SGGS pp 822-824, Bilaaval M: 5, Shabads 89-100.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਪਾਰ ਅਮੋਲੀ ॥ ਪ੍ਰਾਨ ਪਿਆਰੋ ਮਨਹਿ ਅਧਾਰੋ ਚੀਤਿ ਚਿਤਵਉ ਜੈਸੇ ਪਾਨ ਤੰਬੋਲੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Har har nām apār amolī.  Parān pi▫āro manėh aḏẖāro cẖīṯ cẖiṯva▫o jaise pān ṯambolī. ||1||

rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of the Almighty are (amoli) priceless – as guide for life.

Naam is Thy are (piaaro) dear to my (praan) life, (adhaaro) the mainstay (manah-i) of the mind; I (chitvau = think) keep it (cheet-i) in mind, (jaisey) like (tamboli) maker of chewing betel leaves pays attention while making them. 1.

(Rahaau) pause and reflect on this.

 

ਸਹਜਿ ਸਮਾਇਓ ਗੁਰਹਿ ਬਤਾਇਓ ਰੰਗਿ ਰੰਗੀ ਮੇਰੇ ਤਨ ਕੀ ਚੋਲੀ ॥ ਪ੍ਰਿਅ ਮੁਖਿ ਲਾਗੋ ਜਉ ਵਡਭਾਗੋ ਸੁਹਾਗੁ ਹਮਾਰੋ ਕਤਹੁ ਨ ਡੋਲੀ ॥੧॥

Sahj samā▫i▫o gurėh baṯā▫i▫o rang rangī mere ṯan kī cẖolī.  Pari▫a mukẖ lāgo ja▫o vadbẖāgo suhāg hamāro kaṯahu na dolī. ||1||

 

With awareness of Naam (bataaio = told) given (gurah-i) by the guru, I (sahj-i) effortlessly (samaaio = absorbed) practice it and (choli) the garment (ki) of (meyrey) my (tan) body, i.e. my being (rangi) is imbued (rang-i) with love for the Almighty.

I (laago) came (mukh-i) face to face with (pria) the Beloved Almighty (jau = when) with (vaddbhaago) good fortune, i.e. by Divine grace; (hamaaro) my (suhaago) Almighty-spouse (katahu na) never (ddoli) wavers, i.e. is ever with me. 1.

 

ਰੂਪ ਨ ਧੂਪ ਨ ਗੰਧ ਨ ਦੀਪਾ ਓਤਿ ਪੋਤਿ ਅੰਗ ਅੰਗ ਸੰਗਿ ਮਉਲੀ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਿਅ ਰਵੀ ਸੁਹਾਗਨਿ ਅਤਿ ਨੀਕੀ ਮੇਰੀ ਬਨੀ ਖਟੋਲੀ ॥੨॥੩॥੮੯॥

Rūp na ḏẖūp na ganḏẖ na ḏīpā oṯ poṯ ang ang sang ma▫ulī.  Kaho Nānak pari▫a ravī suhāgan aṯ nīkī merī banī kẖatolī. ||2||3||89||

 

I neither have (roop = good looks) any virtues, I do not (dhoop = incense) worship with (gandh) fragrance, (deepa) lamps, but I (mauli) blossom with my (ang = limb) body (sang-i) with IT’s (ang) body – in embrace, like (ot-i) warp and (pot-i) woof yarns of a fabric, i.e. have been accepted because of practice of Naam.

(Kahu) says fifth Nanak: (Pria) the Beloved (ravi) consummated love with this (suhaagan) fortunate wife; (meyri) my (khattoli) bed (bani) has become (at-i) very (neeki = good) enjoyable, i.e. my mind is at peace with the Almighty within. 2. 3. 89.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਮਈ ॥ ਜਬ ਤੇ ਭੇਟੇ ਸਾਧ ਦਇਆਰਾ ਤਬ ਤੇ ਦੁਰਮਤਿ ਦੂਰਿ ਭਈ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Gobinḏ gobinḏ gobinḏ ma▫ī.  Jab ṯe bẖete sāḏẖ ḏa▫i▫ārā ṯab ṯe ḏurmaṯ ḏūr bẖa▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Jab tey) since I (bheyttey) met (saadh) the guru who (daiaara/daiaal = compassionate) kindly guided me, (tab tey) since then my (durmat-i) evil thinking (bhaee) became (door-i) far away, i.e. was given up; I praised virtues of (gobind = master of the world) the Almighty and became (maee) like  the Almighty

(Rahaau) pause and reflect on this.

 

ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸੰਪੂਰਨ ਸੀਤਲ ਸਾਂਤਿ ਦਇਆਲ ਦਈ ॥ ਕਾਮ ਕ੍ਰੋਧ ਤ੍ਰਿਸਨਾ ਅਹੰਕਾਰਾ ਤਨ ਤੇ ਹੋਏ ਸਗਲ ਖਈ ॥੧॥

Pūran pūr rahi▫o sampūran sīṯal sāʼnṯ ḏa▫i▫āl ḏa▫ī.  Kām kroḏẖ ṯarisnā ahaʼnkārā ṯan ṯe ho▫e sagal kẖa▫ī. ||1||

 

The Almighty who is (sampooran = filled) a treasure of virtues (poor-i rahio) is present (pooran = full) everywhere; IT is (seetal = cool) the source of solace; (daiaal) the kind Master (daee) has given me (saant-i) peace.

