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

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

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

 

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

 

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

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

 

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

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

 

———————————————-

 

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

     

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

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

 

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

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

 

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

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

 

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

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

 

—————————————————-

 

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

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

 

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

 

Page 802

 

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

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

 

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

 

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

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

 

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

 

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

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

 

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

 

————————————————–

 

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

 

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

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

 

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

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

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

 

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

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

 

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

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

 

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

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

 

——————————————————-

 

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

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

 

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

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

 

ਮਾਨੁ ਮਹਤੁ ਨ ਸਕਤਿ ਹੀ ਕਾਈ ਸਾਧਾ ਦਾਸੀ ਥੀਓ ॥

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

 

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

 

Page 803

 

ਨਾਨਕ ਸੇ ਦਰਿ ਸੋਭਾਵੰਤੇ ਜੋ ਪ੍ਰਭਿ ਅਪੁਨੈ ਕੀਓ ॥੧॥

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

 

SGGS pp 798-801, Bilaaval M: 4, Shabads 1-7.

 

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਘਰੁ ੩          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 4 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raag Bilaaval (ghar-u 3) to be sung to the third Beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਉਦਮ ਮਤਿ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਜਿਉ ਪ੍ਰੇਰੇ ਤਿਉ ਕਰਨਾ ॥ ਜਿਉ ਨਟੂਆ ਤੰਤੁ ਵਜਾਏ ਤੰਤੀ ਤਿਉ ਵਾਜਹਿ ਜੰਤ ਜਨਾ ॥੧॥

Uḏam maṯ parabẖ anṯarjāmī ji▫o parere ṯi▫o karnā.  Ji▫o natū▫ā ṯanṯ vajā▫e ṯanṯī ṯi▫o vājėh janṯ janā. ||1||

 

(Mat-i) the sense to (udam = effort) be diligent comes from (prabh) the Almighty (antarjaami) within; (jio) as IT (preyrey) motivates (tio) so one (karna) acts.

(Jiau) like (nattooaa) a puppeteer (vajaaey = plays) operates (tant-u) the strings of (tanti) the puppet, (tiau) similarly (jant janaa) the creatures (vaajah-i = play) act – by Divine motivation from within. 1.

 

Page 799

 

ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਰਸਨਾ ॥ ਮਸਤਕਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਬਸਨਾ ॥੧॥ ਰਹਾਉ ॥

Jap man rām nām rasnā.  Masṯak likẖaṯ likẖe gur pā▫i▫ā har hirḏai har basnā. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i = utter) acknowledge (naaam) virtues of (raam) the Almighty with (rasna) the tongue – guided by the guru.

(Gur-u) the guru (paaiaa) is found with (likhat) the writing/fortune (likhey) written (mastak-i = on forehead) in destiny, – and by following the guru (har-i = makes green) the rejuvenating virtues of (har-i) the Almighty (basna) abide (hirdai) in mind. 1.

(Rahaau) pause and reflect on this.

 

ਮਾਇਆ ਗਿਰਸਤਿ ਭ੍ਰਮਤੁ ਹੈ ਪ੍ਰਾਨੀ ਰਖਿ ਲੇਵਹੁ ਜਨੁ ਅਪਨਾ ॥ ਜਿਉ ਪ੍ਰਹਿਲਾਦੁ ਹਰਣਾਖਸਿ ਗ੍ਰਸਿਓ ਹਰਿ ਰਾਖਿਓ ਹਰਿ ਸਰਨਾ ॥੨॥

Mā▫i▫ā girsaṯ bẖarmaṯ hai parānī rakẖ levhu jan apnā.  Ji▫o par▫hilāḏ harṇākẖas garsi▫o har rākẖi▫o har sarnā. ||2||

 

(Girsat-i) caught in (maaiaa) attachments to the world-play, (praani) the creature (bhramat-u) falters – from living by Your commands; (rakh-i leyvh-u) protect (apna = own) Your (jan-u) servant, i.e. I have placed myself in Your care, o Almighty.

(Jiau) like (har-i = Almighty) You provided (sarna) protection and (raakhio) protected Your devotee Prahilaad who was (grasio) caught and was to be killed by his father – the demon king – Harnaakhas, o (har-i) Almighty. 2.

 

ਕਵਨ ਕਵਨ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀਐ ਹਰਿ ਕੀਏ ਪਤਿਤ ਪਵੰਨਾ ॥ ਓਹੁ ਢੋਵੈ ਢੋਰ ਹਾਥਿ ਚਮੁ ਚਮਰੇ ਹਰਿ ਉਧਰਿਓ ਪਰਿਓ ਸਰਨਾ ॥੩॥

Kavan kavan kī gaṯ miṯ kahī▫ai har kī▫e paṯiṯ pavannā.  Oh dẖovai dẖor hāth cẖam cẖamre har uḏẖāri▫o pari▫o sarnā. ||3||

 

(Mit-i = measure) the exalted (gat-i) state (ki) of (kavan kavan) who all (kaheeai = say) can one mention who were (patit = fallen) of low status and (pavannaa = made pure) were lifted by being devotees of the Almighty.

