SGGS pp 546-548, Bihaagrra M: 5, Chants 7-9.

 

Note: This Shabad motivates the seeker to forget other ideas and single-mindedly apply the self to obedience of commands of our Creator.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਛੰਤ ॥ ਅਨ ਕਾਏ ਰਾਤੜਿਆ ਵਾਟ ਦੁਹੇਲੀ ਰਾਮ ॥ ਪਾਪ ਕਮਾਵਦਿਆ ਤੇਰਾ ਕੋਇ ਨ ਬੇਲੀ ਰਾਮ ॥

Bihāgaṛā mėhlā 5 cẖẖanṯ.  An kā▫e rāṯ▫ṛi▫ā vāt ḏuhelī rām. Pāp kamāvḏi▫ā ṯerā ko▫e na belī rām.

 

Composition (chhant) song of love for the Almighty, by the fifth Guru. O mortal, one who is (raatrriaa = imbued) engages in (an) other (kaaey/kaaj) pursuits, i.e. ignores Divine commands, his/her soul has to travel on (duheyli) the difficult (vaatt) path – the erring soul is taken by the agent of Divine justice and brutalised.

O (kamaavdiaa) doer of (paap) wrongdoings, there will be (koey na) none (beyli = friend) to help you, i.e. those for whose benefit you commit transgressions cannot save you in the end.

 

ਕੋਏ ਨ ਬੇਲੀ ਹੋਇ ਤੇਰਾ ਸਦਾ ਪਛੋਤਾਵਹੇ ॥ ਗੁਨ ਗੁਪਾਲ ਨ ਜਪਹਿ ਰਸਨਾ ਫਿਰਿ ਕਦਹੁ ਸੇ ਦਿਹ ਆਵਹੇ ॥

Ko▫e na belī ho▫e ṯerā saḏā pacẖẖoṯāvhe.  Gun gupāl na jāpėh rasnā fir kaḏahu se ḏih āvhe.

 

When you find that (koey na) none (hoey) will (beyli) a friend (teyra) of yours, to help at the time of need, then you will (sadaa) for ever (pachhotaavhey) repent for having committed transgressions.

You do not (japah-i) remember (gun) virtues of (gupaal = nurturer of universe) the Almighty with (rasna) the tongue and emulate; (kadahu) when will these (dih) days (aavhey) come (phir-i) again, i.e. you will not get human birth again, to be aware of, remember and, emulate Divine virtues.

 

ਤਰਵਰ ਵਿਛੁੰਨੇ ਨਹ ਪਾਤ ਜੁੜਤੇ ਜਮ ਮਗਿ ਗਉਨੁ ਇਕੇਲੀ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਸਦਾ ਫਿਰਤ ਦੁਹੇਲੀ ॥੧॥

Ŧarvar vicẖẖune nah pāṯ juṛ▫ṯe jam mag ga▫un ikelī.  Binvanṯ Nānak bin nām har ke saḏā firaṯ ḏuhelī. ||1||

 

Remember, the way (paat) leaves once (vichhunney) separated from (tarvar) a tree (nah) are not (jurrtey) attached again, similarly one who neglects to obey Divine commands in human birth does not get that opportunity again, and the soul (gaun-u) goes (mag-i) on the path of, i.e. to face, (jam) Divine justice (ikeyli) alone.

(Binvant-i) submits fifth Nanak: (Bin-u = without) by not practicing (naam-u) virtues and commands of the Almighty, the soul (sadaa) ever (duheyli) suffers (phirat) wandering in life forms, remains in cycles of births and deaths. 1. 

 

ਤੂੰ ਵਲਵੰਚ ਲੂਕਿ ਕਰਹਿ ਸਭ ਜਾਣੈ ਜਾਣੀ ਰਾਮ ॥ ਲੇਖਾ ਧਰਮ ਭਇਆ ਤਿਲ ਪੀੜੇ ਘਾਣੀ ਰਾਮ ॥

Ŧūʼn valvancẖ lūk karahi sabẖ jāṇai jāṇī rām.  Lekẖā ḏẖaram bẖa▫i▫ā ṯil pīṛe gẖāṇī rām.

 

(Too-n) you (karah-i = do) indulge in (valvanch) machinations (look-i) hiding from others, but (jaani = knower) the Omniscient Master (jaanai) knows it all, as IT watches everything.

When (leykha) account of deeds (bhaiaa) is taken by (dharm) Dharam Rai – the metaphoric Divine court judge – you will be taken by Divine justice and punished, like (til) sesame seeds are (peerrey) ground (ghaani) in the oil-extracting machine.

 

ਕਿਰਤ ਕਮਾਣੇ ਦੁਖ ਸਹੁ ਪਰਾਣੀ ਅਨਿਕ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥ ਮਹਾ ਮੋਹਨੀ ਸੰਗਿ ਰਾਤਾ ਰਤਨ ਜਨਮੁ ਗਵਾਇਆ ॥

Kiraṯ kamāṇe ḏukẖ saho parāṇī anik jon bẖarmā▫i▫ā.  Mahā mohnī sang rāṯā raṯan janam gavā▫i▫ā.

