SGGS pp 833-835, Bilaaval M: 4, Asttpadees 4-6.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ਅਸਟਪਦੀਆ ਘਰੁ ੧੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 4 asatpaḏī▫ā gẖar 11  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Bilaaval, (asttpadeeaa) of eight stanzas each (ghar-u 11) to be sung to the eleventh beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

Note: The Jot or Supreme Spirit is present in everyone but is not seen within because one gets influenced by temptations of the world and the Jot is not seen. But a mind that follows the guru’s directions, overcomes temptations and sees the Spirit within. This is message of the fourth Guru in this Shabad.

 

ਆਪੈ ਆਪੁ ਖਾਇ ਹਉ ਮੇਟੈ ਅਨਦਿਨੁ ਹਰਿ ਰਸ ਗੀਤ ਗਵਈਆ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਕੰਚਨ ਕਾਇਆ ਨਿਰਭਉ ਜੋਤੀ ਜੋਤਿ ਮਿਲਈਆ ॥੧॥

Āpai āp kẖā▫e ha▫o metai an▫ḏin har ras gīṯ gava▫ī▫ā.  Gurmukẖ parcẖai kancẖan kā▫i▫ā nirbẖa▫o joṯī joṯ mila▫ī▫ā. ||1||

 

One who (khaaey = eats) dissolves (aapai = own) his/her (aap-u = self) self-importance, (meyttai) effaces (haumai) ego, and (andin-u = all days) ever (gaveeaa) sings (geet) songs of (har-i = divine, ras = elixir) Naam or Divine virtues, i.e. praises and emulates them;

S/he (parachai/pareechai = is introduced) understands and follows (gurmukh-i) the guru’s teachings, making his/her (kaaiaa) body/mind of (kanchan) gold, i.e. makes thoughts and actions free of vices, his/her (joti) soul (milaeeaa) merges with (jot-i) the Supreme Soul, the Almighty, (nirbhau = fearless – not answerable to anyone) above whom there is none. 1.

 

ਮੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਧਾਰੁ ਰਮਈਆ ॥ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਨਾਵੈ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਪਾਠ ਪੜਈਆ ॥੧॥ ਰਹਾਉ ॥

Mai har har nām aḏẖār rama▫ī▫ā.  Kẖin pal rėh na saka▫o bin nāvai gurmukẖ har har pāṯẖ paṛa▫ī▫ā. ||1|| rahā▫o.

 

(Mai) I consider (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of (ramaeeaa/raam) the all-pervasive Almighty as (adhaar-u) support – guide for life.

I (na sakau) cannot (rah-i) live (bin-u) without (naavai) Naam even for (khin pal) a moment – in order not to succumb to vices; I (gurmukh-i) follow the guru to (parraeeaa = read) do (paatth = reading) recitation, i.e. obtain awareness of, and emulate, (har-i har-i) the purifying and rejuvenating virtues of the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਏਕੁ ਗਿਰਹੁ ਦਸ ਦੁਆਰ ਹੈ ਜਾ ਕੇ ਅਹਿਨਿਸਿ ਤਸਕਰ ਪੰਚ ਚੋਰ ਲਗਈਆ ॥ ਧਰਮੁ ਅਰਥੁ ਸਭੁ ਹਿਰਿ ਲੇ ਜਾਵਹਿ ਮਨਮੁਖ ਅੰਧੁਲੇ ਖਬਰਿ ਨ ਪਈਆ ॥੨॥

Ėk girahu ḏas ḏu▫ār hai jā ke ahinis ṯaskar pancẖ cẖor laga▫ī▫ā.  Ḏẖaram arath sabẖ hir le jāvėh manmukẖ anḏẖule kẖabar na pa▫ī▫ā. ||2||

 

(Eyk-u) the one (girhu = house) body (ja key = whose) which has (das) ten (duaar) gates – nine body openings and one hidden mind -, (panch) five (chor = thieves) vices – lust, anger, greed, attachment to world-play and vanity – (lagaeeaa) break into it like (taskar) thieves (ahnis) day and night – to take away Naam from the mind.

They (hir-i = abduct) lift (lai jaavah-i) take away (sabh-u) all – four – of (dharam-u) dutifulness, (arth-u) economic well-being – (kaam) fulfilment of desires and (mokh) emancipation – , but (manmukh) a self-willed person – who does not follow the guru – is (andhuley = blind) blinded by attachment to the world-play – pursuit of wealth and pleasures etc – and does not (paeeaa) get (khabar = news) realization. 2.

 

ਕੰਚਨ ਕੋਟੁ ਬਹੁ ਮਾਣਕਿ ਭਰਿਆ ਜਾਗੇ ਗਿਆਨ ਤਤਿ ਲਿਵ ਲਈਆ ॥ ਤਸਕਰ ਹੇਰੂ ਆਇ ਲੁਕਾਨੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਕੜਿ ਬੰਧਿ ਪਈਆ ॥੩॥

Kancẖan kot baho māṇak bẖari▫ā jāge gi▫ān ṯaṯ liv la▫ī▫ā.  Ŧaskar herū ā▫e lukāne gur kai sabaḏ pakaṛ banḏẖ pa▫ī▫ā. ||3||

 

The human body is a (kott-u) fort of (kanchan) gold, i.e. is valuable, (bhariaa) filled with (bah-u) numerous (maanak) gems; those who are (jaagey = awake) alert, they have (giaan) awareness of their presence and (liv laeeaa) focus attention on this (tat-i) reality/essence, i.e. virtues of the Almighty.

(Taskar) thieves and (heyroo) lifters (aaey) come and (lukaaney) hide within, i.e. vices are present within; they can be (pakarr-i = caught) recognized and (bandh-i paeeaa = bound) controlled (sabad-i) with teachings (kai) of (gur) the guru. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਪੋਤੁ ਬੋਹਿਥਾ ਖੇਵਟੁ ਸਬਦੁ ਗੁਰੁ ਪਾਰਿ ਲੰਘਈਆ ॥ ਜਮੁ ਜਾਗਾਤੀ ਨੇੜਿ ਨ ਆਵੈ ਨਾ ਕੋ ਤਸਕਰੁ ਚੋਰੁ ਲਗਈਆ ॥੪॥

Har har nām poṯ bohithā kẖevat sabaḏ gur pār langẖ▫ī▫ā.  Jam jāgāṯī neṛ na āvai nā ko ṯaskar cẖor laga▫ī▫ā. ||4||

 

Practice of (naam-u) virtues and commands of (har-i har-i) the Almighty is (pot-u, bohitha) the ship and (sabad-u = word) guidance of (gur) the guru (kheyvatt-u) the sailor who (langhaeeaa) takes one (paar-i = to the far shore) across the world-ocean, i.e. enable to overcome vices, unite with the Almighty, not to be reborn.

(Jam) the agent of Divine justice who (jaagaati = tax collector) detains the wrongdoers for justice, does not then (aavai) come (neyrr-i) near, because (na ko = not any) no (taskar-u chor-u = thief) vice can (lageeaaa = break into) afflicts the mind. 4.

 

ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਮੈ ਹਰਿ ਜਸੁ ਕਹਤੇ ਅੰਤੁ ਨ ਲਹੀਆ ॥ ਗੁਰਮੁਖਿ ਮਨੂਆ ਇਕਤੁ ਘਰਿ ਆਵੈ ਮਿਲਉ ਗੁਪਾਲ ਨੀਸਾਨੁ ਬਜਈਆ ॥੫॥

Har guṇ gāvai saḏā ḏin rāṯī mai har jas kahṯe anṯ na lahī▫ā.  Gurmukẖ manū▫ā ikaṯ gẖar āvai mila▫o gopāl nīsān baja▫ī▫ā. ||5||

 

One now (sadaa) ever (gaavai) sings and emulates (gun) virtues of (har-i) the Almighty (din-u) day and (raati) night; (mai) I have not (laheeaa) found (ant = limit) measure of the Almighty by (kahtey) uttering (jas-u) praises of (har-i) the Almighty, i.e. all Divine virtues are still not known to me.

(Gurmukh-i) by following the guru’s guidance, (manooaa) the mind (aavai = comes to) attains (ghar-i = house) the state of (ikat-u = one place) steadiness and (milau) I find (neesaan-u) sign of (gupaal) the sustainer of world) the Almighty (bajaeeaa/baajai = manifest) being present within. 5.

