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.

 

——————————————————

 

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.

  

Page 837

 

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.

 

 

SGGS pp 833-835, Bilaaval M: 4, Asttpadees 4-6.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਅਸਟਪਦੀਆ ਘਰੁ ੧੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 4 asatpaḏī▫ā gẖar 11  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Bilaaval, (asttpadeeaa) of eight stanzas each (ghar-u 11) to be sung to the eleventh beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

Note: The Jot or Supreme Spirit is present in everyone but is not seen within because one gets influenced by temptations of the world and the Jot is not seen. But a mind that follows the guru’s directions, overcomes temptations and sees the Spirit within. This is message of the fourth Guru in this Shabad.

 

ਆਪੈ ਆਪੁ ਖਾਇ ਹਉ ਮੇਟੈ ਅਨਦਿਨੁ ਹਰਿ ਰਸ ਗੀਤ ਗਵਈਆ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਕੰਚਨ ਕਾਇਆ ਨਿਰਭਉ ਜੋਤੀ ਜੋਤਿ ਮਿਲਈਆ ॥੧॥

Āpai āp kẖā▫e ha▫o metai an▫ḏin har ras gīṯ gava▫ī▫ā.  Gurmukẖ parcẖai kancẖan kā▫i▫ā nirbẖa▫o joṯī joṯ mila▫ī▫ā. ||1||

 

One who (khaaey = eats) dissolves (aapai = own) his/her (aap-u = self) self-importance, (meyttai) effaces (haumai) ego, and (andin-u = all days) ever (gaveeaa) sings (geet) songs of (har-i = divine, ras = elixir) Naam or Divine virtues, i.e. praises and emulates them;

S/he (parachai/pareechai = is introduced) understands and follows (gurmukh-i) the guru’s teachings, making his/her (kaaiaa) body/mind of (kanchan) gold, i.e. makes thoughts and actions free of vices, his/her (joti) soul (milaeeaa) merges with (jot-i) the Supreme Soul, the Almighty, (nirbhau = fearless – not answerable to anyone) above whom there is none. 1.

 

ਮੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਧਾਰੁ ਰਮਈਆ ॥ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਨਾਵੈ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਪਾਠ ਪੜਈਆ ॥੧॥ ਰਹਾਉ ॥

Mai har har nām aḏẖār rama▫ī▫ā.  Kẖin pal rėh na saka▫o bin nāvai gurmukẖ har har pāṯẖ paṛa▫ī▫ā. ||1|| rahā▫o.

 

(Mai) I consider (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of (ramaeeaa/raam) the all-pervasive Almighty as (adhaar-u) support – guide for life.

I (na sakau) cannot (rah-i) live (bin-u) without (naavai) Naam even for (khin pal) a moment – in order not to succumb to vices; I (gurmukh-i) follow the guru to (parraeeaa = read) do (paatth = reading) recitation, i.e. obtain awareness of, and emulate, (har-i har-i) the purifying and rejuvenating virtues of the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਏਕੁ ਗਿਰਹੁ ਦਸ ਦੁਆਰ ਹੈ ਜਾ ਕੇ ਅਹਿਨਿਸਿ ਤਸਕਰ ਪੰਚ ਚੋਰ ਲਗਈਆ ॥ ਧਰਮੁ ਅਰਥੁ ਸਭੁ ਹਿਰਿ ਲੇ ਜਾਵਹਿ ਮਨਮੁਖ ਅੰਧੁਲੇ ਖਬਰਿ ਨ ਪਈਆ ॥੨॥

Ėk girahu ḏas ḏu▫ār hai jā ke ahinis ṯaskar pancẖ cẖor laga▫ī▫ā.  Ḏẖaram arath sabẖ hir le jāvėh manmukẖ anḏẖule kẖabar na pa▫ī▫ā. ||2||

 

(Eyk-u) the one (girhu = house) body (ja key = whose) which has (das) ten (duaar) gates – nine body openings and one hidden mind -, (panch) five (chor = thieves) vices – lust, anger, greed, attachment to world-play and vanity – (lagaeeaa) break into it like (taskar) thieves (ahnis) day and night – to take away Naam from the mind.

They (hir-i = abduct) lift (lai jaavah-i) take away (sabh-u) all – four – of (dharam-u) dutifulness, (arth-u) economic well-being – (kaam) fulfilment of desires and (mokh) emancipation – , but (manmukh) a self-willed person – who does not follow the guru – is (andhuley = blind) blinded by attachment to the world-play – pursuit of wealth and pleasures etc – and does not (paeeaa) get (khabar = news) realization. 2.

