SGGS pp 845-846, Bilaaval M: 5, Chhants 1-2.

 

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਛੰਤ                 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 5 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval, (chhant) song of love for the Almighty:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: This Shabad takes the example of engagement and wedding in the physical world and uses it as allegory for union of the soul with the Creator. It uses expressions like Mangal, meaning joy when the bridegroom comes to the bride’s home. Similarly Jaanjneea are the members of wedding party accompanying the groom and Maanjneea are the people on the bride’s side at the wedding.

 

ਮੰਗਲ ਸਾਜੁ ਭਇਆ ਪ੍ਰਭੁ ਅਪਨਾ ਗਾਇਆ ਰਾਮ ॥ ਅਬਿਨਾਸੀ ਵਰੁ ਸੁਣਿਆ ਮਨਿ ਉਪਜਿਆ ਚਾਇਆ ਰਾਮ ॥
Mangal sāj bẖa▫i▫ā parabẖ apnā gā▫i▫ā rām.  Abẖināsī var suṇi▫ā man upji▫ā cẖā▫i▫ā rām.

 

When I (gaaiaa = sang) praised virtues of (prabh-u) Almighty Master (apna = own) of all, the atmosphere of (mangal) joy (bhaiaa) was (saaj-u) created, i.e. the mind felt happy.

On hearing that (abinaasi = imperishable) the Eternal Master is (var-u) the groom then (chaaiaa/chaau) eagerness (upjiaa) developed (man-i) in the mind – to unite with that most sublime spouse.

 

ਮਨਿ ਪ੍ਰੀਤਿ ਲਾਗੈ ਵਡੈ ਭਾਗੈ ਕਬ ਮਿਲੀਐ ਪੂਰਨ ਪਤੇ ॥ ਸਹਜੇ ਸਮਾਈਐ ਗੋਵਿੰਦੁ ਪਾਈਐ ਦੇਹੁ ਸਖੀਏ ਮੋਹਿ ਮਤੇ ॥

Man parīṯ lāgai vadai bẖāgai kab milī▫ai pūran paṯe.  Sėhje samā▫ī▫ai govinḏ pā▫ī▫ai ḏeh sakẖī▫e mohi maṯe.

 

(Preet-i) affection (man-i) in the mind for the Almighty laagai) develops (vaddai) by good (bhaagai) fortune and then the soul-bride looks forward as to (kab) when she would (miliai) meet (pooran) the perfect (patey) husband for union with IT.

She asks her (sakhee-ey) friend; (deyhu) give (moh-i) me (mat-e) counsel, i.e. guide me, how to (paaeeai) obtain love of (govind) the Almighty.

The friend replies: Divine love is obtained (sahjey) naturally by (samaaeeai = being absorbed) leading life by Divine virtues and commands.

 

ਦਿਨੁ ਰੈਣਿ ਠਾਢੀ ਕਰਉ ਸੇਵਾ ਪ੍ਰਭੁ ਕਵਨ ਜੁਗਤੀ ਪਾਇਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਕਰਹੁ ਕਿਰਪਾ ਲੈਹੁ ਮੋਹਿ ਲੜਿ ਲਾਇਆ ॥੧॥

Ḏin raiṇ ṯẖādẖī kara▫o sevā parabẖ kavan jugṯī pā▫i▫ā.  Binvanṯ Nānak karahu kirpā laihu mohi laṛ lā▫i▫ā. ||1||

 

I shall (tthaaddhi = stand) be (karau = do, seyva = service) on call (din-u) day and (rain-i) night to one who guides on (kavan = what, jugti = method) how to (paaiaa) find (prabh-u) the Almighty.

Fifth Nanak (binvant-i) supplicates to the Almighty; I do not know the way, please (karhu kirpa) be kind and (laihu laaiaa) attach (moh-i) me to (larr-i) Your scarf/Yourself, i.e. enable me to live by Your virtues and commands. 1.

 

ਭਇਆ ਸਮਾਹੜਾ ਹਰਿ ਰਤਨੁ ਵਿਸਾਹਾ ਰਾਮ ॥ ਖੋਜੀ ਖੋਜਿ ਲਧਾ ਹਰਿ ਸੰਤਨ ਪਾਹਾ ਰਾਮ ॥

Bẖa▫i▫ā samāhṛā har raṯan visāhā rām.  Kẖojī kẖoj laḏẖā har sanṯan pāhā rām.

 

The mind (bhaiaa) is (samaahrra = enthusiastic) happy when (har-i) the Almighty (ratan-u) jewel is (visaaha) purchased, i.e. when awareness of Divine virtues is obtained.

(Khoji = searcher) the seeker (khoj-i) searches (har-i) the Almighty and (ladhaa) finds (paaha) with (santan) the saints, i.e. in holy congregation.

 

ਮਿਲੇ ਸੰਤ ਪਿਆਰੇ ਦਇਆ ਧਾਰੇ ਕਥਹਿ ਅਕਥ ਬੀਚਾਰੋ ॥ ਇਕ ਚਿਤਿ ਇਕ ਮਨਿ ਧਿਆਇ ਸੁਆਮੀ ਲਾਇ ਪ੍ਰੀਤਿ ਪਿਆਰੋ ॥

Mile sanṯ pi▫āre ḏa▫i▫ā ḏẖāre kathėh akath bīcẖāro.  Ik cẖiṯ ik man ḏẖi▫ā▫e su▫āmī lā▫e parīṯ pi▫āro.

 

(Piaarey) the dear (sant = saints) holy congregation (miley) is found when the Almighty (dhaarey) bestows (daiaa = compassion) grace; and then one is able to (kathah-i) talk of and (beechaaro) reflect on virtues of the otherwise (akath) ineffable Almighty.

To gain Divine grace one should (ik = one, chit-i = consciousness, ik man-i = with one mind) single-mindedly (dhiaaey) pay attention, i.e. focus to live by commands of, (suaami) the Master (laaey = putting) with (piaaro) love and (preet-i) affection.

 

ਕਰ ਜੋੜਿ ਪ੍ਰਭ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਮਿਲੈ ਹਰਿ ਜਸੁ ਲਾਹਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਾਸੁ ਤੇਰਾ ਮੇਰਾ ਪ੍ਰਭੁ ਅਗਮ ਅਥਾਹਾ ॥੨॥

Kar joṛ parabẖ pėh kar binanṯī milai har jas lāhā.  Binvanṯ Nānak ḏās ṯerā merā parabẖ agam athāhā. ||2||

 

(kar-i) make (beynanti) supplication (pah) to (prabh) the Almighty (jorr-i = bringing together) with folded (kar) hands: May I (milai) get (laaha = profit) the benediction of (jas-u) praising and emulating Your virtues, o (har-i) Almighty.

(Binvant-i) submits fifth Nanak. (Meyra) my (prabh-u) Master, You are (agam) beyond reach/comprehension and (athaah = bottomless) unfathomable, i.e. very great, and I am (teyra) Your (daas) servant – please bless me. 2.

 

Page 846

 

ਸਾਹਾ ਅਟਲੁ ਗਣਿਆ ਪੂਰਨ ਸੰਜੋਗੋ ਰਾਮ ॥ ਸੁਖਹ ਸਮੂਹ ਭਇਆ ਗਇਆ ਵਿਜੋਗੋ ਰਾਮ ॥

Sāhā atal gaṇi▫ā pūran sanjogo rām.  Sukẖah samūh bẖa▫i▫ā ga▫i▫ā vijogo rām.

 

(Pooran) the perfect (saaha) time for (sanjogo = meeting) the wedding is fixed (ganiaa = counted) by astrological calculations in physical marriage – and (attal-u = inevitable) cannot be changed, – but union with the Almighty is attained when the Master decides, and is inviolable.

Then (samooh) all (sukh) happiness (bhaiaa) comes and (vijogo) separation (gaiaa = goes) ends, i.e. one keeps the Almighty in mind.

 

ਮਿਲਿ ਸੰਤ ਆਏ ਪ੍ਰਭ ਧਿਆਏ ਬਣੇ ਅਚਰਜ ਜਾਞੀਆਂ ॥ ਮਿਲਿ ਇਕਤ੍ਰ ਹੋਏ ਸਹਜਿ ਢੋਏ ਮਨਿ ਪ੍ਰੀਤਿ ਉਪਜੀ ਮਾਞੀਆ ॥

Mil sanṯ ā▫e parabẖ ḏẖi▫ā▫e baṇe acẖraj jāñī▫āʼn.  Mil ikaṯar ho▫e sahj dẖo▫e man parīṯ upjī māñī▫ā.

