SGGS pp 831-833, Bilaaval M: 1, Asttpadees 1-3.

 

ਬਿਲਾਵਲੁ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval asatpaḏī▫ā mėhlā 1 gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Bilaaval, (asttpadeeaa) of eight stanzas each (ghar-u 10) to be sung to the tenth beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

ਨਿਕਟਿ ਵਸੈ ਦੇਖੈ ਸਭੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਵਿਣੁ ਭੈ ਪਇਐ ਭਗਤਿ ਨ ਹੋਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥

Nikat vasai ḏekẖai sabẖ so▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  viṇ bẖai pa▫i▫ai bẖagaṯ na ho▫ī.  Sabaḏ raṯe saḏā sukẖ ho▫ī. ||1||

 

(Soee = only that) the Almighty (vasai = dwells) is with us and (deykhai = watches) is aware of (sabh-u) everything – our condition, thoughts and deeds; but some (virla) rare person (gurmukh-i) follows the guru and (boojhai) understands this.

(Vin-u) without (paiaai = put in mind) being committed to (bhai = fear/respect) the belief that IT is with us, (bhagat-i) devotion (na hoee = not done) is not possible, i.e. one does not obey the Almighty. (Sukh-u) peace (hoee) is experienced by those (ratey) imbued with love (sabad-i = with word) for the guru’s teachings. 1.

 

ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān paḏārath nām.  Gurmukẖ pāvas ras ras mān. ||1|| rahā▫o.

 

(Giaan-u) awareness of (naam-u) Divine virtues and commands is (aisa) such (padaarath-u = substance) an invaluable wealth that one who obtains it (gurmukh-i) with the guru’s guidance, (ras-i ras-i) enjoys living by it and (paavas-i) obtains (maan) honor here and in the hereafter. 1.

(Rahaau) pause and reflect on this.

 

ਗਿਆਨੁ ਗਿਆਨੁ ਕਥੈ ਸਭੁ ਕੋਈ ॥ ਕਥਿ ਕਥਿ ਬਾਦੁ ਕਰੇ ਦੁਖੁ ਹੋਈ ॥ ਕਥਿ ਕਹਣੈ ਤੇ ਰਹੈ ਨ ਕੋਈ ॥ ਬਿਨੁ ਰਸ ਰਾਤੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥

Gi▫ān gi▫ān kathai sabẖ ko▫ī.  Kath kath bāḏ kare ḏukẖ ho▫ī.  Kath kahṇai ṯe rahai na ko▫ī.  Bin ras rāṯe mukaṯ na ho▫ī. ||2||

 

 (Sabh-u koee) everyone (kathai) talks about (giaan-u giaan-u) knowledge about the Almighty; by (kath-i kath-i) so talking and talking s/he tries to (karey = does) get into (baad-u) argument, i.e. only to show his/her knowledge – and does not practice Naam; there (hoee = happens) is (sadaa) ever (dukh) distress – for not living by Naam.

But (na koee) no one (rahai = keeps away) refrains from (kath-i, kahnai) talking/arguments; (mukat-i) emancipation (na hoee) is not possible (bin-u) without (raatey) being imbued with (ras = taste) love for Naam – and its practice. 2.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਈ ॥ ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ॥ ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥ ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ॥੩॥

Gi▫ān ḏẖi▫ān sabẖ gur ṯe ho▫ī.  Sācẖī rahaṯ sācẖā man so▫ī.  Manmukẖ kathnī hai par rahaṯ na ho▫ī.  Nāvhu bẖūle thā▫o na ko▫ī. ||3||

 

(Giaan-u) awareness and motivation for (dhiaan-u = paying attention) practice of Naam (hoee) comes (tey) from the guru. One who follows the guru, keeps – virtues and commands of – (saachaa) the Eternal (man-i) in mind; his/her (rahat) living is (saachi) truthful, i.e. lives truthfully.

