SGGS pp 835-837, Bilaaval M: 4, Asttpadees 7-9.

 

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਸਤਿਗੁਰੁ ਪਰਚੈ ਮਨਿ ਮੁੰਦ੍ਰਾ ਪਾਈ ਗੁਰ ਕਾ ਸਬਦੁ ਤਨਿ ਭਸਮ ਦ੍ਰਿੜਈਆ ॥ ਅਮਰ ਪਿੰਡ ਭਏ ਸਾਧੂ ਸੰਗਿ ਜਨਮ ਮਰਣ ਦੋਊ ਮਿਟਿ ਗਈਆ ॥੧॥

Bilāval mėhlā 4.  Saṯgur parcẖai man munḏrā pā▫ī gur kā sabaḏ ṯan bẖasam ḏariṛ▫ī▫ā.  Amar pind bẖa▫e sāḏẖū sang janam maraṇ ḏo▫ū mit ga▫ī▫ā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: The true guru is one who has overcome desires. For me, (parchai/preechai = being introduced) knowing (satiguru) the true guru – and following his example, is (paaee) wearing (mundra) ear-rings (man-i) on the mind – as against the symbolism of the Yogis to pierce the ears and wear rings to claim they have overcome desires. I keep desires away by (drirraeeaa = firm faith) adherence to (sabad-u = word) the teachings of the guru – unlike the Yogis who – smear (bahsam/vibhuti) ash (tan-i) on the body to claim renunciation.

My (pindd = body) person has (bhaey) become (amar) immortal by doing this, (do-oo) both (janam) births and (maran) deaths (mitt-i gaeeaa = effaced) have been obviated. 1.

                                                                

ਮੇਰੇ ਮਨ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਰਹੀਆ ॥ ਕ੍ਰਿਪਾ ਕਰਹੁ ਮਧਸੂਦਨ ਮਾਧਉ ਮੈ ਖਿਨੁ ਖਿਨੁ ਸਾਧੂ ਚਰਣ ਪਖਈਆ ॥੧॥ ਰਹਾਉ ॥

Mere man sāḏẖsangaṯ mil rahī▫ā.  Kirpā karahu maḏẖsūḏan māḏẖa▫o mai kẖin kẖin sāḏẖū cẖaraṇ pakẖa▫ī▫ā. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (raheeaa) remain (mil-i) in company of (saadhsangat) the holy congregation.

O (madhsoodan = killer of demon Madhu – Vishnu, Maadhau = husband of Laxmi – both metaphors for) Almighty, (kripa karh-u) be kind to enable that I (pakhaeeaa) wash (charan) feet of, i.e. serve and follow the example of, (saadhoo) the seekers  of God (khin khin) every moment – in all activities. 1.

(Rahaau) pause and reflect on this.

 

ਤਜੈ ਗਿਰਸਤੁ ਭਇਆ ਬਨ ਵਾਸੀ ਇਕੁ ਖਿਨੁ ਮਨੂਆ ਟਿਕੈ ਨ ਟਿਕਈਆ ॥ ਧਾਵਤੁ ਧਾਇ ਤਦੇ ਘਰਿ ਆਵੈ ਹਰਿ ਹਰਿ ਸਾਧੂ ਸਰਣਿ ਪਵਈਆ ॥੨॥

Ŧajai girsaṯ bẖa▫i▫ā ban vāsī ik kẖin manū▫ā tikai na tika▫ī▫ā.  Ḏẖāvaṯ ḏẖā▫e ṯaḏe gẖar āvai har har sāḏẖū saraṇ pava▫ī▫ā. ||2||

 

Someone may (tajai) give up (girst-u) family life, and (bhaiaa) become (vaasi) resident of (ban) the jungle, but (manooaa) the mind does not (ttikai ttikaeeaa = be at rest) become focused.

It (dhaavat) runs and (dhaaey) runs and (ghar-i = home, aavai = comes) becomes steady (tadey) only then, when it (paveeaa) places itself (saran-i = in sanctuary) under care/follows the example of (saadhoo) the seekers of (har-i har-i) the Almighty. 2.

 

ਧੀਆ ਪੂਤ ਛੋਡਿ ਸੰਨਿਆਸੀ ਆਸਾ ਆਸ ਮਨਿ ਬਹੁਤੁ ਕਰਈਆ ॥ ਆਸਾ ਆਸ ਕਰੈ ਨਹੀ ਬੂਝੈ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਰਾਸ ਸੁਖੁ ਲਹੀਆ ॥੩॥

Ḏẖī▫ā pūṯ cẖẖod sani▫āsī āsā ās man bahuṯ kara▫ī▫ā.  Āsā ās karai nahī būjẖai gur kai sabaḏ nirās sukẖ lahī▫ā. ||3||

 

He (chhodd-i) leaves (dheeaa = daughter, poot = sons) the family and becomes (saniaasi) a ascetic, but (karaeeaa = does) has (bahut-u) a lot of (aasa aas) wishes and desires (man-i) in the mind.

