SGGS pp 544-546, Bihaagrra M: 5, Chhants 4-6.

 

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਘਰੁ ੨  ੴ ਸਤਿ ਨਾਮੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bihāgaṛā mėhlā 5 gẖar 2  Ik▫oaʼnkār saṯ nām gur parsāḏ.

 

Composition of the fifth Guru in Raga Bihaagrra, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਵਧੁ ਸੁਖੁ ਰੈਨੜੀਏ ਪ੍ਰਿਅ ਪ੍ਰੇਮੁ ਲਗਾ ॥ ਘਟੁ ਦੁਖ ਨੀਦੜੀਏ ਪਰਸਉ ਸਦਾ ਪਗਾ ॥

vaḏẖ sukẖ rainṛī▫e pari▫a parem lagā.  Gẖat ḏukẖ nīḏ▫ṛī▫e parsa▫o saḏā pagā.

 

(Vadh-u = increase) extend yourself o (rainrreeay = night/life) period of (sukh-u) happiness when (preym-u lagaa = state of love) I remember the Master.

O (dukh-u) the distressing (needrreeay = sleep) period of indifference – when I forget the Master – (ghatt-u = reduce) contract, I wish to (sadaa) ever (parsau) touch the Master’s (pagaa) feet, i.e. remain conscious of the Master’s virtues and commands.

 

ਪਗ ਧੂਰਿ ਬਾਂਛਉ ਸਦਾ ਜਾਚਉ ਨਾਮ ਰਸਿ ਬੈਰਾਗਨੀ ॥ ਪ੍ਰਿਅ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਮਾਤੀ ਮਹਾ ਦੁਰਮਤਿ ਤਿਆਗਨੀ ॥

Pag ḏẖūr bāʼncẖẖa▫o saḏā jācẖa▫o nām ras bairāganī.  Pari▫a rang rāṯī sahj māṯī mahā ḏurmaṯ ṯi▫āganī.

 

I (bairaagni) yearn for (ras-i) the elixir of (naam) Divine virtues and commands, and (baanchhau) wish for (dhoor-i) the dust of IT’s (pag) feet, i.e. in humility, (jaachau) beg for awareness of (naam) Divine virtues and commands.

 (Raati) imbued (rang-i) with love of (pria) the Beloved, I have (tiaagni) forsaken (mahaa) the great (durmat-i) evil tendency – of being egoistic; I am now (maati) intoxicated with Naam, in (sahj) a state of poise.

 

ਗਹਿ ਭੁਜਾ ਲੀਨ੍ਹ੍ਹੀ ਪ੍ਰੇਮ ਭੀਨੀ ਮਿਲਨੁ ਪ੍ਰੀਤਮ ਸਚ ਮਗਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਧਾਰਿ ਕਿਰਪਾ ਰਹਉ ਚਰਣਹ ਸੰਗਿ ਲਗਾ ॥੧॥
Gėh bẖujā līnĥī parem bẖīnī milan parīṯam sacẖ magā.  Binvanṯ Nānak ḏẖār kirpā raha▫o cẖarṇah sang lagā. ||1||

 

This is (sach = true) the right (magaa) path to (milan-u) meet (preetam) the Beloved; IT (gah leenhi) holds (bhujaa = arm) the hand of the soul-wife who is (bheeni) drenched with (pr-em) love, i.e. one who truly lives by Divine virtues and commands, receives Divine grace to unite with the Master.

Nanak the fifth (binvant-i) supplicates: O Almighty, please (dhaar-i kirpa) be kind to enable me to (rahau) remain (lagaa) attached (sang-i) with Your (charnah) feet, i.e. ever live in obedience to your commands. 1.

 

ਮੇਰੀ ਸਖੀ ਸਹੇਲੜੀਹੋ ਪ੍ਰਭ ਕੈ ਚਰਣਿ ਲਗਹ ॥ ਮਨਿ ਪ੍ਰਿਅ ਪ੍ਰੇਮੁ ਘਣਾ ਹਰਿ ਕੀ ਭਗਤਿ ਮੰਗਹ ॥

Merī sakẖī sahelṛīho parabẖ kai cẖaraṇ lagah.  Man pari▫a parem gẖaṇā har kī bẖagaṯ mangah.

 

O (meyri) my (sakhi) companions and (sahelrreeo) dear friends – dear holy congregation, let us (lagah) be (charan-i) at the feet (kai) of (prabh) the Master, i.e. live by Divine virtues and commands.

With (ghanaa = plenty) unqualified (prem-u) love for (pria) the Beloved Master (man-i) in mind, we should (mangah) beg for (bhagat-i) devotion (ki) to (har-i) the Almighty – the ability to live by Divine virtues and commands.   

 

ਹਰਿ ਭਗਤਿ ਪਾਈਐ ਪ੍ਰਭੁ ਧਿਆਈਐ ਜਾਇ ਮਿਲੀਐ ਹਰਿ ਜਨਾ ॥ ਮਾਨੁ ਮੋਹੁ ਬਿਕਾਰੁ ਤਜੀਐ ਅਰਪਿ ਤਨੁ ਧਨੁ ਇਹੁ ਮਨਾ ॥

Har bẖagaṯ pā▫ī▫ai parabẖ ḏẖi▫ā▫ī▫ai jā▫e milī▫ai har janā.  Mān moh bikār ṯajī▫ai arap ṯan ḏẖan ih manā.

