1|| rahā▫o.

 

If I find (chhohraa = boy servant) a loyal servant of (sant = saintly, janaa = people) the saints, I shall (laag-i) touch his (charni) feet, i.e. show respect and follow his example, but

shall (chhoddau = leave, tiaag-i = forsake) not give importance to (maaiaadhaar-i) a materialistic person even if he is (chhatarpat-i = master of canopy) a king. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ॥ ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ॥੨॥

Sanṯan kā ḏānā rūkẖā so sarab niḏẖān.  Garihi sākaṯ cẖẖaṯīh parkār ṯe bikẖū samān. ||2||

 

If I get (rookha) bare (daana) grain (ka) of/from (santan) the saints, (so) that is like getting (sarab) all (nidhaan) treasures, i.e. it is earned by honest means.

But food of (chhateeh) thirty six (prakaar) types, i.e. sumptuous meals, (grih-i) from the house of (saakat = wroshipper of Shakti) a person with material nature, (tey) they are (samaan) like (bikhoo) poison – it is from wealth earned by unfair means 2.

 

ਭਗਤ ਜਨਾ ਕਾ ਲੂਗਰਾ ਓਢਿ ਨਗਨ ਨ ਹੋਈ ॥ ਸਾਕਤ ਸਿਰਪਾਉ ਰੇਸਮੀ ਪਹਿਰਤ ਪਤਿ ਖੋਈ ॥੩॥

Bẖagaṯ janā kā lūgrā odẖ nagan na ho▫ī.  Sākaṯ sirpā▫o resmī pahiraṯ paṯ kẖo▫ī. ||3||

 

One who (oddh-i = cover) wears (loogra) a torn garment given by (bhagat = devotee, janaa = people) the devotees, (hoee) is not (nagan = naked) exposed, i.e. one who follows the example of the devotees does not fall prey to temptations.

On the other hand, one who (pahrat) wears (reysmi) silk (sirpaau) garment from head to toe, given by (saakat) one who forgets the Almighty, (khoee) loses (pat) honor, i.e. one who succumbs to temptations is rejected by the Almighty. 3.

 

ਸਾਕਤ ਸਿਉ ਮੁਖਿ ਜੋਰਿਐ ਅਧ ਵੀਚਹੁ ਟੂਟੈ ॥ ਹਰਿ ਜਨ ਕੀ ਸੇਵਾ ਜੋ ਕਰੇ ਇਤ ਊਤਹਿ ਛੂਟੈ ॥੪॥

Sākaṯ si▫o mukẖ jori▫ai aḏẖ vīcẖahu tūtai.  Har jan kī sevā jo kare iṯ ūṯėh cẖẖūtai. ||4||

 

If we (joreeai = join, mukh-i = with face) develop friendship (sio) with (saakat) a person with material nature, it (toottai) breaks (adhveechahu) half-way – the friendship does not last because s/he does everything for self-interest only.

(Jo) one who (seyva = service, karah-i – does) serves (jan = servants) devotees of (har-i) the Almighty (chhoottah-i) is emancipated (it) here and (ootah-i = there) in the hereafter, i.e. learns to ward off temptations in life and is not subjected to rebirth on death. 4.

 

ਸਭ ਕਿਛੁ ਤੁਮ੍ਹ੍ਹ ਹੀ ਤੇ ਹੋਆ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥ ਦਰਸਨੁ ਭੇਟਤ ਸਾਧ ਕਾ ਨਾਨਕ ਗੁਣ ਗਾਈ ॥੫॥੧੪॥੪੪॥

Sabẖ kicẖẖ ṯumĥ hī ṯe ho▫ā āp baṇaṯ baṇā▫ī.  Ḏarsan bẖetaṯ sāḏẖ kā Nānak guṇ gā▫ī. ||5||14||44||

 

O Almighty, (sabh kichh-u) everything (hoaa) happens (tey = from) by the will of (tumh hi) You alone; You (aap-i = yourself) alone (banaaee = make, banat = creation) cause everything to happen.

