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.

 

Page 833

 

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.

 

 

 

 

 

SGGS pp 829-831, Bilaaval M: 5 Shabads 123-129, and M: 9 Shabads 1-3.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਕਬਹੁ ਨ ਬਿਸਾਰਹੁ ॥ ਉਰਿ ਲਾਗਹੁ ਸੁਆਮੀ ਪ੍ਰਭ ਮੇਰੇ ਪੂਰਬ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਬੀਚਾਰਹੁ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Apne sevak ka▫o kabahu na bisārahu.  Ur lāgahu su▫āmī parabẖ mere pūrab parīṯ gobinḏ bīcẖārahu. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: O Almighty, please (na) do not (kabahu) ever (bisaarhu) forget (apney = own) Your (s-evak) servant, i.e. may I ever be conscious of Your virtues and commands as guide for life.

O (meyrey) my (prabh) Almighty (suaami) Master, please (laagahu) be in my (ur-i) mind; (beechaarhu) think of our (poorab) prior (preet-i) affection – I am created from Yourself, o (gobind) Master of the world. 1.

(Rahaau) pause and reflect on this.

ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਬਿਰਦੁ ਤੁਮ੍ਹ੍ਹਾਰੋ ਹਮਰੇ ਦੋਖ ਰਿਦੈ ਮਤ ਧਾਰਹੁ ॥ ਜੀਵਨ ਪ੍ਰਾਨ ਹਰਿ ਧਨੁ ਸੁਖੁ ਤੁਮ ਹੀ ਹਉਮੈ ਪਟਲੁ ਕ੍ਰਿਪਾ ਕਰਿ ਜਾਰਹੁ ॥੧॥

Paṯiṯ pāvan parabẖ biraḏ ṯumĥāro hamre ḏokẖ riḏai maṯ ḏẖārahu.  Jīvan parān har ḏẖan sukẖ ṯum hī ha▫umai patal kirpā kar jārahu. ||1||

 

Please (mat) do not (dhaarhu) keep (hanmrey) my (dokh) faults (ridai) in mind; it is (tumhaaro) Your (birad-u) tradition to (paavan) purify (patit) those fallen to vices – please bring me to the state acceptable to You.

(Har-i) Almighty, (tum hi) You are (praan) the breath of my (jeevan) life, (dhan-u) wealth and (sukh-u) solace; please (jaarhu = burn) destroy (pattal) the curtain of my (haumai) ego that separates me from You. 1.

 

ਜਲ ਬਿਹੂਨ ਮੀਨ ਕਤ ਜੀਵਨ ਦੂਧ ਬਿਨਾ ਰਹਨੁ ਕਤ ਬਾਰੋ ॥ ਜਨ ਨਾਨਕ ਪਿਆਸ ਚਰਨ ਕਮਲਨ੍ਹ੍ਹ ਕੀ ਪੇਖਿ ਦਰਸੁ ਸੁਆਮੀ ਸੁਖ ਸਾਰੋ
॥੨॥੭॥੧੨੩॥

Jal bihūn mīn kaṯ jīvan ḏūḏẖ binā rahan kaṯ bāro.  Jan Nānak pi▫ās cẖaran kamlanĥ kī pekẖ ḏaras su▫āmī sukẖ sāro. ||2||7||123||

 

(Kat) how can (meen) the fish (jeevan) live (bin-u) without (jal) water, and how can (baaro/baarik) the infant (rahan-u) stay (binaa) without (doodh) milk?

I (piaas = thirst) long (ki) of being at Your (kamlanh) lotus (charan) feet, and get (saaro) all (sukh) comforts, i.e. all my wishes will be fulfilled on finding You, says (jan) humble fifth Nanak. 2. 7. 123.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਆਗੈ ਪਾਛੈ ਕੁਸਲੁ ਭਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਪੂਰੀ ਸਭ ਰਾਖੀ ਪਾਰਬ੍ਰਹਮਿ ਪ੍ਰਭਿ ਕੀਨੀ ਮਇਆ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Āgai pācẖẖai kusal bẖa▫i▫ā.  Gur pūrai pūrī sabẖ rākẖī pārbarahm parabẖ kīnī ma▫i▫ā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: There (bhaiaa) is (kusal-u) happiness (aagai) in front and (paachhai) at the back, i.e. I am fully comfortable and at peace the way things are now.

(Paarbrahm-i) the Supreme Being (prabh-i) Master (keeni = did) showed (maiaa) kindness to lead me to the guru; (poorai) the perfect (gur-i) guru (raakhi) saved my honor (sabh) in all ways – guided me to overcome transgressions and I have no fear of any retribution. 1.

(Rahaau) pause and reflect on this.

ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਹਰਿ ਪ੍ਰੀਤਮੁ ਦੂਖ ਦਰਦ ਸਗਲਾ ਮਿਟਿ ਗਇਆ ॥ ਸਾਂਤਿ ਸਹਜ ਆਨਦ ਗੁਣ ਗਾਏ ਦੂਤ ਦੁਸਟ ਸਭਿ ਹੋਏ ਖਇਆ ॥੧॥

Man ṯan rav rahi▫ā har parīṯam ḏūkẖ ḏaraḏ saglā mit ga▫i▫ā.  Sāʼnṯ sahj ānaḏ guṇ gā▫e ḏūṯ ḏusat sabẖ ho▫e kẖa▫i▫ā. ||1||

 

(Preetam-u) the Beloved (har-i) Almighty (rav-i rahiaa) is present in my (man-i) mind and (tan-u) body, i.e. I keep the Master in mind in thought and deed – I refrain from transgressions -; (sagla) all (dookh) grief and (darad) pain (mitt-i gaiaa = effaced) have been obviated.

I (gaa-e = sing) praise and emulate (gun) Divine virtues; (sabh-i) all (doot) vices and (dustt) evils (ho-e) have been (khaiaa = destroyed) dispelled and I enjoy (saant-i) peace, (sahaj) poise and (aanad) bliss. 1.

 

ਗੁਨੁ ਅਵਗੁਨੁ ਪ੍ਰਭਿ ਕਛੁ ਨ ਬੀਚਾਰਿਓ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਕਰਿ ਲਇਆ ॥ ਅਤੁਲ ਬਡਾਈ ਅਚੁਤ ਅਬਿਨਾਸੀ ਨਾਨਕੁ ਉਚਰੈ ਹਰਿ
ਕੀ ਜਇਆ ॥੨॥੮॥੧੨੪॥

Gun avgun parabẖ kacẖẖ na bīcẖāri▫o kar kirpā apunā kar la▫i▫ā.  Aṯul badā▫ī acẖuṯ abẖināsī Nānak ucẖrai har kī ja▫i▫ā. ||2||8||124||

 

(Prabh-i) the Almighty (kar-i kirpa) kindly (kar-i laiaa) made me (apuna) IT’s own, i.e. caused me to live by IT’s commands and then (bechaaria) considered (na = not, kachh-u = any) no (gun-u) virtue or (avgun) fault of mine.

(Baddaaee) the greatness of (achut) the unshakable and (abinaasi = imperishable) eternal Master is (atul = not weighable) beyond measure, fifth Nanak (uchrai = utters, jaiaa = glory) glorifies of (har-i) the Almighty. 2. 8. 124.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਬਿਨੁ ਭੈ ਭਗਤੀ ਤਰਨੁ ਕੈਸੇ ॥ ਕਰਹੁ ਅਨੁਗ੍ਰਹੁ ਪਤਿਤ ਉਧਾਰਨ ਰਾਖੁ ਸੁਆਮੀ ਆਪ ਭਰੋਸੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Bin bẖai bẖagṯī ṯaran kaise.  Karahu anūgrahu paṯiṯ uḏẖāran rākẖ su▫āmī āp bẖarose. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Kais-e) how is one (taran-u = swimming) to get across (bhai/bhav) the word ocean, i.e. one cannot overcome temptations in the world-play, (bin-u) without (bhagti = devotion) practice of Divine virtues and commands.

O (suaami) Master, You (udhaaran) lift (patit) those fallen to vices; please (karhu = bestow) show (anugrah-u) kindness and (raakh-u) maintain our (bharosey = reliance) faith on (aap) You. 1.

(Rahaau) pause and reflect on this.

ਸਿਮਰਨੁ ਨਹੀ ਆਵਤ ਫਿਰਤ ਮਦ ਮਾਵਤ ਬਿਖਿਆ ਰਾਤਾ ਸੁਆਨ ਜੈਸੇ ॥ ਅਉਧ ਬਿਹਾਵਤ ਅਧਿਕ ਮੋਹਾਵਤ ਪਾਪ ਕਮਾਵਤ ਬੁਡੇ ਐਸੇ ॥੧॥

Simran nahī āvaṯ firaṯ maḏ māvaṯ bikẖi▫ā rāṯā su▫ān jaise.  A▫oḏẖ bihāvaṯ aḏẖik mohāvaṯ pāp kamāvaṯ bude aise. ||1||

 

One does not (aavat) know how (simran-u) to recall Divine commands given to the soul and (phirat = wanders) remains (mad-maavat) inebriated with temptations in the world-play and (raata = imbued) engrossed in (bikhiaa = poison) vices, (jaisey) like (suaan) a dog is afflicted with greed.