On the other hand, (manmukh) a self-willed person – who does not follow the guru – (kathni hai) does talking, i.e. shows off knowledge, (par-u) but (na hoee) does not put the knowledge to (rahat) practice; (na koee) there is no (thaau) place for such a person – here and in the hereafter. A person who (bhooley) goes astray (naavh-u) from Naam – instructions to the soul by the Creator, there is no place for him/her, i.e. loses honour here and in the hereafter. 3.

 

ਮਨੁ ਮਾਇਆ ਬੰਧਿਓ ਸਰ ਜਾਲਿ ॥ ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਓ ਬਿਖੁ ਨਾਲਿ ॥ ਜੋ ਆਂਜੈ ਸੋ ਦੀਸੈ ਕਾਲਿ ॥ ਕਾਰਜੁ ਸੀਧੋ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪॥

Man mā▫i▫ā banḏẖi▫o sar jāl.  Gẖat gẖat bi▫āp rahi▫o bikẖ nāl.  Jo āʼnjai so ḏīsai kāl.  Kāraj sīḏẖo riḏai samĥāl. ||4||

 

(Man-u) the mind is like a fish in (sar) a pool (bandhio = bound) caught (jaal-i) in a net of (maaiaa) temptations of the world-play; these temptations (biaap-i rahio) affect (ghatt-i ghatt-i) every mind (naal-i) with (bikh/vishai) vices.

(Jo) whosoever (aanjai = comes) is born (so) that (deesai) is seen to (kaal-i) die; (kaaraj) the objective of human birth – to unite with the Almighty – is (seedho) achieved by those who (samhaal-i) keep – commands of the Almighty – (ridai) in mind. 4.

ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਪਤਿ ਗਵਾਈ ॥ ਆਪੇ ਕਰਤੈ ਭਗਤਿ ਕਰਾਈ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ॥੫॥

So gi▫ānī jin sabaḏ liv lā▫ī.  Manmukẖ ha▫umai paṯ gavā▫ī.  Āpe karṯai bẖagaṯ karā▫ī.  Gurmukẖ āpe ḏe vadi▫ā▫ī. ||5||

 

One (jin-i) who (laaee) fixes (liv) focus (sabad-i) on the guru’s word/teachings, (so) that person (giaani) has awareness, i.e. pays attention to Naam, and attains acceptance with  the Almighty; but (manmukh-i) a self-willed person – does not follow the guru, acts by (haumai) ego and (gavaae) loses (pat-i) honour – is not accepted for union with the Almighty.

But (kartai) the Creator (aap-e) IT-self (karaaee = gets done) engages one (bhagat-i) in devotion, i.e. to live by Naam; (aapey = self) IT (dey) gives (vaddiaaee) glory – of union with IT- to one (gurmukh-i) who follows the guru. 5.

 

ਰੈਣਿ ਅੰਧਾਰੀ ਨਿਰਮਲ ਜੋਤਿ ॥ ਨਾਮ ਬਿਨਾ ਝੂਠੇ ਕੁਚਲ ਕਛੋਤਿ ॥ ਬੇਦੁ ਪੁਕਾਰੈ ਭਗਤਿ ਸਰੋਤਿ ॥ ਸੁਣਿ ਸੁਣਿ ਮਾਨੈ ਵੇਖੈ ਜੋਤਿ ॥੬॥

Raiṇ anḏẖārī nirmal joṯ.  Nām binā jẖūṯẖe kucẖal kacẖẖoṯ.  Beḏ pukārai bẖagaṯ saroṯ.  Suṇ suṇ mānai vekẖai joṯ. ||6||

 

(Rain) the night is (andhaari) dark, i.e. the human being is blinded by attachment to vices and – is unaware of – the reality; (jot) the light of Naam makes one (nirmal) free of vices; those who live (binaa) without Naam are (jhootthey = false) of unbecoming conduct being (kuchal = dirty) caught in vices and (kuchhot-i = bad touch) bad company.