(Oh-u) that (chamrey) cobbler Ravidas – (ddhovai) loaded carcasses of (ddhor) animals (haath-i) with his hands – and was considered of low caste never to be emancipated; he (pario) placed the self in Divine (sarna) sanctuary, i.e. was dedicated, and (udhrio) was saved – from rebirth – by (har-i) the Almighty. 3.

 

ਪ੍ਰਭ ਦੀਨ ਦਇਆਲ ਭਗਤ ਭਵ ਤਾਰਨ ਹਮ ਪਾਪੀ ਰਾਖੁ ਪਪਨਾ ॥ ਹਰਿ ਦਾਸਨ ਦਾਸ ਦਾਸ ਹਮ ਕਰੀਅਹੁ ਜਨ ਨਾਨਕ ਦਾਸ ਦਾਸੰਨਾ ॥੪॥੧॥

Parabẖ ḏīn ḏa▫i▫āl bẖagaṯ bẖav ṯāran ham pāpī rākẖ papnā.  Har ḏāsan ḏās ḏās ham karī▫ahu jan Nānak ḏās ḏāsannā. ||4||1||

 

O (prabh) Almighty, You are (daiaal) compassionate to (deen) the hapless and take (bhagat) the devotees (taaran = ferry) across (bhav = world) the world-ocean, i.e. not to be reborn; please (raakh-u) save this (paapi) transgressor from (papna) transgressions – and resultant rebirth.

For this, please (kareeah-u) make (ham) me (daas) the servant, of (daas) the servants of Your (daasan) servants; I wish to be (daas) the servant of Your (daasannaa) servants, i.e. follow their example says fourth Nanak. 4. 1.

 

—————————————————–

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਮ ਮੂਰਖ ਮੁਗਧ ਅਗਿਆਨ ਮਤੀ ਸਰਣਾਗਤਿ ਪੁਰਖ ਅਜਨਮਾ ॥ ਕਰਿ ਕਿਰਪਾ ਰਖਿ ਲੇਵਹੁ ਮੇਰੇ ਠਾਕੁਰ ਹਮ ਪਾਥਰ ਹੀਨ ਅਕਰਮਾ ॥੧॥

Bilāval mėhlā 4.  Ham mūrakẖ mugaḏẖ agi▫ān maṯī sarṇāgaṯ purakẖ ajnamā.  Kar kirpā rakẖ levhu mere ṯẖākur ham pāthar hīn akarmā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Ham) I am (moorakh mugadh) foolish (agiaan = ignorance, mati = of mind) ignorant – of Divine virtues and commands as guide for life – and (saranaagat-i) have come to Your sanctuary, o (ajanma = unborn) self-existent (purakh) all-pervasive Almighty.

 (Ham) I am (paathar = stone) impervious to teachings, (heen) bereft of awareness and (akarma) without good deeds; please (kar-i = bestow, kirpa = mercy) be kind and (rakh-i leyvah-u = keep with you) accept me, (meyrey) my (tthaakur) Master. 1.

 

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮੈ ਰਾਮਾ ॥ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਪਾਈਐ ਹੋਰਿ ਤਿਆਗਹੁ ਨਿਹਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Mere man bẖaj rām nāmai rāmā.  Gurmaṯ har ras pā▫ī▫ai hor ṯi▫āgahu nihfal kāmā. ||1|| rahā▫o.

 

O (meyrey) mind, (bhaj-u = worship) remember/conform to (naamai) virtues and commands (raama) of the all-pervasive (raam) Almighty.

(Har-i) Divine (ras-u = taste) experience within (paaeeai) is obtained (gurmat-i) with the guru’s counsel; (tiaagah-u) forsake (hor-i) other (nihphal) fruitless (kaama) practices – like rituals or idol worship – and follow the guru to conform to Naam. 1

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਜਨ ਸੇਵਕ ਸੇ ਹਰਿ ਤਾਰੇ ਹਮ ਨਿਰਗੁਨ ਰਾਖੁ ਉਪਮਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਮੇਰੇ ਠਾਕੁਰ ਹਰਿ ਜਪੀਐ ਵਡੇ ਕਰੰਮਾ ॥੨॥

Har jan sevak se har ṯāre ham nirgun rākẖ upmā.  Ŧujẖ bin avar na ko▫ī mere ṯẖākur har japī▫ai vade karammā. ||2||

 

(Jan seyvak) servants of (har-i) the Almighty; (sey) they (taarey = ferried) are taken across the world-ocean by You, (har-i) the Almighty; please (raakh-u = keep) accept (ham) me (nirgun) virtue-less one; it will be Your (upmaa = glory) greatness.

There is (na koee) none (avar-u) other (bin-u) except (tujh) You, (meyrey my (tthaakur) Master; please bestow Your (vadd) great (kra’mma) grace so the I also (japeeaai) remember and live by Your Naam. 2.

