SGGS pp 853-855, Bilaaval Ki Vaar M: 4, Paurris 10-13 of 13.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਜਲੰਦਾ ਰਖਿ ਲੈ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥ ਜਿਤੁ ਦੁਆਰੈ ਉਬਰੈ ਤਿਤੈ ਲੈਹੁ ਉਬਾਰਿ ॥

Salok mėhlā 3.  Jagaṯ jalanḏā rakẖ lai āpṇī kirpā ḏẖār.  Jiṯ ḏu▫ārai ubrai ṯiṯai laihu ubār.

 

(Slok) prologue (m: 3) by the third Guru:  O Almighty, (jagat-u = world) the creatures are (jalandaa) ablaze/restless – with fires of four types namely Hans = violence/conflict, Heyt = attachments to the world-play, Lobh = greed/running after desires and Kop = wrath/intolerance; please (dhaar-i) bestow (aapni = own) Your (kirpa) mercy and (rakh-i lai) save them.

(Jit-u) whatever (duaarai = gate) way they (ubrai = rise above) can be saved, please (laih-u ubaar-i) pull them out – of the vices.

 

ਸਤਿਗੁਰਿ ਸੁਖੁ ਵੇਖਾਲਿਆ ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਸੁਝਈ ਹਰਿ ਬਿਨੁ ਬਖਸਣਹਾਰੁ ॥੧॥

Saṯgur sukẖ vekẖāli▫ā sacẖā sabaḏ bīcẖār.  Nānak avar na sujẖ▫ī har bin bakẖsaṇhār. ||1||

 

(Satigur-i) the true guru (veykhaaliaa) shows that (sukh-u) peace is attained by (beechaar-i) contemplating and obeying (sabad-u = Divine world) commands of (sachaa) the Eternal.

I do not (sujhaee) see (avar-u) anyone else, (bin-u) except (har-i) the Almighty, who (bakhsanhaar = capable to bestow grace) can help to get rid of the vices, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਉਮੈ ਮਾਇਆ ਮੋਹਣੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾ ਇਹ ਮਾਰੀ ਨ ਮਰੈ ਨਾ ਇਹ ਹਟਿ ਵਿਕਾਇ ॥

Mėhlā 3.  Ha▫umai mā▫i▫ā mohṇī ḏūjai lagai jā▫e.  Nā ih mārī na marai nā ih hat vikā▫e.

 

(M:3) prologue by the third Guru: (Maaiaa) the world-play – relationships, wealth, pleasures etc. are (mohni) fascinate one because of (haumai) ego – s/he ignores Divine commands is tempted to transgress – by (lagai = attached, jaaey = goes and gets) forgetting the Almighty and pursuing other paths.

Attachment to the world play neither (marai = dies) goes away on its own nor (maari) is killed by anyone, nor can it (vikaaey) be sold (hatt-i) at a shop, i.e. it cannot be passed on to someone else.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਇਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥

Gur kai sabaḏ parjālī▫ai ṯā ih vicẖahu jā▫e.  Ŧan man hovai ujlā nām vasai man ā▫e.  Nānak mā▫i▫ā kā māraṇ sabaḏ hai gurmukẖ pā▫i▫ā jā▫e. ||2||

 

When it (parjaaleeai = completely burnt) is dissolved (sabad-i = with word) with guidance of (gur) the guru, (ta) then (ih) it (jaaey) leaves (vichah-u = from within) the mind.

Then one’s (tan-u = body) actions and (man-u = mind) thoughts (hovai) become (ujla = clean) free of this vice, and (naam-u) Divine virtues and commands (aa-e) come to (vasai) abide (man-i) in the mind, i.e. one leads life by Naam.

Says third Nanak: (Maaran = softener/agent used to aid melting) the way to dissolve (maaiaa) attachment to the world-play is to obey (sabad-u = Word) Divine commands which are known (gurmukh-i) with the guru’s guidance. 2.

 

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ਸਤਿਗੁਰਿ ਦਿਤੀ ਧੁਰਹੁ ਹੁਕਮੁ ਬੁਝਿ ਨੀਸਾਣੁ ॥ ਪੁਤੀ ਭਾਤੀਈ ਜਾਵਾਈ ਸਕੀ ਅਗਹੁ ਪਿਛਹੁ ਟੋਲਿ ਡਿਠਾ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਾ ਅਭਿਮਾਨੁ ॥

Pa▫oṛī.  Saṯgur kī vadi▫ā▫ī saṯgur ḏiṯī ḏẖarahu hukam bujẖ nīsāṇ.  Puṯī bẖāṯī▫ī jāvā▫ī sakī agahu picẖẖahu tol diṯẖā lāhi▫on sabẖnā kā abẖimān.

 

(Paurri) stanza: (Satigur-i) the true guru (ditee) gives (vaddiaaee = greatness) the status (ki) of (satigur) the true guru to a disciple (bujh-i) by recognizing (hukam-u) commands/will (dhurhu = from the source) of the Almighty as (neesaan-u) the sign of guru-ship, e.g. Guru Nanak recognized the Almighty-given virtues/capability in Guru Angad and anointed him as the second Guru, and so on.

(Putee) sons/children, (bhaatee-ee) nephews/nieces, (jaavaaee) sons-in-law, (sakee) relatives of the present Guru are (ttol-i dditthaa = searched) examined and (abhimaan) pride (ka) of (sabhna) all (laahion-u) removed, i.e. reasons for such decisions were clear in each case.

 

ਜਿਥੈ ਕੋ ਵੇਖੈ ਤਿਥੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਹਰਿ ਬਖਸਿਓਸੁ ਸਭੁ ਜਹਾਨੁ ॥ ਜਿ ਸਤਿਗੁਰ ਨੋ ਮਿਲਿ ਮੰਨੇ ਸੁ ਹਲਤਿ ਪਲਤਿ ਸਿਝੈ ਜਿ ਵੇਮੁਖੁ ਹੋਵੈ ਸੁ ਫਿਰੈ ਭਰਿਸਟ ਥਾਨੁ ॥
Jithai ko vekẖai ṯithai merā saṯgurū har bakẖsi▫os sabẖ jahān.  Jė saṯgur no mil manne so halaṯ palaṯ sijẖai jė vaimukẖ hovai so firai bẖarisat thān.

 

(Jithai) wherever (ko) someone (veykhai) looks, (tithai) there (meyra) my (satiguru) Almighty true guru is present, i.e. teachings of the guru are universally applicable; (har-i) the Almighty (bakhsios-u) blessed (sabh) the whole (jahaan) world to be guided by the guru.

(Ji) one who (miley) meets (no) with (satigur) the true guru and (ma’nney) obeys him; (su) that person (sijhai) succeeds (halat-i) here and (palat-i) in the hereafter; but (j-i) one who (hovai = be, (veymukh-u = with face away) turns away from the guru, (su) that person (phirai) wanders in (bhristt) defiled (thaan) places, i.e. pursues vices and – hence remains in cycles of births and deaths.

 

Page 854

 

ਜਨ ਨਾਨਕ ਕੈ ਵਲਿ ਹੋਆ ਮੇਰਾ ਸੁਆਮੀ ਹਰਿ ਸਜਣ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥ ਪਉਦੀ ਭਿਤਿ ਦੇਖਿ ਕੈ ਸਭਿ ਆਇ ਪਏ ਸਤਿਗੁਰ ਕੀ ਪੈਰੀ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਿਅਹੁ ਮਨਹੁ ਗੁਮਾਨੁ ॥੧੦॥

Jan Nānak kai val ho▫ā merā su▫āmī har sajaṇ purakẖ sujān.  Pa▫uḏī bẖiṯ ḏekẖ kai sabẖ ā▫e pa▫e saṯgur kī pairī lāhi▫on sabẖnā ki▫ahu manhu gumān. ||10||

 

(Har-i) the Almighty is (purakh-u) all-pervasive (sujaan-u) Omniscient Master and (sajan) friend; (suaami) the Master (meyra = my) of all (hoaa) is (val-i) on the side of (jan) humble servants, says fourth Nanak.

(Deykh-i kai) seeing (bhit) food – for the soul – (paudi = served) being distributed by the guru (sabh-i) everyone (aaey) comes and (paey) falls (pairi) at the feet (ki) of (satigur) the true guru; the Almighty (laahion-u) removes (gumaan-u) pride (manhu) from the minds (kiahu) of (sabhna) all. 10.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਕੋਈ ਵਾਹੇ ਕੋ ਲੁਣੈ ਕੋ ਪਾਏ ਖਲਿਹਾਨਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕੋਈ ਖਾਇ ਨਿਦਾਨਿ ॥੧॥

Salok mėhlā 1.  Ko▫ī vāhe ko luṇai ko pā▫e kẖalihān.  Nānak ev na jāp▫ī ko▫ī kẖā▫e niḏān. ||1||

 

Prologue by the first Guru. (Koee) someone (vaahey) tills the soil – and sows the seeds; (ko) someone (lunai) harvests the crop and someone (paaey) places (khalihaan-i) the produce – to separate the corn from the husk. (Note: the above describes the manual system of sowing and harvesting a crop like wheat).