He (karai) has (aasa aas) wishes and desires in the mind but does not (boojhai) understand how to give them up; when he learns (sabad-i) through teachings (kai) of (gur) the guru (niraas = without desires) to give them up, then (laheeaa) finds (sukh-u) peace. 3.

 

ਉਪਜੀ ਤਰਕ ਦਿਗੰਬਰੁ ਹੋਆ ਮਨੁ ਦਹ ਦਿਸ ਚਲਿ ਚਲਿ ਗਵਨੁ ਕਰਈਆ ॥ ਪ੍ਰਭਵਨੁ ਕਰੈ ਬੂਝੈ ਨਹੀ ਤ੍ਰਿਸਨਾ ਮਿਲਿ ਸੰਗਿ ਸਾਧ ਦਇਆ ਘਰੁ ਲਹੀਆ ॥੪॥

Upjī ṯarak ḏigambar ho▫ā man ḏah ḏis cẖal cẖal gavan kara▫ī▫ā.  Parbẖavan karai būjẖai nahī ṯarisnā mil sang sāḏẖ ḏa▫i▫ā gẖar lahī▫ā. ||4||

 

Some (tarak = argument) thought (upji) comes to a person and he (hoaa) becomes (digambar) a naked hermit, but his (man-u) mind (karaeeaa = does, gavan = movement) wanders, (chal-i chal-i) moving in (dah) ten (dis) directions – all over

It (karey = does, prabhavan-u = movement) wanders, but the fire of (trisna = craving) desires is not (boojhai) quenched; when he (mil-i = meets) joins (sang-i) company of (saadh) the saints, he (laheeaa) finds (daiaa = compassion, ghar-u = house/state) the Almighty – and desires end. 4.

 

ਆਸਣ ਸਿਧ ਸਿਖਹਿ ਬਹੁਤੇਰੇ ਮਨਿ ਮਾਗਹਿ ਰਿਧਿ ਸਿਧਿ ਚੇਟਕ ਚੇਟਕਈਆ ॥ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਮਨਿ ਸਾਂਤਿ ਨ ਆਵੈ ਮਿਲਿ ਸਾਧੂ ਤ੍ਰਿਪਤਿ ਹਰਿ ਨਾਮਿ ਸਿਧਿ ਪਈਆ ॥੫॥

Āsaṇ siḏẖ sikẖėh bahuṯere man māgėh riḏẖ siḏẖ cẖetak cẖetka▫ī▫ā.  Ŧaripaṯ sanṯokẖ man sāʼnṯ na āvai mil sāḏẖū ṯaripaṯ har nām siḏẖ pa▫ī▫ā. ||5||

 

One (sikhah-i) learns (bahuteyrey) numerous (aasan) postures (sidh) of the Yogis, and (man-i) in the mind (maagah-i = asks for) thinks of attaining supernatural powers to get (ridh-i) material gains and (sidh-i) success in many ways; but this is only (cheyttak cheyttkaeeaa) theatre – that is what showing miracles is.

(Tripat-i) satisfaction, (santokh-u) contentment and (saant-i) peace do not (aavai) come (man-i) to their minds this way; when on (mili-i) on finding (saadhoo) the guru – one obtains awareness of (naam-i) virtues and commands of (har-i) the Almighty, then (sidh-i) success in attaining (tripat-i) satisfaction (paeeaa) is obtained. 5.

 

ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜ ਸਭਿ ਵਰਨ ਰੂਪ ਜੀਅ ਜੰਤ ਉਪਈਆ ॥ ਸਾਧੂ ਸਰਣਿ ਪਰੈ ਸੋ ਉਬਰੈ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਵੈਸੁ ਚੰਡਾਲੁ ਚੰਡਈਆ ॥੬॥

Andaj jeraj seṯaj uṯ▫bẖuj sabẖ varan rūp jī▫a janṯ upa▫ī▫ā.  Sāḏẖū saraṇ parai so ubrai kẖaṯrī barāhmaṇ sūḏ vais cẖandāl cẖand▫ī▫ā. ||6||

 

(Jeea) creatures of (sabh-i) all (varan) hues and (roop) form (upaeeaa) come into being from (anddaj) the egg, (jeyraj) the womb, (seytaj) perspiration and (utbhuj) the soil.

The Hindu texts divide human beings into (Khatri) Kshatriyas, Brahmin, (sood-u) Shudra and (vais) Vaish castes and some (chanddal chanddaeeaa) outcasts, but anyone who (parai) places the self (saran-i = in sanctuary) in care/obedience of (saadhoo) the guru, (so) that (upbrey = rises above) transcends these things. 6.