 

You shall (sah-u = bear) suffer (dukh) pain based on (kirt) deeds (kamaaney) done by you, o (praani) mortal, by (bhramaaiaa = made to wander) being born in (anik) numerous (jon-i) life forms.

By (raata = imbued) being tempted (sang-i) by (maha) the great (mohni) enticer, i.e. by succumbing to temptations in the world-play, you are (gavaaia) wasting (ratan = jewel) the valuable (janam-u) human birth.

 

ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਬਾਝਹੁ ਆਨ ਕਾਜ ਸਿਆਣੀ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਲੇਖੁ ਲਿਖਿਆ ਭਰਮਿ ਮੋਹਿ ਲੁਭਾਣੀ ॥੨॥

Ikas har ke nām bājẖahu ān kāj si▫āṇī.  Binvanṯ Nānak lekẖ likẖi▫ā bẖaram mohi lubẖāṇī. ||2||

 

The mortal is (siaani) wise when it comes to performing (an) other (kaaj) tasks (baajhah-u) except for (ikas-u) one thing – remembering and emulating (naam) virtues of (har-i) the Almighty.

But nothing is in the hands of the mortals. They are (bhram-i) deluded by (moh-i) attachment to the world-play and get (lubhaani) entangled in other things, because it is so (likhiaa) written in their (leykh-u = writing) nature based on past deeds, (binvant-i) submits fifth Nanak. 2.

 

ਬੀਚੁ ਨ ਕੋਇ ਕਰੇ ਅਕ੍ਰਿਤਘਣੁ ਵਿਛੁੜਿ ਪਇਆ ॥ ਆਏ ਖਰੇ ਕਠਿਨ ਜਮਕੰਕਰਿ ਪਕੜਿ ਲਇਆ ॥

Bīcẖ na ko▫e kare akriṯ▫gẖaṇ vicẖẖuṛ pa▫i▫ā.  Ā▫e kẖare kaṯẖin jamkankar pakaṛ la▫i▫ā.

 

(Na koey) no one can (karey) act as (beech-u) a go-between for (akritghan-u) an ungrateful person who (vichhurr-i paiaa = got separated) refuses to acknowledge his/her Creator.

(Kharey) the highly (katthin = difficult) cruel (jamkankar-i) agent of Divine justice comes and (pakarr-i laaiaa) seizes the erring soul and no one can help.

 

ਪਕੜੇ ਚਲਾਇਆ ਅਪਣਾ ਕਮਾਇਆ ਮਹਾ ਮੋਹਨੀ ਰਾਤਿਆ ॥ ਗੁਨ ਗੋਵਿੰਦ ਗੁਰਮੁਖਿ ਨ ਜਪਿਆ ਤਪਤ ਥੰਮ੍ਹ੍ਹ ਗਲਿ ਲਾਤਿਆ ॥

Pakṛe cẖalā▫i▫ā apṇā kamā▫i▫ā mahā mohnī rāṯi▫ā.  Gun govinḏ gurmukẖ na japi▫ā ṯapaṯ thamĥ gal lāṯi▫ā.

 

Agent of Divine justice (pakarrey) seizes and (challai = moves) drives – the soul to reincarnation, because of (apna = own) his/her (kamaaiaa) deeds of (raatia = loving) being attached to (mahaa = great) the powerful (mohni) enticer – temptations in the world-play.

S/he does not (gurmukh-i) follow the guru’s teachings to (japiaa) remember and emulate (gun) virtues of (govind = master of universe) the Almighty – which could provide solace, but instead (gal-i laatia) embraces (tapat) the hot (thammh) pillar – chooses to chase desires, and thus remain restless.

 

ਕਾਮ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਮੂਠਾ ਖੋਇ ਗਿਆਨੁ ਪਛੁਤਾਪਿਆ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਸੰਜੋਗਿ ਭੂਲਾ ਹਰਿ ਜਾਪੁ ਰਸਨ ਨ ਜਾਪਿਆ ॥੩॥

Kām kroḏẖ ahaʼnkār mūṯẖā kẖo▫e gi▫ān pacẖẖuṯāpi▫ā.  Binvanṯ Nānak sanjog bẖūlā har jāp rasan na jāpi▫ā. ||3||

 

S/he, (moottha = cheated) caught in (kaam) lust, (krodh-i) wrath and (ahankar-i) vanity, (khoey = lost) remains oblivious of (giaan = knowledge) Divine virtues and commands, and when confronted with the deeds by Divine justice, (pachhutaapia) repents.

(Binvant-i) submits fifth Nanak: The mortal (bhoola) forgets the aim of (sanjog-i) union with the Creator and does not (jaapia) remember with his/her (rasna) tongue and obey (jaap-u = what is to be remembered) commands of (har-i) the Almighty. 3.

 

ਤੁਝ ਬਿਨੁ ਕੋ ਨਾਹੀ ਪ੍ਰਭ ਰਾਖਨਹਾਰਾ ਰਾਮ ॥ ਪਤਿਤ ਉਧਾਰਣ ਹਰਿ ਬਿਰਦੁ ਤੁਮਾਰਾ ਰਾਮ ॥

Ŧujẖ bin ko nāhī parabẖ rākẖanhārā rām.  Paṯiṯ uḏẖāraṇ har biraḏ ṯumārā rām.

