SGGS pp 796-798, Bilaaval M: 3, Shabads 1-6.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ਘਰੁ ੧              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 3 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Bilaaval (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Human birth is obtained with difficulty but once attained some people get engrossed in the comforts provided to this life-form and forget the Creator. This is shameful. But distractions are also created by the Creator. With the God-given intellect, the human being needs to be discerning to understand the purpose of life and overcome them, so as to deserve Divine grace, says the third Guru.

 

ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਖਾਇਆ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਸੋਇਆ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਕਾਪੜੁ ਅੰਗਿ ਚੜਾਇਆ ॥ ਧ੍ਰਿਗੁ ਸਰੀਰੁ ਕੁਟੰਬ ਸਹਿਤ ਸਿਉ ਜਿਤੁ ਹੁਣਿ ਖਸਮੁ ਨ ਪਾਇਆ ॥ ਪਉੜੀ ਛੁੜਕੀ ਫਿਰਿ ਹਾਥਿ ਨ ਆਵੈ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥

 

Ḏẖarig ḏẖarig kẖā▫i▫ā ḏẖarig ḏẖarig so▫i▫ā ḏẖarig ḏẖarig kāpaṛ ang cẖaṛā▫i▫ā.  Ḏẖarig sarīr kutamb sahiṯ si▫o jiṯ huṇ kẖasam na pā▫i▫ā.  Pa▫oṛī cẖẖuṛkī fir hāth na āvai ahilā janam gavā▫i▫ā. ||1||

 

It is (dhrig-u dhrig-u) highly disgraceful (khaaiaa) eating good food, (soiaa) sleeping – on comfortable beds, and (charraaiaa) putting on – good – (kaaparr-u) clothes.

As is (dhrig-u) disgraceful for (sareer-u) the body – the supreme human birth – that enjoys the above (sahit sio) along-with (kuttamb) the family (jit-u) if (khasam-u) the Master is not (paaiaa = found) acknowledged and obeyed (hun-i = now) in this human birth.

If this (paurri = step) opportunity (chhuttki) is missed, it does not (aavai) come (haath-i) in hand (phir-i) again, and (janam-u) human birth is (gavaaiaa = lost) wasted (birtha) in vain, i.e. human birth is not obtained again and one should make a success of it by living by Divine commands.

 

ਦੂਜਾ ਭਾਉ ਨ ਦੇਈ ਲਿਵ ਲਾਗਣਿ ਜਿਨਿ ਹਰਿ ਕੇ ਚਰਣ ਵਿਸਾਰੇ ॥ ਜਗਜੀਵਨ ਦਾਤਾ ਜਨ ਸੇਵਕ ਤੇਰੇ ਤਿਨ ਕੇ ਤੈ ਦੂਖ ਨਿਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Ḏūjā bẖā▫o na ḏe▫ī liv lāgaṇ jin har ke cẖaraṇ visāre.  Jagjīvan ḏāṯā jan sevak ṯere ṯin ke ṯai ḏūkẖ nivāre. ||1|| rahā▫o.

 

It is (dooja = other, bhaau = love/ideas) attachment to the world-play, (jin-i) which (visaarey) causes to forget (charan = feet) commands of the Almighty, does not (deyee) let (lagan-i) fix (liv) attention – on living by Divine commands.

O Almighty, You are (jag-jeeavan = life of the world/creatures, daataa = giver) the Creator, (jan) the persons who are (teyrey) Your (seyvak) servants, i.e. who obey You, (tai) You (nivaarey) banish (tin key) their (dookh) sufferings – of being separated from You and taking rebirth 1.

(Rahaau) pause and reflect on this.

 

ਤੂ ਦਇਆਲੁ ਦਇਆਪਤਿ ਦਾਤਾ ਕਿਆ ਏਹਿ ਜੰਤ ਵਿਚਾਰੇ ॥ ਮੁਕਤ ਬੰਧ ਸਭਿ ਤੁਝ ਤੇ ਹੋਏ ਐਸਾ ਆਖਿ ਵਖਾਣੇ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਮੁਕਤੁ ਕਹੀਐ ਮਨਮੁਖ ਬੰਧ ਵਿਚਾਰੇ ॥੨॥
Ŧū ḏa▫i▫āl ḏa▫i▫āpaṯ ḏāṯā ki▫ā ehi janṯ vicẖāre.  Mukaṯ banḏẖ sabẖ ṯujẖ ṯe ho▫e aisā ākẖ vakẖāṇe.  Gurmukẖ hovai so mukaṯ kahī▫ai manmukẖ banḏẖ vicẖāre. ||2||

 

But (kiaa) what can (eyh-i) these (vichaarey) helpless (jant) creatures do? They can do nothing; (too) You are (daiaal-u) compassionate, (daiaa-pat-i = master of mercy) merciful and (daata = giver) beneficent – only You can free them from duality.

(Bandh) bondage to the world-play or (mukat) freedom from it, (sabh-i) all (hoey) done (tey) by (tujh) You, (aisaa) so (aakh-i, vakhaanai) is said – by those who have experienced.

