SGGS pp 803-805, Bilaaval m: 5, Shabads 6-13.

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੪    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 gẖar 4  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval (ghar-u 4) to be sung to the fourth Beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਏਕ ਰੂਪ ਸਗਲੋ ਪਾਸਾਰਾ ॥ ਆਪੇ ਬਨਜੁ ਆਪਿ ਬਿਉਹਾਰਾ ॥੧॥

Ėk rūp saglo pāsārā.  Āpe banaj āp bi▫uhārā. ||1||

 

(Saglo) everything (paasaara = expanse) that we see is (roop) form/manifestation of (eyk) one Creator; who is (aapey) IT-self (banaj-u) merchandise and IT-self (biauhaara) the trader, i.e. issues Divine commands and being in the creatures acts by those through them. 1.

 

ਐਸੋ ਗਿਆਨੁ ਬਿਰਲੋ ਈ ਪਾਏ ॥ ਜਤ ਜਤ ਜਾਈਐ ਤਤ ਦ੍ਰਿਸਟਾਏ ॥੧॥ ਰਹਾਉ ॥

Aiso gi▫ān birlo ī pā▫e.  Jaṯ jaṯ jā▫ī▫ai ṯaṯ ḏaristā▫e. ||1|| rahā▫o.

 

(Birlo ee) some rare person (paaey) obtains (aiso = such) this (giaan) awareness – from the guru; that (jat jat) wherever one (jaaeeai = goes) looks, Almighty (dristtaaey) is seen at work. 1.

(Rahaau) pause and reflect on this.

 

ਅਨਿਕ ਰੰਗ ਨਿਰਗੁਨ ਇਕ ਰੰਗਾ ॥ ਆਪੇ ਜਲੁ ਆਪ ਹੀ ਤਰੰਗਾ ॥੨॥

Anik rang nirgun ik rangā.  Āpe jal āp hī ṯarangā. ||2||

 

The Almighty has (ik) one (ranga = colour) form – unique – and that is being (nirgun) formless but takes (anik) numerous forms; like – is (aapey) IT-self (jal-u = water) the ocean and IT-self (hi) also (trangaa) the waves – which rise from and fall back into it i.e. all creatures come from the Almighty and merge back into IT. 2.

 

ਆਪ ਹੀ ਮੰਦਰੁ ਆਪਹਿ ਸੇਵਾ ॥ ਆਪ ਹੀ ਪੂਜਾਰੀ ਆਪ ਹੀ ਦੇਵਾ ॥੩॥

Āp hī manḏar āpėh sevā.  Āp hī pūjārī āp hī ḏevā. ||3||

 

(Aap hi) is IT-self (mandar-u) the temple and (aapah-i) IT-self also (seyva = service) the worship; is IT-self (poojaaree) the worshipper as well as (deyva) the object of worship.

Message: The body is the place of worship –for acting in obedience, i.e. being within creatures the Almighty doacts through them. 3.

 

ਆਪਹਿ ਜੋਗ ਆਪ ਹੀ ਜੁਗਤਾ ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦ ਹੀ ਮੁਕਤਾ ॥੪॥੧॥੬॥

Āpėh jog āp hī jugṯā.  Nānak ke parabẖ saḏ hī mukṯā. ||4||1||6||

 

IT-self is (jog = union) the objective of union and IT-self (jugta) the method, i.e. the Almighty is virtues and is found by emulating those virtues.

(Prabh) the Master of fifth Nanak’s concept is (sad hi) forever (mukta = free) free of the world-play. 4. 1. 6.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਆਪਿ ਉਪਾਵਨ ਆਪਿ ਸਧਰਨਾ ॥ ਆਪਿ ਕਰਾਵਨ ਦੋਸੁ ਨ ਲੈਨਾ ॥੧॥

Bilāval mėhlā 5.  Āp upāvan āp saḏẖarnā.  Āp karāvan ḏos na lainā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Aap-i = self) the Almighty (upaavan) creates the creatures and (sadharna = support) sustains them.

(Aap-i) IT-self (karaavan) causes them to act – make mistakes based on past deeds as per law of nature – and does not (laina) take (dos-u) blame – for their deeds, i.e. it is the creatures and not the Almighty, who are responsible for their deeds. 1.

