SGGS pp 851-853, Bilaaval Ki Vaar M: 4, Paurris 6-9

 

ਸਲੋਕ ਮਃ ੩ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਪਾਈਐ ਜੇ ਹਰਿ ਪ੍ਰਭੁ ਬਖਸ ਕਰੇਇ ॥ ਓਪਾਵਾ ਸਿਰਿ ਓਪਾਉ ਹੈ ਨਾਉ ਪਰਾਪਤਿ ਹੋਇ ॥

Salok mėhlā 3.  Pūrai bẖāg saṯgur pā▫ī▫ai je har parabẖ bakẖas kare▫i.  Opāvā sir opā▫o hai nā▫o parāpaṯ ho▫e.

 

(Slok m: 3) prologue by the third Guru. (Satiguru-u) the perfect true guru (paaeeai) is found (poorai = perfect, bhaag-i = by fortune) by good fortune which comes (jey) if (har-i) the Almighty (prabh-u) Master (karey-i) bestows (bakhas) grace.

(Upaau) the effort (sir-i = over the head) above all (upaava) efforts is by which awareness of (naau/naam) Divine virtues and commands (hoey) is (praapat-i) acquired.

 

ਅੰਦਰੁ ਸੀਤਲੁ ਸਾਂਤਿ ਹੈ ਹਿਰਦੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥

Anḏar sīṯal sāʼnṯ hai hirḏai saḏā sukẖ ho▫e.  Amriṯ kẖāṇā painĥṇā Nānak nā▫e vadi▫ā▫ī ho▫e. ||1||

 

With Naam, (andar-u) the inner-self (hai) is (seetal-u) cool and (saant-i) calm, and (sukh-u) peace is (sadaa) ever (hoey = happens) experienced (hirdai) in the mind.

The way the body needs (khaana) food and (painhanaa) clothes, the soul needs (amrit-u) nectar, i.e. awareness and practice of Naam or Divine virtues and commands – the guide for life; it (hoey = happens) receives (vaddiaaee) glory (naaey) through Naam, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਏ ਮਨ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਿ ਪਾਇਹਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥ ਸੁਖਦਾਤਾ ਤੇਰੈ ਮਨਿ ਵਸੈ ਹਉਮੈ ਜਾਇ ਅਭਿਮਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਅੰਮ੍ਰਿਤੁ ਗੁਣੀ ਨਿਧਾਨੁ ॥੨॥

Mėhlā 3.  Ė man gur kī sikẖ suṇ pā▫ihi guṇī niḏẖān.  Sukẖ▫ḏāṯa ṯerai man vasai ha▫umai jā▫e abẖimān.  Nānak naḏrī pā▫ī▫ai amriṯ guṇī niḏẖān. ||2||

 

(M: 3) prologue by the third Guru. (Eey) o (man = mind) human being, (sun-i) listen to (sikh) teachings (ki) of (gur) the guru and you will (paaih-i) obtain (nidhaan-u) the wealth of awareness (guni) of virtues of the Almighty.

Then (haumai) ego and (abhimaan-u) pride shall (jaaey) leave and the Almighty, (sukhdaata = giver of peace) the source of solace shall (vasai) abide in (teyrai) your (man-i) mind, i.e. you will be conscious of the almighty in thought, word and deed.

(Amrit-u) the life-giving (nidhaan-u) wealth of awareness (guni) of Divine virtues (paaeeai) is obtained (nadri) with Divine grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਤਨੇ ਪਾਤਿਸਾਹ ਸਾਹ ਰਾਜੇ ਖਾਨ ਉਮਰਾਵ ਸਿਕਦਾਰ ਹਹਿ ਤਿਤਨੇ ਸਭਿ ਹਰਿ ਕੇ ਕੀਏ ॥ ਜੋ ਕਿਛੁ ਹਰਿ ਕਰਾਵੈ ਸੁ ਓਇ ਕਰਹਿ
ਸਭਿ ਹਰਿ ਕੇ ਅਰਥੀਏ ॥

Pa▫oṛī.  Jiṯne pāṯisāh sāh rāje kẖān umrāv sikḏār hėh ṯiṯne sabẖ har ke kī▫e.  Jo kicẖẖ har karāvai so o▫e karahi sabẖ har ke arthī▫e.

