SGGS pp 843-845, Bilaaval M: 1 and 4, Chhants 1-4.

 

Note: The Creator makes all souls aware of their roles in the life forms they are born. This Shabad reminds the human beings to remember and remain focused on purpose of life to sincerely play their roles and merge in the Creator at the end of life.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਛੰਤ ਦਖਣੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 1 cẖẖanṯ ḏakẖ▫ṇī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru (chhant) song of love for the Almighty, (dakhni) in language of South Punjab:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

ਮੁੰਧ ਨਵੇਲੜੀਆ ਗੋਇਲਿ ਆਈ ਰਾਮ ॥ ਮਟੁਕੀ ਡਾਰਿ ਧਰੀ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥

Munḏẖ navelṛī▫ā go▫il ā▫ī rām.  Matukī dār ḏẖarī har liv lā▫ī rām.

 

Like the herdsman takes the cattle (goeyl-i) to the pasture and returns, a wise (naveylrreeaa = new, fresh) young (mundh) woman, i.e. the human soul, realizes that s/he has (aaee) come to the world for a short while. S/he (dharee) puts away (mattuki = pitcher) the load of attachments to the world-play, and (liv laaee) fixes attention on – living by virtues and commands of – (har-i) the Almighty.

 

ਲਿਵ ਲਾਇ ਹਰਿ ਸਿਉ ਰਹੀ ਗੋਇਲਿ ਸਹਜਿ ਸਬਦਿ ਸੀਗਾਰੀਆ ॥ ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਮਿਲਹੁ ਸਾਚਿ ਪਿਆਰੀਆ ॥
Liv lā▫e har si▫o rahī go▫il sahj sabaḏ sīgārī▫ā.  Kar joṛ gur pėh kar binanṯī milhu sācẖ pi▫ārī▫ā.

 

Such (goeyl-i = herdswoman) a person (rahi = lives) maintains (liv laaey) attention fixed (sio) on (har-i) the Almighty; s/he remains (sahaj-i) in a state of poise (sabad-i) by following the teachings of the guru; that is how s/he (seegaareeaa) adorns the self – to be liked by the Almighty.

(Jorr-i) with folded (kar) hands we should (kar-i) make (binanti) supplication (pah-i) to (gur) the guru – to guide us to (milhu) find (saach-i) the Eternal, o (piaareeaa) dear girlfriends – companions in holy congregation.

 

ਧਨ ਭਾਇ ਭਗਤੀ ਦੇਖਿ ਪ੍ਰੀਤਮ ਕਾਮ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿਆ ॥ ਨਾਨਕ ਮੁੰਧ ਨਵੇਲ ਸੁੰਦਰਿ ਦੇਖਿ ਪਿਰੁ ਸਾਧਾਰਿਆ ॥੧॥

Ḏẖan bẖā▫e bẖagṯī ḏekẖ parīṯam kām kroḏẖ nivāri▫ā.  Nānak munḏẖ navel sunḏar ḏekẖ pir sāḏẖāri▫ā. ||1||

 

Through (bhaaey) loving (bhagti) devotion (dhan = woman) the soul-woman (deykh-i) watches (preetam) the Beloved, – emulates IT’s virtues – and (nivaariaa) gives up (kaam) lust – running after desires – and (krodh) anger – intolerance.

Such (naveyl) a young (sundar-i = beautiful) virtuous (mundh = woman) soul (deykh-i = sees) keeps in mind virtues and commands (pir-u) the Almighty, and (saadhaariaa = steady) feels at peace, says Guru Nanak. 1.

 

ਸਚਿ ਨਵੇਲੜੀਏ ਜੋਬਨਿ ਬਾਲੀ ਰਾਮ ॥ ਆਉ ਨ ਜਾਉ ਕਹੀ ਅਪਨੇ ਸਹ ਨਾਲੀ ਰਾਮ ॥

Sacẖ navelṛī▫e joban bālī rām.  Ā▫o na jā▫o kahī apne sah nālī rām.

 

One remains (naveylrree-ey = new) fresh and (joban-i) youthful (baali) young woman by being imbued with love (sach-i) the Eternal; do not (aau) come and (jaau) go, looking (kahi) anywhere else, and stay (naali) with, i.e. live by virtues and commands of, (apney = own) your (sah) Master.

 

ਨਾਹ ਅਪਨੇ ਸੰਗਿ ਦਾਸੀ ਮੈ ਭਗਤਿ ਹਰਿ ਕੀ ਭਾਵਏ ॥ ਅਗਾਧਿ ਬੋਧਿ ਅਕਥੁ ਕਥੀਐ ਸਹਜਿ ਪ੍ਰਭ ਗੁਣ ਗਾਵਏ ॥

Nāh apne sang ḏāsī mai bẖagaṯ har kī bẖāv▫e.  Agāḏẖ boḏẖ akath kathī▫ai sahj parabẖ guṇ gāv▫e.

 

I remain as (daasi) a maidservant (sang-i) with (apney) my (naah) Master, because (bhagat-i) devotion – living by virtues and commands, (ki) of (har-i) the Almighty (bhavaey) is pleasing (mai) to me.