 

ਨਾਮਾ ਜੈਦੇਉ ਕੰਬੀਰੁ ਤ੍ਰਿਲੋਚਨੁ ਅਉਜਾਤਿ ਰਵਿਦਾਸੁ ਚਮਿਆਰੁ ਚਮਈਆ ॥ ਜੋ ਜੋ ਮਿਲੈ ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਧਨੁ ਧੰਨਾ ਜਟੁ ਸੈਣੁ ਮਿਲਿਆ ਹਰਿ ਦਈਆ ॥੭॥

Nāmā jaiḏe▫o kambīr Ŧrilocẖan a▫ujāṯ Raviḏās cẖami▫ār cẖama▫ī▫ā.  Jo jo milai sāḏẖū jan sangaṯ ḏẖan Ḏẖannā jat Saiṇ mili▫ā har ḏa▫ī▫ā. ||7||

 

Examples: (Naama) Naamdev – a calico printer, Jaidev – a poet, (kambeer) Kabir – a weaver, Trilochan – a saint, and Ravidas (upjaat-i) a low caste (chamiaar chamaeeaa) cobbler:

Also (dhan-u) the blessed Dhanaa – (jatt-u) a farmer, Sain – a barber; (jo jo) whosoever (milai) joins (sangat-i) company of (saadhoo jan) the saints, (miliaa) finds (daeeaa/dayyu) the Almighty – as did all the above saints. 7.

 

ਸੰਤ ਜਨਾ ਕੀ ਹਰਿ ਪੈਜ ਰਖਾਈ ਭਗਤਿ ਵਛਲੁ ਅੰਗੀਕਾਰੁ ਕਰਈਆ ॥ ਨਾਨਕ ਸਰਣਿ ਪਰੇ ਜਗਜੀਵਨ ਹਰਿ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਰਖਈਆ ॥੮॥੪॥੭॥

Sanṯ janā kī har paij rakẖā▫ī bẖagaṯ vacẖẖal angīkār kara▫ī▫ā.  Nānak saraṇ pare jagjīvan har har kirpā ḏẖār rakẖa▫ī▫ā. ||8||4||7||

 

(Har-i) the Almighty (rakhaaee) preserves (paij) the honor of (sant janaa) the seekers; IT (vachhal-u = lover) loves (bhagat) the devotees and (kareeaa = does, angikaar-u = joins body) unites them with IT-self.

One who (parey) places the self (saran-i = in sanctuary) under care/obedience of (jagjeevan = life of the world/creatures) the Creator, (har-i har-i) the Almighty (dhaar-i) bestows (kirpa) grace and (rakhaeeaa = keeps) accepts him/her, says fourth Nanak. 8. 4. 7.

 

——————————————————

 

Note: In this Shabad, the fourth Guru gives a simple formula to find God: Have undivided faith and live by Naam or Divine virtues and commands, guided by the guru.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਅੰਤਰਿ ਪਿਆਸ ਉਠੀ ਪ੍ਰਭ ਕੇਰੀ ਸੁਣਿ ਗੁਰ ਬਚਨ ਮਨਿ ਤੀਰ ਲਗਈਆ ॥

Bilāval mėhlā 4.  Anṯar pi▫ās uṯẖī parabẖ kerī suṇ gur bacẖan man ṯīr laga▫ī▫ā.

 

Composition of the fourth Guru in Raga Bilaaval: When I (sun-i) listened to (bachan = words) the discourse of (gur) the guru, it was as if (teer) an arrow – of love – (lagaeeaa = hit) pierced (man-i) the mind; and (piaas = thirst) yearning (keyri) for (prabh) the Almighty (utthee = rose) developed (antar-i) within.

 

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ਮਨ ਕੀ ਬਿਰਥਾ ਮਨ ਹੀ ਜਾਣੈ ਅਵਰੁ ਕਿ ਜਾਣੈ ਕੋ ਪੀਰ ਪਰਈਆ ॥੧॥

Man kī birthā man hī jāṇai avar kė jāṇai ko pīr para▫ī▫ā. ||1||

 

(Man hi) the mind alone (jaanai) knows (birtha = pain of separation) yearning (ki) of the mind; (k-i) what does (ko) anyone (avar-u) else, i.e. no one, (jaanai) knows (peer) the pain of (paraeeaa) another person. 1.

 

ਰਾਮ ਗੁਰਿ ਮੋਹਨਿ ਮੋਹਿ ਮਨੁ ਲਈਆ ॥ ਹਉ ਆਕਲ ਬਿਕਲ ਭਈ ਗੁਰ ਦੇਖੇ ਹਉ ਲੋਟ ਪੋਟ ਹੋਇ ਪਈਆ ॥੧॥ ਰਹਾਉ ॥

Rām gur mohan mohi man la▫ī▫ā.  Ha▫o ākal bikal bẖa▫ī gur ḏekẖe ha▫o lot pot ho▫e pa▫ī▫ā. ||1|| rahā▫o.