 

ਨੈਨੀ ਦੇਖਿ ਦਰਸੁ ਮਨੁ ਤ੍ਰਿਪਤੈ ਸ੍ਰਵਨ ਬਾਣੀ ਗੁਰ ਸਬਦੁ ਸੁਣਈਆ ॥ ਸੁਨਿ ਸੁਨਿ ਆਤਮ ਦੇਵ ਹੈ ਭੀਨੇ ਰਸਿ ਰਸਿ ਰਾਮ ਗੋਪਾਲ ਰਵਈਆ ॥੬॥

Nainī ḏekẖ ḏaras man ṯaripṯai sarvan baṇī gur sabaḏ suṇa▫ī▫ā.  Sun sun āṯam ḏev hai bẖīne ras ras rām gopāl rava▫ī▫ā. ||6||

 

My (man-u) mind (triptai = satiated) feels happy (deykh-i) seeing the guru’s (dars-u) sight (naini) with the eyes, and (sravan) the ears (sunaeeaa) hearing (baani) Divine Word through (sabad-u) teachings of (gur) the guru.

(Suni-i saun-i) listening to praises of the Almighty, (aatam deyv) the inner-self (bheeney) is imbued with love and I (ras-i ras-i) relish (ravaeeaa = uttering) praising (raam) the all-pervasive (gopaal = sustainer of world) Almighty. 6.

 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਤੁਰੀਆ ਗੁਣੁ ਹੈ ਗੁਰਮੁਖਿ ਲਹੀਆ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਸਭ ਸਮ ਕਰਿ ਜਾਣੈ ਨਦਰੀ ਆਵੈ ਸਭੁ ਬ੍ਰਹਮੁ ਪਸਰਈਆ ॥੭॥

Ŧarai guṇ mā▫i▫ā mohi vi▫āpe ṯurī▫ā guṇ hai gurmukẖ lahī▫ā.  Ėk ḏarisat sabẖ sam kar jāṇai naḏrī āvai sabẖ barahm pasra▫ī▫ā. ||7||

 

(Moh) attachment to the world-play of (trai) three (gun) attributes (viaap-e) affects human beings but (gurmukh-i) one who follows the guru (hai) is (laheeaa = taken) acquires (tureeaa) the fourth (gun) attribute – of equipoise. (Note: The three attributes are Tamas = ignorance/inertia, Rajas = passion/effort, Sattva = charities/rituals -, and represent ego).

S/he looks at everyone with (eyk) one (dristt-i = sight) eye, and (kar-i  jaanai) considers (sabh) all (sam) equal i.e. does not discriminate because s/he (nadri aavai) sees (sabh-u) everyone as (pasraeeaa = expanse) manifestation of (brahm-u) the same Creator being present in all. 7.

 

ਰਾਮ ਨਾਮੁ ਹੈ ਜੋਤਿ ਸਬਾਈ ਗੁਰਮੁਖਿ ਆਪੇ ਅਲਖੁ ਲਖਈਆ ॥ ਨਾਨਕ ਦੀਨ ਦਇਆਲ ਭਏ ਹੈ ਭਗਤਿ ਭਾਇ ਹਰਿ ਨਾਮਿ ਸਮਈਆ ॥੮॥੧॥੪॥

Rām nām hai joṯ sabā▫ī gurmukẖ āpe alakẖ lakẖa▫ī▫ā.  Nānak ḏīn ḏa▫i▫āl bẖa▫e hai bẖagaṯ bẖā▫e har nām sama▫ī▫ā. ||8||1||4||

 

(Jot-i) the light of (naam-u) Naam of (raam) the all-pervasive Almighty is present in, i.e. the Almighty is the source of life, (sabaaee) in all, but is (alakh-u) unseen; one can (lakhaeeaa) see IT (gurmukh–i) with the guru’s guidance.

The Almighty (bhaey hai) has been (daiaal = compassionate) kind to (deen) the hapless me, and I remain (samaeeaa) absorbed (naam-i) in virtues and commands of (har-i) the Almighty through (bhaaey) loving (bhagat-i) devotion, says fourth Nanak. 8. 1. 4.

 

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Note: This Shabad mentions the benefits of Naam, i.e. emulating Divine virtues and obedience to Divine commands.  Awareness of Naam is obtained with participation in the holy congregation.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੀਤਲ ਜਲੁ ਧਿਆਵਹੁ ਹਰਿ ਚੰਦਨ ਵਾਸੁ ਸੁਗੰਧ ਗੰਧਈਆ ॥
Bilāval mėhlā 4.  Har har nām sīṯal jal ḏẖi▫āvahu har cẖanḏan vās suganḏẖ ganḏẖ▫ī▫ā.

 

Composition of the fourth Guru in Raga Bilaaval: (Dhiaavhu = pay attention) keep in mind (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of (har-i) the Almighty; they are like (seetal) cool (jal-u) water – they bring peace to a restless mind; they are like (chandan) sandalwood which has (sugandh) fragrant (vaas-u) smell and (gandhaeeaa) imparts that fragrance to other plants in vicinity, i.e. one is motivated to emulate divine virtues by joining the holy congregation where Divine virtues are praised.

 

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ਮਿਲਿ ਸਤਸੰਗਤਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਮੈ ਹਿਰਡ ਪਲਾਸ ਸੰਗਿ ਹਰਿ ਬੁਹੀਆ ॥੧॥

Mil saṯsangaṯ param paḏ pā▫i▫ā mai hirad palās sang har buhī▫ā. ||1||

 

(Mai) I was like (hiradd = castor-oil plant, plaas = another plant) worth-less plants but (buheeaa) acquired fragrance, i.e. became virtuous (sang-i) with awareness of virtues of (har-i) the Almighty by (mil-i = mixing with) joining (satsangat-i) holy congregation – the way other plants in vicinity acquire the fragrance from the sandalwood tree. 1.

 

ਜਪਿ ਜਗੰਨਾਥ ਜਗਦੀਸ ਗੁਸਈਆ ॥ ਸਰਣਿ ਪਰੇ ਸੇਈ ਜਨ ਉਬਰੇ ਜਿਉ ਪ੍ਰਹਿਲਾਦ ਉਧਾਰਿ ਸਮਈਆ ॥੧॥ ਰਹਾਉ ॥

Jap jagannāth jagḏīs gus▫ī▫ā.  Saraṇ pare se▫ī jan ubre ji▫o par▫hilāḏ uḏẖār sama▫ī▫ā. ||1|| rahā▫o.

 

Those who (jap-i) remember (jagannaath, jagdees, gusaeeaa) Master of the world. And (parey) place themselves (saran-i = in sanctuary) under care of, i.e. live in obedience to IT, (seyee) those (jan = servants) devotees (ubrey = rise above) overcome vices in the world-play, (jiau) like the devotee child Prahilaad kept his resolve – to worship none but the Almighty and (samaeeaa = was absorbed) merged in IT. 1.

(Rahaau) pause and reflect on this.

 

ਭਾਰ ਅਠਾਰਹ ਮਹਿ ਚੰਦਨੁ ਊਤਮ ਚੰਦਨ ਨਿਕਟਿ ਸਭ ਚੰਦਨੁ ਹੁਈਆ ॥ ਸਾਕਤ ਕੂੜੇ ਊਭ ਸੁਕ ਹੂਏ ਮਨਿ ਅਭਿਮਾਨੁ ਵਿਛੁੜਿ ਦੂਰਿ ਗਈਆ ॥੨॥

Bẖār aṯẖārah mėh cẖanḏan ūṯam cẖanḏan nikat sabẖ cẖanḏan hu▫ī▫ā.  Sākaṯ kūṛe ūbẖ suk hū▫e man abẖimān vicẖẖuṛ ḏūr ga▫ī▫ā. ||2||

 

(Mah-i) amongst (bhaar = eighteen, atthaarah = weights – representing) the entire vegetation, (chandan-u) sandalwood is (ootam) sublime; (sabh) all plants (nikatt-i) near the sandalwood tree (hueeaa) become fragrant like the sandalwood, i.e. those in company of the saints become like them.

But (saakat) those who turn away from the Almighty, but shpw piety, they are (koorrey = false) pretentious; they are like trees which (oobh = rise) grow but (hooey) become (suk) dry – because of root decay; with (abhimaan-u) pride (man-i) in mind, they (vichhurr-i) are separated and (gaeeaa = go) sent (door-i) far, i.e. are pushed away from the Almighty into cycles of births and deaths. 2.

