ਹਰਿ ਹਰਿ ਉਸਤਤਿ ਕਰੈ ਦਿਨੁ ਰਾਤੀ ਰਖਿ ਰਖਿ ਚਰਣ ਹਰਿ ਤਾਲ ਪੂਰਈਆ ॥੫॥
har har ustat karai din raatee rakh rakh charan har taal poora-ee-aa. ||5||
Day and night, such a person keeps uttering praises of God, enshrining His Name in the heart he lives in perfect harmony. ||5||
Mchana na usiku, mtu kama huyo anaendelea kutamka sifa za Mungu, akithamini Jina la Mungu moyoni anaishi katika upatano kamili.
ਹਰਿ ਕੈ ਰੰਗਿ ਰਤਾ ਮਨੁ ਗਾਵੈ ਰਸਿ ਰਸਾਲ ਰਸਿ ਸਬਦੁ ਰਵਈਆ ॥
har kai rang rataa man gaavai ras rasaal ras sabad rava-ee-aa.
One whose mind is imbued with God’s love, keeps singing His praises and joyfully chants the bliss giving divine word;
Yule ambaye akili yake imepenyezwa na upendo wa Mungu, anaendelea kuimba sifa za Mungu na kwa furaha anaimba neno takatifu linalotoa raha tele;
ਨਿਜ ਘਰਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਜਿਨਿ ਪੀਆ ਤਿਨ ਹੀ ਸੁਖੁ ਲਹੀਆ ॥੬॥
nij ghar Dhaar chu-ai at nirmal jin pee-aa tin hee sukh lahee-aa. ||6||
within his heart keeps trickling the extremely pure stream of the nectar of Naam, only the one who has tasted this nectar has received the celestial peace. ||6||
ndani mwa moyo wake kunaendelea kutiririka mkondo safi kabisa wa nekta ya Naam, ni yule tu ambaye ameonja nekta hii ambaye amepokea amani ya kimbingu.
ਮਨਹਠਿ ਕਰਮ ਕਰੈ ਅਭਿਮਾਨੀ ਜਿਉ ਬਾਲਕ ਬਾਲੂ ਘਰ ਉਸਰਈਆ ॥
manhath karam karai abhimaanee ji-o baalak baaloo ghar usra-ee-aa.
One who performs faith rituals swayed by the obstinacy of his mind, becomes egoistic and these rituals are like sand castles built by children;
Yule anayefanya mila za imani kwa kushawishiwa na ukaidi wa akili yake, anakuwa mwenye ubinafsi na mila hizi ni kama makasri ya mchanga yaliyojengwa na watoto;
ਆਵੈ ਲਹਰਿ ਸਮੁੰਦ ਸਾਗਰ ਕੀ ਖਿਨ ਮਹਿ ਭਿੰਨ ਭਿੰਨ ਢਹਿ ਪਈਆ ॥੭॥
aavai lahar samund saagar kee khin meh bhinn bhinn dheh pa-ee-aa. ||7||
which crumble and dissolve in an instant, when a wave of the ocean comes. ||7||
yanayoporomoka na kuvunjika kwa muda mfupi, wakati wimbi la bahari linapokuja.
ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਹਰਿ ਹੈ ਆਪੇ ਇਹੁ ਜਗੁ ਹੈ ਸਭੁ ਖੇਲੁ ਖੇਲਈਆ ॥
har sar saagar har hai aapay ih jag hai sabh khayl khayla-ee-aa.
God Himself is the ocean of life and all the living beings are like the waves in the ocean of life acting in the play staged by Him.
Mungu Mwenyewe ndiye bahari ya maisha na viumbe vyote vinavyoishi ni kama mawimbi katika bahari ya maisha katika mchezo uliopangwa na Mungu.
ਜਿਉ ਜਲ ਤਰੰਗ ਜਲੁ ਜਲਹਿ ਸਮਾਵਹਿ ਨਾਨਕ ਆਪੇ ਆਪਿ ਰਮਈਆ ॥੮॥੩॥੬॥
ji-o jal tarang jal jaleh samaaveh naanak aapay aap rama-ee-aa. ||8||3||6||
O’ Nanak, just as waves rising in water merge back into the water, similarly the world merges back into God, and He Himself remains everywhere. ||8||3||6||
Ee Nanak, kama vile mawimbi majini yanaungana tena na maji, vivyo hivyo dunia inarudi katika Mungu, na Yeye Mwenyewe anabaki kila mahali.
ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥
bilaaval mehlaa 4.
Raag Bilaaval, Fourth Guru:
Raag Bilaaval, Guru wa Nne:
ਸਤਿਗੁਰੁ ਪਰਚੈ ਮਨਿ ਮੁੰਦ੍ਰਾ ਪਾਈ ਗੁਰ ਕਾ ਸਬਦੁ ਤਨਿ ਭਸਮ ਦ੍ਰਿੜਈਆ ॥
satgur parchai man mundraa paa-ee gur kaa sabad tan bhasam darirh-ee-aa.
Those on whom the true Guru is pleased, for them it is like wearing the yogi’s earrings in their mind and remaining firm on the Guru’s word is like smearing ashes on their body.
Wale ambao Guru wa kweli amependezwa nao, kwao ni kama kuvaa vipuli za yoga akilini mwao na kubaki thabiti kwa neno la Guru ni kama kupaka majivu kwenye mwili wao.
ਅਮਰ ਪਿੰਡ ਭਏ ਸਾਧੂ ਸੰਗਿ ਜਨਮ ਮਰਣ ਦੋਊ ਮਿਟਿ ਗਈਆ ॥੧॥
amar pind bha-ay saaDhoo sang janam maran do-oo mit ga-ee-aa. ||1||
They have become immortal by remaining in the company of the Guru; both birth and death have come to an end for them. ||1||
Wamepata uzima wa milele kwa kusalia katika uandamano wa Guru; kuzaliwa na kufa kumetamatika kwao.
ਮੇਰੇ ਮਨ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਰਹੀਆ॥
mayray man saaDhsangat mil rahee-aa.
O’ my mind, always remain in the company of the Guru,
Ee akili yangu, salia daima katika uandamano wa Guru,
ਕ੍ਰਿਪਾ ਕਰਹੁ ਮਧਸੂਦਨ ਮਾਧਉ ਮੈ ਖਿਨੁ ਖਿਨੁ ਸਾਧੂ ਚਰਣ ਪਖਈਆ ॥੧॥ ਰਹਾਉ ॥
kirpaa karahu maDhsoodan maaDha-o mai khin khin saaDhoo charan pakha-ee-aa. ||1|| rahaa-o
.and pray, O’ God, bestow such mercy upon me so that at each and every moment, I may humbly follow the immaculate teachings of the Guru. ||1||Pause||
Na uombe, Ee Mungu, tawaza kwangu huruma ya kipekee ili kila wakati, niweze kufuata kwa unyenyekevu mafundisho takatifu ya Guru.
ਤਜੈ ਗਿਰਸਤੁ ਭਇਆ ਬਨ ਵਾਸੀ ਇਕੁ ਖਿਨੁ ਮਨੂਆ ਟਿਕੈ ਨ ਟਿਕਈਆ ॥
tajai girsat bha-i-aa ban vaasee ik khin manoo-aa tikai na tika-ee-aa.
One who abandons the household and becomes a recluse, his mind does not remain stable for a moment even by trying.
Yule anayeacha nyumba na kuwa mpweke, akili yake haibaki thabiti kwa muda mfupi hata kwa kujaribu kufanya hivyo.
ਧਾਵਤੁ ਧਾਇ ਤਦੇ ਘਰਿ ਆਵੈ ਹਰਿ ਹਰਿ ਸਾਧੂ ਸਰਣਿ ਪਵਈਆ ॥੨॥
Dhaavat Dhaa-ay taday ghar aavai har har saaDhoo saran pava-ee-aa. ||2||
The wandering mind returns within only when a person comes to the refuge of the Divine Guru. ||2||
Akili inayozurura inarudi ndani mwa mtu wakati tu anakuja kwa kimbilio cha Guru Mtakatifu.
ਧੀਆ ਪੂਤ ਛੋਡਿ ਸੰਨਿਆਸੀ ਆਸਾ ਆਸ ਮਨਿ ਬਹੁਤੁ ਕਰਈਆ ॥
Dhee-aa poot chhod sani-aasee aasaa aas man bahut kara-ee-aa.