 

O (raam) all-pervasive Almighty, (mohan-i) the fascinating (gur-i) guru has (moh-i laeeaa = has enticed) possessed my (man-i) mind.

(Hau) I was (aakal) strong but (bhaee) have become (bikal = bereft of strength) devoid of ego (deykhey) seeing the guru, i.e. I have given up my own will and submit to the guru; (hau) I (hoey paeeaa) have become (lott pott) like a bundle – inebriated with love for the guru. 1.

(Rahaau) pause and reflect on this.

 

ਹਉ ਨਿਰਖਤ ਫਿਰਉ ਸਭਿ ਦੇਸ ਦਿਸੰਤਰ ਮੈ ਪ੍ਰਭ ਦੇਖਨ ਕੋ ਬਹੁਤੁ ਮਨਿ ਚਈਆ ॥ ਮਨੁ ਤਨੁ ਕਾਟਿ ਦੇਉ ਗੁਰ ਆਗੈ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭ ਮਾਰਗੁ ਪੰਥੁ ਦਿਖਈਆ ॥੨॥

Ha▫o nirkẖaṯ fira▫o sabẖ ḏes disanṯar mai parabẖ ḏekẖan ko bahuṯ man cẖa▫ī▫ā.  Man ṯan kāt ḏe▫o gur āgai jin har parabẖ mārag panth ḏikẖa▫ī▫ā. ||2||

 

(Hau) I (phirau) wander (nirkhat) looking around (sabh-i) in all (deys) country and (disantar-i) abroad, i.e. all over, with (bahut-u) great (chaeeaa/chaau) longing (man-i) in my mind (deykhan ko = to see) to find (prabh) the Almighty.

I have (kaatt-i) cut my (man-u) mind and (tan-u) body and (deyo = give) placed (aagey) before, i.e. follow guidance, the guru, (jin-i) who (dikhaeeaa) showed me (maarag-u, panth-u) the path to (har-i) the Almighty (prabh) Master. 2.

 

ਕੋਈ ਆਣਿ ਸਦੇਸਾ ਦੇਇ ਪ੍ਰਭ ਕੇਰਾ ਰਿਦ ਅੰਤਰਿ ਮਨਿ ਤਨਿ ਮੀਠ ਲਗਈਆ ॥ ਮਸਤਕੁ ਕਾਟਿ ਦੇਉ ਚਰਣਾ ਤਲਿ ਜੋ ਹਰਿ ਪ੍ਰਭੁ ਮੇਲੇ ਮੇਲਿ ਮਿਲਈਆ ॥੩॥

Ko▫ī āṇ saḏesā ḏe▫e parabẖ kerā riḏ anṯar man ṯan mīṯẖ laga▫ī▫ā.  Masṯak kāt ḏe▫o cẖarṇā ṯal jo har parabẖ mele mel mila▫ī▫ā. ||3||

 

If (koee) someone (aan-i) brings and (dey-i) gives (sadeysa/sandeysa) message, i.e. awareness of Naam/commands (keyra) of (prabh) the Almighty whom (lagaeeaa = seems, meetth = sweet) I love (antar-i = within) with my (rid) heart, (man-i = mind) soul and (tan-i) body.

I shall (kaatt-i) cut my (mastak-u = forehead) head and (deyau) place (tal-i) under (charna) feet of one (jo) who (meyley) leads me to (meyl-i milaeeaa) unites (parbh) the Almighty, i.e. I shall humbly pay obeisance to one who helps me find the Almighty within. 3.

 

ਚਲੁ ਚਲੁ ਸਖੀ ਹਮ ਪ੍ਰਭੁ ਪਰਬੋਧਹ ਗੁਣ ਕਾਮਣ ਕਰਿ ਹਰਿ ਪ੍ਰਭੁ ਲਹੀਆ ॥ ਭਗਤਿ ਵਛਲੁ ਉਆ ਕੋ ਨਾਮੁ ਕਹੀਅਤੁ ਹੈ ਸਰਣਿ ਪ੍ਰਭੂ ਤਿਸੁ ਪਾਛੈ ਪਈਆ ॥੪॥

Cẖal cẖal sakẖī ham parabẖ parboḏẖėh guṇ kāmaṇ kar har parabẖ lahī▫ā.  Bẖagaṯ vacẖẖal u▫ā ko nām kahī▫aṯ hai saraṇ parabẖū ṯis pācẖẖai pa▫ī▫ā. ||4||

 

O (sakhi = girl-friend) companions in holy congregation, let us (chal-u chal-u) ever go to the holy congregation and (pabodhah) learn (gun) the virtues which please (prabh-u) the Master, (kar-i = do) acquire those virtues and (kaaman = charm) receive love of (har-i) the Almighty (prabh-u) Master.