One who (hovai) be (gurmukh-i) a follower of the guru, (s-u) that person (kaheeai) is called, (mukat-u) free from attachments to the world-play; but (manmukh = self-willed) those who do not follow the guru, remain (vichaarey) helpless (bandh) in bondage to vices. 2.

 

ਸੋ ਜਨੁ ਮੁਕਤੁ ਜਿਸੁ ਏਕ ਲਿਵ ਲਾਗੀ ਸਦਾ ਰਹੈ ਹਰਿ ਨਾਲੇ ॥ ਤਿਨ ਕੀ ਗਹਣ ਗਤਿ ਕਹੀ ਨ ਜਾਈ ਸਚੈ ਆਪਿ ਸਵਾਰੇ ॥

So jan mukaṯ jis ek liv lāgī saḏā rahai har nāle.  Ŧin kī gahaṇ gaṯ kahī na jā▫ī sacẖai āp savāre.

 

(So) that (jan-u) person is (mukat-u) free from bondage to the world-play, (jis-u) who (laagi) fixes (liv) attention – on virtues and commands of – (eyk) the One Almighty; s/he (sadaa) ever (rahai) remains (naal-e = with) conscious of (har-i) the Almighty.

(Tin ki) their – of such people – (gahn = deep) profound (gat-i) state (na jaaee) cannot (kahi) be told; they are (savaarey) transformed by (sachai) by the Eternal (aap-i) IT-self.

 

Page 797

 

ਭਰਮਿ ਭੁਲਾਣੇ ਸਿ ਮਨਮੁਖ ਕਹੀਅਹਿ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰੇ ॥੩॥

Bẖaram bẖulāṇe sė manmukẖ kahī▫ahi nā urvār na pāre. ||3||

 

Those (bhulaaney) who go astray (bharam-i) in delusion – due to being oblivious of Divine commands – (s-i) they (kaheeah-i) are known as (manmukh) self-willed; they get solace neither (urvaar-i = near bank) here in this world nor (paarey = at far bank) in the hereafter, i.e. are restless in life and are not accepted for union with the Creator.  3.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਪਾਏ ਗੁਰ ਕਾ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥ ਹਰਿ ਜਨ ਮਾਇਆ ਮਾਹਿ ਨਿਸਤਾਰੇ ॥ ਨਾਨਕ ਭਾਗੁ ਹੋਵੈ ਜਿਸੁ ਮਸਤਕਿ ਕਾਲਹਿ ਮਾਰਿ ਬਿਦਾਰੇ ॥੪॥੧॥

Jis no naḏar kare so▫ī jan pā▫e gur kā sabaḏ samĥāle.  Har jan mā▫i▫ā māhi nisṯāre.  Nānak bẖāg hovai jis masṯak kālėh mār biḏāre. ||4||1||

 

One (jis no) on whom the Almighty (karey) bestows (nadir-i) grace, (soi) only that (jan-u) person (samhaaley = takes care) pays attention to (sabad-u = word) guidance of (gur) the guru.

(Jan)  seekers of (har-i) the Almighty (nistaarey = get across life) are emancipated while being (maah-i) amongst objects of (maaiaa) temptations of the world-play around them – by ignoring them.

Says third Nanak: One on (jis-u) whose (mastak-i) forehead it (hovai) is (bhaag-i)  good fortune written based on past deeds, s/he (maar-i) beats back and (bidaarey) drives away, i.e. is not punished by, (kaalah-i/jam) the agent of Divine justice. 4. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਅਤੁਲੁ ਕਿਉ ਤੋਲਿਆ ਜਾਇ ॥ ਦੂਜਾ ਹੋਇ ਤ ਸੋਝੀ ਪਾਇ ॥ ਤਿਸ ਤੇ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਤਿਸ ਦੀ ਕੀਮਤਿ ਕਿਕੂ ਹੋਇ ॥੧॥

Bilāval mėhlā 3.  Aṯul ki▫o ṯoli▫ā jā▫e.  Ḏūjā ho▫e ṯa sojẖī pā▫e.  Ŧis ṯe ḏūjā nāhī ko▫e.  Ŧis ḏī kīmaṯ kikū ho▫e. ||1||

 

Composition of the third Guru in Raga Bilaaval: (Kiau) how can something/someone (toliaa jaaey) be weighed which is (atul-u) un-weighable, i.e. there is nothing with which to measure.

Message: There is none like the Almighty by looking at hom the Almighty may be understood.

If there is (dooja) another alike, (ta) then something/someone may be compared and worth (sojhi hoey) known; but there is not (koey) any (dooja) other (tey) than (tis-u = that) the Almighty; (kikoo) how can (tis di) IT’s (keemat-i) worth.meausre (hoey) be done, i.e. the Almighty is incomparable. 1.

 

ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਤਾ ਕੋ ਜਾਣੈ ਦੁਬਿਧਾ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Gur parsāḏ vasai man ā▫e.  Ŧā ko jāṇai ḏubiḏẖā jā▫e. ||1|| rahā▫o.

