SGGS pp 813-815, Bilaaval M: 5, Shabads 50-57.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸੋਈ ਮਲੀਨੁ ਦੀਨੁ ਹੀਨੁ ਜਿਸੁ ਪ੍ਰਭੁ ਬਿਸਰਾਨਾ ॥ ਕਰਨੈਹਾਰੁ ਨ ਬੂਝਈ ਆਪੁ ਗਨੈ ਬਿਗਾਨਾ ॥੧॥

Bilāval mėhlā 5.  So▫ī malīn ḏīn hīn jis parabẖ bisrānā.  Karnaihār na būjẖ▫ī āp ganai bigānā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: One (jis-u) who (bisraana = forgets) ignores Commands of (prabh-u) the Almighty, – which are the guide for life -, (soee) that person (maleen-u = dirty) succumbs to vices, because s/he (deen = weak) cannot stand up to the vices and is (heen-u) bereft of virtues.

S/he does not (boojhaee = recognize) acknowledge (karnaihaar) the Creator, and despite being (bigaana/b-egiaana) ignorant/devoid of virtues (ganai = counts) gives importance to (aap-u) him/herself – not caring for Divine commands. 1.

 

ਦੂਖੁ ਤਦੇ ਜਦਿ ਵੀਸਰੈ ਸੁਖੁ ਪ੍ਰਭ ਚਿਤਿ ਆਏ ॥ ਸੰਤਨ ਕੈ ਆਨੰਦੁ ਏਹੁ ਨਿਤ ਹਰਿ ਗੁਣ ਗਾਏ ॥੧॥ ਰਹਾਉ ॥

Ḏūkẖ ṯaḏe jaḏ vīsrai sukẖ parabẖ cẖiṯ ā▫e.  Sanṯan kai ānanḏ ehu niṯ har guṇ gā▫e. ||1|| rahā▫o.

 

(Dookh) distress comes (tadey) only then (jad-i) when one (veesrai = forgets) ignores commands of (prabh) the Almighty – which are the guide for life – and (sukh-u) comfort/peace comes when they are (aaey = comes, chit-i = in mind) kept in mind.

(Kai) for (santan) the saints, (aanand-u) bliss is (ehu) this: To (nit) ever (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਊਚੇ ਤੇ ਨੀਚਾ ਕਰੈ ਨੀਚ ਖਿਨ ਮਹਿ ਥਾਪੈ ॥ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਈਐ ਠਾਕੁਰ ਪਰਤਾਪੈ ॥੨॥

Ūcẖe ṯe nīcẖā karai nīcẖ kẖin mėh thāpai.  Kīmaṯ kahī na jā▫ī▫ai ṯẖākur parṯāpai. ||2||

 

Almighty (karai) makes a person (neechaa) low (tey) from (oochey) high, i.e. a proud person is rejected by the Almighty for union; while IT (thaapey) installs (neech) a lowly person (mah-i) in (khin) a moment, a humble person is honourably accepted by the Almighty.

(Keemat-i) the value (partaapai) of magnificence of (tthaakur) the Master cannot (kahi) stated, i.e. of such great value is practice of Divine virtues and commands. 2.

 

ਪੇਖਤ ਲੀਲਾ ਰੰਗ ਰੂਪ ਚਲਨੈ ਦਿਨੁ ਆਇਆ ॥ ਸੁਪਨੇ ਕਾ ਸੁਪਨਾ ਭਇਆ ਸੰਗਿ ਚਲਿਆ ਕਮਾਇਆ ॥੩॥

Pekẖaṯ līlā rang rūp cẖalnai ḏin ā▫i▫ā.  Supne kā supnā bẖa▫i▫ā sang cẖali▫ā kamā▫i▫ā. ||3||

 

The human being remains engrossed in (peykhat) watching (leela = play) the Divine given (rang = colour) complexion and (roop) features, i.e. is attached to what is visible and does not care for the Almighty, and then suddenly – (din-u) the day (chalnai) of departure (aaiaa) arrives.

S/he does not realize that (supney = dream) enjoyment of transitory pleasures (bhaiaa) is (supna) a dream; the consequences of one’s (kamaaiaa) conduct (chaliaa) goes (sang-i) with the soul, on death. 3.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਤੇਰੀ ਸਰਣਾਈ ॥ ਹਰਿ ਦਿਨਸੁ ਰੈਣਿ ਨਾਨਕੁ ਜਪੈ ਸਦ ਸਦ ਬਲਿ ਜਾਈ ॥੪॥੨੦॥੫੦॥

Karaṇ kāraṇ samrath parabẖ ṯerī sarṇā▫ī.  Har ḏinas raiṇ Nānak japai saḏ saḏ bal jā▫ī. ||4||20||50||

 

O (karan = maker, kaaran = creation) Creator, we mortals can do nothing on our own; You alone are (samrath) capable of doing anything; we seek (teyri) Your (sarnaaee = sanctuary) care.

