SGGS pp 798-801, Bilaaval M: 4, Shabads 1-7.

 

 

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਘਰੁ ੩          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 4 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raag Bilaaval (ghar-u 3) to be sung to the third Beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਉਦਮ ਮਤਿ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਜਿਉ ਪ੍ਰੇਰੇ ਤਿਉ ਕਰਨਾ ॥ ਜਿਉ ਨਟੂਆ ਤੰਤੁ ਵਜਾਏ ਤੰਤੀ ਤਿਉ ਵਾਜਹਿ ਜੰਤ ਜਨਾ ॥੧॥

Uḏam maṯ parabẖ anṯarjāmī ji▫o parere ṯi▫o karnā.  Ji▫o natū▫ā ṯanṯ vajā▫e ṯanṯī ṯi▫o vājėh janṯ janā. ||1||

 

(Mat-i) the sense to (udam = effort) be diligent comes from (prabh) the Almighty (antarjaami) within; (jio) as IT (preyrey) motivates (tio) so one (karna) acts.

(Jiau) like (nattooaa) a puppeteer (vajaaey = plays) operates (tant-u) the strings of (tanti) the puppet, (tiau) similarly (jant janaa) the creatures (vaajah-i = play) act – by Divine motivation from within. 1.

 

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ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਰਸਨਾ ॥ ਮਸਤਕਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਬਸਨਾ ॥੧॥ ਰਹਾਉ ॥

Jap man rām nām rasnā.  Masṯak likẖaṯ likẖe gur pā▫i▫ā har hirḏai har basnā. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i = utter) acknowledge (naaam) virtues of (raam) the Almighty with (rasna) the tongue – guided by the guru.

(Gur-u) the guru (paaiaa) is found with (likhat) the writing/fortune (likhey) written (mastak-i = on forehead) in destiny, – and by following the guru (har-i = makes green) the rejuvenating virtues of (har-i) the Almighty (basna) abide (hirdai) in mind. 1.

(Rahaau) pause and reflect on this.

 

ਮਾਇਆ ਗਿਰਸਤਿ ਭ੍ਰਮਤੁ ਹੈ ਪ੍ਰਾਨੀ ਰਖਿ ਲੇਵਹੁ ਜਨੁ ਅਪਨਾ ॥ ਜਿਉ ਪ੍ਰਹਿਲਾਦੁ ਹਰਣਾਖਸਿ ਗ੍ਰਸਿਓ ਹਰਿ ਰਾਖਿਓ ਹਰਿ ਸਰਨਾ ॥੨॥

Mā▫i▫ā girsaṯ bẖarmaṯ hai parānī rakẖ levhu jan apnā.  Ji▫o par▫hilāḏ harṇākẖas garsi▫o har rākẖi▫o har sarnā. ||2||

 

(Girsat-i) caught in (maaiaa) attachments to the world-play, (praani) the creature (bhramat-u) falters – from living by Your commands; (rakh-i leyvh-u) protect (apna = own) Your (jan-u) servant, i.e. I have placed myself in Your care, o Almighty.

(Jiau) like (har-i = Almighty) You provided (sarna) protection and (raakhio) protected Your devotee Prahilaad who was (grasio) caught and was to be killed by his father – the demon king – Harnaakhas, o (har-i) Almighty. 2.

 

ਕਵਨ ਕਵਨ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀਐ ਹਰਿ ਕੀਏ ਪਤਿਤ ਪਵੰਨਾ ॥ ਓਹੁ ਢੋਵੈ ਢੋਰ ਹਾਥਿ ਚਮੁ ਚਮਰੇ ਹਰਿ ਉਧਰਿਓ ਪਰਿਓ ਸਰਨਾ ॥੩॥

Kavan kavan kī gaṯ miṯ kahī▫ai har kī▫e paṯiṯ pavannā.  Oh dẖovai dẖor hāth cẖam cẖamre har uḏẖāri▫o pari▫o sarnā. ||3||

 

(Mit-i = measure) the exalted (gat-i) state (ki) of (kavan kavan) who all (kaheeai = say) can one mention who were (patit = fallen) of low status and (pavannaa = made pure) were lifted by being devotees of the Almighty.

(Oh-u) that (chamrey) cobbler Ravidas – (ddhovai) loaded carcasses of (ddhor) animals (haath-i) with his hands – and was considered of low caste never to be emancipated; he (pario) placed the self in Divine (sarna) sanctuary, i.e. was dedicated, and (udhrio) was saved – from rebirth – by (har-i) the Almighty. 3.

