SGGS pp 811-813, Bilaaval M: 5, Shabads 43-49.

Note: Joining Sadhsangat or holy congregation where one goes to listen and learn to live by Naam or Divine virtues and commands, purifies one’s thoughts and actions. This brings in humility and facilitates finding Akal Purakh, the Eternal Master, says the fifth Guru in this Shabad.

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਬਾਸਬੈ ਕਲਮਲ ਸਭਿ ਨਸਨਾ ॥ ਪ੍ਰਭ ਸੇਤੀ ਰੰਗਿ ਰਾਤਿਆ ਤਾ ਤੇ ਗਰਭਿ ਨ ਗ੍ਰਸਨਾ ॥੧॥

Bilāval mėhlā 5.  Sāḏẖsangaṯ kai bāsbai kalmal sabẖ nasnā.  Parabẖ seṯī rang rāṯi▫ā ṯā ṯe garabẖ na garsanā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Baasbai = residing) by joining (saadhsangat-i) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – (sabh-i) all (kalmal) transgressions (nasna = run) are avoided.

(Ta tey = because of) then one is (raatiaa) imbued (seyti) with (rang-i) love of – and lives by, virtues and commands of – (prabh) the Almighty, s/he is not (grasna = swallowed) put (garabh-i) in the womb, i.e. is not reborn. 1.

 

ਨਾਮੁ ਕਹਤ ਗੋਵਿੰਦ ਕਾ ਸੂਚੀ ਭਈ ਰਸਨਾ ॥ ਮਨ ਤਨ ਨਿਰਮਲ ਹੋਈ ਹੈ ਗੁਰ ਕਾ ਜਪੁ ਜਪਨਾ ॥੧॥ ਰਹਾਉ ॥

Nām kahaṯ govinḏ kā sūcẖī bẖa▫ī rasnā.  Man ṯan nirmal ho▫ī hai gur kā jap japnā. ||1|| rahā▫o.

 

His/her (rasna) tongue (bhaee) is (soochi = not touched by evil) consecrated (kahat) by uttering, i.e. his/her thoughts and actions are purified by uttering – and living by – (naam-u) virtues and commands of (govind = master of the universe) the Almighty.

His/her (man = mind) thoughts and (tan = body) deeds (hoi hai) become (nirmal = clean) free of vices (japna) by remembering and acting on (jap-u = what is to be remembered) instructions of (gur) the guru. 1.

(Rahaau) pause and contemplate.

 

ਹਰਿ ਰਸੁ ਚਾਖਤ ਧ੍ਰਾਪਿਆ ਮਨਿ ਰਸੁ ਲੈ ਹਸਨਾ ॥ ਬੁਧਿ ਪ੍ਰਗਾਸ ਪ੍ਰਗਟ ਭਈ ਉਲਟਿ ਕਮਲੁ ਬਿਗਸਨਾ ॥੨॥

Har ras cẖākẖaṯ ḏẖarāpi▫ā man ras lai hasnā.  Buḏẖ pargās pargat bẖa▫ī ulat kamal bigsanā. ||2||

 

One who (chaakhiaa = tastes) drinks (har-i) Divine (ras-u) elixir, i.e. experiences living by Naam, (dhraapiaa = satiated) is satisfied; his/her (man-u) mind (hasna = laughs) is happy (lai) by taking that (ras-u) elixir, i.e. happiness comes through awareness of Naam.

With awareness of Naam, (budh-i = intellect) the mind is (pragaas) enlightened, and it (pragatt) reflects in his/her life; (kamal = lotus) the mind-lotus – which had withered due to vices – (ultt-i) turns away from them and (bigsna) blossoms. 2.

 

ਸੀਤਲ ਸਾਂਤਿ ਸੰਤੋਖੁ ਹੋਇ ਸਭ ਬੂਝੀ ਤ੍ਰਿਸਨਾ ॥ ਦਹ ਦਿਸ ਧਾਵਤ ਮਿਟਿ ਗਏ ਨਿਰਮਲ ਥਾਨਿ ਬਸਨਾ ॥੩॥

Sīṯal sāʼnṯ sanṯokẖ ho▫e sabẖ būjẖī ṯarisnā.  Ḏah ḏis ḏẖāvaṯ mit ga▫e nirmal thān basnā. ||3||

 

One who (hoey) becomes (seetal= cool) free of vices, attains (saant-i) peace; his/her fire of (trisna = craving) running after desires (boojhi) is quenched and s/he is (santokh-u = contentment) happy with Divine will.

His/her (dhaavat = running) wanderings (dah = ten, dis-i = directions) all over (mitt-i gaey = erased) stop and s/he (basna = dwells) settles down at (nirmal = clean) the sacred (thaan-i) place, i.e. his/her cycles of reincarnation end, and s/he achieves union with the Almighty. 3.

 

ਰਾਖਨਹਾਰੈ ਰਾਖਿਆ ਭਏ ਭ੍ਰਮ ਭਸਨਾ ॥ ਨਾਮੁ ਨਿਧਾਨ ਨਾਨਕ ਸੁਖੀ ਪੇਖਿ ਸਾਧ ਦਰਸਨਾ ॥੪॥੧੩॥੪੩॥

Rākẖanhārai rākẖi▫ā bẖa▫e bẖaram bẖasnā.  Nām niḏẖān Nānak sukẖī pekẖ sāḏẖ ḏarsanā. ||4||13||43||

 

One who follows the guru, – and seeks sanctuary of the Almighty – the Almighty (raakhahaarai) protector (raakhiaa) protects and his/her (bhram) wanderings/reincarnations (bhaey = are, bhasna/bhasm = ash/burnt) are obviated.

(Nidhaan = treasure) awareness of (naam-u) Divine virtues and commands is obtained (peykh-i) on seeing (darsanaa) sight of, i.e. finding, (saadh) the guru and following his instructions; this makes one (sukhi) at peace, says fifth Nanak. 4. 13. 43.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਪਾਣੀ ਪਖਾ ਪੀਸੁ ਦਾਸ ਕੈ ਤਬ ਹੋਹਿ ਨਿਹਾਲੁ ॥ ਰਾਜ ਮਿਲਖ ਸਿਕਦਾਰੀਆ ਅਗਨੀ ਮਹਿ ਜਾਲੁ ॥੧॥

Bilāval mėhlā 5.  Pāṇī pakẖā pīs ḏās kai ṯab hohi nihāl.  Rāj milakẖ sikḏārī▫ā agnī mėh jāl. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: Fetch (paani) water, wave (pakhaa) fan and (pees-u) grind grain for food for, i.e. serve, (daas = servant) devotees of the Almighty in all ways; (tab) then you will (hoh-i) be (nihaal-u) happy/blessed.

(Jaal-u = burn) do not give importance to acquiring (raaj = rule) authority, (milakh) properties and (sikdaareeaa) leadership. 1.

 

ਸੰਤ ਜਨਾ ਕਾ ਛੋਹਰਾ ਤਿਸੁ ਚਰਣੀ ਲਾਗਿ ॥ ਮਾਇਆਧਾਰੀ ਛਤ੍ਰਪਤਿ ਤਿਨ੍ਹ੍ਹ ਛੋਡਉ ਤਿਆਗਿ ॥੧॥ ਰਹਾਉ ॥

Sanṯ janā kā cẖẖohrā ṯis cẖarṇī lāg.  Mā▫i▫āḏẖārī cẖẖaṯarpaṯ ṯinĥ cẖẖoda▫o ṯi▫āg. ||1|| rahā▫o.

 

If I find (chhohraa = boy servant) a loyal servant of (sant = saintly, janaa = people) the saints, I shall (laag-i) touch his (charni) feet, i.e. show respect and follow his example, but

shall (chhoddau = leave, tiaag-i = forsake) not give importance to (maaiaadhaar-i) a materialistic person even if he is (chhatarpat-i = master of canopy) a king. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ॥ ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ॥੨॥

Sanṯan kā ḏānā rūkẖā so sarab niḏẖān.  Garihi sākaṯ cẖẖaṯīh parkār ṯe bikẖū samān. ||2||

 

If I get (rookha) bare (daana) grain (ka) of/from (santan) the saints, (so) that is like getting (sarab) all (nidhaan) treasures, i.e. it is earned by honest means.

But food of (chhateeh) thirty six (prakaar) types, i.e. sumptuous meals, (grih-i) from the house of (saakat = wroshipper of Shakti) a person with material nature, (tey) they are (samaan) like (bikhoo) poison – it is from wealth earned by unfair means 2.

 

ਭਗਤ ਜਨਾ ਕਾ ਲੂਗਰਾ ਓਢਿ ਨਗਨ ਨ ਹੋਈ ॥ ਸਾਕਤ ਸਿਰਪਾਉ ਰੇਸਮੀ ਪਹਿਰਤ ਪਤਿ ਖੋਈ ॥੩॥

Bẖagaṯ janā kā lūgrā odẖ nagan na ho▫ī.  Sākaṯ sirpā▫o resmī pahiraṯ paṯ kẖo▫ī. ||3||

 

One who (oddh-i = cover) wears (loogra) a torn garment given by (bhagat = devotee, janaa = people) the devotees, (hoee) is not (nagan = naked) exposed, i.e. one who follows the example of the devotees does not fall prey to temptations.

On the other hand, one who (pahrat) wears (reysmi) silk (sirpaau) garment from head to toe, given by (saakat) one who forgets the Almighty, (khoee) loses (pat) honor, i.e. one who succumbs to temptations is rejected by the Almighty. 3.

