SGGS pp 795-96, Bilaaval M: 1, Shabads 1-4.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Rāg bilāval mėhlā 1 cẖa▫upḏe gẖar 1.

Invoking the ONE, all-pervasive (karta purakh-u) Creator of all universes, (sat-i) with eternal (naam-u) virtues: (nirbhau = beyond fear, is not answerable to anyone) does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha-n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

Compositions (mahla 1) of the first Guru (chaupadey) of four stanzas each in Raag Bilaaval, (ghar-u 1) to be sung to the first beat.

ਤੂ ਸੁਲਤਾਨੁ ਕਹਾ ਹਉ ਮੀਆ ਤੇਰੀ ਕਵਨ ਵਡਾਈ ॥ ਜੋ ਤੂ ਦੇਹਿ ਸੁ ਕਹਾ ਸੁਆਮੀ ਮੈ ਮੂਰਖ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥

Ŧū sulṯān kahā ha▫o mī▫ā ṯerī kavan vadā▫ī.  Jo ṯū ḏėh so kahā su▫āmī mai mūrakẖ kahaṇ na jā▫ī. ||1||

O Almighty, (too) You are (sultaan-u) the sovereign King but I (kahaa) call You (meeaa) a local leader; (kavan) where is, i.e. this is no (vadaaee) glorification (teyri) of Yours, i.e. You are Omnipresent, Omnipotent and Omniscient but I describe You like a person.

(Mai) I am (moorakh = foolish) ignorant and (na jaaee) cannot (kahan-u) say anything on my own; (jo) whatever understanding (too) You (deyh-i) give, I (kahaa) say (su) that. 1.

ਤੇਰੇ ਗੁਣ ਗਾਵਾ ਦੇਹਿ ਬੁਝਾਈ ॥ ਜੈਸੇ ਸਚ ਮਹਿ ਰਹਉ ਰਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧere guṇ gāvā ḏėh bujẖā▫ī.  Jaise sacẖ mėh raha▫o rajā▫ī. ||1|| rahā▫o.

Please (deyh-i) give (bujhaaee) awareness of (teyrey) Your (gun) virtues to (gaava = sing) praise/acknowledge and emulate them.

(Jaisey) so that I (rahau) remain (mah-i) in (rajaaee) Divine will of You, (sach) the Eternal Master, i.e. ever be in obedience to You. 1.

(Rahaau) pause and reflect on this.

ਜੋ ਕਿਛੁ ਹੋਆ ਸਭੁ ਕਿਛੁ ਤੁਝ ਤੇ ਤੇਰੀ ਸਭ ਅਸਨਾਈ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬ ਮੈ ਅੰਧੁਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥੨॥

Jo kicẖẖ ho▫ā sabẖ kicẖẖ ṯujẖ ṯe ṯerī sabẖ asnā▫ī.  Ŧerā anṯ na jāṇā mere sāhib mai anḏẖule ki▫ā cẖaṯurā▫ī. ||2||

(Jo) whatever (hoaa = has come to be) exists, (sabh-u kichh-u) everything has been created (tey) from (tujh) You; so (sabh) everything is (teyri = your, asnaai = knowledge) known to You.

(Meyrey) my (sahib) Master, I do not (jaana) know (teyra) Your (ant-u = extent) expanse and powers; (kiaa) what (chaturaaee) cleverness can (mai) I, (andhuley = blind) an ignorant person have – to show that I know about You. 2.

ਕਿਆ ਹਉ ਕਥੀ ਕਥੇ ਕਥਿ ਦੇਖਾ ਮੈ ਅਕਥੁ ਨ ਕਥਨਾ ਜਾਈ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਆਖਾ ਤਿਲੁ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥

Ki▫ā ha▫o kathī kathe kath ḏekẖā mai akath na kathnā jā▫ī.  Jo ṯuḏẖ bẖāvai so▫ī ākẖā ṯil ṯerī vadi▫ā▫ī. ||3||

(Kiaa) what can (hau) I (kathi) say; I have tried (kathey kath-i) to describe, but (deykha = seen) found that You are (akath-u) beyond description and (na jaaee) cannot (kathna) be described.