 

ਪ੍ਰਭ ਦੀਨ ਦਇਆਲ ਭਗਤ ਭਵ ਤਾਰਨ ਹਮ ਪਾਪੀ ਰਾਖੁ ਪਪਨਾ ॥ ਹਰਿ ਦਾਸਨ ਦਾਸ ਦਾਸ ਹਮ ਕਰੀਅਹੁ ਜਨ ਨਾਨਕ ਦਾਸ ਦਾਸੰਨਾ ॥੪॥੧॥

Parabẖ ḏīn ḏa▫i▫āl bẖagaṯ bẖav ṯāran ham pāpī rākẖ papnā.  Har ḏāsan ḏās ḏās ham karī▫ahu jan Nānak ḏās ḏāsannā. ||4||1||

 

O (prabh) Almighty, You are (daiaal) compassionate to (deen) the hapless and take (bhagat) the devotees (taaran = ferry) across (bhav = world) the world-ocean, i.e. not to be reborn; please (raakh-u) save this (paapi) transgressor from (papna) transgressions – and resultant rebirth.

For this, please (kareeah-u) make (ham) me (daas) the servant, of (daas) the servants of Your (daasan) servants; I wish to be (daas) the servant of Your (daasannaa) servants, i.e. follow their example says fourth Nanak. 4. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਮ ਮੂਰਖ ਮੁਗਧ ਅਗਿਆਨ ਮਤੀ ਸਰਣਾਗਤਿ ਪੁਰਖ ਅਜਨਮਾ ॥ ਕਰਿ ਕਿਰਪਾ ਰਖਿ ਲੇਵਹੁ ਮੇਰੇ ਠਾਕੁਰ ਹਮ ਪਾਥਰ ਹੀਨ ਅਕਰਮਾ ॥੧॥

Bilāval mėhlā 4.  Ham mūrakẖ mugaḏẖ agi▫ān maṯī sarṇāgaṯ purakẖ ajnamā.  Kar kirpā rakẖ levhu mere ṯẖākur ham pāthar hīn akarmā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Ham) I am (moorakh mugadh) foolish (agiaan = ignorance, mati = of mind) ignorant – of Divine virtues and commands as guide for life – and (saranaagat-i) have come to Your sanctuary, o (ajanma = unborn) self-existent (purakh) all-pervasive Almighty.

 (Ham) I am (paathar = stone) impervious to teachings, (heen) bereft of awareness and (akarma) without good deeds; please (kar-i = bestow, kirpa = mercy) be kind and (rakh-i leyvah-u = keep with you) accept me, (meyrey) my (tthaakur) Master. 1.

 

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮੈ ਰਾਮਾ ॥ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਪਾਈਐ ਹੋਰਿ ਤਿਆਗਹੁ ਨਿਹਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Mere man bẖaj rām nāmai rāmā.  Gurmaṯ har ras pā▫ī▫ai hor ṯi▫āgahu nihfal kāmā. ||1|| rahā▫o.

 

O (meyrey) mind, (bhaj-u = worship) remember/conform to (naamai) virtues and commands (raama) of the all-pervasive (raam) Almighty.

(Har-i) Divine (ras-u = taste) experience within (paaeeai) is obtained (gurmat-i) with the guru’s counsel; (tiaagah-u) forsake (hor-i) other (nihphal) fruitless (kaama) practices – like rituals or idol worship – and follow the guru to conform to Naam. 1

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਜਨ ਸੇਵਕ ਸੇ ਹਰਿ ਤਾਰੇ ਹਮ ਨਿਰਗੁਨ ਰਾਖੁ ਉਪਮਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਮੇਰੇ ਠਾਕੁਰ ਹਰਿ ਜਪੀਐ ਵਡੇ ਕਰੰਮਾ ॥੨॥

Har jan sevak se har ṯāre ham nirgun rākẖ upmā.  Ŧujẖ bin avar na ko▫ī mere ṯẖākur har japī▫ai vade karammā. ||2||

 

(Jan seyvak) servants of (har-i) the Almighty; (sey) they (taarey = ferried) are taken across the world-ocean by You, (har-i) the Almighty; please (raakh-u = keep) accept (ham) me (nirgun) virtue-less one; it will be Your (upmaa = glory) greatness.

There is (na koee) none (avar-u) other (bin-u) except (tujh) You, (meyrey my (tthaakur) Master; please bestow Your (vadd) great (kra’mma) grace so the I also (japeeaai) remember and live by Your Naam. 2.

 

ਨਾਮਹੀਨ ਧ੍ਰਿਗੁ ਜੀਵਤੇ ਤਿਨ ਵਡ ਦੂਖ ਸਹੰਮਾ ॥ ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਮੰਦਭਾਗੀ ਮੂੜ ਅਕਰਮਾ ॥੩॥

Nāmhīn ḏẖarig jīvṯe ṯin vad ḏūkẖ sahammā.  O▫e fir fir jon bẖavā▫ī▫ah manḏ▫bẖāgī mūṛ akarmā. ||3||

 

Those (naam-heen) bereft of Naam (jeevtey) live (dhrig-u) shamefully – for not acknowledging the Master; (tin) they (saha’mma = bear) suffer (vadd = great) the terrible (dookh) distress of remaining in cycles of births and deaths.