 

ਸਾਕਤ ਸਿਉ ਮੁਖਿ ਜੋਰਿਐ ਅਧ ਵੀਚਹੁ ਟੂਟੈ ॥ ਹਰਿ ਜਨ ਕੀ ਸੇਵਾ ਜੋ ਕਰੇ ਇਤ ਊਤਹਿ ਛੂਟੈ ॥੪॥

Sākaṯ si▫o mukẖ jori▫ai aḏẖ vīcẖahu tūtai.  Har jan kī sevā jo kare iṯ ūṯėh cẖẖūtai. ||4||

 

If we (joreeai = join, mukh-i = with face) develop friendship (sio) with (saakat) a person with material nature, it (toottai) breaks (adhveechahu) half-way – the friendship does not last because s/he does everything for self-interest only.

(Jo) one who (seyva = service, karah-i – does) serves (jan = servants) devotees of (har-i) the Almighty (chhoottah-i) is emancipated (it) here and (ootah-i = there) in the hereafter, i.e. learns to ward off temptations in life and is not subjected to rebirth on death. 4.

 

ਸਭ ਕਿਛੁ ਤੁਮ੍ਹ੍ਹ ਹੀ ਤੇ ਹੋਆ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥ ਦਰਸਨੁ ਭੇਟਤ ਸਾਧ ਕਾ ਨਾਨਕ ਗੁਣ ਗਾਈ ॥੫॥੧੪॥੪੪॥

Sabẖ kicẖẖ ṯumĥ hī ṯe ho▫ā āp baṇaṯ baṇā▫ī.  Ḏarsan bẖetaṯ sāḏẖ kā Nānak guṇ gā▫ī. ||5||14||44||

 

O Almighty, (sabh kichh-u) everything (hoaa) happens (tey = from) by the will of (tumh hi) You alone; You (aap-i = yourself) alone (banaaee = make, banat = creation) cause everything to happen.

It is (bheyttat = obtaining, darsan = sight) by meeting (saadh) the guru – and following his teachings, that one (gaaee = sings) praises and emulates (gun) Divine virtues, i.e. acknowledges the Almighty Master, says fifth Nanak. 5. 14. 44.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸ੍ਰਵਨੀ ਸੁਨਉ ਹਰਿ ਹਰਿ ਹਰੇ ਠਾਕੁਰ ਜਸੁ ਗਾਵਉ ॥ ਸੰਤ ਚਰਣ ਕਰ ਸੀਸੁ ਧਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਉ ॥੧॥

Bilāval mėhlā 5.  Sarvanī sun▫o har har hare ṯẖākur jas gāva▫o.  Sanṯ cẖaraṇ kar sīs ḏẖar har nām ḏẖi▫āva▫o. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: May I (sunau) listen to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (harey) the Almighty (sravni) with the ears, and (gaavau) sing (jas-u) glory of (tthaakur) the Master.

I (dhar-i) keep my (kar) hands and (sees-u) head on (charan) feet of, i.e. pay obeisance to, (sant) the guru – and with his guidance (dhiaavau = pay attention) live by (naam-u) virtues and commands of (har-i) the Almighty. 1.

 

ਕਰਿ ਕਿਰਪਾ ਦਇਆਲ ਪ੍ਰਭ ਇਹ ਨਿਧਿ ਸਿਧਿ ਪਾਵਉ ॥ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁਕਾ ਲੈ ਮਾਥੈ ਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā ḏa▫i▫āl parabẖ ih niḏẖ siḏẖ pāva▫o.  Sanṯ janā kī reṇukā lai māthai lāva▫o. ||1|| rahā▫o.

 

O (daiaal) compassionate (prabh) Almighty, please (kar-i kirpa) be kind that I (paavau) obtain (ih) this (nidh-i = treasure) wealth – of awareness – and (sidh-i = success) capability –

to be humble to (lai) take (reynuka) dust of the feet of (sant janaa) the seekers and (laavau) apply (maathai) on my forehead i.e. respect and follow the example of the seekers. 1.

(Rahaau) pause and reflect on this.

 

ਨੀਚ ਤੇ ਨੀਚੁ ਅਤਿ ਨੀਚੁ ਹੋਇ ਕਰਿ ਬਿਨਉ ਬੁਲਾਵਉ ॥ ਪਾਵ ਮਲੋਵਾ ਆਪੁ ਤਿਆਗਿ ਸੰਤਸੰਗਿ ਸਮਾਵਉ ॥੨॥

Nīcẖ ṯe nīcẖ aṯ nīcẖ ho▫e kar bin▫o bulāva▫o.  Pāv malovā āp ṯi▫āg saṯsang samāva▫o. ||2||

 

May I (hoey) be (neech) lower (tey) than (neech) the lowly, (at-i neech) the lowest, i.e. be very humble, and (bulaavau = call) make (binau) supplication to the saints to guide me.

May I (tiaag-i) give up (aap-i = self) self-importance, (malova = rub) wash their (paav) feet, pay obeisance to them and (samaavau) remain (satsang-i) in holy company. 2.

 

ਸਾਸਿ ਸਾਸਿ ਨਹ ਵੀਸਰੈ ਅਨ ਕਤਹਿ ਨ ਧਾਵਉ ॥ ਸਫਲ ਦਰਸਨ ਗੁਰੁ ਭੇਟੀਐ ਮਾਨੁ ਮੋਹੁ ਮਿਟਾਵਉ ॥੩॥

Sās sās nah vīsrai an kaṯėh na ḏẖāva▫o.  Safal ḏarsan gur bẖetī▫ai mān moh mitāva▫o. ||3||

 

May (na = not, veesrai = forgotten) I remember the Almighty (saas-i saas-i) with every breath, i.e. in all activities, and not (dhaavau = run) look (katah-i) anywhere (an) else.

May I, (bh-etteeai) by obtaining (saphal) the fruitful (darsan = sight) meeting with i.e. receiving guidance from the guru, (mittavau = erase) give up (maan = honor) pride and (moh) attachment to the world-play. 3.

 

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥ ਸਫਲ ਸੁਹਾਗਣਿ ਨਾਨਕਾ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥੪॥੧੫॥੪੫॥

Saṯ sanṯokẖ ḏa▫i▫ā ḏẖaram sīgār banāva▫o.  Safal suhāgaṇ nānkā apune parabẖ bẖāva▫o. ||4||15||45||

 

Like a woman wishing to be likable to her husband, may I (banaavau = make) wear (seegaar-u) adornment of (sat-u = charity) beneficence, (santokh-u = contentment) happily accepting Divine commands, (daiaa) compassion and (dharam-u) dutifulness.

This will make me (saphal) successful and (sohaagan) fortunate to (bhaavau) be liked by (prabh) the Almighty Master (apuney = own/my) of all, says fifth Nanak. 4. 15. 45.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਟਲ ਬਚਨ ਸਾਧੂ ਜਨਾ ਸਭ ਮਹਿ ਪ੍ਰਗਟਾਇਆ ॥ ਜਿਸੁ ਜਨ ਹੋਆ ਸਾਧਸੰਗੁ ਤਿਸੁ ਭੇਟੈ ਹਰਿ ਰਾਇਆ ॥੧॥

Bilāval mėhlā 5.  Atal bacẖan sāḏẖū janā sabẖ mėh paragtā▫i▫ā.  Jis jan ho▫ā sāḏẖsang ṯis bẖetai har rā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Bachan) words of (saadhoo janaa) the saints are (attal) incontrovertible; they (pragttaaiaa = manifest) get known (mah-i) amongst (sabh) all.

(Jan) the person (jis-u) who (hoaa) has (saadhsang-u) company/guidance of the guru, i.e. joins the holy congregation, (har-i) the Almighty (raaiaa = king) Sovereign Master (bheyttai = meets) is found by (tis-u = that) him/her. 1.

 

ਇਹ ਪਰਤੀਤਿ ਗੋਵਿੰਦ ਕੀ ਜਪਿ ਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਿਕ ਬਾਤਾ ਸਭਿ ਕਰਿ ਰਹੇ ਗੁਰੁ ਘਰਿ ਲੈ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Ih parṯīṯ govinḏ kī jap har sukẖ pā▫i▫ā.  Anik bāṯā sabẖ kar rahe gur gẖar lai ā▫i▫ā. ||1|| rahā▫o.

 

S/he has (ih) this (parteet-i = confidence) belief (ki) in (govind) the Almighty that (sukh-u) peace is (paaiaa) obtained (jap-i) by remembrance and practice of virtues and commands of (har-i) the Almighty.

(Sabh-i) everyone (kar-i rah-e) keeps saying (anik) many (baata) things, but the guru (lai aaiaa) brings peace (ghar-i) home, i.e. enables to attain peace. 1.

(Rahaau) pause and reflect on this.

 

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਤਾ ਨਾਹੀ ਸਹਸਾਇਆ ॥ ਕਰਮ ਭੂਮਿ ਹਰਿ ਨਾਮੁ ਬੋਇ ਅਉਸਰੁ ਦੁਲਭਾਇਆ ॥੨॥

Ih parṯīṯ govinḏ kī jap har sukẖ pā▫i▫ā.  Anik bāṯā sabẖ kar rahe gur gẖar lai ā▫i▫ā. ||1|| rahā▫o.

 

The Almighty (raakhta) protects the honor of one who (parey) places the self in IT’s (saran-i = sanctuary) care – and thus submits to Divine commands; there is (naahi) no (sahsaaiaa) doubt about this.