 

ਆਪਨ ਬਚਨੁ ਆਪ ਹੀ ਕਰਨਾ ॥ ਆਪਨ ਬਿਭਉ ਆਪ ਹੀ ਜਰਨਾ ॥੧॥ ਰਹਾਉ ॥

Āpan bacẖan āp hī karnā.  Āpan bibẖa▫o āp hī jarnā. ||1|| rahā▫o.

 

The Almighty is (aapan = own) IT-self (bachan-u = word) command and (aap hi) IT-self (karna) carries out.

(Aap hi) IT-self also (jarna) bears (aapan = own) IT’s (bibhau = grandeur) majesty, i.e. being in creatures totally submits to IT’s commands. 1.

(Rahaau) pause and reflect on this.

 

ਆਪ ਹੀ ਮਸਟਿ ਆਪ ਹੀ ਬੁਲਨਾ ॥ ਆਪ ਹੀ ਅਛਲੁ ਨ ਜਾਈ ਛਲਨਾ ॥੨॥

Āp hī masat āp hī bulnā.  Āp hī acẖẖal na jā▫ī cẖẖalnā. ||2||

 

Being in creatures, (aap hi) IT-self sometimes (mastt-i) remains quiet – like ascetics – and sometimes (bulna) speaks like others.

(Aap-i hi) IT is (achhal-u) beyond deception and (na jaaee) cannot be (chhalna) deceived, i.e. IT-self watches and knows thoughts and deeds of the creatures. 2.

 

ਆਪ ਹੀ ਗੁਪਤ ਆਪਿ ਪਰਗਟਨਾ ॥ ਆਪ ਹੀ ਘਟਿ ਘਟਿ ਆਪਿ ਅਲਿਪਨਾ ॥੩॥

Āp hī gupaṯ āp pargatnā.  Āp hī gẖat gẖat āp alipanā. ||3||

 

Is IT-self present within but (gupt = hidden) in subtle form and (pargattna) manifests – through awareness imparted by the guru; is present (ghatt-i ghatt-i) in every body/mind but is (alipna) untouched by the world-play. 3.

 

ਆਪੇ ਅਵਿਗਤੁ ਆਪ ਸੰਗਿ ਰਚਨਾ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਕੇ ਸਭਿ ਜਚਨਾ ॥੪॥੨॥੭॥

Āpe avigaṯ āp sang racẖnā.  Kaho Nānak parabẖ ke sabẖ jacẖnā. ||4||2||7||

 

(Aapee) IT is (avigat-u) formless and is (sang-i) with (rachnaa) creation, i.e. is present in everything/everyone but is unseen.

Says fifth Nanak: All these attributes (jachna) are befitting (key) of the Almighty, i.e. IT is all these. 4. 2. 7.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥ ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥੧॥

Bilāval mėhlā 5.  Bẖūle mārag jinėh baṯā▫i▫ā.  Aisā gur vadbẖāgī pā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: One (jinh-i) who (bataaiaa) shows (maarag-u) the way to (bhooley) one gone astray; (aisa) such (gur-u) a guru (paaiaa) is found (vaddbhaagee) with good fortune/by Divine grace. 1.

 

ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੇ ॥ ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗੁਰ ਚਰਨ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥

Simar manā rām nām cẖiṯāre.  Bas rahe hirḏai gur cẖaran pi▫āre. ||1|| rahā▫o.

 

(Manaa = mind) o human being, (simar-i = remember) recall (naam-u) instructions of (raam) the Almighty and (chitaarey) remain conscious.

These are remembered when (charan = feet) instructions of (piaarey = dear) the kind (gur) guru (bas-i rahey = abide, hirdai = in mind) are paid attention to. 1.

(Rahaau) pause and reflect on this. 

 

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ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਮਨੁ ਲੀਨਾ ॥ ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਗੁਰਿ ਕੀਨਾ ॥੨॥

Kām kroḏẖ lobẖ mohi man līnā.  Banḏẖan kāt mukaṯ gur kīnā. ||2||

 

The human (man-u) mind (leena) remains engrossed (kaam-i) in lust, (krodh-i) in anger, (lobh-i) in greed and (moh-i) in attachment to other things in the world-play.