 

ਨਾਮਹੀਨ ਧ੍ਰਿਗੁ ਜੀਵਤੇ ਤਿਨ ਵਡ ਦੂਖ ਸਹੰਮਾ ॥ ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਮੰਦਭਾਗੀ ਮੂੜ ਅਕਰਮਾ ॥੩॥

Nāmhīn ḏẖarig jīvṯe ṯin vad ḏūkẖ sahammā.  O▫e fir fir jon bẖavā▫ī▫ah manḏ▫bẖāgī mūṛ akarmā. ||3||

 

Those (naam-heen) bereft of Naam (jeevtey) live (dhrig-u) shamefully – for not acknowledging the Master; (tin) they (saha’mma = bear) suffer (vadd = great) the terrible (dookh) distress of remaining in cycles of births and deaths.

(Oey) they are (mandbhaagi) unfortunate, (moorr) foolish and (akarma) devoid of good deeds; they are (bhavaaeeah-i) put in cycles of (jon-i = life form) births in different life forms (phir-i phir-i) again and again. 3.

 

ਹਰਿ ਜਨ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖੇ ਵਡ ਕਰਮਾ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਜਨ ਨਾਨਕ ਸਫਲੁ ਜਨੰਮਾ ॥੪॥੨॥

Har jan nām aḏẖār hai ḏẖur pūrab likẖe vad karmā.  Gur saṯgur nām driṛ▫ā▫i▫ā jan Nānak safal jannamā. ||4||2||

 

On the other hand, living by (naam-u) Divine virtues and commands (hai) is (adhaar-u) the mainstay for life for (jan) devotees of (har-i) the Almighty; this is (poorab-i = from past, likhey = written) as per their nature based on (vadd karma) good deeds.

Living with (drirraaiaa) firm commitment to Naam created in their minds (gur-i) by the great (satigur-i) true guru, they make (janamma) human birth (saphal-u) successful – by attaining union with the Almighty, says fourth Nanak. 4. 2.

 

——————————————————————–

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਮਰਾ ਚਿਤੁ ਲੁਭਤ ਮੋਹਿ ਬਿਖਿਆ ਬਹੁ ਦੁਰਮਤਿ ਮੈਲੁ ਭਰਾ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਸੇਵਾ ਕਰਿ ਨ ਸਕਹ ਪ੍ਰਭ ਹਮ ਕਿਉ ਕਰਿ ਮੁਗਧ ਤਰਾ ॥੧॥

Bilāval mėhlā 4.  Hamrā cẖiṯ lubẖaṯ mohi bikẖi▫ā baho ḏurmaṯ mail bẖarā.  Ŧumĥrī sevā kar na sakah parabẖ ham ki▫o kar mugaḏẖ ṯarā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Chit-u) the mind of (hamra) us humans is (lubhat) attracted (moh-i) by lure of (bikhiaa = poison) temptations in the world-play and (bharaa) is full of (durmat-i) evil counsel and (mail-u = dirt) ego.

With the vices within, (ham) we (na sakah-i) cannot (kar-i= do, seyva = service) obey Divine commands; so we (mugadh) foolish people (kiau = how?) cannot (taraa = swim) get across the world-ocean of vices. 1

 

ਮੇਰੇ ਮਨ ਜਪਿ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰਾ ॥ ਜਨ ਊਪਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਮਿਲਿ ਸਤਿਗੁਰ ਪਾਰਿ ਪਰਾ ॥੧॥ ਰਹਾਉ ॥

Mere man jap narhar nām narharā.  Jan ūpar kirpā parabẖ ḏẖārī mil saṯgur pār parā. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (jap-i) remember and practice (naam-u) virtues and commands of the Almighty, (narharaa = half man half lion) the destroyer of evil. Note: (narharaa) half-man half-lion was form the Almighty adopted to kill the demon king Harnaakhas according to the legend.

(Jan) the person on whom (prabh-i) the Almighty (dhaari) bestows (kirpa) mercy – is led to the guru – and (mil-i) on meeting (satigur) the true guru and following his teachings, s/he (paar paraa = lands on far bank) gets across – the world ocean and is not reborn. 1.

(Rahaau) pause and reflect on this.

 

ਹਮਰੇ ਪਿਤਾ ਠਾਕੁਰ ਪ੍ਰਭ ਸੁਆਮੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਜਸੁ ਕਰਾ ॥ ਤੁਮ੍ਹ੍ਹਰੈ ਸੰਗਿ ਲਗੇ ਸੇ ਉਧਰੇ ਜਿਉ ਸੰਗਿ ਕਾਸਟ ਲੋਹ ਤਰਾ ॥੨॥

Hamre piṯā ṯẖākur parabẖ su▫āmī har ḏeh maṯī jas karā.  Ŧumĥrai sang lage se uḏẖre ji▫o sang kāsat loh ṯarā. ||2||

 

O (har-i) Almighty, You are (hamrey) our (pitaa) father and (suaami) Master, please (deyh-u) impart us (mati) the sense to (karaa = do, jas-u = praise) praise and emulate Your virtues.

Those who (lagey) are attached (sang-i) with (tumhrai) You, i.e. practice Your virtues and commands, (sey) they (udhrey) are saved, i.e. overcome vices, (jio) like (loh) iron (taraa) gets across water (sang-i) with (kaasatt) wood. 2.