 

ਹਰਿ ਗਤਿ ਮਿਤਿ ਕਰਤਾ ਆਪੇ ਜਾਣੈ ਸਭ ਬਿਧਿ ਹਰਿ ਹਰਿ ਆਪਿ ਬਨਈਆ ॥ ਜਿਸੁ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੁ ਕੰਚਨੁ ਹੋਵੈ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਮਿਟੈ ਨ ਮਿਟਈਆ ॥੩॥

Har gaṯ miṯ karṯā āpe jāṇai sabẖ biḏẖ har har āp bana▫ī▫ā.  Jis saṯgur bẖete so kancẖan hovai jo ḏẖur likẖi▫ā so mitai na mita▫ī▫ā. ||3||

 

(Karta) the Creator (aapey) IT-self (jaanai) knows (gat-i) the state and (mit-i = measure) capability of (har-i) everyone, because (har-i har-i) the Almighty (aap-i) IT-self (banaeeaa) made (sabh) the whole (bidh-i) existence.

(Jis-u) one who (bheyttey) finds (satigur-u) the true guru (su) that person (hovai) becomes (kanchan) gold, i.e. is rid of vices; (jo) what (likhiaa) is written (dhur-i) at the source – by the Creator (su) that cannot (mittai) be effaced by trying to (mittaeeaa) to erase it, i.e. the guru is found by Divine grace. 3.

 

ਰਤਨ ਪਦਾਰਥ ਗੁਰਮਤਿ ਪਾਵੈ ਸਾਗਰ ਭਗਤਿ ਭੰਡਾਰ ਖੁਲ੍ਹ੍ਹਈਆ ॥ ਗੁਰ ਚਰਣੀ ਇਕ ਸਰਧਾ ਉਪਜੀ ਮੈ ਹਰਿ ਗੁਣ ਕਹਤੇ ਤ੍ਰਿਪਤਿ ਨ ਭਈਆ ॥੪॥

Raṯan paḏārath gurmaṯ pāvai sāgar bẖagaṯ bẖandār kẖulĥ▫ī▫ā.  Gur cẖarṇī ik sarḏẖā upjī mai har guṇ kahṯe ṯaripaṯ na bẖa▫ī▫ā. ||4||

 

One (paavai) obtains (padaaraath = substance) the valuable gift of awareness of (ratan = jewel) Naam or awareness of Divine virtues (gurmat-i) with the guru’s guidance who has (saagar = ocean) abundant (bhanddaar) stock of (bhagat-i) devotion which (khulaeeaa) is opened, i.e. gives to the seeker.

By being (charni) at feet of (gur) the guru, (ik) this one (sardhaa) longing (upji) developed in m y mind; I (na bhaeeaa) am not (tripat-i) satisfied (kahtey = saying) recounting (gun) virtues of (har-i) the Almighty, i.e. they can never be fully described. 4.

 

ਪਰਮ ਬੈਰਾਗੁ ਨਿਤ ਨਿਤ ਹਰਿ ਧਿਆਏ ਮੈ ਹਰਿ ਗੁਣ ਕਹਤੇ ਭਾਵਨੀ ਕਹੀਆ ॥ ਬਾਰ ਬਾਰ ਖਿਨੁ ਖਿਨੁ ਪਲੁ ਕਹੀਐ ਹਰਿ ਪਾਰੁ ਨ ਪਾਵੈ ਪਰੈ ਪਰਈਆ ॥੫॥

Param bairāg niṯ niṯ har ḏẖi▫ā▫e mai har guṇ kahṯe bẖāvnī kahī▫ā.  Bār bār kẖin kẖin pal kahī▫ai har pār na pāvai parai para▫ī▫ā. ||5||

 

By (nit nit) ever having virtues of (har-i) the Almighty (dhiaaey) in mind, (param = supreme) strong (bairaag-u) yearning to find IT developed in my mind; and (kahtey = saying) praising (gun) virtues of (har-i) the Almighty, (mai) I have only (kaheeaa = told) expressed my (bhaavni) yearning for IT.

One may (kaheeai = say) recount Divine virtues (baar baar) again and again (khin khin pal) every moment, one cannot (paavai = find) reach (paar-u = limit) end because there are (parai = far) more and (paraeeaa = still further) still more. 5.

 

ਸਾਸਤ ਬੇਦ ਪੁਰਾਣ ਪੁਕਾਰਹਿ ਧਰਮੁ ਕਰਹੁ ਖਟੁ ਕਰਮ ਦ੍ਰਿੜਈਆ ॥ ਮਨਮੁਖ ਪਾਖੰਡਿ ਭਰਮਿ ਵਿਗੂਤੇ ਲੋਭ ਲਹਰਿ ਨਾਵ ਭਾਰਿ ਬੁਡਈਆ ॥੬॥

Sāsaṯ beḏ purāṇ pukārėh ḏẖaram karahu kẖat karam ḏariṛa▫ī▫ā.  Manmukẖ pakẖand bẖaram vigūṯe lobẖ lahar nāv bẖār buda▫ī▫ā. ||6||

 

(Saasat = Shastras, beyd = Vedas, Puranas) the scriptures (pukaarah-i) call out to (karahu) act (dharam) righteously and (drirraeeaa) lay emphasis on (khatt-u) six (karam) actions – performing Yagna/fire sacrifice and getting it done, studying and teaching scriptures, giving alms and taking alms.

But (manmukh) self-willed persons indulge (paakhadd-i) in pretense and (vigootey) are frustrated (bharam-i) because of delusion; their (naav) boat (ddubaeeaa) sinks (lahar-i = in waves) in the sea of (lobh) greed (bhaar-i) under weight of misdeeds, i.e. they pretend to be good but are actually in pursuit of money and perish, and cannot get across to the Almighty. 6.

 

ਨਾਮੁ ਜਪਹੁ ਨਾਮੇ ਗਤਿ ਪਾਵਹੁ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਨਾਮੁ ਦ੍ਰਿੜਈਆ ॥ ਹਉਮੈ ਜਾਇ ਤ ਨਿਰਮਲੁ ਹੋਵੈ ਗੁਰਮੁਖਿ ਪਰਚੈ ਪਰਮ ਪਦੁ ਪਈਆ ॥੭॥

Nām japahu nāme gaṯ pāvhu simriṯ sāsṯar nām ḏariṛ▫ī▫ā.  Ha▫umai jā▫e ṯa nirmal hovai gurmukẖ parcẖai param paḏ pa▫ī▫ā. ||7||

 

Smritis and Shastras (drirraeeaa) lay emphasis on Naam; they teach to (japahu) remember and practice Naam and (paavhu) attain (gat-i) emancipation (naamey) through practice of Naam.

When (haumai) ego (jaaey) leaves the mind, (ta) then it (hovai) becomes (nirmal-u) clean, and (gurmukh-i) with the guru’s guidance, one (paeeaa) attains (param) the supreme (pad-u) state of (parchai = acquainted) finding the Almighty. 7.

 

ਇਹੁ ਜਗੁ ਵਰਨੁ ਰੂਪੁ ਸਭੁ ਤੇਰਾ ਜਿਤੁ ਲਾਵਹਿ ਸੇ ਕਰਮ ਕਮਈਆ ॥ ਨਾਨਕ ਜੰਤ ਵਜਾਏ ਵਾਜਹਿ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਰਾਹਿ ਚਲਈਆ ॥੮॥੨॥੫॥

Ih jag varan rūp sabẖ ṯerā jiṯ lāvėh se karam kama▫ī▫ā.  Nānak janṯ vajā▫e vājėh jiṯ bẖāvai ṯiṯ rāhi cẖala▫ī▫ā. ||8||2||5||

 

O Almighty, (ih-u) this (jag-u) world, i.e. the creatures of (sabh-u) every (varan-u) color and (roop-u) form are (sabh) all (teyra = your) made by You, in (jit-u) whatever (karam = actions) roles You (laavah-i) engage them, they (kamaeeaa) carry out (sey) those (karam) actions.

The creatures are like (jant) musical instruments which (vaajah-i) play as the musician (vajaaey) causes them to play; the creatures (chalaeeaa) walk on (tit-u) that (raah-i) path (jit-u = on which) as IT (bhaavai) pleases, says fourth Nanak. 8. 2. 5.