We should consider the body as (bhoom-i) a field of (karam) action, where one should (boey) sow, i.e. act by (naam-u) virtues and commands of (har-i) the Almighty which is the opportunity provided by human birth – and that (ausar-u) opportunity is (dulbhaaiaa) hard to get again. 2.

 

ਅੰਤਰਜਾਮੀ ਆਪਿ ਪ੍ਰਭੁ ਸਭ ਕਰੇ ਕਰਾਇਆ ॥ ਪਤਿਤ ਪੁਨੀਤ ਘਣੇ ਕਰੇ ਠਾਕੁਰ ਬਿਰਦਾਇਆ ॥੩॥

Anṯarjāmī āp parabẖ sabẖ kare karā▫i▫ā.  Paṯiṯ punīṯ gẖaṇe kare ṯẖākur birḏā▫i▫ā. ||3||

 

(Prabh-u) the Almighty (aap-i) is IT-self present in, and (antarjaami) knows, all minds; (sabh-u) everyone (karey) acts as (karaaiaa) caused by the Almighty.

(Tthaakur) the Almighty (karey = makes, puneet = pure) purifies (ghaney = plenty) countless people (patit) fallen to vices – when they seek Divine care; it is IT’s (birdaaiaa) tradition. 3.

 

ਮਤ ਭੂਲਹੁ ਮਾਨੁਖ ਜਨ ਮਾਇਆ ਭਰਮਾਇਆ ॥ ਨਾਨਕ ਤਿਸੁ ਪਤਿ ਰਾਖਸੀ ਜੋ ਪ੍ਰਭਿ ਪਹਿਰਾਇਆ ॥੪॥੧੬॥੪੬॥

Maṯ bẖūlahu mānukẖ jan mā▫i▫ā bẖarmā▫i▫ā.  Nānak ṯis paṯ rākẖsī jo parabẖ pėhrā▫i▫ā. ||4||16||46||

 

O (maanukh = human, jan = people) human beings, (mat) do not (bhoolhu) be misled by (bharmaaiaa) deluded by (maaiaa) temptations in the world-play.

(Prabh-i) the Almighty (raakhsi) preserves (pat-i) the honor of (tis-u) that person (jo) whom IT (pahaaria) gives the robe of honor to wear, i.e. one whom IT motivates to live by Naam, becomes acceptable for union with the Almighty, says fifth Nanak. 4. 16. 46.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਾਟੀ ਤੇ ਜਿਨਿ ਸਾਜਿਆ ਕਰਿ ਦੁਰਲਭ ਦੇਹ ॥ ਅਨਿਕ ਛਿਦ੍ਰ ਮਨ ਮਹਿ ਢਕੇ ਨਿਰਮਲ ਦ੍ਰਿਸਟੇਹ ॥੧॥

Bilāval mėhlā 5.  Mātī ṯe jin sāji▫ā kar ḏurlabẖ ḏeh.  Anik cẖẖiḏar man mėh dẖake nirmal ḏaristeh. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: The Creator (jin-i) who (saajia) created the creature (tey) from – the five elements including – (maatti) clay (kar-i) and made (durlabh) the hard-to-get (deyh = body) human body.

IT (ddhakey) covered numerous (chhidr) faults (mah-i) in (man) the mind and made him/her (dristteyh) look (nirmal = clean) good. 1.

 

ਕਿਉ ਬਿਸਰੈ ਪ੍ਰਭੁ ਮਨੈ ਤੇ ਜਿਸ ਕੇ ਗੁਣ ਏਹ ॥ ਪ੍ਰਭ ਤਜਿ ਰਚੇ ਜਿ ਆਨ ਸਿਉ ਸੋ ਰਲੀਐ ਖੇਹ ॥੧॥ ਰਹਾਉ ॥

Ki▫o bisrai parabẖ manai ṯe jis ke guṇ eh.  Parabẖ ṯaj racẖe jė ān si▫o so ralī▫ai kẖeh. ||1|| rahā▫o.

 

(Kio) how can (prabh-u) the Almighty (bisrai) be forgotten (tey) from (manai) the mind, (jis key) whose (gun) virtues are (eyh) these, i.e. who is so kind.

One (j-i) who (taj-i) forsakes the Almighty and (rachey) attaches (sio) with (aan) elsewhere, i.e. in material pursuits or reliance on others, (so) that person (raleeaai) mixes with (kheyh) dust, i.e. is disgraced here and in the hereafter – subjected to reincarnation. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਮਰਹੁ ਸਿਮਰਹੁ ਸਾਸਿ ਸਾਸਿ ਮਤ ਬਿਲਮ ਕਰੇਹ ॥ ਛੋਡਿ ਪ੍ਰਪੰਚੁ ਪ੍ਰਭ ਸਿਉ ਰਚਹੁ ਤਜਿ ਕੂੜੇ ਨੇਹ ॥੨॥

Simrahu simrahu sās sās maṯ bilam kareh.  Cẖẖod parpancẖ parabẖ si▫o racẖahu ṯaj kūṛe neh. ||2||

 

(Simrahu simrahau = ever remember) ever acknowledge and obey the Creator (saas-i saas-i) with every breath, i.e. in every activity; (mat) do not (karu = do, bilam = delay) be indifferent to Divine virtues and commands.

(Chhodd-i) leave (prapanch-u = creation of five elements) entanglements in the world-play; (taj-i) forsake (koorrey = false) impermanent (neyh) love, i.e. attachment to the transitory relationships or pleasures, and (rachahu) attach (sio) with (prabh) the Almighty. 2.

 

ਜਿਨਿ ਅਨਿਕ ਏਕ ਬਹੁ ਰੰਗ ਕੀਏ ਹੈ ਹੋਸੀ ਏਹ ॥ ਕਰਿ ਸੇਵਾ ਤਿਸੁ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਤੇ ਮਤਿ ਲੇਹ ॥੩॥

Jin anik ek baho rang kī▫e hai hosī eh.  Kar sevā ṯis pārbarahm gur ṯe maṯ leh. ||3||

 

(Ek) the One Almighty (jin-i) who (kee-ey) made (an-ek) numerous creatures of (bahu) many (rang = colors) types, (hai) is, and shall (hosi) ever be – is Eternal.

(Kar-i = do, seyva = service) serve, i.e. be in obedience to (tis-u) that (paarbrahm) Supreme Being (leyh) taking (mat-i = counsel) guidance (tey) from the guru. 3.

 

ਊਚੇ ਤੇ ਊਚਾ ਵਡਾ ਸਭ ਸੰਗਿ ਬਰਨੇਹ ॥ ਦਾਸ ਦਾਸ ਕੋ ਦਾਸਰਾ ਨਾਨਕ ਕਰਿ ਲੇਹ ॥੪॥੧੭॥੪੭॥

Ūcẖe ṯe ūcẖā vadā sabẖ sang barneh.  Ḏās ḏās ko ḏāsrā Nānak kar leh. ||4||17||47||

 

(Vaddaa) the great Almighty is (oochaa) higher (tey) than (oochey) the highest, but is also (barneyh) described as being (sang-i) with (sabh) all, i.e. is also Immanent.

O Almighty, please (kar-i leyh) make this (daas = servant) humble fifth Nanak (daasra) the servant of Your (daas) servants, i.e. enable me to follow the example of those who seek You. 4. 17. 47.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਏਕ ਟੇਕ ਗੋਵਿੰਦ ਕੀ ਤਿਆਗੀ ਅਨ ਆਸ ॥ ਸਭ ਊਪਰਿ ਸਮਰਥ ਪ੍ਰਭ ਪੂਰਨ ਗੁਣਤਾਸ ॥੧॥

Bilāval mėhlā 5.  Ėk tek govinḏ kī ṯi▫āgī an ās.  Sabẖ ūpar samrath parabẖ pūran guṇṯās. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: The saints/seekers take (tteyk) support (ki) of, i.e. look to, (govind = Master of the world) the Almighty and (tiaagi) give up (aas) expectation from (an = other) anywhere else.

(Prabh) the Almighty is (samrath) Omnipotent, (poora = full) profound (guntaas = treasure of virtues) in virtues and (oopar-i) above (sabh) all – others also look to IT. 1.

 

ਜਨ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਪ੍ਰਭ ਸਰਣੀ ਪਾਹਿ ॥ ਪਰਮੇਸਰ ਕਾ ਆਸਰਾ ਸੰਤਨ ਮਨ ਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Jan kā nām aḏẖār hai parabẖ sarṇī pāhi.  Parmesar kā āsrā sanṯan man māhi. ||1|| rahā▫o.

 

(Naam-u) emulation of virtues and obedience to Divine commands (hai) is (aadhaar-u) the mainstay for (jan) the seekers; they (paah-i) place themselves (sarni) in care of (prabh) the Almighty.

(Santan = saints) the seekers have (aasra) reliance (ka = of) on (parmeysar) the Supreme Master (maah-i) in their (man) minds. 1.

(Rahaau) pause and reflect on this.

 

ਆਪਿ ਰਖੈ ਆਪਿ ਦੇਵਸੀ ਆਪੇ ਪ੍ਰਤਿਪਾਰੈ ॥ ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾ ਨਿਧੇ ਸਾਸਿ ਸਾਸਿ ਸਮ੍ਹ੍ਹਾਰੈ ॥੨॥

Āp rakẖai āp ḏevsī āpe parṯipārai.  Ḏīn ḏa▫i▫āl kirpā niḏẖe sās sās samĥārai. ||2||

 

(Aap-i = self) the Almighty (rakhai) preserves, (deyvsi = gives) provides and (pratipaarai = nurtures) sustains the creatures (aap-e) on IT’s own.