 

(Mil-i = together, sant = saints) the holy congregation (dhiaaey) remembers and praises the Almighty. They (aaey) come as (acaharj) a wonderful (jaanjneeaa) wedding party with the Almighty-groom, i.e. the Almighty is in the holy congregation.

They (mil-i) join and (ikatr hoey) together, (ddhoey) come to take the soul-bride (sahj-i) happily, while (preet-i = affection) love (upji) develops (man-i) in minds of (maanjneeaa) the bride’s kin, i.e. everyone feels happy.

 

ਮਿਲਿ ਜੋਤਿ ਜੋਤੀ ਓਤਿ ਪੋਤੀ ਹਰਿ ਨਾਮੁ ਸਭਿ ਰਸ ਭੋਗੋ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਭ ਸੰਤਿ ਮੇਲੀ ਪ੍ਰਭੁ ਕਰਣ ਕਾਰਣ ਜੋਗੋ ॥੩॥

Mil joṯ joṯī oṯ poṯī har nām sabẖ ras bẖogo.  Binvanṯ Nānak sabẖ sanṯ melī parabẖ karaṇ kāraṇ jogo. ||3||

 

(Joti) the soul (mil-i= mixes) merges (jot-i) in the Supreme Spirit like (ot-i) warp and (poti) woof yarns in a fabric, and the soul (bhogo) enjoys (sabh-i) all (ras-u) pleasures through living by (naam-u) virtues and commands of the Almighty, (binvant-i) submits fifth Nanak. 3.

 

ਭਵਨੁ ਸੁਹਾਵੜਾ ਧਰਤਿ ਸਭਾਗੀ ਰਾਮ ॥ ਪ੍ਰਭੁ ਘਰਿ ਆਇਅੜਾ ਗੁਰ ਚਰਣੀ ਲਾਗੀ ਰਾਮ ॥

Bẖavan suhāvṛā ḏẖaraṯ sabẖāgī rām.  Parabẖ gẖar ā▫i▫aṛā gur cẖarṇī lāgī rām.

 

(Bhavan = house) the mind that finds the Almighty (suhaavrra = pleasant) is blessed and (dharat-i = land) the body is (sabhaagi) fortunate; when one (laagi) attaches (charni) to feet of (gur) the guru, i.e. follows the guru’s teachings; (prabh-u) the Almighty IT-self (aaiaa) comes (ghar-i) home, i.e. reveals in that mind.

 

ਗੁਰ ਚਰਣ ਲਾਗੀ ਸਹਜਿ ਜਾਗੀ ਸਗਲ ਇਛਾ ਪੁੰਨੀਆ ॥ ਮੇਰੀ ਆਸ ਪੂਰੀ ਸੰਤ ਧੂਰੀ ਹਰਿ ਮਿਲੇ ਕੰਤ ਵਿਛੁੰਨਿਆ ॥

Gur cẖaraṇ lāgī sahj jāgī sagal icẖẖā punnī▫ā.  Merī ās pūrī sanṯ ḏẖūrī har mile kanṯ vicẖẖunni▫ā.

 

The soul-bride who (laagi) touches (charan) feet, i.e. follows teachings, of (gur) the guru, (sahj-i) remains naturally (jaagi= awake) alert to distractions/temptations; (sagal) all its (ichhaa) wishes (punneeaa) are fulfilled, and she says –

I have (miley) found (har-i) the Almighty (kant) spouse from whom I was (vichhuniaa) separated for many births; (m-eri) my (aas) wish (poori) has been fulfilled with (dhoori) dust of the feet, i.e. submitting to guidance, of (sant) the guru.

 

ਆਨੰਦ ਅਨਦਿਨੁ ਵਜਹਿ ਵਾਜੇ ਅਹੰ ਮਤਿ ਮਨ ਕੀ ਤਿਆਗੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਸੰਤਸੰਗਿ ਲਿਵ ਲਾਗੀ ॥੪॥੧॥

Ānanḏ an▫ḏin vajėh vāje ahaʼn maṯ man kī ṯi▫āgī.  Binvanṯ Nānak saraṇ su▫āmī saṯsang liv lāgī. ||4||1||

 

There is (aanand) joy with (vaajey = musical instruments) celestial music, (vajah-i) playing in the mind (andin-u = everyday) incessantly, i.e. the mind remains connected with the Almighty all the time; this has happened since I (tiaagi) gave up (aha-n) egoistic (mat) sense (ki) of (man) the mind.

(Binvant-i) submits fifth Nanak: I live (saran-i = in sanctuary) by virtues and commands of (suaami) the Master; such (liv) focus has come through (santsang-i) company of the saints – the holy congregation. 4. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਭਾਗ ਸੁਲਖਣਾ ਹਰਿ ਕੰਤੁ ਹਮਾਰਾ ਰਾਮ ॥ ਅਨਹਦ ਬਾਜਿਤ੍ਰਾ ਤਿਸੁ ਧੁਨਿ ਦਰਬਾਰਾ ਰਾਮ ॥

Bilāval mėhlā 5.  Bẖāg sulakẖ▫ṇā har kanṯ hamārā rām.  Anhaḏ bājiṯrā ṯis ḏẖun ḏarbārā rām.

 

Composition of the fifth Guru in Raga Bilaaval. It is by (sulakhna = good signs) good (bhaag) fortune to have (har-i) the Almighty is (hamaara) my (kant-u) husband, says a seeker soul-wife.

(Anhad) incessant (dhun-i = tune) celestial music (baajitra) plays in (tis-u) IT’s (darbaara) court – within me, i.e. I remain connected with IT all the time.

 

ਆਨੰਦ ਅਨਦਿਨੁ ਵਜਹਿ ਵਾਜੇ ਦਿਨਸੁ ਰੈਣਿ ਉਮਾਹਾ ॥ ਤਹ ਰੋਗ ਸੋਗ ਨ ਦੂਖੁ ਬਿਆਪੈ ਜਨਮ ਮਰਣੁ ਨ ਤਾਹਾ ॥

Ānanḏ an▫ḏin vajėh vāje ḏinas raiṇ omāhā.  Ŧah rog sog na ḏūkẖ bi▫āpai janam maraṇ na ṯāhā.

 

(Vaajey) the musical instruments (vajah-i) play, i.e. I connect with the Almighty, (andin-u = all days) all the time and experience (aanand) joy; I am (omaaha = enthused) in high spirits (dinas-u) day and (rain-i) night.

(Tah = there) in this state of being absorbed in the Almighty, neither (rog = malady) succumbing to vices, (sog) sorrow nor (dookh-u) pain of separation from/forgetting the Almighty (biaapai) occurs; there are no more (janam) births and (marna = dying) deaths (taaha) for that person.

 

ਰਿਧਿ ਸਿਧਿ ਸੁਧਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਬਲਿਹਾਰਿ ਵੰਞਾ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥

Riḏẖ siḏẖ suḏẖā ras amriṯ bẖagaṯ bẖare bẖandārā.  Binvanṯ Nānak balihār vañā pārbarahm parān aḏẖārā. ||1||

 

(Bhanddaara) the store-houses (bhagat-i) of the devotion (bharey) are filled with (ridh-i sidh-i) supernatural powers and (amrit-u) the life-giving (sudhaa = elixir, ras-u = tasty/enjoyable) virtues of the Almighty, i.e. people look for such things but one who lives by Divine virtues does not need them – as s/he achieves everything by Divine grace.

I (balihaar-i vanjna = am sacrifice) adore (paarbrahm) the Supreme Being (adhaara) the mainstay of (praan = breaths) life – our Creator – , (binvant-i) submits fifth Nanak. 1.

 

ਸੁਣਿ ਸਖੀਅ ਸਹੇਲੜੀਹੋ ਮਿਲਿ ਮੰਗਲੁ ਗਾਵਹ ਰਾਮ ॥ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਕਰੇ ਤਿਸੁ ਪ੍ਰਭ ਕਉ ਰਾਵਹ ਰਾਮ ॥

Suṇ sakẖī▫a sahelṛīho mil mangal gāvah rām.  Man ṯan parem kare ṯis parabẖ ka▫o rāvah rām.

