SGGS pp 847-848, Bilawal M: 5, Chhants 3-5.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਛੰਤ                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 5 cẖẖanṯ    Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

Note: This Shabad is in the form of a Chhant which is a song of longing of the human soul for the Almighty. The soul is depicted as the wife and the Almighty as the husband as in many places in Gurbani. Examples from nature are taken as allegories in this Shabad to describe longing of the soul. The Shabad has five stanzas with the first four describing yearning of the soul for the Almighty and impediments in the path. The fifth stanza is thanksgiving for having found the Master.

 

The first stanza describes the longing of the soul-bride for the Almighty-husband.

 

ਸਖੀ ਆਉ ਸਖੀ ਵਸਿ ਆਉ ਸਖੀ ਅਸੀ ਪਿਰ ਕਾ ਮੰਗਲੁ ਗਾਵਹ ॥ ਤਜਿ ਮਾਨੁ ਸਖੀ ਤਜਿ ਮਾਨੁ ਸਖੀ ਮਤੁ ਆਪਣੇ ਪ੍ਰੀਤਮ ਭਾਵਹ ॥

Sakẖī ā▫o sakẖī vas ā▫o sakẖī asī pir kā mangal gāvah.  Ŧaj mān sakẖī ṯaj mān sakẖī maṯ āpṇe parīṯam bẖāvah.

 

O (sakhi) friends – my companions in holy congregation -, (aau) come, (asi = we) let us (vas-i aau = come under control) learn to submit to Divine will and (mangal-u = song of joy) happily (gaavah = sing) praise (pir = husband) the Almighty Master, (aau sakhi = come friends) together.

Let us (taj-i) give up (maan-u) pride; we (mat-u) may (bhaavah) be liked by (aapney = own) our (preetam) Beloved Almighty-husband this way.

 

ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਬਿਕਾਰੁ ਦੂਜਾ ਸੇਵਿ ਏਕੁ ਨਿਰੰਜਨੋ ॥ ਲਗੁ ਚਰਣ ਸਰਣ ਦਇਆਲ ਪ੍ਰੀਤਮ ਸਗਲ ਦੁਰਤ ਬਿਖੰਡਨੋ ॥

Ŧaj mān moh bikār ḏūjā sev ek niranjano.  Lag cẖaraṇ saraṇ ḏa▫i▫āl parīṯam sagal ḏuraṯ bikẖandno.

 

(Taj-i) give up (maan-u) pride, (moh-u) attachment to the world-play, (bikaar-u) the vice of (dooja = second/other) duality and (seyv = serve) obey (eyk-u) the One (niranjano = un-stained) Pristine Master – who is not touched by the world-play.

(Lag-u = attach) place yourself at (charan) the feet, and in (saran) sanctuary of (daiaal) the compassionate (preetam) Beloved, i.e. submit to Divine virtues and commands and be assured of God’s love, as they (bikhandno = destroy) dispel all (durat) evil from the mind.

 

ਹੋਇ ਦਾਸ ਦਾਸੀ ਤਜਿ ਉਦਾਸੀ ਬਹੁੜਿ ਬਿਧੀ ਨ ਧਾਵਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਕਰਹੁ ਕਿਰਪਾ ਤਾਮਿ ਮੰਗਲੁ ਗਾਵਾ ॥੧॥

Ho▫e ḏās ḏāsī ṯaj uḏāsī bahuṛ biḏẖī na ḏẖāvā.  Nānak pa▫i▫ampai karahu kirpā ṯām mangal gāvā. ||1||

 

May I (hoey) be (daas) the servant of (daasi) servants of the Master, (taj-i) give up (udaasi = withdrawal) indifference to Naam or Divine virtues and commands, and not (dhaava = run) pursue (bahurr-i) numerous other (bidhi) methods – like rituals or idol worship.

(Paeiampai) prays fifth Nanak to the Almighty: Please (karhu kirpa) be kind to enable that I do the above; (taam-i) only then I can (gaava = sing) praise and emulate Your (mangal-u) virtues. 1.

 

The second stanza describes the wide reach of temptations in the world-play.

 

ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਿਅ ਕਾ ਨਾਮੁ ਮੈ ਅੰਧੁਲੇ ਟੋਹਨੀ ॥ ਓਹ ਜੋਹੈ ਬਹੁ ਪਰਕਾਰ ਸੁੰਦਰਿ ਮੋਹਨੀ ॥

Amriṯ pari▫a kā nām mai anḏẖule tohnī.  Oh johai baho parkār sunḏar mohnī.