 

IT (aaey) comes (vasai) to abide (man-i) in the mind (parsaad-i) with grace/guidance of, (gur) the guru, i.e. when the guru enlightens the mind; (ta) then (ko) someone (jaanai) understands IT’s worth and (dubidhaa) duality/doubt (jaaey) leaves, i.e. one realizes that there is none other like IT. 1.

(Rahaau) pause and reflect on this.

 

ਆਪਿ ਸਰਾਫੁ ਕਸਵਟੀ ਲਾਏ ॥ ਆਪੇ ਪਰਖੇ ਆਪਿ ਚਲਾਏ ॥ ਆਪੇ ਤੋਲੇ ਪੂਰਾ ਹੋਇ ॥ ਆਪੇ ਜਾਣੈ ਏਕੋ ਸੋਇ ॥੨॥

Āp sarāf kasvatī lā▫e.  Āpe parkẖe āp cẖalā▫e.  Āpe ṯole pūrā ho▫e.  Āpe jāṇai eko so▫e. ||2||

 

The Almighty is (aap-i) IT-self like (saraaf-u) the jeweler – and appraiser – who (laaey = puts) rubs on (kasvatti) the touchstone to test the purity of gold.

God (aapey) IT-self (parkhey) tests and (aap-i) IT-self (chalaaey) accepts.

Only when IT-self (toley) weighs – against ITself – that (poora = perfect) the correct weighment (hoey) is done, i.e. the Almighty alone is equal to IT-self; (soey = that) IT (eyko) alone (jaanai) knows (aapey = itself) IT’s worth. 3.

 

ਮਾਇਆ ਕਾ ਰੂਪੁ ਸਭੁ ਤਿਸ ਤੇ ਹੋਇ ॥ ਜਿਸ ਨੋ ਮੇਲੇ ਸੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜਿਸ ਨੋ ਲਾਏ ਲਗੈ ਤਿਸੁ ਆਇ ॥ ਸਭੁ ਸਚੁ ਦਿਖਾਲੇ ਤਾ ਸਚਿ ਸਮਾਇ ॥੩॥

Mā▫i▫ā kā rūp sabẖ ṯis ṯe ho▫e.  Jis no mele so nirmal ho▫e.  Jis no lā▫e lagai ṯis ā▫e.  Sabẖ sacẖ ḏikẖāle ṯā sacẖ samā▫e. ||3||

 

(Roop-u) shape of (sabh-u) all (maaiaa) the world-play – which detracts from God – (hoey) is created (tey) by (tis) IT; one (jis no) whom IT (meyley) leads to IT-self, i.e. one who is aware of Divine virtues and commands, (s-u) that person (hoey) becomes (nirmal-u = clean) free of vices and remembers the Almighty.

But only one (jis no) whom IT (laaey) attaches, that person (aaey-i) comes and (lagai) attaches to (tis-u) IT.

When IT (dikhaaley) shows (sach-u) the Almighty is in (sabh-u) everything, (ta) then s/he (samaaey) is absorbed (sach-i) in the Eternal. 3

 

ਆਪੇ ਲਿਵ ਧਾਤੁ ਹੈ ਆਪੇ ॥ ਆਪਿ ਬੁਝਾਏ ਆਪੇ ਜਾਪੇ ॥ ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥ ਨਾਨਕ ਆਖਿ ਸੁਣਾਏ ਆਪੇ ॥੪॥੨॥

Āpe liv ḏẖāṯ hai āpe.  Āp bujẖā▫e āpe jape.  Āpe saṯgur sabaḏ hai āpe.  Nānak ākẖ suṇā▫e āpe. ||4||2||

 

The Almighty is (aapey) IT-self (liv) the focus and (dhaat-u = wandering) lack of it; IT-self (bujhaaey) gives the understanding – of Divine virtues and commands – and IT-self (jaap-e) remembers to live by them.

Is IT-self (satigur-u) the true guru and IT-self (sabad-u = word) the teaching; and IT-self (aakh-i sunaaey = tells) imparts the teaching, says third Nanak. 4. 2.

Message: The Almighty being present in everyone acts through them causing things to be done as IT wills.

 

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Note: The third Guru’s message in this Shabad is that we are created and sustained by the Almighty and should ever remember that. One should sincerely obey the Master, not making a display of it.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਸਾਹਿਬ ਤੇ ਸੇਵਕੁ ਸੇਵ ਸਾਹਿਬ ਤੇ ਕਿਆ ਕੋ ਕਹੈ ਬਹਾਨਾ ॥ ਐਸਾ ਇਕੁ ਤੇਰਾ ਖੇਲੁ ਬਨਿਆ ਹੈ ਸਭ ਮਹਿ ਏਕੁ ਸਮਾਨਾ ॥੧॥

Bilāval mėhlā 3.  Sāhib ṯe sevak sev sāhib ṯe ki▫ā ko kahai bahānā.  Aisā ik ṯerā kẖel bani▫ā hai sabẖ mėh ek samānā. ||1||

 

Composition of the third Guru in Raga Bilaaval: (Seyvak-u) a servant/creature is created (t-e) by (sahib) the Master and is assigned (seyv = service) his/her role by the Master; (kiaa = what?) let not (ko) anyone (karey) make (bahaana) pretention that s/he has become a devotee without Divine motivation.

