SGGS pp 815-817, Bilaaval M: 5, Shabads 58-64.
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਕਵਨੁ ਕਵਨੁ ਨਹੀ ਪਤਰਿਆ ਤੁਮ੍ਹ੍ਹਰੀ ਪਰਤੀਤਿ ॥ ਮਹਾ ਮੋਹਨੀ ਮੋਹਿਆ ਨਰਕ ਕੀ ਰੀਤਿ ॥੧॥
Bilāval mėhlā 5. Kavan kavan nahī paṯri▫ā ṯumĥrī parṯīṯ. Mahā mohnī mohi▫ā narak kī rīṯ. ||1||
Composition of the fifth Guru in Raga Bilaaval: O human mind, (nahi = not, kavan kavan = who all?) there is no one who has (parteet) relied (tumrhi = your) on you and not (patria) been deceived.
One is (mohiaa) enticed by (mahaa = great) the powerful (mohni = enticer) temptations in the world-play and cause one to indulge in (reet) practices that lead to (narak = hell) being reborn again and again. 1.
ਮਨ ਖੁਟਹਰ ਤੇਰਾ ਨਹੀ ਬਿਸਾਸੁ ਤੂ ਮਹਾ ਉਦਮਾਦਾ ॥ ਖਰ ਕਾ ਪੈਖਰੁ ਤਉ ਛੁਟੈ ਜਉ ਊਪਰਿ ਲਾਦਾ ॥੧॥ ਰਹਾਉ ॥
Man kẖuthar ṯerā nahī bisās ṯū mahā uḏmāḏā. Kẖar kā paikẖar ṯa▫o cẖẖutai ja▫o ūpar lāḏā. ||1|| rahā▫o.
O (khutthar = counterfeit) impure mind, you are not (bisaas-u/vishvaas) trustworthy, because (too) you are (mahaa) greatly (udmaada) inebriated, i.e. get easily tempted.
(Paikhar) the rope tying the rear legs together of (khar) a donkey (chhuttai = freed) is released (jau) when the weight is (laada) loaded (oopar-i = above) on it, you remember the Almighty only when you are in trouble. 1.
(Rahaau) pause and reflect on this.
ਜਪ ਤਪ ਸੰਜਮ ਤੁਮ੍ਹ੍ਹ ਖੰਡੇ ਜਮ ਕੇ ਦੁਖ ਡਾਂਡ ॥ ਸਿਮਰਹਿ ਨਾਹੀ ਜੋਨਿ ਦੁਖ ਨਿਰਲਜੇ ਭਾਂਡ ॥੨॥
Jap ṯap sanjam ṯumĥ kẖande jam ke ḏukẖ dāʼnd. Simrahi nāhī jon ḏukẖ nirlaje bẖāʼnd. ||2||
(Tumh) you have (khanddey = broken) given up (jap) remembrance of Divine commands, (tap = austerity) discipline and (sanjam) self-control – and indulge in vices, becoming liable for (ddaandd) punishment by (jam) the agent of Divine justice.
You do not (simrah) remember (dukh) the pain (jon-i = womb) of births and deaths, you have gone through, o (nirlajey) shameless (bhaandd) frivolous mind? 2.
ਹਰਿ ਸੰਗਿ ਸਹਾਈ ਮਹਾ ਮੀਤੁ ਤਿਸ ਸਿਉ ਤੇਰਾ ਭੇਦੁ ॥ ਬੀਧਾ ਪੰਚ ਬਟਵਾਰਈ ਉਪਜਿਓ ਮਹਾ ਖੇਦੁ ॥੩॥
Har sang sahā▫ī mahā mīṯ ṯis si▫o ṯerā bẖeḏ. Bīḏẖā pancẖ batvāra▫ī upji▫o mahā kẖeḏ. ||3||
(Har-i) the Almighty, (mahaa) the great (meet) friend is (sang-i) with you and (sahaaee) helpful, but (siau) with (tis = that) IT is (teyra) your (bheyd-u = difference) separation, i.e. you ignore Divine virtues and commands.