(Ka = of, uaa = that) IT’s (naam-u) attribute (hai) is (kaheeat-u = said to be) known to be, as (vachhal-u) lover (bhagat-i) of the devotees; let us (paeeaa = be, paachhai = behind) follow the path to, and place ourselves in IT’s (saran-i) sanctuary, i.e. seek IT’s grace. 4.

 

ਖਿਮਾ ਸੀਗਾਰ ਕਰੇ ਪ੍ਰਭ ਖੁਸੀਆ ਮਨਿ ਦੀਪਕ ਗੁਰ ਗਿਆਨੁ ਬਲਈਆ ॥ ਰਸਿ ਰਸਿ ਭੋਗ ਕਰੇ ਪ੍ਰਭੁ ਮੇਰਾ ਹਮ ਤਿਸੁ ਆਗੈ ਜੀਉ ਕਟਿ ਕਟਿ ਪਈਆ ॥੫॥

Kẖimā sīgār kare parabẖ kẖusī▫ā man ḏīpak gur gi▫ān bala▫ī▫ā.  Ras ras bẖog kare parabẖ merā ham ṯis āgai jī▫o kat kat pa▫ī▫ā. ||5||

 

Like a wife adorns herself to be attractive to her husband. Similarly when a soul-wife (balaeeaa) lights (deepak) the lamp of (gur) the guru-given (giaan-u) enlightenment (man-i) in the mind, i.e. obtains awareness of Divine virtues and commands to practice them, and (karey = does) wears (seegaar) make-up of, i.e. practices (khimaa = forgiveness) tolerance, (prabh) the Almighty-husband (karey khuseeaa) is pleased with her.

(Prabh-u) the Almighty Master (meyra = my) of all (ras-i ras-i) enjoys (bhog karey = enjoying) manifests in mind of that soul-wife; (ham) I shall (katt-i katt-i) cut into bits my (jeeo) mind and (paeeaa) place (aagai) before that soul-wife, i.e. I shall serve and respect such a person. 5.

 

ਹਰਿ ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਹੈ ਬਨਿਆ ਮਨੁ ਮੋਤੀਚੂਰੁ ਵਡ ਗਹਨ ਗਹਨਈਆ ॥ ਹਰਿ ਹਰਿ ਸਰਧਾ ਸੇਜ ਵਿਛਾਈ ਪ੍ਰਭੁ ਛੋਡਿ ਨ ਸਕੈ ਬਹੁਤੁ
ਮਨਿ ਭਈਆ ॥੬॥

Har har hār kanṯẖ hai bani▫ā man moṯīcẖūr vad gahan gėhna▫ī▫ā.  Har har sarḏẖā sej vicẖẖā▫ī parabẖ cẖẖod na sakai bahuṯ man bẖa▫ī▫ā. ||6||

 

I am (baniaa = making) wearing (haar-u) the necklace of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty (kanth-i) round the neck and have made purity of (man-u) the mind (motichhor-u) the string of pearls as (vadd) a great (gahan gahnaeeaa) ornament, i.e. my real adornment is love from the mind.

I have (vichhaaee = laid) made (sardhaa) faith in the Almighty (seyj) the bed; now (prabh-u) the Master (bhaeeaa = pleasing, man-i = to the mind) is pleased and (na sakai) cannot (chhod-i) leave the bed/mind, i.e. is ever present within me. 6.

 

ਕਹੈ ਪ੍ਰਭੁ ਅਵਰੁ ਅਵਰੁ ਕਿਛੁ ਕੀਜੈ ਸਭੁ ਬਾਦਿ ਸੀਗਾਰੁ ਫੋਕਟ ਫੋਕਟਈਆ ॥ ਕੀਓ ਸੀਗਾਰੁ ਮਿਲਣ ਕੈ ਤਾਈ ਪ੍ਰਭੁ ਲੀਓ ਸੁਹਾਗਨਿ ਥੂਕ ਮੁਖਿ ਪਈਆ ॥੭॥

Kahai parabẖ avar avar kicẖẖ kījai sabẖ bāḏ sīgār fokat fokta▫ī▫ā.  Kī▫o sīgār milaṇ kai ṯā▫ī parabẖ lī▫o suhāgan thūk mukẖ pa▫ī▫ā. ||7||

 

But, if (prabh-u) the Master (kahai) says (avar-u = another) one thing and the soul-wife (keejai) does (kichh-u) something (avar-u) else, i.e. if someone does not obey the Master but pretends, then (sabh-i) all (seegaar-u) adornment – rituals etc – is (phokatt phokattaeeaa = hollow) false and (baad-i) useless.

Such a soul (keeo = does) wears (seegaar-u) adornment (kai taaee) for (milan = meeting) union, but (prabh-u) the Almighty (paeeaa = throws, thook = spit) rejects such a pretentious soul; IT (leeo = takes) accepts those souls who (suhaagan-i) are fortunate to have faith in, and deserving of, Divine love. 7.

