SGGS pp 849-851, Bilaaval Ki Vaar M; 4, Paurris 1-5.

 

ਬਿਲਾਵਲ ਕੀ ਵਾਰ ਮਹਲਾ ੪    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval kī vār mėhlā 4  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad in praise of the Almighty by the fourth Guru.   Invoking the One all pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: This first Paurri of Bilaaval Ki Vaar M: 4, is preceded by two Sloks (prologues), first of the fourth Guru and second by the third Guru. The Sloks say Raga or the musical measure Bilaaval is one of joy; the real joy comes when praises of the Almighty are sung in this Raga. The Paurri asks to praise the Almighty who is our Creator.

 

ਸਲੋਕ ਮ: ੪ ॥ ਹਰਿ ਉਤਮੁ ਹਰਿ ਪ੍ਰਭੁ ਗਾਵਿਆ ਕਰਿ ਨਾਦੁ ਬਿਲਾਵਲੁ ਰਾਗੁ ॥ ਉਪਦੇਸੁ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਧੁਰਿ ਮਸਤਕਿ ਪੂਰਾ ਭਾਗੁ ॥

Salok mėhlā 4.  Har uṯam har parabẖ gāvi▫ā kar nāḏ bilāval rāg.  Upḏes gurū suṇ mani▫ā ḏẖur masṯak pūrā bẖāg.

 

(Slok) prologue by the fourth Guru. That person (gaaviaa) sings praises of (utam) the Sublime (har-i) Almighty (prabh-u) Master, (kar-i = making) set to (naad) music of Bilaaval (raag) musical measure – of joy;

(masatak-i = on forehead) in whose destiny (poora = perfect) good (bhaag)-u) fortune is written (dhur-i = from the source) by the Creator, to (sun-i) listen to and (manniaa) carry out (updeys) instructions of the guru.

 

ਸਭ ਦਿਨਸੁ ਰੈਣਿ ਗੁਣ ਉਚਰੈ ਹਰਿ ਹਰਿ ਹਰਿ ਉਰਿ ਲਿਵ ਲਾਗੁ ॥ ਸਭੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਮਨੁ ਖਿੜਿਆ ਹਰਿਆ ਬਾਗੁ ॥

Sabẖ ḏinas raiṇ guṇ ucẖrai har har har ur liv lāg.  Sabẖ ṯan man hari▫ā ho▫i▫ā man kẖiṛi▫ā hari▫ā bāg.

 

S/he (uchrai = utters) remembers and emulates (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (gun) virtues of (har-i) the Almighty (sabh) all (dinas-u) day and (rain-i) night with (ur-i) the mind (laag) focusing (liv) attention on them.

His/her (sabh-u) total (tan-u = body, man-u = mind) being (hariaa = green, hoiaa = becomes) is rejuvenated and (man-u) the mind (khirriaa) blossoms like (hariaa = green) a blooming (baag-u) garden – with the strength to resist temptations and live by Naam.

 

ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਮਿਟਿ ਗਇਆ ਗੁਰ ਚਾਨਣੁ ਗਿਆਨੁ ਚਰਾਗੁ ॥ ਜਨੁ ਨਾਨਕੁ ਜੀਵੈ ਦੇਖਿ ਹਰਿ ਇਕ ਨਿਮਖ ਘੜੀ ਮੁਖਿ ਲਾਗੁ ॥੧॥

Agi▫ān anḏẖerā mit ga▫i▫ā gur cẖānaṇ gi▫ān cẖarāg.  Jan Nānak jīvai ḏekẖ har ik nimakẖ gẖaṛī mukẖ lāg. ||1||

 

(Andheyra) darkness of (agiaan-u) ignorance of the mind (mitt-i gaiaa = is erased) ends with (chaanan-u) light given by (charaag-u) the lamp of (giaan = knowledge) awareness of Divine virtues – imparted by (gur) the guru.

(Jan-u) humble fourth Nanak (jeevai = lives) is enlivened (deykh-i = seeing) finding (har-i) the Almighty (mukh-i laag = faces) face to face, i.e. obtaining vision within, even for (ik) one (gharri = short time, nimakh = moment) a little while – once one gets this awareness, it stays to guide in life. 1.

 

ਮ: ੩ ॥ ਬਿਲਾਵਲੁ ਤਬ ਹੀ ਕੀਜੀਐ ਜਬ ਮੁਖਿ ਹੋਵੈ ਨਾਮੁ ॥ ਰਾਗ ਨਾਦ ਸਬਦਿ ਸੋਹਣੇ ਜਾ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥

Mėhlā 3.  Bilāval ṯab hī kījī▫ai jab mukẖ hovai nām.  Rāg nāḏ sabaḏ sohṇe jā lāgai sahj ḏẖi▫ān.

 

Prologue by the third Guru. Real (billaaval-u) joy in singing in Bilaaval musical measure (keejeeai = done) is experienced, (tab hi) only then (jab-i) when there (hovai) is Naam (mukh-i = in mouth) on the lips, i.e. when the Almighty is being praised.

(Raag) music and (naad) singing become (sohney) beautiful/enjoyable (ja) when (sahj-i) steadfast (dhian-u) attention (laagai) is fixed (sabad-i = on Divine Word) on Divine commands.