 

ਸਾਕਤ ਨਰ ਹੋਛੀ ਮਤਿ ਮਧਿਮ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਹਰਿ ਸੇਵ ਨ ਕਰਾ ॥ ਤੇ ਨਰ ਭਾਗਹੀਨ ਦੁਹਚਾਰੀ ਓਇ ਜਨਮਿ ਮੁਏ ਫਿਰਿ ਮਰਾ ॥੩॥

Sākaṯ nar hocẖẖī maṯ maḏẖim jinĥ har har sev na karā.  Ŧe nar bẖāghīn ḏuhcẖārī o▫e janam mu▫e fir marā. ||3||

 

(Nar) persons (saakat = worshippers of Shakti) who turn away from the Almighty have (hochhi) little and (madhim) low (mat-i) understanding; they are those (jinh) who do not (seyv karaa = serve) obey (har-i har-i) the Almighty.

(Tey) these (nar) persons are (bhaag-heen) unfortunate and (duhchaari) of evil conduct; (oey) they (janam-i) are born and (maraa) die (phir-i) again and again. 3.

 

ਜਿਨ ਕਉ ਤੁਮ੍ਹ੍ਹ ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਤੇ ਨ੍ਹ੍ਹਾਏ ਸੰਤੋਖ ਗੁਰ ਸਰਾ ॥ ਦੁਰਮਤਿ ਮੈਲੁ ਗਈ ਹਰਿ ਭਜਿਆ ਜਨ ਨਾਨਕ ਪਾਰਿ ਪਰਾ ॥੪॥੩॥

Jin ka▫o ṯumĥ har melhu su▫āmī ṯe nĥā▫e sanṯokẖ gur sarā.  Ḏurmaṯ mail ga▫ī har bẖaji▫ā jan Nānak pār parā. ||4||3||

 

O (har-i) Almighty (suaami) Master, those (jin kau) whom (tumh) You (meylh-u) lead to the guru, (tey) they (nahaaey) bathe (saraa) in the pool of – teachings of – (gur) the guru causing (santokh) contentment.

They (bhajiaa) remember (har-i) the Almighty, and their (mail-u) dirt of (durmat-i) evil thoughts on the mind (gaee) leaves; they (paar paraa = land on far bank) get across the world-ocean to the Almighty, says (jan) humble fourth Nanak. 4. 3.

 

————————————————–

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਆਵਹੁ ਸੰਤ ਮਿਲਹੁ ਮੇਰੇ ਭਾਈ ਮਿਲਿ ਹਰਿ ਹਰਿ ਕਥਾ ਕਰਹੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਬੋਹਿਥੁ ਹੈ ਕਲਜੁਗਿ ਖੇਵਟੁ ਗੁਰ ਸਬਦਿ ਤਰਹੁ ॥੧॥

Bilāval mėhlā 4.  Āvhu sanṯ milhu mere bẖā▫ī mil har har kathā karahu.  Har har nām bohith hai kaljug kẖevat gur sabaḏ ṯarahu. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Aavh-u) come (sant = saints) seekers, (meyrey) my (bhaaee) brethren, let us (mil-i) together (kathaa = description, karh-u = do) recount virtues and commands of (har-i har-i) the Almighty.

(Kaljug-i) in Kalijug, (naam-u) virtues and commands of (har-i har-i) the Almighty are (bohith-u) the ship and one (tarh-u = swim) is taken across the world-ocean (sabad-i) by teachings of Naam by the guru, acting as (kheyvatt-u) the sailor. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਗੁਣ ਹਰਿ ਉਚਰਹੁ ॥ ਮਸਤਕਿ ਲਿਖਤ ਲਿਖੇ ਗੁਨ ਗਾਏ ਮਿਲਿ ਸੰਗਤਿ ਪਾਰਿ ਪਰਹੁ ॥੧॥ ਰਹਾਉ ॥

Mere man har guṇ har ucẖrahu.  Masṯak likẖaṯ likẖe gun gā▫e mil sangaṯ pār parahu. ||1|| rahā▫o.

 

(Meyrey) my mind, (uchrah-u = utter) praise and emulate (gun) virtues of (har-i) the Almighty.

One (mastak-i = forhead) in whose destiny (likhat = writing) it is so (likhey) written, that person (gaaey = sings) praises and emulates (gun) Divine virtues; (mil-i) join (sangat-i) holy congregation – where Naam is contemplated – and (paar parh-u) get across the world-ocean to the Almighty. 1

(Rahaau) pause and reflect on this.