 O Almighty, (teyra) Your (ik-u = one) unique (kheyl-u) play has (baniaa = made) been created (aisa) such that You (eyk-u) alone (samaana) are present (mah-i) in (sabh) all, i.e. the Almighty motivates everyone from within. 1.

 

ਸਤਿਗੁਰਿ ਪਰਚੈ ਹਰਿ ਨਾਮਿ ਸਮਾਨਾ ॥ ਜਿਸੁ ਕਰਮੁ ਹੋਵੈ ਸੋ ਸਤਿਗੁਰੁ ਪਾਏ ਅਨਦਿਨੁ ਲਾਗੈ ਸਹਜ ਧਿਆਨਾ ॥੧॥ ਰਹਾਉ ॥

Saṯgur parcẖai har nām samānā.  Jis karam hovai so saṯgur pā▫e an▫ḏin lāgai sahj ḏẖi▫ānā. ||1|| rahā▫o.

 

When one (parchai = knows) gets awareness (satigur-i) from the true guru, s/he (samaana = is absorbed) lives (naam-i = by Naam) by commands of (har-i) the Almighty.

Only (so) that person (paaey) finds (satigur-u) the true guru on (jis-u) whom (karam-u) Divine grace (hovai) is bestowed; s/he (andin-u = everyday) ever (laagai) maintains (sahj) steadfast (dhiaana) attention – on Divine commands. 1.

(Rahaau) pause and reflect on this.

 

ਕਿਆ ਕੋਈ ਤੇਰੀ ਸੇਵਾ ਕਰੇ ਕਿਆ ਕੋ ਕਰੇ ਅਭਿਮਾਨਾ ॥ ਜਬ ਅਪੁਨੀ ਜੋਤਿ ਖਿੰਚਹਿ ਤੂ ਸੁਆਮੀ ਤਬ ਕੋਈ ਕਰਉ ਦਿਖਾ ਵਖਿਆਨਾ ॥੨॥

Ki▫ā ko▫ī ṯerī sevā kare ki▫ā ko kare abẖimānā.  Jab apunī joṯ kẖincẖėh ṯū su▫āmī ṯab ko▫ī kara▫o ḏikẖā vakẖi▫ānā. ||2||

 

O Almighty, (kiaa) what (seyva) service (teyri) of Yours can (koee) anyone, i.e. what devotion can anyone have, and (karey = do, abhimaana = pride) display to the world?

O (suaami) Master, (jab) when You (khinchah-i = pull) withdraw (apuni = own) Your (jot-i = light) Spirit – the life given by You – (tab) then let (koee) anyone (dikhaa) show and (vakhiaana) say – that s/he is a devotee, i.e. a creature can do nothing without Divine will. 2.

                                                                               

ਆਪੇ ਗੁਰੁ ਚੇਲਾ ਹੈ ਆਪੇ ਆਪੇ ਗੁਣੀ ਨਿਧਾਨਾ ॥ ਜਿਉ ਆਪਿ ਚਲਾਏ ਤਿਵੈ ਕੋਈ ਚਾਲੈ ਜਿਉ ਹਰਿ ਭਾਵੈ ਭਗਵਾਨਾ ॥੩॥

Āpe gur cẖelā hai āpe āpe guṇī niḏẖānā.  Ji▫o āp cẖalā▫e ṯivai ko▫ī cẖālai ji▫o har bẖāvai bẖagvānā. ||3||

 

O my mind, understand: The Almighty is (aapey) IT-self (gur-u) the guru, (cheyla) the disciple as well as (nidhaana) the treasure (guni) of virtues, i.e. the Almighty gives commands and motivates the creature to act and has the wisdom for that.

(Jio) the way (aap-i = self) IT (chalaaey = cause to move) motivates, (tivai) that way (koi) someone (chaalai = moves) acts, (jio) as (bhaavai) is the will (bhgvaana) of the Almighty. 3.

 

ਕਹਤ ਨਾਨਕੁ ਤੂ ਸਾਚਾ ਸਾਹਿਬੁ ਕਉਣੁ ਜਾਣੈ ਤੇਰੇ ਕਾਮਾਂ ॥ ਇਕਨਾ ਘਰ ਮਹਿ ਦੇ ਵਡਿਆਈ ਇਕਿ ਭਰਮਿ ਭਵਹਿ ਅਭਿਮਾਨਾ ॥੪॥੩॥

Kahaṯ Nānak ṯū sācẖā sāhib ka▫uṇ jāṇai ṯere kāmāʼn.  Iknā gẖar mėh ḏe vadi▫ā▫ī ik bẖaram bẖavėh abẖimānā. ||4||3||

 

(Kahat) says third Nanak: O Almighty, (too) You are (saachaa) the Eternal (sahib-u) Master – the creatures come and go – (kaun-u = who?) no one can (jaanai) know (teyrey) Your (kaamaa-n = work) play.

