SGGS pp 838-840, Bilaaval M; 1, Thiti.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਥਿਤੀ ਘਰੁ ੧੦ ਜਤਿ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 1 thiṯī gẖar 10 jaṯ    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Bilaaval, giving (thiti) days of the lunar cycle; (ghar-u 10) to be sung to the tenth beat, with variation Jat:   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

Note: Sri Guru Granth Sahib has many compositions, which are based on beliefs or practices in Indian society. Examples of these are Baarah Maah or twelve months of the year, Vaars or ballads, Vaar Sat or seven days of the week and this composition on the lunar cycle. The Hindu society has superstitious beliefs regarding them. The Gurus took these to teach that instead of being superstitious one should consider each of these as an opportunity to be reminded of the Almighty.

 

Note: The days of the lunar cycle are identified by numbers. There are fourteen days when the moon is increasing in size (waxing phase) and the fifteenth is the full-moon day. Similarly there are fourteen days of the reducing moon (waning phase) and the fifteenth day is of moonless night also called the first-moon night. A characteristic of this composition is firstly that the fourteen numbers are given only once – not separately for the two phases – and secondly the number is linked to other phenomena.

 

ਏਕਮ ਏਕੰਕਾਰੁ ਨਿਰਾਲਾ ॥ ਅਮਰੁ ਅਜੋਨੀ ਜਾਤਿ ਨ ਜਾਲਾ ॥ ਅਗਮ ਅਗੋਚਰੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥ ਖੋਜਤ ਖੋਜਤ ਘਟਿ ਘਟਿ ਦੇਖਿਆ ॥

Ėkam ekankār nirālā.  Amar ajonī jāṯ na jālā.  Agam agocẖar rūp na rekẖ▫i▫ā.  Kẖojaṯ kẖojaṯ gẖat gẖat ḏekẖi▫ā.

 

(Ekam) by the first day: (Ekankaar-u) the One all-pervasive Almighty is (niraala) unique – being the beginning of everything; is (amar-u = not subject to death) eternal, (ajoni = does not enter the womb) is not born, has no (jaat-i) caste or (jaalaa = web) entanglements, i.e. is detached from the world-play. The Almighty is (agam) beyond reach/incomprehensible, (agochar) is not perceived by the senses – because IT is Formless; has no (roop) shape or (reykhiaa = lines on hands and feet) identification marks. But (khojat khojat) by searching (deykhiaa = seen) is found (ghatt-i ghatt-i) in every body/mind/place.  

 

Page 839

 

ਜੋ ਦੇਖਿ ਦਿਖਾਵੈ ਤਿਸ ਕਉ ਬਲਿ ਜਾਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥੧॥
Jo ḏekẖ ḏikẖāvai ṯis ka▫o bal jā▫ī.  Gur parsāḏ param paḏ pā▫ī. ||1||

I (bal-i jaaee = am sacrifice, kau = to) adore (tis) that guru who (deykh-i) has seen IT within and (dikhaavai = shows) guides others to find within them; (param) the supreme (pad-u = status) state – of finding the Almighty (paaee) is obtained (parsaad-i) with grace/guidance of (gur) the guru. 1.

 

ਕਿਆ ਜਪੁ ਜਾਪਉ ਬਿਨੁ ਜਗਦੀਸੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਹਲੁ ਘਰੁ ਦੀਸੈ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā jap jāpa▫o bin jagḏīsai.  Gur kai sabaḏ mahal gẖar ḏīsai. ||1|| rahā▫o.

 

(Kiaa = what?) there is no other (jap-u) object of remembrance (jaapau) to remember/acknowledge and obey (bin-u) except virtues and commands (jagdeesai = master of world) of the Almighty.

(Mahal-u = palace, ghar-u = house) abode of the Almighty (deesai = seen) is found within (sabad-i = with the word) with teachings (kai) of (gur) the guru – it is experienced by one who lives by Divine virtues and commands. 1.

(Rahaau) pause and reflect on this,

 

ਦੂਜੈ ਭਾਇ ਲਗੇ ਪਛੁਤਾਣੇ ॥ ਜਮ ਦਰਿ ਬਾਧੇ ਆਵਣ ਜਾਣੇ ॥ ਕਿਆ ਲੈ ਆਵਹਿ ਕਿਆ ਲੇ ਜਾਹਿ ॥ ਸਿਰਿ ਜਮਕਾਲੁ ਸਿ ਚੋਟਾ ਖਾਹਿ ॥

Ḏūjai bẖā▫e lage pacẖẖuṯāṇe.  Jam ḏar bāḏẖe āvaṇ jāṇe.  Ki▫ā lai āvahi ki▫ā le jāhi.  Sir jamkāl sė cẖotā kẖāhi.

 

(Doojai) by the second day: Those (lagey) engaged in other (bhaaey) ideas – of looking to others than the Almighty, (pachhutaaney) repent when they are (baadhey) bound (dar-i = at the place of) by (jam) Divine justice and put in cycles of (aavan = coming) births and (jaaney = going) deaths.

With (kiaa) what objective they (aavah-i) came and (kiaa) what will they (lai = take, jaah-i = go) take with them, i.e. they fail in attaining union with the Almighty which is the objective of the soul, and human birth is the opportunity to achieve that. (S-i) they forget commands given by the Creator to the soul and (khaah-i) receive (chotta) hits (sir-i) on their heads, i.e. are punished by (jamkaal-u = agent of death) Divine justice – by way of reincarnations.