 

ਹਮ ਚੇਰੀ ਤੂ ਅਗਮ ਗੁਸਾਈ ਕਿਆ ਹਮ ਕਰਹ ਤੇਰੈ ਵਸਿ ਪਈਆ ॥ ਦਇਆ ਦੀਨ ਕਰਹੁ ਰਖਿ ਲੇਵਹੁ ਨਾਨਕ ਹਰਿ ਗੁਰ ਸਰਣਿ ਸਮਈਆ॥੮॥੫॥੮॥

Ham cẖerī ṯū agam gusā▫ī ki▫ā ham karah ṯerai vas pa▫ī▫ā.  Ḏa▫i▫ā ḏīn karahu rakẖ levhu Nānak har gur saraṇ sama▫ī▫ā. ||8||5||8||

 

(Ham) we humans are insignificant (cheyri = maids) servants while (too) You are (agam = beyond reach/comprehension) the great (gusaaee = master of the world) Master; (kiaa = what?) there is nothing that (ham) we can (karah-i) do and (paeeaa = placed) are at (teyrai) Your (vas-i = under control) mercy.

Please (karahu = do) show (daiaa) compassion on us (deen) poor servants and (rakh-i leyvhu) keep us (samaeeaa) remaining (saran-i) in Your care, o (gur) great (har-i) Almighty, says fourth Nanak. 8. 5. 8.

 

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Note: In this Shabad the fourth Guru expresses longing of the seeker for the Almighty. He likens this longing to Chaatrik/rain bird’s longing for the rain-drop to fall in its mouth. He asks the mortal to understand that union with the Almighty is attained with guidance of the guru.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਅਗਮ ਠਾਕੁਰ ਕਾ ਖਿਨੁ ਖਿਨੁ ਸਰਧਾ ਮਨਿ ਬਹੁਤੁ ਉਠਈਆ ॥ ਗੁਰ ਦੇਖੇ ਸਰਧਾ ਮਨ ਪੂਰੀ ਜਿਉ ਚਾਤ੍ਰਿਕ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਬੂੰਦ ਮੁਖਿ ਪਈਆ ॥੧॥

Bilāval mėhlā 4.  Mai man ṯan parem agam ṯẖākur kā kẖin kẖin sarḏẖā man bahuṯ uṯẖa▫ī▫ā.  Gur ḏekẖe sarḏẖā man pūrī ji▫o cẖāṯrik pari▫o pari▫o būnḏ mukẖ pa▫ī▫ā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Mai) I have (preym-u) love (ka) of (tthaakur) the Master in my (man-i) mind and (tan-i) body, but IT is (agam) beyond reach and hence my (bahut-u) strong (sardhaa = wish) longing (utthaeeaa) rises (man-i) in the mind (khin-u khin-u) every moment.

Only the guru can show the path to the Almighty. (Sardha) longing of my (man) mind can be (poori) fulfilled by (deykhey = seeing) meeting the guru who imparts awareness of Naam/Divine commands. It is like (chaatrik) the rain bird (prio prio) crying for the raindrop is satisfied when it (paeeaa = is put) receives (boond-u = drop) the raindrop (mukh-i) into its mouth, i.e. the Almighty is found with awareness of Naam by the guru. 1.

 

ਮਿਲੁ ਮਿਲੁ ਸਖੀ ਹਰਿ ਕਥਾ ਸੁਨਈਆ ॥ ਸਤਿਗੁਰੁ ਦਇਆ ਕਰੇ ਪ੍ਰਭੁ ਮੇਲੇ ਮੈ ਤਿਸੁ ਆਗੈ ਸਿਰੁ ਕਟਿ ਕਟਿ ਪਈਆ ॥੧॥ ਰਹਾਉ ॥

Mil mil sakẖī har kathā suna▫ī▫ā.  Saṯgur ḏa▫i▫ā kare parabẖ mele mai ṯis āgai sir kat kat pa▫ī▫ā. ||1|| rahā▫o.

 

O (sakhi = girlfriends) companions in holy congregation, (mil-u mil-u) let us meet and (sunaeeaa) listen to (kathaa = description) virtues and commands of (har-i) the Almighty as taught by the guru.

(Satigur-u) true guru (daiaa karey = shows compassion) is kind to (meyley) lead one to (prabh-u) the Master; (mai) I shall (katt-i katt-i) again and again cut my (sir-u) head and (paeeaa) place (aagai) before (tis-u = that) the guru, i.e. I shall ever humbly act at the guru’s bidding. 1.

(Rahaau) pause and reflect on this.