 

We should (jaaey) go and (mileeai) join (har-i janaa = servants of Almighty) the seekers, – and in their company – (paaeeai = obtain) learn the method of (bhagat-i) devotion to the Almighty, which is by (dhiaaeeai) paying attention to (har-i) the Almighty’s virtues and commands and take them as guide for life.

We should (tajeeai) forsake (maan-u) vanity and (moh-u) attachment to the world-play, (arap-i) surrendering (tan-u) the body, (dhan-u) wealth and (ih-u) this (manaa) mind, i.e. humbly dedicate our total being to the Master.

 

ਬਡ ਪੁਰਖ ਪੂਰਨ, ਗੁਣ ਸੰਪੂਰਨ, ਭ੍ਰਮ ਭੀਤਿ ਹਰਿ ਹਰਿ ਮਿਲਿ ਭਗਹ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਣਿ ਮੰਤ੍ਰੁ ਸਖੀਏ, ਹਰਿ ਨਾਮੁ ਨਿਤ ਨਿਤ ਨਿਤ ਜਪਹ ॥੨॥

Bad purakẖ pūran guṇ sampūran bẖaram bẖīṯ har har mil bẖagah.  Binvanṯ Nānak suṇ manṯar sakẖī▫e har nām niṯ niṯ niṯ japah. ||2||

 

The Almighty is (badd) great, (purakh pooran) all-pervasive and (sampooran = fully filled) profound in (gun) virtues; (mil-i = meeting) by being aware of (har-i = banisher of evil) the purifying virtues of (har-i) the Almighty, (bheet) the wall of (bhram) delusion, – the impediment to finding the Almighty within, (bhagah = runs away) is demolished.

The fifth Nanak (binvant-i) submits: (Sakheeay) of my friends, let us (sun-i) listen to (mantr-u) the teaching of the guru, and (nit nit) for ever (japah) remember and practice (naam-u) Divine virtues and commands. 2.

 

ਹਰਿ ਨਾਰਿ ਸੁਹਾਗਣੇ ਸਭਿ ਰੰਗ ਮਾਣੇ ॥ ਰਾਂਡ ਨ ਬੈਸਈ, ਪ੍ਰਭ ਪੁਰਖ ਚਿਰਾਣੇ ॥

Har nār suhāgaṇe sabẖ rang māṇe.  Rāʼnd na bais▫ī parabẖ purakẖ cẖirāṇe.

 

(Naar-i) wife of (har-i) the Almighty, i.e. the soul who is accepted for union with the Creator, is (suhaaganey) fortunate; she (maaney) enjoys (sabh-i) all (rang) pleasures – because such a soul remains merged with the Almighty and does not reincarnate.

She does not (bais-aee = sit) become (raandd) a widow – opposite of Suhaagan whose husband is alive – as (purakh) the all-pervasive Master is (chiraaney = for long) ever with her.

 

ਨਹ ਦੂਖ ਪਾਵੈ, ਪ੍ਰਭ ਧਿਆਵੈ, ਧੰਨਿ ਤੇ ਬਡਭਾਗੀਆ ॥ ਸੁਖ ਸਹਜਿ ਸੋਵਹਿ, ਕਿਲਬਿਖ ਖੋਵਹਿ, ਨਾਮ ਰਸਿ ਰੰਗਿ ਜਾਗੀਆ ॥

Nah ḏūkẖ pāvai parabẖ ḏẖi▫āvai ḏẖan ṯe badbẖāgī▫ā.  Sukẖ sahj sovėh kilbikẖ kẖovėh nām ras rang jāgī▫ā.

 

(Dhann-i) blessed are (tey) those (baddbhaageeaa) fortunate ones who (dhiaavai) pay attention to (prabh) the Master – live by IT’s virtues and commands; they (nah) do not (paavai) suffer (dookh) pain.

They (sovah-i) sleep in, i.e. are in a state of, (sukh-u) peace and (sahj) tranquillity; they (ras-i) relish and (rang-i) love emulating (naam) Divine virtues while remaining (jaageea = awake) alert to temptations and keeping (kilbikh) vices (khovah-i = lose) at bay.

 

ਮਿਲਿ ਪ੍ਰੇਮ ਰਹਣਾ ਹਰਿ ਨਾਮੁ ਗਹਣਾ ਪ੍ਰਿਅ ਬਚਨ ਮੀਠੇ ਭਾਣੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਨ ਇਛ ਪਾਈ ਹਰਿ ਮਿਲੇ ਪੁਰਖ ਚਿਰਾਣੇ ॥੩॥

Mil parem rahṇā har nām gahṇā pari▫a bacẖan mīṯẖe bẖāṇe.  Binvanṯ Nānak man icẖẖ pā▫ī har mile purakẖ cẖirāṇe. ||3||

 

(Mil-i) after finding the Master, she (rahna) lives (preym) lovingly, with (naam) Divine virtues as (gahnaa) the jewellery – to please the Master – and (bhaaney) finds (bachan) words of (pri-a) the Spouse (meetthey) sweet, i.e. that soul loves the will of the Master and does not care for material things.