 

ਕੰਚਨ ਕੋਟੁ ਬਹੁ ਮਾਣਕਿ ਭਰਿਆ ਜਾਗੇ ਗਿਆਨ ਤਤਿ ਲਿਵ ਲਈਆ ॥ ਤਸਕਰ ਹੇਰੂ ਆਇ ਲੁਕਾਨੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਕੜਿ ਬੰਧਿ ਪਈਆ ॥੩॥

Kancẖan kot baho māṇak bẖari▫ā jāge gi▫ān ṯaṯ liv la▫ī▫ā.  Ŧaskar herū ā▫e lukāne gur kai sabaḏ pakaṛ banḏẖ pa▫ī▫ā. ||3||

 

The human body is a (kott-u) fort of (kanchan) gold, i.e. is valuable, (bhariaa) filled with (bah-u) numerous (maanak) gems; those who are (jaagey = awake) alert, they have (giaan) awareness of their presence and (liv laeeaa) focus attention on this (tat-i) reality/essence, i.e. virtues of the Almighty.

(Taskar) thieves and (heyroo) lifters (aaey) come and (lukaaney) hide within, i.e. vices are present within; they can be (pakarr-i = caught) recognized and (bandh-i paeeaa = bound) controlled (sabad-i) with teachings (kai) of (gur) the guru. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਪੋਤੁ ਬੋਹਿਥਾ ਖੇਵਟੁ ਸਬਦੁ ਗੁਰੁ ਪਾਰਿ ਲੰਘਈਆ ॥ ਜਮੁ ਜਾਗਾਤੀ ਨੇੜਿ ਨ ਆਵੈ ਨਾ ਕੋ ਤਸਕਰੁ ਚੋਰੁ ਲਗਈਆ ॥੪॥

Har har nām poṯ bohithā kẖevat sabaḏ gur pār langẖ▫ī▫ā.  Jam jāgāṯī neṛ na āvai nā ko ṯaskar cẖor laga▫ī▫ā. ||4||

 

Practice of (naam-u) virtues and commands of (har-i har-i) the Almighty is (pot-u, bohitha) the ship and (sabad-u = word) guidance of (gur) the guru (kheyvatt-u) the sailor who (langhaeeaa) takes one (paar-i = to the far shore) across the world-ocean, i.e. enable to overcome vices, unite with the Almighty, not to be reborn.

(Jam) the agent of Divine justice who (jaagaati = tax collector) detains the wrongdoers for justice, does not then (aavai) come (neyrr-i) near, because (na ko = not any) no (taskar-u chor-u = thief) vice can (lageeaaa = break into) afflicts the mind. 4.

 

ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਮੈ ਹਰਿ ਜਸੁ ਕਹਤੇ ਅੰਤੁ ਨ ਲਹੀਆ ॥ ਗੁਰਮੁਖਿ ਮਨੂਆ ਇਕਤੁ ਘਰਿ ਆਵੈ ਮਿਲਉ ਗੁਪਾਲ ਨੀਸਾਨੁ ਬਜਈਆ ॥੫॥

Har guṇ gāvai saḏā ḏin rāṯī mai har jas kahṯe anṯ na lahī▫ā.  Gurmukẖ manū▫ā ikaṯ gẖar āvai mila▫o gopāl nīsān baja▫ī▫ā. ||5||

 

One now (sadaa) ever (gaavai) sings and emulates (gun) virtues of (har-i) the Almighty (din-u) day and (raati) night; (mai) I have not (laheeaa) found (ant = limit) measure of the Almighty by (kahtey) uttering (jas-u) praises of (har-i) the Almighty, i.e. all Divine virtues are still not known to me.

(Gurmukh-i) by following the guru’s guidance, (manooaa) the mind (aavai = comes to) attains (ghar-i = house) the state of (ikat-u = one place) steadiness and (milau) I find (neesaan-u) sign of (gupaal) the sustainer of world) the Almighty (bajaeeaa/baajai = manifest) being present within. 5.

 

ਨੈਨੀ ਦੇਖਿ ਦਰਸੁ ਮਨੁ ਤ੍ਰਿਪਤੈ ਸ੍ਰਵਨ ਬਾਣੀ ਗੁਰ ਸਬਦੁ ਸੁਣਈਆ ॥ ਸੁਨਿ ਸੁਨਿ ਆਤਮ ਦੇਵ ਹੈ ਭੀਨੇ ਰਸਿ ਰਸਿ ਰਾਮ ਗੋਪਾਲ ਰਵਈਆ ॥੬॥

Nainī ḏekẖ ḏaras man ṯaripṯai sarvan baṇī gur sabaḏ suṇa▫ī▫ā.  Sun sun āṯam ḏev hai bẖīne ras ras rām gopāl rava▫ī▫ā. ||6||

 

My (man-u) mind (triptai = satiated) feels happy (deykh-i) seeing the guru’s (dars-u) sight (naini) with the eyes, and (sravan) the ears (sunaeeaa) hearing (baani) Divine Word through (sabad-u) teachings of (gur) the guru.