(Gur-i) the guru (kaatt-i) cuts (bandhan = bondages) these attachments and (mukat-i = emancipation, keena = does) frees from them. 2.

 

ਦੁਖ ਸੁਖ ਕਰਤ ਜਨਮਿ ਫੁਨਿ ਮੂਆ ॥ ਚਰਨ ਕਮਲ ਗੁਰਿ ਆਸ੍ਰਮੁ ਦੀਆ ॥੩॥

Ḏukẖ sukẖ karaṯ janam fun mū▫ā.  Cẖaran kamal gur āsram ḏī▫ā. ||3||

 

The human being (janam-i) is born, (karat = does) goes through (dukh) discomfort and (sukh) hcomfort, and (phun-i) then (mooaa) dies, i.e. keeps wandering in births and deaths – by not realizing the purpose of life to attain union with the Almighty.

(Gur-i) the guru (deeaa) gives (aasram-u) the place to settle – facilitates union with the Almighty and obviate rebirth – through (kamal = lotus, charan = feet) teaching of obedience to the Almighty. 3      

ਅਗਨਿ ਸਾਗਰ ਬੂਡਤ ਸੰਸਾਰਾ ॥ ਨਾਨਕ ਬਾਹ ਪਕਰਿ ਸਤਿਗੁਰਿ ਨਿਸਤਾਰਾ ॥੪॥੩॥੮॥

Agan sāgar būdaṯ sansārā.  Nānak bāh pakar saṯgur nisṯārā. ||4||3||8||

 

(Sansaara) the world is (booddat) drowning in (saagar) the ocean (agan-i) of fire, i.e. the human beings are restless due to jealousy and running after desires.

One who seeks help, (satigur-i) the true guru (pakar-i) holds his/her (baah) arm and (nistaara = takes out the ocean of fire) takes him/her out, i.e. enables him/her to overcome vices – and s/he gets solace, says fifth Nanak. 4. 3. 8.

 

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Note: In the Shabad below, the fifth Guru says one should acquire understanding to live by Naam, and make use of the opportunity provided by human birth to unite with the Creator.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਅਰਪਉ ਸਭੁ ਅਪਨਾ ॥ ਕਵਨ ਸੁ ਮਤਿ ਜਿਤੁ ਹਰਿ ਹਰਿ ਜਪਨਾ ॥੧॥

Bilāval mėhlā 5.  Ŧan man ḏẖan arpa▫o sabẖ apnā.   Kavan so maṯ jiṯ har har japnā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: I shall (arpau = surrender) make offering of my (tan-u) body, (man-u) mind and (dhan-u) wealth – to the person who, makes me aware as to

(kavan) which is (su) that (mat-i) counsel (jit-u) by which, i.e. how I may, (japna) remember to practice virtues and commands of (har-i har-i) the Almighty. 1.

 

ਕਰਿ ਆਸਾ ਆਇਓ ਪ੍ਰਭ ਮਾਗਨਿ ॥ ਤੁਮ੍ਹ੍ਹ ਪੇਖਤ ਸੋਭਾ ਮੇਰੈ ਆਗਨਿ ॥੧॥ ਰਹਾਉ ॥

Kar āsā ā▫i▫o parabẖ māgan.  Ŧumĥ pekẖaṯ sobẖā merai āgan. ||1|| rahā▫o.

 

Having failed to know, I (aaio) have come (maagan-i) to ask (prabh) the Master, (kar-i aasa) with hope,

And submit, O Almighty, I yearn for vision of You: (Peykhat = seeing, tumh = you) by obtaining Your vision, (meyrai) my (aagan-i = in courtyard) mind (sobhaa = glory) shall blossom – feel happy. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਜੁਗਤਿ ਕਰਿ ਬਹੁਤੁ ਬੀਚਾਰਉ ॥ ਸਾਧਸੰਗਿ ਇਸੁ ਮਨਹਿ ਉਧਾਰਉ ॥੨॥

Anik jugaṯ kar bahuṯ bīcẖāra▫o.  Sāḏẖsang is manėh uḏẖāra▫o. ||2||

 

I (beechaario) contemplated (bahut-u) a lot (kar-i = taking) on (anik) numerous (jugat-i) methods, and came to the conclusion that it is (saadhsang-i) in holy congregation that (is-u) this (manha-i) mind is (udhaarau) emancipated/rid of other thoughts – and focuses on Divine virteus and commands. 2.