(Sahj-i) by naturally (gaava-e = sings) praising and emulating (gun) virtues of (prabh) the Almighty, we can (katheeai = one can describe) get awareness (bodh-i = knowledge) of mysteries of the Almighty which are otherwise (agaadh-i) beyond comprehension and (akath-u) cannot be told.

 

ਰਾਮ ਨਾਮ ਰਸਾਲ ਰਸੀਆ ਰਵੈ ਸਾਚਿ ਪਿਆਰੀਆ ॥ ਗੁਰਿ ਸਬਦੁ ਦੀਆ ਦਾਨੁ ਕੀਆ ਨਾਨਕਾ ਵੀਚਾਰੀਆ ॥੨॥

Rām nām rasāl rasī▫ā ravai sācẖ pi▫ārī▫ā.  Gur sabaḏ ḏī▫ā ḏān kī▫ā nānkā vīcẖārī▫ā. ||2||

 

Those soul-women who are (rasaa) full of love for (naam) virtues of the Almighty; (raseeaa) the loving Almighty (ravai = enjoys their company) reveals to those (piaareeaa) loving devotees (sach-i) of the Eternal.

(Gur-i) the guru (deeaa) gave (daan-u = alms) the benediction of (sabad-u) the teachings and they (veechaareeaa) contemplate it, says Guru Nanak. 2.

 

ਸ੍ਰੀਧਰ ਮੋਹਿਅੜੀ ਪਿਰ ਸੰਗਿ ਸੂਤੀ ਰਾਮ ॥ ਗੁਰ ਕੈ ਭਾਇ ਚਲੋ ਸਾਚਿ ਸੰਗੂਤੀ ਰਾਮ ॥

Sarīḏẖar mohi▫aṛī pir sang sūṯī rām.  Gur kai bẖā▫e cẖalo sācẖ sangūṯī rām.

 

They (mohiarree = fascinate) please (sreedhar = support/master of Maaiaa/the world-play) the Almighty (pir) husband – by their deeds – and (sootee = sleeps, sang-i = with) are accepted by the Almighty-husband for union.

(Chalo = walk) act (bhaaey) as pleases (kai) of the guru and you can (sangooti) be in company (saach-i) of the Eternal.

 

ਧਨ ਸਾਚਿ ਸੰਗੂਤੀ ਹਰਿ ਸੰਗਿ ਸੂਤੀ ਸੰਗਿ ਸਖੀ ਸਹੇਲੀਆ ॥ ਇਕ ਭਾਇ ਇਕ ਮਨਿ ਨਾਮੁ ਵਸਿਆ ਸਤਿਗੁਰੂ ਹਮ ਮੇਲੀਆ ॥

Ḏẖan sācẖ sangūṯī har sang sūṯī sang sakẖī sahelī▫ā.  Ik bẖā▫e ik man nām vasi▫ā saṯgurū ham melī▫ā.

 

(Dhan = wife) the soul-woman (sangooti = with) who remembers (saach-i) the Eternal (sang-i) along-with (sakhi saheleeaa = friends) the holy congregation, (sooti = sleeps) unites (sang-i) with (har-i) the Almighty

One who has (Ik) single (bhaaey) love and (ik) single (man-i) minded attention to (naam-u) Divine virtues and commands, the Almighty (vasiaa = abides) reveals IT-self in his/her mind; (satiguru) the true guru (meyleeaa) leads (ham) us to the Almighty.

 

ਦਿਨੁ ਰੈਣਿ ਘੜੀ ਨ ਚਸਾ ਵਿਸਰੈ ਸਾਸਿ ਸਾਸਿ ਨਿਰੰਜਨੋ ॥ ਸਬਦਿ ਜੋਤਿ ਜਗਾਇ ਦੀਪਕੁ ਨਾਨਕਾ ਭਉ ਭੰਜਨੋ ॥੩॥
Ḏin raiṇ gẖaṛī na cẖasā visrai sās sās niranjano.  Sabaḏ joṯ jagā▫e ḏīpak nānkā bẖa▫o bẖanjno. ||3||

 

I remember (niranjano) the Impeccable Master (saas-i saas-i = with every breath) all the time (din-u) day and (rain-i) night; IT is not (visrai) forgotten (gharree, chasaa) even for a short while.

One who (jagaaey) lights (jot-i = light, deepak = lamp) the lamp (sabad-i) of teachings of the guru finds within the mind the Almighty (bhanjano) destroyer of (bhai/bhav) rebirth in the world. 3.

 

ਜੋਤਿ ਸਬਾਇੜੀਏ ਤ੍ਰਿਭਵਣ ਸਾਰੇ ਰਾਮ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਅਲਖ ਅਪਾਰੇ ਰਾਮ ॥

Joṯ sabā▫iṛī▫e ṯaribẖavaṇ sāre rām.  Gẖat gẖat rav rahi▫ā alakẖ apāre rām.

 

(Jot-i = light) spirit/ the Master pervades (sabaairraey) everywhere (tribhanan = three regions) in the whole world and IT (saarey) looks after all.

But IT is (alakh) ineffable and (apaarey) Infinite but (rav-i rahiaa) pervades is present (ghatt-i ghatt-i = in all bodies) in everyone – and can be found within.