It is (bheyttat = obtaining, darsan = sight) by meeting (saadh) the guru – and following his teachings, that one (gaaee = sings) praises and emulates (gun) Divine virtues, i.e. acknowledges the Almighty Master, says fifth Nanak. 5. 14. 44.

 

Page 812

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸ੍ਰਵਨੀ ਸੁਨਉ ਹਰਿ ਹਰਿ ਹਰੇ ਠਾਕੁਰ ਜਸੁ ਗਾਵਉ ॥ ਸੰਤ ਚਰਣ ਕਰ ਸੀਸੁ ਧਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਉ ॥੧॥

Bilāval mėhlā 5.  Sarvanī sun▫o har har hare ṯẖākur jas gāva▫o.  Sanṯ cẖaraṇ kar sīs ḏẖar har nām ḏẖi▫āva▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: May I (sunau) listen to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (harey) the Almighty (sravni) with the ears, and (gaavau) sing (jas-u) glory of (tthaakur) the Master.

I (dhar-i) keep my (kar) hands and (sees-u) head on (charan) feet of, i.e. pay obeisance to, (sant) the guru – and with his guidance (dhiaavau = pay attention) live by (naam-u) virtues and commands of (har-i) the Almighty. 1.

 

ਕਰਿ ਕਿਰਪਾ ਦਇਆਲ ਪ੍ਰਭ ਇਹ ਨਿਧਿ ਸਿਧਿ ਪਾਵਉ ॥ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁਕਾ ਲੈ ਮਾਥੈ ਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā ḏa▫i▫āl parabẖ ih niḏẖ siḏẖ pāva▫o.  Sanṯ janā kī reṇukā lai māthai lāva▫o. ||1|| rahā▫o.

 

O (daiaal) compassionate (prabh) Almighty, please (kar-i kirpa) be kind that I (paavau) obtain (ih) this (nidh-i = treasure) wealth – of awareness – and (sidh-i = success) capability –

to be humble to (lai) take (reynuka) dust of the feet of (sant janaa) the seekers and (laavau) apply (maathai) on my forehead i.e. respect and follow the example of the seekers. 1.

(Rahaau) pause and reflect on this.

 

ਨੀਚ ਤੇ ਨੀਚੁ ਅਤਿ ਨੀਚੁ ਹੋਇ ਕਰਿ ਬਿਨਉ ਬੁਲਾਵਉ ॥ ਪਾਵ ਮਲੋਵਾ ਆਪੁ ਤਿਆਗਿ ਸੰਤਸੰਗਿ ਸਮਾਵਉ ॥੨॥

Nīcẖ ṯe nīcẖ aṯ nīcẖ ho▫e kar bin▫o bulāva▫o.  Pāv malovā āp ṯi▫āg saṯsang samāva▫o. ||2||

 

May I (hoey) be (neech) lower (tey) than (neech) the lowly, (at-i neech) the lowest, i.e. be very humble, and (bulaavau = call) make (binau) supplication to the saints to guide me.

May I (tiaag-i) give up (aap-i = self) self-importance, (malova = rub) wash their (paav) feet, pay obeisance to them and (samaavau) remain (satsang-i) in holy company. 2.

 

ਸਾਸਿ ਸਾਸਿ ਨਹ ਵੀਸਰੈ ਅਨ ਕਤਹਿ ਨ ਧਾਵਉ ॥ ਸਫਲ ਦਰਸਨ ਗੁਰੁ ਭੇਟੀਐ ਮਾਨੁ ਮੋਹੁ ਮਿਟਾਵਉ ॥੩॥

Sās sās nah vīsrai an kaṯėh na ḏẖāva▫o.  Safal ḏarsan gur bẖetī▫ai mān moh mitāva▫o. ||3||

 

May (na = not, veesrai = forgotten) I remember the Almighty (saas-i saas-i) with every breath, i.e. in all activities, and not (dhaavau = run) look (katah-i) anywhere (an) else.

May I, (bh-etteeai) by obtaining (saphal) the fruitful (darsan = sight) meeting with i.e. receiving guidance from the guru, (mittavau = erase) give up (maan = honor) pride and (moh) attachment to the world-play. 3.