(Bed-u) the Veda, i.e. the scripters, (pukaarai) proclaim that (bhagat-i) devotion comes by (sarot-i) listening; (sun-i sun-i) by listening – to Naam as taught by the guru and – (maanai = believing) its practice, one (veykhai) sees (jot-i = light) the Almighty within. 6.

 

ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਮੰ ॥ ਗੁਰਮੁਖਿ ਸਾਂਤਿ ਊਤਮ ਕਰਾਮੰ ॥ ਮਨਮੁਖਿ ਜੋਨੀ ਦੂਖ ਸਹਾਮੰ ॥ ਬੰਧਨ ਤੂਟੇ ਇਕੁ ਨਾਮੁ ਵਸਾਮੰ ॥੭॥

Sāsṯar simriṯ nām ḏariṛ▫ām.  Gurmukẖ sāʼnṯ ūṯam karāmaʼn.  Manmukẖ jonī ḏūkẖ sahāmaʼn.  Banḏẖan ṯūte ik nām vasāmaʼn. ||7||

 

(Saastr = Shastras, Simrit-i) the scriptures (drirraama’n) create firm understanding/commitment in (naam-u) Divine virtues and commands; one who understands this (gurmukh-i) with the guru’s teachings, has (ootam = sublime) truthful (kraama’n = deeds) conduct, and is (saant-i) at peace.

But (manmukh-i = self-willed) one who does not follow the guru – commits transgressions and – (sahaama’n) has to bear (dookh) the pain of births and deaths in numerous (joni) life forms. (Bandhan) bondage to vices and hence reincarnation (toottey) breaks/ends when one (vasaama’n = keeps in mind) practices (naam-u) virtues and commands of (ik-u = one) the Almighty. 7.

ਮੰਨੇ ਨਾਮੁ ਸਚੀ ਪਤਿ ਪੂਜਾ ॥ ਕਿਸੁ ਵੇਖਾ ਨਾਹੀ ਕੋ ਦੂਜਾ ॥ ਦੇਖਿ ਕਹਉ ਭਾਵੈ ਮਨਿ ਸੋਇ ॥ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਕੋਇ ॥੮॥੧॥

Manne nām sacẖī paṯ pūjā.  Kis vekẖā nāhī ko ḏūjā.  Ḏekẖ kaha▫o bẖāvai man so▫e.  Nānak kahai avar nahī ko▫e. ||8||1||

 

One who (manney = obeys) lives by Naam, performs (sachi) true (pooja) worship (pat-i) of the Master; for him/her (naahi ko = not any) there is none (dooja = second) other worth worshiping so (veykha) looks to (kis-u = whom?) no one else.

Only (soey = that) the Almighty (bhaavai) appeals to my (man-i) mind; I (kahau) say this after (deykh-i) having looked around; there is (nahi koey) none (avar-u) other, (kahai) says Nanak. 8. 1.

 

Page 832

 

Note: Some people get engrossed in the world-play and forget the directions given by the Creator to the soul. They do not also pay attention to the guru’s guidance, act by self–will and committing transgressions. This results in inability of their souls to merge with the Creator and thus remain in cycles of births and deaths. Escape from this is possible by following the guru’s teachings says Guru Nanak in this Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮਨ ਕਾ ਕਹਿਆ ਮਨਸਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਪੁੰਨੁ ਪਾਪੁ ਉਚਰੈ ॥ ਮਾਇਆ ਮਦਿ ਮਾਤੇ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ॥ ਤ੍ਰਿਪਤਿ ਮੁਕਤਿ ਮਨਿ ਸਾਚਾ ਭਾਵੈ ॥੧॥

Bilāval mėhlā 1.  Man kā kahi▫ā mansā karai.  Ih man punn pāp ucẖrai.  Mā▫i▫ā maḏ māṯe ṯaripaṯ na āvai.  Ŧaripaṯ mukaṯ man sācẖā bẖāvai. ||1||

 

Composition of the first Guru in Raga Bilaaval: A self-willed person (mansa karai = aspires) acts as (kahiaa) told by (man) the mind; however (ih-u) this human mind (uchrai = talks of) considers (pu’nn-u = good deeds) right and (paap = bad deeds) wrong – based on superstitions.