You (dey) give awareness of (vaddiaaee = glory) Your virtues (ghar-i = in house) in minds (ikna) of some – and they merge in You – but (ik-i) some (bharam-i) deluded by (abhimaana) vanity (bhavah-i = wander) do not merge in You, but remain in cycles of births and deaths. 4. 3.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਪੂਰਾ ਥਾਟੁ ਬਣਾਇਆ ਪੂਰੈ ਵੇਖਹੁ ਏਕ ਸਮਾਨਾ ॥ ਇਸੁ ਪਰਪੰਚ ਮਹਿ ਸਾਚੇ ਨਾਮ ਕੀ ਵਡਿਆਈ ਮਤੁ ਕੋ ਧਰਹੁ ਗੁਮਾਨਾ ॥੧॥

Bilāval mėhlā 3.  Pūrā thāt baṇā▫i▫ā pūrai vekẖhu ek samānā.  Is parpancẖ mėh sācẖe nām kī vadi▫ā▫ī maṯ ko ḏẖarahu gumānā. ||1||

 

Composition of the third Guru in Raga Bilaaval: (Poorai) the perfect Master (banaaiaa) has created (poora) the whole (thatt-u = form) universe; we should (veykhah-u) see (ek) the One (samaana) pervading in it.

(Mah-i) in (is-u) this (parpanch = creation of five elements) universe is (vaddiaaee) glory of Naam of (saachey) the Eternal, i.e. the whole universe functions according to Divine commands; (mat-u = do not) let not (ko) anyone (dharah-u) have (gumaana) ego, i.e. we should shed ego and be in obedience to Divine commands. 1.

                             

ਸਤਿਗੁਰ ਕੀ ਜਿਸ ਨੋ ਮਤਿ ਆਵੈ ਸੋ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਨਾ ॥ ਇਹ ਬਾਣੀ ਜੋ ਜੀਅਹੁ ਜਾਣੈ ਤਿਸੁ ਅੰਤਰਿ ਰਵੈ ਹਰਿ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Saṯgur kī jis no maṯ āvai so saṯgur māhi samānā.  Ih baṇī jo jī▫ahu jāṇai ṯis anṯar ravai har nāmā. ||1|| rahā▫o.

 

One (jis no) to whom (mat-i) counsel (ki) of (satigur) the true guru (aavai) comes, i.e. one who understands teachings of the guru, (so) that person (samaana) is absorbed (maah-i) in the true guru, i.e. follows him in life.

One (jo) who (jaanai = knows) listens to (ih = this) the guru’s (baani) words, (jeeah-u = from within) with devotion, (tis-u) that person (ravai) remembers (antar-i) within – and lives by – (naama) virtues and commands of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਚਹੁ ਜੁਗਾ ਕਾ ਹੁਣਿ ਨਿਬੇੜਾ ਨਰ ਮਨੁਖਾ ਨੋ ਏਕੁ ਨਿਧਾਨਾ ॥ ਜਤੁ ਸੰਜਮ ਤੀਰਥ ਓਨਾ ਜੁਗਾ ਕਾ ਧਰਮੁ ਹੈ ਕਲਿ ਮਹਿ ਕੀਰਤਿ ਹਰਿ ਨਾਮਾ ॥੨॥

Cẖahu jugā kā huṇ nibeṛā nar manukẖā no ek niḏẖānā.  Jaṯ sanjam ṯirath onā jugā kā ḏẖaram hai kal mėh kīraṯ har nāmā. ||2||

 

After having studied the practices in the four ages – Satjug, Tr-eta Jug, Duapar Jug and Kaliyug – (hun-i = now) this is (nibeyrra) the conclusion; there is only (eyk-u) one (nidhaana = treasure) guide for (nar manukhaa) the human beings in each age.

Whereas (jat-u) celibacy, (sanjam) control of senses and (teerath = pilgrimages) rituals are (dharam-u) practices of (ona) those three (jugaa) ages, (mah-i) in (kal-i) in Kalijug it is (keerat-i) praising and practice of (naamaa) virtues and commands of (har-i) the Almighty. 2.

 

ਜੁਗਿ ਜੁਗਿ ਆਪੋ ਆਪਣਾ ਧਰਮੁ ਹੈ ਸੋਧਿ ਦੇਖਹੁ ਬੇਦ ਪੁਰਾਨਾ ॥ ਗੁਰਮੁਖਿ ਜਿਨੀ ਧਿਆਇਆ ਹਰਿ ਹਰਿ ਜਗਿ ਤੇ ਪੂਰੇ ਪਰਵਾਨਾ ॥੩॥

Jug jug āpo āpṇā ḏẖaram hai soḏẖ ḏekẖhu beḏ purānā. Gurmukẖ jinī ḏẖi▫ā▫i▫ā har har jag ṯe pūre parvānā. ||3||

 

(Jug-i jug-i = age to age) every age has (aapo aapna) its own (dharam-u) practice; you can (sodh-i) study (beyd = Vedas, puraan Puraanas) the scriptures and (deykhah-u) see.