 

ਅਲਖ ਅਪਾਰ ਅਪਾਰੁ ਸਾਚਾ ਆਪੁ ਮਾਰਿ ਮਿਲਾਈਐ ॥ ਹਉਮੈ ਮਮਤਾ ਲੋਭੁ ਜਾਲਹੁ ਸਬਦਿ ਮੈਲੁ ਚੁਕਾਈਐ ॥

Alakẖ apār apār sācẖā āp mār milā▫ī▫ai.  Ha▫umai mamṯā lobẖ jālahu sabaḏ mail cẖukẖā▫ī▫ai.

 

(Saachaa) the Eternal is (alakh) ineffable and (apaar apaar-u) Infinite; we can (milaaeeaai) be united with IT (maar-i) by killing (aap-u) self-importance, i.e. humbly obeying IT’s commands;

Therefore o human being, (jaalhu = burn) give up (haumai) ego, (mamta = possessiveness) attachment to the world-play and (lobh-u) greed – gathering wealth; (mail-u) the dirt of all vices (chukaaeeai) can be ended from within (sabad-i) with teachings of the guru.

 

ਦਰਿ ਜਾਇ ਦਰਸਨੁ ਕਰੀ ਭਾਣੈ ਤਾਰਿ ਤਾਰਣਹਾਰਿਆ ॥ ਹਰਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿ ਤ੍ਰਿਪਤੀ ਨਾਨਕਾ ਉਰ ਧਾਰਿਆ ॥੪॥੧॥

Ḏar jā▫e ḏarsan karī bẖāṇai ṯār ṯāraṇhāri▫ā.  Har nām amriṯ cẖākẖ ṯaripṯī nānkā ur ḏẖāri▫ā. ||4||1||

 

We can (jaaey) go (dar-i) to the gate of, and (kar-i =have, darsan-u = vision) find the Almighty; O Almighty, please (taar-i = ferry) help us overcome vices; You alone (taaranhaaria = can ferry) can enable us to get across the world-ocean.

The soul-wife who (dhaariaa) keeps in (ur) mind the Almighty, (chaakh-i = tastes) drinks (amrit-u) the life-giving elixir, i.e. lives by (naam-u) Divine virtues and commands and (tripti = satiated) is happy, says Guru Nanak. 4. 1.

 

————————————————–

 

Note: This composition by Guru Nanak is a Chhant meaning song of love for the Almighty. It uses the allegory of a bride yearning to be with her spouse, to describe the seeker’s yearning for the Almighty. S/he realizes that it is truthful living that pleases the Almighty, not other methods like reading texts or sitting in meditation.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮੈ ਮਨਿ ਚਾਉ ਘਣਾ ਸਾਚਿ ਵਿਗਾਸੀ ਰਾਮ ॥ ਮੋਹੀ ਪ੍ਰੇਮ ਪਿਰੇ ਪ੍ਰਭਿ ਅਬਿਨਾਸੀ ਰਾਮ ॥

Bilāval mėhlā 1.  Mai man cẖā▫o gẖaṇā sācẖ vigāsī rām.  Mohī parem pire parabẖ abẖināsī rām.

 

Composition of the first Guru in Raga Bilaaval: A soul-woman looking for the Almighty-husband says: (Mai) I have (ghanaa = abundant) profuse (chaau) love (saach-i) for the Eternal Master and (vigaasi) feel happy in that.

I (mohi = enticed) yearn for (preym) love of (pirey) the Almighty-husband, (abinaasi = imperishable) the Eternal (prabh-i) Master.

 

ਅਵਿਗਤੋ ਹਰਿ ਨਾਥੁ ਨਾਥਹ ਤਿਸੈ ਭਾਵੈ ਸੋ ਥੀਐ ॥ ਕਿਰਪਾਲੁ ਸਦਾ ਦਇਆਲੁ ਦਾਤਾ ਜੀਆ ਅੰਦਰਿ ਤੂੰ ਜੀਐ ॥

Avigaṯo har nāth nāthah ṯisai bẖāvai so thī▫ai.  Kirpāl saḏā ḏa▫i▫āl ḏāṯā jī▫ā anḏar ṯūʼn jī▫ai.

 

(Har-i) the Almighty, (naath-u) the Master (naathah) of masters is (avigato) Formless – and unseen; what (bhaavai) pleases (tisai = that) IT, (so) that (theeai) happens.

O Almighty, (too) You are (sadaa) ever (kirpaal-u) merciful and (daiaal-u) compassionate (daataa = giver) beneficent Master; (too’n) You are (jeeai) the life (andar-i) in the bodies of (jeeaa) the creatures.

 

Page 844

 

ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥ ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥੧॥

Mai avar gi▫ān na ḏẖi▫ān pūjā har nām anṯar vas rahe.  Bẖekẖ bẖavnī haṯẖ na jānā nānkā sacẖ gėh rahe. ||1||

 

With awareness of (naam-u) Divine commands (vas-i rahey = abiding) kept (antar-i = within) in mind, (mai) I find no need for any (avar-u) other (giaan-u) knowledge, (dhiaan-u) contemplation or (pooja) worship.

Those who (gah rahey = hold on to) practice living by (sach) truth, do not need to (jaana = know) practice wearing any particular (bheykh-u) garb, (bhavni) wandering to find the Almighty or practice (hatth-u) Hatth Yoga, i.e. yogic postures, says Guru Nanak. 1.