(Oey) they are (mandbhaagi) unfortunate, (moorr) foolish and (akarma) devoid of good deeds; they are (bhavaaeeah-i) put in cycles of (jon-i = life form) births in different life forms (phir-i phir-i) again and again. 3.

 

ਹਰਿ ਜਨ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖੇ ਵਡ ਕਰਮਾ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਜਨ ਨਾਨਕ ਸਫਲੁ ਜਨੰਮਾ ॥੪॥੨॥

Har jan nām aḏẖār hai ḏẖur pūrab likẖe vad karmā.  Gur saṯgur nām driṛ▫ā▫i▫ā jan Nānak safal jannamā. ||4||2||

 

On the other hand, living by (naam-u) Divine virtues and commands (hai) is (adhaar-u) the mainstay for life for (jan) devotees of (har-i) the Almighty; this is (poorab-i = from past, likhey = written) as per their nature based on (vadd karma) good deeds.

Living with (drirraaiaa) firm commitment to Naam created in their minds (gur-i) by the great (satigur-i) true guru, they make (janamma) human birth (saphal-u) successful – by attaining union with the Almighty, says fourth Nanak. 4. 2.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਮਰਾ ਚਿਤੁ ਲੁਭਤ ਮੋਹਿ ਬਿਖਿਆ ਬਹੁ ਦੁਰਮਤਿ ਮੈਲੁ ਭਰਾ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਸੇਵਾ ਕਰਿ ਨ ਸਕਹ ਪ੍ਰਭ ਹਮ ਕਿਉ ਕਰਿ ਮੁਗਧ ਤਰਾ ॥੧॥

Bilāval mėhlā 4.  Hamrā cẖiṯ lubẖaṯ mohi bikẖi▫ā baho ḏurmaṯ mail bẖarā.  Ŧumĥrī sevā kar na sakah parabẖ ham ki▫o kar mugaḏẖ ṯarā. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Chit-u) the mind of (hamra) us humans is (lubhat) attracted (moh-i) by lure of (bikhiaa = poison) temptations in the world-play and (bharaa) is full of (durmat-i) evil counsel and (mail-u = dirt) ego.

With the vices within, (ham) we (na sakah-i) cannot (kar-i= do, seyva = service) obey Divine commands; so we (mugadh) foolish people (kiau = how?) cannot (taraa = swim) get across the world-ocean of vices. 1

 

ਮੇਰੇ ਮਨ ਜਪਿ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰਾ ॥ ਜਨ ਊਪਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਮਿਲਿ ਸਤਿਗੁਰ ਪਾਰਿ ਪਰਾ ॥੧॥ ਰਹਾਉ ॥

Mere man jap narhar nām narharā.  Jan ūpar kirpā parabẖ ḏẖārī mil saṯgur pār parā. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (jap-i) remember and practice (naam-u) virtues and commands of the Almighty, (narharaa = half man half lion) the destroyer of evil. Note: (narharaa) half-man half-lion was form the Almighty adopted to kill the demon king Harnaakhas according to the legend.

(Jan) the person on whom (prabh-i) the Almighty (dhaari) bestows (kirpa) mercy – is led to the guru – and (mil-i) on meeting (satigur) the true guru and following his teachings, s/he (paar paraa = lands on far bank) gets across – the world ocean and is not reborn. 1.

(Rahaau) pause and reflect on this.

 

ਹਮਰੇ ਪਿਤਾ ਠਾਕੁਰ ਪ੍ਰਭ ਸੁਆਮੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਜਸੁ ਕਰਾ ॥ ਤੁਮ੍ਹ੍ਹਰੈ ਸੰਗਿ ਲਗੇ ਸੇ ਉਧਰੇ ਜਿਉ ਸੰਗਿ ਕਾਸਟ ਲੋਹ ਤਰਾ ॥੨॥

Hamre piṯā ṯẖākur parabẖ su▫āmī har ḏeh maṯī jas karā.  Ŧumĥrai sang lage se uḏẖre ji▫o sang kāsat loh ṯarā. ||2||

 

O (har-i) Almighty, You are (hamrey) our (pitaa) father and (suaami) Master, please (deyh-u) impart us (mati) the sense to (karaa = do, jas-u = praise) praise and emulate Your virtues.

Those who (lagey) are attached (sang-i) with (tumhrai) You, i.e. practice Your virtues and commands, (sey) they (udhrey) are saved, i.e. overcome vices, (jio) like (loh) iron (taraa) gets across water (sang-i) with (kaasatt) wood. 2.

 

ਸਾਕਤ ਨਰ ਹੋਛੀ ਮਤਿ ਮਧਿਮ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਹਰਿ ਸੇਵ ਨ ਕਰਾ ॥ ਤੇ ਨਰ ਭਾਗਹੀਨ ਦੁਹਚਾਰੀ ਓਇ ਜਨਮਿ ਮੁਏ ਫਿਰਿ ਮਰਾ ॥੩॥

Sākaṯ nar hocẖẖī maṯ maḏẖim jinĥ har har sev na karā.  Ŧe nar bẖāghīn ḏuhcẖārī o▫e janam mu▫e fir marā. ||3||

 

(Nar) persons (saakat = worshippers of Shakti) who turn away from the Almighty have (hochhi) little and (madhim) low (mat-i) understanding; they are those (jinh) who do not (seyv karaa = serve) obey (har-i har-i) the Almighty.