May I (japai) remember and practice Your commands (dinas-u) day and (rain-i) night, o (har-i) Almighty, and (sad sad) for ever (bal-i jaaee = sacrifice) submit to You, says fifth Nanak. 4. 20. 50.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜਲੁ ਢੋਵਉ ਇਹ ਸੀਸ ਕਰਿ ਕਰ ਪਗ ਪਖਲਾਵਉ ॥ ਬਾਰਿ ਜਾਉ ਲਖ ਬੇਰੀਆ ਦਰਸੁ ਪੇਖਿ ਜੀਵਾਵਉ ॥੧॥

Bilāval mėhlā 5.  Jal dẖova▫o ih sīs kar kar pag pakẖlāva▫o.  Bār jā▫o lakẖ berī▫ā ḏaras pekẖ jīvāva▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: I would (ddhovau) carry (jal-u) water (kar-i) on (ih = this) my (sees) head and (pakhlaavau) wash (pag) the feet- of the saints with my (kar) hands.

I shall (baar-i jaau = sacrifice) humbly carry out their bidding (lakh = one hundred thousand, bereeaa = times) without any reservation; I (jeevaavau) am enlivened, (peykh-i) seeing their (daras) sight, i.e. am able to overcome vices in their company. 1.

 

ਕਰਉ ਮਨੋਰਥ ਮਨੈ ਮਾਹਿ ਅਪਨੇ ਪ੍ਰਭ ਤੇ ਪਾਵਉ ॥ ਦੇਉ ਸੂਹਨੀ ਸਾਧ ਕੈ ਬੀਜਨੁ ਢੋਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Kara▫o manorath manai māhi apne parabẖ ṯe pāva▫o.  Ḏe▫o sūhnī sāḏẖ kai bījan dẖolāva▫o. ||1|| rahā▫o.

 

Whatever (manorath) aspirations I (karau = make) have (maah-i) in (manai) the mind; I shall (paavau) obtain their fulfilment (tey) from (apney = own) my (prabh) Master, i.e. by Divine grace.

I shall (de-au) use (soohni) the broom to clean the place of (saadh) the saints and (ddholaavay) wave (beejan) the hand-held fan, i.e. shall serve the saints in all ways, for their guidance on how to receive Divine grace. 1.

 

ਅੰਮ੍ਰਿਤ ਗੁਣ ਸੰਤ ਬੋਲਤੇ ਸੁਣਿ ਮਨਹਿ ਪੀਲਾਵਉ ॥ ਉਆ ਰਸ ਮਹਿ ਸਾਂਤਿ ਤ੍ਰਿਪਤਿ ਹੋਇ ਬਿਖੈ ਜਲਨਿ ਬੁਝਾਵਉ ॥੨॥
Amriṯ guṇ sanṯ bolṯe suṇ manėh pīlāva▫o.  U▫ā ras mėh sāʼnṯ ṯaripaṯ ho▫e bikẖai jalan bujẖāva▫o. ||2||

 

(Sant) the saints (boltey = speak) impart awareness of (amrit) the life-giving (gun) virtues of the Almighty; I shall (sun-i) listen, i.e. receive this elixir and give it (manah-i) to the mind (peelaavau) to drink, i.e. use them as guide for life.

I (hoey) am (tripat-i = satiated) satisfied and (saant-i) pacified (mah-i = in) with (uaa) that (ras) elixir by (bujhaavau) extinguishing (jalan = burning) the fire of (bikhai) vices. 2.

 

ਜਬ ਭਗਤਿ ਕਰਹਿ ਸੰਤ ਮੰਡਲੀ ਤਿਨ੍ਹ੍ਹ ਮਿਲਿ ਹਰਿ ਗਾਵਉ ॥ ਕਰਉ ਨਮਸਕਾਰ ਭਗਤ ਜਨ ਧੂਰਿ ਮੁਖਿ ਲਾਵਉ ॥੩॥

Jab bẖagaṯ karahi sanṯ mandlī ṯinĥ mil har gāva▫o.  Kara▫o namaskār bẖagaṯ jan ḏẖūr mukẖ lāva▫o. ||3||

 

(Jab) when (sant = saints, mandli = group/gathering) the holy congregation (karah-i = does, bhagat-i = devotion) praises the Almighty, I shall (mil-i) join them and (gaavau = sing) praise (har-i) the Almighty.

I shall (karau = do) pay (namaskaar) obeisance to (bhagat jan) the devotees, and (laavau) apply (dhhoor-i) dust of their feet (mukh-i) to my face, i.e. respect them and follow their example. 3.

 

ਊਠਤ ਬੈਠਤ ਜਪਉ ਨਾਮੁ ਇਹੁ ਕਰਮੁ ਕਮਾਵਉ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਹਰਿ ਸਰਨਿ ਸਮਾਵਉ ॥ ੪॥੨੧॥੫੧॥

Ūṯẖaṯ baiṯẖaṯ japa▫o nām ih karam kamāva▫o.  Nānak kī parabẖ benṯī har saran samāva▫o. ||4||21||51||

 

I wish to (japau) recall and practice (naam-u) Divine virtues and commands (ootthat) standing and (baitthat) sitting – act by Divine commands in all activity; may I (kamaau) perform this (karam) religious act, i.e. this should be my way of worship.