 

O (prabh) Almighty, there is (ko nahi = none) no other (raakhanhaara) protector (bin-u) except (tujh) You.

(Udhaaran) lifting (patit) those fallen to vices is (tumaara) Your (birad-u) nature/tradition, o (har-i) Almighty, – please protect me from teamptations.

 

ਪਤਿਤ ਉਧਾਰਨ ਸਰਨਿ ਸੁਆਮੀ ਕ੍ਰਿਪਾ ਨਿਧਿ ਦਇਆਲਾ ॥ ਅੰਧ ਕੂਪ ਤੇ ਉਧਰੁ ਕਰਤੇ ਸਗਲ ਘਟ ਪ੍ਰਤਿਪਾਲਾ ॥

Paṯiṯ uḏẖāran saran su▫āmī kirpā niḏẖ ḏa▫i▫ālā.  Anḏẖ kūp ṯe uḏẖar karṯe sagal gẖat parṯipālā.

 

O (kripa nidh-i = treasure of mercy) merciful and (daiaala) compassionate (suaami) Master, the lifter of those fallen to vices, I have placed myself in Your (saran-i = sanctuary) care and obedience.

O (kartey) Creator, (pratipaala) nurturer of (sagal) all (ghatt = bodies) creatures, please (udhar-u) take me out (tey) from (andh) the blind (koop) well – I have been blinded by attachment to the world-play.

 

ਸਰਨਿ ਤੇਰੀ ਕਟਿ ਮਹਾ ਬੇੜੀ ਇਕੁ ਨਾਮੁ ਦੇਹਿ ਅਧਾਰਾ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਕਰ ਦੇਇ ਰਾਖਹੁ ਗੋਬਿੰਦ ਦੀਨ ਦਇਆਰਾ ॥੪॥

Saran ṯerī kat mahā beṛī ik nām ḏėh aḏẖārā.  Binvanṯ Nānak kar ḏe▫e rākẖo gobinḏ ḏīn ḏa▫i▫ārā. ||4||

 

I have sought (teyri) Your (saran-i = sanctuary) care, please (deyh-i) give me (adhaara = support) the ability to live by (naam-u) Divine virtues and commands to (katt-i) cut (maha = great) the strong (beyrree) fetters – of attachment to the world-play.

(Binvant-i) supplicates fifth Nanak: Please (dey-i) give me Your (kar) hand and (raakhahu) save me; You are ever (daiaala = compassionate) kind to (deen = poor) the hapless. 4.

 

Page 547

 

ਸੋ ਦਿਨੁ ਸਫਲੁ ਗਣਿਆ ਹਰਿ ਪ੍ਰਭੂ ਮਿਲਾਇਆ ਰਾਮ ॥ ਸਭਿ ਸੁਖ ਪਰਗਟਿਆ ਦੁਖ ਦੂਰਿ ਪਰਾਇਆ ਰਾਮ ॥

So ḏin safal gaṇi▫ā har parabẖū milā▫i▫ā rām.  Sabẖ sukẖ pargati▫ā ḏukẖ ḏūr parā▫i▫ā rām.

 

(So) that (din-u) day is (ganiaa = counted) considered (saphal) fruitful when (har-i) the Almighty (prabhu) Master (milaaia) unites the soul with IT-self, i.e. when one remembers and connects with the Master.

Then (sabh-i) all (sukh) comforts (pagattiaa) manifest, and (dukh = pain) pangs of separation (praaia) are sent (door = far) away i.e. peace of mind and happiness are attained.

 

ਸੁਖ ਸਹਜ ਅਨਦ ਬਿਨੋਦ ਸਦ ਹੀ, ਗੁਨ ਗੁਪਾਲ ਨਿਤ ਗਾਈਐ ॥ ਭਜੁ ਸਾਧਸੰਗੇ, ਮਿਲੇ ਰੰਗੇ, ਬਹੁੜਿ ਜੋਨਿ ਨ ਧਾਈਐ ॥

Sukẖ sahj anaḏ binoḏ saḏ hī gun gupāl niṯ gā▫ī▫ai.  Bẖaj sāḏẖsange mile range bahuṛ jon na ḏẖā▫ī▫ai.

 

By (nit) ever (gaaeeai = singing) remembering and emulating (gun) virtues of (gupaal = Sustainor) the Almighty, one (sad hi) for ever remains in (sukh) peace, (sahj) poise, (anad/anand) bliss and (binod = playful-ness) joy.

When we (bhaj-u) remember/praise the Master (saadhsangey = in company of seekers) in holy congregation, we (miley) find (rangey) the playful/joy giving Master and do not (dhaaeeai = run) go into (jon-i) the womb/be born (bahurr-i) again, i.e. cycles of births and deaths end.