You are (beedhaa = pierced) in love with (panch) the five (battvaaraee = highway robbers) vices – namely lust, anger, greed, attachment to the world-play and vanity – because of which (mahaa = great) terrible (kheyd-u) suffering – of births and deaths (upjio = comes) has to be suffered. 3.
ਨਾਨਕ ਤਿਨ ਸੰਤਨ ਸਰਣਾਗਤੀ ਜਿਨ ਮਨੁ ਵਸਿ ਕੀਨਾ ॥ ਤਨੁ ਧਨੁ ਸਰਬਸੁ ਆਪਣਾ ਪ੍ਰਭਿ ਜਨ ਕਉ ਦੀਨ੍ਹ੍ਹਾ ॥੪॥੨੮॥੫੮॥
Nānak ṯin sanṯan sarṇāgaṯī jin man vas kīnā. Ŧan ḏẖan sarbas āpṇā parabẖ jan ka▫o ḏīnĥā. ||4||28||58||
Says fifth Nanak: Seek (sarnaagti) sanctuary of (tin) those (santan) saints (jin) who (vas-i keena) have controlled their (man-u) mind.
(Deena = given) they surrender (aapna = own) their (tan-u) body, (man-u) mind, (sarbas-u) everything, to, i.e. follow the example of (jan) devotees (prabh-i) of the Almighty. 4. 28. 58.
——————————————————-
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਉਦਮੁ ਕਰਤ ਆਨਦੁ ਭਇਆ ਸਿਮਰਤ ਸੁਖ ਸਾਰੁ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਪੂਰਨ ਬੀਚਾਰੁ ॥੧॥
Bilāval mėhlā 5. Uḏam karaṯ ānaḏ bẖa▫i▫ā simraṯ sukẖ sār. Jap jap nām gobinḏ kā pūran bīcẖār. ||1||
Composition of the fifth Guru in Raga Bilaaval: (Udam = effort, karat = making) by obeying Divine commands (anad-u/anand) bliss (bhaiaa = happens) is experienced; this is (saar-u) the sublime (sukh) peace/comfort attained by the soul by (simrat) recalling and practicing (naam-u) Divine commands.
(Jap-i jap-i) by recalling (naam-u) virtues and commands of (gobind = Master of the world) the Almighty, one has (pooran = perfect) virtuous (beechaar-u) thinking. 1.
ਚਰਨ ਕਮਲ ਗੁਰ ਕੇ ਜਪਤ ਹਰਿ ਜਪਿ ਹਉ ਜੀਵਾ ॥ ਪਾਰਬ੍ਰਹਮੁ ਆਰਾਧਤੇ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਾ ॥੧॥ ਰਹਾਉ ॥
Cẖaran kamal gur ke japaṯ har jap ha▫o jīvā. Pārbarahm ārāḏẖ▫ṯe mukẖ amriṯ pīvā. ||1|| rahā▫o.
(Japat) by remembering (kamal = lotus, charan = feet) guidance (key) of (gur) the guru, (hau) I (jap-i = recall) become aware of virtues and commands of (har-i) the Almighty, and (jeeva = live) do not succumb to temptations.
(Araadhtey) I invoke (paarbrahm-u) the Supreme Being and (hau) I (peeva) drink (amrit-u) the life-giving elixir, i.e. live by Divine virtues and commands – that is how temptations have no effect. 1.
(Rahaau) pause and reflect on this.
ਜੀਅ ਜੰਤ ਸਭਿ ਸੁਖਿ ਬਸੇ ਸਭ ਕੈ ਮਨਿ ਲੋਚ ॥ ਪਰਉਪਕਾਰੁ ਨਿਤ ਚਿਤਵਤੇ ਨਾਹੀ ਕਛੁ ਪੋਚ ॥੨॥
Jī▫a janṯ sabẖ sukẖ base sabẖ kai man locẖ. Par▫upkār niṯ cẖiṯvaṯe nāhī kacẖẖ pocẖ. ||2||
It should be (loch-i = longing) the wish (man-i) in the mind (kai) of (sabh) everyone that (sabh-i) all (jeea jant) creatures (bas-e) live (sukh-i) in peace.
May they (nit) ever (chitvad-e) think of (par-upkaar) doing good to others, (naahi = not, kachh-u = any) without any (poch = coating) false display, i.e. sincerely wish well for all. 2.