(Jo) whatever (bhaavai) pleases (tudh-u) You, i.e. whatever awareness You give, I (aakhaa) say (soee) that (til-u = equal to sesame seed) bit of (teyri) Your (vaddiaaee) praise. 3.

ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥ ਭਗਤਿ ਹੀਣੁ ਨਾਨਕੁ ਜੇ ਹੋਇਗਾ ਤਾ ਖਸਮੈ ਨਾਉ ਨ ਜਾਈ ॥ ੪॥੧॥

Ėṯe kūkar ha▫o begānā bẖa▫ukā is ṯan ṯā▫ī.  Bẖagaṯ hīṇ Nānak je ho▫igā ṯā kẖasmai nā▫o na jā▫ī. ||4||1||

(Hau) I (beygaana/beygiaana) am unaware of Your virtues; I am one of (eytey = as many) the numerous (kookar-i) dogs which (bhaukaa) bark (taaee) for (is-u) this (tan) body, i.e. I display devotion to You but that is only a pretence for self-interest.

However (jey) if Nanak, a creature, (hoeygaa = shall be) is (heen-u) bereft of (bhagat-i) devotion, even (ta) then (naau = name) reputation (khasmai) of the Master cannot (jaaee = go) be tarnished, i.e. You will surely save my honour as I am Yours. 4. 1.

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Note: In this Shabad, Guru Nanak says all rituals are futile. The right spiritual path is to cleanse the mind of other ideas and accept that what naturally happens is right for the creatures. We should accept Divine will happily. That brings peace.

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮਨੁ ਮੰਦਰੁ ਤਨੁ ਵੇਸ ਕਲੰਦਰੁ ਘਟ ਹੀ ਤੀਰਥਿ ਨਾਵਾ ॥ ਏਕੁ ਸਬਦੁ ਮੇਰੈ ਪ੍ਰਾਨਿ ਬਸਤੁ ਹੈ ਬਾਹੁੜਿ ਜਨਮਿ ਨ ਆਵਾ ॥੧॥

Bilāval mėhlā 1.  Man manḏar ṯan ves kalanḏar gẖat hī ṯirath nāvā.  Ėk sabaḏ merai parān basaṯ hai bāhuṛ janam na āvā. ||1||

Composition of the first Guru in Raga Bilaaval. I do not engage in rituals of bathing at pilgrimages or idol worship. My (man-u) mind is (mandar-u) the temple and (tan-u) body is (veys) garb of (kalandar-u) a mendicant; I (naava) bathe (teerath-i) at the pilgrim centre of (ghatt = body, hi = itself) the mind itself – contemplating and emulating Divine virtues is my way of worship and cleansing the inner-self.

(Sabad-u = word) command of (eyk-u) the One Master (basat-u) dwells in, i.e. is the guide for, (meyrey) my (praan-i) life; I shall not (aava) come (janma-i) to take birth (baahurr-i) again – but shall be united with the Creator.

ਮਨੁ ਬੇਧਿਆ ਦਇਆਲ ਸੇਤੀ ਮੇਰੀ ਮਾਈ ॥ ਕਉਣੁ ਜਾਣੈ ਪੀਰ ਪਰਾਈ ॥ ਹਮ ਨਾਹੀ ਚਿੰਤ ਪਰਾਈ ॥੧॥ ਰਹਾਉ ॥

Man beḏẖi▫ā ḏa▫i▫āl seṯī merī mā▫ī.  Ka▫uṇ jāṇai pīr parā▫ī.  Ham nāhī cẖinṯ parā▫ī. ||1|| rahā▫o.

O (meyri) my (maaee) mother, my (man-u) mind is (beydhiaa = pierced) deeply in love (seyti) with (daiaal) the compassionate Almighty; (kaun-u = who?) no one (jaanai = know) cares for (peer = pain) state of mind (paraaee) of others – except the Creator; (ham) I (naahi) do not (chint) think about (paraaee) others – my focus is the Almighty. 1.