Even when someone renounces his family and becomes a recluse, still he keeps thinking more and more worldly desires and hopes in the mind.
Hata wakati mtu anakana familia yake na kuwa mpweke, baso anaendelea kufikiria hamu na matumaini zaidi ya kidunia akilini.
ਆਸਾ ਆਸ ਕਰੈ ਨਹੀ ਬੂਝੈ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਰਾਸ ਸੁਖੁ ਲਹੀਆ ॥੩॥
aasaa aas karai nahee boojhai gur kai sabad niraas sukh lahee-aa. ||3||
He continues to have these hopes and desires and does not understand, that one can become free from desires and enjoy bliss only through the Guru’s word. ||3||
Yeye anaendelea kuwa na matumaini na hamu hizi na haelewi, kwamba mtu anaweza kuwa huru kutoka hamu na kufurahia raha tele kupitia tu neno la Guru.
ਉਪਜੀ ਤਰਕ ਦਿਗੰਬਰੁ ਹੋਆ ਮਨੁ ਦਹ ਦਿਸ ਚਲਿ ਚਲਿ ਗਵਨੁ ਕਰਈਆ ॥
upjee tarak digambar ho-aa man dah dis chal chal gavan kara-ee-aa.
Becoming disillusioned from the world, one may become a naked hermit, but still his mind roams and wanders in all directions.
Kwa kutamaushwa kutoka kwa dunia, mtu anaweza kuwa mkaapweke aliye uchi, lakini bado akili yake inazurura katika pande zote.
ਪ੍ਰਭਵਨੁ ਕਰੈ ਬੂਝੈ ਨਹੀ ਤ੍ਰਿਸਨਾ ਮਿਲਿ ਸੰਗਿ ਸਾਧ ਦਇਆ ਘਰੁ ਲਹੀਆ ॥੪॥
parbhavan karai boojhai nahee tarisnaa mil sang saaDh da-i-aa ghar lahee-aa. ||4||
He wanders around, but his desires are not satisfied; yes one can realize God, thesource of compassion, by joining the Company of the Guru. ||4||
Yeye anazurura kote, lakini hamu zake haziridhishwi; ndio mtu anaweza kugundua Mungu, chanzo cha ukarimu, kwa kujiunga na Uandamano wa Guru.
ਆਸਣ ਸਿਧ ਸਿਖਹਿ ਬਹੁਤੇਰੇ ਮਨਿ ਮਾਗਹਿ ਰਿਧਿ ਸਿਧਿ ਚੇਟਕ ਚੇਟਕਈਆ ॥
aasan siDh sikheh bahutayray man maageh riDh siDh chaytak chaytka-ee-aa.
The Siddhas learn many Yogic postures, but their minds still yearn for worldly riches, miraculous powers and showmanship of jugglers.
Siddhas wanajifunza mikao mingi ya Yoga, lakini akili zao bado zinatamani utajiri wa kidunia, nguvu za kimiujiza na uanasarakasi wa wafanya kiinimacho.
ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਮਨਿ ਸਾਂਤਿ ਨ ਆਵੈ ਮਿਲਿ ਸਾਧੂ ਤ੍ਰਿਪਤਿ ਹਰਿ ਨਾਮਿ ਸਿਧਿ ਪਈਆ ॥੫॥
taripat santokh man saaNt na aavai mil saaDhoo taripat har naam siDh pa-ee-aa. ||5||
Satisfaction, contentment and tranquility do not come to their minds; but they attain contentment and spiritual perfection by meeting the Guru and by always remembering God’s Name. ||5||
Kuridhika, uradhi na utulivu hauji kwa akili zao; lakini wanapata uradhi na ukamili wa kiroho kwa kukutana na Guru na kwa kulikumbuka Jina la Mungu daima.
ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜ ਸਭਿ ਵਰਨ ਰੂਪ ਜੀਅ ਜੰਤ ਉਪਈਆ ॥
andaj jayraj saytaj ut-bhuj sabh varan roop jee-a jant upa-ee-aa.
Whether through eggs, fetus, sweat, or earth, it is God who has created all the creatures and beings of different colors and forms.