 

(Amrit-u) the life-giving (naam-u) virtues and commands of (pria) the Beloved are (ttohni) the probe-stick (mai) for me (andhuley) the blind one, i.e. Naam is the guide to wade through the enticing web of the world-play; (oh = it) the world-play is (sundar-i = beautiful) fascinating and (mohini) enticing; it (johai = looks to tempt) tempts in (bah-u) numerous (parkaar) ways.

 

ਮੋਹਨੀ ਮਹਾ ਬਚਿਤ੍ਰਿ ਚੰਚਲਿ ਅਨਿਕ ਭਾਵ ਦਿਖਾਵਏ ॥ ਹੋਇ ਢੀਠ ਮੀਠੀ ਮਨਹਿ ਲਾਗੈ ਨਾਮੁ ਲੈਣ ਨ ਆਵਏ ॥

Mohnī mahā bacẖiṯar cẖancẖal anik bẖāv ḏikẖāva▫e.  Ho▫e dẖīṯẖ mīṯẖī manėh lāgai nām laiṇ na āv▫e.

 

(Mohni) the enticing world-play is (mahaa) highly (bachitr-i = wondrous) fascinating, (chanchal) ever changing – is of various types – and (dikhaavaey) displays (anik) numerous (bhaav) flirtations; it (hoey) is (ddheetthee) stubborn, i.e. one may try to overcome but it never gives up, (laagai) seems (meetthee = sweet) tempting (manah-i) for the mind; and one (na aavaey  = cannot, lain = take/remember) forgets to remember (naam-u) virtues and commands of the Almighty.

 

ਗ੍ਰਿਹ ਬਨਹਿ ਤੀਰੈ ਬਰਤ ਪੂਜਾ ਬਾਟ ਘਾਟੈ ਜੋਹਨੀ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਦਇਆ ਧਾਰਹੁ ਮੈ ਨਾਮੁ ਅੰਧੁਲੇ ਟੋਹਨੀ ॥੨॥

Garih banėh ṯīrai baraṯ pūjā bāt gẖātai johnī.  Nānak pa▫i▫ampai ḏa▫i▫ā ḏẖārahu mai nām anḏẖule tohnī. ||2||

 

It (johni) eyes people (grah) at home, those who go to (banah-i) jungles, (teerai = river bank) to pilgrimages, those (barat) making resolutions and keeping fasts, (pooja) worshipping, (baatt = path) travelling and (ghaattai) at ports.

(Paeiampai) prays fifth Nanak to the Almighty:  Please (dhaarhu) bestow (daiaa = compassion) grace so that Naam becomes (ttohni) the probe-stick for me (andhuley) the blind one, i.e. Naam becomes my guide in this web of temptations. 2.

 

The third stanza talks of things a wife does to become likeable to the husband and applies them to the spiritual relationship.

 

ਮੋਹਿ ਅਨਾਥ ਪ੍ਰਿਅ ਨਾਥ ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਰਖਹੁ ॥ ਚਤੁਰਾਈ ਮੋਹਿ ਨਾਹਿ ਰੀਝਾਵਉ ਕਹਿ ਮੁਖਹੁ ॥

Mohi anāth pari▫a nāth ji▫o jānhu ṯi▫o rakẖahu.  Cẖaṯurā▫ī mohi nāhi rījẖāva▫o kahi mukẖahu.

 

O (pria) Beloved Almighty-husband, You are (naath) the Master for (moh-i) me (anaath) the master-less soul-woman; please (rakhau) keep me, i.e. enable me to be, (tiau) that way (jiau) as would (jaanhu = think fit) please You.

(Moh-i) I do not have (chaturaaee) the cleverness/wisdom to know (kah-i) as to what (mukhahu = from mouth) words (reejhaavau) please You.

 

ਨਹ ਚਤੁਰਿ ਸੁਘਰਿ ਸੁਜਾਨ ਬੇਤੀ ਮੋਹਿ ਨਿਰਗੁਨਿ ਗੁਨੁ ਨਹੀ ॥ ਨਹ ਰੂਪ ਧੂਪ ਨ ਨੈਣ ਬੰਕੇ ਜਹ ਭਾਵੈ ਤਹ ਰਖੁ ਤੁਹੀ ॥

Nah cẖaṯur sugẖar sujān beṯī mohi nirgun gun nahī.  Nah rūp ḏẖūp na naiṇ banke jah bẖāvai ṯah rakẖ ṯuhī.

 

I am (nah) not (chatur-i) clever/wise, (sughar-i = well groomed) skilled, (sujaan) well informed or (beyti = knowing) aware of Your mysteries; I am (nirgun-i) virtue-less having (nahi) no (gun-u) virtue.