With the Almighty in mind, (kaam) lust, (krodh) anger, (trisna) craving and (ahankaara) vanity have (sagal) all (khaey = destroyed) been dispelled (tey) from (tan = body) from my being. 1.

 

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੁਚਿ ਸੰਤਨ ਤੇ ਇਹੁ ਮੰਤੁ ਲਈ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਮਨਹੁ ਪਛਾਨਿਆ ਤਿਨ ਕਉ ਸਗਲੀ ਸੋਝ ਪਈ ॥੨॥੪॥੯੦॥

Saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram sucẖ sanṯan ṯe ih manṯ la▫ī.  Kaho Nānak jin manhu pacẖẖāni▫ā ṯin ka▫o saglī sojẖ pa▫ī. ||2||4||90||

 

(Sat-u = sharing with others) service, (santokh-u = contentment) happily accepting Divine will, (dharam-u = dutifulness) obedience to Divine commands, (such-i = purity) keeping away from vices; (ihu) this is (mant-u) the teaching I have (laee = take) learnt (tey) from (santan) saints, i.e. I follow their example.

One (jin-i) who (pachhaaniaa) recognizes the Almighty (manh-u) in the mind, i.e. gets awareness of Divine virtues and commands, (sagli) all (sojh) understanding as above (paee) is received (tin ku) by him/her, says fifth Nanak. 2. 4. 90.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਕਿਆ ਹਮ ਜੀਅ ਜੰਤ ਬੇਚਾਰੇ ਬਰਨਿ ਨ ਸਾਕਹ ਏਕ ਰੋਮਾਈ ॥ ਬ੍ਰਹਮ ਮਹੇਸ ਸਿਧ ਮੁਨਿ ਇੰਦ੍ਰਾ ਬੇਅੰਤ ਠਾਕੁਰ ਤੇਰੀ ਗਤਿ ਨਹੀ ਪਾਈ ॥੧॥

Bilāval mėhlā 5.  Ki▫ā ham jī▫a janṯ becẖāre baran na sākah ek romā▫ī.  Barahm mahes siḏẖ mun inḏrā be▫anṯ ṯẖākur ṯerī gaṯ nahī pā▫ī. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Kiaa) what capability do we (beychaarey = helpless) ignorant (jeea jant) creatures have? We (na saakah-i) cannot (baran-i) describe virtues even of (ek) one (romaaee/rom) hair, i.e. a bit of what You are, O Almighty.

(Brahm) Brahma, (maheys) Mahesh/Shankar/ Shiva, (sidh) saints, (mun-i) sages and Indra; they (nahi) do not (paaee) have awareness of (t-eri) Your (gat-i) state, i.e. none knows about Your expanse and powers. 1.

 

ਕਿਆ ਕਥੀਐ ਕਿਛੁ ਕਥਨੁ ਨ ਜਾਈ ॥ ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā kathī▫ai kicẖẖ kathan na jā▫ī.  Jah jah ḏekẖā ṯah rahi▫ā samā▫ī. ||1|| rahā▫o.

 

(Kiaa) what can we (katheeai = say) describe; we (naa jaai) cannot (kathan-u) state (kichh-u na) nothing about You.

But we see You (rahiaa samaaee) present (jah jah) wherever we (deykhaa) look – in the form of nature. 1.

(Rahaau) pause and reflect on this.

 

ਜਹ ਮਹਾ ਭਇਆਨ ਦੂਖ ਜਮ ਸੁਨੀਐ ਤਹ ਮੇਰੇ ਪ੍ਰਭ ਤੂਹੈ ਸਹਾਈ ॥ ਸਰਨਿ ਪਰਿਓ ਹਰਿ ਚਰਨ ਗਹੇ ਪ੍ਰਭ ਗੁਰਿ ਨਾਨਕ ਕਉ ਬੂਝ ਬੁਝਾਈ ॥੨॥੫॥੯੧॥

Jah mahā bẖa▫i▫ān ḏūkẖ jam sunī▫ai ṯah mere parabẖ ṯūhai sahā▫ī.  Saran pari▫o har cẖaran gahe parabẖ gur Nānak ka▫o būjẖ bujẖā▫ī. ||2||5||91||

 

(Jam) the Divine policeman (jah) who we (suneeai) hear is (mahaa = highly) terribly (bhaiaan = dreadful = dreadful) brutal, when the soul is caught by it, (tah) there (toohai) You alone (sahaaee) are helpful, (m-er-e) my (prabh) Master.