Iwapo kupitia mayai, kijusi, jasho, au ardhi, niMungu ambaye ameumba viumbe na wanyama wote wa rangi na miundo tofauti.
ਸਾਧੂ ਸਰਣਿ ਪਰੈ ਸੋ ਉਬਰੈ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਵੈਸੁ ਚੰਡਾਲੁ ਚੰਡਈਆ ॥੬॥
saaDhoo saran parai so ubrai khatree baraahman sood vais chandaal chand-ee-aa. ||6||
One who comes to the Guru’s refuge is saved from the vices, whether he is a Khshatriya, a Brahmin, a Soodra, a Vaishya or the lowest of the low. ||6||
Yule anayekuja kwa kimbilio cha Guru anaokolewa kutoka maovu, iwapo yeye ni Khshatriya, Brahmin, Soodra, Vaishya au wa hali ya chini kabisa kwa wote.
ਨਾਮਾ ਜੈਦੇਉ ਕੰਬੀਰੁ ਤ੍ਰਿਲੋਚਨੁ ਅਉਜਾਤਿ ਰਵਿਦਾਸੁ ਚਮਿਆਰੁ ਚਮਈਆ ॥
naamaa jaiday-o kambeer tarilochan a-ujaat ravidaas chami-aar chama-ee-aa.
Naam Dev, Jai Dev, Kabir, Trilochan and Ravi Daas, the low-caste leather-worker,
Naam Dev, Jai Dev, Kabir, Trilochan and Ravi Daas, fundi wa ngozi wa tabaka la chini,
ਜੋ ਜੋ ਮਿਲੈ ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਧਨੁ ਧੰਨਾ ਜਟੁ ਸੈਣੁ ਮਿਲਿਆ ਹਰਿ ਦਈਆ ॥੭॥
jo jo milai saaDhoo jan sangat Dhan Dhannaa jat sain mili-aa har da-ee-aa. ||7||
Dhanna Jat and Sain, the barber; all those who joined the holy congregation, became fortunate and realized the merciful God. ||7||
Dhanna Jat na Sain, kinyozi, wote ambao walijiunga na ushirika mtakatifu, walikuwa na bahati nzuri na kugundua Mungu mwenye huruma.
ਸੰਤ ਜਨਾ ਕੀ ਹਰਿ ਪੈਜ ਰਖਾਈ ਭਗਤਿ ਵਛਲੁ ਅੰਗੀਕਾਰੁ ਕਰਈਆ ॥
sant janaa kee har paij rakhaa-ee bhagat vachhal angeekaar kara-ee-aa.
Being the lover of His devotional worship, God has always saved their honor and has always been on their side.
Akiwa mpenda wa ibada Yake ya ujitaoji, Mungu daima ameokoa staha yao na daima amekuwa kwa upande wao.
ਨਾਨਕ ਸਰਣਿ ਪਰੇ ਜਗਜੀਵਨ ਹਰਿ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਰਖਈਆ ॥੮॥੪॥੭॥
naanak saran paray jagjeevan har har kirpaa Dhaar rakha-ee-aa. ||8||4||7||
O’ Nanak, those who come to the refuge of God, the life of the world, bestowing mercy, He saves them from vices. ||8||||4||7||
Ee Nanak, wale wanaokuja kwa kimbilio cha Mungu, uhai wa dunia, akitawaza huruma, Yeye anawaokoa kutoka maovu.
ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥
bilaaval mehlaa 4.
Raag Bilaaval, Fourth Guru:
Raag Bilaaval, Guru wa Nne:
ਅੰਤਰਿ ਪਿਆਸ ਉਠੀ ਪ੍ਰਭ ਕੇਰੀ ਸੁਣਿ ਗੁਰ ਬਚਨ ਮਨਿ ਤੀਰ ਲਗਈਆ ॥
antar pi-aas uthee parabh kayree sun gur bachan man teer laga-ee-aa.
Listening to the Guru’s divine words, I felt as if my mind is pierced by the arrows of God’s love and yearning for His blessed vision has welled up within me.
Kwa kusikiliza maneno takatifu ya Guru, nilihisi kana kwamba akili yangu imechomwa na mishale ya upendo wa Mungu na hamu ya mwono wake uliobarikiwa imetokea ndani mwangu.