(Nidaan-i = at the end) ultimately (koee) someone else (khaaey) eats that grain; but (eyv) it is not (jaapaee) seen/realized – that we all collectively work for benefit of one another, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਤਰਿਆ ਸੋਇ ॥ ਨਾਨਕ ਜੋ ਭਾਵੈ ਸੋ ਹੋਇ ॥੨॥

Mėhlā 1.  Jis man vasi▫ā ṯari▫ā so▫e.  Nānak jo bẖāvai so ho▫e. ||2||

 

Prologue by the first Guru. One (jis-u) in whose (man-i) mind the One Almighty (vasiaa) abides, i.e. one who is conscious of the Almighty in thought, word and deed, (soey) that person (tariaaa = swims) gets across the world-ocean, i.e. overcomes vices and qualifies to unite with the Almighty – and thus not be reborn.

(Jo) whatever (bhaavai) pleases IT, (so) that (hoey) happens, – based on deeds -, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਪਾਰਬ੍ਰਹਮਿ ਦਇਆਲਿ ਸਾਗਰੁ ਤਾਰਿਆ ॥ ਗੁਰਿ ਪੂਰੈ ਮਿਹਰਵਾਨਿ ਭਰਮੁ ਭਉ ਮਾਰਿਆ ॥

Pa▫oṛī.  Pārbarahm ḏa▫i▫āl sāgar ṯāri▫ā.  Gur pūrai miharvān bẖaram bẖa▫o māri▫ā.

 

(Paurri) stanza. (Daiaal-i) the compassionate (paarbrahm-i) Supreme Being (taariaa) ferries one across (saagar-u = ocean) the world-ocean of vices, by leading one to (poorai) the perfect guru who (miharvaan-i = kind) kindly guides to (maariaa = kill) dispel (bharam-u = delusion) lack of faith in the Almighty and hence (bhau) fear – of the unknown.

 

ਕਾਮ ਕ੍ਰੋਧੁ ਬਿਕਰਾਲੁ ਦੂਤ ਸਭਿ ਹਾਰਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਧਾਨੁ ਕੰਠਿ ਉਰਿ ਧਾਰਿਆ ॥ ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਨਮੁ ਮਰਣੁ ਸਵਾਰਿਆ ॥੧੧॥

Kām kroḏẖ bikrāl ḏūṯ sabẖ hāri▫ā.  Amriṯ nām niḏẖān kanṯẖ ur ḏẖāri▫ā.  Nānak sāḏẖū sang janam maraṇ savāri▫ā. ||11||

 

Then (sabh-i) all (bikraal = dreadful) the terrible (doot = messengers of evil) vices like (kaam) lust and (krodh-u) wrath (haariaa = lose) do not afflict anymore.

One (dhaariaa) keeps (ur-i) in mind (nidhaan-u = treasure) the valuable (amrit-u) life-giving (naam-u) Divine virtues and commands,

 (sang-i) in company of (saadhoo) the guru; s/he makes (janam-u) birth and (maran-u) death, (savaariaa = transforms) to be comfortable, i.e. one is comfortable here and in the hereafter says fourth Nanak. 11.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕੂੜੇ ਕਹਣ ਕਹੰਨ੍ਹ੍ਹਿ ॥ ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥ ਸਾਕਤ ਮੁਠੇ ਦੁਰਮਤੀ ਹਰਿ ਰਸੁ ਨ ਜਾਣੰਨ੍ਹ੍ਹਿ ॥
Salok mėhlā 3.  Jinĥī nām visāri▫ā kūṛe kahaṇ kahaʼnniĥ.  Pancẖ cẖor ṯinā gẖar muhniĥ ha▫umai anḏar saʼnniĥ.  Sākaṯ muṯẖe ḏurmaṯī har ras na jāṇaʼnniĥ.

 

Prologue by the third Guru. Those (jinhi) who (visaariaa) have forgotten (naam-u) instructions given by the Creator to the soul – they (kaha’nnih) talk of (koorrey = false) impermanent (kahn = saying) things of the world-play like relations, wealth and pleasures.

(Panch) the five (chor = thieves) vices – lust, wrath, greed, attachment and vanity – (muhinah) rob (tinaa) their (ghar-i) house, i.e. attachment to these vices causes them to forget Divine commands, and (sannih) break-in takes place, i.e. they are robbed of awareness of Naam (anadar-i) within by (haumai) ego.

This is the state of (saakat) those who turn away from the Almighty; they are (mutthey) robbed of Naam (durmati) because of evil counsel/company; they remain (na jaannan-i = do not know) devoid of (har-i) Divine (ras-u = taste) experience within.

 

ਜਿਨ੍ਹ੍ਹੀ ਅੰਮ੍ਰਿਤੁ ਭਰਮਿ ਲੁਟਾਇਆ ਬਿਖੁ ਸਿਉ ਰਚਹਿ ਰਚੰਨ੍ਹ੍ਹਿ ॥ ਦੁਸਟਾ ਸੇਤੀ ਪਿਰਹੜੀ ਜਨ ਸਿਉ ਵਾਦੁ ਕਰੰਨ੍ਹ੍ਹਿ ॥

Jinĥī amriṯ bẖaram lutā▫i▫ā bikẖ si▫o racẖėh racẖaʼnniĥ.   Ḏustā seṯī pirhaṛī jan si▫o vāḏ karaʼnniĥ.

 

(Jinhi) those who (luttaaiaa = caused to be robbed) lose (amrit-u = nectar) awareness of Naam (bharam-i) because of delusion – lack of faith in the Almighty, i.e. those who are deluded by temptations in the world-play and forget the instructions given by the Creator to the soul – they (rachah-i rachann-ih) remain engrossed (siau) with (bikh/vishya) vices.

They keep (pirharri = love) friendship (seyti) with (dusttaa) evil persons but (karannih = do) get into (vaad) conflict (siau) with (jan = servants) seekers of the Almighty.

 

ਨਾਨਕ ਸਾਕਤ ਨਰਕ ਮਹਿ ਜਮਿ ਬਧੇ ਦੁਖ ਸਹੰਨ੍ਹ੍ਹਿ ॥ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਦੇ ਜਿਵ ਰਾਖਹਿ ਤਿਵੈ ਰਹੰਨ੍ਹ੍ਹਿ ॥੧॥

Nānak sākaṯ narak mėh jam baḏẖe ḏukẖ sahaʼnniĥ.  Pa▫i▫ai kiraṯ kamāvḏe jiv rākẖahi ṯivai rahaʼnniĥ. ||1||

 

Says third Nanak: (Saakat) those who turn away from the Almighty – and live by vices – are (badhey) bound (jam-i) by the agent of Divine justice and sent (mah-i) into (narak = hell) cycles of births and deaths and (sahannih = bear) suffer (dukh) pain.

They (kamaavdey) act under (paiai kirat-i) influence of past deeds; (jivai) as the Almighty (raakhah-i) keeps (tivai) so they (rahannih) remain – they have to be; this is the law of nature. 1.

 

ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਾਣੁ ਨਿਤਾਣੇ ਤਿਸੁ ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਸਦਾ ਮਨਿ ਵਸੈ ਜਮੁ ਜੋਹਿ ਨ ਸਕੈ ਤਿਸੁ ॥

Mėhlā 3.  Jinĥī saṯgur sevi▫ā ṯāṇ niṯāṇe ṯis.  Sās girās saḏā man vasai jam johi na sakai ṯis.

 

Prologue by the third guru. If one (jinhi) who is (nitaaney) powerless against temptations, (s-eviaa = serves) follows the teachings of (satiguru-u) the true guru (tis-u) that person gets awareness of Naam or Divine virtues and commands which give him/her (taan) the strength to overcome temptations.

One in whose (man-i) the mind Naam is (sadaa) ever (vasai = abides) kept with (saas-i) every breath and (giraas-i) morsel of food – s/he commits no transgressions and thus – (Jam) the agent of Divine justice (na sakai = cannot) is not allowed to (joh-i = see) take (tis-u) such a person.