The (kripa = kindness, nidh-e = treasure) kind Almighty is (daiaal) compassionate to (deen) the hapless; IT (samhaarai) takes care of everyone (saas-i saas-i) with every breath, i.e. all the time. 2.

 

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ਕਰਣਹਾਰੁ ਜੋ ਕਰਿ ਰਹਿਆ ਸਾਈ ਵਡਿਆਈ ॥ ਗੁਰਿ ਪੂਰੈ ਉਪਦੇਸਿਆ ਸੁਖੁ ਖਸਮ ਰਜਾਈ ॥੩॥

Karanhār jo kar rahi▫ā sā▫ī vadi▫ā▫ī.  Gur pūrai upḏesi▫ā sukẖ kẖasam rajā▫ī. ||3||

 

(Jo) whatever (karanhaar-u) the Creator (kar-i rahiaa) does (saaee) that is (vaddiaaee = virtue) good.

(Poorai) the perfect guru (updeysiaa) teaches that (sukh-u) peace/comfort is obtained by submitting to (rajaaee) will of (khasam) the Master. 3.

 

ਚਿੰਤ ਅੰਦੇਸਾ ਗਣਤ ਤਜਿ ਜਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ ਨਹ ਬਿਨਸੈ ਨਹ ਛੋਡਿ ਜਾਇ ਨਾਨਕ ਰੰਗਿ ਰਾਤਾ ॥੪॥੧੮॥੪੮॥

Cẖinṯ anḏesā gaṇaṯ ṯaj jan hukam pacẖẖāṯā.  Nah binsai nah cẖẖod jā▫e Nānak rang rāṯā. ||4||18||48||

 

(Taj-i) giving up (chint) worries, (and-esa) anxiety and (ganat = count) calculations whether – one should submit to Divine will – they (pachaata = recognize) obtain awareness of (hukam-u) Divine commands.

The Almighty (nah) neither (binsai) perishes (nah) nor (chhodd-i jaaey-i) abandons the devotees; I am (raata) imbued (rang-i) with love of that Master, says fifth Nanak. 4. 18. 48.

 

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Note: In this Shabad, the fifth Guru emphasizes the need to place reliance of the guru to have peace in life and find the Almighty within

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਹਾ ਤਪਤਿ ਤੇ ਭਈ ਸਾਂਤਿ ਪਰਸਤ ਪਾਪ ਨਾਠੇ ॥ ਅੰਧ ਕੂਪ ਮਹਿ ਗਲਤ ਥੇ ਕਾਢੇ ਦੇ ਹਾਥੇ ॥੧॥

Bilāval mėhlā 5.  Mahā ṯapaṯ ṯe bẖa▫ī sāʼnṯ parsaṯ pāp nāṯẖe.  Anḏẖ kūp mėh galaṯ the kādẖe ḏe hāthe. ||1||

 

Composition of the fifth Guru in Raga Bilaaval: (Parsat) touching – the feet of, i.e. by submitting to the teachings of the guru, (paap) transgressions (naatthey = run) are given up and there (bhaee) is (saant-i) peace (tey = from) in place of (mahaa) the great (tapat-i) fire – restless-ness caused by desires.

I (they = was) had (ghalat = lost) fallen (mah-i) in (andh) a blind (koop) well, but the guru (dey) gave (haath) his hand and (kaaddhey) took me out, i.e. I was blinded by attachment to vices but have overcome them by following the guru. 1.

 

ਓਇ ਹਮਾਰੇ ਸਾਜਨਾ ਹਮ ਉਨ ਕੀ ਰੇਨ ॥ ਜਿਨ ਭੇਟਤ ਹੋਵਤ ਸੁਖੀ ਜੀਅ ਦਾਨੁ ਦੇਨ ॥੧॥ ਰਹਾਉ ॥

O▫e hamāre sājnā ham un kī ren.  Jin bẖetaṯ hovaṯ sukẖī jī▫a ḏān ḏen. ||1|| rahā▫o.

 

(Oey = that) the guru is (hamaarey = our) my (saajna) friend and (ham) I seek (reyn) the dust (ki = of, un = them) of his feet, i.e. I seek to follow his teachings and example;

(bheyttat) meeting (jin) whom one (hovat) becomes (sukhi) at peace; the guru (deyn) gives (daan-u = alms) the gift of (jeea) life, i.e. protects from falling prey to vices. 1.

(Rahaau) pause and reflect on this.

 

ਪਰਾ ਪੂਰਬਲਾ ਲੀਖਿਆ ਮਿਲਿਆ ਅਬ ਆਇ ॥ ਬਸਤ ਸੰਗਿ ਹਰਿ ਸਾਧ ਕੈ ਪੂਰਨ ਆਸਾਇ ॥੨॥

Parā pūrbalā līkẖi▫ā mili▫ā ab ā▫e.  Basaṯ sang har sāḏẖ kai pūran āsā▫e. ||2||

 

What was (leekhiaa = written) ordained (para = distant, poorbala = past) based on past deeds, has (miliaa) been received (ab) now, i.e. I found the guru as preordained.

(Basat) living (sang-i) in company (kai) of (saadh) seekers of (har-i) the Almighty (aasaaey) wishes are (pooran) fulfilled, i.e. one finds the Almighty within. 2.

 

ਭੈ ਬਿਨਸੇ ਤਿਹੁ ਲੋਕ ਕੇ ਪਾਏ ਸੁਖ ਥਾਨ ॥ ਦਇਆ ਕਰੀ ਸਮਰਥ ਗੁਰਿ ਬਸਿਆ ਮਨਿ ਨਾਮ ॥੩॥

Bẖai binse ṯihu lok ke pā▫e sukẖ thān.  Ḏa▫i▫ā karī samrath gur basi▫ā man nām. ||3||

 

(Bhai) fears (key) of rebirth in (tihu) the three (lok) worlds – of falling prey to temptations in the world-play, (binsey = destroyed) have been obviated and I (paaey) found (thaan = place of, sukh = comfort) peace.

(Samrath) the potent (gur-i) guru (kari = did/showed, daiaa = compassion) has been kind – to guide; now (naam) Divine virtues and commands (basia) dwell (man-i) in the mind – to guide in life. 3.

 

ਨਾਨਕ ਕੀ ਤੂ ਟੇਕ ਪ੍ਰਭ ਤੇਰਾ ਆਧਾਰ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭ ਹਰਿ ਅਗਮ ਅਪਾਰ ॥੪॥੧­੯॥੪੯॥

Nānak kī ṯū tek parabẖ ṯerā āḏẖār.  Karaṇ kāraṇ samrath parabẖ har agam apār. ||4||19||49||

 

O (prabh) Almighty, (too) You are (tteyk) the mainstay of fifth Nanak, i.e. of all seekers, and they take (teyra) Your (aadhaar-i) support, i.e. look to You, o (samrath) Omnipotent, (agam = beyond reach) Transcendent (apaar) Infinite Master (karan) the Creator of (kaaran) the creation. 4. 19. 49.

 

 

SGGS pp 809-811, Bilaaval MN: 5, Shabads 35-42.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਦੋਸੁ ਨ ਕਾਹੂ ਦੀਜੀਐ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈਐ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਹੋਇ ਘਨਾ ਮਨ ਸੋਈ ਗਾਈਐ ॥੧॥

Bilāval mėhlā 5.  Ḏos na kāhū ḏījī▫ai parabẖ apnā ḏẖi▫ā▫ī▫ai.  Jiṯ sevi▫ai sukẖ ho▫e gẖanā man so▫ī gā▫ī▫ai. ||1||

 

Composition of the fifth guru in Raga Bilaaval: We should not (deejeeai = give) put (dos-u) blame on (kaahoo) anyone – for our problems as they are caused by our wrong-doings – but (dhiaaeeai) pay attention to commands of (prabh-u) the Almighty Master (apna = own) of all – the laws of nature, and avoid transgressions.

O (man = mind) human being, we should (gaaeeai = sing praises) acknowledge the authority of (soey = that) the One Master, (seyveeai = serving) by obeying (jit-u) whom (ghanaa = plenty) the great (sukh-u) comfort – of freedom from rebirth – (hoey = happens) is obtained. 1.

 

ਕਹੀਐ ਕਾਇ ਪਿਆਰੇ ਤੁਝੁ ਬਿਨਾ ॥ ਤੁਮ੍ਹ੍ਹ ਦਇਆਲ ਸੁਆਮੀ ਸਭ ਅਵਗਨ ਹਮਾ ॥੧॥ ਰਹਾਉ ॥

Kahī▫ai kā▫e pi▫āre ṯujẖ binā.  Ŧumĥ ḏa▫i▫āl su▫āmī sabẖ avgan hamā. ||1|| rahā▫o.

 

O (piaarey) Beloved Master, (kaaey) whom, can we (kaheeai = speak) ask for help (binaa) except (tujh-u) You?