Page 816
ਧੰਨੁ ਸੁ ਥਾਨੁ ਬਸੰਤ ਧੰਨੁ ਜਹ ਜਪੀਐ ਨਾਮੁ ॥ ਕਥਾ ਕੀਰਤਨੁ ਹਰਿ ਅਤਿ ਘਨਾ ਸੁਖ ਸਹਜ ਬਿਸ੍ਰਾਮੁ ॥੩॥
Ḏẖan so thān basanṯ ḏẖan jah japī▫ai nām. Kathā kīrṯan har aṯ gẖanā sukẖ sahj bisrām. ||3||
(Dha’nn-u) blessed is (su) that (thaan-u) place and (dhann-u) blessed are those who (basant) reside there, i.e. the holy congregation, (jah) where (naam-u) Divine virtues and commands (japeeai) are contemplated – and their practice learnt.
There is (at-i = very, ghanaa = abundant) regular (kathaa = description) recalling of Divine virtues and commands; (keertan-u) praising of (har-i) the Almighty leads to (sukh) peace, (sahj) tranquility and (bisraam-u) stability of mind. 3.
ਮਨ ਤੇ ਕਦੇ ਨ ਵੀਸਰੈ ਅਨਾਥ ਕੋ ਨਾਥ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਜਾ ਕੈ ਸਭੁ ਕਿਛੁ ਹਾਥ ॥੪॥੨੯॥੫੯॥
Man ṯe kaḏe na vīsrai anāth ko nāth. Nānak parabẖ sarṇāgaṯī jā kai sabẖ kicẖẖ hāth. ||4||29||59||
May the Almighty, (naath = master) benefactor (ko) of (anaath) the hapless, (kadey na) never be (veesrai) forgotten (tey) from (man) the mind.
I (sarnaagti) seek sanctuary of (prabh) the Almighty in (ja kai) whose (haath = hands) control is (sabh-u kichh-u) everything – all creation, says fifth Nanak. 4. 29. 59.
—————————————————-
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜਿਨਿ ਤੂ ਬੰਧਿ ਕਰਿ ਛੋਡਿਆ ਫੁਨਿ ਸੁਖ ਮਹਿ ਪਾਇਆ ॥ ਸਦਾ ਸਿਮਰਿ ਚਰਣਾਰਬਿੰਦ ਸੀਤਲ ਹੋਤਾਇਆ ॥੧॥
Bilāval mėhlā 5. Jin ṯū banḏẖ kar cẖẖodi▫ā fun sukẖ mėh pā▫i▫ā. Saḏā simar cẖarṇārbinḏ sīṯal hoṯā▫i▫ā. ||1||
Composition of the fifth Guru in Raga Bilaaval: The Creator (jin-i) who (bandh-i = put together) made and (kar-i choddiaa) kept (too) you – in the uncomfortable heat of the mother’s womb and – (phun-i) then (paaiaa) placed you (mah-i) in (sukh) comforts of human life; (sadaa) ever (simar-i) remember (charn+aarbind = lotus feet) the Creator and you will (hotaaiaa) be (seetal = cool) at peace. 1.
ਜੀਵਤਿਆ ਅਥਵਾ ਮੁਇਆ ਕਿਛੁ ਕਾਮਿ ਨ ਆਵੈ ॥ ਜਿਨਿ ਏਹੁ ਰਚਨੁ ਰਚਾਇਆ ਕੋਊ ਤਿਸ ਸਿਉ ਰੰਗੁ ਲਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Jīvṯi▫ā athvā mu▫i▫ā kicẖẖ kām na āvai. Jin ehu racẖan racẖā▫i▫ā ko▫ū ṯis si▫o rang lāvai. ||1|| rahā▫o.
(Kichh-u na) nothing/no one (kaam-i aavai) is of use (jeevtiaa) in life and (muiaa) after death, so one should not get attached to anything/anyone.
But people still do; there is (ko-oo) some rare person who (laavai) develops (rang-u) love (sio) with (tis-u = that) the Creator (jin-i) who (rachaaiaa) created (eh-u) this (rachan-u) creation. 1.
(Rahaau) pause and reflect on this.