 

ਗਹਿ ਕੰਠਿ ਲਾਏ ਸਹਜਿ ਸੁਭਾਏ ਆਦਿ ਅੰਕੁਰੁ ਆਇਆ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਆਪਿ ਮਿਲਿਆ ਬਹੁੜਿ ਕਤਹੂ ਨ ਜਾਇਆ ॥੫॥੪॥੭॥

Gėh kanṯẖ lā▫e sahj subẖā▫e āḏ ankur ā▫i▫ā.  Binvanṯ Nānak āp mili▫ā bahuṛ kaṯhū na jā▫i▫ā. ||5||4||7||

 

The Master (gah-i) holds and (kantth-i laaey) embraces (sahj subhaaey) instictively, i.e. one ever remains absorbed in the Almighty; this is the (ankur-u aaiaa = sprouts coming out) the consequence of (aad-i = beginning) past deeds.

(Binvat-i) submits fifth Nanak: I have (milia) found (aap-i = self) the Master and shall not (jaaia = go) look to (kat-hoo) anywhere else (bahurr-i) again. 5. 4. 7.

 

———————–——————-

 

Note: We mortals were sent to the world with instructions on the role in life. However, because of numerous temptations we forget those and get attached to the world-play around us. But the soul still longs for the Almighty and supplicates to forgive the faults. This aspect is covered in first three stanzas in the Shabad below. The fourth stanza describes fulfilment of the yearning.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਛੰਤ ॥ ਸੁਨਹੁ ਬੇਨੰਤੀਆ ਸੁਆਮੀ ਮੇਰੇ ਰਾਮ ॥ ਕੋਟਿ ਅਪ੍ਰਾਧ ਭਰੇ ਭੀ ਤੇਰੇ ਚੇਰੇ ਰਾਮ ॥

Bihāgaṛā mėhlā 5 cẖẖanṯ.  Sunhu bananṯī▫ā su▫āmī mere rām.  Kot aprāḏẖ bẖare bẖī ṯere cẖere rām.

 

Composition (chhant) song of love for the Almighty by (mahla 5) the fifth Guru. (Meyrey) my (suaami) Master, (sunhu = listen) this is my (beynanteeaa) supplication.

Though I (bharey = filled) have (kott-i = crore/ten million) numerous (apraadh = crimes) faults, I am (bh-i) still (teyrey) Your (cheyrey = disciple) follower, i.e. I bear Your name as my Master.

ਦੁਖ ਹਰਨ ਕਿਰਪਾ ਕਰਨ ਮੋਹਨ ਕਲਿ ਕਲੇਸਹ ਭੰਜਨਾ ॥ ਸਰਨਿ ਤੇਰੀ ਰਖਿ ਲੇਹੁ ਮੇਰੀ ਸਰਬ ਮੈ ਨਿਰੰਜਨਾ ॥

Ḏukẖ haran kirpā karan mohan kal kalesėh bẖanjnā.  Saran ṯerī rakẖ leho merī sarab mai niranjanā.

 

You are (mohan) the fascinating Master who (haran) banishes (dukh) distress, (kirpa karan) is kind and (bhajanaa) is the destroyer of (kaleysah) strife (kal-i) caused by conflicts – between need to live by Your commands and temptations in life.

I seek (teyri) Your (saran-i = sanctuary) care; please (rakh leyhu) protect (metri = mine) me from vices; You are Yourself (sarab mai) all-pervasive but (niranjnaa) untouched by vices in the world-play.

 

ਸੁਨਤ ਪੇਖਤ ਸੰਗਿ ਸਭ ਕੈ ਪ੍ਰਭ ਨੇਰਹੂ ਤੇ ਨੇਰੇ ॥ ਅਰਦਾਸਿ ਨਾਨਕ ਸੁਨਿ ਸੁਆਮੀ ਰਖਿ ਲੇਹੁ ਘਰ ਕੇ ਚੇਰੇ ॥੧॥

Sunaṯ pekẖaṯ sang sabẖ kai parabẖ nerhū ṯe nere.  Arḏās Nānak sun su▫āmī rakẖ leho gẖar ke cẖere. ||1||

 

O (prabh) Master, You are (sang-i) with (sabh kai) every one and (neyrey) nearer than (netrhoo) the nearest, i.e. within; You (sunat) listen and (peykhat) watch, i.e. know everything which the mortals say or do and thus know our faults and good deeds.

O (suaami) Master, (sun-i = listen) I make this (ardaas-i) supplication: Please (rakh leyhu = keep) accept me as (cheyrey = disciple) a servant of (ghar) the house, i.e. enable me to serve You – live in obedience to Your commands, says fifth Nanak.

 

ਤੂ ਸਮਰਥੁ ਸਦਾ ਹਮ ਦੀਨ ਭੇਖਾਰੀ ਰਾਮ ॥ ਮਾਇਆ ਮੋਹਿ ਮਗਨੁ ਕਢਿ ਲੇਹੁ ਮੁਰਾਰੀ ਰਾਮ ॥

Ŧū samrath saḏā ham ḏīn bẖekẖārī rām.  Mā▫i▫ā mohi magan kadẖ leho murārī rām.

 

O Almighty, (too) You are (sadaa = ever/eternal) the unchanging (samrath-u) all-powerful Master, while (ham) I am (deen) a poor (bheykhaari) beggar – who looks to You.

I am (magan-u) engrossed (moh-i) in attachment to temptations in (maaia) the world-play; please (kaddh-i leyvhu) take me out, O Master, (muraari = killer of the demon Mur – metaphor for) the destroyer of evil.

