SGGS pp 841-843, Bilaaval M: 3, Vaar Sat and one more Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ਵਾਰ ਸਤ ਘਰੁ ੧੦  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 3 vār saṯ gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Bilaaval on (sat) the seven (vaar) days of the week, (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:

 

Note: This Shabad talks of the seven days of the week and conveys that there is no sanctity or otherwise of any day. One should be conscious of the Creator at every step.

 

ਆਦਿਤ ਵਾਰਿ ਆਦਿ ਪੁਰਖੁ ਹੈ ਸੋਈ ॥ ਆਪੇ ਵਰਤੈ ਅਵਰੁ ਨ ਕੋਈ ॥ ਓਤਿ ਪੋਤਿ ਜਗੁ ਰਹਿਆ ਪਰੋਈ ॥ ਆਪੇ ਕਰਤਾ ਕਰੈ ਸੁ ਹੋਈ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥

Āḏiṯ vār āḏ purakẖ hai so▫ī.  Āpe varṯai avar na ko▫ī.  Oṯ poṯ jag rahi▫ā paro▫ī.  Āpe karṯā karai so ho▫ī.  Nām raṯe saḏā sukẖ ho▫ī.  Gurmukẖ virlā būjẖai ko▫ī. ||1||

 

(Aadit) sun-(vaar) day – is the beginning of the week – but (soee) the One (purakh-u) all-pervasive Creator has been there (aad-i) from the beginning of time, and (apey) IT alone (vartai) pervades everywhere; there is (na koee) none (avar-u) other like IT.

IT (rahiaa) remains (paroee = woven) present in the creation like (ot-i) warp and (pot-i) woof in a fabric; is (aapey) IT-self (karta) the Creator; what IT (karey) does (s-u) that (hoee) happens.

Those (ratey) imbued (naam-i) with Divine virtues and commands, ever (hoee) experience (sukh-u) peace – because they shun transgressions. (Koee) some (virla) rare person (gurmukh-i) who follows the guru’s teachings (boojhai) understands this.

 

ਹਿਰਦੈ ਜਪਨੀ ਜਪਉ ਗੁਣਤਾਸਾ ॥ ਹਰਿ ਅਗਮ ਅਗੋਚਰੁ ਅਪਰੰਪਰ ਸੁਆਮੀ ਜਨ ਪਗਿ ਲਗਿ ਧਿਆਵਉ ਹੋਇ ਦਾਸਨਿ ਦਾਸਾ ॥੧॥
ਰਹਾਉ ॥

Hirḏai japnī japa▫o guṇṯāsā.  Har agam agocẖar aprampar su▫āmī jan pag lag ḏẖi▫āva▫o ho▫e ḏāsan ḏāsā. ||1|| rahā▫o.

 

Let us (japau) recount virtues of the Almighty, (guntaasa) the treasure of virtues, (hirdai) in the mind, making it (japni) the rosary.

(Har-i) the Almighty (suaami) Master is (agam) beyond physical reach and comprehension, (agochar) is not perceived by the senses; (dhiaavau) pay attention to IT’s virtues (lag-i = attached) being (pag-i) at the feet of (jan) the devotees, i.e. humbly following their example, (hoey) being (daasa) the servant of those (daasa-i) servants/seekers of the Almighty 1.

(Rahaau) dwell on this and contemplate.

 

ਸੋਮਵਾਰਿ ਸਚਿ ਰਹਿਆ ਸਮਾਇ ॥ ਤਿਸ ਕੀ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਆਖਿ ਆਖਿ ਰਹੇ ਸਭਿ ਲਿਵ ਲਾਇ ॥ ਜਿਸੁ ਦੇਵੈ ਤਿਸੁ ਪਲੈ ਪਾਇ ॥ ਅਗਮ ਅਗੋਚਰੁ ਲਖਿਆ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਰਹਿਆ ਸਮਾਇ ॥੨॥

Somvār sacẖ rahi▫ā samā▫e.  Ŧis kī kīmaṯ kahī na jā▫e.  Ākẖ ākẖ rahe sabẖ liv lā▫e.  Jis ḏevai ṯis palai pā▫e.   Agam agocẖar lakẖi▫ā na jā▫e.  Gur kai sabaḏ har rahi▫ā samā▫e. ||2||

 

(Somvaar-i) by Monday: Remember that (sach-i) the Eternal (rahiaa) is (samaaey) pervading everywhere. (Tis ki = of that) IT’s (keemat-i) worth – virtues and powers – (na jaaey) cannot (kahi = said) described.

(Sabh-i) all people (rahey) have (aakh-i aakh-i) been talking of these and (liv laaey) with focus; but (jis-u) one whom the Master (deyvai = gives) imparts this awareness (tisu) that person alone (paaey = put, palai = in lap) receives them.

Being (agam) beyond reach and (agochar) not perceived by the senses, IT cannot (kahiaa) be described; but with (sabad-i) teachings (kai) of the guru, we can perceive IT (rahiaa) being (samaaey = pervading) present with us. 2.