 

ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਛੂਟਸਿ ਕੋਇ ॥ ਪਾਖੰਡਿ ਕੀਨ੍ਹ੍ਹੈ ਮੁਕਤਿ ਨ ਹੋਇ ॥੨॥

Bin gur sabaḏ na cẖẖūtas ko▫e.  Pakẖand kīnĥai mukaṯ na ho▫e. ||2||

 

(Na koey) no one (chhoottas-i) escapes the Jam (bin-u) without following (sabad = word) the teachings of the guru; (mukat-i) release from this is not (hoey) obtained (keenhhai = doing) by engaging (paakhandd-i) in pretense. 2.

 

Note: While still on day two of the lunar cycle, the Guru talks of how Creation – distinct from the Creator – came into being.

 

ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥ ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥ ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥

Āpe sacẖ kī▫ā kar joṛ.  Andaj foṛ joṛ vicẖẖoṛ.  Ḏẖaraṯ akās kī▫e baisaṇ ka▫o thā▫o.  Rāṯ ḏinanṯ kī▫e bẖa▫o bẖā▫o.

 

The Creator (aapey) IT-self (keeaa jorr-i = put together, kar = hands) created (sach-u = truth) the eternal cosmic laws.

IT (phorr-i) broke (anddaj) the egg, and (vichhorr-i) separated (jorr-i) the collection, i.e. created physical creation separate from IT-self. (Note: Compare this with Asa Di Vaar Paurri 1 page 463 – Aapeenai aap saajio).

The Creator (keeay) made (dharat-i) the earth and (akaas-u) the sky as (thaau) the places for (baisan = sitting) life to exist; and (kee-ey) made (raat-i) night and (dinant-u) day for the creatures (bhau = fear) to carry out their duties with (bhaau) love. (Note: The world is the place where life exists. The scientists have been trying but not found life on other planets).

 

ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥

Jin kī▫e kar vekẖaṇhārā.  Avar na ḏūjā sirjaṇhārā. ||3||

 

The Creator (jin-i) who (keeey) created the creation, (kar-i) having created IT also (veykhanhaara) watches; there is no (avar-u) other (sirjanhaara) creator. 3.

 

ਤ੍ਰਿਤੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥ ਦੇਵੀ ਦੇਵ ਉਪਾਏ ਵੇਸਾ ॥ ਜੋਤੀ ਜਾਤੀ ਗਣਤ ਨ ਆਵੈ ॥ ਜਿਨਿ ਸਾਜੀ ਸੋ ਕੀਮਤਿ ਪਾਵੈ ॥

Ŧariṯī▫ā barahmā bisan mahesā.  Ḏevī ḏev upā▫e vesā.  Joṯī jāṯī gaṇaṯ na āvai.  Jin sājī so kīmaṯ pāvai.

 

(Triteeaa) by the third day: The Hindu Trinity of Brahma, (bisan-u) Vishnu and Mahesh/Shankar/Mahadev sometimes called Shiva – the latter is mostly not called Shiva in Gurbani but with the other three names.

IT also (upaaey) created numerous (veysa = garbs) forms of (deyvi) goddesses and (deyv) gods; it is (naa aavai) not possible (ganat) to count (joti = lights) life forms of various (jaati = classes) types.

The Creator (jin-i) who (saaji) created them (paavai) puts (keemat) price on them, i.e. decides their destiny based on deeds.

 

ਕੀਮਤਿ ਪਾਇ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥੪॥

Kīmaṯ pā▫e rahi▫ā bẖarpūr.  Kis neṛai kis ākẖā ḏūr. ||4||

 

The Creator alone can (paaey = put, keemat = price) evaluate the creation as IT (rahiaa) is (bharpoor-i) present everywhere;

(Kis-u) who should I (aakha) say is (neyrrai) near and who (door-i) far – from the Creator since the Creator is present everywhere. 4.

 

ਚਉਥਿ ਉਪਾਏ ਚਾਰੇ ਬੇਦਾ ॥ ਖਾਣੀ ਚਾਰੇ ਬਾਣੀ ਭੇਦਾ ॥ ਅਸਟ ਦਸਾ ਖਟੁ ਤੀਨਿ ਉਪਾਏ ॥

Cẖa▫uth upā▫e cẖāre beḏā.  Kẖāṇī cẖāre baṇī bẖeḏā.  Asat ḏasā kẖat ṯīn upā▫e.

 

(Chauth-i) by the fourth day: The Almighty (upaaey) created (chaarey) all the four (byeda) Vedas;

IT also created (chaarey) the four methods of birth – Anddaj = from egg, J-eraj = from womb, S-etaj = from perspiration and Utbhuj = from soil – and (bheyda) different (baani) sounds.

IT (upaaey) created (astt = eight + dasaa = ten) eighteen Puraanas, (khatt-u) six Shastras, and (teen-i) three Gunas or attributes of ego – Tamas, Rajas and Sattvic.

 

ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ॥ ਤੀਨਿ ਸਮਾਵੈ ਚਉਥੈ ਵਾਸਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੫॥

So būjẖai jis āp bujẖā▫e.  Ŧīn samāvai cẖa▫uthai vāsā.  Paraṇvaṯ Nānak ham ṯā ke ḏāsā. ||5||

 

Only one (jis-u) whom (aap-i = IT-self) the Almighty (bujhaaey) gives the understanding (so) that person (boojhai) understands that one needs (samaavai) to dissolve the three attributes of ego, to (vaasa = live) be in (chauthai) the fourth – i.e. transcend the attributes of ego.