But now (jag-i) in this world, those (jini) who (dhiaaiaa) pay attention to Naam of the Almighty (gurmukh-i) with the guru’s guidance, (tey) they are (poorey) perfect, i.e. carry out their allotted roles, and (parvaana) are approved by the Almighty – for union.  3.

 

ਕਹਤ ਨਾਨਕੁ ਸਚੇ ਸਿਉ ਪ੍ਰੀਤਿ ਲਾਏ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨਾ ॥ ਕਹਤ ਸੁਣਤ ਸਭੇ ਸੁਖ ਪਾਵਹਿ ਮਾਨਤ ਪਾਹਿ ਨਿਧਾਨਾ ॥੪॥੪॥

Kahaṯ Nānak sacẖe si▫o parīṯ lā▫e cẖūkai man abẖimānā.  Kahaṯ suṇaṯ sabẖe sukẖ pāvahi mānaṯ pāhi niḏẖānā. ||4||4||

 

(Kahat) says third Nanak: One who (laaey) develops (preet-i) affection (siau) for (sachey) the Eternal, his/her (abhimaana) vanity (chookai) ends – and s/he lives by Naam and not ego.

(Sabhey) all those who (sunat) listen to and (kahat = utter) praise Naam, (paavah-i) attain (sukh) comfort; those who (maanat) obey, (paah-i) obtain (nidhaana) the treasure of Naam, i.e. find the Almighty within and unite with IT at the end. 4. 4.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰੀਤਿ ਜਿਸ ਨੋ ਆਪੇ ਲਾਏ ॥ ਤਿਤੁ ਘਰਿ ਬਿਲਾਵਲੁ ਗੁਰ ਸਬਦਿ ਸੁਹਾਏ ॥ ਮੰਗਲੁ ਨਾਰੀ ਗਾਵਹਿ ਆਏ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥੧॥
Bilāval mėhlā 3.  Gurmukẖ parīṯ jis no āpe lā▫e.  Ŧiṯ gẖar bilāval gur sabaḏ suhā▫e.  Mangal nārī gāvahi ā▫e.  Mil parīṯam saḏā sukẖ pā▫e. ||1||

 

Composition of the third Guru in Raga Bilaaval:  One (jis no) in whom (aapey = self) the Almighty (laaey) creates (preet-i) affection (gurmukh-i) for the guru’s teachings;

In (tit-u) that person’s (ghar-i = house) mind the Almighty (suhaaey = looks good) manifests (sabad-i) through teachings of the guru, and (bilaaval-u) music of joy plays, i.e. s/he feels happy.

When the Almighty-husband (aaey = comes) is found within, (naari = woman) the soul-wife is (mangal-u) joyful. With (preetam) the Beloved (mil-i = meeting) with her, s/he (sadaa) ever (paaey = finds) enjoys (sukh-u) peace and happiness. 1.

 

ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਹਰਿ ਜਨ ਕਉ ਮਿਲਿਆ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਹਜਿ ਸੁਭਾਏ ॥੧॥ ਰਹਾਉ ॥

Ha▫o ṯin balihārai jinĥ har man vasā▫e.  Har jan ka▫o mili▫ā sukẖ pā▫ī▫ai har guṇ gāvai sahj subẖā▫e. ||1|| rahā▫o.

 

(Hau) I (balihaarai = am sacrifice) adore (tin) those (jinh) who (vasaaey = cause to abide) keep virtues and commands of (har-i) the Almighty in mind.

 (Sahj-i subhaaey) it is the nature/practice of (jan = servants) seekers of (har-i) the Almighty to (gaavai = sing) praise and emulate (gun) virtues of (har-i) the Almighty; (sukh-u) peace (paaeeai = attained) is experienced (miliaa) by meeting (kau) with them – and following their example. 1.

(Rahaau) pause and reflect on this.

 

ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਤੇਰੈ ਚਾਏ ॥ ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਏ ॥ ਆਪੇ ਸੋਭਾ ਸਦ ਹੀ ਪਾਏ ॥ ਗੁਰਮੁਖਿ ਮੇਲੈ ਮੇਲਿ ਮਿਲਾਏ ॥੨॥

Saḏā rang rāṯe ṯerai cẖā▫e.  Har jī▫o āp vasai man ā▫e.  Āpe sobẖā saḏ hī pā▫e.  Gurmukẖ melai mel milā▫e. ||2||

 

Those who are (sadaa) ever (raatey) imbued with (chaaey) longing (teyrai = your) for You – to find You; You (jeeo) the revered (har-i) Almighty (aaey) come and (vasai) abide in their (man-i) minds.

(Aapey = self) IT (sad hi) forever (paaey = puts) bestows (sobha) glory on them.

IT (meyl-i = cause to meet) leads them to the guru who (milaaey) leads to the Almighty; those who (gurmukh-i) live by guru’s teachings, IT (meylai) unites with IT-self. 2.