Those (maatey = intoxicated) possessed by (mad = intoxicant) temptations (maaiaa) in the world-play, i.e. attached to wealth, relatives and status and so on, cannot (aavai = comes) experience (tripat-i = contentment) peace – and remain restless; (tripat-i) contentment and (mukat-i) freedom from temptations come when virtues and commands of (saachaa) the Eternal (bhaavai) appeal (man-i) to the mind, and are practiced. 1.

 

ਤਨੁ ਧਨੁ ਕਲਤੁ ਸਭੁ ਦੇਖੁ ਅਭਿਮਾਨਾ ॥ ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਸੰਗਿ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧan ḏẖan kalaṯ sabẖ ḏekẖ abẖimānā.  Bin nāvai kicẖẖ sang na jānā. ||1|| rahā▫o.

 

One should (deykh-u = see) realize that (tan-u = body) physical looks/strength, (dhan-u) wealth and (kalat-u) the spouse, cause (abhimaana) pride; but (kichh-u na) nothing (bin-u) except practice of (naavai) Naam (jaana) goes (sang-i) with the soul to the hereafter, i.e. only practice of Naam can help when subjected to Divine justice. 1.

(Rahaau) pause and reflect on this.

 

ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ ॥ ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥ ਖਾਕੂ ਖਾਕੁ ਰਲੈ ਸਭੁ ਫੈਲੁ ॥ ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ ॥੨॥

Kīcẖėh ras bẖog kẖusī▫ā man kerī.  Ḏẖan lokāʼn ṯan bẖasmai dẖerī.  Kẖākū kẖāk ralai sabẖ fail.  Bin sabḏai nahī uṯrai mail. ||2||

 

One (keechah-i = does, bhog = enjoyment) enjoys (ras) objects of pleasure for (khuseeaa) happiness (keyri) of (man) the mind – and wants more and more of wealth.

But (dhan-u) wealth is left for (lokaa’n = people) others and (tan-u) the body is reduced to (ddheyri) a heap of (bhasma) ash on death.

(Sabh) the whole (phail-u = expanse) visible existence comprises of (khaak-u) dust and (ralai) mixes (khaakoo) with dust in the end; (mail-u = dirt) effect of vices on the soul is not (utrai) removed (bin-u) without following (sabdai = word) teachings of the guru. 2.

 

ਗੀਤ ਰਾਗ ਘਨ ਤਾਲ ਸਿ ਕੂਰੇ ॥ ਤ੍ਰਿਹੁ ਗੁਣ ਉਪਜੈ ਬਿਨਸੈ ਦੂਰੇ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਦਰਦੁ ਨ ਜਾਇ ॥ ਛੂਟੈ ਗੁਰਮੁਖਿ ਦਾਰੂ ਗੁਣ ਗਾਇ ॥੩॥

Gīṯ rāg gẖan ṯāl sė kūre.  Ŧarihu guṇ upjai binsai ḏūre.  Ḏūjī ḏurmaṯ ḏaraḏ na jā▫e.  Cẖẖūtai gurmukẖ ḏārū guṇ gā▫e. ||3||

 

(Geet) songs, (raag) music, (ghan) sound of metallic musical items – like cymbals, (taal) musical beats; (s-i) they (koorey = false) provide transitory pleasure. They cause (trih-u) the three (gun) attributes of egoistic nature – namely Tamas = inertia/ignorance, Rajas = passion/effort and Sattva = rituals/charities – and Naam is forgotten; the soul is pushed (doorey = far) away from the Almighty and remains in cycles of (upjai = manifests) births and (binsai = is destroyed) deaths.

(Dooji) duality is (durmat-i = evil counsel) evil – because it causes one to forget the Almighty, and suffer; this (darad) pain does not (jaaey) go as long as evil lasts with the soul. (Gurmukh-i) the guru’s guidance of (gaaey = singing) praising and emulating (gun) Divine virtues is (daaroo) the medicine to (chhoottai) be freed from duality – and hence the suffering. 3.