(Ham) I am (daasa) a servant (kai) of (ta = that) such a person, (pranvat-i) submits Nanak. 5.

 

ਪੰਚਮੀ ਪੰਚ ਭੂਤ ਬੇਤਾਲਾ ॥ ਆਪਿ ਅਗੋਚਰੁ ਪੁਰਖੁ ਨਿਰਾਲਾ ॥

Pancẖmī pancẖ bẖūṯ beṯālā.  Āp agocẖar purakẖ nirālā.

 

(Panchmi) the fifth day reminds that (panch) the five (bhoot) vices – of lust, wrath, greed, attachment to the world-play and vanity – cause one (beytaala = out of step with beat of music) to go astray; (Purakh-u) the all-pervasive (aap-i = IT-self) Almighty alone is (niraala = different) detached from the world-play and (agochar-u) not subject to attachments.

 

ਇਕਿ ਭ੍ਰਮਿ ਭੂਖੇ ਮੋਹ ਪਿਆਸੇ ॥ ਇਕਿ ਰਸੁ ਚਾਖਿ ਸਬਦਿ ਤ੍ਰਿਪਤਾਸੇ ॥ ਇਕਿ ਰੰਗਿ ਰਾਤੇ ਇਕਿ ਮਰਿ ਧੂਰਿ ॥ ਇਕਿ ਦਰਿ ਘਰਿ ਸਾਚੈ ਦੇਖਿ ਹਦੂਰਿ ॥੬॥

Ik bẖaram bẖūkẖe moh pi▫āse.  Ik ras cẖākẖ sabaḏ ṯaripṯāse.  Ik rang rāṯe ik mar ḏẖūr.  Ik ḏar gẖar sācẖai ḏekẖ haḏūr. ||6||

 

(Ik-i = one type) some persons (bhram-i) are deluded and (moh) attached to the world-play; they are (bhookhey) hungry and (piaas) thirsty, i.e. not being contented, they ever crave.

(Ik-i) some who (chhakh-i = taste) get awareness of (ras-u = elixir) Divine virtues and commands, they are (triptaasey = satisfied) happy to live (sabad-i = Divine word) by Divine commands.

(Ik-i) some are (raatey) imbued (rang-i) with love of the Almighty; some (mar-i = die) give up ego and (dhhoor-i = dust) become humble.

Some get (ghar-i = house) to the abode (saachai) of the Eternal and (deykh-i) see IT (hadoor-i = present) in front of them, i.e. find IT within. 6.

 

ਝੂਠੇ ਕਉ ਨਾਹੀ ਪਤਿ ਨਾਉ ॥ ਕਬਹੁ ਨ ਸੂਚਾ ਕਾਲਾ ਕਾਉ ॥

Jẖūṯẖe ka▫o nāhī paṯ nā▫o.  Kabahu na sūcẖā kālā kā▫o.

 

There is no (pat-i) honor – in Divine court, and good (naau) name in this world (kau = to) for (jhootthey = liar) a pretender; s/he never leaves this tendency like (kaala) the black (kaau) crow can (kabahoo na) never become (soocha = pure) white.

 

ਪਿੰਜਰਿ ਪੰਖੀ ਬੰਧਿਆ ਕੋਇ ॥ ਛੇਰੀਂ ਭਰਮੈ ਮੁਕਤਿ ਨ ਹੋਇ ॥ ਤਉ ਛੂਟੈ ਜਾ ਖਸਮੁ ਛਡਾਏ ॥ ਗੁਰਮਤਿ ਮੇਲੇ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥੭॥

Pinjar pankẖī banḏẖi▫ā ko▫e.  Cẖẖerīʼn bẖarmai mukaṯ na ho▫e.  Ŧa▫o cẖẖūtai jā kẖasam cẖẖadā▫e.  Gurmaṯ mele bẖagaṯ driṛ▫ā▫e. ||7||

 

If (koey) some (pankhi) bird (bandhiaa = bound) is enclosed (panjar-i) in a cage; it (bharmai = wanders) moves (chheyree’n) behind the holes of the cage but (na hoey) cannot (mukat-i) be free.

It (chhoottai) is released (ja) when (khasam) the master (chadaaey) releases it.

Similarly when the Almighty desires to free a human being from vices, IT (meyley) leads him/her to receive (gurmat-i) the guru’s counsel which (drirraaey) creates firm commitment to (bhagat-i = devotion) living by Divine virtues and commands. 7.

 

ਖਸਟੀ ਖਟੁ ਦਰਸਨ ਪ੍ਰਭ ਸਾਜੇ ॥ ਅਨਹਦ ਸਬਦੁ ਨਿਰਾਲਾ ਵਾਜੇ ॥

Kẖastī kẖat ḏarsan parabẖ sāje.  Anhaḏ sabaḏ nirālā vāje.

 

(Khastti) by the sixth day: There (saajey = created) exist (khatt-u) six (darsan = sight, attire) types of Yogis who seek (prabh) the Almighty.

The Yogis claim to hear (anhad) incessant (sabad-u = sound) music (vaajey) playing but the celestial music that connects with the Almighty within is (niraala) different – it does not happen with symbolism.