 

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥ ਸਫਲ ਸੁਹਾਗਣਿ ਨਾਨਕਾ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥੪॥੧੫॥੪੫॥

Saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram sīgār banāva▫o.  Safal suhāgaṇ nānkā apune parabẖ bẖāva▫o. ||4||15||45||

 

Like a woman wishing to be likable to her husband, may I (banaavau = make) wear (seegaar-u) adornment of (sat-u = charity) beneficence, (santokh-u = contentment) happily accepting Divine commands, (daiaa) compassion and (dharam-u) dutifulness.

This will make me (saphal) successful and (sohaagan) fortunate to (bhaavau) be liked by (prabh) the Almighty Master (apuney = own/my) of all, says fifth Nanak. 4. 15. 45.

 

————————————————

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਟਲ ਬਚਨ ਸਾਧੂ ਜਨਾ ਸਭ ਮਹਿ ਪ੍ਰਗਟਾਇਆ ॥ ਜਿਸੁ ਜਨ ਹੋਆ ਸਾਧਸੰਗੁ ਤਿਸੁ ਭੇਟੈ ਹਰਿ ਰਾਇਆ ॥੧॥

Bilāval mėhlā 5.  Atal bacẖan sāḏẖū janā sabẖ mėh paragtā▫i▫ā.  Jis jan ho▫ā sāḏẖsang ṯis bẖetai har rā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Bachan) words of (saadhoo janaa) the saints are (attal) incontrovertible; they (pragttaaiaa = manifest) get known (mah-i) amongst (sabh) all.

(Jan) the person (jis-u) who (hoaa) has (saadhsang-u) company/guidance of the guru, i.e. joins the holy congregation, (har-i) the Almighty (raaiaa = king) Sovereign Master (bheyttai = meets) is found by (tis-u = that) him/her. 1.

 

ਇਹ ਪਰਤੀਤਿ ਗੋਵਿੰਦ ਕੀ ਜਪਿ ਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਿਕ ਬਾਤਾ ਸਭਿ ਕਰਿ ਰਹੇ ਗੁਰੁ ਘਰਿ ਲੈ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Ih parṯīṯ govinḏ kī jap har sukẖ pā▫i▫ā.  Anik bāṯā sabẖ kar rahe gur gẖar lai ā▫i▫ā. ||1|| rahā▫o.

 

S/he has (ih) this (parteet-i = confidence) belief (ki) in (govind) the Almighty that (sukh-u) peace is (paaiaa) obtained (jap-i) by remembrance and practice of virtues and commands of (har-i) the Almighty.

(Sabh-i) everyone (kar-i rah-e) keeps saying (anik) many (baata) things, but the guru (lai aaiaa) brings peace (ghar-i) home, i.e. enables to attain peace. 1.

(Rahaau) pause and reflect on this.

 

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਤਾ ਨਾਹੀ ਸਹਸਾਇਆ ॥ ਕਰਮ ਭੂਮਿ ਹਰਿ ਨਾਮੁ ਬੋਇ ਅਉਸਰੁ ਦੁਲਭਾਇਆ ॥੨॥

Ih parṯīṯ govinḏ kī jap har sukẖ pā▫i▫ā.  Anik bāṯā sabẖ kar rahe gur gẖar lai ā▫i▫ā. ||1|| rahā▫o.

 

The Almighty (raakhta) protects the honor of one who (parey) places the self in IT’s (saran-i = sanctuary) care – and thus submits to Divine commands; there is (naahi) no (sahsaaiaa) doubt about this.

We should consider the body as (bhoom-i) a field of (karam) action, where one should (boey) sow, i.e. act by (naam-u) virtues and commands of (har-i) the Almighty which is the opportunity provided by human birth – and that (ausar-u) opportunity is (dulbhaaiaa) hard to get again. 2.