(Rahaau) pause and reflect on this.

ਅਗਮ ਅਗੋਚਰ ਅਲਖ ਅਪਾਰਾ ਚਿੰਤਾ ਕਰਹੁ ਹਮਾਰੀ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਿਪੁਰਿ ਲੀਣਾ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੨॥

Agam agocẖar alakẖ apārā cẖinṯā karahu hamārī.  Jal thal mahī▫al bẖaripur līṇā gẖat gẖat joṯ ṯumĥārī. ||2||

O Almighty, You are (agam) beyond reach and comprehension, (agochar) cannot be perceived by the senses, (alakh) un-manifest and (apaara) Infinite, but You (chinta karh-u = think about) look after (hamaari = ours) all creatures.

You (bharpur-i) fully (leena) pervade (jal-i) in water, (thal-i) in/on land, (maheeal-i) in space; (tumhaari) Your (jot-i = light) Spirit is present in (ghatt-i ghatt-i) every-body/mind. 2

ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥

Sikẖ maṯ sabẖ buḏẖ ṯumĥārī manḏir cẖẖāvā ṯere.  Ŧujẖ bin avar na jāṇā mere sāhibā guṇ gāvā niṯ ṯere. ||3||

(Sabh) all (sikh = teaching) guidance, (mat-i) understanding and (budh-i) intellect (tumhaari = yours) are given by You; (mandir) houses and (chhaava) shade/comfort are (teyrey) Yours, i.e. You are my protector.

I do not (jaana = know) look to any (avar-u) one else (bin-u) except (tujh-u) You, (meyrey) my (saahiba) Master, and (nit) ever (gaava = sing) praise (teyrey) Your (gun) virtues, i.e. acknowledge and obey You. 3.

ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸਰਬ ਚਿੰਤ ਤੁਧੁ ਪਾਸੇ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਚੰਗਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸੇ ॥੪॥੨॥

Jī▫a janṯ sabẖ saraṇ ṯumĥārī sarab cẖinṯ ṯuḏẖ pāse.  Jo ṯuḏẖ bẖāvai so▫ī cẖanga ik Nānak kī arḏāse. ||4||2||

(Sabh-i) all (jeea jant) creatures are in (tumhaari) Your (saran-i = sanctuary) care; and (sarab) all (chint- = worries/thoughts) care is (paasey = with) by (tudh-u) You.

This is (ik = one) the only (ardaasey) supplication of Nanak: (Jo) whatever (tudh-u) You (bhaavai = pleases) think fit, (soee) that is (changaa) good for me – please keep me the way You like me to be. 4. 2.

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਆਪੇ ਸਬਦੁ ਆਪੇ ਨੀਸਾਨੁ ॥ ਆਪੇ ਸੁਰਤਾ ਆਪੇ ਜਾਨੁ ॥ ਆਪੇ ਕਰਿ ਕਰਿ ਵੇਖੈ ਤਾਣੁ ॥ ਤੂ ਦਾਤਾ ਨਾਮੁ ਪਰਵਾਣੁ ॥੧॥

Bilāval mėhlā 1.  Āpe sabaḏ āpe nīsān.  Āpe surṯā āpe jān.  Āpe kar kar vekẖai ṯāṇ.  Ŧū ḏāṯā nām parvāṇ. ||1||

Composition of the first Guru in Raga Bilaaval. The Almighty is (aapey) IT-self (sabad-u = word) Hukam or commands and IT-self (neesaan-u) the sign of obedience, i.e. the creature.

IT-self (surta) the listener as well as (jaan-u/giaan = knowledge) the speaker/guide.

IT-self (kar-i kar-i) creates and (veykhai) watches; that is IT’s (taan-u) strength.

O Almighty, (too) You are (daataa = giver) the beneficent Master and Your (naam-u) writ is (parvaan-u = accepted) obeyed by all. 1.