This is (beynti) the supplication (ki) of fifth Nanak: May I ever (samaavau) remain (saran-i) in sanctuary of (har-i) the Almighty, i.e. submit to Divine commands. 4. 21. 51.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਇਹੁ ਸਾਗਰੁ ਸੋਈ ਤਰੈ ਜੋ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਸੰਗਿ ਵਸੈ ਵਡਭਾਗੀ ਪਾਏ ॥੧॥

Bilāval mėhlā 5.  Ih sāgar so▫ī ṯarai jo har guṇ gā▫e.  Sāḏẖsangaṯ kai sang vasai vadbẖāgī pā▫e. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Soee) only that person (tarai = swims) gets across (ihu) this (saagar-u) ocean – of vices in the world-play, and finds the Almighty – (jo) who (gaaey = sings) praises and emulates (gun) virtues – and obeys commands – of (har-i) the Almighty.

She is one who (vaddbhaagi) has the good fortune to (paaey) find (saadhsangat-i) the holy congregation, and (vasai) lives (sang-i) in that company, i.e. joins it to recount and learns to practice Divine virtues and commands. 1.

 

Page 814

 

ਸੁਣਿ ਸੁਣਿ ਜੀਵੈ ਦਾਸੁ ਤੁਮ੍ਹ੍ਹ ਬਾਣੀ ਜਨ ਆਖੀ ॥ ਪ੍ਰਗਟ ਭਈ ਸਭ ਲੋਅ ਮਹਿ ਸੇਵਕ ਕੀ ਰਾਖੀ ॥੧॥ ਰਹਾਉ ॥

Suṇ suṇ jīvai ḏās ṯumĥ baṇī jan ākẖī.  Pargat bẖa▫ī sabẖ lo▫a mėh sevak kī rākẖī. ||1|| rahā▫o.

 

(Daas-u = servant) the devotee (sun-i sun-i) listens to (tumh) Your (baani = words) praises (aakhi = said) uttered (jan) by the seekers , o Almighty, emulates them and thus (jeevai = lives) does not succumb to vices.

This (raakhi) preservation of honour of (seyvak) the devotee (bhaee) gets (pargatt = manifest) known to (sabh) all (loa) people – world, i.e. efficacy of emulating Divine virtues is accepted by all. 1.

(Rahaau) pause and reflect on this.

 

ਅਗਨਿ ਸਾਗਰ ਤੇ ਕਾਢਿਆ ਪ੍ਰਭਿ ਜਲਨਿ ਬੁਝਾਈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥

Agan sāgar ṯe kādẖi▫ā parabẖ jalan bujẖā▫ī.  Amriṯ nām jal sancẖi▫ā gur bẖa▫e sahā▫ī. ||2||

 

(Prabh-i) the Almighty (kaaddhiaa) extricates (tey) from (saagar = ocean, agan-i = of fire) vices and (bujhaaee) extinguishes (jalan-i) the fire, i.e. the Almighty frees craving.

This happens when (gur) the guru (bhaey) is (sahaaee = of help) kind to guide; one then (sanchiaa) irrigates the withered mind with (jal-u) the water of Naam, i.e. when the guru imparts awareness of Divine virtues and commands and one is able to overcome vices. 2.

 

ਜਨਮ ਮਰਣ ਦੁਖ ਕਾਟਿਆ ਸੁਖ ਕਾ ਥਾਨੁ ਪਾਇਆ ॥ ਕਾਟੀ ਸਿਲਕ ਭ੍ਰਮ ਮੋਹ ਕੀ ਅਪਨੇ ਪ੍ਰਭ ਭਾਇਆ ॥੩॥

Janam maraṇ ḏukẖ kāti▫ā sukẖ kā thān pā▫i▫ā.  Kātī silak bẖaram moh kī apne parabẖ bẖā▫i▫ā. ||3||

 

By living by Naam, (dukh) the suffering of (janam) births and (maran) deaths (kaattiaa = cut) is obviated, and (thaan-u) place of (sukh-u) peace, i.e. union with the Almighty, is (paaiaa) attained.

One who (bhaaiaa) is liked by (prabh) the Almighty Master (apney = own) of all, IT (kaattee) cuts (silak = rope) bondage to (bhram = delusion) doubts about the Almighty and (moh) attachment to the world-play, to unite with IT-self. 3.

 

ਮਤ ਕੋਈ ਜਾਣਹੁ ਅਵਰੁ ਕਛੁ ਸਭ ਪ੍ਰਭ ਕੈ ਹਾਥਿ ॥ ਸਰਬ ਸੂਖ ਨਾਨਕ ਪਾਏ ਸੰਗਿ ਸੰਤਨ ਸਾਥਿ ॥੪॥੨੨॥੫੨॥

Maṯ ko▫ī jāṇhu avar kacẖẖ sabẖ parabẖ kai hāth.  Sarab sūkẖ Nānak pā▫e sang sanṯan sāth. ||4||22||52||

 

(Mat) let not (koee) anyone (jaanhu = consider) think (kachh-u = something, avar-u = else) otherwise, (sabh) everything is (haath-i) in hands (kai) of (prabh) the Almighty.