 

ਮੰਗਲਿ ਮਾਇਆ ਮੋਹੁ ਉਪਾਇਆ ॥ ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਇਆ ॥ ਆਪਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਦਰੁ ਘਰੁ ਸੂਝੈ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥ ਹਉਮੈ ਮਮਤਾ ਸਬਦਿ ਜਲਾਇ ॥੩॥

Mangal mā▫i▫ā moh upā▫i▫ā.  Āpe sir sir ḏẖanḏẖai lā▫i▫ā.  Āp bujẖā▫e so▫ī būjẖai.  Gur kai sabaḏ ḏar gẖar sūjẖai.  Parem bẖagaṯ kare liv lā▫e.   Ha▫umai mamṯā sabaḏ jalā▫e. ||3||

 

There are many superstitions connected with; (mangal-i) Tuesday as a result of (moh-u) attachment to (maaiaa) the world-play, (upaaiaa) created by the Creator. IT (aapey) IT-self (laaiaa) engaged (sir-i sir-i = on every head) everyone in (dhandhai = tasks) roles allotted by IT.

One to whom (aap-i = self) IT (bujhaaey) gives the understanding of this, (soee) that person alone (boojahi) understands; and (soojhai) finds (dar-u = gate, ghar-u = home) the abode of the Almighty within (sabad-i = word) with guidance of the guru.

That person (karey) engages in (prem) loving (bhagat-i) devotion (liv laaey) with focus, i.e. lives by Divine virtues and commands; s/he (jalaaey = burns) gets rid of his/her (haumai) ego and (mamta = my, mine) the attribute of possessiveness, with the guru’s (sabad-i) guidance. 3.

 

ਬੁਧਵਾਰਿ ਆਪੇ ਬੁਧਿ ਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਬਦੁ ਵੀਚਾਰੁ ॥ ਨਾਮਿ ਰਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਉਮੈ ਮਲੁ ਖੋਇ ॥ ਦਰਿ ਸਚੈ ਸਦ ਸੋਭਾ ਪਾਏ ॥ ਨਾਮਿ ਰਤੇ ਗੁਰ ਸਬਦਿ ਸੁਹਾਏ ॥੪॥

Buḏẖvār āpe buḏẖ sār.  Gurmukẖ karṇī sabaḏ vīcẖār.  Nām raṯe man nirmal ho▫e.  Har guṇ gāvai ha▫umai mal kẖo▫e.  Ḏar sacẖai saḏ sobẖā pā▫e.  Nām raṯe gur sabaḏ suhā▫e. ||4||

 

(Budhvaar-i = by day of wisdom) by Wednesday: The Almighty (aapey) IT-self imparts (saar-u) sublime (budh-i = intellect) understanding – by enabling to follow the guru; (karni) actions are then based (gurmukh-i) on the guru’s guidance by (veechaar-u) reflection on his (sabad-u = word) teachings.

By (ratey) being imbued (naam-i) with Divine virtues and commands, (man-u) the mind (ho-e) is (nirmal-u) purified – of evil; one (kho-e) gives up (mal-u) the dirt of (haumai) ego from the mind and (gaavai) praises (gun) virtues of (har-i) the Almighty.

S/he (paaey) receives (sobhaa = praise) acceptability (dar-i) in court (sachai) of the Eternal; those (ratey) imbued with Naam (sabad-i) through teachings of the guru (suhaaey = found good) are glorified by the Divine. 4.

 

ਲਾਹਾ ਨਾਮੁ ਪਾਏ ਗੁਰ ਦੁਆਰਿ ॥ ਆਪੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥ ਜੋ ਦੇਵੈ ਤਿਸ ਕਉ ਬਲਿ ਜਾਈਐ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਗਵਾਈਐ ॥
ਨਾਨਕ ਨਾਮੁ ਰਖਹੁ ਉਰ ਧਾਰਿ ॥ ਦੇਵਣਹਾਰੇ ਕਉ ਜੈਕਾਰੁ ॥੫॥

Lāhā nām pā▫e gur ḏu▫ār.  Āpe ḏevai ḏevaṇhār.  Jo ḏevai ṯis ka▫o bal jā▫ī▫ai.  Gur parsādī āp gavā▫ī▫ai.  Nānak nām rakẖahu ur ḏẖār.  Ḏevaṇhāre ka▫o jaikār. ||5||

 

 One (paaey) receives (laahaa = profit) the benefit of awareness of Naam (duaar-i = home of) in congregation of (gur) the guru; one obtains it when (deyvanhaar-u = giver) the benevolent Almighty (deyvai) gives – by leading to the guru.

We should (bal-i jaaeeai = be sacrifice) be obedient (kau) to (tis-u = that) the guru (jo) who (deyvai) awareness of Naam, and (gavaaeeai = lose) give up (aap-u = self) ego (parsaadi = with grace) with guidance of the guru.