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ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨ ਦੇਉ ॥ ਹਉ ਜਾਚਿਕੁ ਤੂ ਅਲਖ ਅਭੇਉ ॥੧॥ ਰਹਾਉ ॥

Aisā nām niranjan ḏe▫o.  Ha▫o jācẖik ṯū alakẖ abẖe▫o. ||1|| rahā▫o.

(Aisa) such is Naam of (ni-ranjan = unstained) the pristine (deyo) Almighty – as described above.

(Hau) I am (jaachik-u) a beggar and (too) You are the great Master who is (alakh = without sign) unseen and (abheyo) whose mysteries are not known. 1.

(Rahaau) pause and reflect on this.

ਮਾਇਆ ਮੋਹੁ ਧਰਕਟੀ ਨਾਰਿ ॥ ਭੂੰਡੀ ਕਾਮਣਿ ਕਾਮਣਿਆਰਿ ॥ ਰਾਜੁ ਰੂਪੁ ਝੂਠਾ ਦਿਨ ਚਾਰਿ ॥ ਨਾਮੁ ਮਿਲੈ ਚਾਨਣੁ ਅੰਧਿਆਰਿ ॥੨॥

Mā▫i▫ā moh ḏẖarkatī nār.  Bẖūʼndī kāmaṇ kāmaṇi▫ār. Bẖūʼndī kāmaṇ kāmaṇi▫ār. Nām milai cẖānaṇ anḏẖi▫ār. ||2||

One caught in (moh-u) lure of (maiaa) temptations in the world-play is like (dharkatti) an immoral (naar-i) woman; that (kaaman-i) woman (kaamaniaar-i) is caught in desires (bhoonddi) like a wasp – who flies all over and stings people.

One should realize that (raaj-u = rule) authority/status and (roop) physical looks are (jhoottha = false) impermanent and last (chaar-i = for four, din = days) a short while; this (chaanan-u) enlightenment comes (andhiaar-i = dark) to an ignorant mind when awareness of Naam (milai) is received. 2.

ਚਖਿ ਛੋਡੀ ਸਹਸਾ ਨਹੀ ਕੋਇ ॥ ਬਾਪੁ ਦਿਸੈ ਵੇਜਾਤਿ ਨ ਹੋਇ ॥ ਏਕੇ ਕਉ ਨਾਹੀ ਭਉ ਕੋਇ ॥ ਕਰਤਾ ਕਰੇ ਕਰਾਵੈ ਸੋਇ ॥੩॥

Cẖakẖ cẖẖodī sahsā nahī ko▫e.  Bāp ḏisai vejāṯ na ho▫e. Ėke ka▫o nāhī bẖa▫o ko▫e.  Karṯā kare karāvai so▫e. ||3||

I (chakh-i = tasted) experimented – attachment to the temptations – and (chhoddi) left it; I have (nahi = not, koey = any) no (sahsa) doubt – that it is a curse.

One whose (baap-u) father (disai = is seen) is known, cannot (hoey) be called (veyjaat-i) of unknown lineage – similarly You are my Master and I am known as Your servant.

One who belongs to (eykey) the One Master has (naahi = not, koey = any) no (bhau) fear of being on the wrong path; s/he believes that (soey = that) the One (karta) Creator (karey = makes) creates and (karaavai) causes things to happen. 3. 

ਸਬਦਿ ਮੁਏ ਮਨੁ ਮਨ ਤੇ ਮਾਰਿਆ ॥ ਠਾਕਿ ਰਹੇ ਮਨੁ ਸਾਚੈ ਧਾਰਿਆ ॥ ਅਵਰੁ ਨ ਸੂਝੈ ਗੁਰ ਕਉ ਵਾਰਿਆ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਸਤਾਰਿਆ ॥੪॥੩॥

Sabaḏ mu▫e man man ṯe māri▫ā.  Ŧẖāk rahe man sācẖai ḏẖāri▫ā.  Avar na sūjẖai gur ka▫o vāri▫ā.  Nānak nām raṯe nisṯāri▫ā. ||4||3||

Those who (muey) die, i.e. give up ego, and submit (sabad-i) to Divine commands, they (maariaa) kill desires of (man-u) the mind (tey) by (man) the mind, i.e. being conscious of the Almighty.