This is understood (sang-i saath) in company of (santan) the saints and one (paaey) obtains (sarab) all (sookh) comforts/peace – by way of settling down in union with the Almighty, says fifth Nanak. 4. 22. 52.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬੰਧਨ ਕਾਟੇ ਆਪਿ ਪ੍ਰਭਿ ਹੋਆ ਕਿਰਪਾਲ ॥ ਦੀਨ ਦਇਆਲ ਪ੍ਰਭ ਪਾਰਬ੍ਰਹਮ ਤਾ ਕੀ ਨਦਰਿ ਨਿਹਾਲ ॥੧॥

Bilāval mėhlā 5.  Banḏẖan kāte āp parabẖ ho▫ā kirpāl.  Ḏīn ḏa▫i▫āl parabẖ pārbarahm ṯā kī naḏar nihāl. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Prabh-i) the Almighty (hoaa) was (kirpaal) kind to (aap-i) IT-self (kaattey) cut (bandhan) bondage to suffering.

(Prabh) the Almighty (paarbrahm) Supreme Being is (daiaal) compassionate to (deen) the needy; we are (nihaal) happy by receiving (ta ki = of that) IT’s (nadar-i = sight) grace. 1.

 

ਗੁਰਿ ਪੂਰੈ ਕਿਰਪਾ ਕਰੀ ਕਾਟਿਆ ਦੁਖੁ ਰੋਗੁ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸੁਖੀ ਭਇਆ ਪ੍ਰਭ ਧਿਆਵਨ ਜੋਗੁ ॥੧॥ ਰਹਾਉ ॥

Gur pūrai kirpā karī kāti▫ā ḏukẖ rog.  Man ṯan sīṯal sukẖī bẖa▫i▫ā parabẖ ḏẖi▫āvan jog. ||1|| rahā▫o.

 

(Gur-i) the great (poorai) perfect Almighty, (kirpa kari) has been kind to (kaattiaa = cut) end (rog-u) the ailment and (dukh-u) suffering. (Note: This seems to refer to illness of the child Hargobind, son of the fifth Guru, and later to be the sixth Guru).

We invoked (prabh) the Almighty who alone is (jog-u) worthy of (dhiaavan) being invoked and (man-u) the mind and (tan-u) body, are (seetal-u = cool) free of the malady; we are (sukhi) at peace. 1.

(Rahaau) pause and reflect on this.  

 

ਅਉਖਧੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਰੋਗੁ ਨ ਵਿਆਪੈ ॥ ਸਾਧਸੰਗਿ ਮਨਿ ਤਨਿ ਹਿਤੈ ਫਿਰਿ ਦੂਖੁ ਨ ਜਾਪੈ ॥੨॥

A▫ukẖaḏẖ har kā nām hai jiṯ rog na vi▫āpai.  Sāḏẖsang man ṯan hiṯai fir ḏūkẖ na jāpai. ||2||

 

Practice of (naam-u) virtues and commands (ka) of (har-i) the Almighty is (aukhadh-u) the medicine by (jit-u) which no (rog-u) ailment (viaapai) afflicts.

Naam becomes (hitai) lovable (man-i) by the mind and (tan-i) the body, i.e. guides thoughts and deeds – by joining (saadhsang-i) the holy congregation, and (phir-i) then (dookh) distress is not (jaapai) experienced. 2.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਜਾਪੀਐ ਅੰਤਰਿ ਲਿਵ ਲਾਈ ॥ ਕਿਲਵਿਖ ਉਤਰਹਿ ਸੁਧੁ ਹੋਇ ਸਾਧੂ ਸਰਣਾਈ ॥੩॥

Har har har har jāpī▫ai anṯar liv lā▫ī.  Kilvikẖ uṯrėh suḏẖ ho▫e sāḏẖū sarṇā▫ī. ||3||

 

We should (jaapeeai) recall and practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i har-i) the Almighty, (laaee = focusing, liv = attention) contemplating (antar-i) within.

 When done (hoey) being (sarnaai = sanctuary) under care, i.e. with guidance, of (saadhoo) the guru, (kilvikh) vices (utrah-i = removed) are given up and one (ho-e) becomes (sudh-u = pure) free from the tendency to transgress. 3.

 

ਸੁਨਤ ਜਪਤ ਹਰਿ ਨਾਮ ਜਸੁ ਤਾ ਕੀ ਦੂਰਿ ਬਲਾਈ ॥ ਮਹਾ ਮੰਤ੍ਰੁ ਨਾਨਕੁ ਕਥੈ ਹਰਿ ਕੇ ਗੁਣ ਗਾਈ ॥੪॥੨੩॥੫੩॥

Sunaṯ japaṯ har nām jas ṯā kī ḏūr balā▫ī.  Mahā manṯar Nānak kathai har ke guṇ gā▫ī. ||4||23||53||

 

One who (sunat) listens to (jas-u = glory) virtues, and (japat) keeps in mind (naam) virtues and commands of (har-i) the Almighty, (ki = of, ta = that) his/her (balaaee) tormentors, i.e. vices, are (door-i = put away) kept at bay.