 

ਧੋਤੀ ਊਜਲ ਤਿਲਕੁ ਗਲਿ ਮਾਲਾ ॥ ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਪੜਹਿ ਨਾਟ ਸਾਲਾ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਮਾਇਆ ਮਦੁ ਪੀਆ ॥ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨਾਹੀ ਸੁਖੁ ਥੀਆ ॥੪॥

Ḏẖoṯī ūjal ṯilak gal mālā.  Anṯar kroḏẖ paṛėh nāt sālā.  Nām visār mā▫i▫ā maḏ pī▫ā.  Bin gur bẖagaṯ nāhī sukẖ thī▫ā. ||4||

 

The priest wraps (oojal = clean) a white (dhoti) cloth wrapped round the waist and legs, applies (tilak-u) frontal mark on the forehead and has (maala) a rosary (gal-i) round the neck – to be seen pious.

He has (krodh-u) wrath (antar-i) within but (parrah-i) reads scriptures; it is (naatt saala = theatre) pretense, i.e. all this is false display of piety.

He (visaar-i = forgets) ignores to practice Naam, and (peeaa) drinks (mad-u) the intoxicant of, i.e. is possessed by, (maaiaa) attachment to the world-play; (sukh-u) peace – through finding the Almighty – is not (theeaa = happen) attained (bin-u) except by (bhagat-u = devotion) living by Naam as taught by (gur) the guru. 4.

 

ਸੂਕਰ ਸੁਆਨ ਗਰਧਭ ਮੰਜਾਰਾ ॥ ਪਸੂ ਮਲੇਛ ਨੀਚ ਚੰਡਾਲਾ ॥ ਗੁਰ ਤੇ ਮੁਹੁ ਫੇਰੇ ਤਿਨ੍ਹ੍ਹ ਜੋਨਿ ਭਵਾਈਐ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਆਈਐ ਜਾਈਐ ॥੫॥

Sūkar su▫ān garḏẖabẖ manjārā.  Pasū malecẖẖ nīcẖ cẖandalā.  Gur ṯe muhu fere ṯinĥ jon bẖavā▫ī▫ai.  Banḏẖan bāḏẖi▫ā ā▫ī▫ai jā▫ī▫ai. ||5||

 

Life forms like (sookar) swine, (suaan) dog, (gardhabh) donkey and (manjaara) cat; (pasoo) animals/beasts, (neech) lowly (maleychh) hated people – expression used for invaders of other faiths – and (chanddaala) outcasts – expression used for cruel people like murderers.

Those who (pheyrey) turn (muh-u) the face away (tey) from the guru, they (bhavaaeeai = caused to wander) are put in the above (jon-i) life forms; (baadhiaa) bound (bandhan-i) in bondage to vices they (aaeeaai) come and (jaaeeai) go, i.e. remain in cycles of births and deaths. 5.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਲਹੈ ਪਦਾਰਥੁ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਦਾ ਕਿਰਤਾਰਥੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪੂਛ ਨ ਹੋਇ ॥ ਮਾਨੇ ਹੁਕਮੁ ਸੀਝੈ ਦਰਿ ਸੋਇ ॥੬॥

Gur sevā ṯe lahai paḏārath.  Hirḏai nām saḏā kirṯārath.  Sācẖī ḏargėh pūcẖẖ na ho▫e.  Māne hukam sījẖai ḏar so▫e. ||6||

 

It is (tey) by (seyva = service) following teachings of the guru that one (lahai) obtains (padaarath-u = substance) the wealth of awareness of Naam – Divine virtues and commands; s/he keeps Naam (hirdai) in mind and (sadaa) ever (kirtaarath-u = successful) remains free from vices.