They (rahey = live) are able (tthaak-i) to restrain (man-u) the mind from distractions and keep (dhaariaa = place) focus on (saachai) the Eternal.

(Avar-u na) none else except the Almighty (soojhai = perceived) is seen by one who (vaariaa = is sacrifice) obeys (gur) the guru – who teaches to Obey the Creator.

Says Nanak: Those (ratey) imbued (naam-i) with Naam, i.e. who live by Divine virtues and commands, (nistaariaa) get across the night, i.e. life – they are not reborn. 4. 3.

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਗੁਰ ਬਚਨੀ ਮਨੁ ਸਹਜ ਧਿਆਨੇ ॥ ਹਰਿ ਕੈ ਰੰਗਿ ਰਤਾ ਮਨੁ ਮਾਨੇ ॥ ਮਨਮੁਖ ਭਰਮਿ ਭੁਲੇ ਬਉਰਾਨੇ ॥ ਹਰਿ ਬਿਨੁ ਕਿਉ ਰਹੀਐ ਗੁਰ ਸਬਦਿ ਪਛਾਨੇ ॥੧॥

Bilāval mėhlā 1.  Gur bacẖnī man sahj ḏẖi▫āne.  Har kai rang raṯā man māne.  Manmukẖ bẖaram bẖule ba▫urāne.  Har bin ki▫o rahī▫ai gur sabaḏ pacẖẖāne. ||1||

Composition of the first Guru in Raga Bilaaval. One who listens to, and follows (bachni) teachings of (gur) the guru, his/her (man-u) mind attains (sahj) poise and (dhiaana) focus – on Naam, or virtues and commands of the Almighty.

S/he is (rataa) imbued (rang-i) with love (kai) of (har-i) the Almighty and his/her (man-u) mind (maaney = accepts) obeys Divine commands.

On the other hand, (manmukh-i = self-willed) one who does not follow the guru, (bhul-e) goes astray (bharam-i) in delusion and (bauraaney = mad) acts mindlessly.

(Kiau = how?) one cannot (raheeai) remain – free of vices – (bin-u) without being aware of commands of (har-i) the Almighty, through (pachhaanai) understanding (sabad-i) the teachings of (gur) the guru. 1.

ਬਿਨੁ ਦਰਸਨ ਕੈਸੇ ਜੀਵਉ ਮੇਰੀ ਮਾਈ ॥ ਹਰਿ ਬਿਨੁ ਜੀਅਰਾ ਰਹਿ ਨ ਸਕੈ ਖਿਨੁ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Bin ḏarsan kaise jīva▫o merī mā▫ī.  Har bin jī▫arā rėh na sakai kẖin saṯgur būjẖ bujẖā▫ī. ||1|| rahā▫o.

O (meyri) my (maaee) mother, I (kaisey = how?) cannot (jeevau = live) overcome vices (bin-u) without (darsan = sight) company/guidance of the guru.

(Jeearaa) the mind (na sakai) cannot (rah-i) remain steady (bin-u) without awareness of virtues and commands of (har-i) the Almighty even (khin) for a moment; this (boojh) awareness (bujhaaee= cause to understand) is imparted (satigur-i) by the true guru. 1.

(Rahaau) pause and reflect on this.