 

ਜੇ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਮਹਲਿ ਬੁਲਾਵੈ ॥ ਸਬਦੇ ਭੇਦੇ ਤਉ ਪਤਿ ਪਾਵੈ ॥ ਕਰਿ ਕਰਿ ਵੇਸ ਖਪਹਿ ਜਲਿ ਜਾਵਹਿ ॥ ਸਾਚੈ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵਹਿ ॥੮॥

Je parabẖ bẖāvai ṯā mahal bulāvai.  Sabḏe bẖeḏe ṯa▫o paṯ pāvai.  Kar kar ves kẖapėh jal jāvėh.  Sācẖai sācẖe sācẖ samāvėh. ||8||

 

(Jey) when it (bhaavai) pleases (prabh) the Almighty, (ta) then IT (bulaavai) calls (mahal-i) to the palace, i.e. one is absorbed in the Master; this happens when his/her mind (bheydey = pierced) is motivated (sabdey) by the guru’s teachings – to truly practice Divine virtues and commands – (tau) then one (paavai) obtains this (pat-i) honor – of finding the Almighty.

Otherwise those who only (kar-i kar-i = do) adopt (veys = garb) pretense of devotion (khapah-i) are frustrated and (jal-i jaavah-i = burn down) perish without achieving union.

Those who are made (saachey) truly obedient (saachai) by the Eternal, they (samaavah-i) merge (saach-i) in the Eternal Master. 8.

 

ਸਪਤਮੀ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਿ ॥ ਸਾਤ ਸਮੁੰਦ ਭਰੇ ਨਿਰਮਲ ਨੀਰਿ ॥ ਮਜਨੁ ਸੀਲੁ ਸਚੁ ਰਿਦੈ ਵੀਚਾਰਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਪਾਵੈ ਸਭਿ ਪਾਰਿ ॥

Sapṯamī saṯ sanṯokẖ sarīr.  Sāṯ samunḏ bẖare nirmal nīr.  Majan sīl sacẖ riḏai vīcẖār.  Gur kai sabaḏ pāvai sabẖ pār.

 

(Saptmi) by the seventh day: (Sareer-i = in body) a person who practices (sat-u = truth) goodness and (santokh-u = contentment) is happy with Divine will; s/he is deemed to bathe in (nirmal = pure) the sacred (neer-i) water of (saat) the seven (samund) seas. His/her (majan-u) bath is one of (seel-u) good conduct and (veechaar-i) reflection on – virtues and commands of – (sach-u) the Eternal (ridai) in mind.

(Sabh-i) all those who live (sabad-i) by the guru’s teachings, (paavai = obtain) get to (paar-i) the far shore of the world ocean of vices – they overcome vices in life and merge with the Creator.

 

ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਉ ਭਾਇ ॥ ਸਚੁ ਨੀਸਾਣੈ ਠਾਕ ਨ ਪਾਇ ॥੯॥

Man sācẖā mukẖ sācẖa▫o bẖā▫e.  Sacẖ nīsāṇai ṯẖāk na pā▫e. ||9||

 

One who is (saachaa) true – the same – (man-i = in mind) in thought and (mukh-i = mouth) in speech with (bhaaey) love for (saachau) the Eternal; s/he is given (neesaanai) the mark of acceptance and (paaey = finds) faces no (tthaak) obstacle for union with (sach-u) the Eternal. 9.

 

ਅਸਟਮੀ ਅਸਟ ਸਿਧਿ ਬੁਧਿ ਸਾਧੈ ॥ ਸਚੁ ਨਿਹਕੇਵਲੁ ਕਰਮਿ ਅਰਾਧੈ ॥

Astamī asat siḏẖ buḏẖ sāḏẖai.  Sacẖ nihkeval karam arāḏẖai.

 

(Asttmi) by the eighth day: People aim at attaining (aastt) the eight (sidh-i) occult powers but one should (saadhai) control such (budh-i = intellect) mindset.

And (araadhai) invoke (nihk-eval-u = detached, unstained) the pristine (sach-u) Eternal Master – to enable living by Divine virtues and commands.

 

ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਬਿਸਰਾਉ ॥ ਤਹੀ ਨਿਰੰਜਨੁ ਸਾਚੋ ਨਾਉ ॥ ਤਿਸੁ ਮਹਿ ਮਨੂਆ ਰਹਿਆ ਲਿਵ ਲਾਇ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਕਾਲੁ ਨ ਖਾਇ ॥੧੦॥

Pa▫uṇ pāṇī agnī bisrā▫o.  Ŧahī niranjan sācẖo nā▫o.  Ŧis mėh manū▫ā rahi▫ā liv lā▫e.  Paraṇvaṯ Nānak kāl na kẖā▫e. ||10||

 

One who (bisraau = forgets) empties the mind of (paun) air, (paani) water and (agni) fire, i.e. of material attributes; (naau) virtues and commands (saacho) of the Eternal (niranjan-u) the pristine Master dwell (tahi = there) in that mind.

One whose (manooaa) mind (rahiaa) remains (laaey = fix, liv = focus) focused (mah-i) in (tis-u = that) Naam, (kaal-u = messenger of death) Divine justice does not (khaaey = eat) consume – punish him/her with births and deaths, (pranvat-i) submits Guru Nanak. 10.

 

ਨਾਉ ਨਉਮੀ ਨਵੇ ਨਾਥ ਨਵ ਖੰਡਾ ॥ ਘਟਿ ਘਟਿ ਨਾਥੁ ਮਹਾ ਬਲਵੰਡਾ ॥

Nā▫o na▫umī nave nāth nav kẖanda.  Gẖat gẖat nāth mahā balvandā.