One should (rakhahu) keep (naam-u) Divine virtues and commands (ur dhaar-i) in mind – as guide for life – (jaikaar-u) glory be (kau) to (devanhaarey = giver) the benevolent guru – who gives this awareness – says third Nanak. 5.

 

ਵੀਰਵਾਰਿ ਵੀਰ ਭਰਮਿ ਭੁਲਾਏ ॥ ਪ੍ਰੇਤ ਭੂਤ ਸਭਿ ਦੂਜੈ ਲਾਏ ॥ ਆਪਿ ਉਪਾਏ ਕਰਿ ਵੇਖੈ ਵੇਕਾ ॥ ਸਭਨਾ ਕਰਤੇ ਤੇਰੀ ਟੇਕਾ ॥ ਜੀਅ ਜੰਤ ਤੇਰੀ ਸਰਣਾਈ ॥ ਸੋ ਮਿਲੈ ਜਿਸੁ ਲੈਹਿ ਮਿਲਾਈ ॥੬॥

vīrvār vīr bẖaram bẖulā▫e.  Pareṯ bẖūṯ sabẖ ḏūjai lā▫e.  Āp upā▫e kar vekẖai vekā.  Sabẖnā karṯe ṯerī tekā.  Jī▫a janṯ ṯerī sarṇā▫ī.  So milai jis laihi milā▫ī. ||6||

 

(Veervaar-i) by Thursday. (Veer) warriors are (bhulaaey) misled (bharam-i) with the delusion – that they obtained strength by themselves.

 Some (laaey) engage in worship of (preyt) spirits and (bhoot) ghosts; they are (sabh-i) all (laaey) put on this (doojai = second) by duality – lack of undivided faith in the Almighty.

(Aap-i = itself) the Creator (upaaey) has created such things and (kar-i) having created, (veykhai) watches (veyka) remaining detached from it. (Sabhna) all creatures place (tteyka) reliance (teyri = your) on You, o (kartey) Creator.

All (jeea jant) creatures come to (teyri) Your (sarnaai) sanctuary, bur only (so) that person (milai) unites (jis-u) whom You (laih-i milaaey) unite with You, i.e. union with the Almighty is attained by Divine grace. 6.

 

ਸੁਕ੍ਰਵਾਰਿ ਪ੍ਰਭੁ ਰਹਿਆ ਸਮਾਈ ॥ ਆਪਿ ਉਪਾਇ ਸਭ ਕੀਮਤਿ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਰੈ ਬੀਚਾਰੁ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਹੈ ਕਾਰ ॥ ਵਰਤੁ ਨੇਮੁ ਨਿਤਾਪ੍ਰਤਿ ਪੂਜਾ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਭਾਉ ਹੈ ਦੂਜਾ ॥੭॥

Sukarvār parabẖ rahi▫ā samā▫ī.  Āp upā▫e sabẖ kīmaṯ pā▫ī.  Gurmukẖ hovai so karai bīcẖār.  Sacẖ sanjam karṇī hai kār.  varaṯ nem niṯāparaṯ pūjā.  Bin būjẖe sabẖ bẖā▫o hai ḏūjā. ||7||

 

(Sukrvaar-i) by Friday: Be conscious that (prabh-u) the Almighty (rahiaa samaa-e) pervades everywhere; (aap-i = self) the Creator (upaaey) created (sabh) all and (paai) knows their (keemat-i = value) capabilities.

One who (hovai) is (gurmukh-i) follower of the guru, (su) that person (karai = does, beechaar-u = reflection) reflects on this; his/her (karni kaar) conduct is based on (sach-u) truth and (sanjam) discipline.

S/he realizes that (varat-u) fasts, (neym-u) prescribed rituals and (nitaprat-i) daily (pooja) worship of idols, is done (bin-u) without (boojhai) understanding and this (dooja) other (bhau) love, i.e. duality – and fruitless. 7.

 

ਛਨਿਛਰਵਾਰਿ ਸਉਣ ਸਾਸਤ ਬੀਚਾਰੁ ॥ ਹਉਮੈ ਮੇਰਾ ਭਰਮੈ ਸੰਸਾਰੁ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਦੂਜੈ ਭਾਇ ॥ ਜਮ ਦਰਿ ਬਾਧਾ ਚੋਟਾ ਖਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥ ਸਚੁ ਕਰਣੀ ਸਾਚਿ ਲਿਵ ਲਾਏ ॥੮॥

Cẖẖanicẖẖarvār sa▫uṇ sāsaṯ bīcẖār.  Ha▫umai merā bẖarmai sansār.  Manmukẖ anḏẖā ḏūjai bẖā▫e.  Jam ḏar bāḏẖā cẖotā kẖā▫e.  Gur parsādī saḏā sukẖ pā▫e.  Sacẖ karṇī sācẖ liv lā▫e. ||8||

 

(Beechaar-u) reflection on (saast) Shaastras leads to belief in (saun) omens/superstitions (chhanichharvaar-i) about Saturday; caught in (haumai) ego and (meyra = mine) possessiveness, (sansaar-u = world) the creatures (bharmai) are deluded, and do not focus on the Almighty.