(Tey) these (nar) persons are (bhaag-heen) unfortunate and (duhchaari) of evil conduct; (oey) they (janam-i) are born and (maraa) die (phir-i) again and again. 3.

 

ਜਿਨ ਕਉ ਤੁਮ੍ਹ੍ਹ ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਤੇ ਨ੍ਹ੍ਹਾਏ ਸੰਤੋਖ ਗੁਰ ਸਰਾ ॥ ਦੁਰਮਤਿ ਮੈਲੁ ਗਈ ਹਰਿ ਭਜਿਆ ਜਨ ਨਾਨਕ ਪਾਰਿ ਪਰਾ ॥੪॥੩॥

Jin ka▫o ṯumĥ har melhu su▫āmī ṯe nĥā▫e sanṯokẖ gur sarā.  Ḏurmaṯ mail ga▫ī har bẖaji▫ā jan Nānak pār parā. ||4||3||

 

O (har-i) Almighty (suaami) Master, those (jin kau) whom (tumh) You (meylh-u) lead to the guru, (tey) they (nahaaey) bathe (saraa) in the pool of – teachings of – (gur) the guru causing (santokh) contentment.

They (bhajiaa) remember (har-i) the Almighty, and their (mail-u) dirt of (durmat-i) evil thoughts on the mind (gaee) leaves; they (paar paraa = land on far bank) get across the world-ocean to the Almighty, says (jan) humble fourth Nanak. 4. 3.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਆਵਹੁ ਸੰਤ ਮਿਲਹੁ ਮੇਰੇ ਭਾਈ ਮਿਲਿ ਹਰਿ ਹਰਿ ਕਥਾ ਕਰਹੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਬੋਹਿਥੁ ਹੈ ਕਲਜੁਗਿ ਖੇਵਟੁ ਗੁਰ ਸਬਦਿ ਤਰਹੁ ॥੧॥

Bilāval mėhlā 4.  Āvhu sanṯ milhu mere bẖā▫ī mil har har kathā karahu.  Har har nām bohith hai kaljug kẖevat gur sabaḏ ṯarahu. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Aavh-u) come (sant = saints) seekers, (meyrey) my (bhaaee) brethren, let us (mil-i) together (kathaa = description, karh-u = do) recount virtues and commands of (har-i har-i) the Almighty.

(Kaljug-i) in Kalijug, (naam-u) virtues and commands of (har-i har-i) the Almighty are (bohith-u) the ship and one (tarh-u = swim) is taken across the world-ocean (sabad-i) by teachings of Naam by the guru, acting as (kheyvatt-u) the sailor. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਗੁਣ ਹਰਿ ਉਚਰਹੁ ॥ ਮਸਤਕਿ ਲਿਖਤ ਲਿਖੇ ਗੁਨ ਗਾਏ ਮਿਲਿ ਸੰਗਤਿ ਪਾਰਿ ਪਰਹੁ ॥੧॥ ਰਹਾਉ ॥

Mere man har guṇ har ucẖrahu.  Masṯak likẖaṯ likẖe gun gā▫e mil sangaṯ pār parahu. ||1|| rahā▫o.

 

(Meyrey) my mind, (uchrah-u = utter) praise and emulate (gun) virtues of (har-i) the Almighty.

One (mastak-i = forhead) in whose destiny (likhat = writing) it is so (likhey) written, that person (gaaey = sings) praises and emulates (gun) Divine virtues; (mil-i) join (sangat-i) holy congregation – where Naam is contemplated – and (paar parh-u) get across the world-ocean to the Almighty. 1

(Rahaau) pause and reflect on this.

 

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ਕਾਇਆ ਨਗਰ ਮਹਿ ਰਾਮ ਰਸੁ ਊਤਮੁ ਕਿਉ ਪਾਈਐ ਉਪਦੇਸੁ ਜਨ ਕਰਹੁ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਫਲ ਹਰਿ ਦਰਸਨੁ ਮਿਲਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਪੀਅਹੁ ॥੨॥

Kā▫i▫ā nagar mėh rām ras ūṯam ki▫o pā▫ī▫ai upḏes jan karahu.  Saṯgur sev safal har ḏarsan mil amriṯ har ras pī▫ahu. ||2||

 

We have (ootam-u) the sublime (ras-u) elixir of – virtues of – (raam) the Almighty is (mah-i) in (nagar) the town, (kaaiaa) the body; o (jan) seekers, please (karh-u) impart me (updeys) guidance on (kiau) how to (paaeeai) find it.