ਰੇ ਪ੍ਰਾਣੀ ਉਸਨ ਸੀਤ ਕਰਤਾ ਕਰੈ ਘਾਮ ਤੇ ਕਾਢੈ ॥ ਕੀਰੀ ਤੇ ਹਸਤੀ ਕਰੈ ਟੂਟਾ ਲੇ ਗਾਢੈ ॥੨॥
Re parāṇī usan sīṯ karṯā karai gẖām ṯe kādẖai. Kīrī ṯe hasṯī karai tūtā le gādẖai. ||2||
(Rey) o (praani) mortal, (karta) the Creator (kaaddhai) takes one out of (ghaam) the heat of the womb and (karai = does) gives (usan = heat) discomfort and (seet = cool) comfort in life, i.e. s/he takes comfort and discomfort alike.
IT has the power to (karai) make (hasti) an elephant (tey) from (keeri/keerri) an ant, i.e. give high status to the lowly, and vice versa, and (l-e gaaddhai = unite) restore (tootta) a broken relationship, i.e. unites those separated – from IT. 2.
ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜਾ ਪ੍ਰਭ ਕੀ ਇਹ ਕਿਰਤਿ ॥ ਕਿਰਤ ਕਮਾਵਨ ਸਰਬ ਫਲ ਰਵੀਐ ਹਰਿ ਨਿਰਤਿ ॥੩॥
Andaj jeraj seṯaj uṯ▫bẖujā parabẖ kī ih kiraṯ. Kiraṯ kamāvan sarab fal ravī▫ai har niraṯ. ||3||
The four types of births namely, from (anddaj) egg, (jeyraj) womb, (seytaj) sweat and (utbhuj) soil, (eyh = this) they are (kirat-i) creation of (prabh) the Almighty.
They get (phal = fruit) consequences of (sarab) all their (kirat-i) deeds (kamaavan) done, as (nirat-i) decided by (har-i) the Almighty; we should (raveeai) remember IT’s virtues and commands. 3.
ਹਮ ਤੇ ਕਛੂ ਨ ਹੋਵਨਾ ਸਰਣਿ ਪ੍ਰਭ ਸਾਧ ॥ ਮੋਹ ਮਗਨ ਕੂਪ ਅੰਧ ਤੇ ਨਾਨਕ ਗੁਰ ਕਾਢ ॥੪॥੩੦॥੬੦॥
Ham ṯe kacẖẖū na hovnā saraṇ parabẖ sāḏẖ. Moh magan kūp anḏẖ ṯe Nānak gur kādẖ. ||4||30||60||
(Kachhoo na) nothing (hovna) can be done (tey) by (ham = us) the creatures, so we should seek (saran-i) to be in care of (saadh) the guru and (prabh) the Almighty, and supplicate –
we are blinded by being (magan) engrossed in (moh) attachments to the world-play; o (gur) guru, please (kaaddh) take us out (tey) from this (andh) blind (koop) well, says fifth Nanak. 4. 30. 60.
——————————————————————
Note: People go to jungles or adopt other methods to find the Almighty. The message from this Shabad by the fifth Guru is that God is within us and searching for IT outside is fruitless. It is found by contemplating IT’s virtues as taught by Gurbani.
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਖੋਜਤ ਖੋਜਤ ਮੈ ਫਿਰਾ ਖੋਜਉ ਬਨ ਥਾਨ ॥ ਅਛਲ ਅਛੇਦ ਅਭੇਦ ਪ੍ਰਭ ਐਸੇ ਭਗਵਾਨ ॥੧॥
Bilāval mėhlā 5. Kẖojaṯ kẖojaṯ mai firā kẖoja▫o ban thān. Acẖẖal acẖẖeḏ abẖeḏ parabẖ aise bẖagvān. ||1||
Composition of the fifth Guru in Raga Bilaaval: I (phiraa) wander (khojat khojat) ever searching – the Almighty; I (khojau) search in (ban) the jungles and other (thaan) places.
However, (bhagvaan) the Almighty (prabh) Master is (aisey) such as (achhal) cannot be deceived, i.e. does not go away to jungles to escape temptations; (achheyd) no holes can be made in IT – is beyond the effect of vices – and whose (abheyd) mysteries cannot be known, i.e. IT is not a physical entity so what I am searching outside? 1.