(Suni-i saun-i) listening to praises of the Almighty, (aatam deyv) the inner-self (bheeney) is imbued with love and I (ras-i ras-i) relish (ravaeeaa = uttering) praising (raam) the all-pervasive (gopaal = sustainer of world) Almighty. 6.

 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਤੁਰੀਆ ਗੁਣੁ ਹੈ ਗੁਰਮੁਖਿ ਲਹੀਆ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਸਭ ਸਮ ਕਰਿ ਜਾਣੈ ਨਦਰੀ ਆਵੈ ਸਭੁ ਬ੍ਰਹਮੁ ਪਸਰਈਆ ॥੭॥

Ŧarai guṇ mā▫i▫ā mohi vi▫āpe ṯurī▫ā guṇ hai gurmukẖ lahī▫ā.  Ėk ḏarisat sabẖ sam kar jāṇai naḏrī āvai sabẖ barahm pasra▫ī▫ā. ||7||

 

(Moh) attachment to the world-play of (trai) three (gun) attributes (viaap-e) affects human beings but (gurmukh-i) one who follows the guru (hai) is (laheeaa = taken) acquires (tureeaa) the fourth (gun) attribute – of equipoise. (Note: The three attributes are Tamas = ignorance/inertia, Rajas = passion/effort, Sattva = charities/rituals -, and represent ego).

S/he looks at everyone with (eyk) one (dristt-i = sight) eye, and (kar-i  jaanai) considers (sabh) all (sam) equal i.e. does not discriminate because s/he (nadri aavai) sees (sabh-u) everyone as (pasraeeaa = expanse) manifestation of (brahm-u) the same Creator being present in all. 7.

 

ਰਾਮ ਨਾਮੁ ਹੈ ਜੋਤਿ ਸਬਾਈ ਗੁਰਮੁਖਿ ਆਪੇ ਅਲਖੁ ਲਖਈਆ ॥ ਨਾਨਕ ਦੀਨ ਦਇਆਲ ਭਏ ਹੈ ਭਗਤਿ ਭਾਇ ਹਰਿ ਨਾਮਿ ਸਮਈਆ ॥੮॥੧॥੪॥

Rām nām hai joṯ sabā▫ī gurmukẖ āpe alakẖ lakẖa▫ī▫ā.  Nānak ḏīn ḏa▫i▫āl bẖa▫e hai bẖagaṯ bẖā▫e har nām sama▫ī▫ā. ||8||1||4||

 

(Jot-i) the light of (naam-u) Naam of (raam) the all-pervasive Almighty is present in, i.e. the Almighty is the source of life, (sabaaee) in all, but is (alakh-u) unseen; one can (lakhaeeaa) see IT (gurmukh–i) with the guru’s guidance.

The Almighty (bhaey hai) has been (daiaal = compassionate) kind to (deen) the hapless me, and I remain (samaeeaa) absorbed (naam-i) in virtues and commands of (har-i) the Almighty through (bhaaey) loving (bhagat-i) devotion, says fourth Nanak. 8. 1. 4.

 

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Note: This Shabad mentions the benefits of Naam, i.e. emulating Divine virtues and obedience to Divine commands.  Awareness of Naam is obtained with participation in the holy congregation.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੀਤਲ ਜਲੁ ਧਿਆਵਹੁ ਹਰਿ ਚੰਦਨ ਵਾਸੁ ਸੁਗੰਧ ਗੰਧਈਆ ॥
Bilāval mėhlā 4.  Har har nām sīṯal jal ḏẖi▫āvahu har cẖanḏan vās suganḏẖ ganḏẖ▫ī▫ā.

 

Composition of the fourth Guru in Raga Bilaaval: (Dhiaavhu = pay attention) keep in mind (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of (har-i) the Almighty; they are like (seetal) cool (jal-u) water – they bring peace to a restless mind; they are like (chandan) sandalwood which has (sugandh) fragrant (vaas-u) smell and (gandhaeeaa) imparts that fragrance to other plants in vicinity, i.e. one is motivated to emulate divine virtues by joining the holy congregation where Divine virtues are praised.

 

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ਮਿਲਿ ਸਤਸੰਗਤਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਮੈ ਹਿਰਡ ਪਲਾਸ ਸੰਗਿ ਹਰਿ ਬੁਹੀਆ ॥੧॥

Mil saṯsangaṯ param paḏ pā▫i▫ā mai hirad palās sang har buhī▫ā. ||1||

 

(Mai) I was like (hiradd = castor-oil plant, plaas = another plant) worth-less plants but (buheeaa) acquired fragrance, i.e. became virtuous (sang-i) with awareness of virtues of (har-i) the Almighty by (mil-i = mixing with) joining (satsangat-i) holy congregation – the way other plants in vicinity acquire the fragrance from the sandalwood tree. 1.