(Binvant-i) supplicates the fifth Nanak: (Ichh) wishes in (man) the mind of the soul-wife (paaee = obtained) are fulfilled on getting (har-i) the Almighty as (purakh) husband (chiraaney = for long) who will be ever with her. 3.

 

ਤਿਤੁ ਗ੍ਰਿਹਿ ਸੋਹਿਲੜੇ ਕੋਡ ਅਨੰਦਾ ॥ ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭ ਪਰਮਾਨੰਦਾ ॥

Ŧiṯ garihi sohilṛe kod ananḏā.  Man ṯan rav rahi▫ā parabẖ parmānanḏā.

 

One in whose (man-i) mind and (tan-i) body the Master of (parmanada) supreme bliss (rav-i rahiaa) pervades, i.e. one who is conscious of the Almighty in thought and deed, in (tit-u) his/her (grih-i = house) life there are (sohilrrey) songs of joy and (kodd = crore/ten million) profuse (ananda) pleasures.

 

ਹਰਿ ਕੰਤ ਅਨੰਤ ਦਇਆਲ ਸ੍ਰੀਧਰ ਗੋਬਿੰਦ ਪਤਿਤ ਉਧਾਰਣੋ ॥ ਪ੍ਰਭਿ ਕ੍ਰਿਪਾ ਧਾਰੀ ਹਰਿ ਮੁਰਾਰੀ ਭੈ ਸਿੰਧੁ ਸਾਗਰ ਤਾਰਣੋ ॥

Har kanṯ ananṯ ḏa▫i▫āl sarīḏẖar gobinḏ paṯiṯ uḏẖāraṇo.  Parabẖ kirpā ḏẖārī har murārī bẖai sinḏẖ sāgar ṯārṇo.

 

That soul has as her (kant) spouse, (anant) the Infinite, (daiaal) compassionate, (sreedhar = support/husband of Lakshmi the goddess of wealth) Almighty, (gobind) Master of universe, (udhharno) lifter of (patit) the fallen – the deliverer of wrong-doers.

(Prabh-i) the Master, (har-i) the Almighty (muraari) destroyer of evil (kripa dhaari) is kind to such a soul and (taarno) ferries it across (bhai) the world- (sindh-u saagar) ocean, i.e. it is not born again into the world.

 

ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ ਇਹੁ ਬਿਰਦੁ ਸੁਆਮੀ ਸੰਦਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਕੰਤੁ ਮਿਲਿਆ ਸਦਾ ਕੇਲ ਕਰੰਦਾ
॥੪॥੧॥੪॥

Jo saraṇ āvai ṯis kanṯẖ lāvai ih biraḏ su▫āmī sanḏā.  Binvanṯ Nānak har kanṯ mili▫ā saḏā kel karanḏā. ||4||1||4||

 

It is (birad-u) the tradition (sandaa) of (suaami) the Master that (jo) one (avaai) comes to (saran-i = sanctuary) seek help, IT (kantth-i laavai) embraces him/her, i.e. lovingly helps. 

(Binvant-i) Humbly says the fifth Nanak: One who (miliaa = obtains) gets (har-i) the Almighty as (kant-u) spouse, is (sadaa) ever (keyl karandaa = is playful) ever happy. 4. 1. 4.

 

—————————————

 

Note: The soul yearns to be back with the Creator from Whom it was separated. In this Shabad the fifth Guru guides how to achieve that. It is to emulate virtues and obey commands of the Almighty and become aware of them by joining the holy congregation – Saadhsanagat. The experience of uniting with the Master is mesmerizing – not a word can be uttered.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਚਰਣ ਸਰੋਵਰ ਤਹ ਕਰਹੁ ਨਿਵਾਸੁ ਮਨਾ ॥ ਕਰਿ ਮਜਨੁ ਹਰਿ ਸਰੇ ਸਭਿ ਕਿਲਬਿਖ ਨਾਸੁ ਮਨਾ ॥

Bihāgaṛā mėhlā 5.  Har cẖaraṇ sarovar ṯah karahu nivās manā.  Kar majan har sare sabẖ kilbikẖ nās manā.

 

Composition of the fifth Guru in Raga Bihaagrra. If you wish to purify yourself, (manaa) my mind, (charan) feet of (har-i) the Almighty are (sarovar) the pool – to bathe in; (karah-u nivaas-u) dwell (tah) there, i.e. emulate virtues, and obey commands, of the Almighty.

(Kar-i majan-u) take bath in (sarey) the pool of, i.e. emulate virtues and obey commands of, (har-i) the Almighty; this will (naas-u) destroy (sabh-i) all (kilbikh) wrongdoings – influence of past vicious deeds and obviate those in future.