As (audh) life (bihaavat) passes, s/he (mohaavat = cheated) falls prey to temptations (adhik) more and more (kamaavat) committing (paap) transgressions; (aisey) this is how s/he (buddey) drowns, i.e. cannot across the world-ocean but is put in cycles of births and deaths. 1.

 

ਸਰਨਿ ਦੁਖ ਭੰਜਨ ਪੁਰਖ ਨਿਰੰਜਨ ਸਾਧੂ ਸੰਗਤਿ ਰਵਣੁ ਜੈਸੇ ॥ ਕੇਸਵ ਕਲੇਸ ਨਾਸ ਅਘ ਖੰਡਨ ਨਾਨਕ ਜੀਵਤ ਦਰਸ ਦਿਸੇ
॥੨॥੯॥੧੨੫॥

Saran ḏukẖ bẖanjan purakẖ niranjan sāḏẖū sangaṯ ravaṇ jaise.  Kesav kales nās agẖ kẖandan Nānak jīvaṯ ḏaras ḏise. ||2||9||125||

 

I seek (saran-i = sanctuary) to be in care of (purakh) the all-pervasive (bhanjan) destroyer of (dukh) distress, and pray: (jaisey) by whatever way You please, enable me to be (sangat-i) company (saadhoo) the guru, i.e. to holy congregation, to (ravan-u) utter, understand and learn to emulate Your virtues, o (niranjan = un-stained) immaculate Master.

O (keysav = with long hair – Vishnu, metaphor for –) Almighty, You (naas) destroy (kaleys) strife and (khandan = break) dispel (agh) sins; fifth Nanak (jeevat) is enlivened (disey) seeing Your (daras) sight, i.e. is able to overcome vices with awareness of Your virtues and commands. 2. 9. 125.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਦੁਪਦੇ ਘਰੁ ੯   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 ḏupḏe gẖar 9  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval with (dupadey) two stanzas, (ghar-u 9) to be sung to the ninth beat: Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

ਆਪਹਿ ਮੇਲਿ ਲਏ ॥ ਜਬ ਤੇ ਸਰਨਿ ਤੁਮਾਰੀ ਆਏ ਤਬ ਤੇ ਦੋਖ ਗਏ ॥੧॥ ਰਹਾਉ ॥

Āpėh mel la▫e.  Jab ṯe saran ṯumārī ā▫e ṯab ṯe ḏokẖ ga▫e. ||1|| rahā▫o.

 

 (Tey) from (jab) the time I (aaey) came (tumaari) under Your (saran-i) care, i.e. since I submitted myself to Divine virtues and commands, (tey) from (tab) then (dokh = faults) transgressions (ga-e) have left me and

the Almighty (meyl-i laey = united) had me absorbed (aapah-i) in IT-self – without I making efforts to concentrate. 1.

(Rahaau) pause and reflect on this.

 

ਤਜਿ ਅਭਿਮਾਨੁ ਅਰੁ ਚਿੰਤ ਬਿਰਾਨੀ ਸਾਧਹ ਸਰਨ ਪਏ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰੋ ਪ੍ਰੀਤਮ ਤਨ ਤੇ ਰੋਗ ਖਏ ॥੧॥

Ŧaj abẖimān ar cẖinṯ birānī sāḏẖah saran pa▫e.  Jap jap nām ṯumĥāro parīṯam ṯan ṯe rog kẖa▫e. ||1||

 

I (taj-i) gave up (abhimaan) vanity and (chint) thinking (biraani) of others; I (paey) placed myself in (saran-i = sanctuary) care/guidance of (saadhah) the guru; and as taught by him –

(jap-i japi) ever keeping in mind (tumhaaro) Your (naam-u) virtues and commands, o (preetam) Beloved Master, (rog) afflictions (khaey = destroyed) have been dispelled (t-e) from (man) the mind, i.e. indulgence in vices has stopped. 1.

 

ਮਹਾ ਮੁਗਧ ਅਜਾਨ ਅਗਿਆਨੀ ਰਾਖੇ ਧਾਰਿ ਦਏ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਆਵਨ ਜਾਨ ਰਹੇ ॥੨॥੧॥੧੨੬॥

Mahā mugaḏẖ ajān agi▫ānī rākẖe ḏẖār ḏa▫e.  Kaho Nānak gur pūrā bẖeti▫o āvan jān rahe. ||2||1||126||

 

I was (mahaa) highly (mugadh) foolish and (ajaan, agiaani = ignorant) virtue-less, but the guru (dhaar-i) bestowed (daey/daiaa = compassion) kindness to guide and (raakhey) protected me from vices.