 

ਭਿੰਨੜੀ ਰੈਣਿ ਭਲੀ ਦਿਨਸ ਸੁਹਾਏ ਰਾਮ ॥ ਨਿਜ ਘਰਿ ਸੂਤੜੀਏ ਪਿਰਮੁ ਜਗਾਏ ਰਾਮ ॥

Bẖinṛī raiṇ bẖalī ḏinas suhā▫e rām.  Nij gẖar sūṯ▫ṛī▫e piram jagā▫e rām.

 

For the soul (bhinrree = soaked) imbued with love of the Almighty, (rain-i) the nights (bhali) feel good and (dinas) days are (suhaaey) pleasant – s/he has no faith in looking for auspicious days.

One (sootrree-ey = asleep) inebriated by ideas in (nij = own) his/her (ghar-i) mind, i.e. is self-centered, but can be (jagaaey) woken up by (piram-u) love of the Beloved – by obtaining awareness of Divine virtues and commands.

 

ਨਵ ਹਾਣਿ ਨਵ ਧਨ ਸਬਦਿ ਜਾਗੀ ਆਪਣੇ ਪਿਰ ਭਾਣੀਆ ॥ ਤਜਿ ਕੂੜੁ ਕਪਟੁ ਸੁਭਾਉ ਦੂਜਾ ਚਾਕਰੀ ਲੋਕਾਣੀਆ ॥

Nav hāṇ nav ḏẖan sabaḏ jāgī āpṇe pir bẖāṇī▫ā.  Ŧaj kūṛ kapat subẖā▫o ḏūjā cẖākrī lokāṇī▫ā.

 

The soul who (jaagi = awakened) is made aware of Divine virtues and commands (sabad-i) with the teachings of the guru, becomes (nav = new, haan-i = age) young and (nav = new, dhan = woman) attractive soul-woman – free of blemishes /vices – and (bhaaneea) is liked by (aapney = own) her (pir) Almighty Master.

She (taj-i) gives up (koorr-u = falsehood) pretentions, (kapatt) deceit and (dooja = other, bhaau = love) looking to gods/goddesses or performing rituals or (chaakri = service) follow other (lokaaneeaa) people.

 

ਮੈ ਨਾਮੁ ਹਰਿ ਕਾ ਹਾਰੁ ਕੰਠੇ ਸਾਚ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥ ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਸਾਚੁ ਮਾਗੈ ਨਦਰਿ ਕਰਿ ਤੁਧੁ ਭਾਣਿਆ ॥੨॥

Mai nām har kā hār kanṯẖe sācẖ sabaḏ nīsāṇi▫ā.  Kar joṛ Nānak sācẖ māgai naḏar kar ṯuḏẖ bẖāṇi▫ā. ||2||

 

(Mai) I wear (haar-u) the necklace of Naam (kantthey) round my neck as adornment, i.e. I live by Naam or Divine virtues and commands, according to (sabad-u = word) teachings of the guru; this is (neesaaniaa = mark) the sign/pass to gain access to the Almighty.

 (Jorr-i) with folded (kar) hands, Nanak (maagai) begs for union with You (saach-u) the Eternal; please (kar-i = do/cast, nadar-i = sight of grace) graciously enable me to live such as to (bhaaniaa) become likeable to (tudh-u) You. 2.

 

ਜਾਗੁ ਸਲੋਨੜੀਏ ਬੋਲੈ ਗੁਰਬਾਣੀ ਰਾਮ ॥ ਜਿਨਿ ਸੁਣਿ ਮੰਨਿਅੜੀ ਅਕਥ ਕਹਾਣੀ ਰਾਮ ॥

Jāg salonṛī▫e bolai gurbāṇī rām.  Jin suṇ mani▫aṛī akath kahāṇī rām.

 

O (salonrreeey) woman with good-looking eyes – the human soul – (gurbaani) guru’s instructions (bolai = says) ask you to (jaag-u = awaken) be alert to temptations.

One (jin-i) who (sun-i = listens) is receptive to/understands and (maniarree = accepts/believes) obeys (kahaani = story) commands of (akath) the ineffable Almighty, achieves –

 

ਅਕਥ ਕਹਾਣੀ ਪਦੁ ਨਿਰਬਾਣੀ ਕੋ ਵਿਰਲਾ ਗੁਰਮੁਖਿ ਬੂਝਏ ॥ ਓਹੁ ਸਬਦਿ ਸਮਾਏ ਆਪੁ ਗਵਾਏ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਸੂਝਏ ॥

Akath kahāṇī paḏ nirbāṇī ko virlā gurmukẖ būjẖ▫e.  Oh sabaḏ samā▫e āp gavā▫e ṯaribẖavaṇ sojẖī sūjẖ▫e.

 

(Pad = status) the state of (nirbaani) emancipation – freedom from attachment to the world-play by practice of (kahaani = story/message) commands of (akath) the Ineffable Master; but (ko) some (virla) rare person (gurmukh-i) who follows the guru (boojhaey) understands them.

(Oh-u = that) s/he (samaaey = is absorbed) leads life (sabad-i) by the guru’s teachings, (gaavaaey = loses) gives up (aap-u = self) ego and (soojhaey) obtains (sojhi) awareness – of virtues and commands of the Master of (tribhavan = three regions) the world. (Note: The three regions are water, land and space).