Fifth Nanak (kathai = utters) recites (mahaa) the great (mantr) mantra, which is to (gaaee = sing) praise (gun) virtues of (har-i) the Almighty – and emulate them. 4. 23. 53.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਭੈ ਤੇ ਉਪਜੈ ਭਗਤਿ ਪ੍ਰਭ ਅੰਤਰਿ ਹੋਇ ਸਾਂਤਿ ॥ ਨਾਮੁ ਜਪਤ ਗੋਵਿੰਦ ਕਾ ਬਿਨਸੈ ਭ੍ਰਮ ਭ੍ਰਾਂਤਿ ॥੧॥

Bilāval mėhlā 5.  Bẖai ṯe upjai bẖagaṯ parabẖ anṯar ho▫e sāʼnṯ.  Nām japaṯ govinḏ kā binsai bẖaram bẖarāʼnṯ. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Tey) from (bhai = fear) respect (upjai = manifests) comes (bhagat-i) devotion, i.e. practice of virtues and commands, of (prabh) the Almighty, by which (saant-i) peace (hoey = happens) is attained.

By (japat) recalling (naam-u) virtues and commands of (govind = master of the world) the Almighty, (bhram) wandering caused by (bhraant-i) lack of faith in the Almighty (binsai = destroyed) ends, i.e. one who understands Naam becomes steady. 1.

 

ਗੁਰੁ ਪੂਰਾ ਜਿਸੁ ਭੇਟਿਆ ਤਾ ਕੈ ਸੁਖਿ ਪਰਵੇਸੁ ॥ ਮਨ ਕੀ ਮਤਿ ਤਿਆਗੀਐ ਸੁਣੀਐ ਉਪਦੇਸੁ ॥੧॥ ਰਹਾਉ ॥

Gur pūrā jis bẖeti▫ā ṯā kai sukẖ parves.  Man kī maṯ ṯi▫āgī▫ai suṇī▫ai upḏes. ||1|| rahā▫o.

 

One (jis-u) who (bheyttiaa) meets and follows (poora) the perfect (gur) guru, (sukh-i) peace (parveys-u = enters) is experienced in the mind (kai) of (ta) that person.

We should therefore (tiageeai) forsake (mat-i) counsel of (man) the mind, i.e. not act by own ideas, but (suneeai) listen to (updeys-u) instructions of the guru, and act on them. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਮਰਤ ਸਿਮਰਤ ਸਿਮਰੀਐ ਸੋ ਪੁਰਖੁ ਦਾਤਾਰੁ ॥ ਮਨ ਤੇ ਕਬਹੁ ਨ ਵੀਸਰੈ ਸੋ ਪੁਰਖੁ ਅਪਾਰੁ ॥੨॥

Simraṯ simraṯ simrī▫ai so purakẖ ḏāṯār.  Man ṯe kabahu na vīsrai so purakẖ apār. ||2||

 

We should (simrat simrat) ever recall and (simreeai) keep in mind – instructions of (so = that) the One (daataar-u = giver) beneficent (purakh-u) all-pervasive Master to the soul. Virtues and commands of the One (apaar-u) Infinite (purakh-u) all pervasive Master should (kabah-u na) never (veesrai) be forgotten (tey) from (man) the mind. 2.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਰੰਗੁ ਲਗਾ ਅਚਰਜ ਗੁਰਦੇਵ ॥ ਜਾ ਕਉ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਤਾ ਕਉ ਲਾਵਹੁ ਸੇਵ ॥੩॥

Cẖaran kamal si▫o rang lagā acẖraj gurḏev.  Jā ka▫o kirpā karahu parabẖ ṯā ka▫o lāvhu sev. ||3||

 

(Rang-u) love (siau) for (charan = feet, kamal = lotus) obedience to commands of the Almighty (lagaa) develops with guidance of (acharj) the wonderful (gurdeyv) enlightener guru.

O (prabh) Almighty, on (ja kau) whoever You (karhu kirpa) are kind, You (laavahu) engage (ta kau) that person in (seyv) service, i.e. obey Divine commands with guidance of the guru to. 3.

 

ਨਿਧਿ ਨਿਧਾਨ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਮਨਿ ਤਨਿ ਆਨੰਦ ॥ ਨਾਨਕ ਕਬਹੁ ਨ ਵੀਸਰੈ ਪ੍ਰਭ ਪਰਮਾਨੰਦ ॥੪॥੨੪॥੫੪॥

Niḏẖ niḏẖān amriṯ pī▫ā man ṯan ānanḏ.  Nānak kabahu na vīsrai parabẖ parmānanḏ. ||4||24||54||

 

One who (peeaa) drinks (amrit-u) the nectar, i.e. obtains awareness of Naam or Divine virtues and commands, which is (nidh-i) the treasure of (nidhaan) treasures, s/he enjoys (aanand) bliss (man-i) in mind, and (tan-i) body, i.e. in the total being.