(Manmukh-u) a self-willed person is (andhaa) blinded by (doojai bhaey) duality; s/he is (badhaa = bound) taken (dar-i) to the place of (jam) agent of Divine justice and (khaaey) receives (chottaa) hits, i.e. is punished – with reincarnations.

But (parsaadi = with grace) with guidance of the guru, s/he can (paaey) attain (sadaa) eternal (sukh-u) peace – by union with the Almighty and obviating rebirth; his/her (karni) conduct becomes (sach-u) truthful – with the guru’s guidance – and s/he (liv laaey) focuses on getting (saach-i) to the Eternal. 8.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਵਡਭਾਗੀ ॥ ਹਉਮੈ ਮਾਰਿ ਸਚਿ ਲਿਵ ਲਾਗੀ ॥ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜਿ ਸੁਭਾਇ ॥ ਤੂ ਸੁਖਦਾਤਾ ਲੈਹਿ ਮਿਲਾਇ ॥

Saṯgur sevėh se vadbẖāgī.  Ha▫umai mār sacẖ liv lāgī.  Ŧerai rang rāṯe sahj subẖā▫e.  Ŧū sukẖ▫ḏāṯa laihi milā▫e.

 

Those who (seyvah-i = serve) obey the guru, (sey) they are (vaddbhaagi) fortunate; they (maar-i) kill (haumai) ego and (liv = attention, laagi = fix) focus (sach-i) on the Eternal.

O Almighty, those who are (sahaj-i subhaaey) naturally (raatey) imbued (teyrai) in Your (rang-i) love, i.e. live by Naam, You (sukhdaata = giver of comforts) the beneficent Master (lah-i milaaey) unite them with You.

 

Page 842

 

ਏਕਸ ਤੇ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੋਝੀ ਹੋਇ ॥੯॥

Ėkas ṯe ḏūjā nāhī ko▫e.  Gurmukẖ būjẖai sojẖī ho▫e. ||9||

 

There is (naahi = not, koey = any) no (dooja = second) other Master (tey) than (eykas) the One. This (sojhi) awareness (hoey = happens) comes to one who (boojhai) understands (gurmukh-i) the guru’s teachings. 9.

 

ਪੰਦ੍ਰਹ ਥਿਤਂ​‍ੀ ਤੈ ਸਤ ਵਾਰ ॥ ਮਾਹਾ ਰੁਤੀ ਆਵਹਿ ਵਾਰ ਵਾਰ ॥ ਦਿਨਸੁ ਰੈਣਿ ਤਿਵੈ ਸੰਸਾਰੁ ॥ ਆਵਾ ਗਉਣੁ ਕੀਆ ਕਰਤਾਰਿ ॥ ਨਿਹਚਲੁ ਸਾਚੁ ਰਹਿਆ ਕਲ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧੦॥੧॥

Panḏrėh thiṯīʼn ṯai saṯ vār.  Māhā ruṯī āvahi vār vār.  Ḏinas raiṇ ṯivai sansār.  Āvā ga▫oṇ kī▫ā karṯār.  Nihcẖal sācẖ rahi▫ā kal ḏẖār.  Nānak gurmukẖ būjẖai ko sabaḏ vīcẖār. ||10||1||

 

There are (pandrah) fifteen (thitee’n) days of the lunar cycle and (sat) seven (vaar) days of the week; (maaha) the months and (ruti) seasons (aavah-i) come (vaar vaar) again and again.

As also (dinas-u) day and (rain-i) night; (tivai) similarly it is with (sansaar-u = world) the creatures; (kartaar-i) the Creator has (keeaa) created the phenomenon of (aava = coming, gaun-u = going) births and deaths.

(Saach-u = the Eternal) the Creator who IT-self is (nihchal-u = unshakable/in steady state) not subject to births and deaths (rahiaa dhaar-i = keeps) has all (kal) powers; (ko) some rare person (gurmukh-i) who follows the guru (boojhai) understands this (veechaar-i) by reflection on (sabad-u = word) the guru’s teachings. 10. 1.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥ ਆਦਿ ਪੁਰਖੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਾਜੇ ॥ ਜੀਅ ਜੰਤ ਮਾਇਆ ਮੋਹਿ ਪਾਜੇ ॥ ਦੂਜੈ ਭਾਇ ਪਰਪੰਚਿ ਲਾਗੇ ॥ ਆਵਹਿ ਜਾਵਹਿ ਮਰਹਿ ਅਭਾਗੇ ॥

Bilāval mėhlā 3.  Āḏ purakẖ āpe sarisat sāje.  Jī▫a janṯ mā▫i▫ā mohi pāje.  Ḏūjai bẖā▫e parpancẖ lāge.  Āvahi jāvėh marėh abẖāge.