 

ਲੋਭਿ ਮੋਹਿ ਬਿਕਾਰਿ ਬਾਧਿਓ ਅਨਿਕ ਦੋਖ ਕਮਾਵਨੇ ॥ ਅਲਿਪਤ ਬੰਧਨ ਰਹਤ ਕਰਤਾ ਕੀਆ ਅਪਨਾ ਪਾਵਨੇ ॥

Lobẖ mohi bikār bāḏẖi▫o anik ḏokẖ kamāvane.  Alipaṯ banḏẖan rahaṯ karṯā kī▫ā apnā pāvne.

 

Being (baadhio = tied) in bondage (lobh-i) to greed, (moh-i) attachment to the world play – like relations, wealth, pleasures, and (bikaar-i) vices, I (kamaavno) commit (anik) numerous (dokh) transgressions.

And (paavno) get the consequences of (apna) my (keeaa) doings; but (karta) the Creator remains (alipt) untouched by vices and is (rahat) devoid of any (bandhan) bondage – and I wish to become like IT.

 

ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਪਤਿਤ ਪਾਵਨ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਤੇ ਹਾਰੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਾਸੁ ਹਰਿ ਕਾ ਪ੍ਰਭ ਜੀਅ ਪ੍ਰਾਨ ਅਧਾਰੀ ॥੨॥

Kar anūgrahu paṯiṯ pāvan baho jon bẖaramṯe hārī.  Binvanṯ Nānak ḏās har kā parabẖ jī▫a parān aḏẖārī. ||2||

 

O (paavan) purifier of (patit = fallen to vices) the transgressors, I (haari) have got tired (bhramtey) wandering in (bah-u) numerous (jon-i) life forms; please now (kar-i anugrahu) be kind – and save me from cycles of births and deaths.

(Binvant-i) supplicates fifth Nanak: O (prabh) Master, You are (adhaari) the support of (praan) life of (jee-a) the creatures; please deliver me of vices and – make me Your (daas-u) servant, i.e. enable me to live by Your virtues and commands to be saved from rebirth, o (har-i) Almighty. 2.

 

ਤੂ ਸਮਰਥੁ ਵਡਾ ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ ॥ ਪਾਲਹਿ ਅਕਿਰਤਘਨਾ ਪੂਰਨ ਦ੍ਰਿਸਟਿ ਤੇਰੀ ਰਾਮ ॥

Ŧū samrath vadā merī maṯ thorī rām.  Pālėh akiraṯ▫gẖanā pūran ḏarisat ṯerī rām.

 

O Almighty, (too) Your are (vaddaa) great and (samrath-u) omnipotent, but (meyri) my (mat-i) understanding is (thori) meagre – I do not understand Your virtues which I should be aware of to emulate.

You (paalah-i = nurture) look after even (akirtghanaa) the ungrateful persons – who do not acknowledge You; (teyri) your (dristt-i = sight) grace is (pooran = all-pervasive) everywhere – for all.

 

ਅਗਾਧਿ ਬੋਧਿ ਅਪਾਰ ਕਰਤੇ ਮੋਹਿ ਨੀਚੁ ਕਛੂ ਨ ਜਾਨਾ ॥ ਰਤਨੁ ਤਿਆਗਿ ਸੰਗ੍ਰਹਨ ਕਉਡੀ ਪਸੂ ਨੀਚੁ ਇਆਨਾ ॥

Agāḏẖ boḏẖ apār karṯe mohi nīcẖ kacẖẖū na jānā.  Raṯan ṯi▫āg sangrėhan ka▫udī pasū nīcẖ i▫ānā.

 

Trying to (bodh-i) know Your virtues is (agaadh = bottomless) like finding the bottom of the ocean – one cannot succeed; (moh-i) I with (neech) lowly intellect (jaana) know (kachhoo na) nothing about Your virtues.

I am (iaana) an uninformed person (pasoo = animal) with animal-like intellect; I (tiaag-i) have forsaken (ratan-u = jewel) the valuable wealth of Your virtues – which accompanies even to the hereafter, and instead (sangrahn) gather (kauddi = shells) wealth which is worthless in the hereafter.

 

ਤਿਆਗਿ ਚਲਤੀ ਮਹਾ ਚੰਚਲਿ ਦੋਖ ਕਰਿ ਕਰਿ ਜੋਰੀ ॥ ਨਾਨਕ ਸਰਨਿ ਸਮਰਥ ਸੁਆਮੀ ਪੈਜ ਰਾਖਹੁ ਮੋਰੀ ॥੩॥

Ŧi▫āg cẖalṯī mahā cẖancẖal ḏokẖ kar kar jorī.  Nānak saran samrath su▫āmī paij rākẖo morī. ||3||

 

I have (jori) amassed transitory wealth (kar-i kar-i = ever doing) by repeated (dokh = faults) unfair acts but it will be (tiaag-i chalti = forsaken on departure) left behind on death.

I seek Your (saran-i = sanctuary) care, o (samrath) Omnipotent (suaami) Master; please (raakhau) preserve (meyri) my (paij) honor – please forgive me and accept for union with You, supplicates fifth Nanak. 3.