(Hamaa) we have (sabh) all (avgan) faults and (tumh) You are the lone (daiaal) the compassionate (suaami) Master who forgives. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਤੁਮ੍ਹ੍ਹ ਰਾਖਹੁ ਤਿਉ ਰਹਾ ਅਵਰੁ ਨਹੀ ਚਾਰਾ ॥ ਨੀਧਰਿਆ ਧਰ ਤੇਰੀਆ ਇਕ ਨਾਮ ਅਧਾਰਾ ॥੨॥
Ji▫o ṯumĥ rākẖo ṯi▫o rahā avar nahī cẖārā.  Nīḏẖri▫ā ḏẖar ṯerī▫ā ik nām aḏẖārā. ||2||

 

We (rahaa) remain (tiau) that way (jiau) as (tumh) You (raakhahu) keep – we submit to Your will; there is no (avar-u) other (chaara) option.

(Nidhariaa) the helpless look for (teyreeaa) Your (dhar) support; (naam) Divine virtues and commands (ik) alone are (adhaaraa) the mainstay for the creatures – to live by. 2.

 

ਜੋ ਤੁਮ੍ਹ੍ਹ ਕਰਹੁ ਸੋਈ ਭਲਾ ਮਨਿ ਲੇਤਾ ਮੁਕਤਾ ॥ ਸਗਲ ਸਮਗ੍ਰੀ ਤੇਰੀਆ ਸਭ ਤੇਰੀ ਜੁਗਤਾ ॥੩॥

Jo ṯumĥ karahu so▫ī bẖalā man leṯā mukṯā.  Sagal samagrī ṯerī▫ā sabẖ ṯerī jugṯā. ||3||

 

One who (man-i leyta) accepts that (jo) what (tumh) You (karhu) do (soee) that is (bhalaa) good, i.e. submits to Divine will, s/he (mukta) is emancipated – does not transgress.

(Sagal) all (samagri) things are (teyreeaa = your) created by You and (sabh) everything follows (teyri) Your (jugta = method) laws. 3.

 

ਚਰਨ ਪਖਾਰਉ ਕਰਿ ਸੇਵਾ ਜੇ ਠਾਕੁਰ ਭਾਵੈ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਪ੍ਰਭ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ॥੪॥੫॥੩੫॥

Cẖaran pakẖāra▫o kar sevā je ṯẖākur bẖāvai.  Hohu kirpāl ḏa▫i▫āl parabẖ Nānak guṇ gāvai. ||4||5||35||

 

(Jey) if it (bhaavai) pleases You, (tthaakur) the Master I would (kar-i = do, seyva = service) carry out Your commands and (pakhaarau) wash Your (charan) feet, i.e. one lives by Divine commands when the Almighty IT-self motivates.

Please (hohu) be (kripaal) kind my (daiaal) compassionate (prabh) Master, and enable that I (gaavai = sings praises) acknowledge and obey You, says fifth Nanak. 4. 5. 35.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮਿਰਤੁ ਹਸੈ ਸਿਰ ਊਪਰੇ ਪਸੂਆ ਨਹੀ ਬੂਝੈ ॥ ਬਾਦ ਸਾਦ ਅਹੰਕਾਰ ਮਹਿ ਮਰਣਾ ਨਹੀ ਸੂਝੈ ॥੧॥
Bilāval mėhlā 5.  Miraṯ hasai sir ūpre pasū▫ā nahī būjẖai.  Bāḏ sāḏ ahaʼnkār mėh marṇā nahī sūjẖai. ||1||

 

Composition of the fifth guru in Raga Bilaaval: Seeing the human being entangled in the world-play, (mirat-u) death (hasai) laughs (ooprai) over his/her (sir) head that (pasooaa = animal) the mindless person does not (boojhai) realize – that everything will be left behind on death.

S/he indulges (mah-i) in (baad = arguments) conflicts, (saad = taste) pleasures and (ahankaar) vanity, and is not (soojhai) conscious of – the inevitable – (marna) death. 1.

 

ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਆਪਨਾ ਕਾਹੇ ਫਿਰਹੁ ਅਭਾਗੇ ॥ ਦੇਖਿ ਕਸੁੰਭਾ ਰੰਗੁਲਾ ਕਾਹੇ ਭੂਲਿ ਲਾਗੇ ॥੧॥ ਰਹਾਉ ॥
Saṯgur sevhu āpnā kāhe firahu abẖāge.  Ḏekẖ kasumbẖā rangulā kāhe bẖūl lāge. ||1|| rahā▫o.

 

(Seyvhu = serve) carry out instructions of (aapna = own) your (satgur-u) true guru; (kaahey) why do you (phirh-u) wander aimlessly o (abhaagey) unfortunate human – not making use of the opportunity provided by human birth to live by Naam to attain union with the Almighty.

(Kaahey) why are you (laagey = attached/going, bhool-i = astray) being misled (deykh-i) seeing (rangulaa = colorful) the attractive color of (kasumbhaa) the safflower which is short-lived, i.e. why are you tempted by the transitory pleasures of the world-play? 1.

(Rahaau) pause and reflect on this.                                

 

ਕਰਿ ਕਰਿ ਪਾਪ ਦਰਬੁ ਕੀਆ ਵਰਤਣ ਕੈ ਤਾਈ ॥ ਮਾਟੀ ਸਿਉ ਮਾਟੀ ਰਲੀ ਨਾਗਾ ਉਠਿ ਜਾਈ ॥੨॥

Kar kar pāp ḏarab kī▫ā varṯaṇ kai ṯā▫ī.  Mātī si▫o mātī ralī nāgā uṯẖ jā▫ī. ||2||

 

(Kar-i kar-i = doing) indulging in (paap = transgressions) unfair means, one (keeaa = makes) gathers (darb-u) wealth (kai taaee) for (vartan) use – for the body and family.

But when death comes (maatti = clay) the body (ralee = mixes with) becomes (maatti) dust and the soul (utth-i jaaee) departs (naaga) naked – leaving everything behind. 2.

 

ਜਾ ਕੈ ਕੀਐ ਸ੍ਰਮੁ ਕਰੈ ਤੇ ਬੈਰ ਬਿਰੋਧੀ ॥ ਅੰਤ ਕਾਲਿ ਭਜਿ ਜਾਹਿਗੇ ਕਾਹੇ ਜਲਹੁ ਕਰੋਧੀ ॥੩॥

Jā kai kī▫ai saram karai ṯe bair biroḏẖī.  Anṯ kāl bẖaj jāhige kāhe jalahu karoḏẖī. ||3||

 

Those (keeai) for (ja kai) whom one (karai = does, sram-u = toil) works hard, (tey) they (bair = alien) forget you and become (birodhi) antagonistic, i.e. fight among themselves for your wealth. (Note = this accords with Jo bairaaee ta sio preet = you love what will be left behind – Gaurri Sukhmani, SGGS p 287).

They (bhaj-i jaahigey = run away) shall not keep company with you (ant kaal-i) at the end; (kaahey) why do you (jalhu) burn o (krodhi) angry person, i.e. this is the way of the world. 3.

 

ਦਾਸ ਰੇਣੁ ਸੋਈ ਹੋਆ ਜਿਸੁ ਮਸਤਕਿ ਕਰਮਾ ॥ ਕਹੁ ਨਾਨਕ ਬੰਧਨ ਛੁਟੇ ਸਤਿਗੁਰ ਕੀ ਸਰਨਾ ॥੪॥੬॥੩੬॥

Ḏās reṇ so▫ī ho▫ā jis masṯak karmā.  Kaho Nānak banḏẖan cẖẖute saṯgur kī sarnā. ||4||6||36||

 

(Soee) only that person in (jis-u) whose (mastak-i = forehead) destiny (karma) good deeds are written, becomes (reyn-u) dust of the feet of (daas = servants) the seekers, i.e. gives up ego and follows their example.

Says fifth Nanak: (Bandhan) bondage to the world-play (chhuttey) is given up by being (sarna) in care of, i.e. following the guidance of, (satigur) the true guru. 4. 6. 36.

 

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Note: Gurbani asks us to rely on guidance of the guru when faced with difficult situations. The fifth Guru brings this out by examples as metaphors. The basic requirement of humility is emphasized.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਪਿੰਗੁਲ ਪਰਬਤ ਪਾਰਿ ਪਰੇ ਖਲ ਚਤੁਰ ਬਕੀਤਾ ॥ ਅੰਧੁਲੇ ਤ੍ਰਿਭਵਣ ਸੂਝਿਆ ਗੁਰ ਭੇਟਿ ਪੁਨੀਤਾ ॥੧॥

Bilāval mėhlā 5.  Pingul parbaṯ pār pare kẖal cẖaṯur bakīṯā.  Anḏẖule ṯaribẖavaṇ sūjẖi▫ā gur bẖet punīṯā. ||1||

 

Composition of the fifth guru in Raga Bilaaval: (Pingul) the cripple (paar-i parey) cross over (parbat) the mountains and (khal = foolish) the ignorant (bakeeta) speak like (chatur = clever) the wise.

(Tribhabhan = three worlds) the whole universe (soojhiaa) is seen by (andhuley) the blind; those fallen to vices (puneetaa) are purified; all this happens (bheytt-i) on meeting (gur) the guru – and following his teachings. 1.

Message: With the guru’s guidance, an ignorant person can acquire awareness of Divine virtues and commands which enable to overcome even strong temptations; and s/he can guide others. Continuing –

 

ਮਹਿਮਾ ਸਾਧੂ ਸੰਗ ਕੀ ਸੁਨਹੁ ਮੇਰੇ ਮੀਤਾ ॥ ਮੈਲੁ ਖੋਈ ਕੋਟਿ ਅਘ ਹਰੇ ਨਿਰਮਲ ਭਏ ਚੀਤਾ ॥੧॥ ਰਹਾਉ ॥

Mahimā sāḏẖū sang kī sunhu mere mīṯā.  Mail kẖo▫ī kot agẖ hare nirmal bẖa▫e cẖīṯā. ||1|| rahā▫o.