 

Page 800

 

ਕਾਇਆ ਨਗਰ ਮਹਿ ਰਾਮ ਰਸੁ ਊਤਮੁ ਕਿਉ ਪਾਈਐ ਉਪਦੇਸੁ ਜਨ ਕਰਹੁ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਫਲ ਹਰਿ ਦਰਸਨੁ ਮਿਲਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਪੀਅਹੁ ॥੨॥

Kā▫i▫ā nagar mėh rām ras ūṯam ki▫o pā▫ī▫ai upḏes jan karahu.  Saṯgur sev safal har ḏarsan mil amriṯ har ras pī▫ahu. ||2||

 

We have (ootam-u) the sublime (ras-u) elixir of – virtues of – (raam) the Almighty is (mah-i) in (nagar) the town, (kaaiaa) the body; o (jan) seekers, please (karh-u) impart me (updeys) guidance on (kiau) how to (paaeeai) find it.

Answer. (Seyv-i = serving) following (satigur-u) the true guru’s teachings is (saphal) successful in obtaining (darsan) vision of (har-i) the Almighty; (peeah-u) drink (har-i) Divine (ras-u) elixir, i.e. practice living by Divine virtues, (mil-i) together with the guru, i.e. with the guru’s guidance. 2.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਮੀਠਾ ਹਰਿ ਸੰਤਹੁ ਚਾਖਿ ਦਿਖਹੁ ॥ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਮੀਠਾ ਲਾਗਾ ਤਿਨ ਬਿਸਰੇ ਸਭਿ ਬਿਖ ਰਸਹੁ ॥੩॥

Har har nām amriṯ har mīṯẖā har sanṯahu cẖākẖ ḏikẖahu.  Gurmaṯ har ras mīṯẖā lāgā ṯin bisre sabẖ bikẖ rasahu. ||3||

 

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty is (amrit-u) life giving and (meetthaa) sweet; (chaakh-i) taste and (dikhah-u) see.

(Har-i ras-u = Divine elixir) Divine virtues are (laaga) found (meetthaa = sweet) agreeable (gurmat-i) with teachings of the guru; (sabh-i) all (rasah-u) tastes of (bikh = poison) temptations in world-play, i.e. running after desires, are then (bisrey = forgotten) given up. 3.

 

ਰਾਮ ਨਾਮੁ ਰਸੁ ਰਾਮ ਰਸਾਇਣੁ ਹਰਿ ਸੇਵਹੁ ਸੰਤ ਜਨਹੁ ॥ ਚਾਰਿ ਪਦਾਰਥ ਚਾਰੇ ਪਾਏ ਗੁਰਮਤਿ ਨਾਨਕ ਹਰਿ ਭਜਹੁ ॥੪॥੪॥

Rām nām ras rām rasā▫iṇ har sevhu sanṯ janhu.  Cẖār paḏārath cẖāre pā▫e gurmaṯ Nānak har bẖajahu. ||4||4||

 

(Ras-u) the elixir of (naam-u) virtues of (raam) the Almighty, is (raam) the all-pervasive (rasaain-u = house of elixir) original elixir, (seyvhu) partake of that, o (sant janh-u) seekers

(Bhajah-u) remember and live by commands of (har-i) the Almighty (gurmat-i) guided by the guru; there are (chaar-i) four (padaarath) gifts – Dharam = dutifulness, Arth = economic well-being, Kaam = fulfillment of desires/aspirations, Mokh = emancipation – and (chaarey) all four (paaey) are obtained, i.e. human life is fully successful, says fourth Nanak. 4. 4.

 

——————————————————

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਵੈਸੁ ਕੋ ਜਾਪੈ ਹਰਿ ਮੰਤ੍ਰੁ ਜਪੈਨੀ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਪੂਜਹੁ ਨਿਤ ਸੇਵਹੁ ਦਿਨਸੁ ਸਭ ਰੈਨੀ ॥੧॥

Bilāval mėhlā 4.  Kẖaṯrī barāhmaṇ sūḏ vais ko jāpai har manṯar japainī.  Gur saṯgur pārbarahm kar pūjahu niṯ sevhu ḏinas sabẖ rainī. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: One may be of any caste as designated in Hindu belief, namely (Khatri) Kashatriya, Brahmin, (sood) Sudra or Vaish, (ko) anyone can (japaini) utter and remember (mantr-u = instructions) commands of (har-i) the Almighty. (Note: According to Hindu texts lower castes cannot engage in worship).

(Poojah-u) worship/follow (gur-u) the great (satigur-u) true guru (kar-i = making) taking him as embodiment of (paarbrahm-u) the Supreme Being; (nit) ever (seyvh-u = serve) following him (sabh = all) every (dinas-u) day and (raini) night, i.e. at every step. 1.

 

ਹਰਿ ਜਨ ਦੇਖਹੁ ਸਤਿਗੁਰੁ ਨੈਨੀ ॥ ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ਹਰਿ ਬੋਲਹੁ ਗੁਰਮਤਿ ਬੈਨੀ ॥੧॥ ਰਹਾਉ ॥

Har jan ḏekẖhu saṯgur nainī.  Jo icẖẖahu so▫ī fal pāvhu har bolhu gurmaṯ bainī. ||1|| rahā▫o.

 

O (jan) seekers of (har-i) the Almighty, (deykhahu) see (satigur-u) the true guru (naini) with the eyes, i.e. find the true guru and follow his example.  