 

(Sun-i) listen, o (sakhee-a saheylrreeho = friends) companions in holy congregation, let us (mil-i) meet and (gaavah) sing (mangal-u) the praises of Divine virtues and learn to emulate them

Let us (preym-u karey) love (tis-u = that) the (prabh kau) Master (man-i = with mind) in thought and (tan-i = with body) in our deeds and (raavah) enjoy IT’s company – ever keep IT in mind.

 

ਕਰਿ ਪ੍ਰੇਮੁ ਰਾਵਹ ਤਿਸੈ ਭਾਵਹ ਇਕ ਨਿਮਖ ਪਲਕ ਨ ਤਿਆਗੀਐ ॥ ਗਹਿ ਕੰਠਿ ਲਾਈਐ ਨਹ ਲਜਾਈਐ ਚਰਨ ਰਜ ਮਨੁ ਪਾਗੀਐ ॥

Kar parem rāvah ṯisai bẖāvah ik nimakẖ palak na ṯi▫āgī▫ai.  Gėh kanṯẖ lā▫ī▫ai nah lajā▫ī▫ai cẖaran raj man pāgī▫ai.

 

Let us (kar-i preym) lovingly (raavah = enjoy company) keep IT in mind, i.e. live by IT’s virtues and commands, and (bhaavah) become likeable (tisai = to that) to IT; we should not (tiaageeai = forsake) forget IT (nimakh palak) for a moment.

We should (gah-i) hold and (kantth-i laaeeai) embrace and not (lajaaeeai) feel shy doing that; we should (paageeai) apply (raj) the dust of IT’s (charan) feet on (man-u) the mind, i.e. enthusiastically live by IT’s virtues and commands.

 

ਭਗਤਿ ਠਗਉਰੀ ਪਾਇ ਮੋਹਹ ਅਨਤ ਕਤਹੂ ਨ ਧਾਵਹ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਿਲਿ ਸੰਗਿ ਸਾਜਨ ਅਮਰ ਪਦਵੀ ਪਾਵਹ ॥੨॥

Bẖagaṯ ṯẖag▫urī pā▫e mohah anaṯ kaṯhū na ḏẖāvah.  Binvanṯ Nānak mil sang sājan amar paḏvī pāvah. ||2||

 

We should (mohah) charm IT (paaey) by administering (tthagauri = intoxicant used by robbers) the intoxicant (bhagat-i) devotion, i.e. please it by practice of Divine virtues and commands, never to (dhaavah = run) look (katahoo) anywhere (anat) else.

And by (mil-i) finding and staying (sang-i) with, i.e. living as would please, and thus unite us with the Almighty (saajan) friend, (paavah) obtain (padvi = rank/status) the state of (amar) immortality, i.e. be emancipated from cycles of births and deaths, (binvant-i) submits fifth Nanak. 2.

 

ਬਿਸਮਨ ਬਿਸਮ ਭਈ ਪੇਖਿ ਗੁਣ ਅਬਿਨਾਸੀ ਰਾਮ ॥ ਕਰੁ ਗਹਿ ਭੁਜਾ ਗਹੀ ਕਟਿ ਜਮ ਕੀ ਫਾਸੀ ਰਾਮ ॥

Bisman bisam bẖa▫ī pekẖ guṇ abẖināsī rām.  Kar gėh bẖujā gahī kat jam kī fāsī rām.

 

I (bhaee) am (bisman bisam) more and more wonder-struck (peykh-i) seeing (gun) attributes of (abinaasi = imperishable) the Eternal Master.

IT (gah-i) held my (kar-u) hand, and (gahi) held my (bhujaa) arm – to save from vices and (katt-i) cut (phaasi) the noose (ki) of, i.e. being subject to, (jam) agent of Divine justice who sends the erring souls from cycles of births and deaths, and united with IT-self.

 

ਗਹਿ ਭੁਜਾ ਲੀਨ੍ਹ੍ਹੀ ਦਾਸਿ ਕੀਨ੍ਹ੍ਹੀ ਅੰਕੁਰਿ ਉਦੋਤੁ ਜਣਾਇਆ ॥ ਮਲਨ ਮੋਹ ਬਿਕਾਰ ਨਾਠੇ ਦਿਵਸ ਨਿਰਮਲ ਆਇਆ ॥
Gėh bẖujā līnĥī ḏās kīnĥī ankur uḏoṯ jaṇā▫i▫ā.  Malan moh bikār nāṯẖe ḏivas nirmal ā▫i▫ā.

 

IT (gah leenhee) held me by (bhujaa) the arm and (keenhee) made me IT’s (daas-i = maid-servant) wife; it (janaaiaa = made known) showed (udot-i) rising (ankur-i) of sprouts from the seed, i.e. made me aware that this is because of past good deeds.

(Malan = dirt) vices, (vikaar) transgressions and (moh) attachment to the world-play (naatthey = ran away) have left and (divas = day) the state (nirmal = clean) of pure mind (aaiaa) has come – when I can find the Almighty within.

 

ਦ੍ਰਿਸਟਿ ਧਾਰੀ ਮਨਿ ਪਿਆਰੀ ਮਹਾ ਦੁਰਮਤਿ ਨਾਸੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਭਈ ਨਿਰਮਲ ਪ੍ਰਭ ਮਿਲੇ ਅਬਿਨਾਸੀ ॥੩॥

Ḏarisat ḏẖārī man pi▫ārī mahā ḏurmaṯ nāsī.  Binvanṯ Nānak bẖa▫ī nirmal parabẖ mile abẖināsī. ||3||

 

When IT (dhaari = placed) bestowed (dristt-i = sight – of grace) grace, even (maha = great) the most stubborn (durmat-i) evil thoughts (naasi = ran) left and I became (piaari = dear) lovable to IT.

When my mind became (nirmal) purified of vices (abinaasi) the Eternal (prabh) Master (mil-e) was found within, (binvant-i) submits fifth Nanak. 3.

 

ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥

Sūraj kiraṇ mile jal kā jal hū▫ā rām.  Joṯī joṯ ralī sampūran thī▫ā rām.

 

The way (sooraj) the sun and its (kiran-i) its rays (miley = meet) are one, and (jal) water mixed with (jal-u) water (hooaa) becomes one – and cannot be separated.

Similarly my (joti = light) spirit (rali) has merged (jot-i) in the Supreme Spirit, and the purpose of human birth (theeaa) has been (sampooran-u) accomplished – I shall ever remember the Almighty never to forget IT.

 

ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥ ਆਤਮ ਪਸਾਰਾ ਕਰਣਹਾਰਾ ਪ੍ਰਭ ਬਿਨਾ ਨਹੀ ਜਾਣੀਐ ॥

Barahm ḏīsai barahm suṇī▫ai ek ek vakẖāṇī▫ai.  Āṯam pasārā karaṇhārā parabẖ binā nahī jāṇī▫ai.

 

Now everything I (deesai = is seen) see is manifestation of (brahm-u) the Creator and whatever I (suneeai = is heard) hear is the Word of (eyk-u) the lone Master; I (vakhaaneeai = say) praise virtues of (eyk-u) the One Almighty.

Whatever is (aatam) within and (pasaara = expanse) outside is (karanhaara) the Creator, I do not (jaaneeai = know) consider that anyone/thing is (binaa = except) without (prabh) the Almighty in it/him/her.

 

ਆਪਿ ਕਰਤਾ ਆਪਿ ਭੁਗਤਾ ਆਪਿ ਕਾਰਣੁ ਕੀਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੇਈ ਜਾਣਹਿ ਜਿਨ੍ਹ੍ਹੀ ਹਰਿ ਰਸੁ ਪੀਆ ॥੪॥੨॥
Āp karṯā āp bẖugṯā āp kāraṇ kī▫ā.  Binvanṯ Nānak se▫ī jāṇėh jinĥī har ras pī▫ā. ||4||2||

 

The Almighty is (aap-i) IT-self (karta = Creator) the provider who (keeaa = made) created (kaaran-u = creation) the creatures, and is IT-self (bhugtaa) the consumer – being present in the resources as well as the creatures.