 

ਰਾਗ ਨਾਦ ਛੋਡਿ ਹਰਿ ਸੇਵੀਐ ਤਾ ਦਰਗਹ ਪਾਈਐ ਮਾਨੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰੀਐ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨੁ ॥੨॥

Rāg nāḏ cẖẖod har sevī▫ai ṯā ḏargėh pā▫ī▫ai mān.  Nānak gurmukẖ barahm bīcẖārī▫ai cẖūkai man abẖimān. ||2||

 

If we (chhodd-i) leave aside (raag) musical measures and (naad) sound, i.e. pay less attention to them, and – pay attention to the content of the verses to (seyveeai = serve) be in obedience to (har-i) the Almighty, (ta) then (maan) honour (paaeeai) is received (dargah) in Divine court.

We should (beechaareeai) contemplate virtues of (brahm-u) the Creator (gurmukh-i) guided by the guru; this way (abhimaan-u) vanity (man-i) of the mind (chookai) ends – and one can see within. 2. 

 

ਪਉੜੀ ॥ ਤੂ ਹਰਿ ਪ੍ਰਭੁ ਆਪਿ ਅਗੰਮੁ ਹੈ ਸਭਿ ਤੁਧੁ ਉਪਾਇਆ ॥ ਤੂ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਸਭੁ ਜਗਤੁ ਸਬਾਇਆ ॥

Pa▫oṛī.  Ŧū har parabẖ āp agamm hai sabẖ ṯuḏẖ upā▫i▫ā.  Ŧū āpe āp varaṯḏā sabẖ jagaṯ sabā▫i▫ā.

 

(Paurri) stanza. O (har-i prabh-u) Almighty, (tudh-u) You (upaaia) created (sabh-i) everything/one but (too) You (aap-i) Yourself are (agamm-u) beyond reach and comprehension.

You (aap-i) Yourself (vartdaa) pervade (sabh-u, sabaaiaa) the whole (jagat-u = world) creation.

 

ਤੁਧੁ ਆਪੇ ਤਾੜੀ ਲਾਈਐ ਆਪੇ ਗੁਣ ਗਾਇਆ ॥ ਹਰਿ ਧਿਆਵਹੁ ਭਗਤਹੁ ਦਿਨਸੁ ਰਾਤਿ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੧॥

Ŧuḏẖ āpe ṯāṛī lā▫ī▫ai āpe guṇ gā▫i▫ā.  Har ḏẖi▫āvahu bẖagṯahu ḏinas rāṯ anṯ la▫e cẖẖadā▫i▫ā.  Jin sevi▫ā ṯin sukẖ pā▫i▫ā har nām samā▫i▫ā. ||1||

 

Being in the creatures (tudh-u) You (aapey) Yourself (taarri = focus, laaeeai = fix) sit in meditation and Yourself (gaaiaa = sing) praise (gun) Divine virtues – being within the creature, o Almighty.

O (bhagtahu) devotees, (dhiaavhu) pay attention to – virtues and commands of – (har-i) the Almighty, (dinas-u) day and (raat-i) night; this is what gets the soul (laey chhaddaaiaa) emancipated (ant-i) in the end.

One (jin-i) who (seyviaa = serves) obeys the Almighty, (tin-i) that person (paaiaa) obtains (sukh-u) peace; s/he (samaaiaa) remains absorbed – in practice of – (naam-i) Naam of (har-i) the Almighty. 1.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਦੂਜੈ ਭਾਇ ਬਿਲਾਵਲੁ ਨ ਹੋਵਈ ਮਨਮੁਖਿ ਥਾਇ ਨ ਪਾਇ ॥ ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਪਾਰਬ੍ਰਹਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥

Salok mėhlā 3.  Ḏūjai bẖā▫e bilāval na hova▫ī manmukẖ thā▫e na pā▫e.  Pakẖand bẖagaṯ na hova▫ī pārbarahm na pā▫i▫ā jā▫e.

 

(Slok) prologue (m: 3) by the third Guru. One cannot (hovaee = happens) experience (bilaaval-u) joy with a (doojai) second (bhaaey) love, i.e. in duality; (manmukh-i) a self-willed person, who ignores Divine commands and goes his/her own way, does not (paaey) get (thaaey = place) to be the Almighty.

(Bhagat-i) devotion is not (hovaee = done) practiced (paakhandd-i) by pretense, and (paarbrahm-u) the Supreme Being is not (paaiaa) found this way – but by obedience to Divine commands.

 

ਮਨਹਠਿ ਕਰਮ ਕਮਾਵਣੇ ਥਾਇ ਨ ਕੋਈ ਪਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਆਪੁ ਬੀਚਾਰੀਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

Manhaṯẖ karam kamāvṇe thā▫e na ko▫ī pā▫e.  Nānak gurmukẖ āp bīcẖārī▫ai vicẖahu āp gavā▫e.

 

Not paying attention to the guru’s guidance to live by Naam but (manhatth-i) stubbornly (kamaavney) performing (karam) rituals/austerities, one cannot (paaey) obtain (koee) any (thaaey = place) acceptance, i.e. here or in the hereafter.

We should (gavaaey = lose) give up (aap-u = self) ego (vichahu) from within/the mind and (beechaareeai) understand (aap-u) the self, i.e. identify the Almighty within (gurmukh-i) with the guru’s guidance, says third Nanak.