Says fifth Nanak: When one (bh-ettio) finds (poora) the perfect (gur-u) guru – and follows his guidance – his/her being in cycles of (aavan = coming) births and (jaan = going) deaths (rahey) ends. 2. 1. 126.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਜੀਵਉ ਨਾਮੁ ਸੁਨੀ ॥ ਜਉ ਸੁਪ੍ਰਸੰਨ ਭਏ ਗੁਰ ਪੂਰੇ ਤਬ ਮੇਰੀ ਆਸ ਪੁਨੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Jīva▫o nām sunī.  Ja▫o suparsan bẖa▫e gur pūre ṯab merī ās punī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: (Jau) when (poorey) the perfect guru (bhaeye) was (suprasann) well pleased to guide (tab) then (meyri) my (aas) wish (punee) was fulfilled, – thus

I (suni) listen to and practice (naam-u) Divine virtues and commands and (jeevau) live – life free of vices which has facilitated connecting with the Almighty.

(Rahaau) pause and reflect on this.

ਪੀਰ ਗਈ ਬਾਧੀ ਮਨਿ ਧੀਰਾ ਮੋਹਿਓ ਅਨਦ ਧੁਨੀ ॥ ਉਪਜਿਓ ਚਾਉ ਮਿਲਨ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਰਹਨੁ ਨ ਜਾਇ ਖਿਨੀ ॥੧॥

Pīr ga▫ī bāḏẖī man ḏẖīrā mohi▫o anaḏ ḏẖunī.  Upji▫o cẖā▫o milan parabẖ parīṯam rahan na jā▫e kẖinī. ||1||

 

(Peer = pain) suffering caused by transgressions (ga-ee) has left and (man-i) the mind (mohio = fascinated) enjoys (anad/anand) blissful (dhunee = melody) celestial music; the mind (baadhee = tied) has become (dheeraa = consolation) comforted.

(Chaau) eagerness for (milan) meeting (preetam) the Beloved (prabh) Almighty (upjio) has developed and (na jaaee) I cannot (rahan) remain without IT (khinee) even for a moment. 1.

 

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ਅਨਿਕ ਭਗਤ ਅਨਿਕ ਜਨ ਤਾਰੇ ਸਿਮਰਹਿ ਅਨਿਕ ਮੁਨੀ ॥ ਅੰਧੁਲੇ ਟਿਕ ਨਿਰਧਨ ਧਨੁ ਪਾਇਓ ਪ੍ਰਭ ਨਾਨਕ ਅਨਿਕ ਗੁਨੀ ॥੨॥੨॥੧੨੭॥

Anik bẖagaṯ anik jan ṯāre simrahi anik munī.  Anḏẖule tik nirḏẖan ḏẖan pā▫i▫o parabẖ Nānak anik gunī. ||2||2||127||

 

(Anik) innumerable (bhagat) devotees, (jan = servants) seekers and (munee) sages who (simrah-i) remember and practice Naam, (taarey) are ferried across the world ocean – of vices

Awareness of Naam is the support for life like (andhuley) a blind person (paaio) getting (ttik = support) the probe-stick and (nirdhan) a poor person getting (dhan-u) money; the Almighty is the Master of (anik) innumerable (guni = virtues) attributes, i.e. looks after the devotees in all ways. 2. 2. 127.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੧੩ ਪੜਤਾਲ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 5 gẖar 13 paṛ▫ṯāl  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Bilaaval (ghar-u 13) to be sung to the thirteenth beat, (parrtaal) with varying beat and rhyme:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

Note: This Shabad is in the form of conversation between two girl-friends. One who is waiting for the spouse to be with her while the other is fortunate to have the husband with her. The first asks how to have the husband with her, and the latter advises. This is used as metaphor for the seeker-soul yearning for the Almighty-spouse and getting advice from one who has earned love of the Beloved Almighty.

 

ਮੋਹਨ ਨੀਦ ਨ ਆਵੈ ਹਾਵੈ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਭਰਨ ਕੀਨੇ ॥ ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥ ਰਹਾਉ ॥

Mohan nīḏ na āvai hāvai hār kajar basṯar abẖran kīne.  Udīnī udīnī udīnī.  Kab gẖar āvai rī. ||1|| rahā▫o.

 

One soul speaks to another: Being separated from (mohan) the Beloved Almighty-husband, (na avai = does not come) I do not get (need) sleep and (haavai = sigh) have strong yearning for seeing IT; in expectation of IT’s coming I (keeney = do) adorn myself with (haar) the necklace, (kajar/kaajal) eye lining, (bastr) attire and (aabharan) ornaments, i.e. I keep imagining what I would do on meeting IT.

I am (uddeeni udeeni udeeni) very sad waiting for IT; I wonder (kab) when IT will (aavai) come (ghar-i) home, (ree) o girl-friend. 1.

Message: People perform rituals and wear holy-looking attire but the Almighty is not found this way

(Rahaau) pause and reflect on this.

