SGGS pp 829-831, Bilaaval M: 5 Shabads 123-129, and M: 9 Shabads 1-3.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਕਬਹੁ ਨ ਬਿਸਾਰਹੁ ॥ ਉਰਿ ਲਾਗਹੁ ਸੁਆਮੀ ਪ੍ਰਭ ਮੇਰੇ ਪੂਰਬ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਬੀਚਾਰਹੁ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Apne sevak ka▫o kabahu na bisārahu.  Ur lāgahu su▫āmī parabẖ mere pūrab parīṯ gobinḏ bīcẖārahu. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: O Almighty, please (na) do not (kabahu) ever (bisaarhu) forget (apney = own) Your (s-evak) servant, i.e. may I ever be conscious of Your virtues and commands as guide for life.

O (meyrey) my (prabh) Almighty (suaami) Master, please (laagahu) be in my (ur-i) mind; (beechaarhu) think of our (poorab) prior (preet-i) affection – I am created from Yourself, o (gobind) Master of the world. 1.

(Rahaau) pause and reflect on this.

ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਬਿਰਦੁ ਤੁਮ੍ਹ੍ਹਾਰੋ ਹਮਰੇ ਦੋਖ ਰਿਦੈ ਮਤ ਧਾਰਹੁ ॥ ਜੀਵਨ ਪ੍ਰਾਨ ਹਰਿ ਧਨੁ ਸੁਖੁ ਤੁਮ ਹੀ ਹਉਮੈ ਪਟਲੁ ਕ੍ਰਿਪਾ ਕਰਿ ਜਾਰਹੁ ॥੧॥

Paṯiṯ pāvan parabẖ biraḏ ṯumĥāro hamre ḏokẖ riḏai maṯ ḏẖārahu.  Jīvan parān har ḏẖan sukẖ ṯum hī ha▫umai patal kirpā kar jārahu. ||1||

 

Please (mat) do not (dhaarhu) keep (hanmrey) my (dokh) faults (ridai) in mind; it is (tumhaaro) Your (birad-u) tradition to (paavan) purify (patit) those fallen to vices – please bring me to the state acceptable to You.

(Har-i) Almighty, (tum hi) You are (praan) the breath of my (jeevan) life, (dhan-u) wealth and (sukh-u) solace; please (jaarhu = burn) destroy (pattal) the curtain of my (haumai) ego that separates me from You. 1.

 

ਜਲ ਬਿਹੂਨ ਮੀਨ ਕਤ ਜੀਵਨ ਦੂਧ ਬਿਨਾ ਰਹਨੁ ਕਤ ਬਾਰੋ ॥ ਜਨ ਨਾਨਕ ਪਿਆਸ ਚਰਨ ਕਮਲਨ੍ਹ੍ਹ ਕੀ ਪੇਖਿ ਦਰਸੁ ਸੁਆਮੀ ਸੁਖ ਸਾਰੋ
॥੨॥੭॥੧੨੩॥

Jal bihūn mīn kaṯ jīvan ḏūḏẖ binā rahan kaṯ bāro.  Jan Nānak pi▫ās cẖaran kamlanĥ kī pekẖ ḏaras su▫āmī sukẖ sāro. ||2||7||123||

 

(Kat) how can (meen) the fish (jeevan) live (bin-u) without (jal) water, and how can (baaro/baarik) the infant (rahan-u) stay (binaa) without (doodh) milk?

I (piaas = thirst) long (ki) of being at Your (kamlanh) lotus (charan) feet, and get (saaro) all (sukh) comforts, i.e. all my wishes will be fulfilled on finding You, says (jan) humble fifth Nanak. 2. 7. 123.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਆਗੈ ਪਾਛੈ ਕੁਸਲੁ ਭਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਪੂਰੀ ਸਭ ਰਾਖੀ ਪਾਰਬ੍ਰਹਮਿ ਪ੍ਰਭਿ ਕੀਨੀ ਮਇਆ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Āgai pācẖẖai kusal bẖa▫i▫ā.  Gur pūrai pūrī sabẖ rākẖī pārbarahm parabẖ kīnī ma▫i▫ā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: There (bhaiaa) is (kusal-u) happiness (aagai) in front and (paachhai) at the back, i.e. I am fully comfortable and at peace the way things are now.

(Paarbrahm-i) the Supreme Being (prabh-i) Master (keeni = did) showed (maiaa) kindness to lead me to the guru; (poorai) the perfect (gur-i) guru (raakhi) saved my honor (sabh) in all ways – guided me to overcome transgressions and I have no fear of any retribution. 1.

(Rahaau) pause and reflect on this.

ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਹਰਿ ਪ੍ਰੀਤਮੁ ਦੂਖ ਦਰਦ ਸਗਲਾ ਮਿਟਿ ਗਇਆ ॥ ਸਾਂਤਿ ਸਹਜ ਆਨਦ ਗੁਣ ਗਾਏ ਦੂਤ ਦੁਸਟ ਸਭਿ ਹੋਏ ਖਇਆ ॥੧॥

Man ṯan rav rahi▫ā har parīṯam ḏūkẖ ḏaraḏ saglā mit ga▫i▫ā.  Sāʼnṯ sahj ānaḏ guṇ gā▫e ḏūṯ ḏusat sabẖ ho▫e kẖa▫i▫ā. ||1||

 

(Preetam-u) the Beloved (har-i) Almighty (rav-i rahiaa) is present in my (man-i) mind and (tan-u) body, i.e. I keep the Master in mind in thought and deed – I refrain from transgressions -; (sagla) all (dookh) grief and (darad) pain (mitt-i gaiaa = effaced) have been obviated.

I (gaa-e = sing) praise and emulate (gun) Divine virtues; (sabh-i) all (doot) vices and (dustt) evils (ho-e) have been (khaiaa = destroyed) dispelled and I enjoy (saant-i) peace, (sahaj) poise and (aanad) bliss. 1.

 

ਗੁਨੁ ਅਵਗੁਨੁ ਪ੍ਰਭਿ ਕਛੁ ਨ ਬੀਚਾਰਿਓ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਕਰਿ ਲਇਆ ॥ ਅਤੁਲ ਬਡਾਈ ਅਚੁਤ ਅਬਿਨਾਸੀ ਨਾਨਕੁ ਉਚਰੈ ਹਰਿ
ਕੀ ਜਇਆ ॥੨॥੮॥੧੨੪॥

Gun avgun parabẖ kacẖẖ na bīcẖāri▫o kar kirpā apunā kar la▫i▫ā.  Aṯul badā▫ī acẖuṯ abẖināsī Nānak ucẖrai har kī ja▫i▫ā. ||2||8||124||

 

(Prabh-i) the Almighty (kar-i kirpa) kindly (kar-i laiaa) made me (apuna) IT’s own, i.e. caused me to live by IT’s commands and then (bechaaria) considered (na = not, kachh-u = any) no (gun-u) virtue or (avgun) fault of mine.

(Baddaaee) the greatness of (achut) the unshakable and (abinaasi = imperishable) eternal Master is (atul = not weighable) beyond measure, fifth Nanak (uchrai = utters, jaiaa = glory) glorifies of (har-i) the Almighty. 2. 8. 124.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬਿਨੁ ਭੈ ਭਗਤੀ ਤਰਨੁ ਕੈਸੇ ॥ ਕਰਹੁ ਅਨੁਗ੍ਰਹੁ ਪਤਿਤ ਉਧਾਰਨ ਰਾਖੁ ਸੁਆਮੀ ਆਪ ਭਰੋਸੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Bin bẖai bẖagṯī ṯaran kaise.  Karahu anūgrahu paṯiṯ uḏẖāran rākẖ su▫āmī āp bẖarose. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Kais-e) how is one (taran-u = swimming) to get across (bhai/bhav) the word ocean, i.e. one cannot overcome temptations in the world-play, (bin-u) without (bhagti = devotion) practice of Divine virtues and commands.

O (suaami) Master, You (udhaaran) lift (patit) those fallen to vices; please (karhu = bestow) show (anugrah-u) kindness and (raakh-u) maintain our (bharosey = reliance) faith on (aap) You. 1.

(Rahaau) pause and reflect on this.

ਸਿਮਰਨੁ ਨਹੀ ਆਵਤ ਫਿਰਤ ਮਦ ਮਾਵਤ ਬਿਖਿਆ ਰਾਤਾ ਸੁਆਨ ਜੈਸੇ ॥ ਅਉਧ ਬਿਹਾਵਤ ਅਧਿਕ ਮੋਹਾਵਤ ਪਾਪ ਕਮਾਵਤ ਬੁਡੇ ਐਸੇ ॥੧॥

Simran nahī āvaṯ firaṯ maḏ māvaṯ bikẖi▫ā rāṯā su▫ān jaise.  A▫oḏẖ bihāvaṯ aḏẖik mohāvaṯ pāp kamāvaṯ bude aise. ||1||

 

One does not (aavat) know how (simran-u) to recall Divine commands given to the soul and (phirat = wanders) remains (mad-maavat) inebriated with temptations in the world-play and (raata = imbued) engrossed in (bikhiaa = poison) vices, (jaisey) like (suaan) a dog is afflicted with greed.