 

ਆਪੇ ਆਪਿ ਪਾਰਬ੍ਰਹਮੁ ਹੈ ਪਾਰਬ੍ਰਹਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਜੰਮਣੁ ਮਰਣਾ ਕਟਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥੧॥

Āpe āp pārbarahm hai pārbarahm vasi▫ā man ā▫e.  Jamaṇ marṇā kati▫ā joṯī joṯ milā▫e. ||1||

 

One then realizes that (paarbrahm-u) the Supreme Being is (aap-e aap-i) IT-self everywhere and (aa-e) comes and (vasiaa) abides, i.e. is found, (man-i) in the mind – of one who has dispelled ego.

Such a person’s (joti) soul (milaaey) merges (jot-i) in the Supreme Spirit and cycles of (jamman-u) birth and (marna) death are (kattiaa = cut) obviated. 1.

 

ਮਃ ੩ ॥ ਬਿਲਾਵਲੁ ਕਰਿਹੁ ਤੁਮ੍ਹ੍ਹ ਪਿਆਰਿਹੋ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥ ਜਨਮ ਮਰਣ ਦੁਖੁ ਕਟੀਐ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥
Mėhlā 3.  Bilāval karihu ṯumĥ pi▫āriho ekas si▫o liv lā▫e.  Janam maraṇ ḏukẖ katī▫ai sacẖe rahai samā▫e.

 

Prologue by the third Guru. O my (piaarho) dear ones, (tumh) you should (laaey) fix (liv) attention (siau) on – emulating virtues and obeying commands of (eykas-u) the lone Master and (karihu) be (bilaaval) joyful.

Such a person (rahai) remains (samaaey) absorbed – in practice of virtues and commands of – (sachey) the Eternal and (katteeai = cuts) obviates (dukh-u) the pain of (janam) births and (maran) deaths.

 

ਸਦਾ ਬਿਲਾਵਲੁ ਅਨੰਦੁ ਹੈ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸਤਸੰਗਤੀ ਬਹਿ ਭਾਉ ਕਰਿ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇ ॥ ਨਾਨਕ ਸੇ ਜਨ ਸੋਹਣੇ ਜਿ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Saḏā bilāval anand hai je cẖalėh saṯgur bẖā▫e.  Saṯsangṯī bahi bẖā▫o kar saḏā har ke guṇ gā▫e.  Nānak se jan sohṇe jė gurmukẖ mel milā▫e. ||2||

 

There is (sadaa) ever (bilaaval-u) joy and (anand-u) happiness if one (chalah-i = walks) acts (bhaaey = by will) by teachings of (satigur) the true guru.

 (Bah-i= sit) participate (satsangati) in holy congregation (bhaau = love, kar-i = do) to lovingly (gaaey = sing) praise – and learn to emulate – (gun) virtues (key) of (har-i) the Almighty.

Says third Nanak: (Sey) those (jan) persons (j-i) who (meyl-i = caused to meet) are lead to, and (gurmukh-i) follow guidance of, the guru (milaaey) find the Almighty (sohaney = handsome) are praiseworthy. 2.

 

ਪਉੜੀ ॥ ਸਭਨਾ ਜੀਆ ਵਿਚਿ ਹਰਿ ਆਪਿ ਸੋ ਭਗਤਾ ਕਾ ਮਿਤੁ ਹਰਿ ॥ ਸਭੁ ਕੋਈ ਹਰਿ ਕੈ ਵਸਿ ਭਗਤਾ ਕੈ ਅਨੰਦੁ ਘਰਿ ॥ ਹਰਿ ਭਗਤਾ ਕਾ ਮੇਲੀ ਸਰਬਤ ਸਉ ਨਿਸੁਲ ਜਨ ਟੰਗ ਧਰਿ ॥

Pa▫oṛī.  Sabẖnā jī▫ā vicẖ har āp so bẖagṯā kā miṯ har.  Sabẖ ko▫ī har kai vas bẖagṯā kai anand gẖar.  Har bẖagṯā kā melī sarbaṯ sa▫o nisul jan tang ḏẖar.

 

(Paurri) stanza: (So) that (har-i) Almighty who is (aap-i) IT-self present (vich-i) in (sabhna) all (jeeaa) creatures is (mit-u) friend (ka) of (bhagtaa) the devotees, i.e. the devotees see the One Almighty in everyone.

(Sabh-u koee) everyone is (vas-i = under control) subject to commands of the Almighty and this brings (anand-u) happiness (ghar-i = in house) in minds (kai) of (bhagta) the devotees – that they owe allegiance to the highest authority.

Confident that (har-i) the Almighty is (m-elee) the companion of (sarbat) all (bhagtaa) the devotees, (sarbat) all (jan) devotees are (nisul) anxiety-free and (sau = sleep) lie down (dhar-i) putting one (ttang) leg on the other, i.e. they are at peace.

 

ਹਰਿ ਸਭਨਾ ਕਾ ਹੈ ਖਸਮੁ ਸੋ ਭਗਤ ਜਨ ਚਿਤਿ ਕਰਿ ॥ ਤੁਧੁ ਅਪੜਿ ਕੋਇ ਨ ਸਕੈ ਸਭ ਝਖਿ ਝਖਿ ਪਵੈ ਝੜਿ ॥੨॥

Har sabẖnā kā hai kẖasam so bẖagaṯ jan cẖiṯ kar.  Ŧuḏẖ apaṛ ko▫e na sakai sabẖ jẖakẖ jẖakẖ pavai jẖaṛ. ||2||

 

(Har-i) the Almighty (hai) is (khasam-u) the Master of (sabhna) all, and (bhagat jan) the devotees (kar-i) keep (so = that) IT – IT’s commands – (chit-i) in mind.