As a soul-woman to attract You, my husband, I do not have good (roop) looks, I wear no (dhoop = incense) fragrance, my (nain) eyes are not (bankey) beautiful; but for me (tuhi) You alone are the Master; please (rakh-u = keep) cause me to lead life (tah) the way (jah) as it (bhaavai) pleases You – and accept me.

 

ਜੈ ਜੈ ਜਇਅੰਪਹਿ ਸਗਲ ਜਾ ਕਉ ਕਰੁਣਾਪਤਿ ਗਤਿ ਕਿਨਿ ਲਖਹੁ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੇਵ ਸੇਵਕੁ ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਮੋਹਿ ਰਖਹੁ ॥੩॥

Jai jai ja▫i▫ampėh sagal jā ka▫o karuṇāpaṯ gaṯ kin lakẖahu.  Nānak i pa▫▫ampai sev sevak ji▫o jānhu ṯi▫o mohi rakẖahu. ||3||

 

(Kin-i) how can I (lakhahu) describe (gat-i = state) the worth of (karunapat-i) the compassionate Master (ja kau) whose (jai jai) praise (sagal) all (jaeiampah-i) utter, i.e. no one can describe Divine virtues.

(Paeiampai) prays fifth Nanak to the Almighty: Please (rakhahu) keep this (seyvak-u) servant to (seyv = serve) lead life as You (jaanh-u) consider right, and accept me. 3.

 

The fourth stanza takes examples from nature to show how the creatures are dependent on the Almighty.

 

ਮੋਹਿ ਮਛੁਲੀ ਤੁਮ ਨੀਰ ਤੁਝ ਬਿਨੁ ਕਿਉ ਸਰੈ ॥ ਮੋਹਿ ਚਾਤ੍ਰਿਕ ਤੁਮ੍ਹ੍ਹ ਬੂੰਦ ਤ੍ਰਿਪਤਉ ਮੁਖਿ ਪਰੈ ॥

Mohi macẖẖulī ṯum nīr ṯujẖ bin ki▫o sarai.  Mohi cẖāṯrik ṯumĥ būnḏ ṯaripṯa▫o mukẖ parai.

 

(Moh-i) I am (machhuli) a fish and (tum) You are (neer) water, i.e. You are my very life; I (kio = how?) cannot (sarai) do (bin-u) without (tujh) You.

(Moh-i) I am (chaatrik) a rain bird – which looks forward to the rain-drop falling in its mouth – and  (tumh) You are (boond) the drop of rain I long for; I (triptau) am satiated when it (parai) falls (mukh-i) in my mouth, i.e. I am the seeker and shall be satisfied when I find You.

 

ਮੁਖਿ ਪਰੈ ਹਰੈ ਪਿਆਸ ਮੇਰੀ ਜੀਅ ਹੀਆ ਪ੍ਰਾਨ ਪਤੇ ॥ ਲਾਡਿਲੇ ਲਾਡ ਲਡਾਇ ਸਭ ਮਹਿ ਮਿਲੁ ਹਮਾਰੀ ਹੋਇ ਗਤੇ ॥

Mukẖ parai harai pi▫ās merī jī▫a hī▫ā paranpaṯe.  Lādile lād ladā▫e sabẖ mėh mil hamārī ho▫e gaṯe.

 

When the drop of rain (parai) falls in my (mukh-i) mouth, it will (harai = takes away) quench my (piaas) thirst, i.e. I shall feel happy when I find You, o (patey) Master of my (jeea) soul, (heeaa) heart and (praan) life.

You (laadd laddaaey = pamper) love everyone as (laaddley) dear (mah-i) being in (sabh) all, i.e. You are the Master of all; please (mil-u = meet) unite me with Yourself so that (hamaari) my (gatey) emancipation (hoey) happens, i.e. so that I am united with You, and freed from cycles of births and deaths.

 

ਚੀਤਿ ਚਿਤਵਉ ਮਿਟੁ ਅੰਧਾਰੇ ਜਿਉ ਆਸ ਚਕਵੀ ਦਿਨੁ ਚਰੈ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਪ੍ਰਿਅ ਸੰਗਿ ਮੇਲੀ ਮਛੁਲੀ ਨੀਰੁ ਨ ਵੀਸਰੈ ॥੪॥

Cẖīṯ cẖiṯva▫o mit anḏẖāre ji▫o ās cẖakvī ḏin cẖarai.  Nānak pa▫i▫ampai pari▫a sang melī macẖẖulī nīr na vīsrai. ||4||

 

(Jio) the way (chakvi) the female bird which (aas) wishes for (din = day, charai = rises) dawn to see the male partner – Chakva, I (chitvau) wish (cheet-i) in mind that (andhaarey = darkness) ignorance (mitt-u) is dispelled – and I see You within.