 

Page 545

 

ਕਰਿ ਸਦਾ ਮਜਨੁ ਗੋਬਿੰਦ ਸਜਨੁ ਦੁਖ ਅੰਧੇਰਾ ਨਾਸੇ ॥ ਜਨਮ ਮਰਣੁ ਨ ਹੋਇ ਤਿਸ ਕਉ ਕਟੈ ਜਮ ਕੇ ਫਾਸੇ ॥

Kar saḏā majan gobinḏ sajan ḏukẖ anḏẖerā nāse.  Janam maraṇ na ho▫e ṯis ka▫o katai jam ke fāse.

 

(Sadaa) ever (kar-i majan-u) bathe, i.e. cleanse yourself by emulating virtues of  (gobind) the Master of universe, ever (sajan-u) the friend and companion; then (dukh) pain due to wrong-doings by (andheyra = darkness) being oblivious of the Master.

One who does this, (janam) taking further births and (maran-u) dying does not (hoey) happen to him/her, because remembrance of the Almighty (kattai) cuts (phaasey) the noose of (jam) the agent of Divine justice who sends the erring souls for rebirth.

 

ਮਿਲੁ ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਤਹਾ ਪੂਰਨ ਆਸੋ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਧਾਰਿ ਕਿਰਪਾ ਹਰਿ ਚਰਣ ਕਮਲ ਨਿਵਾਸੋ ॥੧॥

Mil sāḏẖsange nām range ṯahā pūran āso.  Binvanṯ Nānak ḏẖār kirpā har cẖaraṇ kamal nivāso. ||1||

 

(Mil-u = meet) join (saadhsangey) the holy congregation, (rangey) be imbued with (naam) Divine virtues and commands; (tahaa = there) this way (aaso) wishes are (pooran) fulfilled.

(Binvant-i) supplicates the fifth Nanak: O Almighty (dhaar-i kirpa) please be kind that I (nivaaso) abide at (har-i = Almighty) Your (charan kamal) lotus feet, i.e. humbly live by Your virtues and commands. 1.

 

ਤਹ ਅਨਦ ਬਿਨੋਦ ਸਦਾ ਅਨਹਦ ਝੁਣਕਾਰੋ ਰਾਮ ॥ ਮਿਲਿ ਗਾਵਹਿ ਸੰਤ ਜਨਾ ਪ੍ਰਭ ਕਾ ਜੈਕਾਰੋ ਰਾਮ ॥

Ŧah anaḏ binoḏ saḏā anhaḏ jẖuṇkāro rām.  Mil gāvahi sanṯ janā parabẖ kā jaikāro rām.

 

Where the Almighty is remembered, (tah) there is (sadaa) ever (anad/anand) bliss, (binod = playfulness) joy and (jhunkaaro) playing of soft celestial music, i.e. effortless connection with the Master.

(Sant janaa) the seekers (gaavah-i) sing (jaikaao) glories of (prabh) the Master (mil-i = together) in holy congregation.

 

ਮਿਲਿ ਸੰਤ ਗਾਵਹਿ, ਖਸਮ ਭਾਵਹਿ, ਹਰਿ ਪ੍ਰੇਮ ਰਸ ਰੰਗਿ ਭਿੰਨੀਆ ॥ ਹਰਿ ਲਾਭੁ ਪਾਇਆ, ਆਪੁ ਮਿਟਾਇਆ, ਮਿਲੇ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ॥

Mil sanṯ gāvahi kẖasam bẖāvėh har parem ras rang bẖinnī▫ā.  Har lābẖ pā▫i▫ā āp mitā▫i▫ā mile cẖirī vicẖẖunni▫ā.

 

(Sant = saints) the seekers, (bhinneeaa) drenched with (ras) the elixir of, i.e. imbued with, Divine (preym) love, (mil-i) get together and (gaavah-i) sing/praise the Master’s virtues, this is (bhaavah-i = liked) approved by (khasam) the Master.

They (mittaaia= erased) dissolve (aap-u = self) ego and (paaiaa) obtain awareness of (har-i) the Almighty as (laabh-u = profit) reward, by way of (miley) finding (chiree) the long (vichhunniaa = separated) forgotten Master, within.

 

ਗਹਿ ਭੁਜਾ ਲੀਨੇ ਦਇਆ ਕੀਨ੍ਹ੍ਹੇ ਪ੍ਰਭ ਏਕ ਅਗਮ ਅਪਾਰੋ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਨਿਰਮਲ ਸਚੁ ਸਬਦੁ ਰੁਣ ਝੁਣਕਾਰੋ ॥੨॥

Gėh bẖujā līne ḏa▫i▫ā kīnĥe parabẖ ek agam apāro.  Binvanṯ Nānak saḏā nirmal sacẖ sabaḏ ruṇ jẖuṇkāro. ||2||

 

(Eyk) the One (prabh) Master is (apaaro) Infinite and (agam) beyond reach/comprehension, but (daiaa keenhey = showing compassion) being kind, IT-self (gah-i leeney) holds (bhuja) the arm, i.e. accepts such souls for union.

(Binvant-i) supplicates fifth Nanak: (Nirmal) the pristine (sach-u = true) Divine (sabad = word) celestial music (sadaa) ever (jhunkaaro) steadily plays in their minds – they remain effortlessly connected with the Master. 3.