As (audh) life (bihaavat) passes, s/he (mohaavat = cheated) falls prey to temptations (adhik) more and more (kamaavat) committing (paap) transgressions; (aisey) this is how s/he (buddey) drowns, i.e. cannot across the world-ocean but is put in cycles of births and deaths. 1.

 

ਸਰਨਿ ਦੁਖ ਭੰਜਨ ਪੁਰਖ ਨਿਰੰਜਨ ਸਾਧੂ ਸੰਗਤਿ ਰਵਣੁ ਜੈਸੇ ॥ ਕੇਸਵ ਕਲੇਸ ਨਾਸ ਅਘ ਖੰਡਨ ਨਾਨਕ ਜੀਵਤ ਦਰਸ ਦਿਸੇ
॥੨॥੯॥੧੨੫॥

Saran ḏukẖ bẖanjan purakẖ niranjan sāḏẖū sangaṯ ravaṇ jaise.  Kesav kales nās agẖ kẖandan Nānak jīvaṯ ḏaras ḏise. ||2||9||125||

 

I seek (saran-i = sanctuary) to be in care of (purakh) the all-pervasive (bhanjan) destroyer of (dukh) distress, and pray: (jaisey) by whatever way You please, enable me to be (sangat-i) company (saadhoo) the guru, i.e. to holy congregation, to (ravan-u) utter, understand and learn to emulate Your virtues, o (niranjan = un-stained) immaculate Master.

O (keysav = with long hair – Vishnu, metaphor for –) Almighty, You (naas) destroy (kaleys) strife and (khandan = break) dispel (agh) sins; fifth Nanak (jeevat) is enlivened (disey) seeing Your (daras) sight, i.e. is able to overcome vices with awareness of Your virtues and commands. 2. 9. 125.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਦੁਪਦੇ ਘਰੁ ੯   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 ḏupḏe gẖar 9  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval with (dupadey) two stanzas, (ghar-u 9) to be sung to the ninth beat: Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

ਆਪਹਿ ਮੇਲਿ ਲਏ ॥ ਜਬ ਤੇ ਸਰਨਿ ਤੁਮਾਰੀ ਆਏ ਤਬ ਤੇ ਦੋਖ ਗਏ ॥੧॥ ਰਹਾਉ ॥

Āpėh mel la▫e.  Jab ṯe saran ṯumārī ā▫e ṯab ṯe ḏokẖ ga▫e. ||1|| rahā▫o.

 

 (Tey) from (jab) the time I (aaey) came (tumaari) under Your (saran-i) care, i.e. since I submitted myself to Divine virtues and commands, (tey) from (tab) then (dokh = faults) transgressions (ga-e) have left me and

the Almighty (meyl-i laey = united) had me absorbed (aapah-i) in IT-self – without I making efforts to concentrate. 1.

(Rahaau) pause and reflect on this.

 

ਤਜਿ ਅਭਿਮਾਨੁ ਅਰੁ ਚਿੰਤ ਬਿਰਾਨੀ ਸਾਧਹ ਸਰਨ ਪਏ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰੋ ਪ੍ਰੀਤਮ ਤਨ ਤੇ ਰੋਗ ਖਏ ॥੧॥

Ŧaj abẖimān ar cẖinṯ birānī sāḏẖah saran pa▫e.  Jap jap nām ṯumĥāro parīṯam ṯan ṯe rog kẖa▫e. ||1||

 

I (taj-i) gave up (abhimaan) vanity and (chint) thinking (biraani) of others; I (paey) placed myself in (saran-i = sanctuary) care/guidance of (saadhah) the guru; and as taught by him –

(jap-i japi) ever keeping in mind (tumhaaro) Your (naam-u) virtues and commands, o (preetam) Beloved Master, (rog) afflictions (khaey = destroyed) have been dispelled (t-e) from (man) the mind, i.e. indulgence in vices has stopped. 1.

 

ਮਹਾ ਮੁਗਧ ਅਜਾਨ ਅਗਿਆਨੀ ਰਾਖੇ ਧਾਰਿ ਦਏ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਆਵਨ ਜਾਨ ਰਹੇ ॥੨॥੧॥੧੨੬॥

Mahā mugaḏẖ ajān agi▫ānī rākẖe ḏẖār ḏa▫e.  Kaho Nānak gur pūrā bẖeti▫o āvan jān rahe. ||2||1||126||

 

I was (mahaa) highly (mugadh) foolish and (ajaan, agiaani = ignorant) virtue-less, but the guru (dhaar-i) bestowed (daey/daiaa = compassion) kindness to guide and (raakhey) protected me from vices.