 

Composition of the third Guru in Raga Bilaaval: The Creator, (aad-i) the primal (purakh-u) being, (aapey) IT-self (saajey) created (sristt-i) the universe and (paajey/paaey) put (jeea jant) the creatures (mah-i) in attachment to (maaiaa) the world-play – relatives, wealth, pleasures etc.

Because of these (doojai) other (bhaaey = love) ideas they (lagey) get attached to (parpanch-i = world of five elements) to the world-play – and forget the Creator. (Abhaagey) the unfortunate creatures (marah-i = die) fall prey to temptations – thus cannot find the Almighty; they (aavah-i = come) are born and (jaavah-i = go) die, repeatedly.

 

ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਸੋਝੀ ਪਾਇ ॥ ਪਰਪੰਚੁ ਚੂਕੈ ਸਚਿ ਸਮਾਇ ॥੧॥

Saṯgur bẖeti▫ai sojẖī pā▫e.  Parpancẖ cẖūkai sacẖ samā▫e. ||1||

 

It is (bheytteeai) by meeting (satigur-i) the true guru – and following his teachings that – one (sojhi paaey = understands) becomes conscious of being possessed by the world-play; then (parpanch–u = world) attachment to the world-play (chookai) ends and one (samaaey) is absorbed (sach-i) in the Eternal, i.e. emulates virtues and obeys commands of the Almighty. 1

 

ਜਾ ਕੈ ਮਸਤਕਿ ਲਿਖਿਆ ਲੇਖੁ ॥ ਤਾ ਕੈ ਮਨਿ ਵਸਿਆ ਪ੍ਰਭੁ ਏਕੁ ॥੧॥ ਰਹਾਉ ॥

Jā kai masṯak likẖi▫ā lekẖ.  Ŧā kai man vasi▫ā parabẖ ek. ||1|| rahā▫o.

 

One (ja kai) on whose (mastak-i) forehead is (leykh-u) the writing, i.e. in whose destiny it is so, (likhiaa) written, (eyk-u) the One (prabh-u) Almighty (vasiaa) abides (man-i) in the mind (ta kai) of that person, i.e. s/he ever keeps virtues and commands of the Almighty in mind as guide for life. 1.

(Rahaau) pause and reflect on this.

                                     

ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਆਪੇ ਸਭੁ ਵੇਖੈ ॥ ਕੋਇ ਨ ਮੇਟੈ ਤੇਰੈ ਲੇਖੈ ॥ ਸਿਧ ਸਾਧਿਕ ਜੇ ਕੋ ਕਹੈ ਕਹਾਏ ॥ ਭਰਮੇ ਭੂਲਾ ਆਵੈ ਜਾਏ ॥

Sarisat upā▫e āpe sabẖ vekẖai.  Ko▫e na metai ṯerai lekẖai.  Siḏẖ sāḏẖik je ko kahai kahā▫e.  Bẖarme bẖūlā āvai jā▫e.

 

(Upaaey) having created (sristt-i) the universe, (aapey = self) the Creator (veykhai) watches (sabh-u) everything/everyone – and decides destiny of the creatures; (koey na) no one can (meyttai) erase (teyrai) Your (leykhai) writing, i.e. destiny based on deeds, o Almighty.

(Jey) if (ko) someone (kahai) calls the self or (kahaaey) wants to be known (sidh) an accomplished saint or (saadhik) a practitioner of spirituality, i.e. claims to be better than others. Such a person (bhoola) is misled (bharmey) by delusion – because everything is Divine ordained and not personal achievement; s/he (aavai = comes) is born and (jaavai = goes) dies, again and again.

 

ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋ ਜਨੁ ਬੂਝੈ ॥ ਹਉਮੈ ਮਾਰੇ ਤਾ ਦਰੁ ਸੂਝੈ ॥੨॥

Saṯgur sevai so jan būjẖai.  Ha▫umai māre ṯā ḏar sūjẖai. ||2||

 

One who (seyvai = serves) follows teachings of (satigur-u) the true guru, (so) that (jan-u) person (boojhai) understands this; only when one (maarai) kills (haumai) thought of self-importance/ego (ta) then s/he (soojhai) finds (dar-u = abode) presence of the Almighty, within. 2.

 

ਏਕਸੁ ਤੇ ਸਭੁ ਦੂਜਾ ਹੂਆ ॥ ਏਕੋ ਵਰਤੈ ਅਵਰੁ ਨ ਬੀਆ ॥ ਦੂਜੇ ਤੇ ਜੇ ਏਕੋ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਦਰਿ ਨੀਸਾਣੈ ॥

Ėkas ṯe sabẖ ḏūjā hū▫ā.  Ėko varṯai avar na bī▫ā.  Ḏūje ṯe je eko jāṇai.  Gur kai sabaḏ har ḏar nīsāṇai.

 

(Sabh-u) everything/one (dooja = second) that is seen (hooaa = happened) has been created (tey) from (eykas-u = one) the lone Creator; (eyko) the One alone (vartai) pervades in everything/everyone, no (avar-u) other (beeaa = second) different entity.