ਸਰਨਿ ਸੁਹਾਗਨਿ ਚਰਨ ਸੀਸੁ ਧਰਿ ॥ ਲਾਲਨੁ ਮੋਹਿ ਮਿਲਾਵਹੁ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥

Saran suhāgan cẖaran sīs ḏẖar.  Lālan mohi milāvhu.  Kab gẖar āvai rī. ||1||

 

I seek your (saran-i = sanctuary) guidance o (suhaagan-i = fortunate woman who has the husband with her) saints; I shall (dhar-i) place (sees-u) my head on your (charan) feet; please (milavhu = cause to meet) lead me to (laalan-u) the Beloved spouse; I wonder (kab) when IT will (aavai) come (ghar-i) home, (ree) o girl-friend.  1.

 

ਸੁਨਹੁ ਸਹੇਰੀ ਮਿਲਨ ਬਾਤ ਕਹਉ ਸਗਰੋ ਅਹੰ ਮਿਟਾਵਹੁ ਤਉ ਘਰ ਹੀ ਲਾਲਨੁ ਪਾਵਹੁ ॥ ਤਬ ਰਸ ਮੰਗਲ ਗੁਨ ਗਾਵਹੁ ॥ ਆਨਦ ਰੂਪ ਧਿਆਵਹੁ ॥

Sunhu saherī milan bāṯ kaha▫o sagro ahaʼn mitāvhu ṯa▫o gẖar hī lālan pāvhu.  Ŧab ras mangal gun gāvhu.  Ānaḏ rūp ḏẖi▫āvahu.

 

The friend replies: (Sunh-u) listen o (saheyri/saheyli) girl-friend, I (kahahu) tell you (baat = thing) the way of (milan) meeting the Spouse; if you (mittaavhu) give up (sagro) all (ahan-n) ego, (tau) then you will (paavhu) find (laalan-u) the Beloved (ghar hi = in home itself) within yourself; (tab) then you will (ras) enjoy (gaavhu) singing (mangal) joyful songs praising (gun) virtues of the Master; (dhiaavhu) pay attention to commands of the Master (roop) the embodiment of (aanad/anand) bliss.

 

ਨਾਨਕੁ ਦੁਆਰੈ ਆਇਓ ॥ ਤਉ ਮੈ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥੨॥

Nānak ḏu▫ārai ā▫i▫o.  Ŧa▫o mai lālan pā▫i▫o rī. ||2||

 

This is how my Almighty-husband (aaio) came (duaarai = home) to my mind; (tau) that is how (mai) I (paaio) found (laalan) the Beloved, (ree) o girl-friend. 2.

 

ਮੋਹਨ ਰੂਪੁ ਦਿਖਾਵੈ ॥ ਅਬ ਮੋਹਿ ਨੀਦ ਸੁਹਾਵੈ ॥ ਸਭ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ਅਬ ਮੈ ਸਹਜਿ ਸਮਾਨੀ ॥

Mohan rūp ḏikẖāvai.  Ab mohi nīḏ suhāvai.  Sabẖ merī ṯikẖā bujẖānī.  Ab mai sahj samānī.

 

The seeker friend says: (Mohan) the Beloved (dikhaavai) has shown IT’s (roop) form, i.e. I found IT within; (ab) now I am happy and (suhaavai = pleasant) enjoy (need) my sleep; (sabh) all (meyri) my (tikhaa = thirst, bujhaani = quenched) yearning is satisfied; I (samaani) remain absorbed in IT (sahaj-i) with poise.

 

ਮੀਠੀ ਪਿਰਹਿ ਕਹਾਨੀ ॥ ਮੋਹਨੁ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੮॥

Mīṯẖī pirėh kahānī.  Mohan lālan pā▫i▫o rī. Rahā▫o ḏūjā. ||1||128||

 

(Kahaani = story) the experience of being with (pirah-i) the Almighty-spouse is (meetthee = sweet) pleasing; I have found (mohan-u) the fascinating (laalan-u) Beloved spouse (ree) o girl-friend, the seeker.

(Dooja = second, rahaau = pause) pause again and reflect on this. 1. 128.

 

Note: This second pause answers the question asked in the first as to how the Master may be found.

 

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Note: In this Shabad, the fifth Guru shows yearning for the Almighty and motivates that we all should have that. We should join holy congregation in order to satisfy that yearning and keep the mind restrained from other ideas and resultant entanglements.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਮੋਰੀ ਅਹੰ ਜਾਇ ਦਰਸਨ ਪਾਵਤ ਹੇ ॥ ਰਾਚਹੁ ਨਾਥ ਹੀ ਸਹਾਈ ਸੰਤਨਾ ॥ ਅਬ ਚਰਨ ਗਹੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 5.  Morī ahaʼn jā▫e ḏarsan pāvaṯ he.  Rācẖahu nāth hī sahā▫ī sanṯnā.  Ab cẖaran gahe. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Bilaaval: When I (paavat = receive) have (darsan) vision of the Almighty, i.e. become aware of IT’s majesty, I am overwhelmed and – (mori) my (aha’n) pride (jaaey) goes – I feel humble.