(Seyee) only that person (jaanai) understands this (jinhi) who (peeaa) drinks (ras-u) elixir of (har-i) the Almighty, i.e. who experiences living by Divine virtues and commands, (binvant-i) submits fifth Nanak. 4. 2.

 

 

 

 

SGGS pp 843-845, Bilaaval M: 1 and 4, Chhants 1-4.

 

Note: The Creator makes all souls aware of their roles in the life forms they are born. This Shabad reminds the human beings to remember and remain focused on purpose of life to sincerely play their roles and merge in the Creator at the end of life.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਛੰਤ ਦਖਣੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 1 cẖẖanṯ ḏakẖ▫ṇī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru (chhant) song of love for the Almighty, (dakhni) in language of South Punjab:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

ਮੁੰਧ ਨਵੇਲੜੀਆ ਗੋਇਲਿ ਆਈ ਰਾਮ ॥ ਮਟੁਕੀ ਡਾਰਿ ਧਰੀ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥

Munḏẖ navelṛī▫ā go▫il ā▫ī rām.  Matukī dār ḏẖarī har liv lā▫ī rām.

 

Like the herdsman takes the cattle (goeyl-i) to the pasture and returns, a wise (naveylrreeaa = new, fresh) young (mundh) woman, i.e. the human soul, realizes that s/he has (aaee) come to the world for a short while. S/he (dharee) puts away (mattuki = pitcher) the load of attachments to the world-play, and (liv laaee) fixes attention on – living by virtues and commands of – (har-i) the Almighty.

 

ਲਿਵ ਲਾਇ ਹਰਿ ਸਿਉ ਰਹੀ ਗੋਇਲਿ ਸਹਜਿ ਸਬਦਿ ਸੀਗਾਰੀਆ ॥ ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਮਿਲਹੁ ਸਾਚਿ ਪਿਆਰੀਆ ॥
Liv lā▫e har si▫o rahī go▫il sahj sabaḏ sīgārī▫ā.  Kar joṛ gur pėh kar binanṯī milhu sācẖ pi▫ārī▫ā.

 

Such (goeyl-i = herdswoman) a person (rahi = lives) maintains (liv laaey) attention fixed (sio) on (har-i) the Almighty; s/he remains (sahaj-i) in a state of poise (sabad-i) by following the teachings of the guru; that is how s/he (seegaareeaa) adorns the self – to be liked by the Almighty.

(Jorr-i) with folded (kar) hands we should (kar-i) make (binanti) supplication (pah-i) to (gur) the guru – to guide us to (milhu) find (saach-i) the Eternal, o (piaareeaa) dear girlfriends – companions in holy congregation.

 

ਧਨ ਭਾਇ ਭਗਤੀ ਦੇਖਿ ਪ੍ਰੀਤਮ ਕਾਮ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿਆ ॥ ਨਾਨਕ ਮੁੰਧ ਨਵੇਲ ਸੁੰਦਰਿ ਦੇਖਿ ਪਿਰੁ ਸਾਧਾਰਿਆ ॥੧॥

Ḏẖan bẖā▫e bẖagṯī ḏekẖ parīṯam kām kroḏẖ nivāri▫ā.  Nānak munḏẖ navel sunḏar ḏekẖ pir sāḏẖāri▫ā. ||1||

 

Through (bhaaey) loving (bhagti) devotion (dhan = woman) the soul-woman (deykh-i) watches (preetam) the Beloved, – emulates IT’s virtues – and (nivaariaa) gives up (kaam) lust – running after desires – and (krodh) anger – intolerance.

Such (naveyl) a young (sundar-i = beautiful) virtuous (mundh = woman) soul (deykh-i = sees) keeps in mind virtues and commands (pir-u) the Almighty, and (saadhaariaa = steady) feels at peace, says Guru Nanak. 1.

 

ਸਚਿ ਨਵੇਲੜੀਏ ਜੋਬਨਿ ਬਾਲੀ ਰਾਮ ॥ ਆਉ ਨ ਜਾਉ ਕਹੀ ਅਪਨੇ ਸਹ ਨਾਲੀ ਰਾਮ ॥

Sacẖ navelṛī▫e joban bālī rām.  Ā▫o na jā▫o kahī apne sah nālī rām.

 

One remains (naveylrree-ey = new) fresh and (joban-i) youthful (baali) young woman by being imbued with love (sach-i) the Eternal; do not (aau) come and (jaau) go, looking (kahi) anywhere else, and stay (naali) with, i.e. live by virtues and commands of, (apney = own) your (sah) Master.

 

ਨਾਹ ਅਪਨੇ ਸੰਗਿ ਦਾਸੀ ਮੈ ਭਗਤਿ ਹਰਿ ਕੀ ਭਾਵਏ ॥ ਅਗਾਧਿ ਬੋਧਿ ਅਕਥੁ ਕਥੀਐ ਸਹਜਿ ਪ੍ਰਭ ਗੁਣ ਗਾਵਏ ॥

Nāh apne sang ḏāsī mai bẖagaṯ har kī bẖāv▫e.  Agāḏẖ boḏẖ akath kathī▫ai sahj parabẖ guṇ gāv▫e.

 

I remain as (daasi) a maidservant (sang-i) with (apney) my (naah) Master, because (bhagat-i) devotion – living by virtues and commands, (ki) of (har-i) the Almighty (bhavaey) is pleasing (mai) to me.

(Sahj-i) by naturally (gaava-e = sings) praising and emulating (gun) virtues of (prabh) the Almighty, we can (katheeai = one can describe) get awareness (bodh-i = knowledge) of mysteries of the Almighty which are otherwise (agaadh-i) beyond comprehension and (akath-u) cannot be told.

 

ਰਾਮ ਨਾਮ ਰਸਾਲ ਰਸੀਆ ਰਵੈ ਸਾਚਿ ਪਿਆਰੀਆ ॥ ਗੁਰਿ ਸਬਦੁ ਦੀਆ ਦਾਨੁ ਕੀਆ ਨਾਨਕਾ ਵੀਚਾਰੀਆ ॥੨॥

Rām nām rasāl rasī▫ā ravai sācẖ pi▫ārī▫ā.  Gur sabaḏ ḏī▫ā ḏān kī▫ā nānkā vīcẖārī▫ā. ||2||

 

Those soul-women who are (rasaa) full of love for (naam) virtues of the Almighty; (raseeaa) the loving Almighty (ravai = enjoys their company) reveals to those (piaareeaa) loving devotees (sach-i) of the Eternal.

(Gur-i) the guru (deeaa) gave (daan-u = alms) the benediction of (sabad-u) the teachings and they (veechaareeaa) contemplate it, says Guru Nanak. 2.

 

ਸ੍ਰੀਧਰ ਮੋਹਿਅੜੀ ਪਿਰ ਸੰਗਿ ਸੂਤੀ ਰਾਮ ॥ ਗੁਰ ਕੈ ਭਾਇ ਚਲੋ ਸਾਚਿ ਸੰਗੂਤੀ ਰਾਮ ॥

Sarīḏẖar mohi▫aṛī pir sang sūṯī rām.  Gur kai bẖā▫e cẖalo sācẖ sangūṯī rām.

 

They (mohiarree = fascinate) please (sreedhar = support/master of Maaiaa/the world-play) the Almighty (pir) husband – by their deeds – and (sootee = sleeps, sang-i = with) are accepted by the Almighty-husband for union.

(Chalo = walk) act (bhaaey) as pleases (kai) of the guru and you can (sangooti) be in company (saach-i) of the Eternal.

 

ਧਨ ਸਾਚਿ ਸੰਗੂਤੀ ਹਰਿ ਸੰਗਿ ਸੂਤੀ ਸੰਗਿ ਸਖੀ ਸਹੇਲੀਆ ॥ ਇਕ ਭਾਇ ਇਕ ਮਨਿ ਨਾਮੁ ਵਸਿਆ ਸਤਿਗੁਰੂ ਹਮ ਮੇਲੀਆ ॥

Ḏẖan sācẖ sangūṯī har sang sūṯī sang sakẖī sahelī▫ā.  Ik bẖā▫e ik man nām vasi▫ā saṯgurū ham melī▫ā.