 

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਨਾਮ ਰਸੁ ਕਵਲਾ ਸੇਵਕਿ ਤਿਸੁ ॥ ਹਰਿ ਦਾਸਾ ਕਾ ਦਾਸੁ ਹੋਇ ਪਰਮ ਪਦਾਰਥੁ ਤਿਸੁ ॥

Hirḏai har har nām ras kavlā sevak ṯis.  Har ḏāsā kā ḏās ho▫e param paḏārath ṯis.

 

S/he (ras-u = taste) lovingly keeps Naam, (har-i = dispels = vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (hirdai) in mind; (kavla = goddess of wealth/maaiaa) attachments to the world-play (sevak-i = maid-servant) serve (tis-u) that person, i.e. temptations become subservient to him/her.

S/he (hoey) remains (daas-u) the servant of (daasaa) servants of, (har-i) the Almighty, i.e. humbly serves and follows them; (tis-u) s/he receives (param) the Supreme (padaarath-u = substance) gift – of being absorbed in the Almighty.

 

ਨਾਨਕ ਮਨਿ ਤਨਿ ਜਿਸੁ ਪ੍ਰਭੁ ਵਸੈ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਿਸੁ ॥ ਜਿਨ੍ਹ੍ਹ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਰਸੁ ਸੰਤ ਜਨਾ ਸਿਉ ਤਿਸੁ ॥੨॥

Nānak man ṯan jis parabẖ vasai ha▫o saḏ kurbāṇai ṯis.  Jinĥ ka▫o pūrab likẖi▫ā ras sanṯ janā si▫o ṯis. ||2||

 

Says third Nanak: (Hau) I (kurbaanai = am sacrifice) adore (tis-u) that person in (jis-u) whose, i.e. who is conscious of, (prabh-u) the Almighty (man-i = in mind) in thought and (tan-i = in body) in deed.

One (kau) for (jinh) whom, i.e. in whose destiny, it is (likhiaa) written (poorabb-i = from past) based on past deeds, (tis-u) that person has (ras-u = taste) liking (siau) for (sant janaa = saints) seekers of the Almighty – joins the holy congregation. 2.

 

ਪਉੜੀ ॥ ਜੋ ਬੋਲੇ ਪੂਰਾ ਸਤਿਗੁਰੂ ਸੋ ਪਰਮੇਸਰਿ ਸੁਣਿਆ ॥ ਸੋਈ ਵਰਤਿਆ ਜਗਤ ਮਹਿ ਘਟਿ ਘਟਿ ਮੁਖਿ ਭਣਿਆ ॥ ਬਹੁਤੁ ਵਡਿਆਈਆ ਸਾਹਿਬੈ ਨਹ ਜਾਹੀ ਗਣੀਆ ॥

Pa▫oṛī.  Jo bole pūrā saṯgurū so parmesar suṇi▫ā.  So▫ī varṯi▫ā jagaṯ mėh gẖat gẖat mukẖ bẖaṇi▫ā.  Bahuṯ vaḏi▫ā▫ī▫ā sāhibai nah jāhī gaṇī▫ā.

 

(Paurri) stanza: (Jo) what (poora) the perfect (satiguru) true guru (boley) says, (so) that (suniaa) is heard (parmeysar-i) by the Supreme Being, i.e. teachings of the true guru are approved by the Almighty.

(Soee) the same (vartiaa) gets known (ghat-i ghat-i = in everybody/mind) by everyone (mah-i) in (jagat) the world and they (bhaniaa) utter it (mukh-i) from the mouth, i.e. true guru’s words are acknowledged by everyone.

The true guru teaches that there are (bahut-u) myriad (vaddiaaeeaa) virtues (sahibai) of the Master and (na jaaee) cannot (ganeeaa) be counted.

 

ਸਚੁ ਸਹਜੁ ਅਨਦੁ ਸਤਿਗੁਰੂ ਪਾਸਿ ਸਚੀ ਗੁਰ ਮਣੀਆ ॥ ਨਾਨਕ ਸੰਤ ਸਵਾਰੇ ਪਾਰਬ੍ਰਹਮਿ ਸਚੇ ਜਿਉ ਬਣਿਆ ॥੧੨॥

Sacẖ sahj anaḏ saṯgurū pās sacẖī gur maṇī▫ā.  Nānak sanṯ savāre pārbarahm sacẖe ji▫o baṇi▫ā. ||12||

 

There is (sach-u) truth, (sahj-u = poise, anad-u/anand = bliss) bliss with poise (paas-i) with ( ) the true guru; teachings of (gur) the guru are (sachi) true (maneeaa) gems.

Says fourth Nanak: (Paarbrahm-i) the Supreme Being (savaarey = transforms) imparts virtues to (sant = saints) the seekers and they (baniaa) become (jio) like (sachey) the Eternal – and their merger with IT facilitated. 12.

 

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Note: This thirteenth and final Paurri/stanza of Bilaaval Ki Vaar M: 4 has two Sloks/prologues of the third Guru preceding it. The message from the Sloks is that the Almighty is within us all; but only one who gives up other ideas and looks within can recognize the Master. And the means to attain this. The Paurri describes the forgiving nature of the true guru; he forgives and patronizes even his slanderers.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅਪਣਾ ਆਪੁ ਨ ਪਛਾਣਈ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਰਿ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਵਿਸਰੀ ਕਿਉ ਮਨੁ ਰਹੈ ਹਜੂਰਿ ॥

Salok mėhlā 3.  Apṇā āp na pacẖẖāṇ▫ī har parabẖ jāṯā ḏūr.  Gur kī sevā visrī ki▫o man rahai hajūr.

 

Prologue by the third Guru. One who does not (pachhaanaee) understand (aapna) his/her own (aap-u) self, i.e. does not recognize the Almighty within, s/he (jaataa) perceives (har-i) the Almighty (prabh-u) Master to be (door-i) far somewhere.

When (seyva = service) compliance with teachings of (gur) the guru – to focus on Divine virtues and commands within – is (visri) forgotten, (man-u) the mind (kio = how?) cannot (rahai) remain (hajoor-i) present before the Master, i.e. cannot maintain focus on obedience to the Almighty.  

 

ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ਝੂਠੈ ਲਾਲਚਿ ਕੂਰਿ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਸਚੈ ਸਬਦਿ ਹਦੂਰਿ ॥੧॥

Manmukẖ janam gavā▫i▫ā jẖūṯẖai lālacẖ kūr.  Nānak bakẖas milā▫i▫an sacẖai sabaḏ haḏūr. ||1||

 

(Manmukh-i) a self-willed person lives (koor-i) by falsehood, (laalach-i = in greed) gets engrossed in (jhoottahi = false) transitory gains/pleasures and (gavaaiaa) wastes (janam-u) human birth, i.e. does not make use of the opportunity provided human birth to attain union with the Almighty.

When one is inspired by (sabad-i = by Word) by commands (sachai) of the Eternal then one sees IT (hadoor-i/hajoor) present – and one stays in remembrance; IT (bakhas-i) graciously (milaaian-u) unites him/her with IT-self, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਚਾ ਸੋਹਿਲਾ ਗੁਰਮੁਖਿ ਨਾਮੁ ਗੋਵਿੰਦੁ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਲਾਹਣਾ ਹਰਿ ਜਪਿਆ ਮਨਿ ਆਨੰਦੁ ॥
Mėhlā 3.  Har parabẖ sacẖā sohilā gurmukẖ nām govinḏ.  An▫ḏin nām salāhṇā har japi▫ā man ānanḏ.

 

Prologue by the third Guru: Let us (sohila) praise/acknowledge (sachaa) the Eternal (har-i) Almighty (prabh) Master and live by (naam-u) virtues and commands of (govind-u = master of the world) the Almighty (gurmukh-i) guided by the guru.

(Andin-u = everyday) always (salaahna) praise and live by Naam; one who (japiaa) keeps in mind – Naam/virtues and commands of (har-i) the Almighty – commits no transgressions and – experiences (aanand-u) bliss (man-i = in mind) within.

 

ਵਡਭਾਗੀ ਹਰਿ ਪਾਇਆ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿਆ ਬਹੁੜਿ ਨ ਮਨਿ ਤਨਿ ਭੰਗੁ ॥੨॥

vadbẖāgī har pā▫i▫ā pūran parmānanḏ.  Jan Nānak nām sahāli▫ā bahuṛ na man ṯan bẖang. ||2||

 

It is (vaddbhaagi) by good fortune that one (paaiaa) finds (har-i) the Almighty and experiences (pooran-u) perfect (parmaanand-u) Supreme bliss – is at peace within.

Those who (salaahiaa) praise and practice (naam-u) Divine virtues and commands, they do not (bhang-u = destroy) break with, i.e. are always conscious of, the Almighty (man-i = in mind) in thoughts and (tan-i = in body) deeds, says (jan) humble third Nanak. 2.