 

(Naumi) by the ninth day: (Navey) all nine branches of (naath) Naath Yogis, and (nav = nine, khandaa = parts of the world) all creation live by (naau/naam) commands/will of the Almighty; they acknowledge that (mahaa = greatly, balvanddaa = powerful) the Omnipotent (naath-u) Master is present (ghatt-i ghatt-i) in every body/mind.

 

Page 840

 

ਆਈ ਪੂਤਾ ਇਹੁ ਜਗੁ ਸਾਰਾ ॥ ਪ੍ਰਭ ਆਦੇਸੁ ਆਦਿ ਰਖਵਾਰਾ ॥ ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਗੁ ॥ ਓਹੁ ਅਪਰੰਪਰੁ ਕਰਣੈ ਜੋਗੁ ॥੧੧॥

Ā▫ī pūṯā ih jag sārā.  Parabẖ āḏes āḏ rakẖvārā.  Āḏ jugāḏī hai bẖī hog.  Oh aprampar karṇai jog. ||11

 

(Saara) all creatures of (ihu) this (jag-u) world are (poota = sons) off-springs of (aaee) the mother of all – the Almighty; my (aadeysu) obeisance to that (prabh) Master, the (rakhvaara) protector of everything/everyone from the (aad-i) beginning.

IT has been there (aad-i) from before time, i.e. before creation came into being, and (jugaadee = at beginning of ages/time) through the ages; IT (hai) is present now and (bhi) also (hog-u) shall be in future; (oh-u) that (aprampar-i) Infinite Master (jog = capable, karnai = to do) has all powers to do as IT desires. 11.

 

ਦਸਮੀ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥ ਅਨਦਿਨੁ ਮਜਨੁ ਸਚਾ ਗੁਣ ਗਿਆਨੁ ॥

Ḏasmī nām ḏān isnān.  An▫ḏin majan sacẖā guṇ gi▫ān.

 

(Dasmi) by the tenth day: One should practice (naam-u) Divine virtues and commands, (daan-u = alms) share with others and (isnaa-u = bathe) lead a clean/truthful life; and (andin-u = everyday) ever (majan-u = take a dip in) live by (giaan-u) awareness of (gun) virtues of (sacha) the Eternal.

 

ਸਚਿ ਮੈਲੁ ਨ ਲਾਗੈ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥ ਬਿਲਮੁ ਨ ਤੂਟਸਿ ਕਾਚੈ ਤਾਗੈ ॥ ਜਿਉ ਤਾਗਾ ਜਗੁ ਏਵੈ ਜਾਣਹੁ ॥ ਅਸਥਿਰੁ ਚੀਤੁ ਸਾਚਿ ਰੰਗੁ ਮਾਣਹੁ ॥੧੨॥

Sacẖ mail na lāgai bẖaram bẖa▫o bẖāgai.  Bilam na ṯūtas kācẖai ṯāgai.  Ji▫o ṯāgā jag evai jāṇhu.  Asthir cẖīṯ sācẖ rang māṇhu. ||12||

 

(Mail-u = dirt) vices do not (laagai = attach) affect one who lives (sach-i) by truth – Divine virtues and commands; (bhram = delusion) lack of faith in the Almighty and the resultant (bhau) fear – of retribution (bhaagai) leaves – for s/he refrains from wrongdoings.

It (laagai) takes no (bilam-u = delay) time for (kaachai = fragile) an unspun (taagai) thread (toottas-i) to break; (jaanhu) consider (jag-u = world) the creature similarly, i.e. a person living by falsehood easily succumbs to temptations.

Keep (cheet) the mind (asthir-u = unwavering) steady in faith (saach-i) in the Eternal and (maanhu) enjoy Divine (rang-u) love. 12.

 

ਏਕਾਦਸੀ ਇਕੁ ਰਿਦੈ ਵਸਾਵੈ ॥ ਹਿੰਸਾ ਮਮਤਾ ਮੋਹੁ ਚੁਕਾਵੈ ॥

Ėkāḏasī ik riḏai vasāvai.  Hinsā mamṯā moh cẖukẖāvai.

 

(Eykaadsi = one plus ten) the eleventh day is the day of Brat or fast in Hindu faith; Brat also means resolution; one should resolve (vasaavai = cause to abide) to keep virtues and commands of (ik-u) the One Almighty (ridai) in mind – and practice them. And (chukaavai) ends (hinsaa = violence) cruelty, (mamta) possessive-ness and (moh-u) attachment to the world-play – to relatives, friends and pleasures etc.

 

ਫਲੁ ਪਾਵੈ ਬ੍ਰਤੁ ਆਤਮ ਚੀਨੈ ॥ ਪਾਖੰਡਿ ਰਾਚਿ ਤਤੁ ਨਹੀ ਬੀਨੈ ॥ ਨਿਰਮਲੁ ਨਿਰਾਹਾਰੁ ਨਿਹਕੇਵਲੁ ॥ ਸੂਚੈ ਸਾਚੇ ਨਾ ਲਾਗੈ ਮਲੁ ॥੧੩॥

Fal pāvai baraṯ āṯam cẖīnai.  Pakẖand rācẖ ṯaṯ nahī bīnai.  Nirmal nirāhār nihkeval.  Sūcẖai sācẖe nā lāgai mal. ||13||

 

One who (brat-u) resolves to (cheenai = recognize) look (aatam) within, (paavai) obtains (phal-u = fruit) fulfillment of the wish – to find the Almighty; but one who (raach-i = is engrossed) practices (paakhandd-i) pretense/deceit does not (beenai = see) find (tat-u = reality/essence) the Almighty.