(Paeiampai) prays fifth Nanak to the Almighty: May I (meyli) be united (sang-i) with (pria) the Beloved and not (veesrai) forget IT like (machhuli) the fish never forgets (neer-u) water. 4.

 

The fifth stanza describes the pleasure of union of the soul with the Almighty.

 

ਧਨਿ ਧੰਨਿ ਹਮਾਰੇ ਭਾਗ ਘਰਿ ਆਇਆ ਪਿਰੁ ਮੇਰਾ ॥ ਸੋਹੇ ਬੰਕ ਦੁਆਰ ਸਗਲਾ ਬਨੁ ਹਰਾ ॥

Ḏẖan ḏẖan hamāre bẖāg gẖar ā▫i▫ā pir merā.  Sohe bank ḏu▫ār saglā ban harā.

 

It is (hamaarey) my (dhan-i dhann-i = blessed) good (bhhag) fortune that (pir-u) the Beloved (aaiaa) has come (ghar-i) home, i.e. I found IT within.

Now my (bank) beautiful (duuar = gate) house (sohey) looks great and (sagla) the whole (ban) garden (haraa) is green, i.e. my body and mind have blossomed.

 

ਹਰ ਹਰਾ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਅਨਦ ਮੰਗਲ ਰਸੁ ਘਣਾ ॥ ਨਵਲ ਨਵਤਨ ਨਾਹੁ ਬਾਲਾ ਕਵਨ ਰਸਨਾ ਗੁਨ ਭਣਾ ॥

Har harā su▫āmī sukẖah gāmī anaḏ mangal ras gẖaṇā.  Naval navṯan nāhu bālā kavan rasnā gun bẖaṇā.

 

(Suaami) the Master (har) dispelled vices and (haraa = made green) rejuvenated the mind; IT (gaami = sender, sukhah = of comforts) bestowed peace and I now experience (ghanaa = plenty) immense (anad) happiness, (mangal) joy and (ras-u = taste) pleasure.

The soul-wife has company of (naval) the young (navtan) ever fresh (baala) youthful (naah-u = master) Almighty-husband; (kavan) what all of IT’s (gun) virtues can (rasna) the tongue (bhanaa = say) praise?

 

ਮੇਰੀ ਸੇਜ ਸੋਹੀ ਦੇਖਿ ਮੋਹੀ ਸਗਲ ਸਹਸਾ ਦੁਖੁ ਹਰਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਮੇਰੀ ਆਸ ਪੂਰੀ ਮਿਲੇ ਸੁਆਮੀ ਅਪਰੰਪਰਾ ॥੫॥੧॥੩॥

Merī sej sohī ḏekẖ mohī sagal sahsā ḏukẖ harā.  Nānak pa▫i▫ampai merī ās pūrī mile su▫āmī apramparā. ||5||1||3||

 

Now (meyri) my (seyj) bed/mind (sohi) feels good, and I (mohi) am fascinated (deykh-i) to see it – to find the Master within; (sagla) all (dukh-u) pain (haraa) has left, i.e. the pangs of separation are over, and I am at peace.

(Paeiampai) submits fifth Nanak thankfully:  (Meyri) my (aas) wish has been (poori) fulfilled as I (miley) have found (apramparaa) the Infinite (suaami) Master. 5. 1. 3.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਛੰਤ ਮੰਗਲ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 5 cẖẖanṯ mangal   Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਸਲੋਕੁ ॥ ਸੁੰਦਰ ਸਾਂਤਿ ਦਇਆਲ ਪ੍ਰਭ ਸਰਬ ਸੁਖਾ ਨਿਧਿ ਪੀਉ ॥ ਸੁਖ ਸਾਗਰ ਪ੍ਰਭ ਭੇਟਿਐ ਨਾਨਕ ਸੁਖੀ ਹੋਤ ਇਹੁ ਜੀਉ ॥੧॥

Sunḏar sāʼnṯ ḏa▫i▫āl parabẖ sarab sukẖā niḏẖ pī▫o. Sukẖ sāgar parabẖ bẖeti▫ai Nānak sukẖī hoṯ ih jī▫o. ||1||   (Slok-u) prologue: My (prabh) Almighty (peeau/pir) husband is (sundar = handsome) fascinating, IT (saant-i) is the epitome of peace, (daiaal) is compassionate and (nidh-i = treasure) source of (sarab) all (sukhaa) comforts/happiness. On (bheytteeai) finding (saagar = ocean) the store-house of (sukh) comforts, (ihu) this human mind (hot) becomes (sukhi) at peace – by having achieved the objective of human birth, says fifth Nanak. 1.