 

ਸੁਣਿ ਵਡਭਾਗੀਆ, ਹਰਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਰਾਮ ॥ ਜਿਨ ਕਉ ਕਰਮਿ ਲਿਖੀ ਤਿਸੁ ਰਿਦੈ ਸਮਾਣੀ ਰਾਮ ॥

Suṇ vadbẖāgī▫ā har amriṯ baṇī rām.  Jin ka▫o karam likẖī ṯis riḏai samāṇī rām.

 

(Vaddbhaageea) the fortunate ones (sun-i) listen to (amrit) the life-giving (baani = words) commands of (har-i) the Almighty – and take them as guide for life.

(Jin) one (kau = to) in whose (karam-i) fortune it is so (likhi) written, it is (samaani = contained) assimilated (ridai) in the mind of (tis-u) that person.

 

ਅਕਥ ਕਹਾਣੀ ਤਿਨੀ ਜਾਣੀ ਜਿਸੁ ਆਪਿ ਪ੍ਰਭੁ ਕਿਰਪਾ ਕਰੇ ॥ ਅਮਰੁ ਥੀਆ ਫਿਰਿ ਨ ਮੂਆ ਕਲਿ ਕਲੇਸਾ ਦੁਖ ਹਰੇ ॥

Akath kahāṇī ṯinī jāṇī jis āp parabẖ kirpā kare.  Amar thī▫ā fir na mū▫ā kal kalesā ḏukẖ hare.

 

(Kahaani = story) the Divine experience is (akath) indescribable; (tini) only that person on (jis-u) whom the Master (kirpa karey) is kind, (jaani) knows it.

S/he (theeaa) becomes (amar) immortal, and does not (mooaa) die (phir-i) again, i.e. overcomes temptations to the world-play and does not succumb to vices; (kaleysa) strife caused (kal-i) by conflicts – of duality – and resultant (dukh) distress (harey) are taken away, i.e. and s/he remains at peace.

 

ਹਰਿ ਸਰਣਿ ਪਾਈ ਤਜਿ ਨ ਜਾਈ ਪ੍ਰਭ ਪ੍ਰੀਤਿ ਮਨਿ ਤਨਿ ਭਾਣੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਗਾਈਐ ਪਵਿਤ੍ਰ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥੩॥

Har saraṇ pā▫ī ṯaj na jā▫ī parabẖ parīṯ man ṯan bẖāṇī. Binvanṯ Nānak saḏā gā▫ī▫ai paviṯar amriṯ baṇī. ||3||

 

S/he (paaey) obtains (saran-i) sanctuary of, i.e. places the self in care and obedience of, (har-i) the Almighty, and does not (taj-i) forsake God to (jaaee) go, i.e. they do not look elsewhere, because (preet-i) love for (prabh) the Master is (bhaani) pleasing to their (man-i) minds and (tan-i) bodies, i.e. they remain conscious of Divine commands in thought and deed.

(Binvant-i) supplicates fifth Nanak: May we (sadaa) ever (gaaeeai = sing) remember and live by (pavitr) the pristine (amrit) life-giving (baani) commands of the Almighty. 3.

 

ਮਨ ਤਨ ਗਲਤੁ ਭਏ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ਰਾਮ ॥ ਜਿਸ ਤੇ ਉਪਜਿਅੜਾ ਤਿਨਿ ਲੀਆ ਸਮਾਈ ਰਾਮ ॥
Man ṯan galaṯ bẖa▫e kicẖẖ kahaṇ na jā▫ī rām.  Jis ṯe upji▫aṛā ṯin lī▫ā samā▫ī rām.

 

One’s (man) mind and (tan) body (bhaey) are (galat-u) lost and (kichh-u na = nothing) not a word (jaai) can be (kahan-u) uttered – one is speechless on finding the Master.

The Creator, (tey) from (jis) whom the soul (upjiarra) came, (tin-i) that Creator (leeaa samaa-i) merges it with IT-self – other thoughts come no more.

 

ਮਿਲਿ ਬ੍ਰਹਮ ਜੋਤੀ ਓਤਿ ਪੋਤੀ ਉਦਕੁ ਉਦਕਿ ਸਮਾਇਆ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਏਕੁ ਰਵਿਆ ਨਹ ਦੂਜਾ ਦ੍ਰਿਸਟਾਇਆ ॥

Mil barahm joṯī oṯ poṯī uḏak uḏak samā▫i▫ā.  Jal thal mahī▫al ek ravi▫ā nah ḏūjā ḏaristā▫i▫ā.

 

The soul (mil-i = mix) merges with (brahm joti = creator’s light) the Supreme Soul, like (ot-i pot-i) warp and woof are intertwined in a woven fabric, or the way (udak-u) water (samaaiaa) mixes (udak-i) with water – the soul becomes indistinguishable from the Creator.

Then (eyk-u) the One Creator is present (jal-i) in water, (thal-i) earth and (maheeal-i = between land and sky) in space; (nah) none (dooja = second) other (dristtaaia) is seen, i.e. everyone and everything is seen as manifestation of the Creator.