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ਪਉੜੀ ॥ ਕੋਈ ਨਿੰਦਕੁ ਹੋਵੈ ਸਤਿਗੁਰੂ ਕਾ ਫਿਰਿ ਸਰਣਿ ਗੁਰ ਆਵੈ ॥ ਪਿਛਲੇ ਗੁਨਹ ਸਤਿਗੁਰੁ ਬਖਸਿ ਲਏ ਸਤਸੰਗਤਿ ਨਾਲਿ ਰਲਾਵੈ ॥

Pa▫oṛī.

Ko▫ī ninḏak hovai saṯgurū kā fir saraṇ gur āvai.  Picẖẖle gunah saṯgur bakẖas la▫e saṯsangaṯ nāl ralāvai.

 

(Paurri) stanza: If (koee) someone (hovai) is (nindak-u = slanderer) an ill-wisher of (satiguru) the true guru but then (aavai) comes (phir-i) back (saran-i = in sanctuary) and submits to teachings of (gur) the guru,

(satigur-u) the true guru (bakhas-i laey) forgives his/her (pichhley) past (gunah) transgressions and (ralaavai = mixes, naal-i = with) takes him/her into (satisangat-i) holy congregation where the Almighty is praised.

 

ਜਿਉ ਮੀਹਿ ਵੁਠੈ ਗਲੀਆ ਨਾਲਿਆ ਟੋਭਿਆ ਕਾ ਜਲੁ ਜਾਇ ਪਵੈ ਵਿਚਿ ਸੁਰਸਰੀ ਸੁਰਸਰੀ ਮਿਲਤ ਪਵਿਤ੍ਰੁ ਪਾਵਨੁ ਹੋਇ ਜਾਵੈ ॥

Ji▫o mīhi vuṯẖai galī▫ā nāli▫ā tobẖi▫ā kā jal jā▫e pavai vicẖ sursarī sursarī milaṯ paviṯar pāvan ho▫e jāvai.

 

(Jio) the way when (meeh-i) rain (vutthai) falls, (jal-u) water (ka) of (galeeaa) streets, (naaliaa) drains and (ttobiaa) overflowing ponds (jaaey) goes and (pavai) enters (vich-i) in (sursari) the river Ganges/Ganga – considered holy – then (milat) by mixing with it – and it is believed that – it also (hoey jaavai) becomes (pavitr-u) holy and (paavan-u) consecrated – like original Ganga water as is the Hindu belief.

 

ਏਹ ਵਡਿਆਈ ਸਤਿਗੁਰ ਨਿਰਵੈਰ ਵਿਚਿ ਜਿਤੁ ਮਿਲਿਐ ਤਿਸਨਾ ਭੁਖ ਉਤਰੈ ਹਰਿ ਸਾਂਤਿ ਤੜ ਆਵੈ ॥

Ėh vadi▫ā▫ī saṯgur nirvair vicẖ jiṯ mili▫ai ṯisnā bẖukẖ uṯrai har sāʼnṯ ṯaṛ āvai.

 

(Eh = this) such is (vaddiaaee) the virtue (vich-i = in) of (satigur) the true guru (nirvair = without enmity) who bears no ill-will to anyone, (miliai) by meeting (jit-u) whom (tisna = thirst, bhukh = hunger) running after desires (utrai = removed) ends, one finds (har-i) the Almighty within and (saant-i) peace (aavai) comes to the mind (tarr) instantly.

 

ਨਾਨਕ ਇਹੁ ਅਚਰਜੁ ਦੇਖਹੁ ਮੇਰੇ ਹਰਿ ਸਚੇ ਸਾਹ ਕਾ ਜਿ ਸਤਿਗੁਰੂ ਨੋ ਮੰਨੈ ਸੁ ਸਭਨਾਂ ਭਾਵੈ ॥੧੩॥੧॥ ਸੁਧੁ ॥

Nānak ih acẖraj ḏekẖhu mere har sacẖe sāh kā jė saṯgurū no mannai so sabẖnāʼn bẖāvai. ||13||1|| suḏẖ.

 

Says fourth Nanak: (Deykhahu) see (ihu) this (acharaj-u) wondrous play of (har-i) the Almighty (sachey) Eternal (saah) Sovereign (meyra = my) of all; (j-i) one who (mannai) is obedient (no) to (satiguru) the true guru, (su) that person (bhaavai) is liked (sabhna) by all. 13. 1.

 

(Sudh-u) this is correct. (Note: The fifth Guru had the AGGS transcribed from the collected works of his and the earlier gurus as well as saints and bards. This is an annotation at the end of some Vaars, which the fifth Guru made on checking, to say it is correctly transcribed. In some cases he wrote “sudh-u keechai” i.e. correct it).

 

 

 

 

 

 

SGGS pp 851-853, Bilaaval Ki Vaar M: 4, Paurris 6-9

 

ਸਲੋਕ ਮਃ ੩ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਪਾਈਐ ਜੇ ਹਰਿ ਪ੍ਰਭੁ ਬਖਸ ਕਰੇਇ ॥ ਓਪਾਵਾ ਸਿਰਿ ਓਪਾਉ ਹੈ ਨਾਉ ਪਰਾਪਤਿ ਹੋਇ ॥

Salok mėhlā 3.  Pūrai bẖāg saṯgur pā▫ī▫ai je har parabẖ bakẖas kare▫i.  Opāvā sir opā▫o hai nā▫o parāpaṯ ho▫e.

 

(Slok m: 3) prologue by the third Guru. (Satiguru-u) the perfect true guru (paaeeai) is found (poorai = perfect, bhaag-i = by fortune) by good fortune which comes (jey) if (har-i) the Almighty (prabh-u) Master (karey-i) bestows (bakhas) grace.

(Upaau) the effort (sir-i = over the head) above all (upaava) efforts is by which awareness of (naau/naam) Divine virtues and commands (hoey) is (praapat-i) acquired.

 

ਅੰਦਰੁ ਸੀਤਲੁ ਸਾਂਤਿ ਹੈ ਹਿਰਦੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥

Anḏar sīṯal sāʼnṯ hai hirḏai saḏā sukẖ ho▫e.  Amriṯ kẖāṇā painĥṇā Nānak nā▫e vadi▫ā▫ī ho▫e. ||1||

 

With Naam, (andar-u) the inner-self (hai) is (seetal-u) cool and (saant-i) calm, and (sukh-u) peace is (sadaa) ever (hoey = happens) experienced (hirdai) in the mind.

The way the body needs (khaana) food and (painhanaa) clothes, the soul needs (amrit-u) nectar, i.e. awareness and practice of Naam or Divine virtues and commands – the guide for life; it (hoey = happens) receives (vaddiaaee) glory (naaey) through Naam, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਏ ਮਨ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਿ ਪਾਇਹਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥ ਸੁਖਦਾਤਾ ਤੇਰੈ ਮਨਿ ਵਸੈ ਹਉਮੈ ਜਾਇ ਅਭਿਮਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਅੰਮ੍ਰਿਤੁ ਗੁਣੀ ਨਿਧਾਨੁ ॥੨॥

Mėhlā 3.  Ė man gur kī sikẖ suṇ pā▫ihi guṇī niḏẖān.  Sukẖ▫ḏāṯa ṯerai man vasai ha▫umai jā▫e abẖimān.  Nānak naḏrī pā▫ī▫ai amriṯ guṇī niḏẖān. ||2||

 

(M: 3) prologue by the third Guru. (Eey) o (man = mind) human being, (sun-i) listen to (sikh) teachings (ki) of (gur) the guru and you will (paaih-i) obtain (nidhaan-u) the wealth of awareness (guni) of virtues of the Almighty.

Then (haumai) ego and (abhimaan-u) pride shall (jaaey) leave and the Almighty, (sukhdaata = giver of peace) the source of solace shall (vasai) abide in (teyrai) your (man-i) mind, i.e. you will be conscious of the almighty in thought, word and deed.

(Amrit-u) the life-giving (nidhaan-u) wealth of awareness (guni) of Divine virtues (paaeeai) is obtained (nadri) with Divine grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਤਨੇ ਪਾਤਿਸਾਹ ਸਾਹ ਰਾਜੇ ਖਾਨ ਉਮਰਾਵ ਸਿਕਦਾਰ ਹਹਿ ਤਿਤਨੇ ਸਭਿ ਹਰਿ ਕੇ ਕੀਏ ॥ ਜੋ ਕਿਛੁ ਹਰਿ ਕਰਾਵੈ ਸੁ ਓਇ ਕਰਹਿ
ਸਭਿ ਹਰਿ ਕੇ ਅਰਥੀਏ ॥

Pa▫oṛī.  Jiṯne pāṯisāh sāh rāje kẖān umrāv sikḏār hėh ṯiṯne sabẖ har ke kī▫e.  Jo kicẖẖ har karāvai so o▫e karahi sabẖ har ke arthī▫e.