May (prabh) Almighty, the source of (parmaanand) Supreme bliss (kabahu na) never (veesrai) be forgotten by me, prays fifth Nanak. 4. 24. 54.

 

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Note: One who carries out instructions of the guru to lead life by Naam, i.e. by emulating Divine virtues and in obedience to Hukam or Divine commands lives in peace. All those who follow his/her example also enjoy peace of mind. This is the message of the fifth Guru in this Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਤ੍ਰਿਸਨ ਬੁਝੀ ਮਮਤਾ ਗਈ ਨਾਠੇ ਭੈ ਭਰਮਾ ॥ ਥਿਤਿ ਪਾਈ ਆਨਦੁ ਭਇਆ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥੧॥

Bilāval mėhlā 5.  Ŧarisan bujẖī mamṯā ga▫ī nāṯẖe bẖai bẖarmā.  Thiṯ pā▫ī ānaḏ bẖa▫i▫ā gur kīne ḏẖarmā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Trisan/trisna = craving) the fire of desires (bujhi) has been quenched, (mamta) possessiveness (gaee) has left, (bharma = delusion) doubts about Divine protection and hence (bhai) fears – of suffering – (naatthey = run) have been dispelled.

(Thit-i) stability of mind has been (paee) attained and (aanad/anand) bliss (bhaiaa) experienced since (gur-i) the guru (keeney) caused me (dharma) to be dutiful – to live by Divine virtues and commands. 1.

 

ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿਆ ਬਿਨਸੀ ਮੇਰੀ ਪੀਰ ॥ ਤਨੁ ਮਨੁ ਸਭੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਸੁਖੁ ਬੀਰ ॥੧॥ ਰਹਾਉ ॥

Gur pūrā ārāḏẖi▫ā binsī merī pīr.  Ŧan man sabẖ sīṯal bẖa▫i▫ā pā▫i▫ā sukẖ bīr. ||1|| rahā▫o.

 

I (aaraadhiaa) remember to obey teachings of (poora) the perfect guru – to shun transgressions, and consequently – (meyri) my (peer = pain) suffering (gaee) has gone.

(Tan-u) the body, (man-u) mind, (sabh = all) my total being (bhaiaa) is (seetal) cool; and I have (paaiaa) attained (sukh-u) peace, o (beer) brother. 1.

(Rahaau) pause and reflect on this.

 

ਸੋਵਤ ਹਰਿ ਜਪਿ ਜਾਗਿਆ ਪੇਖਿਆ ਬਿਸਮਾਦੁ ॥ ਪੀ ਅੰਮ੍ਰਿਤੁ ਤ੍ਰਿਪਤਾਸਿਆ ਤਾ ਕਾ ਅਚਰਜ ਸੁਆਦੁ ॥੨॥

Sovaṯ har jap jāgi▫ā pekẖi▫ā bismāḏ.  Pī amriṯ ṯaripṯāsi▫ā ṯā kā acẖraj su▫āḏ. ||2||

 

I was (sovat) asleep, i.e. engrossed in the world-play, but (jaagiaa = awoke) became conscious of this with the guru’s guidance and (peykhiaa) saw (bismaad-u) the wondrous Almighty – within.

I am (triptaasiaa) satiated by (pee) drinking (amrit-u) the life-giving elixir, i.e. am happy living by Naam or Divine virtues and commands; (ta ka) its (suaad = taste) experience is (acharj) wonderful. 2.

 

ਆਪਿ ਮੁਕਤੁ ਸੰਗੀ ਤਰੇ ਕੁਲ ਕੁਟੰਬ ਉਧਾਰੇ ॥ ਸਫਲ ਸੇਵਾ ਗੁਰਦੇਵ ਕੀ ਨਿਰਮਲ ਦਰਬਾਰੇ ॥੩॥

Āp mukaṯ sangī ṯare kul kutamb uḏẖāre.  Safal sevā gurḏev kī nirmal ḏarbāre. ||3||

 

One who follows the guru’s guidance, (tarey = swims) gets across the world-ocean of vices (aap-i) him/her-self and (udhaarey) saves (kul) the lineage and (kuttamb) family, i.e. all those who follow his/her example are saved.

(Seyva = service) obedience (ki) of (gurdeyv) the enlightener guru is (saphal) fruit-full, i.e. one is accepted, (darbaar-e) in court of (nirmal) the Pristine Almighty. 3.

 

ਨੀਚੁ ਅਨਾਥੁ ਅਜਾਨੁ ਮੈ ਨਿਰਗੁਨੁ ਗੁਣਹੀਨੁ ॥ ਨਾਨਕ ਕਉ ਕਿਰਪਾ ਭਈ ਦਾਸੁ ਅਪਨਾ ਕੀਨੁ ॥੪॥੨੫॥੫੫॥

Nīcẖ anāth ajān mai nirgun guṇhīn.  Nānak ka▫o kirpā bẖa▫ī ḏās apnā kīn. ||4||25||55||

 

(Mai) I am (neech-u) lowly, (anaath-u) master-less, (ajaan-u = un-aware) ignorant and (nirgun-u, gunheen-u) bereft of virtues.