 

ਜਾ ਤੇ ਵੀਛੁੜਿਆ ਤਿਨਿ ਆਪਿ ਮਿਲਾਇਆ ਰਾਮ ॥ ਸਾਧੂ ਸੰਗਮੇ ਹਰਿ ਗੁਣ ਗਾਇਆ ਰਾਮ ॥

Jā ṯe vīcẖẖuṛi▫ā ṯin āp milā▫i▫ā rām.  Sāḏẖū sangme har guṇ gā▫i▫ā rām.

 

The Almighty, (tey) from (ja) whom the mortal (vichhurriaa) is separated, i.e. is unable to experience IT’s presence within, (tin-i) that Master (aap-i) IT-self graciously enables to (milaaiaa = unite) be found.

This happens by IT enabling us to find (saadhoo) the guru, and (sangmey) in his company, i.e. in holy congregation, (gaaia) sing and learn to emulate virtues of the Almighty – through which the Master is discovered within.

 

ਗੁਣ ਗਾਇ ਗੋਵਿਦ ਸਦਾ ਨੀਕੇ ਕਲਿਆਣ ਮੈ ਪਰਗਟ ਭਏ ॥ ਸੇਜਾ ਸੁਹਾਵੀ ਸੰਗਿ ਪ੍ਰਭ ਕੈ ਆਪਣੇ ਪ੍ਰਭ ਕਰਿ ਲਏ ॥

Guṇ gā▫e goviḏ saḏā nīke kali▫āṇ mai pargat bẖa▫e.  Sejā suhāvī sang parabẖ kai āpṇe parabẖ kar la▫e.

 

By (sadaa) ever (gaaey) singing and emulating (neekey) the great (gun) virtues, (govid/govind) the Master (kalian mai) embodiment of bliss (pargat bhaey = manifested) has revealed IT-self.

(Seyja = bed) the mind is (suhaavi) pleasant/happy (sang-i) in company (kai) of, i.e. having found, (prabh) the Master within, who (kar-i laey) made (aapney) own, i.e. enabled the mind to be absorbed in IT.

 

ਛੋਡਿ ਚਿੰਤ ਅਚਿੰਤ ਹੋਏ ਬਹੁੜਿ ਦੂਖੁ ਨ ਪਾਇਆ ॥ ਨਾਨਕ ਦਰਸਨੁ ਪੇਖਿ ਜੀਵੇ ਗੋਵਿੰਦ ਗੁਣ ਨਿਧਿ ਗਾਇਆ ॥੪॥੫॥੮॥
Cẖẖod cẖinṯ acẖinṯ ho▫e bahuṛ ḏūkẖ na pā▫i▫ā.  Nānak ḏarsan pekẖ jīve govinḏ guṇ niḏẖ gā▫i▫ā. ||4||5||8||

 

Now (chint) anxiety (chodd-i = left) is gone, the mind has become (achint) anxiety-free and does not (paaia) suffer (dookh) the pain – of separation from the Master -, (bahurr-i) again.

Says fifth Nanak: One who (gaaia) praises and emulates virtues of (gun nidh-i = treasure of virtues) the Virtuous Almighty, s/he ever (jeevey) lives (peykh-i) seeing (darsan-u) the sight, i.e. experiences the Master with him/her-self and acts in awareness of virtues and commands, of (govind) the Almighty. 4. 5. 8.

 

 

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Note: In this Shabad, the fifth Guru cautions the human being to get attached to relatives, wealth, and authority/status thinking they are forever. All these are lost in life itself but certainly on death. What helps the soul to attain peace by way of union with the Creator is obedience to Naam or Divine commands.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਛੰਤ ॥ ਬੋਲਿ ਸੁਧਰਮੀੜਿਆ ਮੋਨਿ ਕਤ ਧਾਰੀ ਰਾਮ ॥ ਤੂ ਨੇਤ੍ਰੀ ਦੇਖਿ ਚਲਿਆ ਮਾਇਆ ਬਿਉਹਾਰੀ ਰਾਮ ॥

Bihāgaṛā mėhlā 5 cẖẖanṯ.  Bol suḏẖarmīṛi▫ā mon kaṯ ḏẖārī rām.  Ŧū neṯrī ḏekẖ cẖali▫ā mā▫i▫ā bi▫uhārī rām.

 

Composition (chhant) song of love for the Almighty in Raga Bihaagrra, by the fifth Guru.

Question: O (sudharmeerriaa) dear righteous person (kat) why have you (dhaari) adopted (mon-i) silence, (bol-i) speak – tell others of your experience in life.

(Too) Your (chalia = moving) are acting after (deykh-i) seeing (biohaari = dealings) the ways of (maaiaa) the world-play (neytri) with your eyes, i.e. you are acting under influence of attachment to pleasures/persons

 

ਸੰਗਿ ਤੇਰੈ ਕਛੁ ਨ ਚਾਲੈ ਬਿਨਾ ਗੋਬਿੰਦ ਨਾਮਾ ॥ ਦੇਸ ਵੇਸ ਸੁਵਰਨ ਰੂਪਾ ਸਗਲ ਊਣੇ ਕਾਮਾ ॥

Sang ṯerai kacẖẖ na cẖālai binā gobinḏ nāmā.  Ḏes ves suvran rūpā sagal ūṇe kāmā.