(Jey) if one (jaanai) recognizes (eyko) the One alone (tey) from (doojey) the other, i.e. sees the Creator in everyone. S/he has learnt this (sabad-i = by word) from teachings of (gur) the guru; this is (neesaani) the mark of acceptance – the entry pass – (dar-i = in abode) to the presence of (har-i) the Almighty, i.e. s/he finds the Almighty everywhere.

 

ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਏਕੋ ਪਾਏ ॥ ਵਿਚਹੁ ਦੂਜਾ ਠਾਕਿ ਰਹਾਏ ॥੩॥

Saṯgur bẖete ṯā eko pā▫e.  vicẖahu ḏūjā ṯẖāk rahā▫e. ||3||

 

When one (bhettey) meets and follows (satigur-u) the true guru, (ta) then s/he (paaey) finds (eyko) the One within, because s/he (rahaaey) keeps thoughts of (dooja) duality (tthaak-i = stopped) blocked from entering (vichah-u) from within – with awareness of the guru’s teachings of living by Naam. 3. 

 

ਜਿਸ ਦਾ ਸਾਹਿਬੁ ਡਾਢਾ ਹੋਇ ॥ ਤਿਸ ਨੋ ਮਾਰਿ ਨ ਸਾਕੈ ਕੋਇ ॥ ਸਾਹਿਬ ਕੀ ਸੇਵਕੁ ਰਹੈ ਸਰਣਾਈ ॥ ਆਪੇ ਬਖਸ ਦੇ ਵਡਿਆਈ ॥

Jis ḏā sāhib dādẖā ho▫e.  Ŧis no mār na sākai ko▫e.  Sāhib kī sevak rahai sarṇā▫ī.  Āpe bakẖse ḏe vadi▫ā▫ī.

 

One (jis da) whose (sahib-u = master) protector (hoey) is (ddaaddhaa) strong, (na koey) no one (saakai) can (maar-i = kill) cause harm (no) to (tis) that person – we should seek sanctuary of the Almighty, the highest authority, i.e. live by Divine virtues and commands in order to stop be invaded by the powerful temptations in the world-play.

If (seyvak-u = servant) the seeker (rahai) remains (sarnaaee = in sanctuary) under care (ki) of (sahib) the Master, (aapey = self) IT (bakhas) bestows grace and (dey = gives) imparts (vaddiaaee) virtues – and accepts for union with IT-self.

 

ਤਿਸ ਤੇ ਊਪਰਿ ਨਾਹੀ ਕੋਇ ॥ ਕਉਣੁ ਡਰੈ ਡਰੁ ਕਿਸ ਕਾ ਹੋਇ ॥੪॥

Ŧis ṯe ūpar nāhī ko▫e.  Ka▫uṇ darai dar kis kā ho▫e. ||4||

 

When there is (naahi koey) none (oopar-i = above) higher (tey) than (tis = that) the Almighty; then why would one (kaun-u) who has taken IT’s sanctuary (ddarai) be afraid, and (kis ka) whose (ddar-u) fear (hoey) there can be, i.e. temptations cannot affect that person. 4.

 

ਗੁਰਮਤੀ ਸਾਂਤਿ ਵਸੈ ਸਰੀਰ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਫਿਰਿ ਲਗੈ ਨ ਪੀਰ ॥ ਆਵੈ ਨ ਜਾਇ ਨਾ ਦੁਖੁ ਪਾਏ ॥ ਨਾਮੇ ਰਾਤੇ ਸਹਜਿ ਸਮਾਏ ॥
Gurmaṯī sāʼnṯ vasai sarīr.  Sabaḏ cẖīnėh fir lagai na pīr.  Āvai na jā▫e nā ḏukẖ pā▫e.  Nāme rāṯe sahj samā▫e.

 

(Sareer = body) a person living (gurmati) by the guru’s counsel/teachings, (vasai) lives (saant-i) in peace, i.e. s/he commits no transgression and thus has no worry. Once one (cheenih) understands and follows (sabad-u = word) the guru’s teachings, (phir-i) then no (peer/peerr = pain) suffering – due to retribution of transgressions (lagai = touches) afflicts him/her.

S/he is neither (aavai = comes) born to (jaaey = goes) die repeatedly nor (paaey) suffers (dukh-u) distress; ever (raatey) imbued (naamey) with Divine virtues and commands, s/he remains (sahj-i) in poise and (samaaey) absorbed in the Almighty, i.e. lives by Divine virtues and commands.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਵੇਖੈ ਹਦੂਰਿ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਦ ਰਹਿਆ ਭਰਪੂਰਿ ॥੫॥

Nānak gurmukẖ vekẖai haḏūr.  Merā parabẖ saḏ rahi▫ā bẖarpūr. ||5||

 

(Gurmukh-i) with the guru’s guidance, s/he (veykhai) sees the Almighty (hadoor-i) present with him/her; (prab-u) the Master (meyra = my) of all (sad) ever (rahiaa bharpoor-i) pervades everywhere. 5. 