O Almighty, (koey no) no one (sakai) can (aparr-i = reach) equal (tudh-u) You; (sabh) all (jhakh-i jhakh-i) try unsuccessfully and (pavai jharr-i) fall down/perish, i.e. people may try but can never know the mysteries of the Almighty. 2.  

 

Page 850

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦਹਿ ਤੇ ਬ੍ਰਾਹਮਣਾ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਜਿਨ ਕੈ ਹਿਰਦੈ ਹਰਿ ਵਸੈ ਹਉਮੈ ਰੋਗੁ ਗਵਾਇ ॥ ਗੁਣ ਰਵਹਿ ਗੁਣ ਸੰਗ੍ਰਹਹਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥

Salok mėhlā 3.  Barahm binḏėh ṯe barahmaṇā je cẖalėh saṯgur bẖā▫e.  Jin kai hirḏai har vasai ha▫umai rog gavā▫e.  Guṇ ravėh guṇ sangar▫hahi joṯī joṯ milā▫e.

 

Prologue by the third Guru: Only they are entitled to be called (brahmanaa = Hindu priests) ereligious leaders who (bindah-i) understand – virtues and commands of – (brahm-u) the Creator and (jey) if they (challah-i = walk) follow (bhaaey = will) the teachings of (satigur) the true guru – to live by those commands.

They are to be those who have (gavaaey = lose) got rid of (rog) the affliction of (haumai) ego and in (jin kai) whose (hirdai) mind (har-i) the Almighty (vasai) dwells, i.e. they are conscious of the Almighty in thought, word and deed.

They should (ravah-i = remember) praise (gun) Divine virtues and (sangrahah-i = gather) progressively improve awareness of and compliance with Divine virtues and commands; they will then (miley) unite their (joti) souls (jot-i) with the Supreme Spirit.

 

ਇਸੁ ਜੁਗ ਮਹਿ ਵਿਰਲੇ ਬ੍ਰਾਹਮਣ ਬ੍ਰਹਮੁ ਬਿੰਦਹਿ ਚਿਤੁ ਲਾਇ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ਹਰਿ ਸਚਾ ਸੇ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥

Is jug mėh virle barāhmaṇ barahm binḏėh cẖiṯ lā▫e.  Nānak jinĥ ka▫o naḏar kare har sacẖā se nām rahe liv lā▫e. ||1||

 

(Mah-i) in (is-u) this (jug) age, some (virley) rare (Brahmins) religious leaders (laaey = applying, chit-u = mind) devotedly (bindah-i) understand and practice virtues and commands of (brahm-u) the Creator.

But only (jinh) those, (kau) to (jinh) whom (sachaa) the Eternal (har-i) Almighty (karey) bestows (nadar-i = sight of grace) grace, (sey) they (rahey = live) lead life (laaey) focusing (liv) attention (naam-i) on Divine virtues and commands, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਤੀਆ ਸਬਦਿ ਨ ਲਗੋ ਭਾਉ ॥ ਹਉਮੈ ਰੋਗੁ ਕਮਾਵਣਾ ਅਤਿ ਦੀਰਘੁ ਬਹੁ ਸੁਆਉ ॥ ਮਨਹਠਿ ਕਰਮ ਕਮਾਵਣੇ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਇ ॥

Mėhlā 3.  Saṯgur kī sev na kīṯī▫ā sabaḏ na lago bẖā▫o.  Ha▫umai rog kamāvaṇā aṯ ḏīragẖ baho su▫ā▫o.  Manhaṯẖ karam kamāvṇe fir fir jonī pā▫e.

 

Prologue by the third Guru: One who does not (lago) have (bhaau = love) faith (sabad-i = with Divine Word) in Divine commands to the soul and does not (keeteeaa = does, seyv = service) comply with instructions of (satigur) the true guru.

And (kamaavna) acts under (at-i) the very (deeragh-u) chronic (rog-u) disease of (haumai) ego in pursuit of (bah-u) numerous (suaau = tastes) desires.

S/he (kamaavney) performs (karam) rituals/austerities (manhatth-i) with determination – ignoring the guru’s teachings to obey Divine commands; s/he (paaey) is put (jo0ni) in the womb, i.e. born in numerous life forms (phir-i phir-i) again and again.

 

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਫਲੁ ਹੈ ਜਿਸ ਨੋ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਕਰੇ ਤਾ ਨਾਮ ਧਨੁ ਪਲੈ ਪਾਇ ॥੨॥

Gurmukẖ janam safal hai jis no āpe la▫e milā▫e.  Nānak naḏrī naḏar kare ṯā nām ḏẖan palai pā▫e. ||2||

 

One the other hand, (janam-u) human birth of (gurmukh-i) one who follows the guru’s teachings (hai) is (saphal-u) successful; s/he is one (jis no) whom (aapey = self) the Almighty (laey milaaey = to meet) unites with IT-self.