 

ਜਪਿ ਜਗੰਨਾਥ ਜਗਦੀਸ ਗੁਸਈਆ ॥ ਸਰਣਿ ਪਰੇ ਸੇਈ ਜਨ ਉਬਰੇ ਜਿਉ ਪ੍ਰਹਿਲਾਦ ਉਧਾਰਿ ਸਮਈਆ ॥੧॥ ਰਹਾਉ ॥

Jap jagannāth jagḏīs gus▫ī▫ā.  Saraṇ pare se▫ī jan ubre ji▫o par▫hilāḏ uḏẖār sama▫ī▫ā. ||1|| rahā▫o.

 

Those who (jap-i) remember (jagannaath, jagdees, gusaeeaa) Master of the world. And (parey) place themselves (saran-i = in sanctuary) under care of, i.e. live in obedience to IT, (seyee) those (jan = servants) devotees (ubrey = rise above) overcome vices in the world-play, (jiau) like the devotee child Prahilaad kept his resolve – to worship none but the Almighty and (samaeeaa = was absorbed) merged in IT. 1.

(Rahaau) pause and reflect on this.

 

ਭਾਰ ਅਠਾਰਹ ਮਹਿ ਚੰਦਨੁ ਊਤਮ ਚੰਦਨ ਨਿਕਟਿ ਸਭ ਚੰਦਨੁ ਹੁਈਆ ॥ ਸਾਕਤ ਕੂੜੇ ਊਭ ਸੁਕ ਹੂਏ ਮਨਿ ਅਭਿਮਾਨੁ ਵਿਛੁੜਿ ਦੂਰਿ ਗਈਆ ॥੨॥

Bẖār aṯẖārah mėh cẖanḏan ūṯam cẖanḏan nikat sabẖ cẖanḏan hu▫ī▫ā.  Sākaṯ kūṛe ūbẖ suk hū▫e man abẖimān vicẖẖuṛ ḏūr ga▫ī▫ā. ||2||

 

(Mah-i) amongst (bhaar = eighteen, atthaarah = weights – representing) the entire vegetation, (chandan-u) sandalwood is (ootam) sublime; (sabh) all plants (nikatt-i) near the sandalwood tree (hueeaa) become fragrant like the sandalwood, i.e. those in company of the saints become like them.

But (saakat) those who turn away from the Almighty, but shpw piety, they are (koorrey = false) pretentious; they are like trees which (oobh = rise) grow but (hooey) become (suk) dry – because of root decay; with (abhimaan-u) pride (man-i) in mind, they (vichhurr-i) are separated and (gaeeaa = go) sent (door-i) far, i.e. are pushed away from the Almighty into cycles of births and deaths. 2.

 

ਹਰਿ ਗਤਿ ਮਿਤਿ ਕਰਤਾ ਆਪੇ ਜਾਣੈ ਸਭ ਬਿਧਿ ਹਰਿ ਹਰਿ ਆਪਿ ਬਨਈਆ ॥ ਜਿਸੁ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੁ ਕੰਚਨੁ ਹੋਵੈ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਮਿਟੈ ਨ ਮਿਟਈਆ ॥੩॥

Har gaṯ miṯ karṯā āpe jāṇai sabẖ biḏẖ har har āp bana▫ī▫ā.  Jis saṯgur bẖete so kancẖan hovai jo ḏẖur likẖi▫ā so mitai na mita▫ī▫ā. ||3||

 

(Karta) the Creator (aapey) IT-self (jaanai) knows (gat-i) the state and (mit-i = measure) capability of (har-i) everyone, because (har-i har-i) the Almighty (aap-i) IT-self (banaeeaa) made (sabh) the whole (bidh-i) existence.

(Jis-u) one who (bheyttey) finds (satigur-u) the true guru (su) that person (hovai) becomes (kanchan) gold, i.e. is rid of vices; (jo) what (likhiaa) is written (dhur-i) at the source – by the Creator (su) that cannot (mittai) be effaced by trying to (mittaeeaa) to erase it, i.e. the guru is found by Divine grace. 3.