(Kirpa) grace (bhaee) was bestowed by the Almighty (kau = to) on fifth Nanak, to (keen) make him (apna = own) IT’s (daas-u) servant – caused him to live by Divine virtues and commands and thus become acceptable. 4. 25. 55.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਹਰਿ ਭਗਤਾ ਕਾ ਆਸਰਾ ਅਨ ਨਾਹੀ ਠਾਉ ॥ ਤਾਣੁ ਦੀਬਾਣੁ ਪਰਵਾਰ ਧਨੁ ਪ੍ਰਭ ਤੇਰਾ ਨਾਉ ॥੧॥

Bilāval mėhlā 5.  Har bẖagṯā kā āsrā an nāhī ṯẖā▫o.  Ŧāṇ ḏībāṇ parvār ḏẖan parabẖ ṯerā nā▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Har-i) the Almighty is (aasra) the mainstay (ka) of (bhagtaa) the devotees; there is (naahi) not (aan) any other (tthaau) place, i.e. those who practice Divine virtues and commands do not look elsewhere.

Awareness of (teyra) Your (naau/naam) virtues and commands is their (taan-u) strength, (deebaan-u = court) the authority to obey, their (parvaar) family and (dhan-u) wealth – which helps here and in the hereafter, o (prabh) Almighty. 1.

 

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਆਪਣੀ ਅਪਨੇ ਦਾਸ ਰਖਿ ਲੀਏ ॥ ਨਿੰਦਕ ਨਿੰਦਾ ਕਰਿ ਪਚੇ ਜਮਕਾਲਿ ਗ੍ਰਸੀਏ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā parabẖ āpṇī apne ḏās rakẖ lī▫e.  Ninḏak ninḏā kar pacẖe jamkāl garsī▫e. ||1|| rahā▫o.

 

(Prabh-i) the Almighty (kar-i) bestows (aapni = own) IT’s (kirpa) kindness and (rakh-i lee-ey) protects (aapney = own) IT’s (daas = servants) devotees – from afflictions.

(Nindak = slanderers) their ill-wishers may (kar-i = do, ninda = slander) try to harm but (pachey = burn) perish and are (grasee-ey) grabbed (jamkaal-i) by the messenger of death – who sends them for rebirth. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਤਾ ਏਕੁ ਧਿਆਵਨਾ ਦੂਸਰ ਕੋ ਨਾਹਿ ॥ ਏਕਸੁ ਆਗੈ ਬੇਨਤੀ ਰਵਿਆ ਸ੍ਰਬ ਥਾਇ ॥੨॥

Sanṯā ek ḏẖi▫āvanā ḏūsar ko nāhi.  Ėkas āgai benṯī ravi▫ā sarab thā▫e. ||2||

 

(Santaa) the saints (dhiaavna) invoke (eyk-u) the One Almighty, (ko naah-i) none (doosar = second) other.

They make (beynti) supplication (aagai) before (eykas-u) the One Master who (raviaa) pervades in (srab) all (thaaey places, i.e. the Almighty helps wherever one may be. 2.

 

ਕਥਾ ਪੁਰਾਤਨ ਇਉ ਸੁਣੀ ਭਗਤਨ ਕੀ ਬਾਨੀ ॥ ਸਗਲ ਦੁਸਟ ਖੰਡ ਖੰਡ ਕੀਏ ਜਨ ਲੀਏ ਮਾਨੀ ॥੩॥

Kathā purāṯan i▫o suṇī bẖagṯan kī bānī.  Sagal ḏusat kẖand kẖand kī▫e jan lī▫e mānī. ||3||

 

One (suni) hears (praatan) old (kathaa) stories from (baani) words (ki) of (bhagtan) the devotees, (io) thus:

The Almighty (kee-ey = made/cut, khandd khandd = into pieces) destroyed, i.e. turned away, (dustt) evil persons, and (lee-ey maani) accepted (jan) the humble seekers – for union. 3.

 

ਸਤਿ ਬਚਨ ਨਾਨਕੁ ਕਹੈ ਪਰਗਟ ਸਭ ਮਾਹਿ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਸਰਣਿ ਪ੍ਰਭ ਤਿਨ ਕਉ ਭਉ ਨਾਹਿ ॥੪॥੨੬॥੫੬॥

Saṯ bacẖan Nānak kahai pargat sabẖ māhi.  Parabẖ ke sevak saraṇ parabẖ ṯin ka▫o bẖa▫o nāhi. ||4||26||56||

 

Fifth Nanak (kahai) says (sat-i = true, bachan = words) the truth which is (pargatt = manifest) well known (maah-i) amongst (sabh) all.