 

————————————————-

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੪ ॥ ਗੁਰਮੁਖਿ ਅਗਮ ਅਗੋਚਰੁ ਧਿਆਇਆ ਹਉ ਬਲਿ ਬਲਿ ਸਤਿਗੁਰ ਸਤਿ ਪੁਰਖਈਆ ॥ ਰਾਮ ਨਾਮੁ ਮੇਰੈ ਪ੍ਰਾਣਿ ਵਸਾਏ ਸਤਿਗੁਰ ਪਰਸਿ ਹਰਿ ਨਾਮਿ ਸਮਈਆ ॥੧॥

Bilāval mėhlā 4.  Gurmukẖ agam agocẖar ḏẖi▫ā▫i▫ā ha▫o bal bal saṯgur saṯ purkẖa▫ī▫ā.  Rām nām merai parāṇ vasā▫e saṯgur paras har nām sama▫ī▫ā. ||1||

 

Composition of the fourth Guru: (Hau) I (bal-i bal-i = am sacrifice) adore (satigur) the true guru, the embodiment of (sat-i = eternal, purkhaeeaa = all-pervasive) the Almighty for enabling me (gurmukh-i) with guru’s/his guidance (dhiaaia) to focus on the Almighty, who is otherwise (agam) beyond reach/incomprehensible and (agochar) not perceived by the senses.

(Satigur) the true guru (vasaa-e) caused to abide (naam-u) virtues and commands of (raam) the Almighty in (meyrai) my (praan-i) life, i.e. guided me to live by them; since I (paras-i) touched his feet, i.e. by following his guidance, I (samaeeaa = absorbed) focus (naam-i) on virtues and commands of (har-i) the Almighty. 1.

 

ਜਨ ਕੀ ਟੇਕ ਹਰਿ ਨਾਮੁ ਟਿਕਈਆ ॥ ਸਤਿਗੁਰ ਕੀ ਧਰ ਲਾਗਾ ਜਾਵਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਦਰੁ ਲਹੀਆ ॥੧॥ ਰਹਾਉ ॥

Jan kī tek har nām tika▫ī▫ā.  Saṯgur kī ḏẖar lāgā jāvā gur kirpā ṯe har ḏar lahī▫ā. ||1|| rahā▫o.

 

(Jan = servant) the seeker (ttikaeeaa = caused to rest on) makes practice of (har-i naam-u) Divine virtues and commands (tt-ek) the mainstay of life.

I (jaava) walk (laaga = attached) resting on (dhar) support (ki) of (satigur) the true guru and hope to (laheeaa) find (dar-u) court of (har-i) the Almighty (tey) with (kirpa) kindness (ki) of the guru. 1.

(Rahaau) pause and reflect on this.

 

ਇਹੁ ਸਰੀਰੁ ਕਰਮ ਕੀ ਧਰਤੀ ਗੁਰਮੁਖਿ ਮਥਿ ਮਥਿ ਤਤੁ ਕਢਈਆ ॥ ਲਾਲੁ ਜਵੇਹਰ ਨਾਮੁ ਪ੍ਰਗਾਸਿਆ ਭਾਂਡੈ ਭਾਉ ਪਵੈ ਤਿਤੁ ਅਈਆ ॥੨॥

Ih sarīr karam kī ḏẖarṯī gurmukẖ math math ṯaṯ kadẖa▫ī▫ā.  Lāl javehar nām pargāsi▫ā bẖāʼndai bẖā▫o pavai ṯiṯ a▫ī▫ā. ||2||

 

(Ih-i = this, sareer-u = body) the human body is (dharti = land) the field for (karam) action, i.e. to perform one’s role in life guided by Divine virtues and commands within; (gurmukh-i) one who follows the guru (math-i math-i) churns the mind, i.e contemplates the guru’s teachings and (kaddhaeeaa = take out) finds (tat-u = essence/Naam) virtues of the Almighty within.

When (laal-u = rubies, javeyhar = gems) the valuable wealth of awareness of (naam-u) Naam (pragaasia = manifests) is obtained; (bhaau) love for the Almighty (aeeaa = comes) develops (pavai = is put) in (tit-u) that (bhaanddai = vessel) mind. 2.

 

ਦਾਸਨਿ ਦਾਸ ਦਾਸ ਹੋਇ ਰਹੀਐ ਜੋ ਜਨ ਰਾਮ ਭਗਤ ਨਿਜ ਭਈਆ ॥ ਮਨੁ ਬੁਧਿ ਅਰਪਿ ਧਰਉ ਗੁਰ ਆਗੈ ਗੁਰ ਪਰਸਾਦੀ ਮੈ ਅਕਥੁ ਕਥਈਆ ॥੩॥

Ḏāsan ḏās ḏās ho▫e rahī▫ai jo jan rām bẖagaṯ nij bẖa▫ī▫ā.  Man buḏẖ arap ḏẖara▫o gur āgai gur parsādī mai akath katha▫ī▫ā. ||3||

 

We should (hoey raheeai) be (daas) servants of (daas) the servants (daasan-i) of the servants, i.e. respect and humbly follow the example, of (jo = which, jan = devotees) those seekers who are (nij = own) loving (bhagat) devotees of (raam) the Almighty, o (bhaeeaa = brother) dear.

I (arap-i = surrender) dedicate my (man-u) mind and (budh-i) intellect and (dharau) place (aagai) before the guru, because it is (gurparsaadi) with grace/guidance of (gur) the guru that (mai) I (kathaeeaa = say) can understand what is (akath-u = beyond saying) not known otherwise. 3.

ਮਨਮੁਖ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਇਹੁ ਮਨੁ ਤ੍ਰਿਸਨਾ ਜਲਤ ਤਿਖਈਆ ॥ ਗੁਰਮਤਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਅਗਨਿ ਬੁਝੀ ਗੁਰ ਸਬਦਿ ਬੁਝਈਆ ॥੪॥

Manmukẖ mā▫i▫ā mohi vi▫āpe ih man ṯarisnā jalaṯ ṯikẖa▫ī▫ā.  Gurmaṯ nām amriṯ jal pā▫i▫ā agan bujẖī gur sabaḏ bujẖa▫ī▫ā. ||4||

 

(Manmukh) a self-willed person – does not follow the guru –, remains (viaapey) engrossed in (moh-i) in attachment to (maaiaa) the world-play – relatives, wealth, pleasures etc.; (ih-u = this) his/her (man-u) mind (jalat) burns in the fire of (trisna = craving) desires and is (tikhaeeaa = thirsty) ever restless.

But if (amrit) the life-giving (jal-u) water (gurmat-i) of the guru’s teachings of living by Naam (paaiaa) is poured, (agan-i) the fire of desires (bujhi) is extinguished; this bujhaeeaa) is understood (gur sabad-i) through the guru’s guidance. 4. 

 

Page 835

 

ਇਹੁ ਮਨੁ ਨਾਚੈ ਸਤਿਗੁਰ ਆਗੈ ਅਨਹਦ ਸਬਦ ਧੁਨਿ ਤੂਰ ਵਜਈਆ ॥ ਹਰਿ ਹਰਿ ਉਸਤਤਿ ਕਰੈ ਦਿਨੁ ਰਾਤੀ ਰਖਿ ਰਖਿ ਚਰਣ ਹਰਿ ਤਾਲ ਪੂਰਈਆ ॥੫॥

Ih man nācẖai saṯgur āgai anhaḏ sabaḏ ḏẖun ṯūr vaja▫ī▫ā.  Har har usṯaṯ karai ḏin rāṯī rakẖ rakẖ cẖaraṇ har ṯāl pūra▫ī▫ā. ||5||

 

When (ihu = this) the human (man-u) mind (naachai) dances (aagai) in front of (satigur) the true guru, i.e. happily follows the guru’s instructions, then (anhad) incessant (dhun-i = music, sabad = divine word/meaasge) celestial music of (toor) musical instruments plays in it, i.e. the mind connects with the Almighty.

One then (ustat-i = praise, karai = does) praises (har-i har-i) the Almighty, (rakh-i rakh-i = putting) moving (charan) the feet (poraeeaa) dancing to (taal) the beat, i.e. acknowledges, and acts according to commands of the Almighty – the laws of nature. 5.

 

ਹਰਿ ਕੈ ਰੰਗਿ ਰਤਾ ਮਨੁ ਗਾਵੈ ਰਸਿ ਰਸਾਲ ਰਸਿ ਸਬਦੁ ਰਵਈਆ ॥ ਨਿਜ ਘਰਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਜਿਨਿ ਪੀਆ ਤਿਨ ਹੀ ਸੁਖੁ ਲਹੀਆ ॥੬॥

Har kai rang raṯā man gāvai ras rasāl ras sabaḏ rava▫ī▫ā.  Nij gẖar ḏẖār cẖu▫ai aṯ nirmal jin pī▫ā ṯin hī sukẖ lahī▫ā. ||6||

 

(Man) a mind (rataa) imbued (rang-i) with love (kai) of (har-i) the Almighty (ras-i) joyfully (gaavai = sings) praises (rasaal = One in state of joy) the Almighty; s/he (ras-i) relishes (ravaeeaa) remembering and living by (sabad-u = Divine Word) divine commands – given to the soul.