 

(Sunhu) listen (meyrey) my (meeta) friends, this is (mahima = praise) the virtue of (sang) being in company of (saadhoo) the guru – by joining holy congregation where virtues and commands of the Almighty are recounted and contemplated.

(Mail-u = dirt) vices (khoee = lost) are given up, (kott-i = crore/ten million) countless (agh = sins) wrong-doings (harey) are dispelled and (cheeta) the mind (bhaey = becomes) is purified of evil tendencies. 1.

(Rahaau) pause and reflect on this.

 

ਐਸੀ ਭਗਤਿ ਗੋਵਿੰਦ ਕੀ ਕੀਟਿ ਹਸਤੀ ਜੀਤਾ ॥ ਜੋ ਜੋ ਕੀਨੋ ਆਪਨੋ ਤਿਸੁ ਅਭੈ ਦਾਨੁ ਦੀਤਾ ॥੨॥

Aisī bẖagaṯ govinḏ kī kīt hasṯī jīṯā.  Jo jo kīno āpno ṯis abẖai ḏān ḏīṯā. ||2||

 

(Aisi) such is (bhagat-i) devotion (ki = of) to (govind = master of universe) the Almighty that (keett-i) an insect (jeeta) conquers (hasti) the elephant, i.e. an ordinary person can overcome temptations in the world-play.

(Jo jo) all those whom the Almighty (keeno) makes IT’s (apno) own, i.e. motivates to emulate IT’s virtues and obey IT’s commands, IT (deeta) gives (tis-u = that) him/her (daan-u = alms) the virtue of, (abhai) fearlessness, i.e. s/he has nothing to fear – because s/he refrains from transgressions. 2.

 

ਸਿੰਘੁ ਬਿਲਾਈ ਹੋਇ ਗਇਓ ਤ੍ਰਿਣੁ ਮੇਰੁ ਦਿਖੀਤਾ ॥ ਸ੍ਰਮੁ ਕਰਤੇ ਦਮ ਆਢ ਕਉ ਤੇ ਗਨੀ ਧਨੀਤਾ ॥੩॥

Singẖ bilā▫ī ho▫e ga▫i▫o ṯariṇ mer ḏikẖīṯā.  Saram karṯe ḏam ādẖ ka▫o ṯe ganī ḏẖanīṯā. ||3||

 

(Singh-u) the lion (hoey gaio) becomes (bilaaee) a cat, i.e. vanity gives place to humility; (trin-u) the blade of grass is (dikheeta) seen (meyr-u) a mountain, i.e. the lowly become exalted.

Those who (kartey = do, sram = toil) toil (kau) for (aadh) half (dam) a penny, (tey) they (gani) become rich and (dhaneeta) wealthy, i.e. virtues are acquired by the virtue-less. 3.

 

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ਕਵਨ ਵਡਾਈ ਕਹਿ ਸਕਉ ਬੇਅੰਤ ਗੁਨੀਤਾ ॥ ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਨਾਮੁ ਦੇਹੁ ਨਾਨਕ ਦਰ ਸਰੀਤਾ ॥੪॥੭॥੩੭॥

Kavan vadā▫ī kahi saka▫o be▫anṯ gunīṯā.  Kar kirpā mohi nām ḏeh Nānak ḏar sarīṯā. ||4||7||37||

 

(Kavan) what all (vaddaaee) virtues of the guru (sakau) can I (kah-i) say; his (guneeta) virtues are (beyant) unlimited.

(Kar-i kirpa) kindly (deyhu) impart (moh-i) me awareness of Naam, o Almighty; I am (sreeta = servant) a seeker at Your (dar-i) door, says fifth Nanak. 4.7. 37.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਹੰਬੁਧਿ ਪਰਬਾਦ ਨੀਤ ਲੋਭ ਰਸਨਾ ਸਾਦਿ ॥ ਲਪਟਿ ਕਪਟਿ ਗ੍ਰਿਹਿ ਬੇਧਿਆ ਮਿਥਿਆ ਬਿਖਿਆਦਿ ॥੧॥

Bilāval mėhlā 5.  Ahaʼn▫buḏẖ parbāḏ nīṯ lobẖ rasnā sāḏ.  Lapat kapat garihi beḏẖi▫ā mithi▫ā bikẖi▫āḏ. ||1||

 

Composition of the fifth guru in Raga Bilaaval: Because of (ahangbudh-i) ego, the human being (neet) ever indulges in (parbaad) conflicts with others, (lobh = greed) amassing wealth and (saad-i = taste, rasna = of tongue) good food and drinks.

(Lapatt-i = clings) engages (kapatt-i) in deceit, (bedhiaa = pierced) is attached to (grih-i = house) the family and (mithiaa = false/impermanent) transitory pleasures of (bikhiaad-i) various types of vices. 1.

 

ਐਸੀ ਪੇਖੀ ਨੇਤ੍ਰ ਮਹਿ ਪੂਰੇ ਗੁਰ ਪਰਸਾਦਿ ॥ ਰਾਜ ਮਿਲਖ ਧਨ ਜੋਬਨਾ ਨਾਮੈ ਬਿਨੁ ਬਾਦਿ ॥੧॥ ਰਹਾਉ ॥

Aisī pekẖī neṯar mėh pūre gur parsāḏ.  Rāj milakẖ ḏẖan jobnā nāmai bin bāḏ. ||1|| rahā▫o.

 

I (peykhi) have seen (aisi = such) these things (mah-i = in) with my (neytr) eyes, i.e. have realized this (parsaad-i) with grace/guidance of (poorey) the perfect guru.

(Bin-u) except (naamai) Naam, i.e. living by Divine virtues and commands, all other things like (raaj = rule) authority/status, (milakh) properties, (dhan) money (jobna = youth) physical strength and beauty are (baad-i) useless for solace for the soul. 1.

(Rahaau) pause and reflect on this.

 

ਰੂਪ ਧੂਪ ਸੋਗੰਧਤਾ ਕਾਪਰ ਭੋਗਾਦਿ ॥ ਮਿਲਤ ਸੰਗਿ ਪਾਪਿਸਟ ਤਨ ਹੋਏ ਦੁਰਗਾਦਿ ॥੨॥

Rūp ḏẖūp soganḏẖ▫ṯā kāpar bẖogāḏ.  Milaṯ sang pāpisat ṯan ho▫e ḏurgāḏ. ||2||

 

(Roop) good looks, (dhoop) burning incense (sogandhta) fragrances, (kaapar) clothes and (bhogaad-i = consumption) foodstuffs, are all good, but

(ho-e) become (durgaad-i) foul-smelling on (milat) meeting (sang-i) with, i.e. are used by, (paapistt) a sinning (tan = body) person to commit vices. 2.

 

ਫਿਰਤ ਫਿਰਤ ਮਾਨੁਖੁ ਭਇਆ ਖਿਨ ਭੰਗਨ ਦੇਹਾਦਿ ॥ ਇਹ ਅਉਸਰ ਤੇ ਚੂਕਿਆ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਾਦਿ ॥੩॥

Firaṯ firaṯ mānukẖ bẖa▫i▫ā kẖin bẖangan ḏehāḏ.  Ih a▫osar ṯe cẖūki▫ā baho jon bẖarmāḏ. ||3||

 

One (bhaiaa = becomes) is born as (maanukh-u) a human being after (phirat phirat) wandering – in numerous life forms but does not realize that (deyhaad-i = body) life (khin = momentary) is short and (bhangan) perishable.

If s/he (chookiaa) misses (ih) this (ausar) chance – to unite with the Creator in human birth – s/he would (bhramaad-i) wander in (bahu) numerous (jon-i = wombs) births, again. 3.

 

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਗੁਰ ਮਿਲੇ ਹਰਿ ਹਰਿ ਬਿਸਮਾਦ ॥ ਸੂਖ ਸਹਜ ਨਾਨਕ ਅਨੰਦ ਤਾ ਕੈ ਪੂਰਨ ਨਾਦ ॥੪॥੮॥੩੮॥

Parabẖ kirpā ṯe gur mile har har bismāḏ.  Sūkẖ sahj Nānak anand ṯā kai pūran nāḏ. ||4||8||38||

 

(Gur) the guru (miley) is found (tey) with (kirpa) kindness of (prabh) the Almighty – with the guru’s guidance – one finds (bismaad) the fascinating (har-i har-i) Almighty.

Then (Sookh) peace, (sahj) poise, (anand) bliss and (naad-i = sound) celestial music (pooran) fill (ta kai = of that) the mind, i.e. one remains connected with the Almighty in a state of poise, says fifth Nanak. 4. 8. 38.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਚਰਨ ਭਏ ਸੰਤ ਬੋਹਿਥਾ ਤਰੇ ਸਾਗਰੁ ਜੇਤ ॥ ਮਾਰਗ ਪਾਏ ਉਦਿਆਨ ਮਹਿ ਗੁਰਿ ਦਸੇ ਭੇਤ ॥੧॥

Bilāval mėhlā 5.  Cẖaran bẖa▫e sanṯ bohithā ṯare sāgar jeṯ.  Mārag pā▫e uḏi▫ān mėh gur ḏase bẖeṯ. ||1||

 

Composition of the fifth guru in Raga Bilaaval: (Charan = feet) teachings of (sant) the guru (bhaey) are (bohithaa) the ship (j-et) on which one (tarey) gets across (saagar-u = ocean) the world-ocean – of vices.