 

ਅੰਤਰਜਾਮੀ ਆਪਿ ਪ੍ਰਭੁ ਸਭ ਕਰੇ ਕਰਾਇਆ ॥ ਪਤਿਤ ਪੁਨੀਤ ਘਣੇ ਕਰੇ ਠਾਕੁਰ ਬਿਰਦਾਇਆ ॥੩॥

Anṯarjāmī āp parabẖ sabẖ kare karā▫i▫ā.  Paṯiṯ punīṯ gẖaṇe kare ṯẖākur birḏā▫i▫ā. ||3||

 

(Prabh-u) the Almighty (aap-i) is IT-self present in, and (antarjaami) knows, all minds; (sabh-u) everyone (karey) acts as (karaaiaa) caused by the Almighty.

(Tthaakur) the Almighty (karey = makes, puneet = pure) purifies (ghaney = plenty) countless people (patit) fallen to vices – when they seek Divine care; it is IT’s (birdaaiaa) tradition. 3.

 

ਮਤ ਭੂਲਹੁ ਮਾਨੁਖ ਜਨ ਮਾਇਆ ਭਰਮਾਇਆ ॥ ਨਾਨਕ ਤਿਸੁ ਪਤਿ ਰਾਖਸੀ ਜੋ ਪ੍ਰਭਿ ਪਹਿਰਾਇਆ ॥੪॥੧੬॥੪੬॥

Maṯ bẖūlahu mānukẖ jan mā▫i▫ā bẖarmā▫i▫ā.  Nānak ṯis paṯ rākẖsī jo parabẖ pėhrā▫i▫ā. ||4||16||46||

 

O (maanukh = human, jan = people) human beings, (mat) do not (bhoolhu) be misled by (bharmaaiaa) deluded by (maaiaa) temptations in the world-play.

(Prabh-i) the Almighty (raakhsi) preserves (pat-i) the honor of (tis-u) that person (jo) whom IT (pahaaria) gives the robe of honor to wear, i.e. one whom IT motivates to live by Naam, becomes acceptable for union with the Almighty, says fifth Nanak. 4. 16. 46.

 

——————————————————-

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਾਟੀ ਤੇ ਜਿਨਿ ਸਾਜਿਆ ਕਰਿ ਦੁਰਲਭ ਦੇਹ ॥ ਅਨਿਕ ਛਿਦ੍ਰ ਮਨ ਮਹਿ ਢਕੇ ਨਿਰਮਲ ਦ੍ਰਿਸਟੇਹ ॥੧॥

Bilāval mėhlā 5.  Mātī ṯe jin sāji▫ā kar ḏurlabẖ ḏeh.  Anik cẖẖiḏar man mėh dẖake nirmal ḏaristeh. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: The Creator (jin-i) who (saajia) created the creature (tey) from – the five elements including – (maatti) clay (kar-i) and made (durlabh) the hard-to-get (deyh = body) human body.

IT (ddhakey) covered numerous (chhidr) faults (mah-i) in (man) the mind and made him/her (dristteyh) look (nirmal = clean) good. 1.

 

ਕਿਉ ਬਿਸਰੈ ਪ੍ਰਭੁ ਮਨੈ ਤੇ ਜਿਸ ਕੇ ਗੁਣ ਏਹ ॥ ਪ੍ਰਭ ਤਜਿ ਰਚੇ ਜਿ ਆਨ ਸਿਉ ਸੋ ਰਲੀਐ ਖੇਹ ॥੧॥ ਰਹਾਉ ॥

Ki▫o bisrai parabẖ manai ṯe jis ke guṇ eh.  Parabẖ ṯaj racẖe jė ān si▫o so ralī▫ai kẖeh. ||1|| rahā▫o.

 

(Kio) how can (prabh-u) the Almighty (bisrai) be forgotten (tey) from (manai) the mind, (jis key) whose (gun) virtues are (eyh) these, i.e. who is so kind.