 

(Paurri) stanza: (Jitney = as many) all (paatsaah) emperors, (saah, raajey) kings, (khaan) nobles, (umraav) rich people and (sikdaar) people in authority there (hah-i) are, (titney = that many) they (sabh-i) all are (kee-ey = made) given their status (har-i key) by the Almighty.

(Jo kicch-u) whatever (har-i) the Almighty (karaavai) causes them to do, (su) that (oey) they (karah-i) do, as they (sabh-i) all (arthee-ey = for the sake of) work for (har-i) the Almighty – and have to obey.

 

ਸੋ ਐਸਾ ਹਰਿ ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਸਤਿਗੁਰ ਕੈ ਵਲਿ ਹੈ ਤਿਨਿ ਸਭਿ ਵਰਨ ਚਾਰੇ ਖਾਣੀ ਸਭ ਸ੍ਰਿਸਟਿ ਗੋਲੇ ਕਰਿ ਸਤਿਗੁਰ ਅਗੈ ਕਾਰ ਕਮਾਵਣ ਕਉ ਦੀਏ ॥

So aisā har sabẖnā kā parabẖ saṯgur kai val hai ṯin sabẖ varan cẖāre kẖāṇī sabẖ sarisat gole kar saṯgur agai kār kamāvaṇ ka▫o ḏī▫e.

 

That (aisa) such (so = that) One Almighty (prabh-u) Master of (sabhna) all (hai) is (val-i) on the side (kai) of, i.e. blesses, (satigur) the true guru; (sabh-i) all (varan = castes) classes of people of (chaarey) all four (khaani) types – from egg, from womb, from perspiration and from soil -; (sabh) all (sristt-i) universe/creatures (kar-i) have  been made (goley) slaves by IT and (dee-ey) given (kau) for (kamaavan = carrying out, kaar = job) doing the bidding (agai = before) of (satigur) the true guru – who teaches to obey the Almighty.

 

ਹਰਿ ਸੇਵੇ ਕੀ ਐਸੀ ਵਡਿਆਈ ਦੇਖਹੁ ਹਰਿ ਸੰਤਹੁ ਜਿਨਿ ਵਿਚਹੁ ਕਾਇਆ ਨਗਰੀ ਦੁਸਮਨ ਦੂਤ ਸਭਿ ਮਾਰਿ ਕਢੀਏ ॥

Har seve kī aisī vadi▫ā▫ī ḏekẖhu har sanṯahu jin vicẖahu kā▫i▫ā nagrī ḏusman ḏūṯ sabẖ mār kadẖī▫e.

 

(Deykhahu) see (aisi = such) this (vaddiaaee = greatness) virtue (ki) of (seyvey = serving) being in obedience to (har-i) the Almighty, o (santahu) seekers of the Almighty, (jinn-i) who (maar-i = beats) enables to overcome and (kaddhee-ey) drive out (sabh-i) all (doot) messengers of vices and (dusman = enemies) evils (vichahu) from within (kaaiaa = body, nagri = town) the mind.

 

ਹਰਿ ਹਰਿ ਕਿਰਪਾਲੁ ਹੋਆ ਭਗਤ ਜਨਾ ਉਪਰਿ ਹਰਿ ਆਪਣੀ ਕਿਰਪਾ ਕਰਿ ਹਰਿ ਆਪਿ ਰਖਿ ਲੀਏ ॥੬॥

Har har kirpāl ho▫ā bẖagaṯ janā upar har āpṇī kirpā kar har āp rakẖ lī▫e. ||6||

 

(Har-i) the Almighty (hoaa) is (kirpaal) kind (har-i) everywhere (upar-i = on) to (bhagat janaa) the devotees – those who live by IT’s virtues and commands, to (kar-i kirpa) kindly (rakh-i lee-ey) protect from the vices. 6.

 

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Note: This seventh Paurri of Bilaval Ki Vaar M: 4 has three Sloks/prologues preceding it. The first Slok is about (manmukh) a self-willed person who does not follow the guru. The Slok following it is about (gurmukh-i) one who follows the guru. The third Slok compares the two and emphasizes need to follow Divine commands. The Paurri says one who is dedicated to the Almighty is truly wealthy, because the wealth of awareness of Naam/Divine commands sustains him/her here and in the hereafter.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅੰਦਰਿ ਕਪਟੁ ਸਦਾ ਦੁਖੁ ਹੈ ਮਨਮੁਖ ਧਿਆਨੁ ਨ ਲਾਗੈ ॥ ਦੁਖ ਵਿਚਿ ਕਾਰ ਕਮਾਵਣੀ ਦੁਖੁ ਵਰਤੈ ਦੁਖੁ ਆਗੈ ॥

Salok mėhlā 3.  Anḏar kapat saḏā ḏukẖ hai manmukẖ ḏẖi▫ān na lāgai.  Ḏukẖ vicẖ kār kamāvṇī ḏukẖ varṯai ḏukẖ āgai.

 

(Slok m: 3) prologue by the third Guru. (Manmukh) a self-willed person has (kapatt-u) deceit (andar-i) within; s/he (sadaa) ever (dukh-u) suffers restless-ness and hence cannot (laagai) fix (dhiaan-u) attention, i.e. his/her mind is not steady.

S/he (kamaavni) does (kaar = deeds) things (vich-i) in that (dukh) affliction – to harm others, and him/her-self (vartai) experiences (dukh-u) pain here and (aagai = ahead) in the hereafter.

 

ਕਰਮੀ ਸਤਿਗੁਰੁ ਭੇਟੀਐ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਸਹਜੇ ਸੁਖੁ ਹੋਇ ਅੰਦਰਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥੧॥

Karmī saṯgur bẖetī▫ai ṯā sacẖ nām liv lāgai.  Nānak sėhje sukẖ ho▫e anḏrahu bẖaram bẖa▫o bẖāgai. ||1||

 

If (karmi) by Divine grace, s/he (bheytteeai) meets (satigur-u) the true guru – and follows his guidance – (ta) then s/he (laagai) fixes (liv) attention (naam-i) on Naam – virtues and commands – (sach-i) of the Eternal.

Then (bhram-u) delusion due to lack of faith and hence (bhau) fear (bhaagai = runs) leaves and s/he (hoey = happens) experiences (sukh-u) peace (sahjey) naturally – all the time, says third Nanak. 1.

 

Page 852

 

ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਹਰਿ ਰੰਗੁ ਹੈ ਹਰਿ ਕਾ ਨਾਉ ਮਨਿ ਭਾਇਆ ॥ ਗੁਰਮੁਖਿ ਵੇਖਣੁ ਬੋਲਣਾ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪ੍ਰਗਾਸਿਆ ਤਿਮਰ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥੨॥

Mėhlā 3.  Gurmukẖ saḏā har rang hai har kā nā▫o man bẖā▫i▫ā.  Gurmukẖ vekẖaṇ bolṇā nām japaṯ sukẖ pā▫i▫ā.  Nānak gurmukẖ gi▫ān pargāsi▫ā ṯimar agi▫ān anḏẖer cẖukā▫i▫ā. ||2||

 

(M: 3) prologue by the third Guru.  (Gurmukh-i) one who follows the guru’s teachings (sadaa) ever has (rang-u) love of (har-i) the Almighty in mind; (naau/naam) virtues and commands (ka) of (har-i) the Almighty (bhaaiaa) appeal to his/her (man-i) mind – and s/he lives by them.

S/he (veykan) sees things and (bolna) speaks, (gurmukh-i) guided by the guru; s/he (paaiaa) attains (sukh-u) peace through (japat) recounting and practicing Naam.

(Gurmukh-i) the guru’s teachings (pragaasiaa) enlighten the mind with (giaan-u) awareness of Naam and (chukaaiaa) end (timar) the darkness of (agiaan-u) ignorance – of being oblivious of Naam due to attachment with the world-play, says third Nanak. 2.

 

ਮਃ ੩ ॥ ਮਨਮੁਖ ਮੈਲੇ ਮਰਹਿ ਗਵਾਰ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥

Mėhlā 3.  Manmukẖ maile marėh gavār.  Gurmukẖ nirmal har rākẖi▫ā ur ḏẖār.

 

(M: 3) prologue by the third Guru. (Manmukh) self-willed people ignore the guru’s teachings and are (gavaar = un-informed) oblivious of Naam; they (marah-i = die) succumb to temptations to (mailey = dirty) live in vices.