Let us (raachahu = get used to) live by virtues and commands of (naath hi) the Master alone; it is (sahaaee) helpful to (santnaa) the seekers – in finding IT; I (ab) now (gahey) hold IT’s (charan) feet, i.e. I have submitted myself to commands, of the Almighty. 1.

(Rahaau) pause and reflect on this.

ਆਹੇ ਮਨ ਅਵਰੁ ਨ ਭਾਵੈ ਚਰਨਾਵੈ ਚਰਨਾਵੈ ਉਲਝਿਓ ਅਲਿ ਮਕਰੰਦ ਕਮਲ ਜਿਉ ॥ ਅਨ ਰਸ ਨਹੀ ਚਾਹੈ ਏਕੈ ਹਰਿ ਲਾਹੈ ॥੧॥

Āhe man avar na bẖāvai cẖarnāvai cẖarnāvai uljẖi▫o al makranḏ kamal ji▫o.  An ras nahī cẖāhai ekai har lāhai. ||1||

 

(Man) the  mind (aah-e = wants) loves being obedient to the Almighty; (avar-u na) nothing else (bhaavai) pleases it; it (charnaavai = falls on feet) clings to (charnaavai) the feet of the Almighty (jiau) like (al-i) the bumble bee does not leave (kamal) the lotus flower because of its (makrand) juice, i.e. my mind loves the experience of living by virtues and commands of the Almighty.

It does not (chaahai = want) enjoy any (an) other (ras) juice/taste, i.e. nothing else appeals to it; the mind (laahai) searches for (har-i) the Almighty (eykai) alone. 1.

 

ਅਨ ਤੇ ਟੂਟੀਐ ਰਿਖ ਤੇ ਛੂਟੀਐ ॥ ਮਨ ਹਰਿ ਰਸ ਘੂਟੀਐ ਸੰਗਿ ਸਾਧੂ ਉਲਟੀਐ ॥ ਅਨ ਨਾਹੀ ਨਾਹੀ ਰੇ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਚਰਨ ਚਰਨ ਹੇ ॥੨॥੨॥੧੨੯॥

An ṯe tūtī▫ai rikẖ ṯe cẖẖūtī▫ai.  Man har ras gẖūtī▫ai sang sāḏẖū ultī▫ai.  An nāhī nāhī re.  Nānak parīṯ cẖaran cẖaran he. ||2||2||129||

 

We should (ttootteeai) break from (an) other ideas and (chhootteeai) be free from (rikh = sensory organs) temptations.

o (man = mind) human being, (ghootteeai) drink (ras) the elixir of – obtain awareness of, and practice, virtues and commands of – (har-i) the Almighty (sang-i) in company of (saadhoo) the saints – in holy congregation and (ultteeai) turn away from vices; always say (naahi naahi) no no to (an) other things, – which distract from the Almighty.

May my (preet-i) affection always be for (charan charan) feet of, i.e. I should place myself in care/obedience of the Almighty, says fifth Nanak. 2. 2. 129.

 

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ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bilāval mėhlā 9 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the ninth Guru in Raga Bilaaval (dupadey) of two stanzas: Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

ਦੁਖ ਹਰਤਾ ਹਰਿ ਨਾਮੁ ਪਛਾਨੋ ॥ ਅਜਾਮਲੁ ਗਨਿਕਾ ਜਿਹ ਸਿਮਰਤ ਮੁਕਤ ਭਏ ਜੀਅ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥
Ḏukẖ harṯā har nām pacẖẖāno.  Ajāmal ganikā jih simraṯ mukaṯ bẖa▫e jī▫a jāno. ||1|| rahā▫o.

We should (pachhaano) recognize that practice of (naam-u) commands of (har-i) the Almighty – keeps one away from transgressions and – (harta = takes away) obviates (dukh) suffering.

(Jaano = know) see (jeea) within you, the Almighty by (simrat) invoking (jih) whom Ajaamal and Ganika (bhaey) were (mukat) emancipated. 1. (Note: Ajaamal was a Brahmin who lived with a prostitute, had a son from her whom he named Naraain, meaning God, and was saved from rebirth. Ganika was a prostitute whom a sage gave a parrot and asked her to teach her to say Raam. She got used to this and was saved. These stories convey that both of them got used to remembering the Almighty and were saved).

 (Rahaau) pause and reflect on this.