(Gur-i) the guru (boojh boojhaaee) gave understanding, (kau) to fifth Nanak, i.e. when the humans receive guidance from the guru, they (pario) place themselves (saran-i = in sanctuary) in care, and (gahey) hold (charan) feet, i.e. live by virtues and commands, of (har-i) the Almighty. 2. 5. 91.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਗਮ ਰੂਪ ਅਬਿਨਾਸੀ ਕਰਤਾ ਪਤਿਤ ਪਵਿਤ ਇਕ ਨਿਮਖ ਜਪਾਈਐ ॥ ਅਚਰਜੁ ਸੁਨਿਓ ਪਰਾਪਤਿ ਭੇਟੁਲੇ ਸੰਤ ਚਰਨ ਚਰਨ ਮਨੁ ਲਾਈਐ ॥੧॥

Bilāval mėhlā 5.  Agam rūp abẖināsī karṯā paṯiṯ paviṯ ik nimakẖ japā▫ī▫ai.  Acẖraj suni▫o parāpaṯ bẖetule sanṯ cẖaran cẖaran man lā▫ī▫ai. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Abinaasi = imperishable) the Eternal (karta) Creator is (agam = beyond reach, roop = form) is Transcendent, we cannot reach IT but (japaaeeai) remembering and practice of IT’s virtues and commands even for (ik) for one (nimakh) moment makes (patit) those fallen to vices to be (pavit = pure) free of vices.

We (sunio) hear IT is (acharj-u) wondrous; IT is (praapat-i = obtained) found by one who (bheyttul-ey) meets (sant-u) the guru and (laaeeai) focuses (man) the mind on (charan = feet) complying with the guru’s teachings. 1.

 

ਕਿਤੁ ਬਿਧੀਐ ਕਿਤੁ ਸੰਜਮਿ ਪਾਈਐ ॥ ਕਹੁ ਸੁਰਜਨ ਕਿਤੁ ਜੁਗਤੀ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥
Kiṯ biḏẖī▫ai kiṯ sanjam pā▫ī▫ai.  Kaho surjan kiṯ jugṯī ḏẖi▫ā▫ī▫ai. ||1|| rahā▫o.

 

By (kit-u) what (bidheeai) method and (kit-u) what (sanjam-i) discipline we can (paaeaai) find the Almighty.

O (surjan = persons like gods) saints, (kahu) tell me on (kit-u) what (jugti) method should we (dhiaaeeai = pay attention) focus on getting to the Almighty? 1.

(Rahaau) pause and reflect on this.

 

ਜੋ ਮਾਨੁਖੁ ਮਾਨੁਖ ਕੀ ਸੇਵਾ ਓਹੁ ਤਿਸ ਕੀ ਲਈ ਲਈ ਫੁਨਿ ਜਾਈਐ ॥ ਨਾਨਕ ਸਰਨਿ ਸਰਣਿ ਸੁਖ ਸਾਗਰ ਮੋਹਿ ਟੇਕ ਤੇਰੋ ਇਕ ਨਾਈਐ ॥੨॥੬॥੯੨॥

Jo mānukẖ mānukẖ kī sevā oh ṯis kī la▫ī la▫ī fun jā▫ī▫ai.  Nānak saran saraṇ sukẖ sāgar mohi tek ṯero ik nā▫ī▫ai. ||2||6||92||

 

(Maanukh-u) a person (jo) who (seyva = serves) helps another (maanukh) person, (oh-u) that person (jaaeeai) goes (phun-i) again and again (laee) for (laee) taking (tis ki) his/her.

 Out of all (saran-i) sanctuaries, fifth Nanak seeks (saran-i) sanctuary of the Almighty (saagar) ocean of (sukh = comfort) solace; (teyro) Your (naaeeai) Naam (ik = one) is my (moh-i) my (tteyk) mainstay, o Almighty. 2. 6. 92.

 

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Note: This Shabad is in Raga/musical measure Bilaaval, which is one of joy. The fifth Guru describes real and lasting joy as obtained by finding the Almighty present everywhere and in everyone with the guru’s guidance.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸੰਤ ਸਰਣਿ ਸੰਤ ਟਹਲ ਕਰੀ ॥ ਧੰਧੁ ਬੰਧੁ ਅਰੁ ਸਗਲ ਜੰਜਾਰੋ ਅਵਰ ਕਾਜ ਤੇ ਛੂਟਿ ਪਰੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Sanṯ saraṇ sanṯ tahal karī.  Ḏẖanḏẖ banḏẖ ar sagal janjāro avar kāj ṯe cẖẖūt parī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: Since I sought (saran-i) sanctuary of, i.e. submitted myself to teachings of, (sant) the guru, and (ttahal = service, kari = did) carried out the guru’s instructions.

I (chhoott pari) got freed (tey) from involvement in (ddandh-u) material pursuits, (bandh-u = bondage) attachment to the world-play (ar-u) and (sagal) all (janjaaro/janjaal) entanglements like rituals and various forms of worship. 1.

(Rahaau) pause and contemplate on this.

 

ਸੂਖ ਸਹਜ ਅਰੁ ਘਨੋ ਅਨੰਦਾ ਗੁਰ ਤੇ ਪਾਇਓ ਨਾਮੁ ਹਰੀ ॥

Sūkẖ sahj ar gẖano ananḏā gur ṯe pā▫i▫o nām harī.

 

(Tey) from the guru I (paaio) received awareness of (naam-u) commands of (hari) the Almighty; living by them has brought (sookh) peace, (sahj) poise (ar-u) and (ghano) abundant (anandaa = bliss) happiness.