On the other hand (gurmukh-i) those who follow the guru’s teachings are (nirmal = clean) free of vices as they (raakhiaa) keep (har-i) the Almighty (ur dhaar-i) in mind.

 

ਭਨਤਿ ਨਾਨਕੁ ਸੁਣਹੁ ਜਨ ਭਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਹਉਮੈ ਮਲੁ ਜਾਈ ॥

Bẖanaṯ Nānak suṇhu jan bẖā▫ī.  Saṯgur sevihu ha▫umai mal jā▫ī.

 

(Bhanat-i) says third Nanak: (Sunhu) listen o (bhaaee = brethren) dear (jan) seekers of the Almighty;

(Mal) the dirt of (haumai) ego on the mind (jaaee) leaves (seyvihu = serving) by following (satigur) the true guru.

 

ਅੰਦਰਿ ਸੰਸਾ ਦੂਖੁ ਵਿਆਪੇ ਸਿਰਿ ਧੰਧਾ ਨਿਤ ਮਾਰ ॥ ਦੂਜੈ ਭਾਇ ਸੂਤੇ ਕਬਹੁ ਨ ਜਾਗਹਿ ਮਾਇਆ ਮੋਹ ਪਿਆਰ ॥

Anḏar sansā ḏūkẖ vi▫āpe sir ḏẖanḏẖā niṯ mār.  Ḏūjai bẖā▫e sūṯe kabahu na jāgėh mā▫i▫ā moh pi▫ār.

 

(Andar-i = within) in his/her mind, a self-willed person has (sansaa) doubt – lack of faith in the Almighty – and (maar-i) bashes his/her (sir-i) head in other (dhandhaa) pursuits; s/he (viaap-e) experiences (dookh-u = pain) restless-ness, i.e. cannot have peace of mind.

Those (sootey = asleep) inebriated by (doojai bhaaey) other love/thoughts (kabahoo na) are never (jaagah-i = awakened) alert to temptations, because they have (piaar) love and (moh) attachment to (maaiaa) the world-play

 

ਨਾਮੁ ਨ ਚੇਤਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ਇਹੁ ਮਨਮੁਖ ਕਾ ਬੀਚਾਰ ॥ ਹਰਿ ਨਾਮੁ ਨ ਭਾਇਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਨਾਨਕ ਜਮੁ ਮਾਰਿ ਕਰੇ ਖੁਆਰ ॥੩॥

Nām na cẖīṯėh sabaḏ na vicẖārėh ih manmukẖ kā bīcẖār.  Har nām na bẖā▫i▫ā birthā janam gavā▫i▫ā Nānak jam mār kare kẖu▫ār. ||3||

 

They do not (cheytah-i) keep in mind (naam-u) instructions given by the Creator to the soul; and do not (veechaarah-i) reflect on (sabad-u = word) teachings of the guru; (ihu = this) such is (beechaar) thinking (ka) of (manmukh) a self-willed person.

(Naam-u) virtues and commands of (har-i) the Almighty do not (bhaaiaa) appeal to him/her, and s/he (gavaaiaa = loses) wastes (janam-u) human birth (birtha) in vain; (jam) the agent of Divine justice (maar-i = hits) brutalizes and (karey khuaar) frustrates his/her – expectation to unite with the Almighty, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਜਿਸ ਨੋ ਹਰਿ ਭਗਤਿ ਸਚੁ ਬਖਸੀਅਨੁ ਸੋ ਸਚਾ ਸਾਹੁ ॥ ਤਿਸ ਕੀ ਮੁਹਤਾਜੀ ਲੋਕੁ ਕਢਦਾ ਹੋਰਤੁ ਹਟਿ ਨ ਵਥੁ ਨ ਵੇਸਾਹੁ ॥ ਭਗਤ ਜਨਾ ਕਉ ਸਨਮੁਖੁ ਹੋਵੈ ਸੁ ਹਰਿ ਰਾਸਿ ਲਏ ਵੇਮੁਖ ਭਸੁ ਪਾਹੁ ॥

Pa▫oṛī.  Jis no har bẖagaṯ sacẖ bakẖsī▫an so sacẖā sāhu.  Ŧis kī muhṯājī lok kadẖ▫ḏā horaṯ hat na vath na vesāhu.  Bẖagaṯ janā ka▫o sanmukẖ hovai so har rās la▫e vaimukẖ bẖas pāhu.

 

(Paurri) stanza. One whom (har-i) the Almighty (bakhseean-i) graciously gives (bhagat-i) devotion to live by (sach-u) the truth, i.e. Naam, (so) that person is (sachaa) the true (saahu) king – as s/he has the most sublime wealth.

(Lok-u = person) everyone (kaddhda = practices, muthaaji = dependence) looks to (tisu = that) him/her because (vath-u/vast = thing) devotion is not available on any (horat-u) other (hatt-i) shop to (veysaahu) buy, i.e. no one else can impart it.

One who (hovai) is (sanmuhk-u) face-to-face (kau) with, i.e. keeps company with, (bhagat janaa) the devotees, i.e. the holy congregation, (su) that person (laey = takes) receives (raas-i = capital) the wealth of – awareness of Naam or virtues and commands – of (har-i) the Almighty – the guide for life. But (veymukh = facing away) those who turn away from the ways of the devotees (bhas-u) dust is (paahu = put) thrown on them, i.e. they remain deprived of that wealth.

 

ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਵਾਪਾਰੀ ਹਰਿ ਭਗਤ ਹਹਿ ਜਮੁ ਜਾਗਾਤੀ ਤਿਨਾ ਨੇੜਿ ਨ ਜਾਹੁ ॥ ਜਨ ਨਾਨਕਿ ਹਰਿ ਨਾਮ ਧਨੁ ਲਦਿਆ ਸਦਾ ਵੇਪਰਵਾਹੁ ॥੭॥

Har ke nām ke vāpārī har bẖagaṯ hėh jam jāgāṯī ṯinā neṛ na jāhu.  Jan Nānak har nām ḏẖan laḏi▫ā saḏā veparvāhu. ||7||

 

(Bhagat) devotees of (har-i) the Almighty are (vaapaari) dealers (key) of, i.e. they conduct themselves by, (naam) virtues and commands of (har-i) the Almighty; and hence (jam) the agent of Divine justice cannot (jaah-u) go (neyrr-i) near (tinaa) them (jaagaati = tax collector) to collect taxes – cannot cause them to face consequences of any ill-deeds.

(Jan) humble (nanak-i) fourth Nanak (ladiaa = loaded/added to cart) acquired (dhan) the wealth of Naam of (har-i) the Almighty and therefore remains (veyparvaah-u) carefree – wishes for nothing else. 7.

 

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Note: This eighth Paurri of Biaaval Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The first Slok cautions against following symbolism and motivates to practice Naam, i.e. emulate Divine virtues and obey Divine commands. The second Slok motivates to focus on Naam. The Paurri asks to to pay attention to Naam; it is the wealth that enables comfort here and in the hereafter.

 

ਸਲੋਕ ਮ: ੩ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਭਗਤੀ ਹਰਿ ਧਨੁ ਖਟਿਆ ਹੋਰੁ ਸਭੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥

Salok mėhlā 3.  Is jug mėh bẖagṯī har ḏẖan kẖati▫ā hor sabẖ jagaṯ bẖaram bẖulā▫i▫ā.  Gur parsādī nām man vasi▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā.

 

(Slok) prologue (m: 3) by the third Guru: (Mah-i) in (is-u) this (jug) age  – of conflicts/duality – (bhagti/bhagtee) the devotees (khattiaa) earn (har-i) the Almighty as (dhan) wealth/profit, i.e. only those who sincerely live by Divine virtues and commands, find the Almighty; (sabh-u) everyone (hor-u) else is (bhulaaiaa) led astray (bharam-i) in delusion – as they lack faith and follow paths which take away from the Master.

(Parsaadi) with grace/guidance of the guru, (naam-u) Divine virtues and commands (vasiaa) abide (man-i) in minds – of the devotees and they (andin = everyday) ever (dhiaaiaa) pay attention to Naam – as guide for life.

 

ਬਿਖਿਆ ਮਾਹਿ ਉਦਾਸ ਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਉਧਰੇ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਸਦਾ ਸਹਜੁ ਸੁਖੁ ਮਨਿ ਵਸਿਆ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇਆ ॥

 

Bikẖi▫ā māhi uḏās hai ha▫umai sabaḏ jalā▫i▫ā.  Āp ṯari▫ā kul uḏẖre ḏẖan jaṇeḏī mā▫i▫ā.  Saḏā sahj sukẖ man vasi▫ā sacẖe si▫o liv lā▫i▫ā.