(Na hoey) there is no (poochh) questioning of him/her (dargah) in Divine court, i.e. that soul is honorably accepted for union by the Creator; one who (maaney) obeys (hukam-u) Divine commands, (soey) that person (seejhai) is successful in (dar-i) in Divine court. 6.

 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਤਿਸ ਕਉ ਜਾਣੈ ॥ ਰਹੈ ਰਜਾਈ ਹੁਕਮੁ ਪਛਾਣੈ ॥ ਹੁਕਮੁ ਪਛਾਣਿ ਸਚੈ ਦਰਿ ਵਾਸੁ ॥ ਕਾਲ ਬਿਕਾਲ ਸਬਦਿ ਭਏ ਨਾਸੁ ॥੭॥

Saṯgur milai ṯa ṯis ka▫o jāṇai.  Rahai rajā▫ī hukam pacẖẖāṇai.  Hukam pacẖẖāṇ sac c ẖai ḏar vās.  Kāl bikāl sabaḏ bẖa▫e nās. ||7||

 

When one (milai) meets (satigur-u) the true guru and follows his teachings, (ta) then s/he (jaanai) recognizes (tis kau = that) the Almighty within; s/he (pachaanai = understands) recalls (hukam-u) Divine commands and (rahai = lives) happily accepts (rajaaee) the will of the Almighty.

One who (pachhaan-i = recognizes) understands (hukam-u) Divine commands, gets to (vaas-u) live (dar-i) at the abode (sachai) of the Eternal; his/her cycles of (kaal = death) falling prey to vices and (bikaal = antonym to kaal/death) rebirths (bhaey = are, naas-u = destroyed) end. 7

 

ਰਹੈ ਅਤੀਤੁ ਜਾਣੈ ਸਭੁ ਤਿਸ ਕਾ ॥ ਤਨੁ ਮਨੁ ਅਰਪੈ ਹੈ ਇਹੁ ਜਿਸ ਕਾ ॥ ਨਾ ਓਹੁ ਆਵੈ ਨਾ ਓਹੁ ਜਾਇ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਇ ॥੮॥੨॥

Rahai aṯīṯ jāṇai sabẖ ṯis kā.  Ŧan man arpai hai ih jis kā.  Nā oh āvai nā oh jā▫e.  Nānak sācẖe sācẖ samā▫e. ||8||2||

 

S/he (jaanai) considers (sabh-u) everything to (ka = of) belong to (tis-u = that) the Almighty; and (rahai) remains (ateet-u) detached from them; s/he (arpai) makes offering of (tan-u) body and (man-u) mind to the Almighty (jis ka = whose) who gave these, i.e. dedicates actions and thoughts to the Almighty.

(Oh-u) that person is neither (aavai = comes) born nor (jaaey = goes) dies again; (saachey = truthful) those who live truthfully (samaaey) merge (saach-i) in the Eternal, says Nanak. 8. 2.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ਅਸਟਪਦੀ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 3 asatpaḏī gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Bilaaval, (asttpadee) of eight stanzas, (ghar-u 10) to be sung to the tenth beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

ਜਗੁ ਕਊਆ ਮੁਖਿ ਚੁੰਚ ਗਿਆਨੁ ॥ ਅੰਤਰਿ ਲੋਭੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਬਿਨੁ ਨਾਵੈ ਪਾਜੁ ਲਹਗੁ ਨਿਦਾਨਿ ॥੧॥

Jag ka▫ū▫ā mukẖ cẖuncẖ gi▫ān.  Anṯar lobẖ jẖūṯẖ abẖimān.  Bin nāvai pāj lahag niḏān. ||1||

 

(Jag-u = world) the human being displays (giaan-u) awareness of the Divine (mukh-i = from mouth) outwardly without practicing it, like (kaooaa) a crow makes sound from (chunch) the beak; s/he has (lobh-u) greed, (jhootth-u = falsehood) deceit and (abhimaan-u) vanity (antar-i) within. Anyone who lives without practice of Naam his/her (paaj-u) pretense/facade is (nidaan-i = at the end) ultimately (lahag-u = wears off) exposed – that is a law of nature. 1.