Says fifth Nanak: When one (bh-ettio) finds (poora) the perfect (gur-u) guru – and follows his guidance – his/her being in cycles of (aavan = coming) births and (jaan = going) deaths (rahey) ends. 2. 1. 126.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜੀਵਉ ਨਾਮੁ ਸੁਨੀ ॥ ਜਉ ਸੁਪ੍ਰਸੰਨ ਭਏ ਗੁਰ ਪੂਰੇ ਤਬ ਮੇਰੀ ਆਸ ਪੁਨੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Jīva▫o nām sunī.  Ja▫o suparsan bẖa▫e gur pūre ṯab merī ās punī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Jau) when (poorey) the perfect guru (bhaeye) was (suprasann) well pleased to guide (tab) then (meyri) my (aas) wish (punee) was fulfilled, – thus

I (suni) listen to and practice (naam-u) Divine virtues and commands and (jeevau) live – life free of vices which has facilitated connecting with the Almighty.

(Rahaau) pause and reflect on this.

ਪੀਰ ਗਈ ਬਾਧੀ ਮਨਿ ਧੀਰਾ ਮੋਹਿਓ ਅਨਦ ਧੁਨੀ ॥ ਉਪਜਿਓ ਚਾਉ ਮਿਲਨ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਰਹਨੁ ਨ ਜਾਇ ਖਿਨੀ ॥੧॥

Pīr ga▫ī bāḏẖī man ḏẖīrā mohi▫o anaḏ ḏẖunī.  Upji▫o cẖā▫o milan parabẖ parīṯam rahan na jā▫e kẖinī. ||1||

 

(Peer = pain) suffering caused by transgressions (ga-ee) has left and (man-i) the mind (mohio = fascinated) enjoys (anad/anand) blissful (dhunee = melody) celestial music; the mind (baadhee = tied) has become (dheeraa = consolation) comforted.

(Chaau) eagerness for (milan) meeting (preetam) the Beloved (prabh) Almighty (upjio) has developed and (na jaaee) I cannot (rahan) remain without IT (khinee) even for a moment. 1.

 

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ਅਨਿਕ ਭਗਤ ਅਨਿਕ ਜਨ ਤਾਰੇ ਸਿਮਰਹਿ ਅਨਿਕ ਮੁਨੀ ॥ ਅੰਧੁਲੇ ਟਿਕ ਨਿਰਧਨ ਧਨੁ ਪਾਇਓ ਪ੍ਰਭ ਨਾਨਕ ਅਨਿਕ ਗੁਨੀ ॥੨॥੨॥੧੨੭॥

Anik bẖagaṯ anik jan ṯāre simrahi anik munī.  Anḏẖule tik nirḏẖan ḏẖan pā▫i▫o parabẖ Nānak anik gunī. ||2||2||127||

 

(Anik) innumerable (bhagat) devotees, (jan = servants) seekers and (munee) sages who (simrah-i) remember and practice Naam, (taarey) are ferried across the world ocean – of vices

Awareness of Naam is the support for life like (andhuley) a blind person (paaio) getting (ttik = support) the probe-stick and (nirdhan) a poor person getting (dhan-u) money; the Almighty is the Master of (anik) innumerable (guni = virtues) attributes, i.e. looks after the devotees in all ways. 2. 2. 127.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੧੩ ਪੜਤਾਲ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 gẖar 13 paṛ▫ṯāl  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval (ghar-u 13) to be sung to the thirteenth beat, (parrtaal) with varying beat and rhyme:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

Note: This Shabad is in the form of conversation between two girl-friends. One who is waiting for the spouse to be with her while the other is fortunate to have the husband with her. The first asks how to have the husband with her, and the latter advises. This is used as metaphor for the seeker-soul yearning for the Almighty-spouse and getting advice from one who has earned love of the Beloved Almighty.

 

ਮੋਹਨ ਨੀਦ ਨ ਆਵੈ ਹਾਵੈ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਭਰਨ ਕੀਨੇ ॥ ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥ ਰਹਾਉ ॥

Mohan nīḏ na āvai hāvai hār kajar basṯar abẖran kīne.  Udīnī udīnī udīnī.  Kab gẖar āvai rī. ||1|| rahā▫o.

 

One soul speaks to another: Being separated from (mohan) the Beloved Almighty-husband, (na avai = does not come) I do not get (need) sleep and (haavai = sigh) have strong yearning for seeing IT; in expectation of IT’s coming I (keeney = do) adorn myself with (haar) the necklace, (kajar/kaajal) eye lining, (bastr) attire and (aabharan) ornaments, i.e. I keep imagining what I would do on meeting IT.

I am (uddeeni udeeni udeeni) very sad waiting for IT; I wonder (kab) when IT will (aavai) come (ghar-i) home, (ree) o girl-friend. 1.

Message: People perform rituals and wear holy-looking attire but the Almighty is not found this way

(Rahaau) pause and reflect on this.