Page 848

 

ਛੰਤ ॥ ਸੁਖ ਸਾਗਰ ਪ੍ਰਭੁ ਪਾਈਐ ਜਬ ਹੋਵੈ ਭਾਗੋ ਰਾਮ ॥ ਮਾਨਨਿ ਮਾਨੁ ਵਞਾਈਐ ਹਰਿ ਚਰਣੀ ਲਾਗੋ ਰਾਮ ॥

Cẖẖanṯ.  Sukẖ sāgar parabẖ pā▫ī▫ai jab hovai bẖāgo rām.  Mānan mān vañā▫ī▫ai har cẖarṇī lāgo rām.

 

(Chhant) song of yearning for the Almighty: (Prabh-u) the Almighty, (saagar = ocean) the storehouse/source of (sukh) comfort/peace (paaeeai) is found within, (jab) when (hovai = happens, bhaago = fortune) one is so destined – by dispelling vices from the mind.

We should (vanjnaaeeai = lose) give up thoughts of (maanan-i) recognition/status and (maan-u) honor, and (laago = attach) engage (charni) with feet of (har-i) the Almighty, i.e. live by Divine virtues and commands.

 

ਛੋਡਿ ਸਿਆਨਪ ਚਾਤੁਰੀ ਦੁਰਮਤਿ ਬੁਧਿ ਤਿਆਗੋ ਰਾਮ ॥ ਨਾਨਕ ਪਉ ਸਰਣਾਈ ਰਾਮ ਰਾਇ ਥਿਰੁ ਹੋਇ ਸੁਹਾਗੋ ਰਾਮ ॥੧॥

Cẖẖod si▫ānap cẖāṯurī ḏurmaṯ buḏẖ ṯi▫āgo rām.  Nānak pa▫o sarṇā▫ī rām rā▫e thir ho▫e suhāgo rām. ||1||

 

(Chhodd-i) forsake acting by your own (siaanap) wisdom and stop (chaaturi = cleverness) being clever; (tiaago) give up (durmat-i) evil counsel and (budh-i = intellect) thoughts – they do not help in finding the Almighty.

Instead, (pau) place yourself (sarnaaey = santuary) in care of (raaey = king) the Sovereign (raam) all-pervasive Master, i.e. conduct yourself by Divine virtues and commands and (thir-u) the Eternal Master will (hoey) be your (suhaago) husband, i.e. shall accept you, o soul wife, says fifth Nanak. 1.

 

ਸੋ ਪ੍ਰਭੁ ਤਜਿ ਕਤ ਲਾਗੀਐ ਜਿਸੁ ਬਿਨੁ ਮਰਿ ਜਾਈਐ ਰਾਮ ॥ ਲਾਜ ਨ ਆਵੈ ਅਗਿਆਨ ਮਤੀ ਦੁਰਜਨ ਬਿਰਮਾਈਐ ਰਾਮ ॥

So parabẖ ṯaj kaṯ lāgī▫ai jis bin mar jā▫ī▫ai rām.  Lāj na āvai agi▫ān maṯī ḏurjan birmā▫ī▫ai rām.

 

(Kat) where – to whom – do we (laageeai) attach, (taj-i) forsaking (so) that (prabh-u) Master (bin-u) without (jis-u) whom one (mar-i jaaeeai = die) keeps dying, i.e. keeps falling prey to temptations.

(Agiaan = ignorance, mati = intellect) ignorant of consequences, s/he does not (aavai) feel ashamed of this and is (birmaaeeai = is satisfied) happy in company of (durjan) evil persons.

 

ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭੁ ਤਿਆਗਿ ਕਰੇ ਕਹੁ ਕਤ ਠਹਰਾਈਐ ਰਾਮ ॥ ਨਾਨਕ ਭਗਤਿ ਭਾਉ ਕਰਿ ਦਇਆਲ ਕੀ ਜੀਵਨ ਪਦ ਪਾਈਐ ਰਾਮ ॥੨॥

Paṯiṯ pāvan parabẖ ṯi▫āg kare kaho kaṯ ṯẖėhrā▫ī▫ai rām.  Nānak bẖagaṯ bẖā▫o kar ḏa▫i▫āl kī jīvan paḏ pā▫ī▫ai rām. ||2||

 

(Kahu) tell me, (kat) where/how can one (tthahraaeeai = stay) get solace (taj-i) by forsaking (prabh-u) the Almighty who alone (paavan = purifier) can lift (patit) those fallen to vices.