When the Almighty (nadri) graciously (karey) bestows (nadar-i) grace on someone, (ta) then IT (paaey) places (dhan-u) the wealth of (naam) Divine virtues and commands in his/her (palai) lap, i.e. imparts awareness of Naam to that person, says third Nanak. 2 

 

ਪਉੜੀ ॥ ਸਭ ਵਡਿਆਈਆ ਹਰਿ ਨਾਮ ਵਿਚਿ ਹਰਿ ਗੁਰਮੁਖਿ ਧਿਆਈਐ ॥ ਜਿ ਵਸਤੁ ਮੰਗੀਐ ਸਾਈ ਪਾਈਐ ਜੇ ਨਾਮਿ ਚਿਤੁ ਲਾਈਐ ॥
Pa▫oṛī.  Sabẖ vaḏi▫ā▫ī▫ā har nām vicẖ har gurmukẖ ḏẖi▫ā▫ī▫ai.  Jė vasaṯ mangī▫ai sā▫ī pā▫ī▫ai je nām cẖiṯ lā▫ī▫ai.

 

(Paurri) stanza: (Sabh) all (vaddiaaeeaa) glories lie (vich-i) in, i.e. are attained through living by (naam) virtues and commands of (har-i) the Almighty; but only (gurmulkh-i) one who follows the guru’s guidance, (dhiaaeeaai) pays attention to commands of (har-i) the Almighty.

(J-i) whatever (vast-u) thing one (mangeeaai) asks for, i.e. fulfillment of all wishes, (paaeeaai) is attained (jey) if one (laaeeai) applies (chit-i) the mind, i.e. pays attention, (naam-i) to Naam.

 

ਗੁਹਜ ਗਲ ਜੀਅ ਕੀ ਕੀਚੈ ਸਤਿਗੁਰੂ ਪਾਸਿ ਤਾ ਸਰਬ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰੁ ਪੂਰਾ ਹਰਿ ਉਪਦੇਸੁ ਦੇਇ ਸਭ ਭੁਖ ਲਹਿ ਜਾਈਐ ॥ ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਸੋ ਹਰਿ ਗੁਣ ਗਾਈਐ ॥੩॥

Guhaj gal jī▫a kī kīcẖai saṯgurū pās ṯā sarab sukẖ pā▫ī▫ai.  Gur pūrā har upḏes ḏe▫e sabẖ bẖukẖ lėh jā▫ī▫ai.  Jis pūrab hovai likẖi▫ā so har guṇ gā▫ī▫ai. ||3||

 

If one (gal keechai) speaks about (guhj = hidden) what is in one’s mind (paas-i) to (satiguru) the true guru – and follow his instructions on how to achieve; they are fulfilled – (ta) thus one (paaeeai) obtains (sarab) all (sukh-u) comforts, i.e. one feels happy.

(Poora) the perfect guru (dey-i = gives) imparts (updeys-u = instructions) awareness of commands of (har-i) the Almighty and – if one follows that – (sabh-u) every (bhukh) hunger (lah jaaeeai) is removed, i.e. there is nothing left to be desired.

But only one in whose destiny it is (likhiaa) written (poorab-i = from past) based on past good deeds, (so) that person (gaaeeai = sings) praises and emulates (gun) virtues of, and becomes like – (har-i) the Almighty. 3.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥ ਸਤਿਗੁਰ ਕਾ ਦਰਸਨੁ ਸਫਲੁ ਹੈ ਜੇਹਾ ਕੋ ਇਛੇ ਤੇਹਾ ਫਲੁ ਪਾਏ ॥

Salok mėhlā 3.  Saṯgur ṯe kẖālī ko nahī merai parabẖ mel milā▫e.  Saṯgur kā ḏarsan safal hai jehā ko icẖẖe ṯehā fal pā▫e.

 

Prologue by the third Guru. (Ko nahi) no one remains (khaali) bereft of guidance of (satigur) the true guru; one whom (merai) my (prabh-i) Almighty Master (meyl-i) leads to the guru is guided to (milaaey) union with IT.

(Darsan-u = sight, ka = of) meeting with (satigur) the true guru (hai) is (saphal-u) fruitful; (jeyha) as (ko) someone (ichhey) wishes s/he (paaey = obtains, phal-u = fruit) obtains its fulfillment (teyha = like that) accordingly.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਭ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਏ ॥ ਹਰਿ ਰਸੁ ਪੀ ਸੰਤੋਖੁ ਹੋਆ ਸਚੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥

Gur kā sabaḏ amriṯ hai sabẖ ṯarisnā bẖukẖ gavā▫e.  Har ras pī sanṯokẖ ho▫ā sacẖ vasi▫ā man ā▫e.

 

(Sabad-u) word/teaching of the guru is (amrit-u) the nectar which (gavaaey = lose) ends (sabh) all (bhukh = hunger, trisna = thirst) desires – the guru helps find the Almighty within and then nothing remains to be desired.

One who has (sach-u) the Eternal (aaey) come and (vasiaa) abide (man-i) in the mind, (pee) drinks (ras-u) the elixir of (har-i) the Almighty – lives by Divine virtues and commands and (santokh-u = satiated, hoaa = becomes) is satisfied – as his/her purpose of human birth fulfilled.