One (paaey) finds (maarag = path) the route (mah-i) in (udiaan) the jungle, i.e. finds the way out of temptations of the world-play, when the guru (dasey) tells (bheyt) the mystery i.e. the way to overcome them. 1.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰੇ ਹਰਿ ਹਰਿ ਹਰਿ ਹੇਤ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤੇ ਹਰਿ ਹਰਿ ਹਰਿ ਚੇਤ ॥੧॥ ਰਹਾਉ ॥

Har har har har har hare har har har heṯ.  Ūṯẖaṯ baiṯẖaṯ sovṯe har har har cẖeṯ. ||1|| rahā▫o.

 

One guided by the guru keeps in mind (har-i) the purifying and (har-i) rejuvenating virtues of (har-i har-i) the Almighty, with (heyt) love and (har-i) the Almighty makes his/her mind to (harey) blossom.

S/he (cheyt = remembers) is conscious of – commands of the Almighty (ootthat) standing, (baitthat) sitting and (sovt-e) sleeping, i.e.in all activities. 1.

(Rahaau) pause and reflect on this.

 

ਪੰਚ ਚੋਰ ਆਗੈ ਭਗੇ ਜਬ ਸਾਧਸੰਗੇਤ ॥ ਪੂੰਜੀ ਸਾਬਤੁ ਘਣੋ ਲਾਭੁ ਗ੍ਰਿਹਿ ਸੋਭਾ ਸੇਤ ॥੨॥

Pancẖ cẖor āgai bẖage jab sāḏẖsangeṯ.  Pūnjī sābaṯ gẖaṇo lābẖ garihi sobẖā seṯ. ||2||

 

(Jab) when one is (sangeyt) in company of (saadh) the seekers, (panch) the five (chor = thieves) vices (bhagey) run (aagai = ahead) away, i.e. one is rid of the vices of lust, anger, greed, attachment to the world-play, and vanity.

(Poonji) the capital is (saabat-u = whole) protected and there is (ghano = plenty) good (laabh-u) profit, i.e. one does not lose the virtues brought from past birth and obtains union with the Almighty, by being accepted (grah-i = in home) by the Almighty (seyt) with (sobha = glory). 2.

 

ਨਿਹਚਲ ਆਸਣੁ ਮਿਟੀ ਚਿੰਤ ਨਾਹੀ ਡੋਲੇਤ ॥ ਭਰਮੁ ਭੁਲਾਵਾ ਮਿਟਿ ਗਇਆ ਪ੍ਰਭ ਪੇਖਤ ਨੇਤ ॥੩॥

Nihcẖal āsaṇ mitī cẖinṯ nāhī doleṯ.  Bẖaram bẖulāvā mit ga▫i▫ā parabẖ pekẖaṯ neṯ. ||3||

 

S/he attains (nihchal) an unshakable (aasan = seat) state of mind with no (chint) worry (ddoleyt) of wavering – falling prey to temptations.

(Bharam-u) delusion that causes one to (bhulaava) stray (mitt gaiaa = is erased) is obviated and s/he (neyt) ever (peykhat) sees (prabh) the Almighty with him/her. 3.

 

ਗੁਣ ਗਭੀਰ ਗੁਨ ਨਾਇਕਾ ਗੁਣ ਕਹੀਅਹਿ ਕੇਤ ॥ ਨਾਨਕ ਪਾਇਆ ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰੇਤ ॥੪॥੯॥੩੯॥

Guṇ gabẖīr gun nā▫ikā guṇ kahī▫ahi keṯ.  Nānak pā▫i▫ā sāḏẖsang har har amreṯ. ||4||9||39||

 

The Almighty is (gabheer/gambheer) profound in (gun) virtues, (naaikaa) the Master of (gun) virtues; (keyt = how many) what all of IT’s (gun) virtues can one (kaheeah-i) mention.

(Har-i har-i) the Almighty is (paaiaa) found (saadhsang-i) in company of the seekers – the holy congregation by learning to live by (amr-et) the life giving virtues and commands of (har-i har-i) the Almighty, says fifth Nanak. 4. 9. 39.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬਿਨੁ ਸਾਧੂ ਜੋ ਜੀਵਨਾ ਤੇਤੋ ਬਿਰਥਾਰੀ ॥ ਮਿਲਤ ਸੰਗਿ ਸਭਿ ਭ੍ਰਮ ਮਿਟੇ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੧॥
Bilāval mėhlā 5.  Bin sāḏẖū jo jīvnā ṯeṯo birthārī.  Milaṯ sang sabẖ bẖaram mite gaṯ bẖa▫ī hamārī. ||1||

 

Composition of the fifth guru in Raga Bilaaval: (Jo) whatever (jeevna = living) part of life is spent (bin-u) without following the teachings of (saadhoo) the guru, (teyto = that much) all that is (brthaari) wasted.

(Milat = meeting) being (sang-i) in company of the guru (sabh-i) all (bhram) delusions – and the resultant wrong-doings – (mittey = effaced) are obviated, and (hamaari) our (gat-i) emancipation (bhaee) takes place, i.e. we escape from cycles of births and deaths. 1.

 

ਜਾ ਦਿਨ ਭੇਟੇ ਸਾਧ ਮੋਹਿ ਉਆ ਦਿਨ ਬਲਿਹਾਰੀ ॥ ਤਨੁ ਮਨੁ ਅਪਨੋ ਜੀਅਰਾ ਫਿਰਿ ਫਿਰਿ ਹਉ ਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Jā ḏin bẖete sāḏẖ mohi u▫ā ḏin balihārī.  Ŧan man apno jī▫arā fir fir ha▫o vārī. ||1|| rahā▫o.

 

(Ja) that (din) day when (saadh) the guru (bheyttey) met (moh-i) me, I (balihaari = am sacrifice) adore (oaa) that (din) day.

(Hau) I (vaari = sacrifice) make offering of my (tan-u) body, (man-u) mind and (jeearaa) soul (phir-i phir-i) again and again, i.e. ever submit to the guru’s directions. 1.

(Rahaau) pause and reflect on this.

 

ਏਤ ਛਡਾਈ ਮੋਹਿ ਤੇ ਇਤਨੀ ਦ੍ਰਿੜਤਾਰੀ ॥ ਸਗਲ ਰੇਨ ਇਹੁ ਮਨੁ ਭਇਆ ਬਿਨਸੀ ਅਪਧਾਰੀ ॥੨॥
Ėṯ cẖẖadā▫ī mohi ṯe iṯnī ḏariṛ▫ṯārī.  Sagal ren ih man bẖa▫i▫ā binsī apḏẖārī. ||2||

 

The guru (chhaddaaee) caused to shed (eyt) so many undesirable attributes (tey) from (moh-i) me and (drirrtaari = made firm) created firm commitment to (itni) so many desirable ones.

(Ihu) this (man) mind has (bhaiaa) become (reyn) the dust of the feet of (sagal) all, and (apdhaari) self-importance has been (binsi) destroyed, i.e. with the guru’s guidance my mind has given up ego and inculcated humility. 2.

 

ਨਿੰਦ ਚਿੰਦ ਪਰ ਦੂਖਨਾ ਏ ਖਿਨ ਮਹਿ ਜਾਰੀ ॥ ਦਇਆ ਮਇਆ ਅਰੁ ਨਿਕਟਿ ਪੇਖੁ ਨਾਹੀ ਦੂਰਾਰੀ ॥੩॥
Ninḏ cẖinḏ par ḏūkẖnā e kẖin mėh jārī.  Ḏa▫i▫ā ma▫i▫ā ar nikat pekẖ nāhī ḏūrārī. ||3||

 

 (Nind) slander and (chind) wishing (dookhna) ill for (par) others; (aey) these were (jaari = burnt) given up (mah-i) in a (khin) a moment.

I now have (daiaa) compassion and (maiaa) kindness to all; I (peykh-u) see the Almighty (nikatt-i) near, (naahi) not (dooraari) far somewhere. 3.

 

ਤਨ ਮਨ ਸੀਤਲ ਭਏ ਅਬ ਮੁਕਤੇ ਸੰਸਾਰੀ ॥ ਹੀਤ ਚੀਤ ਸਭ ਪ੍ਰਾਨ ਧਨ ਨਾਨਕ ਦਰਸਾਰੀ ॥੪॥੧੦॥੪੦॥

Ŧan man sīṯal bẖa▫e ab mukṯe sansārī.  Hīṯ cẖīṯ sabẖ parān ḏẖan Nānak ḏarsārī. ||4||10||40||

 

(Ab) now (tan) the body and (man) mind (bhaey) have become (seetal = cool) at peace (muktey) free from attachment to (sansaari = world) the world-play.

I now have (heet) attachment and (cheet = heart) love, for (darsan = vision) awareness of Naam or virtues of the Almighty, which are my (praan) life and (dhan) wealth, says fifth Nanak. 4. 10. 40.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਟਹਲ ਕਰਉ ਤੇਰੇ ਦਾਸ ਕੀ ਪਗ ਝਾਰਉ ਬਾਲ ॥ ਮਸਤਕੁ ਅਪਨਾ ਭੇਟ ਦੇਉ ਗੁਨ ਸੁਨਉ ਰਸਾਲ ॥੧॥

Bilāval mėhlā 5.  Tahal kara▫o ṯere ḏās kī pag jẖāra▫o bāl.  Masṯak apnā bẖet ḏe▫o gun sun▫o rasāl. ||1||

 

Composition of the fifth guru in Raga Bilaaval: I shall (karau = do, ttahl = service) be in service (ki) of (teyrey) Your (daas = servant) devotees and (jhaarau) dust their (pag) feet with my (baal) hair, i.e. respect and follow the example of Your seekers.