 

ਰਤਨ ਪਦਾਰਥ ਗੁਰਮਤਿ ਪਾਵੈ ਸਾਗਰ ਭਗਤਿ ਭੰਡਾਰ ਖੁਲ੍ਹ੍ਹਈਆ ॥ ਗੁਰ ਚਰਣੀ ਇਕ ਸਰਧਾ ਉਪਜੀ ਮੈ ਹਰਿ ਗੁਣ ਕਹਤੇ ਤ੍ਰਿਪਤਿ ਨ ਭਈਆ ॥੪॥

Raṯan paḏārath gurmaṯ pāvai sāgar bẖagaṯ bẖandār kẖulĥ▫ī▫ā.  Gur cẖarṇī ik sarḏẖā upjī mai har guṇ kahṯe ṯaripaṯ na bẖa▫ī▫ā. ||4||

 

One (paavai) obtains (padaaraath = substance) the valuable gift of awareness of (ratan = jewel) Naam or awareness of Divine virtues (gurmat-i) with the guru’s guidance who has (saagar = ocean) abundant (bhanddaar) stock of (bhagat-i) devotion which (khulaeeaa) is opened, i.e. gives to the seeker.

By being (charni) at feet of (gur) the guru, (ik) this one (sardhaa) longing (upji) developed in m y mind; I (na bhaeeaa) am not (tripat-i) satisfied (kahtey = saying) recounting (gun) virtues of (har-i) the Almighty, i.e. they can never be fully described. 4.

 

ਪਰਮ ਬੈਰਾਗੁ ਨਿਤ ਨਿਤ ਹਰਿ ਧਿਆਏ ਮੈ ਹਰਿ ਗੁਣ ਕਹਤੇ ਭਾਵਨੀ ਕਹੀਆ ॥ ਬਾਰ ਬਾਰ ਖਿਨੁ ਖਿਨੁ ਪਲੁ ਕਹੀਐ ਹਰਿ ਪਾਰੁ ਨ ਪਾਵੈ ਪਰੈ ਪਰਈਆ ॥੫॥

Param bairāg niṯ niṯ har ḏẖi▫ā▫e mai har guṇ kahṯe bẖāvnī kahī▫ā.  Bār bār kẖin kẖin pal kahī▫ai har pār na pāvai parai para▫ī▫ā. ||5||

 

By (nit nit) ever having virtues of (har-i) the Almighty (dhiaaey) in mind, (param = supreme) strong (bairaag-u) yearning to find IT developed in my mind; and (kahtey = saying) praising (gun) virtues of (har-i) the Almighty, (mai) I have only (kaheeaa = told) expressed my (bhaavni) yearning for IT.

One may (kaheeai = say) recount Divine virtues (baar baar) again and again (khin khin pal) every moment, one cannot (paavai = find) reach (paar-u = limit) end because there are (parai = far) more and (paraeeaa = still further) still more. 5.

 

ਸਾਸਤ ਬੇਦ ਪੁਰਾਣ ਪੁਕਾਰਹਿ ਧਰਮੁ ਕਰਹੁ ਖਟੁ ਕਰਮ ਦ੍ਰਿੜਈਆ ॥ ਮਨਮੁਖ ਪਾਖੰਡਿ ਭਰਮਿ ਵਿਗੂਤੇ ਲੋਭ ਲਹਰਿ ਨਾਵ ਭਾਰਿ ਬੁਡਈਆ ॥੬॥

Sāsaṯ beḏ purāṇ pukārėh ḏẖaram karahu kẖat karam ḏariṛa▫ī▫ā.  Manmukẖ pakẖand bẖaram vigūṯe lobẖ lahar nāv bẖār buda▫ī▫ā. ||6||

 

(Saasat = Shastras, beyd = Vedas, Puranas) the scriptures (pukaarah-i) call out to (karahu) act (dharam) righteously and (drirraeeaa) lay emphasis on (khatt-u) six (karam) actions – performing Yagna/fire sacrifice and getting it done, studying and teaching scriptures, giving alms and taking alms.

But (manmukh) self-willed persons indulge (paakhadd-i) in pretense and (vigootey) are frustrated (bharam-i) because of delusion; their (naav) boat (ddubaeeaa) sinks (lahar-i = in waves) in the sea of (lobh) greed (bhaar-i) under weight of misdeeds, i.e. they pretend to be good but are actually in pursuit of money and perish, and cannot get across to the Almighty. 6.

 

ਨਾਮੁ ਜਪਹੁ ਨਾਮੇ ਗਤਿ ਪਾਵਹੁ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਨਾਮੁ ਦ੍ਰਿੜਈਆ ॥ ਹਉਮੈ ਜਾਇ ਤ ਨਿਰਮਲੁ ਹੋਵੈ ਗੁਰਮੁਖਿ ਪਰਚੈ ਪਰਮ ਪਦੁ ਪਈਆ ॥੭॥

Nām japahu nāme gaṯ pāvhu simriṯ sāsṯar nām ḏariṛ▫ī▫ā.  Ha▫umai jā▫e ṯa nirmal hovai gurmukẖ parcẖai param paḏ pa▫ī▫ā. ||7||

 

Smritis and Shastras (drirraeeaa) lay emphasis on Naam; they teach to (japahu) remember and practice Naam and (paavhu) attain (gat-i) emancipation (naamey) through practice of Naam.