 

ਮਤਿ ਬੁਧਿ ਸੁਰਤਿ ਨਾਹੀ ਚਤੁਰਾਈ ॥ ਤਾ ਮਿਲੀਐ ਜਾ ਲਏ ਮਿਲਾਈ ॥੩॥

Maṯ buḏẖ suraṯ nāhī cẖaṯurā▫ī.  Ŧā milī▫ai jā la▫e milā▫ī. ||3||

 

One’s own (mat-i) counsel, (budh-i) wisdom and (chaturaaee) cleverness, (naahee) do not work.

One (mileeaai) finds the Almighty only (ta) then (ja) when the Almighty (laey milaa-i) IT-self unites – based on deeds. 3. 

 

ਨੈਨ ਸੰਤੋਖੇ ਪ੍ਰਭ ਦਰਸਨੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਫਲੁ ਸੋ ਆਇਆ ॥੪॥੪॥੯॥

Nain sanṯokẖe parabẖ ḏarsan pā▫i▫ā.  Kaho Nānak safal so ā▫i▫ā. ||4||4||9||

 

One whose (nain) eyes, i.e. that person who, (santokhey) is satisfied with (paaiaa) obtaining (darsan) Divine vision, – who has made union with the Almighty his/her aim, (so) that person is (saphal-u) successful in achieving the purpose of (aaiaa = coming) taking human birth, (kah-u) say o fifth Nanak. 4. 4. 9.

 

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Note: We do everything – right or wrong for the sake of our families and feel happy. This becomes a bondage. The need is to act such as to bring lasting peace for the soul. This Shabad of the fifth Guru provides guidance on this.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਸਾਥਿ ਨ ਮਾਇਆ ॥ ਸਾਧਸੰਗਿ ਸਭੁ ਦੂਖੁ ਮਿਟਾਇਆ ॥੧॥

Bilāval mėhlā 5.  Māṯ piṯā suṯ sāth na mā▫i▫ā.  Sāḏẖsang sabẖ ḏūkẖ mitā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Maat) mother, (pitaa) father, (sut = sons) children and (maaiaa) wealth – with whom one gets attached, and indulges in wrong-doings for their sake, but they are not there (saath-i = company) to help in the end – when the soul confronted by Divine justice and faces retribution for wrong-doings.

By joining (saadhsang-i = company of guru) the holy congregation – where Divine virtues and commands are recounted and their emulation learnt from the guru’s teachings – (sabh-u) every (dookh-u) fault – and hence suffering – is (mittaaiaa = effaced) obviated. 1.

 

ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸਭ ਮਹਿ ਆਪੇ ॥ ਹਰਿ ਜਪੁ ਰਸਨਾ ਦੁਖੁ ਨ ਵਿਆਪੇ ॥੧॥ ਰਹਾਉ ॥

Rav rahi▫ā parabẖ sabẖ mėh āpe.  Har jap rasnā ḏukẖ na vi▫āpe. ||1|| rahā▫o.

 

(Aapey = self) the Almighty (rav-i rahiaa) is present (mah) in (sabh = all) everything/everywhere – watching; one whose (rasna) tongue (jap-u) praises/emulate Divine virtues and obey Divine commands, is not (viaapey = happen) afflicted by (dukh-u) distress. 1.

(Rahaau) pause and reflect on this.

 

ਤਿਖਾ ਭੂਖ ਬਹੁ ਤਪਤਿ ਵਿਆਪਿਆ ॥ ਸੀਤਲ ਭਏ ਹਰਿ ਹਰਿ ਜਸੁ ਜਾਪਿਆ ॥੨॥

Ŧikẖā bẖūkẖ baho ṯapaṯ vi▫āpi▫ā.  Sīṯal bẖa▫e har har jas jāpi▫ā. ||2||

 

(Tapat-i = heat) the fire of (tikhaa = thirst, bhookh = hunger) desires (viaapiaa) afflicts all living beings; those who (jaapiaa = utter/remember/obey, jas-u = praise) praise and obey (har-i) the Almighty (bhaey) remain cool, i.e. awareness of Divine virtues helps one do the right things and be at peace. 2.