ਮੇਰਾ ਪ੍ਰਭੁ ਬਿਸਰੈ ਹਉ ਮਰਉ ਦੁਖਾਲੀ ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਜਪਉ ਅਪੁਨੇ ਹਰਿ ਭਾਲੀ ॥ ਸਦ ਬੈਰਾਗਨਿ ਹਰਿ ਨਾਮੁ ਨਿਹਾਲੀ ॥ ਅਬ ਜਾਨੇ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਲੀ ॥੨॥

Merā parabẖ bisrai ha▫o mara▫o ḏukẖālī.  Sās girās japa▫o apune har bẖālī.  Saḏ bairāgan har nām nihālī.  Ab jāne gurmukẖ har nālī. ||2||

When I (bisrai = is forgotten) forget – virtues and commands of – (prabh-u) the Master (meyra = my) of all, (hau) I (marau = die) succumb to temptations, and (dukhaali) suffer.

That is why I (saas-i = with every breath, giraas-i = with every morsel of food) ever (japau) remember and practice Naam of (apuney) my (har-i) Almighty Master, whom I (bhaali) seek.

One who (sad) ever (bairaagan-i) longs for the Almighty, (nihaali) is happy with awareness of (naam-u) Divine virtues and commands of (har-i) the Almighty.

(Ab = now) this is how (gurmukh-i) with the guru’s guidance, s/he (jaanai = deems) sees (har-i) the Almighty (naal-i) with him/her. 2.

ਅਕਥ ਕਥਾ ਕਹੀਐ ਗੁਰ ਭਾਇ ॥ ਪ੍ਰਭੁ ਅਗਮ ਅਗੋਚਰੁ ਦੇਇ ਦਿਖਾਇ ॥ ਬਿਨੁ ਗੁਰ ਕਰਣੀ ਕਿਆ ਕਾਰ ਕਮਾਇ ॥ ਹਉਮੈ ਮੇਟਿ

ਚਲੈ ਗੁਰ ਸਬਦਿ ਸਮਾਇ ॥੩॥

Akath kathā kahī▫ai gur bẖā▫e.  Parabẖ agam agocẖar ḏe▫e ḏikẖā▫e.  Bin gur karṇī ki▫ā kār kamā▫e.  Ha▫umai met cẖalai gur sabaḏ samā▫e. ||3||

(Kathaa = description) virtues and commands of the Almighty (akath = cannot be said) are beyond description, but one (kaheeaai = says) describes them (bhaaey = will/instructions) with guidance of the guru.

(Prabh-u) the Almighty is (agam) beyond reach/comprehension and (agochar) not perceived by the senses, so we cannot know, but the guru (dikhaaey = shows) gives awareness of IT’s virtues and commands.

(Kiaa = how?) one cannot (kamaaey) carry out (kaar) the task given by the Almighty (bin-u) without (karni) following instructions of the guru.

One who (meytt-i = erases) kills (haumai) ego and (chalai = moves) acts (sabad-i) by teachings of (gur) the guru, (samaaey) merges in the Almighty. 3.

ਮਨਮੁਖੁ ਵਿਛੁੜੈ ਖੋਟੀ ਰਾਸਿ ॥ ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਸਾਬਾਸਿ ॥ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਦਾਸਨਿ ਦਾਸ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਨਾਮ ਧਨੁ ਰਾਸਿ ॥੪॥੪॥

Manmukẖ vicẖẖuṛai kẖotī rās.  Gurmukẖ nām milai sābās.  Har kirpā ḏẖārī ḏāsan ḏās. Jan Nānak har nām ḏẖan rās. ||4||4||

(Manmukh-i = self-willed) one who does not follow the guru, has (khotti = counterfeit) evil (raas-i = capital) resource/counsel, acts viciously and (vichurrai) is separated from the Almighty.

On the other hand, (gurmukh-i) one who follow the guru to live (naam-i) by Naam, (milai) receives (saabaas-i) appreciation – and accepted by the Almighty.

Butonly one on whom the Almighty (dhaar-i) bestows (kirpa = kindness) grace – seeing his/he proclivity – s/he becomes (daas) a servant (daasan-i) of servants, i.e. follows the example of the seekers of the Almighty; such a person has (raas-i = capital) the resource of (dhan-u) wealth of awareness of Naam of the Almighty, says (jan) humble Nanak. 4. 4.