ਸਰਨਿ ਸੁਹਾਗਨਿ ਚਰਨ ਸੀਸੁ ਧਰਿ ॥ ਲਾਲਨੁ ਮੋਹਿ ਮਿਲਾਵਹੁ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥

Saran suhāgan cẖaran sīs ḏẖar.  Lālan mohi milāvhu.  Kab gẖar āvai rī. ||1||

 

I seek your (saran-i = sanctuary) guidance o (suhaagan-i = fortunate woman who has the husband with her) saints; I shall (dhar-i) place (sees-u) my head on your (charan) feet; please (milavhu = cause to meet) lead me to (laalan-u) the Beloved spouse; I wonder (kab) when IT will (aavai) come (ghar-i) home, (ree) o girl-friend.  1.

 

ਸੁਨਹੁ ਸਹੇਰੀ ਮਿਲਨ ਬਾਤ ਕਹਉ ਸਗਰੋ ਅਹੰ ਮਿਟਾਵਹੁ ਤਉ ਘਰ ਹੀ ਲਾਲਨੁ ਪਾਵਹੁ ॥ ਤਬ ਰਸ ਮੰਗਲ ਗੁਨ ਗਾਵਹੁ ॥ ਆਨਦ ਰੂਪ ਧਿਆਵਹੁ ॥

Sunhu saherī milan bāṯ kaha▫o sagro ahaʼn mitāvhu ṯa▫o gẖar hī lālan pāvhu.  Ŧab ras mangal gun gāvhu.  Ānaḏ rūp ḏẖi▫āvahu.

 

The friend replies: (Sunh-u) listen o (saheyri/saheyli) girl-friend, I (kahahu) tell you (baat = thing) the way of (milan) meeting the Spouse; if you (mittaavhu) give up (sagro) all (ahan-n) ego, (tau) then you will (paavhu) find (laalan-u) the Beloved (ghar hi = in home itself) within yourself; (tab) then you will (ras) enjoy (gaavhu) singing (mangal) joyful songs praising (gun) virtues of the Master; (dhiaavhu) pay attention to commands of the Master (roop) the embodiment of (aanad/anand) bliss.

 

ਨਾਨਕੁ ਦੁਆਰੈ ਆਇਓ ॥ ਤਉ ਮੈ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥੨॥

Nānak ḏu▫ārai ā▫i▫o.  Ŧa▫o mai lālan pā▫i▫o rī. ||2||

 

This is how my Almighty-husband (aaio) came (duaarai = home) to my mind; (tau) that is how (mai) I (paaio) found (laalan) the Beloved, (ree) o girl-friend. 2.

 

ਮੋਹਨ ਰੂਪੁ ਦਿਖਾਵੈ ॥ ਅਬ ਮੋਹਿ ਨੀਦ ਸੁਹਾਵੈ ॥ ਸਭ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ਅਬ ਮੈ ਸਹਜਿ ਸਮਾਨੀ ॥

Mohan rūp ḏikẖāvai.  Ab mohi nīḏ suhāvai.  Sabẖ merī ṯikẖā bujẖānī.  Ab mai sahj samānī.

 

The seeker friend says: (Mohan) the Beloved (dikhaavai) has shown IT’s (roop) form, i.e. I found IT within; (ab) now I am happy and (suhaavai = pleasant) enjoy (need) my sleep; (sabh) all (meyri) my (tikhaa = thirst, bujhaani = quenched) yearning is satisfied; I (samaani) remain absorbed in IT (sahaj-i) with poise.

 

ਮੀਠੀ ਪਿਰਹਿ ਕਹਾਨੀ ॥ ਮੋਹਨੁ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੮॥

Mīṯẖī pirėh kahānī.  Mohan lālan pā▫i▫o rī. Rahā▫o ḏūjā. ||1||128||

 

(Kahaani = story) the experience of being with (pirah-i) the Almighty-spouse is (meetthee = sweet) pleasing; I have found (mohan-u) the fascinating (laalan-u) Beloved spouse (ree) o girl-friend, the seeker.

(Dooja = second, rahaau = pause) pause again and reflect on this. 1. 128.

 

Note: This second pause answers the question asked in the first as to how the Master may be found.

 

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Note: In this Shabad, the fifth Guru shows yearning for the Almighty and motivates that we all should have that. We should join holy congregation in order to satisfy that yearning and keep the mind restrained from other ideas and resultant entanglements.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮੋਰੀ ਅਹੰ ਜਾਇ ਦਰਸਨ ਪਾਵਤ ਹੇ ॥ ਰਾਚਹੁ ਨਾਥ ਹੀ ਸਹਾਈ ਸੰਤਨਾ ॥ ਅਬ ਚਰਨ ਗਹੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Morī ahaʼn jā▫e ḏarsan pāvaṯ he.  Rācẖahu nāth hī sahā▫ī sanṯnā.  Ab cẖaran gahe. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: When I (paavat = receive) have (darsan) vision of the Almighty, i.e. become aware of IT’s majesty, I am overwhelmed and – (mori) my (aha’n) pride (jaaey) goes – I feel humble.