(Bolh-u = utter) praise (har-i) the Almighty (baini = words) speaking according to (gurmat-i) the guru’s instructions, and (paavh-u) obtain (phal-u = fruit) fulfilment of (soee) that (jo) what you (ichhah-u) wish. 1.

(Rahaau) pause and reflect on this.

 

ਅਨਿਕ ਉਪਾਵ ਚਿਤਵੀਅਹਿ ਬਹੁਤੇਰੇ ਸਾ ਹੋਵੈ ਜਿ ਬਾਤ ਹੋਵੈਨੀ ॥ ਅਪਨਾ ਭਲਾ ਸਭੁ ਕੋਈ ਬਾਛੈ ਸੋ ਕਰੇ ਜਿ ਮੇਰੈ ਚਿਤਿ ਨ ਚਿਤੈਨੀ ॥੨॥

Anik upāv cẖiṯvī▫ah bahuṯere sā hovai jė bāṯ hovainī.  Apnā bẖalā sabẖ ko▫ī bācẖẖai so kare jė merai cẖiṯ na cẖiṯainī. ||2||

 

We (chitveeah-i) think of (anik) numerous (upaav) measures to achieve our aims, but only (saa) that (hovai) happens (jo) which (hovaini) is to happen – by Divine will, the laws of nature.

(Sabh-u koi) everyone (baachhai) seeks one’s (apna) own (bhalaa) good, but the Almighty (karey) does (j-i) which is not (chitaini) thought of in (meyrai) my (chit-i) mind.  2.

 

ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਏਹਾ ਬਾਤ ਕਠੈਨੀ ॥ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਗੁਰ ਸਤਿਗੁਰ ਕੀ ਮਤਿ ਲੈਨੀ ॥੩॥

Man kī maṯ ṯi▫āgahu har jan ehā bāṯ kaṯẖainī.  An▫ḏin har har nām ḏẖi▫āvahu gur saṯgur kī maṯ lainī. ||3||

 

O (har-i jan) seekers of the Almighty, (tiaagah-u) give up (mat-i) counsel of your own (man) mind; but (eyha) this is (katthaini) a difficult (baat) thing to do.

(Andin-u) ever (laini) take (mat-i) counsel of (gur) the great true guru and (dhiaavh-u) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty– as guide for life. 3.

 

ਮਤਿ ਸੁਮਤਿ ਤੇਰੈ ਵਸਿ ਸੁਆਮੀ ਹਮ ਜੰਤ ਤੂ ਪੁਰਖੁ ਜੰਤੈਨੀ ॥ ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਕਰਤੇ ਸੁਆਮੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਬੁਲੈਨੀ ॥੪॥੫॥

Maṯ sumaṯ ṯerai vas su▫āmī ham janṯ ṯū purakẖ janṯainī.  Jan Nānak ke parabẖ karṯe su▫āmī ji▫o bẖāvai ṯivai bulainī. ||4||5||

 

Whether we live by bad (mat-i) counsel or (sumat-i) good counsel is in (teyrai) Your (vas-i = control) hands, o (suaami) Master; (ham) we are (jant/jantr) instruments and (too) you (purakh-u) the person (jantaini) operating the instruments, i.e. the humans act as directed by You from within. O (kartey) Creator and (suaami) Master, I (bulaini) say (tivai) that way (jio) as it (bhaavai) pleases You, i.e. by Divine will, says fourth Nanak. 4. 5.

 

—————————————————-

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਅਨਦ ਮੂਲੁ ਧਿਆਇਓ ਪੁਰਖੋਤਮੁ ਅਨਦਿਨੁ ਅਨਦ ਅਨੰਦੇ ॥ ਧਰਮ ਰਾਇ ਕੀ ਕਾਣਿ ਚੁਕਾਈ ਸਭਿ ਚੂਕੇ ਜਮ ਕੇ ਛੰਦੇ ॥੧॥

Bilāval mėhlā 4.  Anaḏ mūl ḏẖi▫ā▫i▫o purkẖoṯam an▫ḏin anaḏ ananḏe.  Ḏẖaram rā▫e kī kāṇ cẖukā▫ī sabẖ cẖūke jam ke cẖẖanḏe. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: One who (dhiaaio) pays attention to commands of (purakhotam-u) the Supreme Master, (mool-u = root) the source of (anad/anand) bliss, s/he is (anad anandey) ever in bliss.

S/he (chukaaee) ends (kaan-i = dependence) being subject to the authority of Dharam Raaey – the metaphoric judge who takes account of our deeds – and consequently (chhandey) being subject to (jam) the Divine justice – who punishes evil deeds – (chookey = ends) is 0bviated. 1.

 

ਜਪਿ ਮਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਬਿੰਦੇ ॥ ਵਡਭਾਗੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਇਆ ਗੁਣ ਗਾਏ ਪਰਮਾਨੰਦੇ ॥੧॥ ਰਹਾਉ ॥

Jap man har har nām gubinḏe.  vadbẖāgī gur saṯgur pā▫i▫ā guṇ gā▫e parmānanḏe. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i) remember and practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty, (gubindey) the Master of the world.