 

Page 823

 

ਐਸੋ ਹਰਿ ਰਸੁ ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਰਿ ਪੂਰੈ ਮੇਰੀ ਉਲਟਿ ਧਰੀ ॥੧॥

Aiso har ras baran na sāka▫o gur pūrai merī ulat ḏẖarī. ||1||

 

 (Ras-u = taste) the pleasure of living by Naam of (har-i) the Almighty is (aiso) such as (na saakau) cannot (baran-i) be described. 1.

 

ਪੇਖਿਓ ਮੋਹਨੁ ਸਭ ਕੈ ਸੰਗੇ ਊਨ ਨ ਕਾਹੂ ਸਗਲ ਭਰੀ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਕਿਰਪਾ ਨਿਧਿ ਕਹੁ ਨਾਨਕ ਮੇਰੀ ਪੂਰੀ ਪਰੀ ॥੨॥੭॥੯੩॥

Pekẖi▫o mohan sabẖ kai sange ūn na kāhū sagal bẖarī.  Pūran pūr rahi▫o kirpā niḏẖ kaho Nānak merī pūrī parī. ||2||7||93||

 

With awareness imparted by the guru, I (peykhio) see (mohan-u) the fascinating Master (kai = of, sangai = company of) with (sabh) all, i.e. I find the Almighty present in everyone – thus ending all conflicts; (na kahoo = not any) no place/body is (oon) devoid of IT; (sagal) all are (bhari) filled with it, i.e. have IT’s presence.

I see the (nidh-i = treasure of, kirpa = mercy/grace) the gracious Almighty (poor-i = filling, rahio = remain) fully (pooran) pervading everywhere; my wishes (pari) have been (poori) fulfilled, i.e. I was searching for the Almighty but now experience IT with me. 2. 7. 93.

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਨ ਕਿਆ ਕਹਤਾ ਹਉ ਕਿਆ ਕਹਤਾ ॥ ਜਾਨ ਪ੍ਰਬੀਨ ਠਾਕੁਰ ਪ੍ਰਭ ਮੇਰੇ ਤਿਸੁ ਆਗੈ ਕਿਆ ਕਹਤਾ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.

Man ki▫ā kahṯā ha▫o ki▫ā kahṯā.  Jān parbīn ṯẖākur parabẖ mere ṯis āgai ki▫ā kahṯā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Kiaa) what does (man) the mind (kahta = ask) want but (kiaa) why do (hau) I (kahta) ask?

(Meyrey) my (prabh) Almighty (tthaakur) Master is (prabeen) wise and (jaan = knower) knows my mind – being in me; (kiaa) what do I have to ask (kahta) say (aagai = before) to (tis-u = that) IT? 1.

(Rahaau) pause and reflect on this.

 

ਅਨਬੋਲੇ ਕਉ ਤੁਹੀ ਪਛਾਨਹਿ ਜੋ ਜੀਅਨ ਮਹਿ ਹੋਤਾ ॥ ਰੇ ਮਨ ਕਾਇ ਕਹਾ ਲਉ ਡਹਕਹਿ ਜਉ ਪੇਖਤ ਹੀ ਸੰਗਿ ਸੁਨਤਾ ॥੧॥

Anbole ka▫o ṯuhī pacẖẖānėh jo jī▫an mėh hoṯā.  Re man kā▫e kahā la▫o dėhkahi ja▫o pekẖaṯ hī sang sunṯā. ||1||

 

O Almighty, (tuhi) You (pachhaanah-i = recognize) know (anbolat kau) the unspoken words (jo) which (hota) are (mah-i) in (jeean) the minds of the creatures.

(R-e) o (man = mind) human being, (kaa-e) why and (kahh-e lau) how long do you think you can (ddahkah-i) deceive – by pretentions – (jau) when IT is (sang-i) with You and (p-ekhat) sees and (suntan) hears, i.e. is aware of everything. 1.

 

ਐਸੋ ਜਾਨਿ ਭਏ ਮਨਿ ਆਨਦ ਆਨ ਨ ਬੀਓ ਕਰਤਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰ ਭਏ ਦਇਆਰਾ ਹਰਿ ਰੰਗੁ ਨ ਕਬਹੂ ਲਹਤਾ ॥੨॥੮॥੯੪॥

Aiso jān bẖa▫e man ānaḏ ān na bī▫o karṯā.  Kaho Nānak gur bẖa▫e ḏa▫i▫ārā har rang na kabhū lahṯā. ||2||8||94||

 

(Jaan-i) knowing (aiso = such) this, that (na) none (beeo) other (karta) can do anything – and the Almighty does what is good for us, there (bhaey) is (aanad/anand) happiness (man-i) in the mind.

(Gur) the guru (bhaey) has been (daiaara/daiaal = compassionate) kind to create this faith in me; now (rang-u) love for (har-i) the Almighty shall (na kabahoo) never (lahta = removed) wear off – i.e. the Almighty shall continue to be my mainstay – says fifth Nanak. 2. 8. 94.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਨਿੰਦਕੁ ਐਸੇ ਹੀ ਝਰਿ ਪਰੀਐ ॥ ਇਹ ਨੀਸਾਨੀ ਸੁਨਹੁ ਤੁਮ ਭਾਈ ਜਿਉ ਕਾਲਰ ਭੀਤਿ ਗਿਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Ninḏak aise hī jẖar parī▫ai.  Ih nīsānī sunhu ṯum bẖā▫ī ji▫o kālar bẖīṯ girī▫ai. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Nindak = slanderer) one who wishes ill for others (jhar-i) crumbles and (pareei) falls to ground, i.e. him/her-self perishes.