Let us (raachahu = get used to) live by virtues and commands of (naath hi) the Master alone; it is (sahaaee) helpful to (santnaa) the seekers – in finding IT; I (ab) now (gahey) hold IT’s (charan) feet, i.e. I have submitted myself to commands, of the Almighty. 1.

(Rahaau) pause and reflect on this.

ਆਹੇ ਮਨ ਅਵਰੁ ਨ ਭਾਵੈ ਚਰਨਾਵੈ ਚਰਨਾਵੈ ਉਲਝਿਓ ਅਲਿ ਮਕਰੰਦ ਕਮਲ ਜਿਉ ॥ ਅਨ ਰਸ ਨਹੀ ਚਾਹੈ ਏਕੈ ਹਰਿ ਲਾਹੈ ॥੧॥

Āhe man avar na bẖāvai cẖarnāvai cẖarnāvai uljẖi▫o al makranḏ kamal ji▫o.  An ras nahī cẖāhai ekai har lāhai. ||1||

 

(Man) the  mind (aah-e = wants) loves being obedient to the Almighty; (avar-u na) nothing else (bhaavai) pleases it; it (charnaavai = falls on feet) clings to (charnaavai) the feet of the Almighty (jiau) like (al-i) the bumble bee does not leave (kamal) the lotus flower because of its (makrand) juice, i.e. my mind loves the experience of living by virtues and commands of the Almighty.

It does not (chaahai = want) enjoy any (an) other (ras) juice/taste, i.e. nothing else appeals to it; the mind (laahai) searches for (har-i) the Almighty (eykai) alone. 1.

 

ਅਨ ਤੇ ਟੂਟੀਐ ਰਿਖ ਤੇ ਛੂਟੀਐ ॥ ਮਨ ਹਰਿ ਰਸ ਘੂਟੀਐ ਸੰਗਿ ਸਾਧੂ ਉਲਟੀਐ ॥ ਅਨ ਨਾਹੀ ਨਾਹੀ ਰੇ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਚਰਨ ਚਰਨ ਹੇ ॥੨॥੨॥੧੨੯॥

An ṯe tūtī▫ai rikẖ ṯe cẖẖūtī▫ai.  Man har ras gẖūtī▫ai sang sāḏẖū ultī▫ai.  An nāhī nāhī re.  Nānak parīṯ cẖaran cẖaran he. ||2||2||129||

 

We should (ttootteeai) break from (an) other ideas and (chhootteeai) be free from (rikh = sensory organs) temptations.

o (man = mind) human being, (ghootteeai) drink (ras) the elixir of – obtain awareness of, and practice, virtues and commands of – (har-i) the Almighty (sang-i) in company of (saadhoo) the saints – in holy congregation and (ultteeai) turn away from vices; always say (naahi naahi) no no to (an) other things, – which distract from the Almighty.

May my (preet-i) affection always be for (charan charan) feet of, i.e. I should place myself in care/obedience of the Almighty, says fifth Nanak. 2. 2. 129.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 9 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the ninth Guru in Raga Bilaaval (dupadey) of two stanzas: Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

ਦੁਖ ਹਰਤਾ ਹਰਿ ਨਾਮੁ ਪਛਾਨੋ ॥ ਅਜਾਮਲੁ ਗਨਿਕਾ ਜਿਹ ਸਿਮਰਤ ਮੁਕਤ ਭਏ ਜੀਅ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥
Ḏukẖ harṯā har nām pacẖẖāno.  Ajāmal ganikā jih simraṯ mukaṯ bẖa▫e jī▫a jāno. ||1|| rahā▫o.

We should (pachhaano) recognize that practice of (naam-u) commands of (har-i) the Almighty – keeps one away from transgressions and – (harta = takes away) obviates (dukh) suffering.

(Jaano = know) see (jeea) within you, the Almighty by (simrat) invoking (jih) whom Ajaamal and Ganika (bhaey) were (mukat) emancipated. 1. (Note: Ajaamal was a Brahmin who lived with a prostitute, had a son from her whom he named Naraain, meaning God, and was saved from rebirth. Ganika was a prostitute whom a sage gave a parrot and asked her to teach her to say Raam. She got used to this and was saved. These stories convey that both of them got used to remembering the Almighty and were saved).

 (Rahaau) pause and reflect on this.