(Vaddbhaagi) it is with good fortune that one (paaiaa) finds (gur-u) the great (satigur-u) true Guru and with his guidance, (gaaey = sings) praises and emulates (gun) virtues of the Almighty, (parmaanadey) embodiment/source of supreme bliss. 1.

(Rahaau) pause and reflect on this.

 

ਸਾਕਤ ਮੂੜ ਮਾਇਆ ਕੇ ਬਧਿਕ ਵਿਚਿ ਮਾਇਆ ਫਿਰਹਿ ਫਿਰੰਦੇ ॥ ਤ੍ਰਿਸਨਾ ਜਲਤ ਕਿਰਤ ਕੇ ਬਾਧੇ ਜਿਉ ਤੇਲੀ ਬਲਦ ਭਵੰਦੇ ॥੨॥

Sākaṯ mūṛ mā▫i▫ā ke baḏẖik vicẖ mā▫i▫ā firėh firanḏe.  Ŧarisnā jalaṯ kiraṯ ke bāḏẖe ji▫o ṯelī balaḏ bẖavanḏe. ||2||

 

(Saakaat = worshippers of Shakti) those who turn away from the Almighty are (moorr) foolish; they remain (badhik) in bondage (key) of (maaiaa) temptations in the world-play and (phirah-i phirandey) keep wandering – in cycles of births and deaths.

(Jio) like (balad) the ox of (teyli) the oil-man goes round the oil-extraction machine operating the grinder, they are (baadhey) bound by influence of (kirat) past deeds (jalat) burn with the fire of (trisna) desires – commit evil – and remain in cycles of births and deaths. 2.

ਗੁਰਮੁਖਿ ਸੇਵ ਲਗੇ ਸੇ ਉਧਰੇ ਵਡਭਾਗੀ ਸੇਵ ਕਰੰਦੇ ॥ ਜਿਨ ਹਰਿ ਜਪਿਆ ਤਿਨ ਫਲੁ ਪਾਇਆ ਸਭਿ ਤੂਟੇ ਮਾਇਆ ਫੰਦੇ ॥੩॥

Gurmukẖ sev lage se uḏẖre vadbẖāgī sev karanḏe.  Jin har japi▫ā ṯin fal pā▫i▫ā sabẖ ṯūte mā▫i▫ā fanḏe. ||3||

 

Those who (gurmukh-i) learn from the guru and (lagey = engage in, seyv = service) obey the Almighty, (sey) they (udhrey = rise above) overcome vices; those who so (seyv = service, karand-e = do) obey, are (vaddbhaagi) fortunate.

Those who (japiaa) remember and live by virtues and commands of (har-i) the Almighty, (tin) they (paaiaa) obtain (phal-u) the reward – of freedom from vices which are impediments to union with the Almighty; (sabh-i) all their (phandey = noose) lures of (maaiaa) temptations in the world-play (toottey) are broken. 3.

 

ਆਪੇ ਠਾਕੁਰੁ ਆਪੇ ਸੇਵਕੁ ਸਭੁ ਆਪੇ ਆਪਿ ਗੋਵਿੰਦੇ ॥ ਜਨ ਨਾਨਕ ਆਪੇ ਆਪਿ ਸਭੁ ਵਰਤੈ ਜਿਉ ਰਾਖੈ ਤਿਵੈ ਰਹੰਦੇ ॥੪॥੬॥

Āpe ṯẖākur āpe sevak sabẖ āpe āp govinḏe.  Jan Nānak āpe āp sabẖ varṯai ji▫o rākẖai ṯivai rahanḏe. ||4||6||

The Almighty is (aapey) IT-self (tthaakur-u) the Master, i.e. gives instructions, and IT-self (seyvak = servant) caries them out; (sabh-u) everything that happening is (govind-e) by the Master (aapey aap-i) IT-self.

(Message: The Almighty being present everywhere and within the creatures directs their actions and being in them, carries them out).

IT (vartai) is present (sabh) everywhere and (aapey aap-i) IT-self does everything; (j-i) as IT (raakhai) keeps, (tivai) that way all creatures/things (rahandey) remain or act, says (jan) humble fourth Nanak. 4. 6.

 

————————————————————-

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਪੜਤਾਲ ਘਰੁ ੧੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Rāg bilāval mėhlā 4 paṛ▫ṯāl gẖar 13.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

Composition of the fourth Guru in Raag Bilaaval (ghar-u 13) to be sung to the thirteenth beat, (parrtaal) with repeatedly changing rhythm:   

 

Note: In this Shabad, the fourth Guru motivates us to ever acknowledge our Creator and be in obedience to IT. That is the only way to overcome temptations and find God; but is hard to do so in this world full of distractions; we therefore need the helping hand of the guru – Gurbani.

 

ਬੋਲਹੁ ਭਈਆ ਰਾਮ ਨਾਮੁ ਪਤਿਤ ਪਾਵਨੋ ॥ ਹਰਿ ਸੰਤ ਭਗਤ ਤਾਰਨੋ ॥
Bolhu bẖa▫ī▫ā rām nām paṯiṯ pāvno.  Har sanṯ bẖagaṯ ṯārno.