One (j-i) who (taj-i) forsakes the Almighty and (rachey) attaches (sio) with (aan) elsewhere, i.e. in material pursuits or reliance on others, (so) that person (raleeaai) mixes with (kheyh) dust, i.e. is disgraced here and in the hereafter – subjected to reincarnation. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਮਰਹੁ ਸਿਮਰਹੁ ਸਾਸਿ ਸਾਸਿ ਮਤ ਬਿਲਮ ਕਰੇਹ ॥ ਛੋਡਿ ਪ੍ਰਪੰਚੁ ਪ੍ਰਭ ਸਿਉ ਰਚਹੁ ਤਜਿ ਕੂੜੇ ਨੇਹ ॥੨॥

Simrahu simrahu sās sās maṯ bilam kareh.  Cẖẖod parpancẖ parabẖ si▫o racẖahu ṯaj kūṛe neh. ||2||

 

(Simrahu simrahau = ever remember) ever acknowledge and obey the Creator (saas-i saas-i) with every breath, i.e. in every activity; (mat) do not (karu = do, bilam = delay) be indifferent to Divine virtues and commands.

(Chhodd-i) leave (prapanch-u = creation of five elements) entanglements in the world-play; (taj-i) forsake (koorrey = false) impermanent (neyh) love, i.e. attachment to the transitory relationships or pleasures, and (rachahu) attach (sio) with (prabh) the Almighty. 2.

 

ਜਿਨਿ ਅਨਿਕ ਏਕ ਬਹੁ ਰੰਗ ਕੀਏ ਹੈ ਹੋਸੀ ਏਹ ॥ ਕਰਿ ਸੇਵਾ ਤਿਸੁ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਤੇ ਮਤਿ ਲੇਹ ॥੩॥

Jin anik ek baho rang kī▫e hai hosī eh.  Kar sevā ṯis pārbarahm gur ṯe maṯ leh. ||3||

 

(Ek) the One Almighty (jin-i) who (kee-ey) made (an-ek) numerous creatures of (bahu) many (rang = colors) types, (hai) is, and shall (hosi) ever be – is Eternal.

(Kar-i = do, seyva = service) serve, i.e. be in obedience to (tis-u) that (paarbrahm) Supreme Being (leyh) taking (mat-i = counsel) guidance (tey) from the guru. 3.

 

ਊਚੇ ਤੇ ਊਚਾ ਵਡਾ ਸਭ ਸੰਗਿ ਬਰਨੇਹ ॥ ਦਾਸ ਦਾਸ ਕੋ ਦਾਸਰਾ ਨਾਨਕ ਕਰਿ ਲੇਹ ॥੪॥੧੭॥੪੭॥

Ūcẖe ṯe ūcẖā vadā sabẖ sang barneh.  Ḏās ḏās ko ḏāsrā Nānak kar leh. ||4||17||47||

 

(Vaddaa) the great Almighty is (oochaa) higher (tey) than (oochey) the highest, but is also (barneyh) described as being (sang-i) with (sabh) all, i.e. is also Immanent.

O Almighty, please (kar-i leyh) make this (daas = servant) humble fifth Nanak (daasra) the servant of Your (daas) servants, i.e. enable me to follow the example of those who seek You. 4. 17. 47.

 

————————————————

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਏਕ ਟੇਕ ਗੋਵਿੰਦ ਕੀ ਤਿਆਗੀ ਅਨ ਆਸ ॥ ਸਭ ਊਪਰਿ ਸਮਰਥ ਪ੍ਰਭ ਪੂਰਨ ਗੁਣਤਾਸ ॥੧॥

Bilāval mėhlā 5.  Ėk tek govinḏ kī ṯi▫āgī an ās.  Sabẖ ūpar samrath parabẖ pūran guṇṯās. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: The saints/seekers take (tteyk) support (ki) of, i.e. look to, (govind = Master of the world) the Almighty and (tiaagi) give up (aas) expectation from (an = other) anywhere else.

(Prabh) the Almighty is (samrath) Omnipotent, (poora = full) profound (guntaas = treasure of virtues) in virtues and (oopar-i) above (sabh) all – others also look to IT. 1.

 

ਜਨ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਪ੍ਰਭ ਸਰਣੀ ਪਾਹਿ ॥ ਪਰਮੇਸਰ ਕਾ ਆਸਰਾ ਸੰਤਨ ਮਨ ਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Jan kā nām aḏẖār hai parabẖ sarṇī pāhi.  Parmesar kā āsrā sanṯan man māhi. ||1|| rahā▫o.