ਗਜ ਕੀ ਤ੍ਰਾਸ ਮਿਟੀ ਛਿਨਹੂ ਮਹਿ ਜਬ ਹੀ ਰਾਮੁ ਬਖਾਨੋ ॥ ਨਾਰਦ ਕਹਤ ਸੁਨਤ ਧ੍ਰੂਅ ਬਾਰਿਕ ਭਜਨ ਮਾਹਿ ਲਪਟਾਨੋ ॥੧॥

Gaj kī ṯarās mitī cẖẖinhū mėh jab hī rām bakẖāno.  Nāraḏ kahaṯ sunaṯ ḏẖarū▫a bārik bẖajan māhi laptāno. ||1||

 

(Gaj = elephant, ki = of) the elephant’s (traas) fear (mitti = effaced) was removed (mah-i) in (chhinhoo) a moment (jab hi) as soon as it (bakhaano = uttered) invoked (raam-u) the Almighty. (Note: There is a story that an elephant was caught by an alligator in its tentacles, but was released on invoking the Almighty).

(Baarik) the child Dhru (lapttaano = clung) engaged (maah-i) in (bhajan) praising virtues of, i.e. invoked, the Almighty (sunat) on listening to (kahat = saying) instructions of the sage Narada. 1.

 

ਅਚਲ ਅਮਰ ਨਿਰਭੈ ਪਦੁ ਪਾਇਓ ਜਗਤ ਜਾਹਿ ਹੈਰਾਨੋ ॥ ਨਾਨਕ ਕਹਤ ਭਗਤ ਰਛਕ ਹਰਿ ਨਿਕਟਿ ਤਾਹਿ ਤੁਮ ਮਾਨੋ ॥੨॥੧॥

Acẖal amar nirbẖai paḏ pā▫i▫o jagaṯ jāhi hairāno.  Nānak kahaṯ bẖagaṯ racẖẖak har nikat ṯāhi ṯum māno. ||2||1||

 

Dhru (paaio) attained (achal = immovable) the lasting (pad-u) state of (amar-u) immortality and (abhai) freedom from fear – of suffering in life and rebirth on death; seeing which (jagat = world) people (jaah-i) were (hairaano) amazed.

Says ninth Nanak: (Har-i) the Almighty (rachhak/rakshak = protector) protects (bhagat) the devotees; (tum) you should (maano = believe) see (taah-i = that) IT (nikatt-i = near) within you – perceive that IT both watches your deeds and looks after. 2. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਦੁਖੁ ਪਾਵੈ ॥ ਭਗਤਿ ਬਿਨਾ ਸਹਸਾ ਨਹ ਚੂਕੈ ਗੁਰੁ ਇਹੁ ਭੇਦੁ ਬਤਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 9.  Har ke nām binā ḏukẖ pāvai.  Bẖagaṯ binā sahsā nah cẖūkai gur ih bẖeḏ baṯāvai. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Bilaaval: (Binaa) without paying attention to (naam) virtues and commands of (har-i) the Almighty, – the human being commits vices and as a result – (paavai) experiences (dukh) grief.

(Sahsa) doubt/delusion – regarding faith – does not (chookai) end (binaa) without (bhagt-i) devotion – acceptance and practice of Divine virtues and commands; (gur-u) the guru (bataavai) tells of (ihu) this (bheyd = mystery) truth. 1.

(Rahaau) pause and reflect on this.

ਕਹਾ ਭਇਓ ਤੀਰਥ ਬ੍ਰਤ ਕੀਏ ਰਾਮ ਸਰਨਿ ਨਹੀ ਆਵੈ ॥

Kahā bẖa▫i▫o ṯirath baraṯ kī▫e rām saran nahī āvai.

 

(Kahaa = what, bhaio = happens?) it does not help (kee-ey = done) to perform (teerath) pilgrimages and (brat) fasts if one does not (aavai) come to (saran-i) sanctuary of (raam) the Almighty, i.e. does not submit to directions of the Creator.

 

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ਜੋਗ ਜਗ ਨਿਹਫਲ ਤਿਹ ਮਾਨਉ ਜੋ ਪ੍ਰਭ ਜਸੁ ਬਿਸਰਾਵੈ ॥੧॥

Jog jag nihfal ṯih mān▫o jo parabẖ jas bisrāvai. ||1||

 

One (jo) who (bisraavai = forgets) ignores (jas-u = praise) to acknowledge and carry out commands of (prabh) the Almighty, (Maanahu) consider (jog) Yogic practices and (jag) sacrificial fires performed (tih) by that person to be (nihphal) fruitless. 1.