 

ਸਚੁ ਧਿਆਇ ਅਮਰਾ ਪਦੁ ਪਾਇਆ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥ ਸਚੋ ਦਹ ਦਿਸਿ ਪਸਰਿਆ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਏ ॥ ਨਾਨਕ ਜਿਨ ਅੰਦਰਿ ਸਚੁ ਹੈ ਸੇ ਜਨ ਛਪਹਿ ਨ ਕਿਸੈ ਦੇ ਛਪਾਏ ॥੧॥

Sacẖ ḏẖi▫ā▫e amrā paḏ pā▫i▫ā anhaḏ sabaḏ vajā▫e.  Sacẖo ḏah ḏis pasri▫ā gur kai sahj subẖā▫e.  Nānak jin anḏar sacẖ hai se jan cẖẖapėh na kisai ḏe cẖẖapā▫e. ||1||

 

One who (dhiaaey) pays attention to (sach-u = truth) instructions of the Creator to the soul (vajaaey) causes to play (anhad) incessant (sabad = words/sound) celestial music within, i.e. is connected with the Almighty, and (paaiaa) attains (amraa) immortal (pad) status – of being free from births and deaths.

One who leads life (sahj-i subhaaey) by the nature (kai) of the guru, i.e. follows the guru’s example, sees (sacho) the Eternal (pasriaa) pervading (dah = ten, dis-i = directions) everywhere – including within everyone.

Those (andar-i) within (jin) whom, i.e those who are conscious of commands of, (sach-u) the Eternal – they conduct themselves by IT’s virtues and commands; (sey) such (jan) persons do not remain (chhapah-i = hidden) unknown by (kisai dey) someone’s efforts to (chhapaaey) hide, i.e. others follow them, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਮਾਨਸ ਤੇ ਦੇਵਤੇ ਭਏ ਸਚੀ ਭਗਤਿ ਜਿਸੁ ਦੇਇ ॥

Mėhlā 3.  Gur sevā ṯe har pā▫ī▫ai jā ka▫o naḏar kare▫i.  Mānas ṯe ḏevṯe bẖa▫e sacẖī bẖagaṯ jis ḏe▫e.

 

Prologue by the third Guru. One on (ja kau) whom (har-i) the Almighty (karey = casts, nadar-i = sight of grace) bestows grace, s/he (paaeeai) finds IT (tey) by (seva = service) following teachings/guidance of (gur) the guru.

Those (jis-u) whom the Almighty (dey-i) gives (sachi) true (bhagat-i) devotion, they (bhaey) become (deyvtey) gods, i.e. they remain detached from the world-play.

 

ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਅਨੁ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਚੇਇ ॥ ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੇ ਨਾਮੁ ਵਡਿਆਈ ਦੇਇ ॥੨॥

Ha▫umai mār milā▫i▫an gur kai sabaḏ sucẖe▫e.  Nānak sėhje mil rahe nām vadi▫ā▫ī ḏe▫e. ||2||

 

(Suchey-i) purified of vices (sabad-i = with word) with teachings (kai) of the guru, they (maar-i = kill) dissolve (haumai) ego and (milaaeean-i) are united with the Almighty.

One whom the Almighty (dey-i) gives (vaddiaaee) greatness of awareness of Naam, (rahey) remain (sahjey) naturally/effortlessly (mil-i = together) absorbed, – in practice of Divine virtues and commands, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਗੁਰ ਸਤਿਗੁਰ ਵਿਚਿ ਨਾਵੈ ਕੀ ਵਡੀ ਵਡਿਆਈ ਹਰਿ ਕਰਤੈ ਆਪਿ ਵਧਾਈ ॥ ਸੇਵਕ ਸਿਖ ਸਭਿ ਵੇਖਿ ਵੇਖਿ ਜੀਵਨ੍ਹ੍ਹਿ ਓਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਹਿਰਦੈ ਭਾਈ ॥

Pa▫oṛī.  Gur saṯgur vicẖ nāvai kī vadī vadi▫ā▫ī har karṯai āp vaḏẖā▫ī.  Sevak sikẖ sabẖ vekẖ vekẖ jīvniĥ onĥā anḏar hirḏai bẖā▫ī.

 

(Paurri) stanza: There is (vaddi) great (vaddiaaee = virtue) ability (vich-i) in (gur) the great (satigur) true guru (ki) of teaching practice (naavai) of Naam: (har-i) the Almighty (kartai) Creator (aap-i) IT-self (vadhaaee = increased) gave this in abundance.

(Seyvak = servants, sikh = disciples) the guru’s followers are (sabh-i) all (jeevanih = enlivened) enthused (veykh-i veykh-i) to see it; it (bhaaee) is pleasing (andari-i) in (onhaa) their (hirdai) minds, i.e. they feel happy to follow the guru’s teachings.

 

ਨਿੰਦਕ ਦੁਸਟ ਵਡਿਆਈ ਵੇਖਿ ਨ ਸਕਨਿ ਓਨ੍ਹ੍ਹਾ ਪਰਾਇਆ ਭਲਾ ਨ ਸੁਖਾਈ ॥ ਕਿਆ ਹੋਵੈ ਕਿਸ ਹੀ ਕੀ ਝਖ ਮਾਰੀ ਜਾ ਸਚੇ ਸਿਉ ਬਣਿ ਆਈ ॥ ਜਿ ਗਲ ਕਰਤੇ ਭਾਵੈ ਸਾ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਈ ਸਭ ਝਖਿ ਝਖਿ ਮਰੈ ਲੋਕਾਈ ॥੪॥

Ninḏak ḏusat vadi▫ā▫ī vekẖ na sakan onĥā parā▫i▫ā bẖalā na sukẖā▫ī.  Ki▫ā hovai kis hī kī jẖakẖ mārī jā sacẖe si▫o baṇ ā▫ī.  Jė gal karṯe bẖāvai sā niṯ niṯ cẖaṛai savā▫ī sabẖ jẖakẖ jẖakẖ marai lokā▫ī. ||4||

 

(Dustt) the evil (nindak = slanderers) ill-wishers (na sakan-i) cannot stand (veykh-i) seeing this (vaddiaaee = greatness) glory; (bhalaa) good of (praaiaa) others does not (sukhaaee = comforting) go well with them.