 

ਰਹੈ ਅਤੀਤੁ ਅਪਰੰਪਰਿ ਰਾਤਾ ਸਾਚੁ ਮਨਿ ਗੁਣ ਸਾਰਿਆ ॥ ਓਹੁ ਪੂਰਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ਨਾਨਕਾ ਉਰਿ ਧਾਰਿਆ ॥੩॥

Rahai aṯīṯ aprampar rāṯā sācẖ man guṇ sāri▫ā.  Oh pūr rahi▫ā sarab ṯẖā▫ī nānkā ur ḏẖāri▫ā. ||3||

 

S/he (rahai) remains (ateet-u) detached from the world-play, is (raata) imbued with love (aprampar-i) of the Infinite Master and (saariaa) keeps (gun) virtues of (saach-u) the Eternal (man-i) in mind.

S/he (dhaariaa) keeps (ur-i) in mind (oh-u = that) the Almighty who (poor-i rahiaa) pervades in (sarab) all (tthaaee) places, says Guru Nanak. 3.

 

ਮਹਲਿ ਬੁਲਾਇੜੀਏ ਭਗਤਿ ਸਨੇਹੀ ਰਾਮ ॥ ਗੁਰਮਤਿ ਮਨਿ ਰਹਸੀ ਸੀਝਸਿ ਦੇਹੀ ਰਾਮ ॥

Mahal bulā▫iṛī▫e bẖagaṯ sanehī rām.  Gurmaṯ man rahsī sījẖas ḏehī rām.

 

(Saneyhi) a loving (bhagat-i) devotee – one who lives by Divine virtues and commands – (bulaaeyrree-ey) is called (mahal-i = in palace) for union by the Almighty.

One who (rahsee) is happy (man-i) in mind to follow (gurmat-i) the guru’s counsel; his/her (deyhi = body) human birth (seejhas-i) is successful in achieving the objective of union with the Almighty.

 

ਮਨੁ ਮਾਰਿ ਰੀਝੈ ਸਬਦਿ ਸੀਝੈ ਤ੍ਰੈ ਲੋਕ ਨਾਥੁ ਪਛਾਣਏ ॥ ਮਨੁ ਡੀਗਿ ਡੋਲਿ ਨ ਜਾਇ ਕਤ ਹੀ ਆਪਣਾ ਪਿਰੁ ਜਾਣਏ ॥

Man mār rījẖai sabaḏ sījẖai ṯarai lok nāth pacẖẖāṇ▫e.  Man dīg dol na jā▫e kaṯ hī āpṇā pir jāṇ▫e.

 

S/he (reejhai) is happy to (maar-i) kill (man-u) the mind – gives up ego -, s/he (pachhaanaey = recognizes) finds (naath-u) Master of (trai = three, lok = regions) the world within and thus  (seejhai) makes a success of human birth by living (sabad-i) by teachings of the guru.

His/her (man-u) mind does not (deeg-i) fall prey to temptations and (ddolai = wavers, kat hi = anywhere) waver in faith, but (jaanaey = knows) sees (pir-u = husband) Master (aapna = own) of all everywhere.

 

ਮੈ ਆਧਾਰੁ ਤੇਰਾ ਤੂ ਖਸਮੁ ਮੇਰਾ ਮੈ ਤਾਣੁ ਤਕੀਆ ਤੇਰਓ ॥ ਸਾਚਿ ਸੂਚਾ ਸਦਾ ਨਾਨਕ ਗੁਰ ਸਬਦਿ ਝਗਰੁ ਨਿਬੇਰਓ ॥੪॥੨॥

Mai āḏẖār ṯerā ṯū kẖasam merā mai ṯāṇ ṯakī▫ā ṯera▫o.  Sācẖ sūcẖā saḏā Nānak gur sabaḏ jẖagar nibera▫o. ||4||2||

 

O Almighty, (too) You are (meyra) my (khasam) Master, I place (aadhaar-u) reliance (teyra = your) on You; (mai) I have (teyrao) Your, i.e. You are my, (taan-u = strength) mainstay and (takeeaa) support.

Being (sadaa) ever (soochaa) purified – by living by virtues and commands (saach-i) of the Eternal; with obedience (sabad-i) to teachings of (gur) the guru, I (nibeyrao) have ended (jhagar-u = conflict) strife – having to fight attachment to the world-play, says Guru Nanak. 4. 2.

 

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ਛੰਤ ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਮੰਗਲ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Cẖẖanṯ bilāval mėhlā 4 mangal  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition by (mahla 4) the fourth Guru, (chhant) song of love for the Almighty and (mangal) the joy on meeting the Beloved:   Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਸੇਜੈ ਆਇਆ ਮਨੁ ਸੁਖਿ ਸਮਾਣਾ ਰਾਮ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਰੰਗਿ ਰਲੀਆ ਮਾਣਾ ਰਾਮ ॥

Merā har parabẖ sejai ā▫i▫ā man sukẖ samāṇā rām.  Gur ṯuṯẖai har parabẖ pā▫i▫ā rang ralī▫ā māṇā rām.