 

(Naam-u) emulation of virtues and obedience to Divine commands (hai) is (aadhaar-u) the mainstay for (jan) the seekers; they (paah-i) place themselves (sarni) in care of (prabh) the Almighty.

(Santan = saints) the seekers have (aasra) reliance (ka = of) on (parmeysar) the Supreme Master (maah-i) in their (man) minds. 1.

(Rahaau) pause and reflect on this.

 

ਆਪਿ ਰਖੈ ਆਪਿ ਦੇਵਸੀ ਆਪੇ ਪ੍ਰਤਿਪਾਰੈ ॥ ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ਸਾਸਿ ਸਾਸਿ ਸਮ੍ਹ੍ਹਾਰੈ ॥੨॥

Āp rakẖai āp ḏevsī āpe parṯipārai.  Ḏīn ḏa▫i▫āl kirpā niḏẖe sās sās samĥārai. ||2||

 

(Aap-i = self) the Almighty (rakhai) preserves, (deyvsi = gives) provides and (pratipaarai = nurtures) sustains the creatures (aap-e) on IT’s own.

The (kripa = kindness, nidh-e = treasure) kind Almighty is (daiaal) compassionate to (deen) the hapless; IT (samhaarai) takes care of everyone (saas-i saas-i) with every breath, i.e. all the time. 2.

 

Page 813

 

ਕਰਣਹਾਰੁ ਜੋ ਕਰਿ ਰਹਿਆ ਸਾਈ ਵਡਿਆਈ ॥ ਗੁਰਿ ਪੂਰੈ ਉਪਦੇਸਿਆ ਸੁਖੁ ਖਸਮ ਰਜਾਈ ॥੩॥

Karanhār jo kar rahi▫ā sā▫ī vadi▫ā▫ī.  Gur pūrai upḏesi▫ā sukẖ kẖasam rajā▫ī. ||3||

 

(Jo) whatever (karanhaar-u) the Creator (kar-i rahiaa) does (saaee) that is (vaddiaaee = virtue) good.

(Poorai) the perfect guru (updeysiaa) teaches that (sukh-u) peace/comfort is obtained by submitting to (rajaaee) will of (khasam) the Master. 3.

 

ਚਿੰਤ ਅੰਦੇਸਾ ਗਣਤ ਤਜਿ ਜਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ ਨਹ ਬਿਨਸੈ ਨਹ ਛੋਡਿ ਜਾਇ ਨਾਨਕ ਰੰਗਿ ਰਾਤਾ ॥੪॥੧੮॥੪੮॥

Cẖinṯ anḏesā gaṇaṯ ṯaj jan hukam pacẖẖāṯā.  Nah binsai nah cẖẖod jā▫e Nānak rang rāṯā. ||4||18||48||

 

(Taj-i) giving up (chint) worries, (and-esa) anxiety and (ganat = count) calculations whether – one should submit to Divine will – they (pachaata = recognize) obtain awareness of (hukam-u) Divine commands.

The Almighty (nah) neither (binsai) perishes (nah) nor (chhodd-i jaaey-i) abandons the devotees; I am (raata) imbued (rang-i) with love of that Master, says fifth Nanak. 4. 18. 48.

 

——————————————————-

 

Note: In this Shabad, the fifth Guru emphasizes the need to place reliance of the guru to have peace in life and find the Almighty within

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਹਾ ਤਪਤਿ ਤੇ ਭਈ ਸਾਂਤਿ ਪਰਸਤ ਪਾਪ ਨਾਠੇ ॥ ਅੰਧ ਕੂਪ ਮਹਿ ਗਲਤ ਥੇ ਕਾਢੇ ਦੇ ਹਾਥੇ ॥੧॥

Bilāval mėhlā 5.  Mahā ṯapaṯ ṯe bẖa▫ī sāʼnṯ parsaṯ pāp nāṯẖe.  Anḏẖ kūp mėh galaṯ the kādẖe ḏe hāthe. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Parsat) touching – the feet of, i.e. by submitting to the teachings of the guru, (paap) transgressions (naatthey = run) are given up and there (bhaee) is (saant-i) peace (tey = from) in place of (mahaa) the great (tapat-i) fire – restless-ness caused by desires.