 

ਕੋਟਿ ਜਤਨ ਸੰਤੋਖੁ ਨ ਪਾਇਆ ॥ ਮਨੁ ਤ੍ਰਿਪਤਾਨਾ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥੩॥

Kot jaṯan sanṯokẖ na pā▫i▫ā.  Man ṯaripṯānā har guṇ gā▫i▫ā. ||3||

 

(Santokh-u = contentment) peacer cannot (paaiaa) be obtained by (kott-i = crore/ten million) any number of (jatan) efforts.

(Man-u) the mind is freed from desires and (triptaana) is satiated by (gaaiaa = singing) praising and emulating (gun) virtues of the Almighty – by acting as one should by Hukam/Divine commandments, the cosmic laws. 3.

 

ਦੇਹੁ ਭਗਤਿ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਸੁਆਮੀ ॥੪॥੫॥੧੦॥

Ḏeh bẖagaṯ parabẖ anṯarjāmī.  Nānak kī benanṯī su▫āmī. ||4||5||10||

 

O Almighty, being within me, You (antarjaami = knower of minds) know my yearning for You; please (deyh-u) grant me (bhagat-i = devotion) the ability to conform to Naam –Your virtues to be at peace within and commands to be acceptable to You; this is (beynantee) the supplication of fifth Nanak – on behalf of all seekers, o (suaami) Master. 4. 5. 10.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਗੁਰੁ ਪੂਰਾ ਵਡਭਾਗੀ ਪਾਈਐ ॥ ਮਿਲਿ ਸਾਧੂ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧॥

Bilāval mėhlā 5.  Gur pūrā vadbẖāgī pā▫ī▫ai.  Mil sāḏẖū har nm ḏẖi▫ā▫ī▫ai. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Poora) the perfect guru (paaeeai) is found (vaddbhaagee) by good fortune; and (mil-i = meeting) in his company, one learns to (dhiaaeeai) pay attention to/obey (naam-u) commands of the Almighty – as guide for life. 1.

 

ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਤੇਰੀ ਸਰਨਾ ॥ ਕਿਲਬਿਖ ਕਾਟੈ ਭਜੁ ਗੁਰ ਕੇ ਚਰਨਾ ॥੧॥ ਰਹਾਉ ॥

Pārbarahm parabẖ ṯerī sarnā.  Kilbikẖ kātai bẖaj gur ke cẖarnā. ||1|| rahā▫o.

 

O (paarbrahm) Supreme Being, I have placed myself in (teyri) Your (sarna = sanctuary) care and obedience – kindly lead me to the guru; so that I (bhaj-u) remember and carry out (charna = feet) instructions of the guru, which (kaattai = cut) help avoid (kilbikh) transgressions – and enables union You. 1.

(Rahaau) pause and reflect on this.

 

ਅਵਰਿ ਕਰਮ ਸਭਿ ਲੋਕਾਚਾਰ ॥ ਮਿਲਿ ਸਾਧੂ ਸੰਗਿ ਹੋਇ ਉਧਾਰ ॥੨॥

Avar karam sabẖ lokācẖār.  Mil sāḏẖū sang ho▫e uḏẖār. ||2||

 

(Avar-i) other (karam) practices are (sabh-i) all rituals (lokaachaar = public conduct) doing what everyone does, i.e. to impress others; one (hoey = happens, udhaar = rising above) one is emancipated from transgressions – obviating rebirth only (mil-i) on meeting (saadhoo) the guru – and following (sang-i = in company) his guidance. 2.

 

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਬੀਚਾਰੇ ॥ ਜਪੀਐ ਨਾਮੁ ਜਿਤੁ ਪਾਰਿ ਉਤਾਰੇ ॥੩॥

Simriṯ sāsaṯ beḏ bīcẖāre.  Japī▫ai nām jiṯ pār uṯāre. ||3||

 

One who (beechaarey) contemplates (smriti, saast/shaastras, beyd/texts) the scriptures; learns that we should (japeeai) remember/obey (naam-u) Divine commands, by compliance of (jit-u) which (utaarey = caused to land, paar-i = far bank) gets one across the world ocean of vices – and obviate rebirth. 3.