ਕਬ ਦੇਖਉ ਪ੍ਰਭੁ ਆਪਨਾ ਆਤਮ ਕੈ ਰੰਗਿ ॥ ਜਾਗਨ ਤੇ ਸੁਪਨਾ ਭਲਾ ਬਸੀਐ ਪ੍ਰਭ ਸੰਗਿ ॥੧॥ ਰਹਾਉ ॥
Kab ḏekẖ▫a▫u parabẖ āpnā āṯam kai rang. Jāgan ṯe supnā bẖalā basī▫ai parabẖ sang. ||1|| rahā▫o.
I long to have vision of IT; (kab) when will I (deykhau = have vision) get awareness of IT’s virtues; for this I need to (rang-i) have love (aatam = soul, kai = of) in my heart.
(Supna) a dream is (bhalaa) better (tey) than (jaagan) being awake whereby one (baseeaai) lives (sang-i) in company (kai) of (prabh) the Almighty, i.e. it is better to contemplate rather than search outside. 1.
(Rahaau) pause and reflect on this.
ਬਰਨ ਆਸ੍ਰਮ ਸਾਸਤ੍ਰ ਸੁਨਉ ਦਰਸਨ ਕੀ ਪਿਆਸ ॥ ਰੂਪੁ ਨ ਰੇਖ ਨ ਪੰਚ ਤਤ ਠਾਕੁਰ ਅਬਿਨਾਸ ॥੨॥
Baran āsram sāsṯar sun▫o ḏarsan kī pi▫ās. Rūp na rekẖ na pancẖ ṯaṯ ṯẖākur abinās. ||2||
In my (piaas = thirst) yearning (ki = of) for (darsan = vision) awareness of Divine virtues, I (sunau) listen to (baran aasram = caste system/Manu Smriti) the Smritis and Shastras.
But I cannot know because (abinaas) the Eternal (ttaakur) Master has neither (roop) shape nor (ryekh = lines on hands and feet) identification marks, nor is made of (panch) the five (tat) elements, i.e. has no physical form. 2. (Note: The five elements are air, water, fire/energy, earth/clay and space).
ਓਹੁ ਸਰੂਪੁ ਸੰਤਨ ਕਹਹਿ ਵਿਰਲੇ ਜੋਗੀਸੁਰ ॥ ਕਰਿ ਕਿਰਪਾ ਜਾ ਕਉ ਮਿਲੇ ਧਨਿ ਧਨਿ ਤੇ ਈਸੁਰ ॥੩॥
Oh sarūp sanṯan kahėh virle jogīsur. Kar kirpā jā ka▫o mile ḏẖan ḏẖan ṯe īsur. ||3||
(Santan) the saints (kahah-i) describe (oh) that form – which the Master has –, or (virl-e) some rare (jogeesar = head of Yogis) great Yogis do.
Those (ja kau) whom IT (kar-i karpa) kindly (milai) meets – by whom IT is found – (tey) those (eesur) great people are (dhan-i dhan-i) blessed. 3.
ਸੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰੇ ਬਿਨਸੇ ਤਹ ਭਰਮਾ ॥ ਨਾਨਕ ਤਿਸੁ ਪ੍ਰਭੁ ਭੇਟਿਆ ਜਾ ਕੇ ਪੂਰਨ ਕਰਮਾ ॥੪॥੩੧॥੬੧॥
So anṯar so bāhre binse ṯah bẖarmā. Nānak ṯis parabẖ bẖeti▫ā jā ke pūran karmā. ||4||31||61||
Those who see (so = that) the Almighty (antar-i) within and (baahrey) outside, i.e. everywhere, (tah) their (bharma) wanderings for IT’s search (binsey = destroyed) end.
Only (tis-u) that person (ja key = whose) who has (pooran = perfect) good (karma = deeds) fortune based on past deeds, (bheyttiaa) finds (prabh) the Almighty, says fifth Nanak. 4. 31. 61.