A (at-i) very (nirmal) pure (dhaar) stream of Divine elixir (chuai) flows into (nij) own (ghar-i) house; (jin-i) one who (peeaa) drinks from it (tin hi) only that person (laheeaa = gets, sukh-u = pleasure) knows the taste, i.e. Divine message are continuously present the mind and one who recognizes and obeys them, obtains peace. 6.

 

ਮਨਹਠਿ ਕਰਮ ਕਰੈ ਅਭਿਮਾਨੀ ਜਿਉ ਬਾਲਕ ਬਾਲੂ ਘਰ ਉਸਰਈਆ ॥ ਆਵੈ ਲਹਰਿ ਸਮੁੰਦ ਸਾਗਰ ਕੀ ਖਿਨ ਮਹਿ ਭਿੰਨ ਭਿੰਨ ਢਹਿ ਪਈਆ ॥੭॥

Manhaṯẖ karam karai abẖimānī ji▫o bālak bālū gẖar usra▫ī▫ā.  Āvai lahar samunḏ sāgar kī kẖin mėh bẖinn bẖinn dẖėh pa▫ī▫ā. ||7||

 

But (abhimaani) a proud person ignores Divine commands and (karey = does, karam = actions) acts (manhatth-i = stubbornly) by own will – thinking s/he is doing great, but is (jiau) like (baalak) a child who (usraeeaa) builds (ghar) a house of (baaloo) sand on the seashore.

When (lahar-i) a wave (ki) of (samund saagar) of the sea (aavai) comes, the house (bhinn bhinn = separated) disintegrates and (ddhah-i paeeaa) falls down (mah-i) in (khin) a moment, i.e. an egoistic person easily succumbs to temptations of the world-play. 7.

 

ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਹਰਿ ਹੈ ਆਪੇ ਇਹੁ ਜਗੁ ਹੈ ਸਭੁ ਖੇਲੁ ਖੇਲਈਆ ॥ ਜਿਉ ਜਲ ਤਰੰਗ ਜਲੁ ਜਲਹਿ ਸਮਾਵਹਿ ਨਾਨਕ ਆਪੇ ਆਪਿ ਰਮਈਆ ॥੮॥੩॥੬॥

Har sar sāgar har hai āpe ih jag hai sabẖ kẖel kẖela▫ī▫ā.  Ji▫o jal ṯarang jal jalėh samāvėh Nānak āpe āp rama▫ī▫ā. ||8||3||6||

 

(Har-i) the Almighty is (aapey) IT-self (har-i) every (sar-u = pool) wave and (saagar-u) the ocean, and (ihu) this (sabh-u = all,  jag-u = world) creation is (kheyl-u) the game (kheylaeeaa) played by IT.

(Jio) like (jal = water/sea, tarang = wave) the waves of the sea, (smavah-i = merge) fall back into the sea, similarly (ramaeeaa) the all-pervasive (aap-i) IT-self (aap-i = self) alone remains, – the creatures are born and die – says fourth Nanak. 8. 3. 6.

 

 

 

 

SGGS pp 831-833, Bilaaval M: 1, Asttpadees 1-3.

 

ਬਿਲਾਵਲੁ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval asatpaḏī▫ā mėhlā 1 gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Bilaaval, (asttpadeeaa) of eight stanzas each (ghar-u 10) to be sung to the tenth beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

ਨਿਕਟਿ ਵਸੈ ਦੇਖੈ ਸਭੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਵਿਣੁ ਭੈ ਪਇਐ ਭਗਤਿ ਨ ਹੋਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥

Nikat vasai ḏekẖai sabẖ so▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  viṇ bẖai pa▫i▫ai bẖagaṯ na ho▫ī.  Sabaḏ raṯe saḏā sukẖ ho▫ī. ||1||

 

(Soee = only that) the Almighty (vasai = dwells) is with us and (deykhai = watches) is aware of (sabh-u) everything – our condition, thoughts and deeds; but some (virla) rare person (gurmukh-i) follows the guru and (boojhai) understands this.

(Vin-u) without (paiaai = put in mind) being committed to (bhai = fear/respect) the belief that IT is with us, (bhagat-i) devotion (na hoee = not done) is not possible, i.e. one does not obey the Almighty. (Sukh-u) peace (hoee) is experienced by those (ratey) imbued with love (sabad-i = with word) for the guru’s teachings. 1.

 

ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān paḏārath nām.  Gurmukẖ pāvas ras ras mān. ||1|| rahā▫o.

 

(Giaan-u) awareness of (naam-u) Divine virtues and commands is (aisa) such (padaarath-u = substance) an invaluable wealth that one who obtains it (gurmukh-i) with the guru’s guidance, (ras-i ras-i) enjoys living by it and (paavas-i) obtains (maan) honor here and in the hereafter. 1.

(Rahaau) pause and reflect on this.

 

ਗਿਆਨੁ ਗਿਆਨੁ ਕਥੈ ਸਭੁ ਕੋਈ ॥ ਕਥਿ ਕਥਿ ਬਾਦੁ ਕਰੇ ਦੁਖੁ ਹੋਈ ॥ ਕਥਿ ਕਹਣੈ ਤੇ ਰਹੈ ਨ ਕੋਈ ॥ ਬਿਨੁ ਰਸ ਰਾਤੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥

Gi▫ān gi▫ān kathai sabẖ ko▫ī.  Kath kath bāḏ kare ḏukẖ ho▫ī.  Kath kahṇai ṯe rahai na ko▫ī.  Bin ras rāṯe mukaṯ na ho▫ī. ||2||

 

 (Sabh-u koee) everyone (kathai) talks about (giaan-u giaan-u) knowledge about the Almighty; by (kath-i kath-i) so talking and talking s/he tries to (karey = does) get into (baad-u) argument, i.e. only to show his/her knowledge – and does not practice Naam; there (hoee = happens) is (sadaa) ever (dukh) distress – for not living by Naam.

But (na koee) no one (rahai = keeps away) refrains from (kath-i, kahnai) talking/arguments; (mukat-i) emancipation (na hoee) is not possible (bin-u) without (raatey) being imbued with (ras = taste) love for Naam – and its practice. 2.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਈ ॥ ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ॥ ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥ ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ॥੩॥

Gi▫ān ḏẖi▫ān sabẖ gur ṯe ho▫ī.  Sācẖī rahaṯ sācẖā man so▫ī.  Manmukẖ kathnī hai par rahaṯ na ho▫ī.  Nāvhu bẖūle thā▫o na ko▫ī. ||3||

 

(Giaan-u) awareness and motivation for (dhiaan-u = paying attention) practice of Naam (hoee) comes (tey) from the guru. One who follows the guru, keeps – virtues and commands of – (saachaa) the Eternal (man-i) in mind; his/her (rahat) living is (saachi) truthful, i.e. lives truthfully.

On the other hand, (manmukh) a self-willed person – who does not follow the guru – (kathni hai) does talking, i.e. shows off knowledge, (par-u) but (na hoee) does not put the knowledge to (rahat) practice; (na koee) there is no (thaau) place for such a person – here and in the hereafter. A person who (bhooley) goes astray (naavh-u) from Naam – instructions to the soul by the Creator, there is no place for him/her, i.e. loses honour here and in the hereafter. 3.

 

ਮਨੁ ਮਾਇਆ ਬੰਧਿਓ ਸਰ ਜਾਲਿ ॥ ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਓ ਬਿਖੁ ਨਾਲਿ ॥ ਜੋ ਆਂਜੈ ਸੋ ਦੀਸੈ ਕਾਲਿ ॥ ਕਾਰਜੁ ਸੀਧੋ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪॥

Man mā▫i▫ā banḏẖi▫o sar jāl.  Gẖat gẖat bi▫āp rahi▫o bikẖ nāl.  Jo āʼnjai so ḏīsai kāl.  Kāraj sīḏẖo riḏai samĥāl. ||4||

 

(Man-u) the mind is like a fish in (sar) a pool (bandhio = bound) caught (jaal-i) in a net of (maaiaa) temptations of the world-play; these temptations (biaap-i rahio) affect (ghatt-i ghatt-i) every mind (naal-i) with (bikh/vishai) vices.

(Jo) whosoever (aanjai = comes) is born (so) that (deesai) is seen to (kaal-i) die; (kaaraj) the objective of human birth – to unite with the Almighty – is (seedho) achieved by those who (samhaal-i) keep – commands of the Almighty – (ridai) in mind. 4.

ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਪਤਿ ਗਵਾਈ ॥ ਆਪੇ ਕਰਤੈ ਭਗਤਿ ਕਰਾਈ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ॥੫॥

So gi▫ānī jin sabaḏ liv lā▫ī.  Manmukẖ ha▫umai paṯ gavā▫ī.  Āpe karṯai bẖagaṯ karā▫ī.  Gurmukẖ āpe ḏe vadi▫ā▫ī. ||5||

 

One (jin-i) who (laaee) fixes (liv) focus (sabad-i) on the guru’s word/teachings, (so) that person (giaani) has awareness, i.e. pays attention to Naam, and attains acceptance with  the Almighty; but (manmukh-i) a self-willed person – does not follow the guru, acts by (haumai) ego and (gavaae) loses (pat-i) honour – is not accepted for union with the Almighty.

But (kartai) the Creator (aap-e) IT-self (karaaee = gets done) engages one (bhagat-i) in devotion, i.e. to live by Naam; (aapey = self) IT (dey) gives (vaddiaaee) glory – of union with IT- to one (gurmukh-i) who follows the guru. 5.

 

ਰੈਣਿ ਅੰਧਾਰੀ ਨਿਰਮਲ ਜੋਤਿ ॥ ਨਾਮ ਬਿਨਾ ਝੂਠੇ ਕੁਚਲ ਕਛੋਤਿ ॥ ਬੇਦੁ ਪੁਕਾਰੈ ਭਗਤਿ ਸਰੋਤਿ ॥ ਸੁਣਿ ਸੁਣਿ ਮਾਨੈ ਵੇਖੈ ਜੋਤਿ ॥੬॥

Raiṇ anḏẖārī nirmal joṯ.  Nām binā jẖūṯẖe kucẖal kacẖẖoṯ.  Beḏ pukārai bẖagaṯ saroṯ.  Suṇ suṇ mānai vekẖai joṯ. ||6||

 

(Rain) the night is (andhaari) dark, i.e. the human being is blinded by attachment to vices and – is unaware of – the reality; (jot) the light of Naam makes one (nirmal) free of vices; those who live (binaa) without Naam are (jhootthey = false) of unbecoming conduct being (kuchal = dirty) caught in vices and (kuchhot-i = bad touch) bad company.

(Bed-u) the Veda, i.e. the scripters, (pukaarai) proclaim that (bhagat-i) devotion comes by (sarot-i) listening; (sun-i sun-i) by listening – to Naam as taught by the guru and – (maanai = believing) its practice, one (veykhai) sees (jot-i = light) the Almighty within. 6.

 

ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਮੰ ॥ ਗੁਰਮੁਖਿ ਸਾਂਤਿ ਊਤਮ ਕਰਾਮੰ ॥ ਮਨਮੁਖਿ ਜੋਨੀ ਦੂਖ ਸਹਾਮੰ ॥ ਬੰਧਨ ਤੂਟੇ ਇਕੁ ਨਾਮੁ ਵਸਾਮੰ ॥੭॥

Sāsṯar simriṯ nām ḏariṛ▫ām.  Gurmukẖ sāʼnṯ ūṯam karāmaʼn.  Manmukẖ jonī ḏūkẖ sahāmaʼn.  Banḏẖan ṯūte ik nām vasāmaʼn. ||7||

 

(Saastr = Shastras, Simrit-i) the scriptures (drirraama’n) create firm understanding/commitment in (naam-u) Divine virtues and commands; one who understands this (gurmukh-i) with the guru’s teachings, has (ootam = sublime) truthful (kraama’n = deeds) conduct, and is (saant-i) at peace.

But (manmukh-i = self-willed) one who does not follow the guru – commits transgressions and – (sahaama’n) has to bear (dookh) the pain of births and deaths in numerous (joni) life forms. (Bandhan) bondage to vices and hence reincarnation (toottey) breaks/ends when one (vasaama’n = keeps in mind) practices (naam-u) virtues and commands of (ik-u = one) the Almighty. 7.

ਮੰਨੇ ਨਾਮੁ ਸਚੀ ਪਤਿ ਪੂਜਾ ॥ ਕਿਸੁ ਵੇਖਾ ਨਾਹੀ ਕੋ ਦੂਜਾ ॥ ਦੇਖਿ ਕਹਉ ਭਾਵੈ ਮਨਿ ਸੋਇ ॥ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਕੋਇ ॥੮॥੧॥

Manne nām sacẖī paṯ pūjā.  Kis vekẖā nāhī ko ḏūjā.  Ḏekẖ kaha▫o bẖāvai man so▫e.  Nānak kahai avar nahī ko▫e. ||8||1||

 

One who (manney = obeys) lives by Naam, performs (sachi) true (pooja) worship (pat-i) of the Master; for him/her (naahi ko = not any) there is none (dooja = second) other worth worshiping so (veykha) looks to (kis-u = whom?) no one else.

Only (soey = that) the Almighty (bhaavai) appeals to my (man-i) mind; I (kahau) say this after (deykh-i) having looked around; there is (nahi koey) none (avar-u) other, (kahai) says Nanak. 8. 1.

 

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Note: Some people get engrossed in the world-play and forget the directions given by the Creator to the soul. They do not also pay attention to the guru’s guidance, act by self–will and committing transgressions. This results in inability of their souls to merge with the Creator and thus remain in cycles of births and deaths. Escape from this is possible by following the guru’s teachings says Guru Nanak in this Shabad.

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮਨ ਕਾ ਕਹਿਆ ਮਨਸਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਪੁੰਨੁ ਪਾਪੁ ਉਚਰੈ ॥ ਮਾਇਆ ਮਦਿ ਮਾਤੇ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ॥ ਤ੍ਰਿਪਤਿ ਮੁਕਤਿ ਮਨਿ ਸਾਚਾ ਭਾਵੈ ॥੧॥

Bilāval mėhlā 1.  Man kā kahi▫ā mansā karai.  Ih man punn pāp ucẖrai.  Mā▫i▫ā maḏ māṯe ṯaripaṯ na āvai.  Ŧaripaṯ mukaṯ man sācẖā bẖāvai. ||1||

 

Composition of the first Guru in Raga Bilaaval: A self-willed person (mansa karai = aspires) acts as (kahiaa) told by (man) the mind; however (ih-u) this human mind (uchrai = talks of) considers (pu’nn-u = good deeds) right and (paap = bad deeds) wrong – based on superstitions.

Those (maatey = intoxicated) possessed by (mad = intoxicant) temptations (maaiaa) in the world-play, i.e. attached to wealth, relatives and status and so on, cannot (aavai = comes) experience (tripat-i = contentment) peace – and remain restless; (tripat-i) contentment and (mukat-i) freedom from temptations come when virtues and commands of (saachaa) the Eternal (bhaavai) appeal (man-i) to the mind, and are practiced. 1.

 

ਤਨੁ ਧਨੁ ਕਲਤੁ ਸਭੁ ਦੇਖੁ ਅਭਿਮਾਨਾ ॥ ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਸੰਗਿ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧan ḏẖan kalaṯ sabẖ ḏekẖ abẖimānā.  Bin nāvai kicẖẖ sang na jānā. ||1|| rahā▫o.

 

One should (deykh-u = see) realize that (tan-u = body) physical looks/strength, (dhan-u) wealth and (kalat-u) the spouse, cause (abhimaana) pride; but (kichh-u na) nothing (bin-u) except practice of (naavai) Naam (jaana) goes (sang-i) with the soul to the hereafter, i.e. only practice of Naam can help when subjected to Divine justice. 1.

(Rahaau) pause and reflect on this.

 

ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ ॥ ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥ ਖਾਕੂ ਖਾਕੁ ਰਲੈ ਸਭੁ ਫੈਲੁ ॥ ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ ॥੨॥

Kīcẖėh ras bẖog kẖusī▫ā man kerī.  Ḏẖan lokāʼn ṯan bẖasmai dẖerī.  Kẖākū kẖāk ralai sabẖ fail.  Bin sabḏai nahī uṯrai mail. ||2||

 

One (keechah-i = does, bhog = enjoyment) enjoys (ras) objects of pleasure for (khuseeaa) happiness (keyri) of (man) the mind – and wants more and more of wealth.

But (dhan-u) wealth is left for (lokaa’n = people) others and (tan-u) the body is reduced to (ddheyri) a heap of (bhasma) ash on death.

(Sabh) the whole (phail-u = expanse) visible existence comprises of (khaak-u) dust and (ralai) mixes (khaakoo) with dust in the end; (mail-u = dirt) effect of vices on the soul is not (utrai) removed (bin-u) without following (sabdai = word) teachings of the guru. 2.