 

(Meyra) my (har-i) Almighty (prabh-u) Master/husband (aaiaa) has come (seyjai) to my bed/mind full of faith and my (man-u) mind (samaaiaa = entered) has attained the state of (sukh-i) of peace.

I (paaiaa) found (har-i) the Almighty (prabbh-u) Master when the guru (tutthai) was pleased to show IT within me; I (maana) enjoy (rang-i raleeaa) making merry in IT’s company within the mind – like loving spouses enjoy each other’s company.

ਵਡਭਾਗੀਆ ਸੋਹਾਗਣੀ ਹਰਿ ਮਸਤਕਿ ਮਾਣਾ ਰਾਮ ॥ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਸੋਹਾਗੁ ਹੈ ਨਾਨਕ ਮਨਿ ਭਾਣਾ ਰਾਮ ॥੧॥

vadbẖāgī▫ā sohāgaṇī har masṯak māṇā rām.  Har parabẖ har sohāg hai Nānak man bẖāṇā rām. ||1||

 

(Sohaagni) the wives who have the Almighty-husband with them are (vaddbhaageeaa) fortunate; they have (maana/manee) the gem of good fortune (mastak-i) on the forehead, i.e. have it in their destiny to find IT, based on past good deeds.

(Har-i) the Almighty (prabh-u) Master is their (sohaag-u) husband and they (bhaana = like) love IT (man-i) from the mind, says Guru Nanak the fourth. 1.

 

ਨਿੰਮਾਣਿਆ ਹਰਿ ਮਾਣੁ ਹੈ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਆਪੈ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਆਪੁ ਗਵਾਇਆ ਨਿਤ ਹਰਿ ਹਰਿ ਜਾਪੈ ਰਾਮ ॥

Nimāṇiā har māṇ hai har parabẖ har āpai rām.  Gurmukẖ āp gavā▫i▫ā niṯ har har jāpai rām.

 

(Har-i) the Almighty is (maan-u) the honor of (ninmaania) the honor-less, i.e. brings glory to those who humbly live by Divine virtues and commands – and does it (aapai) on IT’s own.

Such persons (gurmukh-i) follow the guru, (gavaaiaa = loses) dissolve (aap-u = self) ego and (nit) ever (jaapai) remember to live by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty.

 

ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਕਰੈ ਹਰਿ ਰੰਗਿ ਹਰਿ ਰਾਪੈ ਰਾਮ ॥ ਜਨੁ ਨਾਨਕੁ ਸਹਜਿ ਮਿਲਾਇਆ ਹਰਿ ਰਸਿ ਹਰਿ ਧ੍ਰਾਪੈ ਰਾਮ ॥੨॥

Mere har parabẖ bẖāvai so karai har rang har rāpai rām.  Jan Nānak sahj milā▫i▫ā har ras har ḏẖarāpai rām. ||2||

 

A soul-wife seeking the almighty-husband (karai) does (so) that which (bhaavai) pleases (prabh) the Master (meyrai = my) of all; (har-i) the Almighty IT-self (raapai = dyed) imbues her (rang-i) with IT’s love.

(Har-i) the Almighty (sahaj-i) effortlessly (milaaiaa) unites her, s/he (dhraapai = satiated) feels happy (ras-i) with taste/experience of, i.e. living by (har-i) Divine virtues and commands. 2.

 

ਮਾਣਸ ਜਨਮਿ ਹਰਿ ਪਾਈਐ ਹਰਿ ਰਾਵਣ ਵੇਰਾ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਮਿਲੁ ਸੋਹਾਗਣੀ ਰੰਗੁ ਹੋਇ ਘਣੇਰਾ ਰਾਮ ॥

Māṇas janam har pā▫ī▫ai har rāvaṇ verā rām.  Gurmukẖ mil sohāgaṇī rang ho▫e gẖaṇerā rām.

 

(Har-i) the Almighty (paaeeai) is found in (maanas) human (janam-i) birth; this is (veyra/veyla = time) the opportunity (raavan) to enjoy IT’s company – unite with IT.

A soul-woman who (gurmukh-i) follows the teachings of the guru is (sohaagni) fortunate for she (mil-u = meets) is united with the Almighty and (hoey = happens) makes (rang-u) merry (ghaneyra = plenty) thoroughly enjoying company of the Almighty-husband – and is no longer subject to births and deaths.

 

ਜਿਨ ਮਾਣਸ ਜਨਮਿ ਨ ਪਾਇਆ ਤਿਨ੍ਹ੍ਹ ਭਾਗੁ ਮੰਦੇਰਾ ਰਾਮ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਾਖੁ ਪ੍ਰਭ ਨਾਨਕੁ ਜਨੁ ਤੇਰਾ ਰਾਮ ॥੩॥

Jin māṇas janam na pā▫i▫ā ṯinĥ bẖāg manḏerā rām.  Har har har har rākẖ parabẖ Nānak jan ṯerā rām. ||3||

 

One (jin) who does not (paaiaa) find the Almighty in (maanas) human (janam-i) birth; (tinhu) that person has (mandeyra) bad (bhaag-u) fortunate, – not to be guided by the guru to become acceptable to the Almighty.