 

ਜਨ ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਕਿਰਪਾ ਕਰੀਐ ॥ ਸਾਧੂ ਧੂਰਿ ਮਿਲੈ ਨਿਸਤਰੀਐ ॥੪॥੬॥੧੧॥

Jan Nānak ka▫o parabẖ kirpā karī▫ai.  Sāḏẖū ḏẖūr milai nisṯarī▫ai. ||4||6||11||

 

O (prabh) Almighty, please (kirpa kareeai) be kind (kau) to (jan) humble fifth Nanak, i.e. Your seekers, – and lead them to the guru; because it is when one (milai) receives (dhoor-i) dust of feet/guidance of (saadhoo) the guru one (nistareeai) gets across life, i.e. gets to the Almighty and not be reborn. 4. 6. 11.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਰਿਦੇ ਮਹਿ ਚੀਨਾ ॥ ਸਗਲ ਮਨੋਰਥ ਪੂਰਨ ਆਸੀਨਾ ॥੧॥

Bilāval mėhlā 5.  Gur kā sabaḏ riḏe mėh cẖīnā.  Sagal manorath pūran āsīnā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: One who (cheena) understands (sabad-u = word) teachings of the guru – to comply with Divine virtues and commands or the laws of nature, (mah-i) in (ridai) mind; (sagal) all his/her (manorath) objectives and (aseena) expectations are (pooran) fulfilled. 1.

 

ਸੰਤ ਜਨਾ ਕਾ ਮੁਖੁ ਊਜਲੁ ਕੀਨਾ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਨਾਮੁ ਦੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Sanṯ janā kā mukẖ ūjal kīnā.  Kar kirpā apunā nām ḏīnā. ||1|| rahā▫o.

 

The Almighty (keena) makes (mukh-u) the face of that person (oojal-u = clean) free of blemish, i.e. no faults are found in Divine court with him/her; whom the Almighty (kar-i kirpa) kindly (deena) gives awareness of (apuna = own) IT’s (naam-u) commands – as guide for life and s/he follows that. 1.

(Rahaau) pause and reflect on this.

 

ਅੰਧ ਕੂਪ ਤੇ ਕਰੁ ਗਹਿ ਲੀਨਾ ॥ ਜੈ ਜੈ ਕਾਰੁ ਜਗਤਿ ਪ੍ਰਗਟੀਨਾ ॥੨॥

Anḏẖ kūp ṯe kar gėh līnā.  Jai jai kār jagaṯ pargatīnā. ||2||

 

IT (gah-i) holds his/her (kar-u) hand and (leena) takes out (tey) from (andh) the blind (koop) well, i.e. helps one blinded by attachment to the world-play to give them up– and pay attention to Naam; his/her (jai jai kaar-u) glory (pragtteena = manifests) spreads (jagat-i = in world) everywhere. 2.

 

ਨੀਚਾ ਤੇ ਊਚ ਊਨ ਪੂਰੀਨਾ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਹਾ ਰਸੁ ਲੀਨਾ ॥੩॥

Nīcẖā ṯe ūcẖ ūn pūrīnā.  Amriṯ nām mahā ras līnā. ||3||

 

IT makes (ooch) high low and (pooreena) complete (oon) the deficient (tey) from (neechaa), i.e. lifts those fallen to vices and imparts awareness of Naam to those who are unaware; they are (leena = absorbed) enjoy (mahaa) great (ras-u) elixir of, i.e. live by (naam-u) Divine virtues and commands in mind. 3.

 

ਮਨ ਤਨ ਨਿਰਮਲ ਪਾਪ ਜਲਿ ਖੀਨਾ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਭਏ ਪ੍ਰਸੀਨਾ ॥੪॥੭॥੧੨॥

Man ṯan nirmal pāp jal kẖīnā.  Kaho Nānak parabẖ bẖa▫e parsīnā. ||4||7||12||

 

Their (man = mind, tan = body) thoughts and deeds are (nirmal = clean) free of vices; their (paap) transgressions are (jal-i) burnt and (kheena) destroyed, i.e. given up; (prabh) the Almighty (bhaey) is (praseena) pleased – to accept them for union, (kah-u = say) says fifth Nanak. 4. 7. 12.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਗਲ ਮਨੋਰਥ ਪਾਈਅਹਿ ਮੀਤਾ ॥ ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਈਐ ਚੀਤਾ ॥੧॥