 

(Dhan = wife) the soul-woman (sangooti = with) who remembers (saach-i) the Eternal (sang-i) along-with (sakhi saheleeaa = friends) the holy congregation, (sooti = sleeps) unites (sang-i) with (har-i) the Almighty

One who has (Ik) single (bhaaey) love and (ik) single (man-i) minded attention to (naam-u) Divine virtues and commands, the Almighty (vasiaa = abides) reveals IT-self in his/her mind; (satiguru) the true guru (meyleeaa) leads (ham) us to the Almighty.

 

ਦਿਨੁ ਰੈਣਿ ਘੜੀ ਨ ਚਸਾ ਵਿਸਰੈ ਸਾਸਿ ਸਾਸਿ ਨਿਰੰਜਨੋ ॥ ਸਬਦਿ ਜੋਤਿ ਜਗਾਇ ਦੀਪਕੁ ਨਾਨਕਾ ਭਉ ਭੰਜਨੋ ॥੩॥
Ḏin raiṇ gẖaṛī na cẖasā visrai sās sās niranjano.  Sabaḏ joṯ jagā▫e ḏīpak nānkā bẖa▫o bẖanjno. ||3||

 

I remember (niranjano) the Impeccable Master (saas-i saas-i = with every breath) all the time (din-u) day and (rain-i) night; IT is not (visrai) forgotten (gharree, chasaa) even for a short while.

One who (jagaaey) lights (jot-i = light, deepak = lamp) the lamp (sabad-i) of teachings of the guru finds within the mind the Almighty (bhanjano) destroyer of (bhai/bhav) rebirth in the world. 3.

 

ਜੋਤਿ ਸਬਾਇੜੀਏ ਤ੍ਰਿਭਵਣ ਸਾਰੇ ਰਾਮ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਅਲਖ ਅਪਾਰੇ ਰਾਮ ॥

Joṯ sabā▫iṛī▫e ṯaribẖavaṇ sāre rām.  Gẖat gẖat rav rahi▫ā alakẖ apāre rām.

 

(Jot-i = light) spirit/ the Master pervades (sabaairraey) everywhere (tribhanan = three regions) in the whole world and IT (saarey) looks after all.

But IT is (alakh) ineffable and (apaarey) Infinite but (rav-i rahiaa) pervades is present (ghatt-i ghatt-i = in all bodies) in everyone – and can be found within.

 

ਅਲਖ ਅਪਾਰ ਅਪਾਰੁ ਸਾਚਾ ਆਪੁ ਮਾਰਿ ਮਿਲਾਈਐ ॥ ਹਉਮੈ ਮਮਤਾ ਲੋਭੁ ਜਾਲਹੁ ਸਬਦਿ ਮੈਲੁ ਚੁਕਾਈਐ ॥

Alakẖ apār apār sācẖā āp mār milā▫ī▫ai.  Ha▫umai mamṯā lobẖ jālahu sabaḏ mail cẖukẖā▫ī▫ai.

 

(Saachaa) the Eternal is (alakh) ineffable and (apaar apaar-u) Infinite; we can (milaaeeaai) be united with IT (maar-i) by killing (aap-u) self-importance, i.e. humbly obeying IT’s commands;

Therefore o human being, (jaalhu = burn) give up (haumai) ego, (mamta = possessiveness) attachment to the world-play and (lobh-u) greed – gathering wealth; (mail-u) the dirt of all vices (chukaaeeai) can be ended from within (sabad-i) with teachings of the guru.

 

ਦਰਿ ਜਾਇ ਦਰਸਨੁ ਕਰੀ ਭਾਣੈ ਤਾਰਿ ਤਾਰਣਹਾਰਿਆ ॥ ਹਰਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿ ਤ੍ਰਿਪਤੀ ਨਾਨਕਾ ਉਰ ਧਾਰਿਆ ॥੪॥੧॥

Ḏar jā▫e ḏarsan karī bẖāṇai ṯār ṯāraṇhāri▫ā.  Har nām amriṯ cẖākẖ ṯaripṯī nānkā ur ḏẖāri▫ā. ||4||1||

 

We can (jaaey) go (dar-i) to the gate of, and (kar-i =have, darsan-u = vision) find the Almighty; O Almighty, please (taar-i = ferry) help us overcome vices; You alone (taaranhaaria = can ferry) can enable us to get across the world-ocean.

The soul-wife who (dhaariaa) keeps in (ur) mind the Almighty, (chaakh-i = tastes) drinks (amrit-u) the life-giving elixir, i.e. lives by (naam-u) Divine virtues and commands and (tripti = satiated) is happy, says Guru Nanak. 4. 1.

 

————————————————–

 

Note: This composition by Guru Nanak is a Chhant meaning song of love for the Almighty. It uses the allegory of a bride yearning to be with her spouse, to describe the seeker’s yearning for the Almighty. S/he realizes that it is truthful living that pleases the Almighty, not other methods like reading texts or sitting in meditation.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮੈ ਮਨਿ ਚਾਉ ਘਣਾ ਸਾਚਿ ਵਿਗਾਸੀ ਰਾਮ ॥ ਮੋਹੀ ਪ੍ਰੇਮ ਪਿਰੇ ਪ੍ਰਭਿ ਅਬਿਨਾਸੀ ਰਾਮ ॥

Bilāval mėhlā 1.  Mai man cẖā▫o gẖaṇā sācẖ vigāsī rām.  Mohī parem pire parabẖ abẖināsī rām.

 

Composition of the first Guru in Raga Bilaaval: A soul-woman looking for the Almighty-husband says: (Mai) I have (ghanaa = abundant) profuse (chaau) love (saach-i) for the Eternal Master and (vigaasi) feel happy in that.

I (mohi = enticed) yearn for (preym) love of (pirey) the Almighty-husband, (abinaasi = imperishable) the Eternal (prabh-i) Master.

 

ਅਵਿਗਤੋ ਹਰਿ ਨਾਥੁ ਨਾਥਹ ਤਿਸੈ ਭਾਵੈ ਸੋ ਥੀਐ ॥ ਕਿਰਪਾਲੁ ਸਦਾ ਦਇਆਲੁ ਦਾਤਾ ਜੀਆ ਅੰਦਰਿ ਤੂੰ ਜੀਐ ॥

Avigaṯo har nāth nāthah ṯisai bẖāvai so thī▫ai.  Kirpāl saḏā ḏa▫i▫āl ḏāṯā jī▫ā anḏar ṯūʼn jī▫ai.

 

(Har-i) the Almighty, (naath-u) the Master (naathah) of masters is (avigato) Formless – and unseen; what (bhaavai) pleases (tisai = that) IT, (so) that (theeai) happens.

O Almighty, (too) You are (sadaa) ever (kirpaal-u) merciful and (daiaal-u) compassionate (daataa = giver) beneficent Master; (too’n) You are (jeeai) the life (andar-i) in the bodies of (jeeaa) the creatures.

 

Page 844

 

ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥ ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥੧॥

Mai avar gi▫ān na ḏẖi▫ān pūjā har nām anṯar vas rahe.  Bẖekẖ bẖavnī haṯẖ na jānā nānkā sacẖ gėh rahe. ||1||

 

With awareness of (naam-u) Divine commands (vas-i rahey = abiding) kept (antar-i = within) in mind, (mai) I find no need for any (avar-u) other (giaan-u) knowledge, (dhiaan-u) contemplation or (pooja) worship.

Those who (gah rahey = hold on to) practice living by (sach) truth, do not need to (jaana = know) practice wearing any particular (bheykh-u) garb, (bhavni) wandering to find the Almighty or practice (hatth-u) Hatth Yoga, i.e. yogic postures, says Guru Nanak. 1.

 

ਭਿੰਨੜੀ ਰੈਣਿ ਭਲੀ ਦਿਨਸ ਸੁਹਾਏ ਰਾਮ ॥ ਨਿਜ ਘਰਿ ਸੂਤੜੀਏ ਪਿਰਮੁ ਜਗਾਏ ਰਾਮ ॥

Bẖinṛī raiṇ bẖalī ḏinas suhā▫e rām.  Nij gẖar sūṯ▫ṛī▫e piram jagā▫e rām.

 

For the soul (bhinrree = soaked) imbued with love of the Almighty, (rain-i) the nights (bhali) feel good and (dinas) days are (suhaaey) pleasant – s/he has no faith in looking for auspicious days.