O (har-i prabh) Almighty Master, please (raakh-u) keep me such as to obey You (har-i har-i har-i) the Almighty in thought, word and deed; I am (teyra) Your (jan-u) servant, says fourth Nanak. 3.

 

ਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਅਗਮੁ ਦ੍ਰਿੜਾਇਆ ਮਨੁ ਤਨੁ ਰੰਗਿ ਭੀਨਾ ਰਾਮ ॥
Gur har parabẖ agam driṛ▫ā▫i▫ā man ṯan rang bẖīnā rām.

 

(Har-i) the Almighty (prabh-u) Master is (agam-u) beyond comprehension – it is not easy to know IT’s mysteries – but when (gur-i) the guru (drirraaiaa) creates clear awareness of IT’s virtues and commands, (man-u = mind, tan-u = body) the whole being (bheenaa = soaked) is imbued (rang-i) with love of the Almighty.

 

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ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਲੀਨਾ ਰਾਮ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਜੀਵਦੇ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨਾ ਰਾਮ ॥ ਸਫਲ ਜਨਮੁ ਹਰਿ ਪਾਇਆ ਨਾਨਕ ਪ੍ਰਭਿ ਕੀਨਾ ਰਾਮ ॥੪॥੧॥੩॥

Bẖagaṯ vacẖẖal har nām hai gurmukẖ har līnā rām.  Bin har nām na jīvḏe ji▫o jal bin mīnā rām.  Safal janam har pā▫i▫ā Nānak parabẖ kīnā rām. ||4||1||3||

 

 (Naam-u) virtues (har-i) of the Almighty (hai) are (vachhal-u) loved (bhagat-i) by the devotees; they (gurmukh-i) follow the guru and (leenaa) remain absorbed in – live by virtues and commands of – (har-i) the Almighty.

The creatures cannot (jeevd-e) live, i.e. they fall prey to temptations in the world-play, (bin-u) without being aware of (har-i naam) Divine virtues and commands, (jio) like (meena) the fish cannot live without (jal) water.

 (Janam-u) human birth is (saphal) successful if one (paaiaa) finds the Almighty; (prabh-i) the Master IT-self (keena) makes life successful of one who follows the guru, – by accepting that person for union with IT-self. 4. 1. 3.

 

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ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਸਲੋਕੁ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਜਣੁ ਲੋੜਿ ਲਹੁ ਮਨਿ ਵਸੈ ਵਡਭਾਗੁ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਨਾਨਕ ਹਰਿ ਲਿਵ ਲਾਗੁ ॥੧॥

Bilāval mėhlā 4 salok.  Har parabẖ sajaṇ loṛ lahu man vasai vadbẖāg.  Gur pūrai vekẖāli▫ā Nānak har liv lāg. ||1||

 

Composition of the fourth Guru in Raga Bilaaval: (Slok-u) prologue. (Lorr-i lahu) find (har-i) the Almighty (prabh-u) Master; IT (vasai = dwells) is found (man-i) in the mind by those who have (vaddbhaag-u) the good fortune – to find and follow the guru; IT is (veykhaaliaa) shown within (poorai) by the perfect (gur-i) guru and then one (liv = focus, lag-u = keeps) remains absorbed, i.e. lives by IT’s virtues and commands, says fourth Nanak. 1.

 

ਛੰਤ ॥ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਰਾਵਣਿ ਆਈਆ ਹਉਮੈ ਬਿਖੁ ਝਾਗੇ ਰਾਮ ॥ ਗੁਰਮਤਿ ਆਪੁ ਮਿਟਾਇਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਗੇ ਰਾਮ ॥

Cẖẖanṯ.  Merā har parabẖ rāvaṇ ā▫ī▫ā ha▫umai bikẖ jẖāge rām.  Gurmaṯ āp mitā▫i▫ā har har liv lāge rām.

 

(Chhant) song of love for the Almighty: That soul who (jhaagey) overcomes (bikh-u) the vice of (haumai) ego (aaeeaa) comes (raavan-i = to mate/give company) find (har-i) Almighty (prabh-u) husband (meyra = my) of all.

She (mittaaiaa = effaces) dissolves (aap-u) ego (gurmat-i) with the guru’s guidance and (liv laag-e = remains focused) leads life by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty.

 

ਅੰਤਰਿ ਕਮਲੁ ਪਰਗਾਸਿਆ ਗੁਰ ਗਿਆਨੀ ਜਾਗੇ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਪੂਰੈ ਵਡਭਾਗੇ ਰਾਮ ॥੧॥

Anṯar kamal pargāsi▫ā gur gi▫ānī jāge rām.  Jan Nānak har parabẖ pā▫i▫ā pūrai vadbẖāge rām. ||1||

 

(Kamal) the lotus (anatar-i) within – the mind withering due to vices – (pargaasiaa) blossoms of those (jaagey) awakened (giaani) by awareness imparted by the guru.

(Har-i) the Almighty (prabh-u) Master (paaiaa) is found with (poorai) perfect (vaddbhaagai) good fortune, says (jan) humble fourth Nanak. 1.