 

A devotee (hai = is) remains (udaas-i) unattached while being (maah-i) in an environment (bikhiaa = vices) transitory pleasures of vices as s/he has (jalaaiaa = burnt) dissolves (haumai) ego (sabad-i= by word) with obedience to teachings of the guru.

S/he (aap-i = self) him/her-self (tariaa = swims) gets across – the world-ocean of vices, and his/her (kul = lineage) associates (udhrey) are saved; (dhann-u) blessed is his/her (maaiaa) mother who (janeydi) gave birth to him /her.

(Sahaj-u) poise and (sukh-u) peace (sadaa) ever (vasiaa) abide in his/her (man-i) mind and s/he (laaiaa) fixes (liv) attention (siau) on (sachey) the Eternal – and is not tempted.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਭੁਲੇ ਹਉਮੈ ਮੋਹੁ ਵਧਾਇਆ ॥

Barahmā bisan mahāḏe▫o ṯarai guṇ bẖule ha▫umai moh vaḏẖā▫i▫ā.

 

Brahma, (bisan-u) Vishnu and Mahadeo – the Hindu trinity – have displayed (vadhiaa = increased) plenty of (moh-u) attachment to (haumai) ego and (bhuley) are led astray by (trai) the three (gun) attributes of ego, namely Tamas = inertia/ignorance, Rajas = passion/diligence, Sattva = goodness – for example Brahma fell for his own daughter, Vishnu in his incarnation as Mohini entices lovers and Mahadeo outraged modesty of Varinda the pious wife of the demon Jalandhar.

 

ਪੰਡਿਤ ਪੜਿ ਪੜਿ ਮੋਨੀ ਭੁਲੇ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਵਿਣੁ ਗੁਰ ਤਤੁ ਨ ਪਾਇਆ ॥

Pandiṯ paṛ paṛ monī bẖule ḏūjai bẖā▫e cẖiṯ lā▫i▫ā.  Jogī jangam sani▫āsī bẖule viṇ gur ṯaṯ na pā▫i▫ā.

 

(Pandit) scholars (parr-i parr-i) keep reading scriptures but are led astray in ego, as are (moni) the silent sages, because they (laaiaa) engage (chit-u) the mind on (doojai = second, bhaaey = love) other ideas, – they practice symbolism rather than conduct themselves by Divine virtues and commands.

(Jogi) the Yogis (bhuley) are misled, as are (jangam = on legs) the wandering (saniaasi) ascetics; they are (bhuley) misled to resort to symbolism; but no one can (paaiaa) find (tat-u = reality) the Almighty (vin-u) without following (gur) the guru.

 

ਮਨਮੁਖ ਦੁਖੀਏ ਸਦਾ ਭ੍ਰਮਿ ਭੁਲੇ ਤਿਨ੍ਹ੍ਹੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇਈ ਜਨ ਸਮਧੇ ਜਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਆ ॥੧॥

Manmukẖ ḏukẖī▫e saḏā bẖaram bẖule ṯinĥī birthā janam gavā▫i▫ā.  Nānak nām raṯe se▫ī jan samḏẖe jė āpe bakẖas milā▫i▫ā. ||1||

 

(Manmukh) self-willed persons – do not follow the guru and – (dukhee-ey) come to grief (bhuley) being misled (bhram-i) in delusion – lack of faith in the Almighty; (tinhi) they (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.

Says third Nanak: (Seyeee) those (jan) persons are who are (ratey) imbued (naam-i) with Naam, they are (samdhe = in Samaadhi) steady; they are those (j-i) whom (aapey = self) the Almighty (bakhas-i) graciously (milaaiaa) keeps absorbed with IT-self. 1.

 

ਮ: ੩ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸਹਿ ਸਰੇਵਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਮਨਿ ਵਸੈ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥

Mėhlā 3.  Nānak so salāhī▫ai jis vas sabẖ kicẖẖ ho▫e.  Ŧisėh sarevhu parāṇīho ṯis bin avar na ko▫e.  Gurmukẖ anṯar man vasai saḏā saḏā sukẖ ho▫e. ||2||

 

(M: 3) prologue by the third Guru. Says third Nanak: We should (saalaaheeai = praise) acknowledge and obey (so) that Master (jis-u) who has (vas-i = under control) control over (sabh-u kichh-u) everything – the whole universe.

O (praaneeho = creatures) human beings, (sareyvhu = serve) obey (tisah-i = that) the Almighty; there is (na koey) none (avar-u) else (bin-u) except (tis-u) That, i.e. there is no other Master.

IT (vasai) abides, i.e. Divine virtues and commands are kept, (man-i) in the mind and practiced (gurmukh-i) with guidance of the guru; and then (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever. 2.

 

ਪਉੜੀ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮ ਧਨੁ ਨ ਖਟਿਓ ਸੇ ਦੇਵਾਲੀਏ ਜੁਗ ਮਾਹਿ ॥ ਓਇ ਮੰਗਦੇ ਫਿਰਹਿ ਸਭ ਜਗਤ ਮਹਿ ਕੋਈ ਮੁਹਿ ਥੁਕ ਨ ਤਿਨ ਕਉ ਪਾਹਿ ॥

Pa▫oṛī.  Jinī gurmukẖ har nām ḏẖan na kẖati▫o se ḏevālī▫e jug māhi.  O▫e mangḏe firėh sabẖ jagaṯ mėh ko▫ī muhi thuk na ṯin ka▫o pāhi.

 

(Paurri) stanza. (Jini) those who do not (khattiaa) earn (dhan-u) the wealth of Naam of (har-i) the Almighty (gurmukh-i) by following the guru’s teachings (maah-i) in (jug = age) human birth, (sey) they are (deyvaalee-ey) bankrupt – have no resource to lead life free of temptations and be accepted by the Creator.

(Oey) they (phirah-i) wander (mangdey) begging (mah-i) in (sabh) the whole (jagat) world but (na koee) no one even (thuk paah-i) spits (kau) at (tin) their (muh-i) faces, i.e. no one entertains them.

 

ਪਰਾਈ ਬਖੀਲੀ ਕਰਹਿ ਆਪਣੀ ਪਰਤੀਤਿ ਖੋਵਨਿ ਸਗਵਾ ਭੀ ਆਪੁ ਲਖਾਹਿ ॥ ਜਿਸੁ ਧਨ ਕਾਰਣਿ ਚੁਗਲੀ ਕਰਹਿ ਸੋ ਧਨੁ ਚੁਗਲੀ ਹਥਿ ਨ ਆਵੈ ਓਇ ਭਾਵੈ ਤਿਥੈ ਜਾਹਿ ॥

Parā▫ī bakẖīlī karahi āpṇī parṯīṯ kẖovan sagvā bẖī āp lakẖāhi.  Jis ḏẖan kāraṇ cẖuglī karahi so ḏẖan cẖuglī hath na āvai o▫e bẖāvai ṯithai jāhi.

 

They (karah-i) do (bakheeli) backbiting (paraaee) against others and (khovan-i) lose (apni) their own (parteet-i = trust) credibility; and (sagvaa) instead (bhi) also (lakhaah-i = show) expose (aap-i = self) their real self.

(Dhan) the wealth for (jis-u) whose (kaarn-i) sake – to gain which – they (chugli karah-i) back-bite, (so) that (dhan-u) wealth does not (aavai) come into (hath-i) their hands, though they may (jaah-i) go (tithai) there wherever they (bhaavai) like, i.e. they may try anywhere.

 

Page 853

 

ਗੁਰਮੁਖਿ ਸੇਵਕ ਭਾਇ ਹਰਿ ਧਨੁ ਮਿਲੈ ਤਿਥਹੁ ਕਰਮਹੀਣ ਲੈ ਨ ਸਕਹਿ ਹੋਰ ਥੈ ਦੇਸ ਦਿਸੰਤਰਿ ਹਰਿ ਧਨੁ ਨਾਹਿ ॥੮॥

Gurmukẖ sevak bẖā▫e har ḏẖan milai ṯithhu karamhīṇ lai na sakahi hor thai ḏes disanṯar har ḏẖan nāhi. ||8||

 

(Dhan-u) the wealth of awareness of Naam of (har-i) the Almighty (milai) is obtained (gurmukh-i) with the guru’s guidance to have (bhaaey = thinking) the mind of a sincere (seyvak) servant; but (karamheen) those who are unfortunate – do not get to the guru and – (na sakah-i) cannot (lai) receive (tithahu) from there – from the guru; (har-i dhan-u) wealth of Naam is not obtained (disantar-i = abroad) elsewhere. 8.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸੰਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥

Salok mėhlā 3.  Gurmukẖ sansā mūl na hova▫ī cẖinṯā vicẖahu jā▫e.  Jo kicẖẖ ho▫e so sėhje ho▫e kahṇā kicẖẖū na jā▫e.  Nānak ṯin kā ākẖi▫ā āp suṇe jė la▫i▫an pannai pā▫e. ||1||

 

Prologue by the third Guru. (Gurmukh-i) one who follows the guru’s teachings (na hovaee) has no (sansaa) doubt at all – that whatever the Almighty does is for our good and hence – (chinta) worry/fear (jaaey) leaves (vichahu) from within his/her mind.