 

O (bhaiaa) brethren, (bolh-u = utter) acknowledge and practice (naam-u) emulating virtues and obeying commands of (raam) the Almighty; doing so (paavno) purifies those (patit) fallen to vices; (har-i) the Almighty takes (sant = saints) seekers (bhagat = devotees) who live by Naam (taarno = ferries) across the world-ocean of vices – helps overcome temptations and obviates rebirth.

 

Page 801

ਹਰਿ ਭਰਿਪੁਰੇ ਰਹਿਆ ॥ ਜਲਿ ਥਲੇ ਰਾਮ ਨਾਮੁ ॥ ਨਿਤ ਗਾਈਐ ਹਰਿ ਦੂਖ ਬਿਸਾਰਨੋ ॥੧॥ ਰਹਾਉ ॥
Har bẖaripure rahi▫ā.  Jal thale rām nām.  Niṯ gā▫ī▫ai har ḏūkẖ bisārno. ||1|| rahā▫o.

 

(Har-i) the Almighty (rahiaa = remains, bharpurey = filling) pervades everywhere; (naam-u) commands/ laws of nature made by (raam) the all-pervasive Master apply (jal-i) in water and (thaley) on/in land. Conformance to Naam/laws of (har-i) the Almighty (bisaarno = causes to forget) obviates (dookh) grief; we should (nit) ever (gaaeeai = sing) praise and emulate Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਕੀਆ ਹੈ ਸਫਲ ਜਨਮੁ ਹਮਾਰਾ ॥ ਹਰਿ ਜਪਿਆ ਹਰਿ ਦੂਖ ਬਿਸਾਰਨਹਾਰਾ ॥

Har kī▫ā hai safal janam hamārā.  Har japi▫ā har ḏūkẖ bisāranhārā.  

 

(Har-i) the Almighty (keeaa hai) has made (hamaara) my (janam-u) human birth (saphal) successful. I was led to the guru by whose I (japiaa) remember and obey instructions of the Almighty, who has (bisaaranhaara = causes to forget) ended my (dookh) grief – caused by separation from IT.

 

ਗੁਰੁ ਭੇਟਿਆ ਹੈ ਮੁਕਤਿ ਦਾਤਾ ॥ ਹਰਿ ਕੀਈ ਹਮਾਰੀ ਸਫਲ ਜਾਤਾ ॥ ਮਿਲਿ ਸੰਗਤੀ ਗੁਨ ਗਾਵਨੋ ॥੧॥

Gur bẖeti▫ā hai mukaṯ ḏāṯā.  Har kī▫ī hamārī safal jāṯā.  Mil sangṯī gun gāvno. ||1||

 

This has happened as I (hai) have (bheyttiaa) found (gur-u) the guru, (daataa) the giver of (mukat-i) emancipation, i.e. the deliverer from vices – which are impediments to finding the Almighty; this (kee-ee) made (hamaari) my (jaata/yaatra = journey) taking human birth (saphal) successful. I (mil-i) have joined (sangti) the holy congregation, where (gun) virtues of the Almighty (gaavano = sing) are praised. 1.

 

ਮਨ ਰਾਮ ਨਾਮ ਕਰਿ ਆਸਾ ॥ ਭਾਉ ਦੂਜਾ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥

Man rām nām kar āsā.  Bẖā▫o ḏūjā binas bināsā.

 

O (man = mind) human being, (kar-i = have, aasa = expectation) rely on (naam) virtues and commands of (raam) the all-pervasive Almighty as guide; this (binas-i binaasa) destroys (dooja) other (bhaau) ideas/pursuits – like of material gains as also rituals and worships.

 

ਵਿਚਿ ਆਸਾ ਹੋਇ ਨਿਰਾਸੀ ॥ ਸੋ ਜਨੁ ਮਿਲਿਆ ਹਰਿ ਪਾਸੀ ॥

vicẖ āsā ho▫e nirāsī.  So jan mili▫ā har pāsī.

 

One who, being (vich-i) in (aasa = desires) temptations of the world-play, (hoey) remains (niraasi) free of desires, (so) that (jan-u = servant) devotee (miliaa) meets/sees (har-i) the Almighty in every (paasi) direction, i.e. everywhere.

 

ਕੋਈ ਰਾਮ ਨਾਮ ਗੁਨ ਗਾਵਨੋ ॥ ਜਨੁ ਨਾਨਕੁ ਤਿਸੁ ਪਗਿ ਲਾਵਨੋ ॥੨॥੧॥੭॥੪॥੬॥੭॥੧੭॥

Ko▫ī rām nām gun gāvno.  Jan Nānak ṯis pag lāvno. ||2||1||7||4||6||7||17||

 

(Koee) some rare person (gaavno = sings, gun = virtues) /praises/acknowledges and practices (raam naam) virtues and commands of the Almighty; I shall (laavno) touch (tis-u = that) his/her (pag) feet, i.e. pay obeisance and follow him/her, says (jan-u) humble fourth Nanak. 2. 1. 7. 4. 6. 7. 17.