Answer. (Seyv-i = serving) following (satigur-u) the true guru’s teachings is (saphal) successful in obtaining (darsan) vision of (har-i) the Almighty; (peeah-u) drink (har-i) Divine (ras-u) elixir, i.e. practice living by Divine virtues, (mil-i) together with the guru, i.e. with the guru’s guidance. 2.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਮੀਠਾ ਹਰਿ ਸੰਤਹੁ ਚਾਖਿ ਦਿਖਹੁ ॥ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਮੀਠਾ ਲਾਗਾ ਤਿਨ ਬਿਸਰੇ ਸਭਿ ਬਿਖ ਰਸਹੁ ॥੩॥

Har har nām amriṯ har mīṯẖā har sanṯahu cẖākẖ ḏikẖahu.  Gurmaṯ har ras mīṯẖā lāgā ṯin bisre sabẖ bikẖ rasahu. ||3||

 

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty is (amrit-u) life giving and (meetthaa) sweet; (chaakh-i) taste and (dikhah-u) see.

(Har-i ras-u = Divine elixir) Divine virtues are (laaga) found (meetthaa = sweet) agreeable (gurmat-i) with teachings of the guru; (sabh-i) all (rasah-u) tastes of (bikh = poison) temptations in world-play, i.e. running after desires, are then (bisrey = forgotten) given up. 3.

 

ਰਾਮ ਨਾਮੁ ਰਸੁ ਰਾਮ ਰਸਾਇਣੁ ਹਰਿ ਸੇਵਹੁ ਸੰਤ ਜਨਹੁ ॥ ਚਾਰਿ ਪਦਾਰਥ ਚਾਰੇ ਪਾਏ ਗੁਰਮਤਿ ਨਾਨਕ ਹਰਿ ਭਜਹੁ ॥੪॥੪॥

Rām nām ras rām rasā▫iṇ har sevhu sanṯ janhu.  Cẖār paḏārath cẖāre pā▫e gurmaṯ Nānak har bẖajahu. ||4||4||

 

(Ras-u) the elixir of (naam-u) virtues of (raam) the Almighty, is (raam) the all-pervasive (rasaain-u = house of elixir) original elixir, (seyvhu) partake of that, o (sant janh-u) seekers

(Bhajah-u) remember and live by commands of (har-i) the Almighty (gurmat-i) guided by the guru; there are (chaar-i) four (padaarath) gifts – Dharam = dutifulness, Arth = economic well-being, Kaam = fulfillment of desires/aspirations, Mokh = emancipation – and (chaarey) all four (paaey) are obtained, i.e. human life is fully successful, says fourth Nanak. 4. 4.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਵੈਸੁ ਕੋ ਜਾਪੈ ਹਰਿ ਮੰਤ੍ਰੁ ਜਪੈਨੀ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਪੂਜਹੁ ਨਿਤ ਸੇਵਹੁ ਦਿਨਸੁ ਸਭ ਰੈਨੀ ॥੧॥

Bilāval mėhlā 4.  Kẖaṯrī barāhmaṇ sūḏ vais ko jāpai har manṯar japainī.  Gur saṯgur pārbarahm kar pūjahu niṯ sevhu ḏinas sabẖ rainī. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: One may be of any caste as designated in Hindu belief, namely (Khatri) Kashatriya, Brahmin, (sood) Sudra or Vaish, (ko) anyone can (japaini) utter and remember (mantr-u = instructions) commands of (har-i) the Almighty. (Note: According to Hindu texts lower castes cannot engage in worship).

(Poojah-u) worship/follow (gur-u) the great (satigur-u) true guru (kar-i = making) taking him as embodiment of (paarbrahm-u) the Supreme Being; (nit) ever (seyvh-u = serve) following him (sabh = all) every (dinas-u) day and (raini) night, i.e. at every step. 1.

 

ਹਰਿ ਜਨ ਦੇਖਹੁ ਸਤਿਗੁਰੁ ਨੈਨੀ ॥ ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ਹਰਿ ਬੋਲਹੁ ਗੁਰਮਤਿ ਬੈਨੀ ॥੧॥ ਰਹਾਉ ॥

Har jan ḏekẖhu saṯgur nainī.  Jo icẖẖahu so▫ī fal pāvhu har bolhu gurmaṯ bainī. ||1|| rahā▫o.

 

O (jan) seekers of (har-i) the Almighty, (deykhahu) see (satigur-u) the true guru (naini) with the eyes, i.e. find the true guru and follow his example.  

(Bolh-u = utter) praise (har-i) the Almighty (baini = words) speaking according to (gurmat-i) the guru’s instructions, and (paavh-u) obtain (phal-u = fruit) fulfilment of (soee) that (jo) what you (ichhah-u) wish. 1.

(Rahaau) pause and reflect on this.