(Sevak = servants) devotees (key) of (prabh) the Almighty seek (saran-i = sanctuary) protection of the Almighty; and (tin kau) they have (naahi) no (bhau) fear – with protection of the Highest Authority. 4. 26. 56.

 

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Note: Human beings are attached to various activities in life. They get obsessed with their families, wealth and status etc. Some people also remain bound to religious rituals. These bonds become so strong that the Creator is forgotten. In the Shabad below the fifth Guru says that these bonds can only be cut by Divine grace which comes by remembrance and practice of Naam/Divine virtues and commands.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬੰਧਨ ਕਾਟੈ ਸੋ ਪ੍ਰਭੂ ਜਾ ਕੈ ਕਲ ਹਾਥ ॥ ਅਵਰ ਕਰਮ ਨਹੀ ਛੂਟੀਐ ਰਾਖਹੁ ਹਰਿ ਨਾਥ ॥੧॥

Bilāval mėhlā 5.  Banḏẖan kātai so parabẖū jā kai kal hāth.  Avar karam nahī cẖẖūtī▫ai rākẖo har nāth. ||1||

 

Composition of the fifth Guru in Raga Bilaaval:  (So = that) the One (prabhoo) Master alone, (ja kai) in whose (haath) hands are (kal) the powers to do so, can (kaattai) cut (bandhan = bondage) attachment to the world-play.

 We cannot (chhootteeai) be freed of the bondages by (avar) other (karam = deeds) methods – like rituals which themselves become bondage; o (har-i) Almighty (naath) Master, please (raakhah-u) protect us from them. 1.

 

ਤਉ ਸਰਣਾਗਤਿ ਮਾਧਵੇ ਪੂਰਨ ਦਇਆਲ ॥ ਛੂਟਿ ਜਾਇ ਸੰਸਾਰ ਤੇ ਰਾਖੈ ਗੋਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o sarṇāgaṯ māḏẖve pūran ḏa▫i▫āl.  Cẖẖūt jā▫e sansār ṯe rākẖai gopāl. ||1|| rahā▫o.

 

O (maadhvey = husband/master of maaiaa) Master of the world-play, You are (pooran) present everywhere and (daiaal) compassionate; we seek (tau) your (sarnaagat-i) care.

One (chhoott-i jaaey) is delivered (tey) from attachments to (sansaar = world) the world-play when the Almighty (gopaal) Sustainor of the world, (raakhai = protects) looks after. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਸਾ ਭਰਮ ਬਿਕਾਰ ਮੋਹ ਇਨ ਮਹਿ ਲੋਭਾਨਾ ॥ ਝੂਠੁ ਸਮਗ੍ਰੀ ਮਨਿ ਵਸੀ ਪਾਰਬ੍ਰਹਮੁ ਨ ਜਾਨਾ ॥੨॥

Āsā bẖaram bikār moh in mėh lobẖānā.  Jẖūṯẖ samagrī man vasī pārbarahm na jānā. ||2||

 

(Aasa) expectations from others, (bharam = delusion) lack of faith in the Almighty, (bikaar) vices and (moh) attachment to the world-play – to relatives, wealth and so on, the mortals (lobhaana) remain engrossed (mah-i) in (in) these.

(Jhoott-u = false) transitory (samagri) things (vasi = abide) remain (man-i) in minds of the mortals and – virtues and commands of – (paarbrahm-u) the Supreme Being are (na = not, jaana = known) ignored. 2.

 

ਪਰਮ ਜੋਤਿ ਪੂਰਨ ਪੁਰਖ ਸਭਿ ਜੀਅ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਪ੍ਰਭ ਅਗਮ ਅਪਾਰੇ ॥੩॥

Param joṯ pūran purakẖ sabẖ jī▫a ṯumĥāre.  Ji▫o ṯū rākẖahi ṯi▫o rahā parabẖ agam apāre. ||3||

 

O Almighty, You are (param) the Supreme (jot-i = light) Spirit (pooran purakh) pervading everywhere; (sabh-i) all (jeea) creatures are (tumhaarey = your) created by You.

(Jio) as (too) You (raakhah-i) keep (tio) that way I am happy (rahaa) to be; You are (agam) beyond reach and comprehension; You are (apaarey) Infinite – and I am very small. 3.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਦੇਹਿ ਅਪਨਾ ਨਾਉ ॥ ਨਾਨਕ ਤਰੀਐ ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਉ ॥੪॥੨੭॥੫੭॥

Karaṇ kāraṇ samrath parabẖ ḏėh apnā nā▫o.  Nānak ṯarī▫ai sāḏẖsang har har guṇ gā▫o. ||4||27||57||

 

O (prabh) Master, please (deyh-i = give) impart awareness of (apna = own) Your (naau) Naam/virtues and commands – as guide for me.

Please lead me to (saadhsang-i) the holy congregation so that I may (gaau = sing) praise and learn to emulate (gun) virtues of You, (har-i har-i) the Almighty, and (tareeai = swim) get across the world-ocean, to You, says fifth Nanak. 4. 27. 57.

 

 

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

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

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and contemplate.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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