 

ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਮਨਿ ਭਾਇਆ ਹਰਿ ਨਾਮਿ ਵਧਾਈ ਰਾਮ ॥ ਗੁਰਿ ਪੂਰੈ ਪ੍ਰਭੁ ਪਾਇਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥

Har parabẖ har man bẖā▫i▫ā har nām vaḏẖā▫ī rām.  Gur pūrai parabẖ pā▫i▫ā har har liv lā▫ī rām.

 

(Har-i prabh-u) the Almighty Master is (bhaaiaa) pleasing (man-i) to mind (har-i = dispels vices) purified of vices, and receives (vadhaaee) glorification through living (naam-i) by virtues and commands of (har-i) the Almighty.

One (liv laaee) focuses on (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty with guidance of (poorai) the perfect (gur-i) guru and (paaiaa) finds (prabh-u) the Master.

 

ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਜੋਤਿ ਪਰਗਟਿਆਈ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਹੈ ਹਰਿ ਨਾਮਿ ਸਮਾਈ ਰਾਮ ॥੨॥

Agi▫ān anḏẖerā kati▫ā joṯ pargati▫ā▫ī rām.  Jan Nānak nām aḏẖār hai har nām samā▫ī rām. ||2||

 

With the guru’s guidance, (andheyra) darkness of (agiaan-u) ignorance (kattiaa = cut) is removed from the mind, and (jot-i) light (pagattiaaee) shows, i.e. a person oblivious of virtues and commands of the Almighty under influence of temptations becomes alert to the latter.

She takes (naam-u) virtues and commands of the Almighty as (adhaar-u = support) guide for life and (samaaee) is absorbed, i.e. conducts the self by Naam of the Almighty, says (jan) humble fourth Nanak. 2.

 

ਧਨ ਹਰਿ ਪ੍ਰਭਿ ਪਿਆਰੈ ਰਾਵੀਆ ਜਾਂ ਹਰਿ ਪ੍ਰਭ ਭਾਈ ਰਾਮ ॥ ਅਖੀ ਪ੍ਰੇਮ ਕਸਾਈਆ ਜਿਉ ਬਿਲਕ ਮਸਾਈ ਰਾਮ ॥

Ḏẖan har parabẖ pi▫ārai rāvī▫ā jāʼn har parabẖ bẖā▫ī rām.  Akẖī parem kasā▫ī▫ā ji▫o bilak masā▫ī rām.

 

(Piaarai) the Beloved (har-i prabh-i) Almighty-husband (raaveeaa = mates, gives company) reveals to (dhan) the soul-woman (ja) if s/he (bhaaee) is pleasing to (har-i prabh) Almighty Master.

Her (akhee) eyes/thoughts (kasaaeeaa) focus on the Almighty with (prem = love) yearning, (jio) like (bilak) the cat watches (masaaee) the rat – it wants to catch.

 

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਮੇਲਿਆ ਹਰਿ ਰਸਿ ਆਘਾਈ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮਿ ਵਿਗਸਿਆ ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਰਾਮ ॥੩॥

Gur pūrai har meli▫ā har ras āgẖā▫ī rām.  Jan Nānak nām vigsi▫ā har har liv lā▫ī rām. ||3||

 

(Poorai) the perfect guru (meyliaa) unites her with (har-i) the Almighty and she (aaghaaee = satiated) is happy (ras-i = taste) to experience (har-i) the Almighty, i.e. enjoys living by Divine virtues and commands.

One who (liv laaee) focuses on (har-i) the purifying and (har-i) rejuvenating (naam-i) virtues of the Almighty is (vigsiaa) happy, says (jan) humble fourth Nanak. 3.

 

ਹਮ ਮੂਰਖ ਮੁਗਧ ਮਿਲਾਇਆ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਰਾਮ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਉਮੈ ਮਾਰੀ ਰਾਮ ॥

Ham mūrakẖ mugaḏẖ milā▫i▫ā har kirpā ḏẖārī rām.  Ḏẖan ḏẖan gurū sābās hai jin ha▫umai mārī rām.

 

(Ham) I am (mugadh) un-informed and (moorakh) foolish, the Almighty (kirpa = mercy, dhaari = showed) was kind and (milaaiaa) led me to the guru

(Sabaas-i) glory be to (dhan-u dhann-u) the blessed guru (jin-i) who (maari) killed my (haumai) ego – and I was able to find the Almighty within.

 

ਜਿਨ੍ਹ੍ਹ ਵਡਭਾਗੀਆ ਵਡਭਾਗੁ ਹੈ ਹਰਿ ਹਰਿ ਉਰ ਧਾਰੀ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਨਾਮੇ ਬਲਿਹਾਰੀ ਰਾਮ ॥੪॥੨॥੪॥

Jinĥ vadbẖāgī▫ā vadbẖāg hai har har ur ḏẖārī rām.  Jan Nānak nām salāhi ṯū nāme balihārī rām. ||4||2||4||

 

Those (vaddbhaageeaa) fortunate ones (jinh) who (vaddbhaag-u = good fortune, hai = is) have it so written in their destiny, (dhaari) keep (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty in (ur) mind – as guide for life.

(Too) you should (salaah-i) praise and live by (naam-u) Divine virtues and commands, and (balihaari) be sacrifice (naamey) to Naam, i.e. submit to the Almighty, says (jan) humble fourth Nanak – to himself and all human beings. 4. 2. 4.

 

 

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.

 

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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.