(Kar-i = perform, bhagat-i = devotion) live life by emulating virtues and obeying commands (ki) of (daiaal) the kind Almighty; (pad) the status of (jeevan) life  – attaining union with the Almighty and thus not being subject to cycles of births and deaths – is (paaeeai) attained this way, says fifth Nanak. 2.

 

ਸ੍ਰੀ ਗੋਪਾਲੁ ਨ ਉਚਰਹਿ ਬਲਿ ਗਈਏ ਦੁਹਚਾਰਣਿ ਰਸਨਾ ਰਾਮ ॥ ਪ੍ਰਭੁ ਭਗਤਿ ਵਛਲੁ ਨਹ ਸੇਵਹੀ ਕਾਇਆ ਕਾਕ ਗ੍ਰਸਨਾ ਰਾਮ ॥

Sarī gopāl na ucẖrahi bal ga▫ī▫e ḏuhcẖāraṇ rasnā rām.  Parabẖ bẖagaṯ vacẖẖal nah sevhī kā▫i▫ā kāk garsanā rām.

 

O (rasna) human tongue, you (duh-chaaran-i) are of evil conduct and (bal-i = burnt, gaee-ey = you are) accursed if you do not (uchrah-i) utter the virtues of (sri) revered (gopaal-u = sustainer of the world) Almighty, i.e. a person is unfortunate if s/he does not remember and emulate Divine virtues and obey Divine commands.

(Prabh-u) the Almighty (vachhal-u = lover of, bhagat-i = of devotees) loves – and accepts for union that person who obeys IT; one who (nah) does not (seyvahee = serve) obey the Almighty, is rejected and (grasna) is eaten (kaak) by the crows, suffers by remaining in cycles of births and deaths disgraced.

 

ਭ੍ਰਮਿ ਮੋਹੀ ਦੂਖ ਨ ਜਾਣਹੀ ਕੋਟਿ ਜੋਨੀ ਬਸਨਾ ਰਾਮ ॥ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਅਵਰੁ ਜਿ ਚਾਹਨਾ ਬਿਸਟਾ ਕ੍ਰਿਮ ਭਸਮਾ ਰਾਮ ॥੩॥

Bẖaram mohī ḏūkẖ na jāṇhī kot jonī basnā rām.  Nānak bin har avar jė cẖāhnā bistā kiram bẖasmā rām. ||3||

 

One (mohi = enticed) misled (bhram-i) by delusion, does not (jaanhi = know) realize the (dookh) suffering s/he will have to go through by (basna = living) being in cycles of births and deaths in (kott-i = crore/ten million) millions of (joni) life forms.

(J-i) if one (chaahana = likes) is attached to (avar-u) someone else (bin-u = except) other than (har-i) the Almighty, s/he will (bhasma = ash) perish as (krim) the worms in (bisttaa) human excrement, i.e. shall face ignominy in Divine court, says fifth Nanak. 3.

 

ਲਾਇ ਬਿਰਹੁ ਭਗਵੰਤ ਸੰਗੇ ਹੋਇ ਮਿਲੁ ਬੈਰਾਗਨਿ ਰਾਮ ॥ ਚੰਦਨ ਚੀਰ ਸੁਗੰਧ ਰਸਾ ਹਉਮੈ ਬਿਖੁ ਤਿਆਗਨਿ ਰਾਮ ॥
Lā▫e birahu bẖagvanṯ sange ho▫e mil bairāgan rām.  Cẖanḏan cẖīr suganḏẖ rasā ha▫umai bikẖ ṯi▫āgan rām.

 

(Hoey) be (baairaagan-i) detached from the world-play, (laaey) develop (birhau) love (sangey) with, and you shall (mil-u) meet, (bhagvant) the Almighty.

And (tiaagan-i) give up your (humai) ego and wearing (chanadn = sandal-wood) scents, enticing (cheer = clothes) attire thinking of (rasaa) pleasures of (bikh-u) vices.