Bilāval mėhlā 5.  Sagal manorath pā▫ī▫ah mīṯā.  Cẖaran kamal si▫o lā▫ī▫ai cẖīṯā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: O my (meeta) friend, (sagal) all (manorath) objectives are (paaeeah-i) attained when we (laaeeai = put) fix (cheeta) consciousness (sio) on (kamal = lotus, charan = feet) obedience to Divine commands, i.e. live by laws of nature. 1.

 

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ਹਉ ਬਲਿਹਾਰੀ ਜੋ ਪ੍ਰਭੂ ਧਿਆਵਤ ॥ ਜਲਨਿ ਬੁਝੈ ਹਰਿ ਹਰਿ ਗੁਨ ਗਾਵਤ ॥੧॥ ਰਹਾਉ ॥

Ha▫o balihārī jo parabẖū ḏẖi▫āvaṯ.  Jalan bujẖai har har gun gāvaṯ. ||1|| rahā▫o.

 

(Hau) I (balihaaree = am sacrifice to) adore those (jo) who (dhiaavat) pay attention to – virtues and commands of – (prabhoo) the Almighty; their (jalan-i = burning) fire – of desires and jealousy – (bujhai) is extinguished by (gaavat = singing) praising and emulating (har-i = dispel vices) the purifying and (har-i = make green) rejuvenating (gun) Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

ਸਫਲ ਜਨਮੁ ਹੋਵਤ ਵਡਭਾਗੀ ॥ ਸਾਧਸੰਗਿ ਰਾਮਹਿ ਲਿਵ ਲਾਗੀ ॥੨॥

Safal janam hovaṯ vadbẖāgī.  Sāḏẖsang rāmėh liv lāgī. ||2||

 

One who joins (saadhsang-i) holy congregation where virtues and commands of the Almighty are learnt; his/her (liv) attention remains (laagee) fixed (raamah-i) on the Almighty and his/her (janam-u) human birth (hovat) becomes (saphal) successful – s/he attains union with the Creator. 2.

 

ਮਤਿ ਪਤਿ ਧਨੁ ਸੁਖ ਸਹਜ ਅਨੰਦਾ ॥ ਇਕ ਨਿਮਖ ਨ ਵਿਸਰਹੁ ਪਰਮਾਨੰਦਾ ॥੩॥

Maṯ paṯ ḏẖan sukẖ sahj ananḏā.  Ik nimakẖ na visrahu parmānanḏā. ||3||

 

One gets (mat-i) good sense, (pat-i) honour, (sukh) peace, (sahj) poise and (anadaa) joy; these are attained when You the Almighty, (parmaananda) the epitome of supreme bliss, are not (visrah-u) forgotten even for a (khin) moment, i.e. when You are in the mind, one does not transgress and receives Your all-embracing grace. 3.

 

ਹਰਿ ਦਰਸਨ ਕੀ ਮਨਿ ਪਿਆਸ ਘਨੇਰੀ ॥ ਭਨਤਿ ਨਾਨਕ ਸਰਣਿ ਪ੍ਰਭ ਤੇਰੀ ॥੪॥੮॥੧੩॥

Har ḏarsan kī man pi▫ās gẖanerī.  Bẖanaṯ Nānak saraṇ parabẖ ṯerī. ||4||8||13||

 

I have (ghaneyree = plenty) great (piaas = thirst) yearning for Your (daras) vision, o (har-i) Almighty; I cannot obtain it by my efforts and place myself in Your (saran-i = sanctuary) care and obedience, o (prabh) Almighty – please be kind to bestow, (bhanat-i) says fifth Nanak. 4. 8. 13.

 

 

 

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

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

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

 

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

     

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

Page 802

 

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

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

 

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

 

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

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

 

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

 

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

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

 

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

 

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

 

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

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

 

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

ਮਾਨੁ ਮਹਤੁ ਨ ਸਕਤਿ ਹੀ ਕਾਈ ਸਾਧਾ ਦਾਸੀ ਥੀਓ ॥

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

 

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

 

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.