One (sootrree-ey = asleep) inebriated by ideas in (nij = own) his/her (ghar-i) mind, i.e. is self-centered, but can be (jagaaey) woken up by (piram-u) love of the Beloved – by obtaining awareness of Divine virtues and commands.

 

ਨਵ ਹਾਣਿ ਨਵ ਧਨ ਸਬਦਿ ਜਾਗੀ ਆਪਣੇ ਪਿਰ ਭਾਣੀਆ ॥ ਤਜਿ ਕੂੜੁ ਕਪਟੁ ਸੁਭਾਉ ਦੂਜਾ ਚਾਕਰੀ ਲੋਕਾਣੀਆ ॥

Nav hāṇ nav ḏẖan sabaḏ jāgī āpṇe pir bẖāṇī▫ā.  Ŧaj kūṛ kapat subẖā▫o ḏūjā cẖākrī lokāṇī▫ā.

 

The soul who (jaagi = awakened) is made aware of Divine virtues and commands (sabad-i) with the teachings of the guru, becomes (nav = new, haan-i = age) young and (nav = new, dhan = woman) attractive soul-woman – free of blemishes /vices – and (bhaaneea) is liked by (aapney = own) her (pir) Almighty Master.

She (taj-i) gives up (koorr-u = falsehood) pretentions, (kapatt) deceit and (dooja = other, bhaau = love) looking to gods/goddesses or performing rituals or (chaakri = service) follow other (lokaaneeaa) people.

 

ਮੈ ਨਾਮੁ ਹਰਿ ਕਾ ਹਾਰੁ ਕੰਠੇ ਸਾਚ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਸਾਚੁ ਮਾਗੈ ਨਦਰਿ ਕਰਿ ਤੁਧੁ ਭਾਣਿਆ ॥੨॥

Mai nām har kā hār kanṯẖe sācẖ sabaḏ nīsāṇi▫ā.  Kar joṛ Nānak sācẖ māgai naḏar kar ṯuḏẖ bẖāṇi▫ā. ||2||

 

(Mai) I wear (haar-u) the necklace of Naam (kantthey) round my neck as adornment, i.e. I live by Naam or Divine virtues and commands, according to (sabad-u = word) teachings of the guru; this is (neesaaniaa = mark) the sign/pass to gain access to the Almighty.

 (Jorr-i) with folded (kar) hands, Nanak (maagai) begs for union with You (saach-u) the Eternal; please (kar-i = do/cast, nadar-i = sight of grace) graciously enable me to live such as to (bhaaniaa) become likeable to (tudh-u) You. 2.

 

ਜਾਗੁ ਸਲੋਨੜੀਏ ਬੋਲੈ ਗੁਰਬਾਣੀ ਰਾਮ ॥ ਜਿਨਿ ਸੁਣਿ ਮੰਨਿਅੜੀ ਅਕਥ ਕਹਾਣੀ ਰਾਮ ॥

Jāg salonṛī▫e bolai gurbāṇī rām.  Jin suṇ mani▫aṛī akath kahāṇī rām.

 

O (salonrreeey) woman with good-looking eyes – the human soul – (gurbaani) guru’s instructions (bolai = says) ask you to (jaag-u = awaken) be alert to temptations.

One (jin-i) who (sun-i = listens) is receptive to/understands and (maniarree = accepts/believes) obeys (kahaani = story) commands of (akath) the ineffable Almighty, achieves –

 

ਅਕਥ ਕਹਾਣੀ ਪਦੁ ਨਿਰਬਾਣੀ ਕੋ ਵਿਰਲਾ ਗੁਰਮੁਖਿ ਬੂਝਏ ॥ ਓਹੁ ਸਬਦਿ ਸਮਾਏ ਆਪੁ ਗਵਾਏ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਸੂਝਏ ॥

Akath kahāṇī paḏ nirbāṇī ko virlā gurmukẖ būjẖ▫e.  Oh sabaḏ samā▫e āp gavā▫e ṯaribẖavaṇ sojẖī sūjẖ▫e.

 

(Pad = status) the state of (nirbaani) emancipation – freedom from attachment to the world-play by practice of (kahaani = story/message) commands of (akath) the Ineffable Master; but (ko) some (virla) rare person (gurmukh-i) who follows the guru (boojhaey) understands them.

(Oh-u = that) s/he (samaaey = is absorbed) leads life (sabad-i) by the guru’s teachings, (gaavaaey = loses) gives up (aap-u = self) ego and (soojhaey) obtains (sojhi) awareness – of virtues and commands of the Master of (tribhavan = three regions) the world. (Note: The three regions are water, land and space).

 

ਰਹੈ ਅਤੀਤੁ ਅਪਰੰਪਰਿ ਰਾਤਾ ਸਾਚੁ ਮਨਿ ਗੁਣ ਸਾਰਿਆ ॥ ਓਹੁ ਪੂਰਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ਨਾਨਕਾ ਉਰਿ ਧਾਰਿਆ ॥੩॥

Rahai aṯīṯ aprampar rāṯā sācẖ man guṇ sāri▫ā.  Oh pūr rahi▫ā sarab ṯẖā▫ī nānkā ur ḏẖāri▫ā. ||3||

 

S/he (rahai) remains (ateet-u) detached from the world-play, is (raata) imbued with love (aprampar-i) of the Infinite Master and (saariaa) keeps (gun) virtues of (saach-u) the Eternal (man-i) in mind.

S/he (dhaariaa) keeps (ur-i) in mind (oh-u = that) the Almighty who (poor-i rahiaa) pervades in (sarab) all (tthaaee) places, says Guru Nanak. 3.

 

ਮਹਲਿ ਬੁਲਾਇੜੀਏ ਭਗਤਿ ਸਨੇਹੀ ਰਾਮ ॥ ਗੁਰਮਤਿ ਮਨਿ ਰਹਸੀ ਸੀਝਸਿ ਦੇਹੀ ਰਾਮ ॥

Mahal bulā▫iṛī▫e bẖagaṯ sanehī rām.  Gurmaṯ man rahsī sījẖas ḏehī rām.

 

(Saneyhi) a loving (bhagat-i) devotee – one who lives by Divine virtues and commands – (bulaaeyrree-ey) is called (mahal-i = in palace) for union by the Almighty.

One who (rahsee) is happy (man-i) in mind to follow (gurmat-i) the guru’s counsel; his/her (deyhi = body) human birth (seejhas-i) is successful in achieving the objective of union with the Almighty.

 

ਮਨੁ ਮਾਰਿ ਰੀਝੈ ਸਬਦਿ ਸੀਝੈ ਤ੍ਰੈ ਲੋਕ ਨਾਥੁ ਪਛਾਣਏ ॥ ਮਨੁ ਡੀਗਿ ਡੋਲਿ ਨ ਜਾਇ ਕਤ ਹੀ ਆਪਣਾ ਪਿਰੁ ਜਾਣਏ ॥

Man mār rījẖai sabaḏ sījẖai ṯarai lok nāth pacẖẖāṇ▫e.  Man dīg dol na jā▫e kaṯ hī āpṇā pir jāṇ▫e.

 

S/he (reejhai) is happy to (maar-i) kill (man-u) the mind – gives up ego -, s/he (pachhaanaey = recognizes) finds (naath-u) Master of (trai = three, lok = regions) the world within and thus  (seejhai) makes a success of human birth by living (sabad-i) by teachings of the guru.

His/her (man-u) mind does not (deeg-i) fall prey to temptations and (ddolai = wavers, kat hi = anywhere) waver in faith, but (jaanaey = knows) sees (pir-u = husband) Master (aapna = own) of all everywhere.

 

ਮੈ ਆਧਾਰੁ ਤੇਰਾ ਤੂ ਖਸਮੁ ਮੇਰਾ ਮੈ ਤਾਣੁ ਤਕੀਆ ਤੇਰਓ ॥ ਸਾਚਿ ਸੂਚਾ ਸਦਾ ਨਾਨਕ ਗੁਰ ਸਬਦਿ ਝਗਰੁ ਨਿਬੇਰਓ ॥੪॥੨॥

Mai āḏẖār ṯerā ṯū kẖasam merā mai ṯāṇ ṯakī▫ā ṯera▫o.  Sācẖ sūcẖā saḏā Nānak gur sabaḏ jẖagar nibera▫o. ||4||2||

 

O Almighty, (too) You are (meyra) my (khasam) Master, I place (aadhaar-u) reliance (teyra = your) on You; (mai) I have (teyrao) Your, i.e. You are my, (taan-u = strength) mainstay and (takeeaa) support.