 

ਈਤ ਊਤ ਨਹ ਡੋਲੀਐ ਹਰਿ ਸੇਵਾ ਜਾਗਨਿ ਰਾਮ ॥ ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਭੁ ਪਾਇਆ ਆਪਣਾ ਸਾ ਅਟਲ ਸੁਹਾਗਨਿ ਰਾਮ ॥੪॥੧॥੪॥

Īṯ ūṯ nah dolī▫ai har sevā jāgan rām.  Nānak jin parabẖ pā▫i▫ā āpṇā sā atal suhāgan rām. ||4||1||4||

 

(Jaagan-i = awake) remain alert – to keep temptations at bay and be in – (seyva = service) obedience to (har-i) the Almighty; (nah) do not (ddoleeai) waver and go (eet) here and (oot) there.

Those soul-wives (jin-i) who (paaiaa) attain union with (aapna = own) their (prabh-u) Almighty-husband, (sa) they are (attal = stable) eternally (suhaagan-i) fortunate wives, i.e. merge with the Almighty and so are not subject to births and deaths, says fifth Nanak. 4. 1. 4.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਹਰਿ ਖੋਜਹੁ ਵਡਭਾਗੀਹੋ ਮਿਲਿ ਸਾਧੂ ਸੰਗੇ ਰਾਮ ॥ ਗੁਨ ਗੋਵਿਦ ਸਦ ਗਾਈਅਹਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਰੰਗੇ ਰਾਮ ॥

Bilāval mėhlā 5.  Har kẖojahu vadbẖāgīho mil sāḏẖū sange rām.  Gun goviḏ saḏ gā▫ī▫ah pārbarahm kai range rām.

 

Composition of the fifth Guru in Raga Bilaaval: (Mil-i) get together – in holy congregation to praise and learn to emulate virtues of the Almighty, (sangey = with) with guidance of (saadhoo) the guru’s teachings and you will (vaddbhaageeho) be fortune to (khajahu) find (har-i) the Almighty.

This comes by (rangey = dyed) being imbued with (rangey) with love (kai) of (paarbrahm) the Supreme Being and (sad) ever (gaaeeah-i = singing) praising and emulating (gun) virtues of (govid/govind = master of world) the Almighty.

 

ਸੋ ਪ੍ਰਭੁ ਸਦ ਹੀ ਸੇਵੀਐ ਪਾਈਅਹਿ ਫਲ ਮੰਗੇ ਰਾਮ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਜਪਿ ਅਨਤ ਤਰੰਗੇ ਰਾਮ ॥੧॥

So parabẖ saḏ hī sevī▫ai pā▫ī▫ah fal mange rām.  Nānak parabẖ sarṇāgaṯī jap anaṯ ṯarange rām. ||1||

 

We should (sad hi) forever (seveeai = serve) obey (so) that (prabh-u) Almighty by whose obedience one (paaeeah-i) achieves (mangey = asked for) the wished for (phal = fruit) objectives.

(Sarnaagtee) seek sanctuary of (prabh) the Almighty and (jap-i) praise and emulate virtues of (anat = numerous, taranga = waves) the multifaceted Creator, says fifth Nanak. 1.

 

ਇਕੁ ਤਿਲੁ ਪ੍ਰਭੂ ਨ ਵੀਸਰੈ ਜਿਨਿ ਸਭੁ ਕਿਛੁ ਦੀਨਾ ਰਾਮ ॥ ਵਡਭਾਗੀ ਮੇਲਾਵੜਾ ਗੁਰਮੁਖਿ ਪਿਰੁ ਚੀਨ੍ਹ੍ਹਾ ਰਾਮ ॥

Ik ṯil parabẖū na vīsrai jin sabẖ kicẖẖ ḏīnā rām.  vadbẖāgī melāvaṛā gurmukẖ pir cẖīnĥā rām.

 

Let us not (veesrai) forget (ik-u = one, til = sesame seed) even a bit – for a moment – (prabhoo) the Almighty, (jin-i) who (deena = gives) provides (sabh-u kichh-u) everything.

When one who is (vaddbhaagi) fortunate (meelaavrra) to meet the guru and (gurmukh-i) follow teachings of the guru, s/he (cheenha) recognizes (pir-u = husband) the Master within.

 

ਬਾਹ ਪਕੜਿ ਤਮ ਤੇ ਕਾਢਿਆ ਕਰਿ ਅਪੁਨਾ ਲੀਨਾ ਰਾਮ ॥ ਨਾਮੁ ਜਪਤ ਨਾਨਕ ਜੀਵੈ ਸੀਤਲੁ ਮਨੁ ਸੀਨਾ ਰਾਮ ॥੨॥

Bāh pakaṛ ṯam ṯe kādẖi▫ā kar apunā līnā rām.  Nām japaṯ Nānak jīvai sīṯal man sīnā rām. ||2||

 

The guru (pakarr-i) holds by (baah) arm – with his guidance and – (kaaddhiaa) takes out (tey) from (tam = darkness) ignorance and (kar-i leena = made, apna = own) patronized, i.e. is motivated to live by virtues and commands of, and accepted by, the Almighty.