O (bhaaee) brother, (sunhu) listen to (ih) this (neesaani) sign – comparison – s/he has no feet to stand on – (jio) like (bheet-i) a wall made of clay containing (kaalar) potassium nitrate, cannot hold, and (gireeai) falls down. 1.

(Rahaau) pause and reflect on this.

 

ਜਉ ਦੇਖੈ ਛਿਦ੍ਰੁ ਤਉ ਨਿੰਦਕੁ ਉਮਾਹੈ ਭਲੋ ਦੇਖਿ ਦੁਖ ਭਰੀਐ ॥ ਆਠ ਪਹਰ ਚਿਤਵੈ ਨਹੀ ਪਹੁਚੈ ਬੁਰਾ ਚਿਤਵਤ ਚਿਤਵਤ ਮਰੀਐ ॥੧॥

Ja▫o ḏekẖai cẖẖiḏar ṯa▫o ninḏak umāhai bẖalo ḏekẖ ḏukẖ bẖarī▫ai.  Āṯẖ pahar cẖiṯvai nahī pahucẖai burā cẖiṯvaṯ cẖiṯvaṯ marī▫ai. ||1||

 

(Jau) when (nindak) a slanderer (d-ekhai) sees (chhidr-u = hole) a fault in someone (tau) then s/he (omaahi) is enthused but (bhareeai) is filled with (dukh) grief (deykh-i) on seeing (bhalo) goodness.

S/he (chitvai) thinks evil (aatth = eight, pahar = three hour periods) round the clock, but cannot (pahuchai = reach) achieve that; s/he (mareeai) dies (chitvat chitvat) thinking (buraa) evil – how to harm others. 1.

 

ਨਿੰਦਕੁ ਪ੍ਰਭੂ ਭੁਲਾਇਆ ਕਾਲੁ ਨੇਰੈ ਆਇਆ ਹਰਿ ਜਨ ਸਿਉ ਬਾਦੁ ਉਠਰੀਐ ॥ ਨਾਨਕ ਕਾ ਰਾਖਾ ਆਪਿ ਪ੍ਰਭੁ ਸੁਆਮੀ ਕਿਆ ਮਾਨਸ ਬਪੁਰੇ ਕਰੀਐ ॥੨॥੯॥੯੫॥

Ninḏak parabẖū bẖulā▫i▫ā kāl nerai ā▫i▫ā har jan si▫o bāḏ uṯẖrī▫ai.  Nānak kā rākẖā āp parabẖ su▫āmī ki▫ā mānas bapure karī▫ai. ||2||9||95||

 

(Nindak-u = slanderer) the ill-wisher is (bhulaaiaa) misled by (prabhoo) the Almighty when his/her (kaal-u = death) end (aaiaa) comes (neyrai) near and (utthareeai = raise) develop (baad-u) conflict with (jan) servants/devotees of (har-i) the Almighty.

But (prabh) the Almighty (suaami) Master is (aap-i) IT-self (raakha) the protector of (Nanak) the devotee, (kiaa) how can (maanas) a person  (bapura-e = poor) who is helpless before the Almighty (kareeai = do) harm the devotee. 2. 9. 95.

 

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Note: We ever like to look for short term pleasures forgetting the value of lasting peace. The latter comes through living by Naam, the motivation for which comes from the guru – Gurbani. This is the message of the fifth Guru in this Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਐਸੇ ਕਾਹੇ ਭੂਲਿ ਪਰੇ ॥ ਕਰਹਿ ਕਰਾਵਹਿ ਮੂਕਰਿ ਪਾਵਹਿ ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਸੰਗਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Aise kāhe bẖūl pare.  Karahi karāvėh mūkar pāvahi pekẖaṯ sunaṯ saḏā sang hare. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Kaahey) how can you (bhool-i parey = go wrong) make a mistake (aisey) like this.

You (karah-i) do wrong things yourself also (kaaraavah–i) cause others to do and then (mookar-i paavah-i) deny but remember, the Almighty is (sadaa) ever (sang-i) with you (peykhat) seeing what you do and (sunat) hearing what you say. 1.

(Rahaau) pause and reflect on this.

 

ਕਾਚ ਬਿਹਾਝਨ ਕੰਚਨ ਛਾਡਨ ਬੈਰੀ ਸੰਗਿ ਹੇਤੁ ਸਾਜਨ ਤਿਆਗਿ ਖਰੇ ॥ ਹੋਵਨੁ ਕਉਰਾ ਅਨਹੋਵਨੁ ਮੀਠਾ ਬਿਖਿਆ ਮਹਿ ਲਪਟਾਇ ਜਰੇ ॥੧॥

Kācẖ bihājẖan kancẖan cẖẖādan bairī sang heṯ sājan ṯi▫āg kẖare.  Hovan ka▫urā anhovan mīṯẖā bikẖi▫ā mėh laptā▫e jare. ||1||

 

You (bihaajan = buy) acquire (kanchan) glass (chhaaddan)  giving up (kanchan) gold in exchange, i.e. you are attracted by illusory pleasures and are indifferent to real wealth – of Naam; you develop (heyt-u = love) attachment (sang-i) with (bairi) the enemy and (tiaag kharey) abandon (saajan) the friend, i.e. like things which rob you of peace and ignore those which are of help.