Being (sadaa) ever (soochaa) purified – by living by virtues and commands (saach-i) of the Eternal; with obedience (sabad-i) to teachings of (gur) the guru, I (nibeyrao) have ended (jhagar-u = conflict) strife – having to fight attachment to the world-play, says Guru Nanak. 4. 2.

 

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ਛੰਤ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਮੰਗਲ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Cẖẖanṯ bilāval mėhlā 4 mangal  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition by (mahla 4) the fourth Guru, (chhant) song of love for the Almighty and (mangal) the joy on meeting the Beloved:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਸੇਜੈ ਆਇਆ ਮਨੁ ਸੁਖਿ ਸਮਾਣਾ ਰਾਮ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਰੰਗਿ ਰਲੀਆ ਮਾਣਾ ਰਾਮ ॥

Merā har parabẖ sejai ā▫i▫ā man sukẖ samāṇā rām.  Gur ṯuṯẖai har parabẖ pā▫i▫ā rang ralī▫ā māṇā rām.

 

(Meyra) my (har-i) Almighty (prabh-u) Master/husband (aaiaa) has come (seyjai) to my bed/mind full of faith and my (man-u) mind (samaaiaa = entered) has attained the state of (sukh-i) of peace.

I (paaiaa) found (har-i) the Almighty (prabbh-u) Master when the guru (tutthai) was pleased to show IT within me; I (maana) enjoy (rang-i raleeaa) making merry in IT’s company within the mind – like loving spouses enjoy each other’s company.

ਵਡਭਾਗੀਆ ਸੋਹਾਗਣੀ ਹਰਿ ਮਸਤਕਿ ਮਾਣਾ ਰਾਮ ॥ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਸੋਹਾਗੁ ਹੈ ਨਾਨਕ ਮਨਿ ਭਾਣਾ ਰਾਮ ॥੧॥

vadbẖāgī▫ā sohāgaṇī har masṯak māṇā rām.  Har parabẖ har sohāg hai Nānak man bẖāṇā rām. ||1||

 

(Sohaagni) the wives who have the Almighty-husband with them are (vaddbhaageeaa) fortunate; they have (maana/manee) the gem of good fortune (mastak-i) on the forehead, i.e. have it in their destiny to find IT, based on past good deeds.

(Har-i) the Almighty (prabh-u) Master is their (sohaag-u) husband and they (bhaana = like) love IT (man-i) from the mind, says Guru Nanak the fourth. 1.

 

ਨਿੰਮਾਣਿਆ ਹਰਿ ਮਾਣੁ ਹੈ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਆਪੈ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਆਪੁ ਗਵਾਇਆ ਨਿਤ ਹਰਿ ਹਰਿ ਜਾਪੈ ਰਾਮ ॥

Nimāṇiā har māṇ hai har parabẖ har āpai rām.  Gurmukẖ āp gavā▫i▫ā niṯ har har jāpai rām.

 

(Har-i) the Almighty is (maan-u) the honor of (ninmaania) the honor-less, i.e. brings glory to those who humbly live by Divine virtues and commands – and does it (aapai) on IT’s own.

Such persons (gurmukh-i) follow the guru, (gavaaiaa = loses) dissolve (aap-u = self) ego and (nit) ever (jaapai) remember to live by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty.

 

ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਕਰੈ ਹਰਿ ਰੰਗਿ ਹਰਿ ਰਾਪੈ ਰਾਮ ॥ ਜਨੁ ਨਾਨਕੁ ਸਹਜਿ ਮਿਲਾਇਆ ਹਰਿ ਰਸਿ ਹਰਿ ਧ੍ਰਾਪੈ ਰਾਮ ॥੨॥

Mere har parabẖ bẖāvai so karai har rang har rāpai rām.  Jan Nānak sahj milā▫i▫ā har ras har ḏẖarāpai rām. ||2||

 

A soul-wife seeking the almighty-husband (karai) does (so) that which (bhaavai) pleases (prabh) the Master (meyrai = my) of all; (har-i) the Almighty IT-self (raapai = dyed) imbues her (rang-i) with IT’s love.

(Har-i) the Almighty (sahaj-i) effortlessly (milaaiaa) unites her, s/he (dhraapai = satiated) feels happy (ras-i) with taste/experience of, i.e. living by (har-i) Divine virtues and commands. 2.

 

ਮਾਣਸ ਜਨਮਿ ਹਰਿ ਪਾਈਐ ਹਰਿ ਰਾਵਣ ਵੇਰਾ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਮਿਲੁ ਸੋਹਾਗਣੀ ਰੰਗੁ ਹੋਇ ਘਣੇਰਾ ਰਾਮ ॥

Māṇas janam har pā▫ī▫ai har rāvaṇ verā rām.  Gurmukẖ mil sohāgaṇī rang ho▫e gẖaṇerā rām.

 

(Har-i) the Almighty (paaeeai) is found in (maanas) human (janam-i) birth; this is (veyra/veyla = time) the opportunity (raavan) to enjoy IT’s company – unite with IT.

A soul-woman who (gurmukh-i) follows the teachings of the guru is (sohaagni) fortunate for she (mil-u = meets) is united with the Almighty and (hoey = happens) makes (rang-u) merry (ghaneyra = plenty) thoroughly enjoying company of the Almighty-husband – and is no longer subject to births and deaths.

 

ਜਿਨ ਮਾਣਸ ਜਨਮਿ ਨ ਪਾਇਆ ਤਿਨ੍ਹ੍ਹ ਭਾਗੁ ਮੰਦੇਰਾ ਰਾਮ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਾਖੁ ਪ੍ਰਭ ਨਾਨਕੁ ਜਨੁ ਤੇਰਾ ਰਾਮ ॥੩॥

Jin māṇas janam na pā▫i▫ā ṯinĥ bẖāg manḏerā rām.  Har har har har rākẖ parabẖ Nānak jan ṯerā rām. ||3||

 

One (jin) who does not (paaiaa) find the Almighty in (maanas) human (janam-i) birth; (tinhu) that person has (mandeyra) bad (bhaag-u) fortunate, – not to be guided by the guru to become acceptable to the Almighty.

O (har-i prabh) Almighty Master, please (raakh-u) keep me such as to obey You (har-i har-i har-i) the Almighty in thought, word and deed; I am (teyra) Your (jan-u) servant, says fourth Nanak. 3.

 

ਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਅਗਮੁ ਦ੍ਰਿੜਾਇਆ ਮਨੁ ਤਨੁ ਰੰਗਿ ਭੀਨਾ ਰਾਮ ॥
Gur har parabẖ agam driṛ▫ā▫i▫ā man ṯan rang bẖīnā rām.

 

(Har-i) the Almighty (prabh-u) Master is (agam-u) beyond comprehension – it is not easy to know IT’s mysteries – but when (gur-i) the guru (drirraaiaa) creates clear awareness of IT’s virtues and commands, (man-u = mind, tan-u = body) the whole being (bheenaa = soaked) is imbued (rang-i) with love of the Almighty.

 

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ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਲੀਨਾ ਰਾਮ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਜੀਵਦੇ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨਾ ਰਾਮ ॥ ਸਫਲ ਜਨਮੁ ਹਰਿ ਪਾਇਆ ਨਾਨਕ ਪ੍ਰਭਿ ਕੀਨਾ ਰਾਮ ॥੪॥੧॥੩॥

Bẖagaṯ vacẖẖal har nām hai gurmukẖ har līnā rām.  Bin har nām na jīvḏe ji▫o jal bin mīnā rām.  Safal janam har pā▫i▫ā Nānak parabẖ kīnā rām. ||4||1||3||

 

 (Naam-u) virtues (har-i) of the Almighty (hai) are (vachhal-u) loved (bhagat-i) by the devotees; they (gurmukh-i) follow the guru and (leenaa) remain absorbed in – live by virtues and commands of – (har-i) the Almighty.

The creatures cannot (jeevd-e) live, i.e. they fall prey to temptations in the world-play, (bin-u) without being aware of (har-i naam) Divine virtues and commands, (jio) like (meena) the fish cannot live without (jal) water.