But (kiaa = what, hovai = happens) what difference does it make by (kis hi ki) someone (jhakh maari) trying to harm (ja) when one (ban-i aaee) gets along (siau) with, i.e. has support of (sachey) the Eternal.

(J-i) whatever (gal) thing – glory of the guru – (bhaavai) pleases (kartey) the Creator (sa) that (nit nit) forever (charrai savaaee) increases even if (sabh) all the antagonistic (lokaaee) people (jhakh-i jhakh-i marai) try to harm – by slander. 4.

 

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Note: This fifth Paurri of Bailaaval Ki Vaar has two Sloks or prologues of the third Guru preceding it. The subject of the Sloks is that we human beings get so attached to the world-play as to forget the Creator and engage in other pursuits. This is the cause for restless-ness in life, denial of union with the Creator after death and being put in cycles of births and deaths. It is with Divine grace that one finds the guru, follow his teachings to live by Naam or Divine virtues and commands and overcomes faults. The Paurri reminds that the Almighty is present everywhere. IT watches and decides destiny based on our deeds.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਧ੍ਰਿਗੁ ਏਹ ਆਸਾ ਦੂਜੇ ਭਾਵ ਕੀ ਜੋ ਮੋਹਿ ਮਾਇਆ ਚਿਤੁ ਲਾਏ ॥ ਹਰਿ ਸੁਖੁ ਪਲ੍ਹ੍ਹਰਿ ਤਿਆਗਿਆ ਨਾਮੁ ਵਿਸਾਰਿ ਦੁਖੁ ਪਾਏ ॥

Salok mėhlā 3.  Ḏẖarig eh āsā ḏūje bẖāv kī jo mohi mā▫i▫ā cẖiṯ lā▫e.  Har sukẖ palĥar ṯi▫āgi▫ā nām visār ḏukẖ pā▫e.

 

Prologue by the third Guru. (Eyh) this human nature of (aasa) expectation to benefit from (doojey) other (bhaav) love, i.e. looking to others than the Almighty, (jo) which (laaey) engages (chit-u) the mind (moh-i) with attachments to (maaiaa) the world-play, – relatives, wealth, status and so on – is (dhrig-u) shameful – as causes to forget the Creator.

Anyone who thinks reliance on (har-i) the Almighty to attain (sukh-u) comfort/peace is (palhhar-i = straw of rice plant) of no use and (tiaagiaa) forsakes IT, s/he (visaar-i = forget) ignores to live by (naam-u) Divine virtues and commands, and (paae = obtains) suffers (dukh-u) the pain – continued births and deaths.

 

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ਮਨਮੁਖ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਜਨਮਿ ਮਰਹਿ ਫਿਰਿ ਆਵੈ ਜਾਏ ॥ ਕਾਰਜ ਸਿਧਿ ਨ ਹੋਵਨੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਏ ॥

Manmukẖ agi▫ānī anḏẖule janam marėh fir āvai jā▫e.  Kāraj siḏẖ na hovnī anṯ ga▫i▫ā pacẖẖuṯā▫e.

 

(Manmukh) self-willed persons are (andhuley) blinded by engrossment in the world-play and remain (agiaani = ignorant) oblivious of Divine commands; they (janam-i = born, marah-i = die) keep falling prey to temptations and (aavai) come and (jaaey) go, i.e. are born to die (phir-i) again.

Their (kaaraj-i) purpose – of human birth to unite with the Almighty – (na hovaee) is not (sidh-i) achieved and (ant-i) in the end one (gaiaa) departs (pachhutaa-e) repenting – for ignoring Naam.

 

ਜਿਸੁ ਕਰਮੁ ਹੋਵੈ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ ਨਾਮਿ ਰਤੇ ਜਨ ਸਦਾ ਸੁਖੁ ਪਾਇਨ੍ਹ੍ਹਿ ਜਨ ਨਾਨਕ ਤਿਨ ਬਲਿ ਜਾਏ ॥੧॥

Jis karam hovai ṯis saṯgur milai so har har nām ḏẖi▫ā▫e.  Nām raṯe jan saḏā sukẖ pā▫iniĥ jan Nānak ṯin bal jā▫e. ||1||

 

One on (jis-u) whom (karam-u) Divine grace (hovai = happens) is bestowed, (tis-u) that person (milai) finds/meets (satigur-u) the true guru – and under his guidance – (so) that person (dhiaaey = pays attention) leads life by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands.

Those (jan) persons who (ratey = are imbued) lead life according (naam-i) to Naam, (sadaa) ever (paain-ih = obtain) experience (sukh-u) peace/comfort; (jan) servant third Nanak (bal-i jaaey = is sacrifice) humbly follows (tin = them) their example. 1.