 

(Paurri) stanza: (Jitney = as many) all (paatsaah) emperors, (saah, raajey) kings, (khaan) nobles, (umraav) rich people and (sikdaar) people in authority there (hah-i) are, (titney = that many) they (sabh-i) all are (kee-ey = made) given their status (har-i key) by the Almighty.

(Jo kicch-u) whatever (har-i) the Almighty (karaavai) causes them to do, (su) that (oey) they (karah-i) do, as they (sabh-i) all (arthee-ey = for the sake of) work for (har-i) the Almighty – and have to obey.

 

ਸੋ ਐਸਾ ਹਰਿ ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਸਤਿਗੁਰ ਕੈ ਵਲਿ ਹੈ ਤਿਨਿ ਸਭਿ ਵਰਨ ਚਾਰੇ ਖਾਣੀ ਸਭ ਸ੍ਰਿਸਟਿ ਗੋਲੇ ਕਰਿ ਸਤਿਗੁਰ ਅਗੈ ਕਾਰ ਕਮਾਵਣ ਕਉ ਦੀਏ ॥

So aisā har sabẖnā kā parabẖ saṯgur kai val hai ṯin sabẖ varan cẖāre kẖāṇī sabẖ sarisat gole kar saṯgur agai kār kamāvaṇ ka▫o ḏī▫e.

 

That (aisa) such (so = that) One Almighty (prabh-u) Master of (sabhna) all (hai) is (val-i) on the side (kai) of, i.e. blesses, (satigur) the true guru; (sabh-i) all (varan = castes) classes of people of (chaarey) all four (khaani) types – from egg, from womb, from perspiration and from soil -; (sabh) all (sristt-i) universe/creatures (kar-i) have  been made (goley) slaves by IT and (dee-ey) given (kau) for (kamaavan = carrying out, kaar = job) doing the bidding (agai = before) of (satigur) the true guru – who teaches to obey the Almighty.

 

ਹਰਿ ਸੇਵੇ ਕੀ ਐਸੀ ਵਡਿਆਈ ਦੇਖਹੁ ਹਰਿ ਸੰਤਹੁ ਜਿਨਿ ਵਿਚਹੁ ਕਾਇਆ ਨਗਰੀ ਦੁਸਮਨ ਦੂਤ ਸਭਿ ਮਾਰਿ ਕਢੀਏ ॥

Har seve kī aisī vadi▫ā▫ī ḏekẖhu har sanṯahu jin vicẖahu kā▫i▫ā nagrī ḏusman ḏūṯ sabẖ mār kadẖī▫e.

 

(Deykhahu) see (aisi = such) this (vaddiaaee = greatness) virtue (ki) of (seyvey = serving) being in obedience to (har-i) the Almighty, o (santahu) seekers of the Almighty, (jinn-i) who (maar-i = beats) enables to overcome and (kaddhee-ey) drive out (sabh-i) all (doot) messengers of vices and (dusman = enemies) evils (vichahu) from within (kaaiaa = body, nagri = town) the mind.

 

ਹਰਿ ਹਰਿ ਕਿਰਪਾਲੁ ਹੋਆ ਭਗਤ ਜਨਾ ਉਪਰਿ ਹਰਿ ਆਪਣੀ ਕਿਰਪਾ ਕਰਿ ਹਰਿ ਆਪਿ ਰਖਿ ਲੀਏ ॥੬॥

Har har kirpāl ho▫ā bẖagaṯ janā upar har āpṇī kirpā kar har āp rakẖ lī▫e. ||6||

 

(Har-i) the Almighty (hoaa) is (kirpaal) kind (har-i) everywhere (upar-i = on) to (bhagat janaa) the devotees – those who live by IT’s virtues and commands, to (kar-i kirpa) kindly (rakh-i lee-ey) protect from the vices. 6.