 

ਗੀਤ ਰਾਗ ਘਨ ਤਾਲ ਸਿ ਕੂਰੇ ॥ ਤ੍ਰਿਹੁ ਗੁਣ ਉਪਜੈ ਬਿਨਸੈ ਦੂਰੇ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਦਰਦੁ ਨ ਜਾਇ ॥ ਛੂਟੈ ਗੁਰਮੁਖਿ ਦਾਰੂ ਗੁਣ ਗਾਇ ॥੩॥

Gīṯ rāg gẖan ṯāl sė kūre.  Ŧarihu guṇ upjai binsai ḏūre.  Ḏūjī ḏurmaṯ ḏaraḏ na jā▫e.  Cẖẖūtai gurmukẖ ḏārū guṇ gā▫e. ||3||

 

(Geet) songs, (raag) music, (ghan) sound of metallic musical items – like cymbals, (taal) musical beats; (s-i) they (koorey = false) provide transitory pleasure. They cause (trih-u) the three (gun) attributes of egoistic nature – namely Tamas = inertia/ignorance, Rajas = passion/effort and Sattva = rituals/charities – and Naam is forgotten; the soul is pushed (doorey = far) away from the Almighty and remains in cycles of (upjai = manifests) births and (binsai = is destroyed) deaths.

(Dooji) duality is (durmat-i = evil counsel) evil – because it causes one to forget the Almighty, and suffer; this (darad) pain does not (jaaey) go as long as evil lasts with the soul. (Gurmukh-i) the guru’s guidance of (gaaey = singing) praising and emulating (gun) Divine virtues is (daaroo) the medicine to (chhoottai) be freed from duality – and hence the suffering. 3.

 

ਧੋਤੀ ਊਜਲ ਤਿਲਕੁ ਗਲਿ ਮਾਲਾ ॥ ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਪੜਹਿ ਨਾਟ ਸਾਲਾ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਮਾਇਆ ਮਦੁ ਪੀਆ ॥ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨਾਹੀ ਸੁਖੁ ਥੀਆ ॥੪॥

Ḏẖoṯī ūjal ṯilak gal mālā.  Anṯar kroḏẖ paṛėh nāt sālā.  Nām visār mā▫i▫ā maḏ pī▫ā.  Bin gur bẖagaṯ nāhī sukẖ thī▫ā. ||4||

 

The priest wraps (oojal = clean) a white (dhoti) cloth wrapped round the waist and legs, applies (tilak-u) frontal mark on the forehead and has (maala) a rosary (gal-i) round the neck – to be seen pious.

He has (krodh-u) wrath (antar-i) within but (parrah-i) reads scriptures; it is (naatt saala = theatre) pretense, i.e. all this is false display of piety.

He (visaar-i = forgets) ignores to practice Naam, and (peeaa) drinks (mad-u) the intoxicant of, i.e. is possessed by, (maaiaa) attachment to the world-play; (sukh-u) peace – through finding the Almighty – is not (theeaa = happen) attained (bin-u) except by (bhagat-u = devotion) living by Naam as taught by (gur) the guru. 4.

 

ਸੂਕਰ ਸੁਆਨ ਗਰਧਭ ਮੰਜਾਰਾ ॥ ਪਸੂ ਮਲੇਛ ਨੀਚ ਚੰਡਾਲਾ ॥ ਗੁਰ ਤੇ ਮੁਹੁ ਫੇਰੇ ਤਿਨ੍ਹ੍ਹ ਜੋਨਿ ਭਵਾਈਐ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਆਈਐ ਜਾਈਐ ॥੫॥

Sūkar su▫ān garḏẖabẖ manjārā.  Pasū malecẖẖ nīcẖ cẖandalā.  Gur ṯe muhu fere ṯinĥ jon bẖavā▫ī▫ai.  Banḏẖan bāḏẖi▫ā ā▫ī▫ai jā▫ī▫ai. ||5||

 

Life forms like (sookar) swine, (suaan) dog, (gardhabh) donkey and (manjaara) cat; (pasoo) animals/beasts, (neech) lowly (maleychh) hated people – expression used for invaders of other faiths – and (chanddaala) outcasts – expression used for cruel people like murderers.

Those who (pheyrey) turn (muh-u) the face away (tey) from the guru, they (bhavaaeeai = caused to wander) are put in the above (jon-i) life forms; (baadhiaa) bound (bandhan-i) in bondage to vices they (aaeeaai) come and (jaaeeai) go, i.e. remain in cycles of births and deaths. 5.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਲਹੈ ਪਦਾਰਥੁ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਦਾ ਕਿਰਤਾਰਥੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪੂਛ ਨ ਹੋਇ ॥ ਮਾਨੇ ਹੁਕਮੁ ਸੀਝੈ ਦਰਿ ਸੋਇ ॥੬॥

Gur sevā ṯe lahai paḏārath.  Hirḏai nām saḏā kirṯārath.  Sācẖī ḏargėh pūcẖẖ na ho▫e.  Māne hukam sījẖai ḏar so▫e. ||6||

 

It is (tey) by (seyva = service) following teachings of the guru that one (lahai) obtains (padaarath-u = substance) the wealth of awareness of Naam – Divine virtues and commands; s/he keeps Naam (hirdai) in mind and (sadaa) ever (kirtaarath-u = successful) remains free from vices.

(Na hoey) there is no (poochh) questioning of him/her (dargah) in Divine court, i.e. that soul is honorably accepted for union by the Creator; one who (maaney) obeys (hukam-u) Divine commands, (soey) that person (seejhai) is successful in (dar-i) in Divine court. 6.

 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਤਿਸ ਕਉ ਜਾਣੈ ॥ ਰਹੈ ਰਜਾਈ ਹੁਕਮੁ ਪਛਾਣੈ ॥ ਹੁਕਮੁ ਪਛਾਣਿ ਸਚੈ ਦਰਿ ਵਾਸੁ ॥ ਕਾਲ ਬਿਕਾਲ ਸਬਦਿ ਭਏ ਨਾਸੁ ॥੭॥

Saṯgur milai ṯa ṯis ka▫o jāṇai.  Rahai rajā▫ī hukam pacẖẖāṇai.  Hukam pacẖẖāṇ sac c ẖai ḏar vās.  Kāl bikāl sabaḏ bẖa▫e nās. ||7||

 

When one (milai) meets (satigur-u) the true guru and follows his teachings, (ta) then s/he (jaanai) recognizes (tis kau = that) the Almighty within; s/he (pachaanai = understands) recalls (hukam-u) Divine commands and (rahai = lives) happily accepts (rajaaee) the will of the Almighty.

One who (pachhaan-i = recognizes) understands (hukam-u) Divine commands, gets to (vaas-u) live (dar-i) at the abode (sachai) of the Eternal; his/her cycles of (kaal = death) falling prey to vices and (bikaal = antonym to kaal/death) rebirths (bhaey = are, naas-u = destroyed) end. 7

 

ਰਹੈ ਅਤੀਤੁ ਜਾਣੈ ਸਭੁ ਤਿਸ ਕਾ ॥ ਤਨੁ ਮਨੁ ਅਰਪੈ ਹੈ ਇਹੁ ਜਿਸ ਕਾ ॥ ਨਾ ਓਹੁ ਆਵੈ ਨਾ ਓਹੁ ਜਾਇ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਇ ॥੮॥੨॥

Rahai aṯīṯ jāṇai sabẖ ṯis kā.  Ŧan man arpai hai ih jis kā.  Nā oh āvai nā oh jā▫e.  Nānak sācẖe sācẖ samā▫e. ||8||2||

 

S/he (jaanai) considers (sabh-u) everything to (ka = of) belong to (tis-u = that) the Almighty; and (rahai) remains (ateet-u) detached from them; s/he (arpai) makes offering of (tan-u) body and (man-u) mind to the Almighty (jis ka = whose) who gave these, i.e. dedicates actions and thoughts to the Almighty.

(Oh-u) that person is neither (aavai = comes) born nor (jaaey = goes) dies again; (saachey = truthful) those who live truthfully (samaaey) merge (saach-i) in the Eternal, says Nanak. 8. 2.