 

ਅਨਿਕ ਉਪਾਵ ਚਿਤਵੀਅਹਿ ਬਹੁਤੇਰੇ ਸਾ ਹੋਵੈ ਜਿ ਬਾਤ ਹੋਵੈਨੀ ॥ ਅਪਨਾ ਭਲਾ ਸਭੁ ਕੋਈ ਬਾਛੈ ਸੋ ਕਰੇ ਜਿ ਮੇਰੈ ਚਿਤਿ ਨ ਚਿਤੈਨੀ ॥੨॥

Anik upāv cẖiṯvī▫ah bahuṯere sā hovai jė bāṯ hovainī.  Apnā bẖalā sabẖ ko▫ī bācẖẖai so kare jė merai cẖiṯ na cẖiṯainī. ||2||

 

We (chitveeah-i) think of (anik) numerous (upaav) measures to achieve our aims, but only (saa) that (hovai) happens (jo) which (hovaini) is to happen – by Divine will, the laws of nature.

(Sabh-u koi) everyone (baachhai) seeks one’s (apna) own (bhalaa) good, but the Almighty (karey) does (j-i) which is not (chitaini) thought of in (meyrai) my (chit-i) mind.  2.

 

ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਏਹਾ ਬਾਤ ਕਠੈਨੀ ॥ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਗੁਰ ਸਤਿਗੁਰ ਕੀ ਮਤਿ ਲੈਨੀ ॥੩॥

Man kī maṯ ṯi▫āgahu har jan ehā bāṯ kaṯẖainī.  An▫ḏin har har nām ḏẖi▫āvahu gur saṯgur kī maṯ lainī. ||3||

 

O (har-i jan) seekers of the Almighty, (tiaagah-u) give up (mat-i) counsel of your own (man) mind; but (eyha) this is (katthaini) a difficult (baat) thing to do.

(Andin-u) ever (laini) take (mat-i) counsel of (gur) the great true guru and (dhiaavh-u) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty– as guide for life. 3.

 

ਮਤਿ ਸੁਮਤਿ ਤੇਰੈ ਵਸਿ ਸੁਆਮੀ ਹਮ ਜੰਤ ਤੂ ਪੁਰਖੁ ਜੰਤੈਨੀ ॥ ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਕਰਤੇ ਸੁਆਮੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਬੁਲੈਨੀ ॥੪॥੫॥

Maṯ sumaṯ ṯerai vas su▫āmī ham janṯ ṯū purakẖ janṯainī.  Jan Nānak ke parabẖ karṯe su▫āmī ji▫o bẖāvai ṯivai bulainī. ||4||5||

 

Whether we live by bad (mat-i) counsel or (sumat-i) good counsel is in (teyrai) Your (vas-i = control) hands, o (suaami) Master; (ham) we are (jant/jantr) instruments and (too) you (purakh-u) the person (jantaini) operating the instruments, i.e. the humans act as directed by You from within. O (kartey) Creator and (suaami) Master, I (bulaini) say (tivai) that way (jio) as it (bhaavai) pleases You, i.e. by Divine will, says fourth Nanak. 4. 5.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਅਨਦ ਮੂਲੁ ਧਿਆਇਓ ਪੁਰਖੋਤਮੁ ਅਨਦਿਨੁ ਅਨਦ ਅਨੰਦੇ ॥ ਧਰਮ ਰਾਇ ਕੀ ਕਾਣਿ ਚੁਕਾਈ ਸਭਿ ਚੂਕੇ ਜਮ ਕੇ ਛੰਦੇ ॥੧॥

Bilāval mėhlā 4.  Anaḏ mūl ḏẖi▫ā▫i▫o purkẖoṯam an▫ḏin anaḏ ananḏe.  Ḏẖaram rā▫e kī kāṇ cẖukā▫ī sabẖ cẖūke jam ke cẖẖanḏe. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: One who (dhiaaio) pays attention to commands of (purakhotam-u) the Supreme Master, (mool-u = root) the source of (anad/anand) bliss, s/he is (anad anandey) ever in bliss.

S/he (chukaaee) ends (kaan-i = dependence) being subject to the authority of Dharam Raaey – the metaphoric judge who takes account of our deeds – and consequently (chhandey) being subject to (jam) the Divine justice – who punishes evil deeds – (chookey = ends) is 0bviated. 1.

 

ਜਪਿ ਮਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਬਿੰਦੇ ॥ ਵਡਭਾਗੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਇਆ ਗੁਣ ਗਾਏ ਪਰਮਾਨੰਦੇ ॥੧॥ ਰਹਾਉ ॥

Jap man har har nām gubinḏe.  vadbẖāgī gur saṯgur pā▫i▫ā guṇ gā▫e parmānanḏe. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i) remember and practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty, (gubindey) the Master of the world.

(Vaddbhaagi) it is with good fortune that one (paaiaa) finds (gur-u) the great (satigur-u) true Guru and with his guidance, (gaaey = sings) praises and emulates (gun) virtues of the Almighty, (parmaanadey) embodiment/source of supreme bliss. 1.