I (they = was) had (ghalat = lost) fallen (mah-i) in (andh) a blind (koop) well, but the guru (dey) gave (haath) his hand and (kaaddhey) took me out, i.e. I was blinded by attachment to vices but have overcome them by following the guru. 1.

 

ਓਇ ਹਮਾਰੇ ਸਾਜਨਾ ਹਮ ਉਨ ਕੀ ਰੇਨ ॥ ਜਿਨ ਭੇਟਤ ਹੋਵਤ ਸੁਖੀ ਜੀਅ ਦਾਨੁ ਦੇਨ ॥੧॥ ਰਹਾਉ ॥

O▫e hamāre sājnā ham un kī ren.  Jin bẖetaṯ hovaṯ sukẖī jī▫a ḏān ḏen. ||1|| rahā▫o.

 

(Oey = that) the guru is (hamaarey = our) my (saajna) friend and (ham) I seek (reyn) the dust (ki = of, un = them) of his feet, i.e. I seek to follow his teachings and example;

(bheyttat) meeting (jin) whom one (hovat) becomes (sukhi) at peace; the guru (deyn) gives (daan-u = alms) the gift of (jeea) life, i.e. protects from falling prey to vices. 1.

(Rahaau) pause and reflect on this.

 

ਪਰਾ ਪੂਰਬਲਾ ਲੀਖਿਆ ਮਿਲਿਆ ਅਬ ਆਇ ॥ ਬਸਤ ਸੰਗਿ ਹਰਿ ਸਾਧ ਕੈ ਪੂਰਨ ਆਸਾਇ ॥੨॥

Parā pūrbalā līkẖi▫ā mili▫ā ab ā▫e.  Basaṯ sang har sāḏẖ kai pūran āsā▫e. ||2||

 

What was (leekhiaa = written) ordained (para = distant, poorbala = past) based on past deeds, has (miliaa) been received (ab) now, i.e. I found the guru as preordained.

(Basat) living (sang-i) in company (kai) of (saadh) seekers of (har-i) the Almighty (aasaaey) wishes are (pooran) fulfilled, i.e. one finds the Almighty within. 2.

 

ਭੈ ਬਿਨਸੇ ਤਿਹੁ ਲੋਕ ਕੇ ਪਾਏ ਸੁਖ ਥਾਨ ॥ ਦਇਆ ਕਰੀ ਸਮਰਥ ਗੁਰਿ ਬਸਿਆ ਮਨਿ ਨਾਮ ॥੩॥

Bẖai binse ṯihu lok ke pā▫e sukẖ thān.  Ḏa▫i▫ā karī samrath gur basi▫ā man nām. ||3||

 

(Bhai) fears (key) of rebirth in (tihu) the three (lok) worlds – of falling prey to temptations in the world-play, (binsey = destroyed) have been obviated and I (paaey) found (thaan = place of, sukh = comfort) peace.

(Samrath) the potent (gur-i) guru (kari = did/showed, daiaa = compassion) has been kind – to guide; now (naam) Divine virtues and commands (basia) dwell (man-i) in the mind – to guide in life. 3.

 

ਨਾਨਕ ਕੀ ਤੂ ਟੇਕ ਪ੍ਰਭ ਤੇਰਾ ਆਧਾਰ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਹਰਿ ਅਗਮ ਅਪਾਰ ॥੪॥੧­੯॥੪੯॥

Nānak kī ṯū tek parabẖ ṯerā āḏẖār.  Karaṇ kāraṇ samrath parabẖ har agam apār. ||4||19||49||

 

O (prabh) Almighty, (too) You are (tteyk) the mainstay of fifth Nanak, i.e. of all seekers, and they take (teyra) Your (aadhaar-i) support, i.e. look to You, o (samrath) Omnipotent, (agam = beyond reach) Transcendent (apaar) Infinite Master (karan) the Creator of (kaaran) the creation. 4. 19. 49.