When (haumai) ego (jaaey) leaves the mind, (ta) then it (hovai) becomes (nirmal-u) clean, and (gurmukh-i) with the guru’s guidance, one (paeeaa) attains (param) the supreme (pad-u) state of (parchai = acquainted) finding the Almighty. 7.

 

ਇਹੁ ਜਗੁ ਵਰਨੁ ਰੂਪੁ ਸਭੁ ਤੇਰਾ ਜਿਤੁ ਲਾਵਹਿ ਸੇ ਕਰਮ ਕਮਈਆ ॥ ਨਾਨਕ ਜੰਤ ਵਜਾਏ ਵਾਜਹਿ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਰਾਹਿ ਚਲਈਆ ॥੮॥੨॥੫॥

Ih jag varan rūp sabẖ ṯerā jiṯ lāvėh se karam kama▫ī▫ā.  Nānak janṯ vajā▫e vājėh jiṯ bẖāvai ṯiṯ rāhi cẖala▫ī▫ā. ||8||2||5||

 

O Almighty, (ih-u) this (jag-u) world, i.e. the creatures of (sabh-u) every (varan-u) color and (roop-u) form are (sabh) all (teyra = your) made by You, in (jit-u) whatever (karam = actions) roles You (laavah-i) engage them, they (kamaeeaa) carry out (sey) those (karam) actions.

The creatures are like (jant) musical instruments which (vaajah-i) play as the musician (vajaaey) causes them to play; the creatures (chalaeeaa) walk on (tit-u) that (raah-i) path (jit-u = on which) as IT (bhaavai) pleases, says fourth Nanak. 8. 2. 5.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਗੁਰਮੁਖਿ ਅਗਮ ਅਗੋਚਰੁ ਧਿਆਇਆ ਹਉ ਬਲਿ ਬਲਿ ਸਤਿਗੁਰ ਸਤਿ ਪੁਰਖਈਆ ॥ ਰਾਮ ਨਾਮੁ ਮੇਰੈ ਪ੍ਰਾਣਿ ਵਸਾਏ ਸਤਿਗੁਰ ਪਰਸਿ ਹਰਿ ਨਾਮਿ ਸਮਈਆ ॥੧॥

Bilāval mėhlā 4.  Gurmukẖ agam agocẖar ḏẖi▫ā▫i▫ā ha▫o bal bal saṯgur saṯ purkẖa▫ī▫ā.  Rām nām merai parāṇ vasā▫e saṯgur paras har nām sama▫ī▫ā. ||1||

 

Composition of the fourth Guru: (Hau) I (bal-i bal-i = am sacrifice) adore (satigur) the true guru, the embodiment of (sat-i = eternal, purkhaeeaa = all-pervasive) the Almighty for enabling me (gurmukh-i) with guru’s/his guidance (dhiaaia) to focus on the Almighty, who is otherwise (agam) beyond reach/incomprehensible and (agochar) not perceived by the senses.

(Satigur) the true guru (vasaa-e) caused to abide (naam-u) virtues and commands of (raam) the Almighty in (meyrai) my (praan-i) life, i.e. guided me to live by them; since I (paras-i) touched his feet, i.e. by following his guidance, I (samaeeaa = absorbed) focus (naam-i) on virtues and commands of (har-i) the Almighty. 1.

 

ਜਨ ਕੀ ਟੇਕ ਹਰਿ ਨਾਮੁ ਟਿਕਈਆ ॥ ਸਤਿਗੁਰ ਕੀ ਧਰ ਲਾਗਾ ਜਾਵਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਦਰੁ ਲਹੀਆ ॥੧॥ ਰਹਾਉ ॥

Jan kī tek har nām tika▫ī▫ā.  Saṯgur kī ḏẖar lāgā jāvā gur kirpā ṯe har ḏar lahī▫ā. ||1|| rahā▫o.

 

(Jan = servant) the seeker (ttikaeeaa = caused to rest on) makes practice of (har-i naam-u) Divine virtues and commands (tt-ek) the mainstay of life.

I (jaava) walk (laaga = attached) resting on (dhar) support (ki) of (satigur) the true guru and hope to (laheeaa) find (dar-u) court of (har-i) the Almighty (tey) with (kirpa) kindness (ki) of the guru. 1.

(Rahaau) pause and reflect on this.