—————————————————————-
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜੀਅ ਜੰਤ ਸੁਪ੍ਰਸੰਨ ਭਏ ਦੇਖਿ ਪ੍ਰਭ ਪਰਤਾਪ ॥ ਕਰਜੁ ਉਤਾਰਿਆ ਸਤਿਗੁਰੂ ਕਰਿ ਆਹਰੁ ਆਪ ॥੧॥
Bilāval mėhlā 5. Jī▫a janṯ suparsan bẖa▫e ḏekẖ parabẖ parṯāp. Karaj uṯāri▫ā saṯgurū kar āhar āp. ||1||
Composition of the fifth Guru in Raga Bilaaval: (Jeea jant) the creatures (bhaey) are (suprasann) well pleased (deykh-i) seeing (partaap) magnificence of (prabh) the Almighty, i.e. how practice of Divine virtues and commands, enables to overcome vices.
(Satiguru) the true guru (kar-i = making, aahar = arrangement) helped (aap-i) on his own, and I (utaariaa) paid off (karaj-u) the debt, i.e. the guru enabled me to live in obedience to Divine commands. 1.
ਖਾਤ ਖਰਚਤ ਨਿਬਹਤ ਰਹੈ ਗੁਰ ਸਬਦੁ ਅਖੂਟ ॥ ਪੂਰਨ ਭਈ ਸਮਗਰੀ ਕਬਹੂ ਨਹੀ ਤੂਟ ॥੧॥ ਰਹਾਉ ॥
Kẖāṯ kẖarcẖaṯ nibhaṯ rahai gur sabaḏ akẖūt. Pūran bẖa▫ī samagrī kabhū nahī ṯūt. ||1|| rahā▫o.
Divine virtues and commands as imparted by (sabad-u = word) teachings of (gur) the guru are (akhoott) an inexhaustible treasure; it (rahai) is (nib-hat) lasting for (khaat = eating) use/practice and (kharchat = spending) sharing with others.
This (samagri = substances) store-house – of virtues – (bhaee) is (pooran) full and (kabahu nahi) never (toott) runs out. 1.
(Rahaau) pause and reflect on this.
ਸਾਧਸੰਗਿ ਆਰਾਧਨਾ ਹਰਿ ਨਿਧਿ ਆਪਾਰ ॥ ਧਰਮ ਅਰਥ ਅਰੁ ਕਾਮ ਮੋਖ ਦੇਤੇ ਨਹੀ ਬਾਰ ॥੨॥
Sāḏẖsang ārāḏẖnā har niḏẖ āpār. Ḏẖaram arath ar kām mokẖ ḏeṯe nahī bār. ||2||
We should join (saadhsang-i) holy congregation and (aaraadhna) praise (har-i) the Almighty, (aapaar) the infinite (nidh-i) treasure of virtues – and become like it.
IT takes no (baar) time (deytey) in giving the gifts of (dharam) being dutiful, (arth) economic well-being, (kaam) fulfillment of desires and aspirations, (ar-u) and (mokh) emancipation – from vices in life, and from rebirth after death. 2.
ਭਗਤ ਅਰਾਧਹਿ ਏਕ ਰੰਗਿ ਗੋਬਿੰਦ ਗੁਪਾਲ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚਿਆ ਜਾ ਕਾ ਨਹੀ ਸੁਮਾਰੁ ॥੩॥
Bẖagaṯ arāḏẖėh ek rang gobinḏ gupāl. Rām nām ḏẖan sancẖi▫ā jā kā nahī sumār. ||3||
(Bhagat) the devotees (araadhah-i) invoke – live by virtues and commands of, (gobind = Master of the world, gupaal = sustainer of the wold) the Almighty, (eyk = one, rang-i = with love) with single-minded devotion.
They (sanchiaa = collect) acquire (dhan-u) the wealth of awareness of (naam) virtues and commands – to live by, the efficacy (ja ka) of which is beyond (sumaar-u) estimate i.e. the worth of Naam cannot be described. 3.