The Almighty is (nirmal-u) pristine, (niraahar-u) does not need food and is (nihkeyval-u) untouched by the world-play; (mal-u = dirt) vices (na laagai = does not attach) do not affect one who is (saachey) purified by keeping in mind, virtues (saachai) of the Eternal. 13.

 

ਜਹ ਦੇਖਉ ਤਹ ਏਕੋ ਏਕਾ ॥ ਹੋਰਿ ਜੀਅ ਉਪਾਏ ਵੇਕੋ ਵੇਕਾ ॥

Jah ḏekẖ▫a▫u ṯah eko ekā.  Hor jī▫a upā▫e veko vekā.

 

(Jah) wherever I (deykhau) look, (tah) there I see (eyko) the same (eyka) One Almighty alone; (hor-i) other (jeea) creatures who (upaaey) have been created (veyko veyka) are of different types – but the same Master dwells in them all.

 

ਫਲੋਹਾਰ ਕੀਏ ਫਲੁ ਜਾਇ ॥ ਰਸ ਕਸ ਖਾਏ ਸਾਦੁ ਗਵਾਇ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਪਟੈ ਲਪਟਾਇ ॥ ਛੂਟੈ ਗੁਰਮੁਖਿ ਸਾਚੁ ਕਮਾਇ ॥੧੪॥

Falohār kī▫e fal jā▫e.  Ras kas kẖā▫e sāḏ gavā▫e.  Kūrhai lālacẖ laptai laptā▫e.  Cẖẖūtai gurmukẖ sācẖ kamā▫e. ||14||

 

People fasting (kee-ey = doing/eating, phalohaar/phal-aahaar = serving of fruit) eat fruit when they, but (phal-u = fruit) the reward of the fast is (jaaey = goes) lost; s/he (khaaey) eats other (ras) sweet and (kas) spicy things and (gavaaey) loses (saad-u = taste) spirit of the fast, i.e. anyone who only pretends does not find the Almighty.

One who pretends to live by the resolution but actually (lapttey lapttaaey = clings) is engrossed in (koorrai = false) other (laalach-i = greed) pursuits; s/he can (chhoottai) be freed from the world-play if s/he – realizes and – seeks (gurmukh-i) the guru’s guidance and (kamaaey) lives by virtues and commands of (saach-u) the Almighty – as taught by the guru. 14.

 

ਦੁਆਦਸਿ ਮੁਦ੍ਰਾ ਮਨੁ ਅਉਧੂਤਾ ॥ ਅਹਿਨਿਸਿ ਜਾਗਹਿ ਕਬਹਿ ਨ ਸੂਤਾ ॥ ਜਾਗਤੁ ਜਾਗਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਗੁਰ ਪਰਚੈ ਤਿਸੁ ਕਾਲੁ
ਨ ਖਾਇ ॥

Ḏu▫āḏas muḏrā man a▫uḏẖūṯā.  Ahinis jāgėh kabėh na sūṯā.  Jāgaṯ jāg rahai liv lā▫e.  Gur parcẖai ṯis kāl na kẖā▫e.

 

(Duaadas-i = two plus ten) by the twelfth day: One who causes (man-u) the mind (audhootaa) to renounce (mudra = posture) symbolism in spiritual life, s/he remains (jaagah-i = awake) alert to temptations (ahinis-i) day and night; s/he is (kabah-i na) never (soota = asleep) indifferent in this regard.

S/he (rahai) remains (jaagat) awake, (jaag-i) alert and (jaagat-u = awake) vigilant with (liv = attention, laaey = fixed) focus on Divine virtues and commands; one who (parchai) acquaints the self with (gur) the guru’s teachings, (kaal-u/jam) Divine justice does not (khaaey = eat/consume) punish him/her.

 

ਅਤੀਤ ਭਏ ਮਾਰੇ ਬੈਰਾਈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਹ ਲਿਵ ਲਾਈ ॥੧੫॥

Aṯīṯ bẖa▫e māre bairā▫ī.  Paraṇvaṯ Nānak ṯah liv lā▫ī. ||15||

 

S/he (bhaey) remains (ateet) un-attached to the world-play and (maarey = kills) banishes (bairaaee) evil from within; (tah) that person (liv laaee) focuses on Naam, (pranvat-i) submits Guru Nanak. 15.

 

ਦੁਆਦਸੀ ਦਇਆ ਦਾਨੁ ਕਰਿ ਜਾਣੈ ॥ ਬਾਹਰਿ ਜਾਤੋ ਭੀਤਰਿ ਆਣੈ ॥ ਬਰਤੀ ਬਰਤ ਰਹੈ ਨਿਹਕਾਮ ॥ ਅਜਪਾ ਜਾਪੁ ਜਪੈ ਮੁਖਿ ਨਾਮ ॥

Ḏu▫āḏasī ḏa▫i▫ā ḏān kar jāṇai.  Bāhar jāṯo bẖīṯar āṇai.  Barṯī baraṯ rahai nihkām.  Ajpā jāp japai mukẖ nām.

 

(Duaadsi = two plus ten) by the twelfth day: One should (kar-i jaanai) resolve to practice (daiaa) compassion and (daan-u) share what s/he has with others; s/he should (aanai) bring (jaato = going, baahar-i = out) the unsteady mind (bheetar-i = inside) under control.