ਗਜ ਕੀ ਤ੍ਰਾਸ ਮਿਟੀ ਛਿਨਹੂ ਮਹਿ ਜਬ ਹੀ ਰਾਮੁ ਬਖਾਨੋ ॥ ਨਾਰਦ ਕਹਤ ਸੁਨਤ ਧ੍ਰੂਅ ਬਾਰਿਕ ਭਜਨ ਮਾਹਿ ਲਪਟਾਨੋ ॥੧॥

Gaj kī ṯarās mitī cẖẖinhū mėh jab hī rām bakẖāno.  Nāraḏ kahaṯ sunaṯ ḏẖarū▫a bārik bẖajan māhi laptāno. ||1||

 

(Gaj = elephant, ki = of) the elephant’s (traas) fear (mitti = effaced) was removed (mah-i) in (chhinhoo) a moment (jab hi) as soon as it (bakhaano = uttered) invoked (raam-u) the Almighty. (Note: There is a story that an elephant was caught by an alligator in its tentacles, but was released on invoking the Almighty).

(Baarik) the child Dhru (lapttaano = clung) engaged (maah-i) in (bhajan) praising virtues of, i.e. invoked, the Almighty (sunat) on listening to (kahat = saying) instructions of the sage Narada. 1.

 

ਅਚਲ ਅਮਰ ਨਿਰਭੈ ਪਦੁ ਪਾਇਓ ਜਗਤ ਜਾਹਿ ਹੈਰਾਨੋ ॥ ਨਾਨਕ ਕਹਤ ਭਗਤ ਰਛਕ ਹਰਿ ਨਿਕਟਿ ਤਾਹਿ ਤੁਮ ਮਾਨੋ ॥੨॥੧॥

Acẖal amar nirbẖai paḏ pā▫i▫o jagaṯ jāhi hairāno.  Nānak kahaṯ bẖagaṯ racẖẖak har nikat ṯāhi ṯum māno. ||2||1||

 

Dhru (paaio) attained (achal = immovable) the lasting (pad-u) state of (amar-u) immortality and (abhai) freedom from fear – of suffering in life and rebirth on death; seeing which (jagat = world) people (jaah-i) were (hairaano) amazed.

Says ninth Nanak: (Har-i) the Almighty (rachhak/rakshak = protector) protects (bhagat) the devotees; (tum) you should (maano = believe) see (taah-i = that) IT (nikatt-i = near) within you – perceive that IT both watches your deeds and looks after. 2. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਦੁਖੁ ਪਾਵੈ ॥ ਭਗਤਿ ਬਿਨਾ ਸਹਸਾ ਨਹ ਚੂਕੈ ਗੁਰੁ ਇਹੁ ਭੇਦੁ ਬਤਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 9.  Har ke nām binā ḏukẖ pāvai.  Bẖagaṯ binā sahsā nah cẖūkai gur ih bẖeḏ baṯāvai. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Bilaaval: (Binaa) without paying attention to (naam) virtues and commands of (har-i) the Almighty, – the human being commits vices and as a result – (paavai) experiences (dukh) grief.

(Sahsa) doubt/delusion – regarding faith – does not (chookai) end (binaa) without (bhagt-i) devotion – acceptance and practice of Divine virtues and commands; (gur-u) the guru (bataavai) tells of (ihu) this (bheyd = mystery) truth. 1.

(Rahaau) pause and reflect on this.

ਕਹਾ ਭਇਓ ਤੀਰਥ ਬ੍ਰਤ ਕੀਏ ਰਾਮ ਸਰਨਿ ਨਹੀ ਆਵੈ ॥

Kahā bẖa▫i▫o ṯirath baraṯ kī▫e rām saran nahī āvai.

 

(Kahaa = what, bhaio = happens?) it does not help (kee-ey = done) to perform (teerath) pilgrimages and (brat) fasts if one does not (aavai) come to (saran-i) sanctuary of (raam) the Almighty, i.e. does not submit to directions of the Creator.

 

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ਜੋਗ ਜਗ ਨਿਹਫਲ ਤਿਹ ਮਾਨਉ ਜੋ ਪ੍ਰਭ ਜਸੁ ਬਿਸਰਾਵੈ ॥੧॥

Jog jag nihfal ṯih mān▫o jo parabẖ jas bisrāvai. ||1||

 

One (jo) who (bisraavai = forgets) ignores (jas-u = praise) to acknowledge and carry out commands of (prabh) the Almighty, (Maanahu) consider (jog) Yogic practices and (jag) sacrificial fires performed (tih) by that person to be (nihphal) fruitless. 1.