 (Janam-u) human birth is (saphal) successful if one (paaiaa) finds the Almighty; (prabh-i) the Master IT-self (keena) makes life successful of one who follows the guru, – by accepting that person for union with IT-self. 4. 1. 3.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਸਲੋਕੁ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਜਣੁ ਲੋੜਿ ਲਹੁ ਮਨਿ ਵਸੈ ਵਡਭਾਗੁ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਨਾਨਕ ਹਰਿ ਲਿਵ ਲਾਗੁ ॥੧॥

Bilāval mėhlā 4 salok.  Har parabẖ sajaṇ loṛ lahu man vasai vadbẖāg.  Gur pūrai vekẖāli▫ā Nānak har liv lāg. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Slok-u) prologue. (Lorr-i lahu) find (har-i) the Almighty (prabh-u) Master; IT (vasai = dwells) is found (man-i) in the mind by those who have (vaddbhaag-u) the good fortune – to find and follow the guru; IT is (veykhaaliaa) shown within (poorai) by the perfect (gur-i) guru and then one (liv = focus, lag-u = keeps) remains absorbed, i.e. lives by IT’s virtues and commands, says fourth Nanak. 1.

 

ਛੰਤ ॥ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਰਾਵਣਿ ਆਈਆ ਹਉਮੈ ਬਿਖੁ ਝਾਗੇ ਰਾਮ ॥ ਗੁਰਮਤਿ ਆਪੁ ਮਿਟਾਇਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਗੇ ਰਾਮ ॥

Cẖẖanṯ.  Merā har parabẖ rāvaṇ ā▫ī▫ā ha▫umai bikẖ jẖāge rām.  Gurmaṯ āp mitā▫i▫ā har har liv lāge rām.

 

(Chhant) song of love for the Almighty: That soul who (jhaagey) overcomes (bikh-u) the vice of (haumai) ego (aaeeaa) comes (raavan-i = to mate/give company) find (har-i) Almighty (prabh-u) husband (meyra = my) of all.

She (mittaaiaa = effaces) dissolves (aap-u) ego (gurmat-i) with the guru’s guidance and (liv laag-e = remains focused) leads life by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty.

 

ਅੰਤਰਿ ਕਮਲੁ ਪਰਗਾਸਿਆ ਗੁਰ ਗਿਆਨੀ ਜਾਗੇ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਪੂਰੈ ਵਡਭਾਗੇ ਰਾਮ ॥੧॥

Anṯar kamal pargāsi▫ā gur gi▫ānī jāge rām.  Jan Nānak har parabẖ pā▫i▫ā pūrai vadbẖāge rām. ||1||

 

(Kamal) the lotus (anatar-i) within – the mind withering due to vices – (pargaasiaa) blossoms of those (jaagey) awakened (giaani) by awareness imparted by the guru.

(Har-i) the Almighty (prabh-u) Master (paaiaa) is found with (poorai) perfect (vaddbhaagai) good fortune, says (jan) humble fourth Nanak. 1.

 

ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਮਨਿ ਭਾਇਆ ਹਰਿ ਨਾਮਿ ਵਧਾਈ ਰਾਮ ॥ ਗੁਰਿ ਪੂਰੈ ਪ੍ਰਭੁ ਪਾਇਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥

Har parabẖ har man bẖā▫i▫ā har nām vaḏẖā▫ī rām.  Gur pūrai parabẖ pā▫i▫ā har har liv lā▫ī rām.

 

(Har-i prabh-u) the Almighty Master is (bhaaiaa) pleasing (man-i) to mind (har-i = dispels vices) purified of vices, and receives (vadhaaee) glorification through living (naam-i) by virtues and commands of (har-i) the Almighty.

One (liv laaee) focuses on (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty with guidance of (poorai) the perfect (gur-i) guru and (paaiaa) finds (prabh-u) the Master.

 

ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਜੋਤਿ ਪਰਗਟਿਆਈ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਹਰਿ ਨਾਮਿ ਸਮਾਈ ਰਾਮ ॥੨॥

Agi▫ān anḏẖerā kati▫ā joṯ pargati▫ā▫ī rām.  Jan Nānak nām aḏẖār hai har nām samā▫ī rām. ||2||

 

With the guru’s guidance, (andheyra) darkness of (agiaan-u) ignorance (kattiaa = cut) is removed from the mind, and (jot-i) light (pagattiaaee) shows, i.e. a person oblivious of virtues and commands of the Almighty under influence of temptations becomes alert to the latter.

She takes (naam-u) virtues and commands of the Almighty as (adhaar-u = support) guide for life and (samaaee) is absorbed, i.e. conducts the self by Naam of the Almighty, says (jan) humble fourth Nanak. 2.

 

ਧਨ ਹਰਿ ਪ੍ਰਭਿ ਪਿਆਰੈ ਰਾਵੀਆ ਜਾਂ ਹਰਿ ਪ੍ਰਭ ਭਾਈ ਰਾਮ ॥ ਅਖੀ ਪ੍ਰੇਮ ਕਸਾਈਆ ਜਿਉ ਬਿਲਕ ਮਸਾਈ ਰਾਮ ॥

Ḏẖan har parabẖ pi▫ārai rāvī▫ā jāʼn har parabẖ bẖā▫ī rām.  Akẖī parem kasā▫ī▫ā ji▫o bilak masā▫ī rām.

 

(Piaarai) the Beloved (har-i prabh-i) Almighty-husband (raaveeaa = mates, gives company) reveals to (dhan) the soul-woman (ja) if s/he (bhaaee) is pleasing to (har-i prabh) Almighty Master.

Her (akhee) eyes/thoughts (kasaaeeaa) focus on the Almighty with (prem = love) yearning, (jio) like (bilak) the cat watches (masaaee) the rat – it wants to catch.

 

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਮੇਲਿਆ ਹਰਿ ਰਸਿ ਆਘਾਈ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮਿ ਵਿਗਸਿਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥੩॥

Gur pūrai har meli▫ā har ras āgẖā▫ī rām.  Jan Nānak nām vigsi▫ā har har liv lā▫ī rām. ||3||

 

(Poorai) the perfect guru (meyliaa) unites her with (har-i) the Almighty and she (aaghaaee = satiated) is happy (ras-i = taste) to experience (har-i) the Almighty, i.e. enjoys living by Divine virtues and commands.

One who (liv laaee) focuses on (har-i) the purifying and (har-i) rejuvenating (naam-i) virtues of the Almighty is (vigsiaa) happy, says (jan) humble fourth Nanak. 3.

 

ਹਮ ਮੂਰਖ ਮੁਗਧ ਮਿਲਾਇਆ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਰਾਮ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਉਮੈ ਮਾਰੀ ਰਾਮ ॥

Ham mūrakẖ mugaḏẖ milā▫i▫ā har kirpā ḏẖārī rām.  Ḏẖan ḏẖan gurū sābās hai jin ha▫umai mārī rām.

 

(Ham) I am (mugadh) un-informed and (moorakh) foolish, the Almighty (kirpa = mercy, dhaari = showed) was kind and (milaaiaa) led me to the guru

(Sabaas-i) glory be to (dhan-u dhann-u) the blessed guru (jin-i) who (maari) killed my (haumai) ego – and I was able to find the Almighty within.

 

ਜਿਨ੍ਹ੍ਹ ਵਡਭਾਗੀਆ ਵਡਭਾਗੁ ਹੈ ਹਰਿ ਹਰਿ ਉਰ ਧਾਰੀ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਨਾਮੇ ਬਲਿਹਾਰੀ ਰਾਮ ॥੪॥੨॥੪॥

Jinĥ vadbẖāgī▫ā vadbẖāg hai har har ur ḏẖārī rām.  Jan Nānak nām salāhi ṯū nāme balihārī rām. ||4||2||4||

 

Those (vaddbhaageeaa) fortunate ones (jinh) who (vaddbhaag-u = good fortune, hai = is) have it so written in their destiny, (dhaari) keep (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty in (ur) mind – as guide for life.

(Too) you should (salaah-i) praise and live by (naam-u) Divine virtues and commands, and (balihaari) be sacrifice (naamey) to Naam, i.e. submit to the Almighty, says (jan) humble fourth Nanak – to himself and all human beings. 4. 2. 4.