What (hovan = shall be) lasts forever seems (kaura = bitter) unpleasant for you, and objects of transitory pleasures which (anhovan-u = shall not be) shall be left behind on death are (meettha = sweet) dear to you; you (lapttaaey) cling to (bikhiaa = poison) vices and by remaining (mah-i) in them (jarey = burn) are restless. 1.

 

ਅੰਧ ਕੂਪ ਮਹਿ ਪਰਿਓ ਪਰਾਨੀ ਭਰਮ ਗੁਬਾਰ ਮੋਹ ਬੰਧਿ ਪਰੇ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਹੋਤ ਦਇਆਰਾ ਗੁਰੁ ਭੇਟੈ ਕਾਢੈ ਬਾਹ ਫਰੇ ॥੨॥੧੦॥੯੬॥

Anḏẖ kūp mėh pari▫o parānī bẖaram gubār moh banḏẖ pare.  Kaho Nānak parabẖ hoṯ ḏa▫i▫ārā gur bẖetai kādẖai bāh fare. ||2||10||96||

 

(Paraani = creature) human beings are (bandh-i pare) bound to, i.e. are under influence of, (bharam = delusion) lack of faith in the Almighty, (gubaar = darkness) ignorance of Naam – Divine virtues and commands -, (moh) attachment to the world-play and (pario) have fallen (mah-i) in (andh) blind (koop) well, i.e. they are blinded by the attachments.

One to whom (prabh) the Almighty (hot) is (daiaara/daiaal = compassionate) kind, s/he (bheyttai) finds (gur-u) the guru who (pharey) holds his/her (baah) arm and (kaaddhai) pulls him/her out from, i.e. helps break, attachments to the world-play – and motivates to live by Naam. 2. 10. 96.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਨ ਤਨ ਰਸਨਾ ਹਰਿ ਚੀਨ੍ਹ੍ਹਾ ॥ ਭਏ ਅਨੰਦਾ ਮਿਟੇ ਅੰਦੇਸੇ ਸਰਬ ਸੂਖ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨ੍ਹ੍ਹਾ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Man ṯan rasnā har cẖīnĥā.  Bẖa▫e ananḏā mite anḏese sarab sūkẖ mo ka▫o gur ḏīnĥā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: I (cheenhaa = recognize) remain conscious of (har-i) the Almighty in (man = mind) thoughts, (tan = body) actions and (rasna = tongue) speech – and hence do not transgress.

With this, (andeysey) anxieties have been (mittey = erased) obviated and (bhaey = there is) I have (ananda) happiness; (gur-i) the guru has (deena) given (sarab) all (sookh) peace (kau) to (mo) me, i.e. this has been achieved with the guru’s guidance. 1.

(Rahaau) pause and reflect on this.

 

ਇਆਨਪ ਤੇ ਸਭ ਭਈ ਸਿਆਨਪ ਪ੍ਰਭੁ ਮੇਰਾ ਦਾਨਾ ਬੀਨਾ ॥ ਹਾਥ ਦੇਇ ਰਾਖੈ ਅਪਨੇ ਕਉ ਕਾਹੂ ਨ ਕਰਤੇ ਕਛੁ ਖੀਨਾ ॥੧॥

I▫ānap ṯe sabẖ bẖa▫ī si▫ānap parabẖ merā ḏānā bīnā.  Hāth ḏe▫e rākẖai apne ka▫o kāhū na karṯe kacẖẖ kẖīnā. ||1||

 

 (Tey) from (iaanap) being unaware, my state (bhaee) has become one of (siaanap = wise) awareness of (sabh) everything – Divine virtues and commands, the guide for life; I acknowledge that (prabh-u) the Master (meyra = my) of all is (daanaa) wise and (beenaa = seeing) omniscient i.e. IT watches and thus knows everything.

IT (dey-i) gives IT’s (haath) hand and (raakhai) protects (apnai = own, kau = to) IT’s devotee; IT (kartey) causes, i.e. lets there be (na = no, kaahoo = any) no (kheena) harm to the devotee. 1.

ਬਲਿ ਜਾਵਉ ਦਰਸਨ ਸਾਧੂ ਕੈ ਜਿਹ ਪ੍ਰਸਾਦਿ ਹਰਿ ਨਾਮੁ ਲੀਨਾ ॥ ਕਹੁ ਨਾਨਕ ਠਾਕੁਰ ਭਾਰੋਸੈ ਕਹੂ ਨ ਮਾਨਿਓ ਮਨਿ ਛੀਨਾ ॥੨॥੧੧॥੯੭॥

Bal jāva▫o ḏarsan sāḏẖū kai jih parsāḏ har nām līnā.  Kaho Nānak ṯẖākur bẖārosai kahū na māni▫o man cẖẖīnā. ||2||11||97||

 

I (bal-i jaavau = am sacrifice, kai = for) adore (saadhoo) the guru by (jih) whose (prasaad-i) grace/guidance, I (leena = utter) praise and practice (naam) virtues and commands of (har-i) the Almighty – which has enabled this state.