 

ਰੋਮਿ ਰੋਮਿ ਮਨਿ ਤਨਿ ਇਕ ਬੇਦਨ ਮੈ ਪ੍ਰਭ ਦੇਖੇ ਬਿਨੁ ਨੀਦ ਨ ਪਈਆ ॥ ਬੈਦਕ ਨਾਟਿਕ ਦੇਖਿ ਭੁਲਾਨੇ ਮੈ ਹਿਰਦੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮ ਪੀਰ ਲਗਈਆ ॥੨॥

Rom rom man ṯan ik beḏan mai parabẖ ḏekẖe bin nīḏ na pa▫ī▫ā.  Baiḏak nātik ḏekẖ bẖulāne mai hirḏai man ṯan parem pīr laga▫ī▫ā. ||2||

 

In my (rom rom) every hair, (man-i) mind and (tan-i) body, I have this (ik) one (beydan = pain) yearning – to find God; (mai) I do not (paeeaa) get (need) sleep, i.e. am restless, (bin-u = without, deykhey = seeing) waiting to find (prabh) the Master.

(Baidak/vaid) the physicians who (deykh-i = see) examine (naattik = artery) my pulse (bhulaaney) go wrong in diagnosis, i.e. they look for physical ailment, whereas I have (peer) pain/yearning (lagaeeaa) affecting the (hirdai) heart, (man-i) mind and (tan-i) body. 2.

 

ਹਉ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਪ੍ਰੀਤਮ ਜਿਉ ਬਿਨੁ ਅਮਲੈ ਅਮਲੀ ਮਰਿ ਗਈਆ ॥ ਜਿਨ ਕਉ ਪਿਆਸ ਹੋਇ ਪ੍ਰਭ ਕੇਰੀ ਤਿਨ੍ਹ੍ਹ ਅਵਰੁ ਨ ਭਾਵੈ ਬਿਨੁ ਹਰਿ ਕੋ ਦੁਈਆ ॥੩॥

Ha▫o kẖin pal rėh na saka▫o bin parīṯam ji▫o bin amlai amlī mar ga▫ī▫ā.  Jin ka▫o pi▫ās ho▫e parabẖ kerī ṯinĥ avar na bẖāvai bin har ko ḏu▫ī▫ā. ||3||

 

(Hau) I (na sakau) cannot (rah-i) live (bin-u) without (preetam) the Beloved (khin pal) even for a little while (jiau) like (amli) an addict (mar-i gaeeaa = dies) cannot do (bin-u) without (amalai) the intoxicant.

(Jin kau) those who (hoey) have (piaas = thirst) yearning (keyri) for (prabh) the Almighty, (na ko) none (avar-u = else, dueeaa = second) other than (har-i) the Almighty (bhaavai = is pleasing) appeals (tinh) to them. 3.

 

ਕੋਈ ਆਨਿ ਆਨਿ ਮੇਰਾ ਪ੍ਰਭੂ ਮਿਲਾਵੈ ਹਉ ਤਿਸੁ ਵਿਟਹੁ ਬਲਿ ਬਲਿ ਘੁਮਿ ਗਈਆ ॥ ਅਨੇਕ ਜਨਮ ਕੇ ਵਿਛੁੜੇ ਜਨ ਮੇਲੇ ਜਾ ਸਤਿ ਸਤਿ ਸਤਿਗੁਰ ਸਰਣਿ ਪਵਈਆ ॥੪॥

Ko▫ī ān ān merā parabẖū milāvai ha▫o ṯis vitahu bal bal gẖum ga▫ī▫ā.  Anek janam ke vicẖẖuṛe jan mele jā saṯ saṯ saṯgur saraṇ pava▫ī▫ā. ||4||

 

If (koee) someone could (aan-i aan-i) bring and (milaavai) cause me to meet, i.e. leads me to find (meyra) my (prabhu) Almighty Master within; (hau) I shall (bal-i bal-i = be sacrifice, vittahu = to) do anything for (tis-u) that person and (ghum-i gaeeaa = be sacrifice) humbly do his/her bidding.

(Ja) when one (pavaeeaa) places the self (saran-i = in sanctuary) in care and obedience, i.e. lives by teachings, of (sat-i sat-i satigur) the true guru in thought, word and deed, the guru (meyley = causes to meet) leads that (jan) person to the Almighty even if (vichhurrey) separated (key) for (aneyk) numerous (janam) births. 4.

  

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ਸੇਜ ਏਕ ਏਕੋ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਮਹਲੁ ਨ ਪਾਵੈ ਮਨਮੁਖ ਭਰਮਈਆ ॥ ਗੁਰੁ ਗੁਰੁ ਕਰਤ ਸਰਣਿ ਜੇ ਆਵੈ ਪ੍ਰਭੁ ਆਇ ਮਿਲੈ ਖਿਨੁ ਢੀਲ ਨ ਪਈਆ ॥੫॥

Sej ek eko parabẖ ṯẖākur mahal na pāvai manmukẖ bẖarma▫ī▫ā.  Gur gur karaṯ saraṇ je āvai parabẖ ā▫e milai kẖin dẖīl na pa▫ī▫ā. ||5||

 

The human mind is (eyk) a single (seyj) bed and (eyko) the One (prabh-u) Almighty (tthaakur-u) Master is on the same bed, i.e. is within the mind, but (manmukh-i) a self-willed person – who does not follow the guru – does not (paavai) find (mahal-u) the Almighty within and (bharmaeeaa) wanders elsewhere.