 

ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਪ੍ਰਾਨੀ ਜੀਵਨ ਮੁਕਤਿ ਕਹਾਵੈ ॥੨॥੨॥

Mān moh ḏono ka▫o parhar gobinḏ ke gun gāvai.  Kaho Nānak ih biḏẖ ko parānī jīvan mukaṯ kahāvai. ||2||2||

 

(Parhar = putting away) giving up (maan) pride and (moh) attachment to the world play, one should (gaavai = sing) praise and emulate (gun) virtues of (gobind = master of the world) the Almighty.

Says ninth Nanak: (Praani) a person (ko) of, i.e. who has, (ih) this (bidh-i = method) conduct (kahaavai) is called (mukat-i) emancipated (jeevan) in life. 2. 2.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੯ ॥ ਜਾ ਮੈ ਭਜਨੁ ਰਾਮ ਕੋ ਨਾਹੀ ॥ ਤਿਹ ਨਰ ਜਨਮੁ ਅਕਾਰਥੁ ਖੋਇਆ ਯਹ ਰਾਖਹੁ ਮਨ ਮਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval mėhlā 9.  Jā mai bẖajan rām ko nāhī.  Ŧih nar janam akārath kẖo▫i▫ā yėh rākẖo man māhī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Bilaaval: One (mai/mah-i) in (ja) whose mind is not (bhajan-u) praising and emulation of virtues of (raam) the Almighty,

(tih) that (nar) person (khoiaa = loses) wastes (janam-u) human birth (akaarath) in vain; (raakhahu) keep (yah) this (maahi) in (man) mind. 1.

(Rahaau) pause and reflect on this.

ਤੀਰਥ ਕਰੈ ਬ੍ਰਤ ਫੁਨਿ ਰਾਖੈ ਨਹ ਮਨੂਆ ਬਸਿ ਜਾ ਕੋ ॥ ਨਿਹਫਲ ਧਰਮੁ ਤਾਹਿ ਤੁਮ ਮਾਨਹੁ ਸਾਚੁ ਕਹਤ ਮੈ ਯਾ ਕਉ ॥੧॥

Ŧirath karai baraṯ fun rākẖai nah manū▫ā bas jā ko.  Nihfal ḏẖaram ṯāhi ṯum mānhu sācẖ kahaṯ mai yā ka▫o. ||1||

 

Only that person (karai = performs, teerath = pilgrimages) believes in purification by ceremonial baths, and (phun-i) also (raakhai) keeps (brat) fasts, (ja ko) whose (manooaa) mind is not (bas-i) under control, i.e. who has lost his/her mind.

(Tum) you should consider (dharam) religious rituals performed by (taah-i) him/her (nihphal) fruitless; (mai) I (kahat) am telling you (ya) this (saach-u) truth/reality. 1.

 

ਜੈਸੇ ਪਾਹਨੁ ਜਲ ਮਹਿ ਰਾਖਿਓ ਭੇਦੈ ਨਾਹਿ ਤਿਹ ਪਾਨੀ ॥ ਤੈਸੇ ਹੀ ਤੁਮ ਤਾਹਿ ਪਛਾਨਹੁ ਭਗਤਿ ਹੀਨ ਜੋ ਪ੍ਰਾਨੀ ॥੨॥

Jaise pāhan jal mėh rākẖi▫o bẖeḏai nāhi ṯih pānī.  Ŧaise hī ṯum ṯāhi pacẖẖānahu bẖagaṯ hīn jo parānī. ||2||

 

(Jais-e) like if (paahan-u) a stone (raakhio) is kept (mah-i) in (jal) water, (paani) water (naah-i) does not (bheydio) get into it, (taisey hi) similarly (pachhaanho = recognize) look at (taah-i) that (praani) person (jo) who is (heen) bereft of (bhagat-i) devotion – that s/he is not receptive to teachings of the guru/scriptures. 2.

 

ਕਲ ਮੈ ਮੁਕਤਿ ਨਾਮ ਤੇ ਪਾਵਤ ਗੁਰੁ ਯਹ ਭੇਦੁ ਬਤਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਸੋਈ ਨਰੁ ਗਰੂਆ ਜੋ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵੈ ॥੩॥੩॥

Kal mai mukaṯ nām ṯe pāvaṯ gur yėh bẖeḏ baṯāvai.  Kaho Nānak so▫ī nar garū▫ā jo parabẖ ke gun gāvai. ||3||3||

 

(Mai) in (kal) the age of conflicts, one can (paavat) attain (mukat-i) freedom from vices (t-e) with practice of Naam; the guru (bataavai) tells (yah) this (bheyd = mystery) reality.

(Kahu) say, o ninth Nanak: One (jo) who (gaavai = sings) praises and emulates (gun) virtues (k-e) of (prabh) the Almighty (soee) that (nar) person is (garooaa = heavy) great, attains emancipation. 3. 3.