With (bhaarosai = reliance) faith (tthaakur) in the Master, I do not (maanio = accept) look to anyone else (man-i) in the mind (chheenaa) even a bit, says fifth Nanak. 2. 11. 97.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਗੁਰਿ ਪੂਰੈ ਮੇਰੀ ਰਾਖਿ ਲਈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦੇ ਮਹਿ ਦੀਨੋ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਗਈ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Gur pūrai merī rākẖ la▫ī.  Amriṯ nām riḏe mėh ḏīno janam janam kī mail ga▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Poorai) the true (gur-i) guru (raakh laee) has protected (m-eri) my honor – has protected from vices.

IT (deena = gave) imparted awareness of (amrit = nectar) life-giving (naam-u) Divine virtues and commands (mah-i = in) to (ridai) the mind; (mail-u = dirt) influences of wrongdoings of the past (janam janam) numerous births on the mind (gaee = gone) has been removed – I do not act under their influence. 1.

(Rahaau) pause and reflect on this.

 

ਨਿਵਰੇ ਦੂਤ ਦੁਸਟ ਬੈਰਾਈ ਗੁਰ ਪੂਰੇ ਕਾ ਜਪਿਆ ਜਾਪੁ ॥

Nivre ḏūṯ ḏusat bairā▫ī gur pūre kā japi▫ā jāp.

 

I (japiaa) remember and practice (jaap = what needs to be remembered) teachings of (poorey) the perfect guru; with this (doot = messengers of evil) the vices, (dustt = evil persons) evils and (bairaaee) enemies, i.e. all tendencies which keep one away from the Almighty, have been (nivrey) banished.

 

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ਕਹਾ ਕਰੈ ਕੋਈ ਬੇਚਾਰਾ ਪ੍ਰਭ ਮੇਰੇ ਕਾ ਬਡ ਪਰਤਾਪੁ ॥੧॥

Kahā karai ko▫ī becẖārā parabẖ mere kā bad parṯāp. ||1||

 

(Partaap-u) the majesty of (prabh) the Master (meyrey = my) of all (vadd) is great; (kia) what can any (beychaara = helpless) person do, as everyone him/her-self is subject to Divine will, i.e. temptations cannot affect one who practices Naam. 1.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਆ ਚਰਨ ਕਮਲ ਰਖੁ ਮਨ ਮਾਹੀ ॥ ਤਾ ਕੀ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਦਾਸੁ ਜਾ ਤੇ ਊਪਰਿ ਕੋ ਨਾਹੀ ॥੨॥੧੨॥੯੮॥

Simar simar simar sukẖ pā▫i▫ā cẖaran kamal rakẖ man māhī.  Ŧā kī saran pari▫o Nānak ḏās jā ṯe ūpar ko nāhī. ||2||12||98||

 

(Rakh-u) keeping (maahi) in (man) mind (charan kamal = lotus feet) commands of the Almighty and (simar-i simar-i simar-i= remembering in three activities) being conscious of them in thought, word and deed, I shun wrongdoings and (paaiaa = obtain) experience (sukh-u) peace.

I (pario) have placed myself (saran-i) in care of the Supreme Being, (oopar-i) above (ja tey whom (naahi = not, ko = any) there is none, says fifth Nanak. 2. 12. 98.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਦਾ ਸਦਾ ਜਪੀਐ ਪ੍ਰਭ ਨਾਮ ॥ ਜਰਾ ਮਰਾ ਕਛੁ ਦੂਖੁ ਨ ਬਿਆਪੈ ਆਗੈ ਦਰਗਹ ਪੂਰਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Saḏā saḏā japī▫ai parabẖ nām.  Jarā marā kacẖẖ ḏūkẖ na bi▫āpai āgai ḏargėh pūran kām. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: We should (sadaa sadaa) for ever (japeeai) remember and practice (naam) virtues and commands of (prabh) the Almighty – as guide for life.

Then (jaraa = old age) weakness against vices and (maraa = death) succumbing to vices and (kachh-u na) no other (dookh) distress (biaapai) afflicts in life and one’s (kaam = work) purpose is (pooran) accomplished (aagai) ahead (dargah) in Divine court – by way of acceptance for union with the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਆਪੁ ਤਿਆਗਿ ਪਰੀਐ ਨਿਤ ਸਰਨੀ ਗੁਰ ਤੇ ਪਾਈਐ ਏਹੁ ਨਿਧਾਨੁ ॥ ਜਨਮ ਮਰਣ ਕੀ ਕਟੀਐ ਫਾਸੀ ਸਾਚੀ ਦਰਗਹ ਕਾ ਨੀਸਾਨੁ ॥੧॥

Āp ṯi▫āg parī▫ai niṯ sarnī gur ṯe pā▫ī▫ai ehu niḏẖān.  Janam maraṇ kī katī▫ai fāsī sācẖī ḏargėh kā nīsān. ||1||

 

We should (tiaag-i) give up (aap-u = self) ego and (pareeai) place ourselves (sarni) in care of the Almighty – to live by Naam; (eyhu) this (nidhaan-u = treasure) awareness of Naam is (paaeeai) received (tey) from (gur) the guru.