 

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Note: This seventh Paurri of Bilaval Ki Vaar M: 4 has three Sloks/prologues preceding it. The first Slok is about (manmukh) a self-willed person who does not follow the guru. The Slok following it is about (gurmukh-i) one who follows the guru. The third Slok compares the two and emphasizes need to follow Divine commands. The Paurri says one who is dedicated to the Almighty is truly wealthy, because the wealth of awareness of Naam/Divine commands sustains him/her here and in the hereafter.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅੰਦਰਿ ਕਪਟੁ ਸਦਾ ਦੁਖੁ ਹੈ ਮਨਮੁਖ ਧਿਆਨੁ ਨ ਲਾਗੈ ॥ ਦੁਖ ਵਿਚਿ ਕਾਰ ਕਮਾਵਣੀ ਦੁਖੁ ਵਰਤੈ ਦੁਖੁ ਆਗੈ ॥

Salok mėhlā 3.  Anḏar kapat saḏā ḏukẖ hai manmukẖ ḏẖi▫ān na lāgai.  Ḏukẖ vicẖ kār kamāvṇī ḏukẖ varṯai ḏukẖ āgai.

 

(Slok m: 3) prologue by the third Guru. (Manmukh) a self-willed person has (kapatt-u) deceit (andar-i) within; s/he (sadaa) ever (dukh-u) suffers restless-ness and hence cannot (laagai) fix (dhiaan-u) attention, i.e. his/her mind is not steady.

S/he (kamaavni) does (kaar = deeds) things (vich-i) in that (dukh) affliction – to harm others, and him/her-self (vartai) experiences (dukh-u) pain here and (aagai = ahead) in the hereafter.

 

ਕਰਮੀ ਸਤਿਗੁਰੁ ਭੇਟੀਐ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਸਹਜੇ ਸੁਖੁ ਹੋਇ ਅੰਦਰਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥੧॥

Karmī saṯgur bẖetī▫ai ṯā sacẖ nām liv lāgai.  Nānak sėhje sukẖ ho▫e anḏrahu bẖaram bẖa▫o bẖāgai. ||1||

 

If (karmi) by Divine grace, s/he (bheytteeai) meets (satigur-u) the true guru – and follows his guidance – (ta) then s/he (laagai) fixes (liv) attention (naam-i) on Naam – virtues and commands – (sach-i) of the Eternal.

Then (bhram-u) delusion due to lack of faith and hence (bhau) fear (bhaagai = runs) leaves and s/he (hoey = happens) experiences (sukh-u) peace (sahjey) naturally – all the time, says third Nanak. 1.

 

Page 852

 

ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਹਰਿ ਰੰਗੁ ਹੈ ਹਰਿ ਕਾ ਨਾਉ ਮਨਿ ਭਾਇਆ ॥ ਗੁਰਮੁਖਿ ਵੇਖਣੁ ਬੋਲਣਾ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪ੍ਰਗਾਸਿਆ ਤਿਮਰ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥੨॥

Mėhlā 3.  Gurmukẖ saḏā har rang hai har kā nā▫o man bẖā▫i▫ā.  Gurmukẖ vekẖaṇ bolṇā nām japaṯ sukẖ pā▫i▫ā.  Nānak gurmukẖ gi▫ān pargāsi▫ā ṯimar agi▫ān anḏẖer cẖukā▫i▫ā. ||2||

 

(M: 3) prologue by the third Guru.  (Gurmukh-i) one who follows the guru’s teachings (sadaa) ever has (rang-u) love of (har-i) the Almighty in mind; (naau/naam) virtues and commands (ka) of (har-i) the Almighty (bhaaiaa) appeal to his/her (man-i) mind – and s/he lives by them.