 

ਸਤਿਗੁਰ ਸੇਵਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਚੀਤਿ ॥ ਗੁਰੁ ਭੇਟੇ ਹਰਿ ਨਾਮੁ ਚੇਤਾਵੈ ਬਿਨੁ ਨਾਵੈ ਹੋਰ ਝੂਠੁ ਪਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Saṯgur sev nām vasai man cẖīṯ.  Gur bẖete har nām cẖeṯāvai bin nāvai hor jẖūṯẖ parīṯ. ||1|| rahā▫o.

 

Awareness of (naam-u) Divine virtues and commands (vasai = abides) comes (man-i) in the mind and (cheet-i) remembered (seyv-i = serving) by following the teachings of (satiguru) the true guru.

When (gur-u) the guru (bheyttey) is found, he (cheytaavai = causes to remember) enables to recall (naam-u) directions given by the Creator to the soul – and one should act by them; (preet-i = affection) attachment to (hor) other things (bin-u) except (naavai) Naam is (jhootth-u = false) of no use – it leads away from the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਸਹਜ ਘਰਿ ਆਵਹੁ ॥ ਸਾਚੈ ਨਾਇ ਵਡਾਈ ਪਾਵਹੁ ॥੨॥

Gur kahi▫ā sā kār kamāvahu.  Sabaḏ cẖīnėh sahj gẖar āvhu.  Sācẖai nā▫e vadā▫ī pāvhu. ||2||

 

(Kamavh-u) carry out (sa) that (kaar) work which (kahiaa) is told (gur-i) by the guru. (Cheenh-i) understand (sabad-u = word) instructions of the guru and you will (aavh-u = come, ghar-i = to home) steady the mind and be in a state of (sahj) poise, i.e. not waver in living by Naam or Divine virtues and commands as taught; you will (paavh-u) receive (vaddaaee) honour – of acceptance by the Almighty – through practice (naavai) of Naam. 2.

 

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਵੈ ॥ ਮਨ ਕਾ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ॥ ਦਰੁ ਘਰੁ ਮਹਲੁ ਠਉਰੁ ਕੈਸੇ ਪਾਵੈ ॥੩॥

Āp na būjẖai lok bujẖāvai.  Man kā anḏẖā anḏẖ kamāvai.  Ḏar gẖar mahal ṯẖa▫ur kaise pāvai. ||3||

 

A person who does not (boojhai) understand – the path of Naam – (aap-i) him/her-self but (bujhaavai = causes to understand) instructs other (lok) people. the person is (andha) blind (ka) of (man) the mind, i.e. an ignorant person (kamaavai) acts (andh-u) blindly without having the capability; such a person (kaisey = how?) cannot (paavai) find (tthaur = place) acceptance in (dar-u ghar-u) house of (mahal-u) the Almighty. 3.

 

ਹਰਿ ਜੀਉ ਸੇਵੀਐ ਅੰਤਰਜਾਮੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਜਿਸ ਕੀ ਜੋਤਿ ਸਮਾਨੀ ॥ ਤਿਸੁ ਨਾਲਿ ਕਿਆ ਚਲੈ ਪਹਨਾਮੀ ॥੪॥

Har jī▫o sevī▫ai anṯarjāmī.  Gẖat gẖat anṯar jis kī joṯ samānī.  Ŧis nāl ki▫ā cẖalai pėhnāmī. ||4||

 

We should (s-eveeai = serve) obey (jeeo) the revered (har-i) Almighty who (antarjami) knows all minds – knows thoughts and deeds of all; and (jis ki) whose (jot-i = light) Spirit (samaani) is present in (ghatt ghatt) all; (pahnaami = hiding, kiaa = what?) trying to hide anything does not (chalai = go) work (naal-i) with (tis-u = that) IT – we should be ever conscious of this. 4.