And (katteeai = cuts) ends (phaasi = noose) being bound in cycles of (janam) births and (maran) deaths, and obtain (neesaan-u) the mark of approval (ka) of (dargaah) court of (saachi) the Eternal – for union with the Almighty. 1.

 

ਜੋ ਤੁਮ੍ਹ੍ਹ ਕਰਹੁ ਸੋਈ ਭਲ ਮਾਨਉ ਮਨ ਤੇ ਛੂਟੈ ਸਗਲ ਗੁਮਾਨੁ ॥ ਕਹੁ ਨਾਨਕ ਤਾ ਕੀ ਸਰਣਾਈ ਜਾ ਕਾ ਕੀਆ ਸਗਲ ਜਹਾਨੁ ॥੨॥੧੩॥੯੯॥

Jo ṯumĥ karahu so▫ī bẖal mān▫o man ṯe cẖẖūtai sagal gumān.  Kaho Nānak ṯā kī sarṇā▫ī jā kā kī▫ā sagal jahān. ||2||13||99||

 

And pray to the Almighty: May (sagal) all (gumaan) pride (chhoottai) leave (tey) from (man) the mind and I (maanau) accept (jo) whatever (tumh) You (karhu) do as (bhal) good for me and.

I seek (sarnaaee = sanctuary) to be in care of the Almighty (ja ka = whose, keeaa = created) who has created (sagal) everything/everyone in the (jahaan) world, – and has them subject to IT’s commands – says fifth Nanak. 2. 13. 99.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਪ੍ਰਭੁ ਆਹੀ ॥ ਹਰਿ ਗੁਨ ਗਾਵਤ ਪਰਉਪਕਾਰ ਨਿਤ ਤਿਸੁ ਰਸਨਾ ਕਾ ਮੋਲੁ ਕਿਛੁ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Man ṯan anṯar parabẖ āhī.  Har gun gāvaṯ par▫upkār niṯ ṯis rasnā kā mol kicẖẖ nāhī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: One who (aahi = has) is conscious of (prabh-u) the Almighty (antar-i) in (man = mind) thoughts and (tan = body) deeds. S/he (nit) ever (gaavat = sings) praises and emulates (gun) virtues of (har-i) the Almighty and (parupkaar = does good to others) motivates others; there is no (mol-u) price (ka) of (tis-u) that (rasna) tongue, i.e. his/her words are priceless. 1.

(Rahaau) pause and reflect on this.

 

ਕੁਲ ਸਮੂਹ ਉਧਰੇ ਖਿਨ ਭੀਤਰਿ ਜਨਮ ਜਨਮ ਕੀ ਮਲੁ ਲਾਹੀ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪਨਾ ਅਨਦ ਸੇਤੀ ਬਿਖਿਆ ਬਨੁ ਗਾਹੀ ॥੧॥

Kul samūh uḏẖre kẖin bẖīṯar janam janam kī mal lāhī.  Simar simar su▫āmī parabẖ apnā anaḏ seṯī bikẖi▫ā ban gāhī. ||1||

 

Those who emulate Divine virtues (laahi = remove) dispel from their minds (mal-u = dirt) the influence of wrongdoings of (janam janam) all past births; (samooh) all (kul = generations) those who follow their example are (udhrey) saved (bheetar-i) in (khin) a moment, i.e. do no wrong from then on.

(Simar-i simar-i) ever keeping in mind (suaami) the Master (apna = own) of all, they (anad/anand = happiness, seyti = with) comfortably (gaahi) get through (ban-u) the jungle of, i.e. unscathed by, (bikhiaa) vices in the world-play. 1.

 

ਚਰਨ ਪ੍ਰਭੂ ਕੇ ਬੋਹਿਥੁ ਪਾਏ ਭਵ ਸਾਗਰੁ ਪਾਰਿ ਪਰਾਹੀ ॥ ਸੰਤ ਸੇਵਕ ਭਗਤ ਹਰਿ ਤਾ ਕੇ ਨਾਨਕ ਮਨੁ ਲਾਗਾ ਹੈ ਤਾਹੀ ॥੨॥੧੪॥੧੦੦॥

Cẖaran parabẖū ke bohith pā▫e bẖav sāgar pār parāhī.  Sanṯ sevak bẖagaṯ har ṯā ke Nānak man lāgā hai ṯāhī. ||2||14||100||

 

They (paaey) find (charan = feet) obedience to commands of (prabhoo) the Almighty as (bohith-u) the ship to (paraahi = land, paar-i = across) get across (bhav) the world (saagar-u) ocean – of vices – to the Almighty.

They are (sant) saints, (seyvak) servants and (bhagat) devotees (ta = that, key = of) of the Almighty and their (man-u) minds (laagaa = put) remain focused on getting to (taahi = that) IT, says fifth Nanak. 2. 14. 100.