(Jey) if one (karat) says/obeys (gur-u gur-u) the guru ‘s teachings (aavai) comes to receive his (saran-i = sanctuary) guidance, the Almighty (na paeeaa) makes not even (khin-u) a bit of (ddheel) delay in (aaey) coming and (milai) meeting, i.e. IT is found within as soon as one starts living by Divine commands guided by the guru. 5.

ਕਰਿ ਕਰਿ ਕਿਰਿਆਚਾਰ ਵਧਾਏ ਮਨਿ ਪਾਖੰਡ ਕਰਮੁ ਕਪਟ ਲੋਭਈਆ ॥ ਬੇਸੁਆ ਕੈ ਘਰਿ ਬੇਟਾ ਜਨਮਿਆ ਪਿਤਾ ਤਾਹਿ ਕਿਆ ਨਾਮੁ ਸਦਈਆ ॥੬॥

Kar kar kiri▫ācẖār vaḏẖā▫e man pakẖand karam kapat lobẖa▫ī▫ā.  Besu▫ā kai gẖar betā janmi▫ā piṯā ṯāhi ki▫ā nām saḏa▫ī▫ā. ||6||

 

A person (kar-i kar-i) ever performs (vadhaaey) increasing number of (kiriaachaar) rituals but has (paakhadd = pretense) other ideas (man-i) in mind; s/he performs (karam-u) the rituals with (kapatt) deceit/pretense and (lobhaeeaa) greed for material gains.

It is like if (beytta) a son is (janmiaa) born (kai ghar-i = in family of) to (beysuaa) a sex worker; (kiaa) which (pitaa) father’s (naam-u) name will be (sadaeeaa = called) given to (taah-i) him, i.e. one who performs rituals and worships of deities is not accepted being a devotee by God. 6.

 

ਪੂਰਬ ਜਨਮਿ ਭਗਤਿ ਕਰਿ ਆਏ ਗੁਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਭਗਤਿ ਜਮਈਆ ॥ ਭਗਤਿ ਭਗਤਿ ਕਰਤੇ ਹਰਿ ਪਾਇਆ ਜਾ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਈਆ ॥੭॥
Pūrab janam bẖagaṯ kar ā▫e gur har har har har bẖagaṯ jama▫ī▫ā.  Bẖagaṯ bẖagaṯ karṯe har pā▫i▫ā jā har har har har nām sama▫ī▫ā. ||7||

 

Those who (kar-i aaey = did) lived by (bhagat-i) devotion/obedience in (poorab) the past (janam-i) birth, (har-i har-i) the Almighty sends them (jamaeeaa) to be born also as (bhagat-i) devotees.

(Ja) if they (sameeaa) remain absorbed, i.e. live by, (har-i) the purifying and (har-i) rejuvenating (naam-i) virtues and commands of (har-i har-i) the Almighty, then they (paaiaa) find (har-i) the Almighty (kartey = doing) through living in (bhagat-i bhagat-i) devotion to (har-i har-i) the Almighty. 7.

 

ਪ੍ਰਭਿ ਆਣਿ ਆਣਿ ਮਹਿੰਦੀ ਪੀਸਾਈ ਆਪੇ ਘੋਲਿ ਘੋਲਿ ਅੰਗਿ ਲਈਆ ॥ ਜਿਨ ਕਉ ਠਾਕੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਬਾਹ ਪਕਰਿ ਨਾਨਕ ਕਢਿ ਲਈਆ ॥੮॥੬॥੨॥੧॥੬॥੯॥

Parabẖ āṇ āṇ mahinḏī pīsā▫ī āpe gẖol gẖol ang la▫ī▫ā.  Jin ka▫o ṯẖākur kirpā ḏẖārī bāh pakar Nānak kadẖ la▫ī▫ā. ||8||6||2||1||6||9||

 

(Prabh-i) the Almighty IT-self (aan-iaan-i) brings and (peesaaee) grinds (mahindi) henna and (aapey) IT-self (ghol-i ghol-i) mixes it in water and (laeeaa) applies (ang-i = on the body) hands and feet, to make the soul IT’s bride. (Note: It is customary to apply henna to the bride to be).

The person (jin kau) to whom (tthaakur-i) the Master (dhaari) bestows (kirpa) mercy, IT (pakar-i) holds its (baah) arm and (kaddh-i laeeaa) takes out from attachments to the world-play, and unites with IT-self, says fourth Nanak. 8. 6. 2. 1. 6. 9.