 

(Kachh-u na) nothing that you are attached to is (chaalai) go (sang-i) with (teyrai = you) the soulon death to help, (binaa) except obedience to (naama) commands of (gobind = master of the world) the Almighty.

Being proud of (deys = country) territory, (veys) apparel, (suvaran) gold/wealth and (roopa/rupaa) good looks are (sagal) all (ooney = hollow) vain (kaama) pursuits.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਸੰਗਿ ਸੋਭਾ ਹਸਤ ਘੋਰਿ ਵਿਕਾਰੀ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਬਿਨੁ ਸਾਧਸੰਗਮ ਸਭ ਮਿਥਿਆ ਸੰਸਾਰੀ ॥੧॥

Puṯar kalṯar na sang sobẖā hasaṯ gẖor vikārī.  Binvanṯ Nānak bin sāḏẖsangam sabẖ mithi▫ā sansārī. ||1||

 

(Putr = sons) children, (klatr) spouse, (sobha) worldly fame, (hast) elephants and (ghor-i) horses, to acquire which the mortal indulges (vikaari) in vices, do not (sang-i) accompany.

(Binvant-i) submits fifth Nanak: (Bin-u) except – the virtues acquired in – (saadhsangam = confluence of seekers) holy congregation, (sabh) all (sansaari = worldly) material things are (mithiaa = false) transitory. 1.

 

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ਰਾਜਨ ਕਿਉ ਸੋਇਆ ਤੂ ਨੀਦ ਭਰੇ ਜਾਗਤ ਕਤ ਨਾਹੀ ਰਾਮ ॥ ਮਾਇਆ ਝੂਠੁ ਰੁਦਨੁ ਕੇਤੇ ਬਿਲਲਾਹੀ ਰਾਮ ॥

Rājan ki▫o so▫i▫ā ṯū nīḏ bẖare jāgaṯ kaṯ nāhī rām.  Mā▫i▫ā jẖūṯẖ ruḏan keṯe billāhī rām.

 

O (raajan) king, (kio) why as are (too) you (bharey = fully) deeply (soiaa) asleep? (Kat) why don’t you (jaagat) awaken to the reality.

But it is not only you, (keytey = how many) countless people (bil-laahi) crave and (rudan-u) wail for (jhootth-u = false) transitory (maaiaa) wealth.

 

ਬਿਲਲਾਹਿ ਕੇਤੇ ਮਹਾ ਮੋਹਨ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਸੁਖੁ ਨਹੀ ॥ ਸਹਸ ਸਿਆਣਪ ਉਪਾਵ ਥਾਕੇ ਜਹ ਭਾਵਤ ਤਹ ਜਾਹੀ ॥

Billāhi keṯe mahā mohan bin nām har ke sukẖ nahī.  Sahas si▫āṇap upāv thāke jah bẖāvaṯ ṯah jāhī.

 

(Keytey) countless people (bil-laah-i) crave for wealth, (mahaa) the great (mohan) enticer, but (sukh-u) peace of mind – satisfaction – does not come (bin-u) without – living by – (naam) virtues and commands (key) of (har-i) the Almighty.

The mortals (thaakey = get tired) try hard and employ (sahas = thousands) all means of (siaanap) cleverness and make (upaav) efforts tro attain their objectives, but (jaahi) go (jah) wherever the the Almighty (bhaavat) wills, i.e. they get what is deserved.

 

ਆਦਿ ਅੰਤੇ ਮਧਿ ਪੂਰਨ ਸਰਬਤ੍ਰ ਘਟਿ ਘਟਿ ਆਹੀ ॥ ਬਿਨਵੰਤ ਨਾਨਕ ਜਿਨ ਸਾਧਸੰਗਮੁ ਸੇ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਹੀ ॥੨॥

Āḏ anṯe maḏẖ pūran sarbaṯar gẖat gẖat āhī.  Binvanṯ Nānak jin sāḏẖsangam se paṯ seṯī gẖar jāhī. ||2||

 

The Almighty (pooran = pervades) is present (ghatt-i ghatt-i) in every body (aad-i) from the beginning, (madh-i =middle) through time/life, (antey) till the end, i.e. ever, but the mortal with material pursuits does not find IT.

(Binvant-i) submits fifth Nanak: (Jin) those who (saadhsangam-i) join holy congregation – and learn to live by Naam, (sey) they (jaahi) go (ghar-i) home i.e. are accepted for union with the Creator, (seyti) with (pat-i) honour. 2.

 

ਨਰਪਤਿ ਜਾਣਿ ਗ੍ਰਹਿਓ ਸੇਵਕ ਸਿਆਣੇ ਰਾਮ ॥ ਸਰਪਰ ਵੀਛੁੜਣਾ ਮੋਹੇ ਪਛੁਤਾਣੇ ਰਾਮ ॥

Narpaṯ jāṇ garahi▫o sevak si▫āṇe rām.  Sarpar vīcẖẖuṛaṇā mohe pacẖẖuṯāṇe rām.