 

ਬਣਿ ਤ੍ਰਿਣਿ ਤ੍ਰਿਭਵਣਿ ਪੂਰਿ ਪੂਰਨ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਆਪਿ ਜਾਣੈ ਜਿਨਿ ਏਹ ਬਣਤ ਬਣਾਈ ॥੪॥੨॥੫॥

Baṇ ṯariṇ ṯaribẖavaṇ pūr pūran kīmaṯ kahaṇ na jā▫ī.  Binvanṯ Nānak āp jāṇai jin eh baṇaṯ baṇā▫ī. ||4||2||5||

 

(Pooran) perfect Almighty (poor-i) pervades (ban-i) in plants, (trin-i) blades of grass, (tribhavan-i = in three regions – Jal, Thal, Maheeal) in all universe; (keemat-i = price) IT’s virtues and powers (na jaai) cannot be (kahan-u) described.

(Binvant-i) supplicates fifth Nanak: The Creator (jin-i) who (banaai) made (banat = shape) the creation (aap-i = self) alone (jaanai) knows – IT’s virtues and powers. 4. 2. 5.

 

———————————

 

Note: In this Shabad, the fifth Guru points out futility of wandering or performing rituals to find the Almighty. The Master is present within and found/experienced only by those, who sincerely emulate Divine virtues – to become like the Master – and obey Divine commands, i.e. do what they are here for.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਖੋਜਤ ਸੰਤ ਫਿਰਹਿ ਪ੍ਰਭ ਪ੍ਰਾਣ ਅਧਾਰੇ ਰਾਮ ॥ ਤਾਣੁ ਤਨੁ ਖੀਨ ਭਇਆ ਬਿਨੁ ਮਿਲਤ ਪਿਆਰੇ ਰਾਮ ॥

Bihāgaṛā mėhlā 5.  Kẖojaṯ sanṯ firėh parabẖ parāṇ aḏẖāre rām.  Ŧāṇ ṯan kẖīn bẖa▫i▫ā bin milaṯ pi▫āre rām.

 

Composition of the fifth Guru in Raga Bihaagrra: Some (sant) seekers (phirah-i) wander (khojat) searching for (prabh) the Almighty (adhaarey = support) Creator and Sustainor of (praan) life.

Moral (taan-u) strength and (tan-u = body) physical strength both (bhaiaa) become (kheen) weakened (bin-u) without (milat) meeting (piaarey) the Beloved Master, i.e. one keeps falling prey to vices when oblivious of Divine virtues and commands, the guide for life.

 

ਪ੍ਰਭ ਮਿਲਹੁ ਪਿਆਰੇ ਮਇਆ ਧਾਰੇ ਕਰਿ ਦਇਆ ਲੜਿ ਲਾਇ ਲੀਜੀਐ ॥ ਦੇਹਿ ਨਾਮੁ ਅਪਨਾ ਜਪਉ ਸੁਆਮੀ ਹਰਿ ਦਰਸ ਪੇਖੇ ਜੀਜੀਐ ॥
Parabẖ milhu pi▫āre ma▫i▫ā ḏẖāre kar ḏa▫i▫ā laṛ lā▫e lījī▫ai.  Ḏėh nām apnā japa▫o su▫āmī har ḏaras pekẖe jījī▫ai.

 

O (piaarey) Beloved (prabh) Master, please (maiaa dhaarey) be kind to (milh-u) meet and (laaey leejeeai) attach me to Your (larr-i) garment, i.e. grant me ability to follow Your commands, and to be what You would like me to be.

O (suaami) Master, please (deyh-i) grant me awareness of (apnaa = own) Your (naam-u) commands, to (japau) remember and obey them; I (jeejeeai) live – do not succumb to vices – by (peykhey = seeing) obtaining (daras = vision) awareness of Your virtues and commands, o (har-i) Almighty.

 

ਸਮਰਥ ਪੂਰਨ ਸਦਾ ਨਿਹਚਲ ਊਚ ਅਗਮ ਅਪਾਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਧਾਰਿ ਕਿਰਪਾ ਮਿਲਹੁ ਪ੍ਰਾਨ ਪਿਆਰੇ ॥੧॥

Samrath pūran saḏā nihcẖal ūcẖ agam apāre.  Binvanṯ Nānak ḏẖār kirpā milhu parān pi▫āre. ||1||

 

O Almighty, You are (samrath) Omnipotent, (pooran) Omnipresent, (sadaa) ever (nihchal = unshakeable) unchanging, (ooch = high) the greatest and (apaarey) Infinite, who is (agam) beyond reach/comprehension, i.e. no one can find You by him/her-self.

Therefore, fifth Nanak, the seeker, (binvant-i) supplicates: O (piaarey) dear, You are my (praan) life; please (dhaar-i kirpa) be kind and (milh-u) meet me – reveal Your virtues to me. 1.