(Barti = one who resolves) the devotee (barat) resolves to (rahai) remain (nihkaam) without expecting reward for his/her devotion; the Brahmin should (japai) utter/remember (mukh-i) with the mouth Naam (ajpaa jaap-u = remembrance without utterance – constant awareness) what needs to be remembered/obeyed, (ajpa) without uttering (mukh-i) from the mouth, i.e. always keeping in mind.

 

Message: Do Ajpa Jaap-u, i.e. be in constant awareness of Naam for compliance.

 

ਤੀਨਿ ਭਵਣ ਮਹਿ ਏਕੋ ਜਾਣੈ ॥ ਸਭਿ ਸੁਚਿ ਸੰਜਮ ਸਾਚੁ ਪਛਾਣੈ ॥੧੬॥

Ŧīn bẖavaṇ mėh eko jāṇai.  Sabẖ sucẖ sanjam sācẖ pacẖẖāṇai. ||16||

 

One who (jaanai = knows) sees (eyko) the One Almighty (mah-i) in (teen-i) the three (bhavan) worlds, i.e. whole creation, s/he (pachhaanai = recognizes) understands that there is no need to practice (sabh-i) all (such-i) superstitious piety and (sanjam) control of senses; s/he lives by virtues and commands of (saach-u) the Eternal. 16.

 

ਤੇਰਸਿ ਤਰਵਰ ਸਮੁਦ ਕਨਾਰੈ ॥ ਅੰਮ੍ਰਿਤੁ ਮੂਲੁ ਸਿਖਰਿ ਲਿਵ ਤਾਰੈ ॥

Ŧeras ṯarvar samuḏ kanārai.  Amriṯ mūl sikẖar liv ṯārai.

 

(Teyras-i/Treydas = three plus ten) by the thirteenth day: (Tarvar) a tree on (samud/samund) the sea (kanaarai) shore –  is always in danger of being uprooted by the sea-waves – similarly we living in this world of temptations are ever liable to succumb to them.

The tree (mool-u) roots will be (amrit-u) imperishable if they are fixed (shikhar-i) above; similarly the person who (liv) fixes focus on Naam, the Almighty (taarai = ferries) enables him/her to overcome temptations and unite with IT.

 

Note: There is a similar verse on SGGS p 481.

 

ਤਲੈ ਰੇ ਬੈਸਾ ਊਪਰਿ ਸੂਲਾ ॥ ਤਿਸ ਕੈ ਪੇਡਿ ਲਗੇ ਫਲ ਫੂਲਾ ॥੩॥

Ŧalai re baisā ūpar sūlā. Ŧis kai ped lage fal fūlā. ||3||

 

(Soola) the roots of the tree are (oopar-i) above and (baisa) the branches (talai) below, i.e. mind now acts according to Divine commands – from above,

(Tis kai = of that) such a (peydd-i) tree (lagey = attached) blooms with (phoola) flowers and bears (phal) fruit, i.e. one who lives by the guru’s teachings, his/her human birth is successful with the soul attaining acceptability for union with the Creator. 3.

 

ਡਰ ਡਰਿ ਮਰੈ ਨ ਬੂਡੈ ਕੋਇ ॥ ਨਿਡਰੁ ਬੂਡਿ ਮਰੈ ਪਤਿ ਖੋਇ ॥ ਡਰ ਮਹਿ ਘਰੁ ਘਰ ਮਹਿ ਡਰੁ ਜਾਣੈ ॥ ਤਖਤਿ ਨਿਵਾਸੁ ਸਚੁ ਮਨਿ ਭਾਣੈ ॥੧੭॥

Dar dar marai na būdai ko▫e.  Nidar būd marai paṯ kẖo▫e.  Dar mėh gẖar gẖar mėh dar jāṇai.  Ŧakẖaṯ nivās sacẖ man bẖāṇai. ||17||

 

(Koey) anyone who (marai = dies) gives up ego and (ddar-i ddar-i) is afraid of, i.e. obeys, Divine commands – the Divine laws of nature – s/he does not (booddai = drown) succumb to temptations.

But one (niddar-u = fearless) who ignores Divine commands, (boodd-i) drowns and (marai) dies, i.e. succumbs to temptations and (khoey) loses (pat-i) honor here and in the hereafter.

One who has (ddar) fear (mah-i) in (ghar-u) the house, i.e. keeps Divine commands in mind, s/he is ever conscious of Divine virtues and commands; (sach-u) the Eternal (nivaas-u = has abode) sitting (takhat-i) on the throne, (bhaanai) is pleasing (man-i) to the mind of that person. 17.

 

ਚਉਦਸਿ ਚਉਥੇ ਥਾਵਹਿ ਲਹਿ ਪਾਵੈ ॥ ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥

Cẖa▫uḏas cẖa▫uthe thāvėh lėh pāvai.  Rājas ṯāmas saṯ kāl samāvai.

 

(Chaudas-i = four plus ten) by the fourteenth day: One who (lah-i/labh-i paavai) attains (chauth-e) the fourth (thaavah-i = place) state, transcending the three (kaal = time) states of ego, namely (raajas) passion/effort, (taamas) ignorance/inertia, and (sat/sattva = goodness) charities/religious rituals, s/he (samaavai) is absorbed, i.e. engages in living by Divine virtues and commands.