 

A  (narpat-i) king (jaan-i) thinking that (grahiao = home) palaces and (siaaney) wise (s-evak) servants provide comfort – gets attached to the status and does  not realize and he will (sarpar-i) surely (veechhurrna) be separated from them on death; so (mohey) getting attached to them causes (pachhutaan-e) repentance.

 

ਹਰਿਚੰਦਉਰੀ ਦੇਖਿ ਭੂਲਾ ਕਹਾ ਅਸਥਿਤਿ ਪਾਈਐ ॥ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਆਨ ਰਚਨਾ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਈਐ ॥

Haricẖanḏ▫urī ḏekẖ bẖūlā kahā asthiṯ pā▫ī▫ai.  Bin nām har ke ān racẖnā ahilā janam gavā▫ī▫ai.

 

The mortal (bhoola) is misled (deykh-i) seeing (harchandauri) the mirage – thinking wealth and pleasures are for ever – but realizes later that (asthit-i = stable state) peace (kahaa = how?) cannot (paaeeai) obtained this way.

By getting entangled with (aan) other (rachna = creation) things in the world-play and (bin-u = except) ignoring (naam) virtues and commands of the Almighty, (janam-u) human birth is (gavaaeeai = lost) wasted (ahilaa = without benefit) in vain.

 

ਹਉ ਹਉ ਕਰਤ ਨ ਤ੍ਰਿਸਨ ਬੂਝੈ ਨਹ ਕਾਂਮ ਪੂਰਨ ਗਿਆਨੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਕੇਤਿਆ ਪਛੁਤਾਨੇ ॥੩॥

Ha▫o ha▫o karaṯ na ṯarisan būjẖai nah kāʼnm pūran gi▫āne.  Binvanṯ Nānak bin nām har ke keṯi▫ā pacẖẖuṯāne. ||3||

 

The fire of (trisan/trisna) craving is not (boojhai) quenched – rather keeps increasing – by (karat) indulging in thoughts of (hau hau) I and mine; one also does not get (giaaney = knowledge) understanding of (kaa’mm) the purpose of human birth which is therefore not (pooran) accomplished.

(Binvant-i) submits fifth Nanak: (Bin-u = without) by not living by (naam-u) virtues and commands of the Almighty, (keytiaa) countless people (pachhutaanney) repent – for their souls being unable to unite with the Creator. 3.

 

ਧਾਰਿ ਅਨੁਗ੍ਰਹੋ ਅਪਨਾ ਕਰਿ ਲੀਨਾ ਰਾਮ ॥ ਭੁਜਾ ਗਹਿ ਕਾਢਿ ਲੀਓ ਸਾਧੂ ਸੰਗੁ ਦੀਨਾ ਰਾਮ ॥

Ḏẖār anugraho apnā kar līnā rām.  Bẖujā gėh kādẖ lī▫o sāḏẖū sang ḏīnā rām.

 

One on whom the Almighty (dhaar-i) bestows (anugraho) kindness, IT (kar-i) make him/her IT’s (apna) own, i.e. that person yearns for the Almighty.

IT (gah-i) holds his/her (bhujaa) arm, by (deena) giving (sang-u) company of (saadhoo) the guru; and when s/he follow the guru’s teachings, he (kaadh-i leeo) takes him/her out of vices in life, and obviates the soul being in cycles of reincarnation on death.

 

ਸਾਧਸੰਗਮਿ ਹਰਿ ਅਰਾਧੇ ਸਗਲ ਕਲਮਲ ਦੁਖ ਜਲੇ ॥ ਮਹਾ ਧਰਮ ਸੁਦਾਨ ਕਿਰਿਆ ਸੰਗਿ ਤੇਰੈ ਸੇ ਚਲੇ ॥

Sāḏẖsangam har arāḏẖe sagal kalmal ḏukẖ jale.  Mahā ḏẖaram suḏān kiri▫ā sang ṯerai se cẖale.

 

Such persons (araadhey) remember (har-i) the Almighty (saadhsangam-i) in holy congregation, and (sagal) all their (kalmal) wrong-dings, and resultant (dukh) suffering, (jaley = burn) are obviated.

O mortal, virtues will (chalai) go (sang-i) with you, not (mahaa) the numerous (dharma) religious rituals and (sudaan) great charities – which people perform to please the Master.

 

ਰਸਨਾ ਅਰਾਧੈ ਏਕੁ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਮਨੁ ਤਨੁ ਭੀਨਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਹਰਿ ਮਿਲਾਏ ਸੋ ਸਰਬ ਗੁਣ ਪਰਬੀਨਾ ॥੪॥੬॥੯॥

Rasnā arāḏẖai ek su▫āmī har nām man ṯan bẖīnā. Nānak jis no har milā▫e so sarab guṇ parbīnā. ||4||6||9||

 

(Rasna) the tongue (araadhey) remembers and (man-u) the mind and (tan-u) body are (bheena = drenched) imbued (naam-i) with virtues of (eyk-u) the One Almighty; this is how one finds (har-i) the Almighty (suaami) Master.

(Jis no) one whom the Almighty accepts to (milaaey) unite, IT makes (so) that person (parbeena = filled) profound in (sarab) all skills, says fifth Nanak. 4. 6. 9.