 

ਜਪ ਤਪ ਬਰਤ ਕੀਨੇ ਪੇਖਨ ਕਉ ਚਰਣਾ ਰਾਮ ॥ ਤਪਤਿ ਨ ਕਤਹਿ ਬੁਝੈ ਬਿਨੁ ਸੁਆਮੀ ਸਰਣਾ ਰਾਮ ॥
Jap ṯap baraṯ kīne pekẖan ka▫o cẖarṇā rām.  Ŧapaṯ na kaṯėh bujẖai bin su▫āmī sarṇā rām.

 

I have (keeney) performed (jap) chantings, (tap) austerities and (barat) fasts (kau) for (peykhan) seeing (charna) feet of, i.e. to attain acceptance by, the Almighty.

But, (tapat-i = heat, fire) longing of the mind is not (bujhai = quenched) satisfied – vision of the Master is not obtained – (bin-u) without (sarna = sanctuary) care and grace of (suaami) the Master, i.e. it is not rituals but surrender to the Master that can fulfil longing of union with IT.

 

ਪ੍ਰਭ ਸਰਣਿ ਤੇਰੀ ਕਾਟਿ ਬੇਰੀ ਸੰਸਾਰੁ ਸਾਗਰੁ ਤਾਰੀਐ ॥ ਅਨਾਥ ਨਿਰਗੁਨਿ ਕਛੁ ਨ ਜਾਨਾ ਮੇਰਾ ਗੁਣੁ ਅਉਗਣੁ ਨ ਬੀਚਾਰੀਐ ॥

Parabẖ saraṇ ṯerī kāt berī sansār sāgar ṯārī▫ai.  Anāth nirgun kacẖẖ na jānā merā guṇ a▫ugaṇ na bīcẖārī▫ai.

 

O (prabh) Almighty, I am in (teyri) Your (saran-i = sanctuary) care and obedience; please (kaatt-i) cut (beyri/beyrri) my fetters, i.e. deliver me from bondage to the world-play, and (taareeai) ferry me across (saansaar-u) the world (saagar-u) ocean – may I get to You and not be born again into the world.

I (anaath = hapless) have not obtained solace elsewhere, am (nirgun-i = virtue-less) unable to succeed on my own and (jaana) know (kachh-u na) nothing; please do not (beechaareeai) consider if I have any (gun-u) virtue, or any (avgun-u) shortcoming – and accept me – as is Your tradition for those seeking Your sanctuary.

 

ਦੀਨ ਦਇਆਲ ਗੋਪਾਲ ਪ੍ਰੀਤਮ ਸਮਰਥ ਕਾਰਣ ਕਰਣਾ ॥ ਨਾਨਕ ਚਾਤ੍ਰਿਕ ਹਰਿ ਬੂੰਦ ਮਾਗੈ ਜਪਿ ਜੀਵਾ ਹਰਿ ਹਰਿ ਚਰਣਾ ॥੨॥

Ḏīn ḏa▫i▫āl gopāl parīṯam samrath kāraṇ karṇā.  Nānak cẖāṯrik har būnḏ māgai jap jīvā har har cẖarṇā. ||2||

 

O (preetam) Beloved (gopaal = sustainer) Master, You are (daiaal) compassionate to (deen = poor) the hapless and (samrath) Omnipotent, who is (kaaran) cause of all (karan) action/happening.

Like (chaatrik) a rain-bird longing for the raindrop, Nanak the fifth (maagai) begs for (boond = drop) the elixir of (har-i = Almighty) awareness of Divine virtues; may I (jap-i) remember and emulate them, (jeeva) living at (charna) the feet of, i.e. emulating (har-i = takes away vices) the purifying virtues and commands of (har-i) Almighty.

 

Page 546

 

ਅਮਿਅ ਸਰੋਵਰੋ ਪੀਉ ਹਰਿ ਹਰਿ ਨਾਮਾ ਰਾਮ ॥ ਸੰਤਹ ਸੰਗਿ ਮਿਲੈ ਜਪਿ ਪੂਰਨ ਕਾਮਾ ਰਾਮ ॥

Ami▫a sarovaro pī▫o har har nāmā rām.  Sanṯėh sang milai jap pūran kāmā rām.

 

O my mind, (har-i) the purifying (naama) virtues of (har-i) the Almighty are (sarovro) a pool of (ami-a/amrit) nectar; (peeau) drink from it – emulate the virtues.

Awareness of these (milai) is obtained (sang-i) in the company of (santah = saints) the seekers, i.e. in holy congregation; (kaama = tasks) aspirations are (pooran) fulfilled (jap-i) by remembering and obeying Naam, i.e. the objective of human birth of union of the soul with the Creator is accomplished by conforming to Naam.

 

ਸਭ ਕਾਮ ਪੂਰਨ ਦੁਖ ਬਿਦੀਰਨ ਹਰਿ ਨਿਮਖ ਮਨਹੁ ਨ ਬੀਸਰੈ ॥ ਆਨੰਦ ਅਨਦਿਨੁ ਸਦਾ ਸਾਚਾ ਸਰਬ ਗੁਣ ਜਗਦੀਸਰੈ ॥

Sabẖ kām pūran ḏukẖ biḏīran har nimakẖ manhu na bīsrai.  Ānanḏ an▫ḏin saḏā sācẖā sarab guṇ jagḏīsrai.