I shall (deyau) make (bheytt) offering of my (mastak = forehead/head) life, i.e. do anything for one from whom I may (sunau) listen to (rasaal = tasty) the pleasing (gun) Divine virtues. 1.

 

ਤੁਮ੍ਹ੍ਹ ਮਿਲਤੇ ਮੇਰਾ ਮਨੁ ਜੀਓ ਤੁਮ੍ਹ੍ਹ ਮਿਲਹੁ ਦਇਆਲ ॥ ਨਿਸਿ ਬਾਸੁਰ ਮਨਿ ਅਨਦੁ ਹੋਤ ਚਿਤਵਤ ਕਿਰਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Ŧumĥ milṯe merā man jī▫o ṯumĥ milhu ḏa▫i▫āl.  Nis bāsur man anaḏ hoṯ cẖiṯvaṯ kirpāl. ||1|| rahā▫o.

 

(Miltey) on meeting (tumh) You, (meyra) my (man) mind (jeeo = enlivens) blossoms; (tumh) You please (milahu) meet me o (daiaal) compassionate Master, i.e. enable me to have awareness of Naam.

(Anad-u/anand) bliss (hot = happens) is experienced (man-i) by the mind (chitvat) by remembrance of (kirpaal) the kind Master, i.e. Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

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ਜਗਤ ਉਧਾਰਨ ਸਾਧ ਪ੍ਰਭ ਤਿਨ੍ਹ੍ਹ ਲਾਗਹੁ ਪਾਲ ॥ ਮੋ ਕਉ ਦੀਜੈ ਦਾਨੁ ਪ੍ਰਭ ਸੰਤਨ ਪਗ ਰਾਲ ॥੨॥

Jagaṯ uḏẖāran sāḏẖ parabẖ ṯinĥ lāgahu pāl.  Mo ka▫o ḏījai ḏān parabẖ sanṯan pag rāl. ||2||

 

(Saadh) the seekers of (prabh) the Almighty (udhaaran = save) deliver (jagat = world) people from vices.

Please (deejai) give me (daan = alms) the blessing to (laagahu) attach to (tinh) their (paal) scarf, i.e. follow them, o (prabh) Almighty. 2.

 

ਉਕਤਿ ਸਿਆਨਪ ਕਛੁ ਨਹੀ ਨਾਹੀ ਕਛੁ ਘਾਲ ॥ ਭ੍ਰਮ ਭੈ ਰਾਖਹੁ ਮੋਹ ਤੇ ਕਾਟਹੁ ਜਮ ਜਾਲ ॥੩॥
Ukaṯ si▫ānap kacẖẖ nahī nāhī kacẖẖ gẖāl.  Bẖaram bẖai rākẖo moh ṯe kātahu jam jāl. ||3||

 

I have (kachh-u nahi = not any) no (ukat/aukaat) capability or (siaanap) wisdom and I put in (naahi kichh-u) no (ghaal) effort – to overcome temptations.

Please (raakhahu) save me (tey) from any (bhram) doubt about Your presence with me to protect from vices, and the resultant (bhai) fear, (moh) attachment to the world-play and (kaattahu) cut (jaal) web of temptations which makes me subject to being taken by (jam) the agent of Divine justice. 3.

 

ਬਿਨਉ ਕਰਉ ਕਰੁਣਾਪਤੇ ਪਿਤਾ ਪ੍ਰਤਿਪਾਲ ॥ ਗੁਣ ਗਾਵਉ ਤੇਰੇ ਸਾਧਸੰਗਿ ਨਾਨਕ ਸੁਖ ਸਾਲ ॥੪॥੧੧॥ ੪੧॥

Bin▫o kara▫o karuṇāpaṯe piṯā parṯipāl.  Guṇ gāva▫o ṯere sāḏẖsang Nānak sukẖ sāl. ||4||11||41||

 

Almighty, You are (karunpaatey) the kind (pitaa) father who (pratipaal = nurtures) looks after all; I (karau) make this (binau) supplication:

Enable me to (gaavau = sing) praise (teyrey) Your (gun) virtues (saadhsang-i) in holy congregation and be in (saal = house) a state of (sukh) peace, says fifth Nanak. 4. 11. 41.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਕਰਹਿ ਤੁਝ ਬਿਨੁ ਕਛੁ ਨਾਹਿ ॥ ਪਰਤਾਪੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਦੇਖਿ ਕੈ ਜਮਦੂਤ ਛਡਿ ਜਾਹਿ ॥੧॥

Bilāval mėhlā 5.  Kīṯā loṛėh so karahi ṯujẖ bin kacẖẖ nāhi.  Parṯāp ṯumĥārā ḏekẖ kai jamḏūṯ cẖẖad jāhi. ||1||

 

Composition of the fifth guru in Raga Bilaaval: Almighty, whatever You (lorrah-i = want) like, You (karah-i) do (so) that; (kachh-u naah-i) nothing happens (bin-u) except by (tujh) You.

(Deykh-i kai) seeing (tumhaara) Your (partaap) majesty, i.e. practice of Your Naam, (jamdoot) the agent of Divine justice (chhadd jaah-i) gives up and leaves. 1.

 

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਛੂਟੀਐ ਬਿਨਸੈ ਅਹੰਮੇਵ ॥ ਸਰਬ ਕਲਾ ਸਮਰਥ ਪ੍ਰਭ ਪੂਰੇ ਗੁਰਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Ŧumĥrī kirpā ṯe cẖẖūtī▫ai binsai ahaʼnmev.  Sarab kalā samrath parabẖ pūre gurḏev. ||1|| rahā▫o.

 

It is with (tumhri) Your (kripa = kindness) grace that (ahameyv) ego (binsai = destroyed) is given up and transgressions (chhootteeai = freed) are avoided – and then the Jam does not touch.

You are (samrath) potent with (sarab) all (kalaa) powers, o (pooran) all-pervasive (gurdeyv) Almighty (prabh) Master. 1

(Rahaau) pause and reflect on this.

 

ਖੋਜਤ ਖੋਜਤ ਖੋਜਿਆ ਨਾਮੈ ਬਿਨੁ ਕੂਰੁ ॥ ਜੀਵਨ ਸੁਖੁ ਸਭੁ ਸਾਧਸੰਗਿ ਪ੍ਰਭ ਮਨਸਾ ਪੂਰੁ ॥੨॥

Kẖojaṯ kẖojaṯ kẖoji▫ā nāmai bin kūr.  Jīvan sukẖ sabẖ sāḏẖsang parabẖ mansā pūr. ||2||

 

I (khojat khojat = searched and searched) looked around and (khojia = found) realized that everything – like rituals or recitations – (bin-u) except (naamai) living by Divine virtues and commands, (koor-u/koorr = false) does not work in attaining emancipation.

(Sabh-u) all (mansa) aspirations are (poor-u) fulfilled and (jeevan) life of (sukh-u) peace is attained by joining (saadhsang-i) the holy congregation where Naam is remembered and reflected upon. 2.

 

ਜਿਤੁ ਜਿਤੁ ਲਾਵਹੁ ਤਿਤੁ ਤਿਤੁ ਲਗਹਿ ਸਿਆਨਪ ਸਭ ਜਾਲੀ ॥ ਜਤ ਕਤ ਤੁਮ੍ਹ੍ਹ ਭਰਪੂਰ ਹਹੁ ਮੇਰੇ ਦੀਨ ਦਇਆਲੀ ॥੩॥

Jiṯ jiṯ lāvhu ṯiṯ ṯiṯ lagėh si▫ānap sabẖ jālī.  Jaṯ kaṯ ṯumĥ bẖarpūr hahu mere ḏīn ḏa▫i▫ālī. ||3||

 

O Almighty, we can do noting ourselves; in (jit-u jit-u) whatever You (laavhu) engage us we (lagah-i) engage (tit-u tit-u) in those; I have (jaali = burnt) stopped acting on my (siaanap) wisdom.

(Jat kat) wherever I see (tumh) You (hahu) are (bharpoor = filling) present, (meyrey) my (daiaali = kind to, deen = hapless) kind Almighty. 3.

 

ਸਭੁ ਕਿਛੁ ਤੁਮ ਤੇ ਮਾਗਨਾ ਵਡਭਾਗੀ ਪਾਏ ॥ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਪ੍ਰਭ ਜੀਵਾ ਗੁਨ ਗਾਏ ॥੪॥੧੨॥੪੨॥

Sabẖ kicẖẖ ṯum ṯe māgnā vadbẖāgī pā▫e.  Nānak kī arḏās parabẖ jīvā gun gā▫e. ||4||12||42||

 

All (maagna) beg (sabh-u kichh-u) everything (tey) from You, but some (vaddbhaagi) fortunate person (paaey) gets, i.e. You bestow grace on those who deserve.

It is (ardaas-i) the supplication of fifth Nanak o (prabh) Almighty: May I (gaaey = sing) praise, and live by, Your (gun) virtues – so that I deserve Your grace. 4. 12. 42.