 

ਇਕਿ ਸੇਵਕ ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ॥ ਆਪੇ ਕਰੇ ਹਰਿ ਆਪਿ ਕਰਾਏ ॥ ਏਕੋ ਵਰਤੈ ਅਵਰੁ ਨ ਕੋਇ ॥ ਮਨਿ ਰੋਸੁ ਕੀਜੈ ਜੇ ਦੂਜਾ ਹੋਇ ॥

Ik sevak ik bẖaram bẖulā▫e.  Āpe kare har āp karā▫e.  Ėko varṯai avar na ko▫e.  Man ros kījai je ḏūjā ho▫e.

 

(Ik-i = one type) some (seyvak = servants) live in obedience of the Master, while (ik-i) some (bhulaaey) go astray (bharam-i = in delusion) due to lack of faith; the Almighty (apey) IT-self (karey) does and (aap-i) IT-self (karaaey = causes to do) causes the creatures to act as they do.

(Eyko = one) the same Master (vartai) is present everywhere, (na koey) none (avar-u) other; we may (keejai = do, ros-u = annoyment) be angry (man-i) in the mind (jey) if (dooja) another – can do anything.

Note: Sukhmani Sahib has a similar message: “Is tey hoey so naahi buraa; orai kahu kin kachh karaa” SGGS p 294.

What is done by the Almighty cannot be bad; in any case, tell me who else can do anything.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਕਰਣੀ ਸਾਰੀ ॥ ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਵੀਚਾਰੀ ॥੬॥

Saṯgur seve karṇī sārī.  Ḏar sācẖai sācẖe vīcẖārī. ||6||

 

(Seyvey = serving) obedience to (satigur-u) the true guru is (saari) the sublime (karni) deed; such persons are (veechaari = thought of) considered (saach-e = truthful) to have carried out the allotted task, (dar-i) in the court of (saachai) the Eternal, and accepted for union with the Almighty. 6.

 

ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਫਲੁ ਪਾਏ ॥ ਥਿਤੀ ਵਾਰ ਸਭਿ ਆਵਹਿ ਜਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਨਿਹਚਲੁ ਸਦਾ ਸਚਿ ਸਮਾਹਿ ॥

Thiṯī vār sabẖ sabaḏ suhā▫e.  Saṯgur seve ṯā fal pā▫e.  Thiṯī vār sabẖ āvahi jāhi.  Gur sabaḏ nihcẖal saḏā sacẖ samāhi.

 

Some people choose certain days of the lunar cycle or the week for being auspicious. However; (sabh-i) all (thiti) days of the lunar cycle or (vaar) days of the week become (suhaaey pleasant) auspicious if one lives (sabad-i) by teachings of the guru; if one (seyvey = serves) obeys (satigur-u) the true guru (ta) then s/he (paaey) obtains (phal-u = fruit) fulfilment of every aim/aspiration.

Particular (thiti) days of the lunar cycles and (vaar) days of weeks (sabh-i) all (aavah-i) come and (jaah-i) go, but (sabad-u) teachings of (gur) the guru are (sadaa) ever (nihchal-u = unshakable) efficacious for (samaah-i) attaining merger/union (sach-i) with the Eternal.

 

ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥੭॥

Thiṯī vār ṯā jā sacẖ rāṯe.  Bin nāvai sabẖ bẖarmėh kācẖe. ||7||

 

(Thiti) days of the lunar cycle or (vaar) days of the week are all auspicious (ja) if one (raatey) is imbued with love (sach-i) of the Eternal, i.e. emulates Divine virtues and obeys Divine commands. (Sabh-i) all those (bin-u = without) who do not live (naavai = of naam) by Divine virtues and commands, are (kaachey = raw – do not mature like pieces in the game of Chauparr which cannot get home) not successful in attaining union with the Almighty and (bharmah-i) wander – in reincarnations. 7.

 

ਮਨਮੁਖ ਮਰਹਿ ਮਰਿ ਬਿਗਤੀ ਜਾਹਿ ॥ ਏਕੁ ਨ ਚੇਤਹਿ ਦੂਜੈ ਲੋਭਾਹਿ ॥ ਅਚੇਤ ਪਿੰਡੀ ਅਗਿਆਨ ਅੰਧਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਉ ਪਾਏ ਪਾਰੁ ॥

Manmukẖ marėh mar bigṯī jāhi.  Ėk na cẖīṯėh ḏūjai lobẖāhi.  Acẖeṯ pindī agi▫ān anḏẖār.  Bin sabḏai ki▫o pā▫e pār.

 

(Manmukh-i) a self-willed person who does not follow the guru (marah-i = dies) succumbs to temptations and (mar-i) on death, (jaah-i) goes to (bigatee) a bad state, i.e. suffers; s/he is one who does not (cheytah) keep in mind – commands of – (eyk-u = one) the One Master but (lobhaah-i) is attracted by (doojai) other things.