 

When (har-i) the Almighty is not (beesrai) forgotten (manh-u) from the mind (nimakh) even for a moment, i.e. one ever lives in obedience to Divine commands, (sabh) all (kaam) tasks (pooran) are accomplished and (dukh) distress (bideeran = destroyed) obviated.

By remembering (saacha) the Eternal (jageesrai = master of universe) Almighty Master who has (sarab) all (gun = virtues) powers, one (andin-u = every day, sadaa = ever) ever experiences (aanand) bliss.

 

ਅਗਣਤ ਊਚ ਅਪਾਰ ਠਾਕੁਰ ਅਗਮ ਜਾ ਕੋ ਧਾਮਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮੇਰੀ ਇਛ ਪੂਰਨ ਮਿਲੇ ਸ੍ਰੀਰੰਗ ਰਾਮਾ ॥੩॥

Agṇaṯ ūcẖ apār ṯẖākur agam jā ko ḏẖāmā.  Binvanṯ Nānak merī icẖẖ pūran mile sarīrang rāmā. ||3||

 

(Tthaakur) the Master is (aganat = beyond count) beyond measure; IT is (ooch = high) the greatest and (apaar) Infinite, (ja ko) whose (dhaama) abode is (agam) beyond reach, i.e. the Almighty is incomprehensible.

(Raama) the all-pervasive (srirang = provider of joy to Lakshmi the goddess of wealth) Almighty was gracious to (miley) meet, – reveal to me within; (meyri) my (ichh) wish has been (poori) fulfilled, (binvant-i) submits fifth Nanak, the seeker. 3.

 

ਕਈ ਕੋਟਿਕ ਜਗ ਫਲਾ ਸੁਣਿ ਗਾਵਨਹਾਰੇ ਰਾਮ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਤ ਕੁਲ ਸਗਲੇ ਤਾਰੇ ਰਾਮ ॥

Ka▫ī kotik jag falā suṇ gāvanhāre rām.  Har har nām japaṯ kul sagle ṯāre rām.

 

(Phalaa) rewards of performing (kaee) many (kottik) crores of (jag) religious rites are obtained by those who (sun-i) listen to, and (gaavanhaarey = singers) praise virtues of (raam) the all-pervasive Master, in holy congregation and emulate them, i.e. it is through living by Naam or Divine virtues and commands, and not rituals which can get one to the Almighty.

By (japat) remembering and practicing (har-i) the purifying (naam-u) commands of (har-i) the Almighty, (sagley) all (kul = lineage) generations, i.e. all those who follow the example, are (taarey) ferried across the world-ocean.

 

ਹਰਿ ਨਾਮੁ ਜਪਤ ਸੋਹੰਤ ਪ੍ਰਾਣੀ, ਤਾ ਕੀ ਮਹਿਮਾ ਕਿਤ ਗਨਾ ॥ ਹਰਿ ਬਿਸਰੁ ਨਾਹੀ ਪ੍ਰਾਨ ਪਿਆਰੇ, ਚਿਤਵੰਤਿ ਦਰਸਨੁ ਸਦ ਮਨਾ ॥

Har nām japaṯ sohanṯ parāṇī ṯā kī mahimā kiṯ ganā.  Har bisar nāhī parān pi▫āre cẖiṯvanṯ ḏarsan saḏ manā.

 

(Praani) a mortal who (japat) remembers and practices (naam-u) virtues and commands of (har-i) the Almighty, (sohant = look good) is glorified by the Master, and other people; what all (mahima) merits of (ta ki = that) such a person can one (ganaa = count) describe, i.e. s/he is sublime, no one compares with him/her.

O (piaarey) dear (har-i) Almighty, You are my (praan) life, please do not let me (bisar-u) forget You; I (sadaa) ever (chitvant-i) think of (darsan-u) vision of You (manaa = in mind) within.

 

ਸੁਭ ਦਿਵਸ ਆਏ ਗਹਿ ਕੰਠਿ ਲਾਏ ਪ੍ਰਭ ਊਚ ਅਗਮ ਅਪਾਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਫਲੁ ਸਭੁ ਕਿਛੁ ਪ੍ਰਭ ਮਿਲੇ ਅਤਿ ਪਿਆਰੇ ॥੪॥੩॥੬॥

Subẖ ḏivas ā▫e gėh kanṯẖ lā▫e parabẖ ūcẖ agam apāre.  Binvanṯ Nānak safal sabẖ kicẖẖ parabẖ mile aṯ pi▫āre. ||4||3||6||

 

When (subh) the auspicious (divas = days) time (aaey) comes, i.e. when the Almighty is so pleased, (ooch) the great (agam = beyond reach) Transcendent and (apaarey) Infinite (prabh) Master (gah-i) holds and (kantth-i laaey = embraces) unites the seeker with IT-self.

(Binvant-i) supplicates fifth Nanak: (Sabh-u kichh-u) everything (saphal = fructifies) is accomplished when (at-i piaarrey) the dearest (prabh) Master (miley) is found – the objective of human birth is accomplished. 4. 3. 6.

 

 

 

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.

Page 544

 

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.