 

ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਪ੍ਰਾਨੀ ਜੀਵਨ ਮੁਕਤਿ ਕਹਾਵੈ ॥੨॥੨॥

Mān moh ḏono ka▫o parhar gobinḏ ke gun gāvai.  Kaho Nānak ih biḏẖ ko parānī jīvan mukaṯ kahāvai. ||2||2||

 

(Parhar = putting away) giving up (maan) pride and (moh) attachment to the world play, one should (gaavai = sing) praise and emulate (gun) virtues of (gobind = master of the world) the Almighty.

Says ninth Nanak: (Praani) a person (ko) of, i.e. who has, (ih) this (bidh-i = method) conduct (kahaavai) is called (mukat-i) emancipated (jeevan) in life. 2. 2.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ॥ ਜਾ ਮੈ ਭਜਨੁ ਰਾਮ ਕੋ ਨਾਹੀ ॥ ਤਿਹ ਨਰ ਜਨਮੁ ਅਕਾਰਥੁ ਖੋਇਆ ਯਹ ਰਾਖਹੁ ਮਨ ਮਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 9.  Jā mai bẖajan rām ko nāhī.  Ŧih nar janam akārath kẖo▫i▫ā yėh rākẖo man māhī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Bilaaval: One (mai/mah-i) in (ja) whose mind is not (bhajan-u) praising and emulation of virtues of (raam) the Almighty,

(tih) that (nar) person (khoiaa = loses) wastes (janam-u) human birth (akaarath) in vain; (raakhahu) keep (yah) this (maahi) in (man) mind. 1.

(Rahaau) pause and reflect on this.

ਤੀਰਥ ਕਰੈ ਬ੍ਰਤ ਫੁਨਿ ਰਾਖੈ ਨਹ ਮਨੂਆ ਬਸਿ ਜਾ ਕੋ ॥ ਨਿਹਫਲ ਧਰਮੁ ਤਾਹਿ ਤੁਮ ਮਾਨਹੁ ਸਾਚੁ ਕਹਤ ਮੈ ਯਾ ਕਉ ॥੧॥

Ŧirath karai baraṯ fun rākẖai nah manū▫ā bas jā ko.  Nihfal ḏẖaram ṯāhi ṯum mānhu sācẖ kahaṯ mai yā ka▫o. ||1||

 

Only that person (karai = performs, teerath = pilgrimages) believes in purification by ceremonial baths, and (phun-i) also (raakhai) keeps (brat) fasts, (ja ko) whose (manooaa) mind is not (bas-i) under control, i.e. who has lost his/her mind.

(Tum) you should consider (dharam) religious rituals performed by (taah-i) him/her (nihphal) fruitless; (mai) I (kahat) am telling you (ya) this (saach-u) truth/reality. 1.

 

ਜੈਸੇ ਪਾਹਨੁ ਜਲ ਮਹਿ ਰਾਖਿਓ ਭੇਦੈ ਨਾਹਿ ਤਿਹ ਪਾਨੀ ॥ ਤੈਸੇ ਹੀ ਤੁਮ ਤਾਹਿ ਪਛਾਨਹੁ ਭਗਤਿ ਹੀਨ ਜੋ ਪ੍ਰਾਨੀ ॥੨॥

Jaise pāhan jal mėh rākẖi▫o bẖeḏai nāhi ṯih pānī.  Ŧaise hī ṯum ṯāhi pacẖẖānahu bẖagaṯ hīn jo parānī. ||2||

 

(Jais-e) like if (paahan-u) a stone (raakhio) is kept (mah-i) in (jal) water, (paani) water (naah-i) does not (bheydio) get into it, (taisey hi) similarly (pachhaanho = recognize) look at (taah-i) that (praani) person (jo) who is (heen) bereft of (bhagat-i) devotion – that s/he is not receptive to teachings of the guru/scriptures. 2.

 

ਕਲ ਮੈ ਮੁਕਤਿ ਨਾਮ ਤੇ ਪਾਵਤ ਗੁਰੁ ਯਹ ਭੇਦੁ ਬਤਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਸੋਈ ਨਰੁ ਗਰੂਆ ਜੋ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵੈ ॥੩॥੩॥

Kal mai mukaṯ nām ṯe pāvaṯ gur yėh bẖeḏ baṯāvai.  Kaho Nānak so▫ī nar garū▫ā jo parabẖ ke gun gāvai. ||3||3||

 

(Mai) in (kal) the age of conflicts, one can (paavat) attain (mukat-i) freedom from vices (t-e) with practice of Naam; the guru (bataavai) tells (yah) this (bheyd = mystery) reality.

(Kahu) say, o ninth Nanak: One (jo) who (gaavai = sings) praises and emulates (gun) virtues (k-e) of (prabh) the Almighty (soee) that (nar) person is (garooaa = heavy) great, attains emancipation. 3. 3.