 

ਗੁਰਮੁਖਿ ਰਾਤੇ ਸਬਦਿ ਰੰਗਾਏ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਰੰਗਿ ਚਲੂਲੈ ਹਰਿ ਰਸਿ ਭਾਏ ॥ ਇਹੁ ਰੰਗੁ ਕਦੇ ਨ ਉਤਰੈ ਸਾਚਿ ਸਮਾਏ ॥੩॥

Gurmukẖ rāṯe sabaḏ rangā▫e.  Nij gẖar vāsā har guṇ gā▫e.  Rang cẖalūlai har ras bẖā▫e.  Ih rang kaḏe na uṯrai sācẖ samā▫e. ||3||

 

(Gurmukh-i) those who follow the guru (raatey) are imbued with love of the Master; they are (rangaaey) imbued (sabad-i) through teachings of the guru; they (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty and obtain (vaasa) abode in (nij ghar-i) in own home, i.e. attain steadiness of mind with no distractions.

(Rang-i) dyed in (chaloolai) deep red color – epitome of love, they (bhaaey) love (har-i) Divine (ras-i) elixir, i.e. love to live by Divine virtues and commands. (Ih-u) this (rang-u) love (kadey na) never (utrai) wears off as they (samaaey) are absorbed (saach-i) in the Eternal. 3.

 

ਅੰਤਰਿ ਸਬਦੁ ਮਿਟਿਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ॥ ਸਤਿਗੁਰ ਗਿਆਨੁ ਮਿਲਿਆ ਪ੍ਰੀਤਮੁ ਮੇਰਾ ॥ ਜੋ ਸਚਿ ਰਾਤੇ ਤਿਨ ਬਹੁੜਿ ਨ ਫੇਰਾ ॥ ਨਾਨਕ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ਪੂਰਾ ਗੁਰੁ ਮੇਰਾ ॥੪॥੫॥

Anṯar sabaḏ miti▫ā agi▫ān anḏẖerā.  Saṯgur gi▫ān mili▫ā parīṯam merā.          Jo sacẖ rāṯe ṯin bahuṛ na ferā.  Nānak nām driṛ▫ā▫e pūrā gur merā. ||4||5||

 

With (sabad-u) teachings of the guru, (andheyra) darkness of (agiaan-u) ignorance (mittiaa = erased) is dispelled (antar-i = within) from the mind.

I (miliaa) found (meyra) my (preetam-u) Beloved through (giaan-u) awareness imparted by (satigur) the true guru.

(Jo) those who (raatey) are imbued with love of Naam of (sach-i) of the Eternal, for (tin) them there is no (pheyra = return) birth (bahurr-i) again.

(Meyra) my (poora) perfect guru (drirraaey) creates firm commitment to living by Naam or Divine virtues and commands, says third Nanak. 4. 5.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਵਡਿਆਈ ਪਾਈ ॥ ਅਚਿੰਤ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਈ ॥ ਹਉਮੈ ਮਾਇਆ ਸਬਦਿ ਜਲਾਈ ॥ ਦਰਿ ਸਾਚੈ ਗੁਰ ਤੇ ਸੋਭਾ ਪਾਈ ॥੧॥

Bilāval mėhlā 3.  Pūre gur ṯe vadi▫ā▫ī pā▫ī.  Acẖinṯ nām vasi▫ā man ā▫ī.  Ha▫umai mā▫i▫ā sabaḏ jalā▫ī.  Ḏar sācẖai gur ṯe sobẖā pā▫ī. ||1||

 

Composition of the third Guru in Raga Bilaaval: One who receives awareness of (vaddiaaee = greatness) virtues of the Almighty, (naam-u) Divine virtues (aaee) come to (vasiaa) abide in his/her (achint = without thinking) subconscious (man-i) mind, i.e. s/he lives by Naam naturally.

(Haumai) ego and attachment to (maaiaa) the world-play (jalaaee = burnt) are banished (sabad-i = word) by the guru’s teachings; s/he (paaee) receives (sobha = glory) approval (dar-i) in the court (saachai) of the Eternal. 1

 

ਜਗਦੀਸ ਸੇਵਉ ਮੈ ਅਵਰੁ ਨ ਕਾਜਾ ॥ ਅਨਦਿਨੁ ਅਨਦੁ ਹੋਵੈ ਮਨਿ ਮੇਰੈ ਗੁਰਮੁਖਿ ਮਾਗਉ ਤੇਰਾ ਨਾਮੁ ਨਿਵਾਜਾ ॥੧॥ ਰਹਾਉ ॥

Jagḏīs seva▫o mai avar na kājā.  An▫ḏin anaḏ hovai man merai gurmukẖ māga▫o ṯerā nām nivājā. ||1|| rahā▫o.

 

(Mai) I (seyvau = serve) live in obedience to commands of the Almighty, (jagdees) the Master of the world, and do no (avar-u) other (kaaja = work) things – like rituals or idol-worship.

I (gurmukh-i) follow the guru and (maagau) ask for awareness of (t-era) Your Naam which (nivaaja) brings honor; and I (andin-u) ever (hovai = happens) experience (anad-u/anand) bliss (man-i) in the mind. 1.