(Jo kichh-u) whatever (hoey) happens (su) that happens (sahjey) naturally – by Divine laws of nature and (kichhoo na) nothing (jaaey) can (kahna) be told to the Almighty –the Almighty cannot be influenced by talk.

But (aap-i = self) the Almighty (suney) listens to (aakhiaa = what is said) wishes/prayers (ka) of (tin) those (j-i) whom IT (laiaan-u) takes into IT’s (pannai) page, i.e. who are motivated to live emulating Divine virtues and obeying Divine commands, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਕਾਲੁ ਮਾਰਿ ਮਨਸਾ ਮਨਹਿ ਸਮਾਣੀ ਅੰਤਰਿ ਨਿਰਮਲੁ ਨਾਉ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਕਦੇ ਨ ਸੋਵੈ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪਿਆਉ ॥

Mėhlā 3.  Kāl mār mansā manėh samāṇī anṯar nirmal nā▫o.  An▫ḏin jāgai kaḏe na sovai sėhje amriṯ pi▫ā▫o.

 

Prologue by the third Guru. One who has (nirmal-u) the pristine (naau) Naam or Divine virtues and commands (antar-i) within, (maar-i) kills (kaal-i) death, i.e. overcomes temptations, and (samaani = keeps) dissolves (mansa) desires (manh-i) in the mind itself.

S/he is (andin-u = all days) ever (jaagai = is awake) alert to temptations and (kadey na) never (sovai = sleeps) inebriated by attachment to the world-play; s/he (sahjey) naturally (piaau) causes to drink (amrit-u) the nectar, i.e. guides others to live by Naam.

 

ਮੀਠਾ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਉ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਦਾ ਸੋਹਦੇ ਨਾਨਕ ਤਿਨ ਮਿਲਿਆ ਸੁਖੁ ਪਾਉ ॥੨॥

Mīṯẖā bole amriṯ baṇī an▫ḏin har guṇ gā▫o.  Nij gẖar vāsā saḏā sohḏe Nānak ṯin mili▫ā sukẖ pā▫o. ||2||

 

Such persons (boley) speak (meetthaa) sweetly, their (baani) words are (amrit) life-giving – guide to overcome vices in the world-play; they (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

Their (vaasa) abode is in their (nij) own (ghar-i) house, i.e. they remain steady in focus on the Almighty within; they (sadaa) ever (sohdey = look good) lead clean lives and are glorified; one (paau) obtains (sukh-u) comfort, i.e. feels happy, (miliaa) in their company, says third Nanak. 2

 

ਪਉੜੀ ॥ ਹਰਿ ਧਨੁ ਰਤਨ ਜਵੇਹਰੀ ਸੋ ਗੁਰਿ ਹਰਿ ਧਨੁ ਹਰਿ ਪਾਸਹੁ ਦੇਵਾਇਆ ॥

Pa▫oṛī.  Har ḏẖan raṯan javeharī so gur har ḏẖan har pāshu ḏevā▫i▫ā.

 

(Paurri) stanza. (Dhan-u) the wealth of – awareness of (har-i) the Almighty is like (ratan) jewels and (javaeyhri) rubies, i.e. is very valuable; (gur-i) the guru (deyvaaiaa) causes to be given (so) that wealth (paasahu) from (har-i) the Almighty – the Almighty causes to find the guru who guides.

 

ਜੇ ਕਿਸੈ ਕਿਹੁ ਦਿਸਿ ਆਵੈ ਤਾ ਕੋਈ ਕਿਹੁ ਮੰਗਿ ਲਏ ਅਕੈ ਕੋਈ ਕਿਹੁ ਦੇਵਾਏ ਏਹੁ ਹਰਿ ਧਨੁ ਜੋਰਿ ਕੀਤੈ ਕਿਸੈ ਨਾਲਿ ਨ ਜਾਇ ਵੰਡਾਇਆ ॥

Je kisai kihu ḏis āvai ṯā ko▫ī kihu mang la▫e akai ko▫ī kihu ḏevā▫e ehu har ḏẖan jor kīṯai kisai nāl na jā▫e vandā▫i▫ā.

 

(Jey) if (kih-u) something (dis-i aavai) is seen (kisai) by someone, (ta) then s/he (mang-i laey) can ask that (kih-u)  something; (akai) or (koee) someone can (deyvaaey) cause to be given (kih-u) from somewhere; but (eyh-u) this (har-i dhan-u) wealth of Naam (na jaaey) cannot (vanddaaiaa) be shared (naal-i) with (kisai) someone (jor-i) by force – but is received by Divine grace with the guru’s guidance.

 

ਜਿਸ ਨੋ ਸਤਿਗੁਰ ਨਾਲਿ ਹਰਿ ਸਰਧਾ ਲਾਏ ਤਿਸੁ ਹਰਿ ਧਨ ਕੀ ਵੰਡ ਹਥਿ ਆਵੈ ਜਿਸ ਨੋ ਕਰਤੈ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥

Jis no saṯgur nāl har sarḏẖā lā▫e ṯis har ḏẖan kī vand hath āvai jis no karṯai ḏẖur likẖ pā▫i▫ā.

 

One (jis no) whom (har-i) the Almighty (laaey) creates (sardhaa) faith (naal-i) with (satigur) the true guru, his/her (vandd = division) share of (har-i dhan) Naam (hath-i = in hand, aavai = comes) is received (tis-u) by that person; s/he is one (jis no = whom) in whose destiny (kartai) the Creator (likh-i paaiaa) has written (dhur-i) at the source – to find the guru and follow his teachings.

 

ਇਸੁ ਹਰਿ ਧਨ ਕਾ ਕੋਈ ਸਰੀਕੁ ਨਾਹੀ ਕਿਸੈ ਕਾ ਖਤੁ ਨਾਹੀ ਕਿਸੈ ਕੈ ਸੀਵ ਬੰਨੈ ਰੋਲੁ ਨਾਹੀ ਜੇ ਕੋ ਹਰਿ ਧਨ ਕੀ ਬਖੀਲੀ ਕਰੇ ਤਿਸ ਕਾ ਮੁਹੁ ਹਰਿ ਚਹੁ ਕੁੰਡਾ ਵਿਚਿ ਕਾਲਾ ਕਰਾਇਆ ॥

Is har ḏẖan kā ko▫ī sarīk nāhī kisai kā kẖaṯ nāhī kisai kai sīv bannai rol nāhī je ko har ḏẖan kī bakẖīlī kare ṯis kā muhu har cẖahu kundā vicẖ kālā karā▫i▫ā.

 

There is (ko naahi) no (sareek-u) equal (ka) of (is-u) this (har-i dhan) Naam; unlike a landed property there is no (khat/likhat) writing/document for it to belong (kisai) to anyone; it does not lie in (kisai) anyone’s (seev/seema = boundary, banai = dividing line) domain – to claim ownership; there is no (rol-u) dispute about its ownership – as it belongs to none; (jey) if (ko) someone (karey = does, bakheeli = backbiting) slanders those who live by (har-i dhan) Naam, the Almighty causes (tis kaa = of that) his/her (muh-u) face (karaaiaa = cause to be done, kaala = black) to be blackened, i.e. s/he faces ignominy wherever s/he goes (vich-i) in (chahu) all four (kunddaa) directions, i.e. everywhere.

 

ਹਰਿ ਕੇ ਦਿਤੇ ਨਾਲਿ ਕਿਸੈ ਜੋਰੁ ਬਖੀਲੀ ਨ ਚਲਈ ਦਿਹੁ ਦਿਹੁ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥੯॥

Har ke ḏiṯe nāl kisai jor bakẖīlī na cẖal▫ī ḏihu ḏihu niṯ niṯ cẖaṛai savā▫i▫ā. ||9||

 

It does not (chalaee = happen) work if (kisai) someone tries to take Naam by (bakheeli = backbiting) machinations or (jor-u) force – by slandering others – since it is (ditey) given (naal-i) with grace of the Almighty – who is not pleased by negative attributes; awareness of Naam (charrai savaaiaa) keeps increasing (dihu dihu) day by day (nit nit) forever with one who receives Divine grace. 9.