 

ਸਸੀਅਰ ਕੈ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥ ਚਉਦਸਿ ਭਵਨ ਪਾਤਾਲ ਸਮਾਏ ॥ ਖੰਡ ਬ੍ਰਹਮੰਡ ਰਹਿਆ ਲਿਵ ਲਾਏ ॥੧੮॥

Sasī▫ar kai gẖar sūr samāvai.  Jog jugaṯ kī kīmaṯ pāvai.  Cẖa▫uḏas bẖavan pāṯāl samā▫e.  Kẖand barahmand rahi▫ā liv lā▫e. ||18||

 

When light of (soor-u) the sun (samavaai) enters (ghar-i) the house of, (saseear) the moon, – then the latter lights, similarly the mind is enlightened with the guru’s teachings; one (paavai = obtains) knows (keemat-i = price) the value (ki) of (jugat-i) the method of (jog) union with the Almighty, i.e. understands the need to live by Naam, to find the Almighty. (Note: This is a statement that science endorses – moon gets its light from the sun).

The Creator (samaaey) is present (chaudas-i) in the fourteen (bhavan) worlds and (paataal) nether regions – all creation, in (khandd) every part and (brahmandd) whole creation; IT (rahiaa) remains (liv laaey) attentive, i.e. watches it. 18.

 

ਅਮਾਵਸਿਆ ਚੰਦੁ ਗੁਪਤੁ ਗੈਣਾਰਿ ॥ ਬੂਝਹੁ ਗਿਆਨੀ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਸਸੀਅਰੁ ਗਗਨਿ ਜੋਤਿ ਤਿਹੁ ਲੋਈ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਕਰਤਾ ਸੋਈ ॥

Amāvasi▫ā cẖanḏ gupaṯ gaiṇār.  Būjẖhu gi▫ānī sabaḏ bīcẖār.  Sasī▫ar gagan joṯ ṯihu lo▫ī.  Kar kar vekẖai karṯā so▫ī.

 

(Amaavasiaa) on the no moon/new moon night (chand-u) the moon is (gupt-u) hidden – from the sun – (gainaar-i) in the sky; similarly a person who does not learn from the guru cannot find the Almighty within.

O (giaani = learned) seeker of the Almighty, (beechaar-i) contemplate (sabad-u = word) the guru’s teachings and (boojhahu) understand.

When the moon is not hidden from, and takes light from the sun, then (jot-i) light of (saseear-u) the moon (gagan-i) in the sky falls on (tih-u) the three (loee) regions – land, water and space – the whole world.

(Karta) the Creator (kar-i kar-i) does this and (veykhai) watches – i.e. leads the humans to the guru to receive and follow his guidance, and then watches their conduct.

 

ਗੁਰ ਤੇ ਦੀਸੈ ਸੋ ਤਿਸ ਹੀ ਮਾਹਿ ॥ ਮਨਮੁਖਿ ਭੂਲੇ ਆਵਹਿ ਜਾਹਿ ॥੧੯॥

Gur ṯe ḏīsai so ṯis hī māhi.  Manmukẖ bẖūle āvahi jāhi. ||19||

 

One by whom the Almighty (deesai = seen) is found (tey) with the guru’s guidance, (so) that person merges (maah-i) in (tis hi) that/the Almighty IT-self; (manmukh-i = self-willed) those who do not follow the guru, (bhooley) go astray, and do not merge in the Creator; they (aavah-i = come) are born to (jaah-i = go) die – repeatedly. 19.

 

ਘਰੁ ਦਰੁ ਥਾਪਿ ਥਿਰੁ ਥਾਨਿ ਸੁਹਾਵੈ ॥ ਆਪੁ ਪਛਾਣੈ ਜਾ ਸਤਿਗੁਰੁ ਪਾਵੈ ॥

Gẖar ḏar thāp thir thān suhāvai.  Āp pacẖẖāṇai jā saṯgur pāvai.

 

(Thaan-i = place) the mind in which (ghar-u dar-u) abode of the Almighty is (thaap-i) established, i.e. the Almighty is remembered, that (thaan-i = place) mind becomes (thir-u) steady and (suhaavai = pleasant) feels good/happy.

But one (pachhaanai) recognizes (aap-u = the self) presence of the Almighty within, (ja) when s/he (paavai) finds (satigur) the true guru, and follows his guidance.

 

ਜਹ ਆਸਾ ਤਹ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥ ਫੂਟੈ ਖਪਰੁ ਦੁਬਿਧਾ ਮਨਸਾ ॥ ਮਮਤਾ ਜਾਲ ਤੇ ਰਹੈ ਉਦਾਸਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੨੦॥੧॥

Jah āsā ṯah binas bināsā.  Fūtai kẖapar ḏubiḏẖā mansā.  Mamṯā jāl ṯe rahai uḏāsā.  Paraṇvaṯ Nānak ham ṯā ke ḏāsā. ||20||1||

 

(Jah) if the mind has (aasaa) expectations – from others, then with the guru’s teachings (tah) they are (binas-i) destroyed and the mind becomes (binaasa) free of expectations from others, i.e. develops full faith in the Almighty and remains at peace.

(Khapar-u) the begging bowl of (mansa) wishes in the mind based on (dubidha) duality (phoottai) breaks, i.e. there is no more looking elsewhere.

One who (rahai) remains (udaasa) detached (tey) from (jaal) the web of (mamta = possessiveness) attachments; (ham) I am (daasa) the servant (key) of, i.e. I respect and follow the example of, (ta) that person, (pranvat-i) submits Guru Nanak. 20. 1.