(Rahaau) pause and reflect on this.

 

ਸਾਕਤ ਮੂੜ ਮਾਇਆ ਕੇ ਬਧਿਕ ਵਿਚਿ ਮਾਇਆ ਫਿਰਹਿ ਫਿਰੰਦੇ ॥ ਤ੍ਰਿਸਨਾ ਜਲਤ ਕਿਰਤ ਕੇ ਬਾਧੇ ਜਿਉ ਤੇਲੀ ਬਲਦ ਭਵੰਦੇ ॥੨॥

Sākaṯ mūṛ mā▫i▫ā ke baḏẖik vicẖ mā▫i▫ā firėh firanḏe.  Ŧarisnā jalaṯ kiraṯ ke bāḏẖe ji▫o ṯelī balaḏ bẖavanḏe. ||2||

 

(Saakaat = worshippers of Shakti) those who turn away from the Almighty are (moorr) foolish; they remain (badhik) in bondage (key) of (maaiaa) temptations in the world-play and (phirah-i phirandey) keep wandering – in cycles of births and deaths.

(Jio) like (balad) the ox of (teyli) the oil-man goes round the oil-extraction machine operating the grinder, they are (baadhey) bound by influence of (kirat) past deeds (jalat) burn with the fire of (trisna) desires – commit evil – and remain in cycles of births and deaths. 2.

ਗੁਰਮੁਖਿ ਸੇਵ ਲਗੇ ਸੇ ਉਧਰੇ ਵਡਭਾਗੀ ਸੇਵ ਕਰੰਦੇ ॥ ਜਿਨ ਹਰਿ ਜਪਿਆ ਤਿਨ ਫਲੁ ਪਾਇਆ ਸਭਿ ਤੂਟੇ ਮਾਇਆ ਫੰਦੇ ॥੩॥

Gurmukẖ sev lage se uḏẖre vadbẖāgī sev karanḏe.  Jin har japi▫ā ṯin fal pā▫i▫ā sabẖ ṯūte mā▫i▫ā fanḏe. ||3||

 

Those who (gurmukh-i) learn from the guru and (lagey = engage in, seyv = service) obey the Almighty, (sey) they (udhrey = rise above) overcome vices; those who so (seyv = service, karand-e = do) obey, are (vaddbhaagi) fortunate.

Those who (japiaa) remember and live by virtues and commands of (har-i) the Almighty, (tin) they (paaiaa) obtain (phal-u) the reward – of freedom from vices which are impediments to union with the Almighty; (sabh-i) all their (phandey = noose) lures of (maaiaa) temptations in the world-play (toottey) are broken. 3.

 

ਆਪੇ ਠਾਕੁਰੁ ਆਪੇ ਸੇਵਕੁ ਸਭੁ ਆਪੇ ਆਪਿ ਗੋਵਿੰਦੇ ॥ ਜਨ ਨਾਨਕ ਆਪੇ ਆਪਿ ਸਭੁ ਵਰਤੈ ਜਿਉ ਰਾਖੈ ਤਿਵੈ ਰਹੰਦੇ ॥੪॥੬॥

Āpe ṯẖākur āpe sevak sabẖ āpe āp govinḏe.  Jan Nānak āpe āp sabẖ varṯai ji▫o rākẖai ṯivai rahanḏe. ||4||6||

The Almighty is (aapey) IT-self (tthaakur-u) the Master, i.e. gives instructions, and IT-self (seyvak = servant) caries them out; (sabh-u) everything that happening is (govind-e) by the Master (aapey aap-i) IT-self.

(Message: The Almighty being present everywhere and within the creatures directs their actions and being in them, carries them out).

IT (vartai) is present (sabh) everywhere and (aapey aap-i) IT-self does everything; (j-i) as IT (raakhai) keeps, (tivai) that way all creatures/things (rahandey) remain or act, says (jan) humble fourth Nanak. 4. 6.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਪੜਤਾਲ ਘਰੁ ੧੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Rāg bilāval mėhlā 4 paṛ▫ṯāl gẖar 13.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

Composition of the fourth Guru in Raag Bilaaval (ghar-u 13) to be sung to the thirteenth beat, (parrtaal) with repeatedly changing rhythm:   

 

Note: In this Shabad, the fourth Guru motivates us to ever acknowledge our Creator and be in obedience to IT. That is the only way to overcome temptations and find God; but is hard to do so in this world full of distractions; we therefore need the helping hand of the guru – Gurbani.

 

ਬੋਲਹੁ ਭਈਆ ਰਾਮ ਨਾਮੁ ਪਤਿਤ ਪਾਵਨੋ ॥ ਹਰਿ ਸੰਤ ਭਗਤ ਤਾਰਨੋ ॥
Bolhu bẖa▫ī▫ā rām nām paṯiṯ pāvno.  Har sanṯ bẖagaṯ ṯārno.