 

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ਸਾਚਾ ਨਾਮੁ ਸਾਚੈ ਸਬਦਿ ਜਾਨੈ ॥ ਆਪੈ ਆਪੁ ਮਿਲੈ ਚੂਕੈ ਅਭਿਮਾਨੈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਦਾ ਸਦਾ ਵਖਾਨੈ ॥੫॥

Sācẖā nām sācẖai sabaḏ jānai.  Āpai āp milai cẖūkai abẖimānai.  Gurmukẖ nām saḏā saḏā vakẖānai. ||5||

 

One (jaanai = knows) obtains awareness of (naam-u) virtues and commands (saacha = true) of the Eternal through (sabad-i) teachings of (saachai) the true guru. (Aapai = self) one (milai) meets (aap-u) the self, i.e. finds the Almighty within, when (abhimaanai) pride (chookai = ends) is given up, i.e. ego leaves the mind; s/he (sadaa sadaa) for ever (vakhaanai = utters) remembers and lives by (naam-u) Divine virtues and commands. 5.

 

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਦੂਜੀ ਦੁਰਮਤਿ ਜਾਈ ॥ ਅਉਗਣ ਕਾਟਿ ਪਾਪਾ ਮਤਿ ਖਾਈ ॥ ਕੰਚਨ ਕਾਇਆ ਜੋਤੀ ਜੋਤਿ ਸਮਾਈ ॥੬॥

Saṯgur sevi▫ai ḏūjī ḏurmaṯ jā▫ī.  A▫ugaṇ kāt pāpā maṯ kẖā▫ī.  Kancẖan kā▫i▫ā joṯī joṯ samā▫ī. ||6||

 

(Seyveeai = serving) by following (satigur-i) the true guru, (durmat-i = evil counsel) the evil of (dooji = second) duality (jaaee = goes) is given up. The guru’s teachings help (kaatt-i = cut) to give up (augan) faults and (khaaee = eat) dissolve (mat-i = thoughts) the tendency for (paapa) transgressions; (joti) the soul of the person with a (kaaiaa) body (kanchan) of gold, i.e. who is  free of vices, (samaaee) merges (jot-i) in the Supreme Spirit – the Almighty. 6.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਵਡੀ ਵਡਿਆਈ ॥ ਦੁਖੁ ਕਾਟੈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਈ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਪਾਈ ॥੭॥

Saṯgur mili▫ai vadī vadi▫ā▫ī.  Ḏukẖ kātai hirḏai nām vasā▫ī.  Nām raṯe saḏā sukẖ pā▫ī. ||7||

 

(Miliai) finding (satigur-i) the true guru is (vaddi) a great (vaddiaaee) honour; the guru guides to (vasaaee = cause to abide) remember (hirdai) in the mind and live by (naam-u) Divine virtues and commands, and thus (kaattai = cuts) obviates (dukh-u = pain) suffering; one (ratey) imbued (naam-i) with Naam (sadaa) ever (paaee = attains) experiences (sukh-u) peace. 7.

 

ਗੁਰਮਤਿ ਮਾਨਿਆ ਕਰਣੀ ਸਾਰੁ ॥ ਗੁਰਮਤਿ ਮਾਨਿਆ ਮੋਖ ਦੁਆਰੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਮਾਨਿਆ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥੮॥੧॥੩॥

Gurmaṯ māni▫ā karṇī sār.  Gurmaṯ māni▫ā mokẖ ḏu▫ār.  Nānak gurmaṯ māni▫ā parvārai sāḏẖār. ||8||1||3||

 

One who (maaniaa) obeys (gurmat-i) the guru’s counsel, his/her (karni) deeds are (saar) sublime. by following (gurmat-i) the guru’s counsel, one reaches (duaar-u) the gate to, i.e. attains, (mokh) emancipation – from vices in life and rebirth on death; one who (gurmat-i) follows the guru’s counsel (saadhaar-u = is good support) supports (parvaarai = of family) the family – taking these together, she is a complete person, says third Nanak. 8. 1. 3.