 

ਇਹੁ ਸਰੀਰੁ ਕਰਮ ਕੀ ਧਰਤੀ ਗੁਰਮੁਖਿ ਮਥਿ ਮਥਿ ਤਤੁ ਕਢਈਆ ॥ ਲਾਲੁ ਜਵੇਹਰ ਨਾਮੁ ਪ੍ਰਗਾਸਿਆ ਭਾਂਡੈ ਭਾਉ ਪਵੈ ਤਿਤੁ ਅਈਆ ॥੨॥

Ih sarīr karam kī ḏẖarṯī gurmukẖ math math ṯaṯ kadẖa▫ī▫ā.  Lāl javehar nām pargāsi▫ā bẖāʼndai bẖā▫o pavai ṯiṯ a▫ī▫ā. ||2||

 

(Ih-i = this, sareer-u = body) the human body is (dharti = land) the field for (karam) action, i.e. to perform one’s role in life guided by Divine virtues and commands within; (gurmukh-i) one who follows the guru (math-i math-i) churns the mind, i.e contemplates the guru’s teachings and (kaddhaeeaa = take out) finds (tat-u = essence/Naam) virtues of the Almighty within.

When (laal-u = rubies, javeyhar = gems) the valuable wealth of awareness of (naam-u) Naam (pragaasia = manifests) is obtained; (bhaau) love for the Almighty (aeeaa = comes) develops (pavai = is put) in (tit-u) that (bhaanddai = vessel) mind. 2.

 

ਦਾਸਨਿ ਦਾਸ ਦਾਸ ਹੋਇ ਰਹੀਐ ਜੋ ਜਨ ਰਾਮ ਭਗਤ ਨਿਜ ਭਈਆ ॥ ਮਨੁ ਬੁਧਿ ਅਰਪਿ ਧਰਉ ਗੁਰ ਆਗੈ ਗੁਰ ਪਰਸਾਦੀ ਮੈ ਅਕਥੁ ਕਥਈਆ ॥੩॥

Ḏāsan ḏās ḏās ho▫e rahī▫ai jo jan rām bẖagaṯ nij bẖa▫ī▫ā.  Man buḏẖ arap ḏẖara▫o gur āgai gur parsādī mai akath katha▫ī▫ā. ||3||

 

We should (hoey raheeai) be (daas) servants of (daas) the servants (daasan-i) of the servants, i.e. respect and humbly follow the example, of (jo = which, jan = devotees) those seekers who are (nij = own) loving (bhagat) devotees of (raam) the Almighty, o (bhaeeaa = brother) dear.

I (arap-i = surrender) dedicate my (man-u) mind and (budh-i) intellect and (dharau) place (aagai) before the guru, because it is (gurparsaadi) with grace/guidance of (gur) the guru that (mai) I (kathaeeaa = say) can understand what is (akath-u = beyond saying) not known otherwise. 3.

ਮਨਮੁਖ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਇਹੁ ਮਨੁ ਤ੍ਰਿਸਨਾ ਜਲਤ ਤਿਖਈਆ ॥ ਗੁਰਮਤਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਅਗਨਿ ਬੁਝੀ ਗੁਰ ਸਬਦਿ ਬੁਝਈਆ ॥੪॥

Manmukẖ mā▫i▫ā mohi vi▫āpe ih man ṯarisnā jalaṯ ṯikẖa▫ī▫ā.  Gurmaṯ nām amriṯ jal pā▫i▫ā agan bujẖī gur sabaḏ bujẖa▫ī▫ā. ||4||

 

(Manmukh) a self-willed person – does not follow the guru –, remains (viaapey) engrossed in (moh-i) in attachment to (maaiaa) the world-play – relatives, wealth, pleasures etc.; (ih-u = this) his/her (man-u) mind (jalat) burns in the fire of (trisna = craving) desires and is (tikhaeeaa = thirsty) ever restless.

But if (amrit) the life-giving (jal-u) water (gurmat-i) of the guru’s teachings of living by Naam (paaiaa) is poured, (agan-i) the fire of desires (bujhi) is extinguished; this bujhaeeaa) is understood (gur sabad-i) through the guru’s guidance. 4. 

 

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ਇਹੁ ਮਨੁ ਨਾਚੈ ਸਤਿਗੁਰ ਆਗੈ ਅਨਹਦ ਸਬਦ ਧੁਨਿ ਤੂਰ ਵਜਈਆ ॥ ਹਰਿ ਹਰਿ ਉਸਤਤਿ ਕਰੈ ਦਿਨੁ ਰਾਤੀ ਰਖਿ ਰਖਿ ਚਰਣ ਹਰਿ ਤਾਲ ਪੂਰਈਆ ॥੫॥

Ih man nācẖai saṯgur āgai anhaḏ sabaḏ ḏẖun ṯūr vaja▫ī▫ā.  Har har usṯaṯ karai ḏin rāṯī rakẖ rakẖ cẖaraṇ har ṯāl pūra▫ī▫ā. ||5||

 

When (ihu = this) the human (man-u) mind (naachai) dances (aagai) in front of (satigur) the true guru, i.e. happily follows the guru’s instructions, then (anhad) incessant (dhun-i = music, sabad = divine word/meaasge) celestial music of (toor) musical instruments plays in it, i.e. the mind connects with the Almighty.