 

O (bhaiaa) brethren, (bolh-u = utter) acknowledge and practice (naam-u) emulating virtues and obeying commands of (raam) the Almighty; doing so (paavno) purifies those (patit) fallen to vices; (har-i) the Almighty takes (sant = saints) seekers (bhagat = devotees) who live by Naam (taarno = ferries) across the world-ocean of vices – helps overcome temptations and obviates rebirth.

 

Page 801

ਹਰਿ ਭਰਿਪੁਰੇ ਰਹਿਆ ॥ ਜਲਿ ਥਲੇ ਰਾਮ ਨਾਮੁ ॥ ਨਿਤ ਗਾਈਐ ਹਰਿ ਦੂਖ ਬਿਸਾਰਨੋ ॥੧॥ ਰਹਾਉ ॥
Har bẖaripure rahi▫ā.  Jal thale rām nām.  Niṯ gā▫ī▫ai har ḏūkẖ bisārno. ||1|| rahā▫o.

 

(Har-i) the Almighty (rahiaa = remains, bharpurey = filling) pervades everywhere; (naam-u) commands/ laws of nature made by (raam) the all-pervasive Master apply (jal-i) in water and (thaley) on/in land. Conformance to Naam/laws of (har-i) the Almighty (bisaarno = causes to forget) obviates (dookh) grief; we should (nit) ever (gaaeeai = sing) praise and emulate Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਕੀਆ ਹੈ ਸਫਲ ਜਨਮੁ ਹਮਾਰਾ ॥ ਹਰਿ ਜਪਿਆ ਹਰਿ ਦੂਖ ਬਿਸਾਰਨਹਾਰਾ ॥

Har kī▫ā hai safal janam hamārā.  Har japi▫ā har ḏūkẖ bisāranhārā.  

 

(Har-i) the Almighty (keeaa hai) has made (hamaara) my (janam-u) human birth (saphal) successful. I was led to the guru by whose I (japiaa) remember and obey instructions of the Almighty, who has (bisaaranhaara = causes to forget) ended my (dookh) grief – caused by separation from IT.

 

ਗੁਰੁ ਭੇਟਿਆ ਹੈ ਮੁਕਤਿ ਦਾਤਾ ॥ ਹਰਿ ਕੀਈ ਹਮਾਰੀ ਸਫਲ ਜਾਤਾ ॥ ਮਿਲਿ ਸੰਗਤੀ ਗੁਨ ਗਾਵਨੋ ॥੧॥

Gur bẖeti▫ā hai mukaṯ ḏāṯā.  Har kī▫ī hamārī safal jāṯā.  Mil sangṯī gun gāvno. ||1||

 

This has happened as I (hai) have (bheyttiaa) found (gur-u) the guru, (daataa) the giver of (mukat-i) emancipation, i.e. the deliverer from vices – which are impediments to finding the Almighty; this (kee-ee) made (hamaari) my (jaata/yaatra = journey) taking human birth (saphal) successful. I (mil-i) have joined (sangti) the holy congregation, where (gun) virtues of the Almighty (gaavano = sing) are praised. 1.

 

ਮਨ ਰਾਮ ਨਾਮ ਕਰਿ ਆਸਾ ॥ ਭਾਉ ਦੂਜਾ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥

Man rām nām kar āsā.  Bẖā▫o ḏūjā binas bināsā.

 

O (man = mind) human being, (kar-i = have, aasa = expectation) rely on (naam) virtues and commands of (raam) the all-pervasive Almighty as guide; this (binas-i binaasa) destroys (dooja) other (bhaau) ideas/pursuits – like of material gains as also rituals and worships.

 

ਵਿਚਿ ਆਸਾ ਹੋਇ ਨਿਰਾਸੀ ॥ ਸੋ ਜਨੁ ਮਿਲਿਆ ਹਰਿ ਪਾਸੀ ॥

vicẖ āsā ho▫e nirāsī.  So jan mili▫ā har pāsī.

 

One who, being (vich-i) in (aasa = desires) temptations of the world-play, (hoey) remains (niraasi) free of desires, (so) that (jan-u = servant) devotee (miliaa) meets/sees (har-i) the Almighty in every (paasi) direction, i.e. everywhere.

 

ਕੋਈ ਰਾਮ ਨਾਮ ਗੁਨ ਗਾਵਨੋ ॥ ਜਨੁ ਨਾਨਕੁ ਤਿਸੁ ਪਗਿ ਲਾਵਨੋ ॥੨॥੧॥੭॥੪॥੬॥੭॥੧੭॥

Ko▫ī rām nām gun gāvno.  Jan Nānak ṯis pag lāvno. ||2||1||7||4||6||7||17||

 

(Koee) some rare person (gaavno = sings, gun = virtues) /praises/acknowledges and practices (raam naam) virtues and commands of the Almighty; I shall (laavno) touch (tis-u = that) his/her (pag) feet, i.e. pay obeisance and follow him/her, says (jan-u) humble fourth Nanak. 2. 1. 7. 4. 6. 7. 17.

 

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.

 

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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.