 

———————————————————–

 

ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ਅਸਟਪਦੀ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval mėhlā 3 asatpaḏī gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Bilaaval, (asttpadee) of eight stanzas, (ghar-u 10) to be sung to the tenth beat:  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

 

ਜਗੁ ਕਊਆ ਮੁਖਿ ਚੁੰਚ ਗਿਆਨੁ ॥ ਅੰਤਰਿ ਲੋਭੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਬਿਨੁ ਨਾਵੈ ਪਾਜੁ ਲਹਗੁ ਨਿਦਾਨਿ ॥੧॥

Jag ka▫ū▫ā mukẖ cẖuncẖ gi▫ān.  Anṯar lobẖ jẖūṯẖ abẖimān.  Bin nāvai pāj lahag niḏān. ||1||

 

(Jag-u = world) the human being displays (giaan-u) awareness of the Divine (mukh-i = from mouth) outwardly without practicing it, like (kaooaa) a crow makes sound from (chunch) the beak; s/he has (lobh-u) greed, (jhootth-u = falsehood) deceit and (abhimaan-u) vanity (antar-i) within. Anyone who lives without practice of Naam his/her (paaj-u) pretense/facade is (nidaan-i = at the end) ultimately (lahag-u = wears off) exposed – that is a law of nature. 1.

 

ਸਤਿਗੁਰ ਸੇਵਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਚੀਤਿ ॥ ਗੁਰੁ ਭੇਟੇ ਹਰਿ ਨਾਮੁ ਚੇਤਾਵੈ ਬਿਨੁ ਨਾਵੈ ਹੋਰ ਝੂਠੁ ਪਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Saṯgur sev nām vasai man cẖīṯ.  Gur bẖete har nām cẖeṯāvai bin nāvai hor jẖūṯẖ parīṯ. ||1|| rahā▫o.

 

Awareness of (naam-u) Divine virtues and commands (vasai = abides) comes (man-i) in the mind and (cheet-i) remembered (seyv-i = serving) by following the teachings of (satiguru) the true guru.

When (gur-u) the guru (bheyttey) is found, he (cheytaavai = causes to remember) enables to recall (naam-u) directions given by the Creator to the soul – and one should act by them; (preet-i = affection) attachment to (hor) other things (bin-u) except (naavai) Naam is (jhootth-u = false) of no use – it leads away from the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਸਹਜ ਘਰਿ ਆਵਹੁ ॥ ਸਾਚੈ ਨਾਇ ਵਡਾਈ ਪਾਵਹੁ ॥੨॥

Gur kahi▫ā sā kār kamāvahu.  Sabaḏ cẖīnėh sahj gẖar āvhu.  Sācẖai nā▫e vadā▫ī pāvhu. ||2||

 

(Kamavh-u) carry out (sa) that (kaar) work which (kahiaa) is told (gur-i) by the guru. (Cheenh-i) understand (sabad-u = word) instructions of the guru and you will (aavh-u = come, ghar-i = to home) steady the mind and be in a state of (sahj) poise, i.e. not waver in living by Naam or Divine virtues and commands as taught; you will (paavh-u) receive (vaddaaee) honour – of acceptance by the Almighty – through practice (naavai) of Naam. 2.

 

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਵੈ ॥ ਮਨ ਕਾ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ॥ ਦਰੁ ਘਰੁ ਮਹਲੁ ਠਉਰੁ ਕੈਸੇ ਪਾਵੈ ॥੩॥

Āp na būjẖai lok bujẖāvai.  Man kā anḏẖā anḏẖ kamāvai.  Ḏar gẖar mahal ṯẖa▫ur kaise pāvai. ||3||

 

A person who does not (boojhai) understand – the path of Naam – (aap-i) him/her-self but (bujhaavai = causes to understand) instructs other (lok) people. the person is (andha) blind (ka) of (man) the mind, i.e. an ignorant person (kamaavai) acts (andh-u) blindly without having the capability; such a person (kaisey = how?) cannot (paavai) find (tthaur = place) acceptance in (dar-u ghar-u) house of (mahal-u) the Almighty. 3.

 

ਹਰਿ ਜੀਉ ਸੇਵੀਐ ਅੰਤਰਜਾਮੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਜਿਸ ਕੀ ਜੋਤਿ ਸਮਾਨੀ ॥ ਤਿਸੁ ਨਾਲਿ ਕਿਆ ਚਲੈ ਪਹਨਾਮੀ ॥੪॥

Har jī▫o sevī▫ai anṯarjāmī.  Gẖat gẖat anṯar jis kī joṯ samānī.  Ŧis nāl ki▫ā cẖalai pėhnāmī. ||4||

 

We should (s-eveeai = serve) obey (jeeo) the revered (har-i) Almighty who (antarjami) knows all minds – knows thoughts and deeds of all; and (jis ki) whose (jot-i = light) Spirit (samaani) is present in (ghatt ghatt) all; (pahnaami = hiding, kiaa = what?) trying to hide anything does not (chalai = go) work (naal-i) with (tis-u = that) IT – we should be ever conscious of this. 4.

 

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ਸਾਚਾ ਨਾਮੁ ਸਾਚੈ ਸਬਦਿ ਜਾਨੈ ॥ ਆਪੈ ਆਪੁ ਮਿਲੈ ਚੂਕੈ ਅਭਿਮਾਨੈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਦਾ ਸਦਾ ਵਖਾਨੈ ॥੫॥

Sācẖā nām sācẖai sabaḏ jānai.  Āpai āp milai cẖūkai abẖimānai.  Gurmukẖ nām saḏā saḏā vakẖānai. ||5||

 

One (jaanai = knows) obtains awareness of (naam-u) virtues and commands (saacha = true) of the Eternal through (sabad-i) teachings of (saachai) the true guru. (Aapai = self) one (milai) meets (aap-u) the self, i.e. finds the Almighty within, when (abhimaanai) pride (chookai = ends) is given up, i.e. ego leaves the mind; s/he (sadaa sadaa) for ever (vakhaanai = utters) remembers and lives by (naam-u) Divine virtues and commands. 5.

 

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਦੂਜੀ ਦੁਰਮਤਿ ਜਾਈ ॥ ਅਉਗਣ ਕਾਟਿ ਪਾਪਾ ਮਤਿ ਖਾਈ ॥ ਕੰਚਨ ਕਾਇਆ ਜੋਤੀ ਜੋਤਿ ਸਮਾਈ ॥੬॥

Saṯgur sevi▫ai ḏūjī ḏurmaṯ jā▫ī.  A▫ugaṇ kāt pāpā maṯ kẖā▫ī.  Kancẖan kā▫i▫ā joṯī joṯ samā▫ī. ||6||

 

(Seyveeai = serving) by following (satigur-i) the true guru, (durmat-i = evil counsel) the evil of (dooji = second) duality (jaaee = goes) is given up. The guru’s teachings help (kaatt-i = cut) to give up (augan) faults and (khaaee = eat) dissolve (mat-i = thoughts) the tendency for (paapa) transgressions; (joti) the soul of the person with a (kaaiaa) body (kanchan) of gold, i.e. who is  free of vices, (samaaee) merges (jot-i) in the Supreme Spirit – the Almighty. 6.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਵਡੀ ਵਡਿਆਈ ॥ ਦੁਖੁ ਕਾਟੈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਈ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਪਾਈ ॥੭॥

Saṯgur mili▫ai vadī vadi▫ā▫ī.  Ḏukẖ kātai hirḏai nām vasā▫ī.  Nām raṯe saḏā sukẖ pā▫ī. ||7||

 

(Miliai) finding (satigur-i) the true guru is (vaddi) a great (vaddiaaee) honour; the guru guides to (vasaaee = cause to abide) remember (hirdai) in the mind and live by (naam-u) Divine virtues and commands, and thus (kaattai = cuts) obviates (dukh-u = pain) suffering; one (ratey) imbued (naam-i) with Naam (sadaa) ever (paaee = attains) experiences (sukh-u) peace. 7.

 

ਗੁਰਮਤਿ ਮਾਨਿਆ ਕਰਣੀ ਸਾਰੁ ॥ ਗੁਰਮਤਿ ਮਾਨਿਆ ਮੋਖ ਦੁਆਰੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਮਾਨਿਆ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥੮॥੧॥੩॥

Gurmaṯ māni▫ā karṇī sār.  Gurmaṯ māni▫ā mokẖ ḏu▫ār.  Nānak gurmaṯ māni▫ā parvārai sāḏẖār. ||8||1||3||

 

One who (maaniaa) obeys (gurmat-i) the guru’s counsel, his/her (karni) deeds are (saar) sublime. by following (gurmat-i) the guru’s counsel, one reaches (duaar-u) the gate to, i.e. attains, (mokh) emancipation – from vices in life and rebirth on death; one who (gurmat-i) follows the guru’s counsel (saadhaar-u = is good support) supports (parvaarai = of family) the family – taking these together, she is a complete person, says third Nanak. 8. 1. 3.