One then (ustat-i = praise, karai = does) praises (har-i har-i) the Almighty, (rakh-i rakh-i = putting) moving (charan) the feet (poraeeaa) dancing to (taal) the beat, i.e. acknowledges, and acts according to commands of the Almighty – the laws of nature. 5.

 

ਹਰਿ ਕੈ ਰੰਗਿ ਰਤਾ ਮਨੁ ਗਾਵੈ ਰਸਿ ਰਸਾਲ ਰਸਿ ਸਬਦੁ ਰਵਈਆ ॥ ਨਿਜ ਘਰਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਜਿਨਿ ਪੀਆ ਤਿਨ ਹੀ ਸੁਖੁ ਲਹੀਆ ॥੬॥

Har kai rang raṯā man gāvai ras rasāl ras sabaḏ rava▫ī▫ā.  Nij gẖar ḏẖār cẖu▫ai aṯ nirmal jin pī▫ā ṯin hī sukẖ lahī▫ā. ||6||

 

(Man) a mind (rataa) imbued (rang-i) with love (kai) of (har-i) the Almighty (ras-i) joyfully (gaavai = sings) praises (rasaal = One in state of joy) the Almighty; s/he (ras-i) relishes (ravaeeaa) remembering and living by (sabad-u = Divine Word) divine commands – given to the soul.

A (at-i) very (nirmal) pure (dhaar) stream of Divine elixir (chuai) flows into (nij) own (ghar-i) house; (jin-i) one who (peeaa) drinks from it (tin hi) only that person (laheeaa = gets, sukh-u = pleasure) knows the taste, i.e. Divine message are continuously present the mind and one who recognizes and obeys them, obtains peace. 6.

 

ਮਨਹਠਿ ਕਰਮ ਕਰੈ ਅਭਿਮਾਨੀ ਜਿਉ ਬਾਲਕ ਬਾਲੂ ਘਰ ਉਸਰਈਆ ॥ ਆਵੈ ਲਹਰਿ ਸਮੁੰਦ ਸਾਗਰ ਕੀ ਖਿਨ ਮਹਿ ਭਿੰਨ ਭਿੰਨ ਢਹਿ ਪਈਆ ॥੭॥

Manhaṯẖ karam karai abẖimānī ji▫o bālak bālū gẖar usra▫ī▫ā.  Āvai lahar samunḏ sāgar kī kẖin mėh bẖinn bẖinn dẖėh pa▫ī▫ā. ||7||

 

But (abhimaani) a proud person ignores Divine commands and (karey = does, karam = actions) acts (manhatth-i = stubbornly) by own will – thinking s/he is doing great, but is (jiau) like (baalak) a child who (usraeeaa) builds (ghar) a house of (baaloo) sand on the seashore.

When (lahar-i) a wave (ki) of (samund saagar) of the sea (aavai) comes, the house (bhinn bhinn = separated) disintegrates and (ddhah-i paeeaa) falls down (mah-i) in (khin) a moment, i.e. an egoistic person easily succumbs to temptations of the world-play. 7.

 

ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਹਰਿ ਹੈ ਆਪੇ ਇਹੁ ਜਗੁ ਹੈ ਸਭੁ ਖੇਲੁ ਖੇਲਈਆ ॥ ਜਿਉ ਜਲ ਤਰੰਗ ਜਲੁ ਜਲਹਿ ਸਮਾਵਹਿ ਨਾਨਕ ਆਪੇ ਆਪਿ ਰਮਈਆ ॥੮॥੩॥੬॥

Har sar sāgar har hai āpe ih jag hai sabẖ kẖel kẖela▫ī▫ā.  Ji▫o jal ṯarang jal jalėh samāvėh Nānak āpe āp rama▫ī▫ā. ||8||3||6||

 

(Har-i) the Almighty is (aapey) IT-self (har-i) every (sar-u = pool) wave and (saagar-u) the ocean, and (ihu) this (sabh-u = all,  jag-u = world) creation is (kheyl-u) the game (kheylaeeaa) played by IT.

(Jio) like (jal = water/sea, tarang = wave) the waves of the sea, (smavah-i = merge) fall back into the sea, similarly (ramaeeaa) the all-pervasive (aap-i) IT-self (aap-i = self) alone remains, – the creatures are born and die – says fourth Nanak. 8. 3. 6.