(Rahaau) pause and reflect on this.

 

ਮਨ ਕੀ ਪਰਤੀਤਿ ਮਨ ਤੇ ਪਾਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸਬਦਿ ਬੁਝਾਈ ॥ ਜੀਵਣ ਮਰਣੁ ਕੋ ਸਮਸਰਿ ਵੇਖੈ ॥ ਬਹੁੜਿ ਨ ਮਰੈ ਨਾ ਜਮੁ ਪੇਖੈ ॥੨॥

Man kī parṯīṯ man ṯe pā▫ī.  Pūre gur ṯe sabaḏ bujẖā▫ī.  Jīvaṇ maraṇ ko samsar vekẖai.  Bahuṛ na marai nā jam pekẖai. ||2||

 

(Parteet-i) faith (ki) of (man) the mind (paaee) is obtained (tey) from the mind itself, i.e. from Naam within; it is (bujhaaee) understood (tey) from (poorey) the perfect guru’s (sabad-i = words) teachings.

(Ko) someone who (veykhai = sees) considers (jeevan) life and (maran-u) death (samsar-i) alike, i.e. submits to Divine will, (Jam) the agent of Divine justice does not (peykhai) eye him/her and s/he is not born to (marai) die (bahurr-i) again. 2.

 

ਘਰ ਹੀ ਮਹਿ ਸਭਿ ਕੋਟ ਨਿਧਾਨ ॥ ਸਤਿਗੁਰਿ ਦਿਖਾਏ ਗਇਆ ਅਭਿਮਾਨੁ ॥ ਸਦ ਹੀ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨ ॥ ਅਨਦਿਨੁ ਗਾਵੈ ਏਕੋ ਨਾਮ ॥੩॥

Gẖar hī mėh sabẖ kot niḏẖān.  Saṯgur ḏikẖā▫e ga▫i▫ā abẖimān. Saḏ hī lāgā sahj ḏẖi▫ān.  An▫ḏin gāvai eko nām. ||3||

 

(Sabh-i) all (kott) forts and (nidhaan= treasures) Divine virtues are (mah-i) in (ghar-i hi = in house itself) in the mind itself; when (satigur-i) the true guru (dikhaaey) show these then (abhimaan-u) pride (gaiaa) leaves, i.e. when one becomes aware of Divine virtues and commands, then s/he does not boast of one’s own capabilities but seeks Divine protection.

S/he (sad hi) forever (laaga) stays (dhiaan) attentive to Divine commands (sahaj-i) with poise, i.e. does not waver; and (andin-u) ever (gaavai = sings) praises and emulates Naam of (eko) the One Master. 3.

 

ਇਸੁ ਜੁਗ ਮਹਿ ਵਡਿਆਈ ਪਾਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਧਿਆਈ ॥ ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥ ਸਦਾ ਸੁਖਦਾਤਾ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥੪॥

Is jug mėh vadi▫ā▫ī pā▫ī.  Pūre gur ṯe nām ḏẖi▫ā▫ī.  Jah ḏekẖā ṯah rahi▫ā samā▫ī.  Saḏā sukẖ▫ḏāṯa kīmaṯ nahī pā▫ī. ||4||

 

(Vaddiaaee) glory (mah-i) in (is-u) this (jug) world (paaee) is obtained by one who receives awareness of Naam (tey) from (poorey) the perfect guru and (dhiaaee) pays attention to it, i.e. uses it as guide in life.

Now (jah) wherever one (deykha) looks one finds the Almighty (rahiaa samaaee) pervading; IT is (sadaa) ever (sukhdaataa) the source of comfort/happiness; IT’s (keemat-i) worth cannot (paaee = put) be estimated. 4.

 

ਪੂਰੈ ਭਾਗਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦਿਖਾਇਆ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਅਤਿ ਮੀਠਾ ਲਾਇਆ ॥ ਨਾਨਕ ਤ੍ਰਿਸਨ ਬੁਝੀ ਮਨਿ ਤਨਿ ਸੁਖੁ ਪਾਇਆ ॥੫॥੬॥੪॥੬॥੧੦॥

Pūrai bẖāg gur pūrā pā▫i▫ā.  Anṯar nām niḏẖān ḏikẖā▫i▫ā.  Gur kā sabaḏ aṯ mīṯẖā lā▫i▫ā.  Nānak ṯarisan bujẖī man ṯan sukẖ pā▫i▫ā. ||5||6||4||6||10||

 

It is (bhaag-i) with good fortune based on past deeds that (poora) the perfect guru is (paaiaa) found; and he (dikhaaiaa) shows (nidhaan-u) the treasure of Namm (antar-i) within.

One who (laaiaa = caused to feel) finds (sabad-u = word) teachings of the guru (at-i = very) totally (meetthaa = sweet) agreeable and puts them to practice, his/her fire of (trisan = craving) desires (bujhee) is extinguished; s/he (paaiaa) attains (sukh-u) peace (man-i) in mind and (tan-i) in body, i.e. in the whole being, says third Nanak. 5. 6. 4. 6. 10.