One who (japat) remembers and practices (naam-u) Divine virtues and commands (jeevai) lives – is rejuvenated to overcome temptations – and has (seetal-u) cool (chhaati) chest and (man-u) mind – is at peace, says fifth Nanak. 2.

 

ਕਿਆ ਗੁਣ ਤੇਰੇ ਕਹਿ ਸਕਉ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਰਾਮ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਰਾਇਣੈ ਭਏ ਪਾਰਗਰਾਮੀ ਰਾਮ ॥

Ki▫ā guṇ ṯere kahi saka▫o parabẖ anṯarjāmī rām.  Simar simar nārā▫iṇai bẖa▫e pārgarāmī rām.

 

(Kiaa) what all (gun) virtues (teyrey) of Yours (sakau) can I (kah-i = say) recount, o (prabh) Master who (antarjaami) knows what is in the minds of the creatures.

Those who (simar-i simar-i) ever keep in mind instructions (naaraainai) of the Almighty, (bhaey) become (paargraami) residents of the village across the world-ocean of vices, i.e. overcome vices and are accepted for union with the Creator.

 

ਗੁਨ ਗਾਵਤ ਗੋਵਿੰਦ ਕੇ ਸਭ ਇਛ ਪੁਜਾਮੀ ਰਾਮ ॥ ਨਾਨਕ ਉਧਰੇ ਜਪਿ ਹਰੇ ਸਭਹੂ ਕਾ ਸੁਆਮੀ ਰਾਮ ॥੩॥

Gun gāvaṯ govinḏ ke sabẖ icẖẖ pujāmī rām.  Nānak uḏẖre jap hare sabẖhū kā su▫āmī rām. ||3||

 

(Sabh) all (icch) wishes (pujaami) are fulfilled of one who (gaavat = sings) praises and emulates (gun) virtues of the Almighty.

The Almighty is (suaami) the Master (ka) of (sabh-hoo) all and they (udhrey = rise above) can be emancipated – from cycles of reincarnation and united with the Almighty (jap-i) by remembering and emulating virtues of (harey) the Almighty, says fifth Nanak. 3. 

 

ਰਸ ਭਿੰਨਿਅੜੇ ਅਪੁਨੇ ਰਾਮ ਸੰਗੇ ਸੇ ਲੋਇਣ ਨੀਕੇ ਰਾਮ ॥ ਪ੍ਰਭ ਪੇਖਤ ਇਛਾ ਪੁੰਨੀਆ ਮਿਲਿ ਸਾਜਨ ਜੀ ਕੇ ਰਾਮ ॥

Ras bẖini▫aṛe apune rām sange se lo▫iṇ nīke rām.  Parabẖ pekẖaṯ icẖẖā punnī▫ā mil sājan jī ke rām.

 

(Loin) the eyes which are (bhiniarrey) soaked (sangeey) with (ras) elixir of, i.e. those who are imbued with love, of (apuney = own) the (raam) Almighty Master are (neekey = good) virtuous.

They live in the faith that (ichhaa) wishes (puneeaa) are fulfilled (peykhat) on seeing and (mil-i) uniting with (prabh) the Almighty (saajan) friend of (jaa/jeea) the soul – whom the soul yearns for.

 

ਅੰਮ੍ਰਿਤ ਰਸੁ ਹਰਿ ਪਾਇਆ ਬਿਖਿਆ ਰਸ ਫੀਕੇ ਰਾਮ ॥ ਨਾਨਕ ਜਲੁ ਜਲਹਿ ਸਮਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮੀਕੇ ਰਾਮ ॥੪॥੨॥੫॥੯॥

Amriṯ ras har pā▫i▫ā bikẖi▫ā ras fīke rām.  Nānak jal jalėh samā▫i▫ā joṯī joṯ mīke rām. ||4||2||5||9||

 

One who (paas/he iaa = obtains) experiences (ras-u) the taste of (amrit) the nectar, i.e. living by virtues and commands, of (har-i) the Almighty, finds (ras) pleasures provided by (bikh-u) vices (pheekey) insipid.

Such a person’s (joti) soul (meekey) becomes one (jot-i) with the Supreme Spirit, the way (jal-u) water (samaaiaa) merges in water – and is separated, says fifth Nanak. 4. 2. 5. 9.