An (acheyt) unmindful (pinddee = body) person is (andhaar-u = darkness) blinded by attachment to the world-play due to (agiaan) ignorance of Divine commands; (Kiau = how?) s/he cannot (paaey) find (paar-u) the far bank of the world-ocean, i.e. cannot overcome temptations in the world-play and be accepted for union with the Almighty.

 

ਆਪਿ ਉਪਾਏ ਉਪਾਵਣਹਾਰੁ ॥ ਆਪੇ ਕੀਤੋਨੁ ਗੁਰ ਵੀਚਾਰੁ ॥੮॥

Āp upā▫e upāvaṇhār.  Āpe kīṯon gur vīcẖār. ||8||

 

But it is not in the hands of the creature; (aap-i = IT-self) the Almighty (upaavanhaar-u) Creator who (upaaey) created the creatures, (keeton-u = does, veechaar-u) reflects, i.e. causes some creatures to reflect on teachings of the guru – to be mindful of instructions of the Creator to the soul. 8.

 

ਬਹੁਤੇ ਭੇਖ ਕਰਹਿ ਭੇਖਧਾਰੀ ॥ ਭਵਿ ਭਵਿ ਭਰਮਹਿ ਕਾਚੀ ਸਾਰੀ ॥

Bahuṯe bẖekẖ karahi bẖekẖ▫ḏẖārī.  Bẖav bẖav bẖarmėh kācẖī sārī.

 

(Bheykhdhaari = wearers of garbs) the pretenders (karah-i = do) adopt (bahutey) many types of (bheykh) religious garbs ; but like (kaachi) un-matured (saari) pieces in the game of Chauparr – which keep moving on the board itself but cannot enter home – the pretenders (bharmah-i) wander in numerous life forms (bhav-i bhav-i = moving about) from one to another.

 

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ਐਥੈ ਸੁਖੁ ਨ ਆਗੈ ਹੋਇ ॥ ਮਨਮੁਖ ਮੁਏ ਅਪਣਾ ਜਨਮੁ ਖੋਇ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਘਰ ਹੀ ਅੰਦਰਿ ਸਚੁ ਮਹਲੁ ਪਾਏ ॥੯॥

Aithai sukẖ na āgai ho▫e.  Manmukẖ mu▫e apṇā janam kẖo▫e.  Saṯgur seve bẖaram cẖukā▫e.  Gẖar hī anḏar sacẖ mahal pā▫e. ||9||

 

They (hoey = happens) have (sukh-u) comfort/peace neither (aithai) here nor (aagai = ahead) in the hereafter; (manmukh) the self-willed persons – do not follow the guru – and (muey) die (khoey = losing) wasting (apna) their (janam-u = birth) human birth – the opportunity to attain union with the Almighty.

They can (chukaaey) end (bharam-u) the wandering (seyvey = serving) by following the teachings of (satiguru-u) the true guru; and (paaey) find (mahal-u = palace) the abode of (sach-u) the Eternal (andar-i) in (ghar-i hi = in house itself) within the self. 9.

 

ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ ॥ ਏਹਿ ਥਿਤੀ ਵਾਰ ਦੂਜਾ ਦੋਇ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਅੰਧੁ ਗੁਬਾਰੁ ॥ ਥਿਤੀ ਵਾਰ ਸੇਵਹਿ ਮੁਗਧ ਗਵਾਰ ॥

Āpe pūrā kare so ho▫e.  Ėhi thiṯī vār ḏūjā ḏo▫e.  Saṯgur bājẖahu anḏẖ gubār.  Thiṯī vār sevėh mugaḏẖ gavār.

 

Whatever the Almighty (poora) the perfect Master (karey) does, (su) that (hoey) happens; belief in superstitions based on (eyh-i) these (thiti) days of the lunar cycle or (vaar) days of the week is caused by wish to find the Almighty but also (dooja = second) having other ideas; it is (doey) duality.

There is (gubaar-u) utter (andh-u) darkness, i.e. one is direction-less, (baajhahu) without following (satigur) the true guru; (mugadh) foolish and (gavaar) uninformed people (saevah-i = serve) believe in Thiti and Vaar.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੋਝੀ ਪਾਇ ॥ ਇਕਤੁ ਨਾਮਿ ਸਦਾ ਰਹਿਆ ਸਮਾਇ ॥੧੦॥੨॥

Nānak gurmukẖ būjẖai sojẖī pā▫e.  Ikaṯ nām saḏā rahi▫ā samā▫e. ||10||2||

 

Says third Nanak: One (paa-e) obtains (sojhi) awareness – about the futility of belief in Thiti and Vaar – (booojhai) by understanding (gurmukh-i = words from the guru’s mouth) the guru’s teachings. Such a person (sadaa) ever (rahiaa) remains (samaaey) absorbed in, i.e. lives, (naam-i) by virtues and commands (ikat-u) the One Almighty. 10. 2.