 

ਮਃ ੩ ॥ ਆਸਾ ਮਨਸਾ ਜਗਿ ਮੋਹਣੀ ਜਿਨਿ ਮੋਹਿਆ ਸੰਸਾਰੁ ॥ ਸਭੁ ਕੋ ਜਮ ਕੇ ਚੀਰੇ ਵਿਚਿ ਹੈ ਜੇਤਾ ਸਭੁ ਆਕਾਰੁ ॥ ਹੁਕਮੀ ਹੀ ਜਮੁ
ਲਗਦਾ ਸੋ ਉਬਰੈ ਜਿਸੁ ਬਖਸੈ ਕਰਤਾਰੁ ॥

Mėhlā 3.  Āsā mansā jag mohṇī jin mohi▫ā sansār.  Sabẖ ko jam ke cẖīre vicẖ hai jeṯā sabẖ ākār.  Hukmī hī jam lagḏā so ubrai jis bakẖsai karṯār.

 

Prologue by the third Guru. (Aasa) expectations and (mansa) desires in the mind – for gains and pleasures (mohani) fascinate (jag-i = world) the humans; (jin-i = which) they (mohiaa) tempt (sansaar-u = world) everyone.

(Jeyta = as much) all (aakaar-u) physical existence that we see, (sabh-u ko) everyone is – tempted and forgets the Almighty, and is therefore – (vich-i) in (cheerey) domain, i.e. under jurisdiction, of (jam) the agent of Divine justice, who cannot touch those living by Naam.

Jam (lagda) touches someone (hukmi) by Divine command (hi) only; one (jis-u) whom (kartaar-u) the Creator (bakhsai) forgives, (so) that person (ubrai) rises above temptations and is beyond the jurisdiction of Jam.

 

ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਏਹੁ ਮਨੁ ਤਾਂ ਤਰੈ ਜਾ ਛੋਡੈ ਅਹੰਕਾਰੁ ॥ ਆਸਾ ਮਨਸਾ ਮਾਰੇ ਨਿਰਾਸੁ ਹੋਇ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥੨॥

Nānak gur parsādī ehu man ṯāʼn ṯarai jā cẖẖodai ahaʼnkār.  Āsā mansā māre nirās ho▫e gur sabḏī vīcẖār. ||2||

 

(Ja) when (eyh-u) this (man-u = mind) human being (chhoddai) gives up (ahankaar-u) pride and seeks the guru, (taa’n) then (gurparsaadi) with the guru’s grace/guidance s/he (tarai = swims) gets across/overcomes the world-ocean of vices to unite with the Almighty, says third Nanak.

S/he (veechaar-u) reflects (sabdi) on word/teachings of the guru, (maarey) kills (aasa) desires (mansa) in the mind, and (hoey) becomes (niraas-u) without expectations – having complete faith in the Almighty. 2.

 

ਪਉੜੀ ॥ ਜਿਥੈ ਜਾਈਐ ਜਗਤ ਮਹਿ ਤਿਥੈ ਹਰਿ ਸਾਈ ॥ ਅਗੈ ਸਭੁ ਆਪੇ ਵਰਤਦਾ ਹਰਿ ਸਚਾ ਨਿਆਈ ॥

Pa▫oṛī.  Jithai jā▫ī▫ai jagaṯ mėh ṯithai har sā▫ī.  Agai sabẖ āpe varaṯḏā har sacẖā ni▫ā▫ī.

 

(Paurri) stanza: Wherever we (jaaeeai = go) see (mah-i) in this (jagat) world we find (har-i) the Almighty (saaee/saaee’n) Master present (tithai) there, i.e. the Almighty watches deeds of, and looks after, the creatures everywhere.

(Agai = ahead) in the hereafter also, (niaaee) the just (sachaa) Eternal (aapey = self) Almighty Master (vartadaa) is present in (sabh-u) every way, i.e. decides based on deeds.

 

ਕੂੜਿਆਰਾ ਕੇ ਮੁਹ ਫਿਟਕੀਅਹਿ ਸਚੁ ਭਗਤਿ ਵਡਿਆਈ ॥ ਸਚੁ ਸਾਹਿਬੁ ਸਚਾ ਨਿਆਉ ਹੈ ਸਿਰਿ ਨਿੰਦਕ ਛਾਈ ॥ ਜਨ ਨਾਨਕ ਸਚੁ ਅਰਾਧਿਆ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਈ ॥੫॥
Kūṛi▫ārā ke muh fitkī▫ah sacẖ bẖagaṯ vadi▫ā▫ī.  Sacẖ sāhib sacẖā ni▫ā▫o hai sir ninḏak cẖẖā▫ī.  Jan Nānak sacẖ arāḏẖi▫ā gurmukẖ sukẖ pā▫ī. ||5||

 

(Muh) faces (key) of (koorriaara = false) the pretenders are (phittkeeah-i) shamed – by being turned away – while those with (sach-u) true (bhagat-i) devotion, i.e. who sincerely live by Divine virtues and commands, receive (vaddiaaee) glory.

(Sach-u) the Eternal (sahib-u) Master’s (niaau) judgement is (sachaa = true) just; (chhaaee) dust is thrown (sir-i) on heads of (nindak) slanderes, i.e. ill-wishers of the devotees are rejected by the Creator.

On the other hand, those who (araadhiaa) remember and practice virtues and commands of (sach-u) the Eternal, (gurmukh-i) guided by the guru, (paaee) obtain (sukh-u) peace – are honorably accepted for union by the Almighty and not subjected to rebirths, says (jan) humble third Nanak. 5.