ਸਰਨਿ ਪਰੇ ਪ੍ਰਭ ਤੇਰੀਆ ਪ੍ਰਭ ਕੀ ਵਡਿਆਈ ॥ ਨਾਨਕ ਅੰਤੁ ਨ ਪਾਈਐ ਬੇਅੰਤ ਗੁਸਾਈ ॥੪॥੩੨॥੬੨॥
Saran pare parabẖ ṯerī▫ā parabẖ kī vadi▫ā▫ī. Nānak anṯ na pā▫ī▫ai be▫anṯ gusā▫ī. ||4||32||62||
The devotees (par-e) place themselves (saran-i = sactuary, t-ereeaa = your) in Your care and (vaddiaaee) praise Your virtues – and o (prabh) Almighty.
But no one can (paaeeai) know Your (ant-u = limits) worth, You are (be-ant-i) the Infinite (gusaaee) Master of the world, says fifth Nanak. 4. 32. 62.
———————————————————
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਪੂਰਨ ਪ੍ਰਭੂ ਕਾਰਜ ਭਏ ਰਾਸਿ ॥ ਕਰਤਾਰ ਪੁਰਿ ਕਰਤਾ ਵਸੈ ਸੰਤਨ ਕੈ ਪਾਸਿ ॥੧॥ ਰਹਾਉ ॥
Bilāval mėhlā 5. Simar simar pūran parabẖū kāraj bẖa▫e rās. Karṯār pur karṯā vasai sanṯan kai pās. ||1||
rahā▫o.
Composition of the fifth Guru in Raga Bilaaval: (Simar-i imar-i) recalling commands (pooran = perfect) the un-erring (prabu) Almighty given to the soul – and complying with them – (kaaraj) objectives (bhaey) are (raas-i) achieved, i.e. purpose of human birth to unite with the Creator is achieved.
(Karta) the Creator (vasai) dwells (pur-i = habitat of, kartar = creator) in whole creation; (kai paas-i) with (santan) the saints, i.e. the saints experience IT with them. 1.
(Rahaau) pause and reflect on this.
ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗਤਾ ਗੁਰ ਪਹਿ ਅਰਦਾਸਿ ॥ ਰਖਵਾਲਾ ਗੋਬਿੰਦ ਰਾਇ ਭਗਤਨ ਕੀ ਰਾਸਿ ॥੧॥
Bigẖan na ko▫ū lāgṯā gur pėh arḏās. Rakẖvālā gobinḏ rā▫e bẖagṯan kī rās. ||1||
(Na ko-oo = not any) no (bighan-u) obstacle (lagtaa) comes in way of those who make (ardaas-i) supplication (pah-i) to the guru, i.e. seek his guidance and comply with it.
(Raas-i) the wealth (ki) of (bhagtan) the devotees is – awareness and practice of virtues and commands of – (raa-e = king, gobind = master of the world) the sovereign Almighty and IT (rakhvaala = protector) protects them. 1.
Page 817
ਤੋਟਿ ਨ ਆਵੈ ਕਦੇ ਮੂਲਿ ਪੂਰਨ ਭੰਡਾਰ ॥ ਚਰਨ ਕਮਲ ਮਨਿ ਤਨਿ ਬਸੇ ਪ੍ਰਭ ਅਗਮ ਅਪਾਰ ॥੨॥
Ŧot na āvai kaḏe mūl pūran bẖandār. Cẖaran kamal man ṯan base parabẖ agam apār. ||2||
(Na aavai = does not come) there is (kadey na) never any (tott-i) shortfall (mool-i) at all; (bhandaar) the stores – of benedictions – are (pooran) full, i.e. the Almighty protects in all ways.
This happens when (charan = feet, kamal = lotus) the Almighty (basey) abides (man-i) in mind and (tan-i) body, i.e. when one lives in obedience, to (agam = beyond reach) the Transcendent (apaar) Infinite (prabh) Almighty, or by the laws of nature. 2.
ਬਸਤ ਕਮਾਵਤ ਸਭਿ ਸੁਖੀ ਕਿਛੁ ਊਨ ਨ ਦੀਸੈ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਭੇਟੇ ਪ੍ਰਭੂ ਪੂਰਨ ਜਗਦੀਸੈ ॥੩॥
Basaṯ kamāvaṯ sabẖ sukẖī kicẖẖ ūn na ḏīsai. Sanṯ parsāḏ bẖete parabẖū pūran jagḏīsai. ||3||
(Sabh-i) all those who (basat) live (kamaavat) complying with Divine commands are (sukhi) at peace; (kichh-u na = not any) no (oon) shortage (deesai = is seen) experienced by them, i.e. they achieve everything by (bheyttey) finding (pooran) the all-pervasive (jagdeesai = master of the world) Almighty, (prasaad-i) with grace/guidance of (sant) the guru. 3.
ਜੈ ਜੈ ਕਾਰੁ ਸਭੈ ਕਰਹਿ ਸਚੁ ਥਾਨੁ ਸੁਹਾਇਆ ॥ ਜਪਿ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨ ਸੁਖ ਪੂਰਾ ਗੁਰੁ ਪਾਇਆ ॥੪॥੩੩॥੬੩॥
Jai jai kār sabẖai karahi sacẖ thān suhā▫i▫ā. Jap Nānak nām niḏẖān sukẖ pūrā gur pā▫i▫ā. ||4||33||63||
(Sabhai) everyone in the world (karah-i = do, jai jai kaar-u = praise) praises them and they (suhaaiaa = look good) are accepted at (thaan-u = place) in the court of (sach-u) the Eternal.
Says fifth Nanak: One who (paaiaa) finds (poora) the perfect guru, gets (nidhaan = treasure) the wealth of awareness of (naam-u) Divine virtues and commands – lives by them and – attains (sukh) peace – union with the Almighty. 4. 33. 63.
—————————————————
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਆਰਾਧੀਐ ਹੋਈਐ ਆਰੋਗ ॥ ਰਾਮਚੰਦ ਕੀ ਲਸਟਿਕਾ ਜਿਨਿ ਮਾਰਿਆ ਰੋਗੁ ॥੧॥ ਰਹਾਉ ॥
Bilāval mėhlā 5. Har har har ārāḏẖī▫ai ho▫ī▫ai ārog. Rāmcẖanḏ kī lastikā jin māri▫ā rog. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Bilaaval: We should (araadheeai) keep in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty and (hoeeai) be (aarog = free of ailments) free of vices.
It is (lasttikaa) the stick of, i.e. the strength of living by commands of – (Raamchand – of the Ramayana, metaphor for) the Almighty (jin-i) which (maariaa = killed) gets rid of (rog-u) the affliction – of ego, and hence vices. 1.
(Rahaau) pause and reflect on this.
ਗੁਰੁ ਪੂਰਾ ਹਰਿ ਜਾਪੀਐ ਨਿਤ ਕੀਚੈ ਭੋਗੁ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਵਾਰਣੈ ਮਿਲਿਆ ਸੰਜੋਗੁ ॥੧॥
Gur pūrā har jāpī▫ai niṯ kīcẖai bẖog. Sāḏẖsangaṯ kai vārṇai mili▫ā sanjog. ||1||
We should follow (poora) the perfect guru to (jaapeeai) remember and obey (har-i) the Almighty and (nit) ever (keechai bhog-u) enjoy the pleasure – experience the Almighty within.
I (vaarnai = am sacrifice) adore (saadhsangat-i) the holy congregation through which (sanjog) opportunity for union (miliaa = found) is facilitated, i.e. the Almighty is found within. 1
ਜਿਸੁ ਸਿਮਰਤ ਸੁਖੁ ਪਾਈਐ ਬਿਨਸੈ ਬਿਓਗੁ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਕਰਣ ਕਾਰਣ ਜੋਗੁ ॥੨॥੩੪॥੬੪॥
Jis simraṯ sukẖ pā▫ī▫ai binsai bi▫og. Nānak parabẖ sarṇāgaṯī karaṇ kāraṇ jog. ||2||34||64||
(Simrat) by recalling and obedience to Divine commands, we (paaeeai) attain (sukh-u) peace – through union with the Almighty – and (biog-u/bijog/viyog) separation from the Almighty (binsai = is destroyed) ends.
I (sarnaagti) seek to be in care of (prabh) the Almighty who is (jog-u) capable to (karan = do) cause (kaaran) things to happen, i.e. who is Omnipotent, says fifth Nanak. 2. 34. 64.
By Michael Dimitri
By Gursehaj Singh
By my blog
By Learner SINgh
By Rawel Singh