S/he (veykan) sees things and (bolna) speaks, (gurmukh-i) guided by the guru; s/he (paaiaa) attains (sukh-u) peace through (japat) recounting and practicing Naam.

(Gurmukh-i) the guru’s teachings (pragaasiaa) enlighten the mind with (giaan-u) awareness of Naam and (chukaaiaa) end (timar) the darkness of (agiaan-u) ignorance – of being oblivious of Naam due to attachment with the world-play, says third Nanak. 2.

 

ਮਃ ੩ ॥ ਮਨਮੁਖ ਮੈਲੇ ਮਰਹਿ ਗਵਾਰ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥

Mėhlā 3.  Manmukẖ maile marėh gavār.  Gurmukẖ nirmal har rākẖi▫ā ur ḏẖār.

 

(M: 3) prologue by the third Guru. (Manmukh) self-willed people ignore the guru’s teachings and are (gavaar = un-informed) oblivious of Naam; they (marah-i = die) succumb to temptations to (mailey = dirty) live in vices.

On the other hand (gurmukh-i) those who follow the guru’s teachings are (nirmal = clean) free of vices as they (raakhiaa) keep (har-i) the Almighty (ur dhaar-i) in mind.

 

ਭਨਤਿ ਨਾਨਕੁ ਸੁਣਹੁ ਜਨ ਭਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਹਉਮੈ ਮਲੁ ਜਾਈ ॥

Bẖanaṯ Nānak suṇhu jan bẖā▫ī.  Saṯgur sevihu ha▫umai mal jā▫ī.

 

(Bhanat-i) says third Nanak: (Sunhu) listen o (bhaaee = brethren) dear (jan) seekers of the Almighty;

(Mal) the dirt of (haumai) ego on the mind (jaaee) leaves (seyvihu = serving) by following (satigur) the true guru.

 

ਅੰਦਰਿ ਸੰਸਾ ਦੂਖੁ ਵਿਆਪੇ ਸਿਰਿ ਧੰਧਾ ਨਿਤ ਮਾਰ ॥ ਦੂਜੈ ਭਾਇ ਸੂਤੇ ਕਬਹੁ ਨ ਜਾਗਹਿ ਮਾਇਆ ਮੋਹ ਪਿਆਰ ॥

Anḏar sansā ḏūkẖ vi▫āpe sir ḏẖanḏẖā niṯ mār.  Ḏūjai bẖā▫e sūṯe kabahu na jāgėh mā▫i▫ā moh pi▫ār.

 

(Andar-i = within) in his/her mind, a self-willed person has (sansaa) doubt – lack of faith in the Almighty – and (maar-i) bashes his/her (sir-i) head in other (dhandhaa) pursuits; s/he (viaap-e) experiences (dookh-u = pain) restless-ness, i.e. cannot have peace of mind.

Those (sootey = asleep) inebriated by (doojai bhaaey) other love/thoughts (kabahoo na) are never (jaagah-i = awakened) alert to temptations, because they have (piaar) love and (moh) attachment to (maaiaa) the world-play

 

ਨਾਮੁ ਨ ਚੇਤਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ਇਹੁ ਮਨਮੁਖ ਕਾ ਬੀਚਾਰ ॥ ਹਰਿ ਨਾਮੁ ਨ ਭਾਇਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਨਾਨਕ ਜਮੁ ਮਾਰਿ ਕਰੇ ਖੁਆਰ ॥੩॥

Nām na cẖīṯėh sabaḏ na vicẖārėh ih manmukẖ kā bīcẖār.  Har nām na bẖā▫i▫ā birthā janam gavā▫i▫ā Nānak jam mār kare kẖu▫ār. ||3||

 

They do not (cheytah-i) keep in mind (naam-u) instructions given by the Creator to the soul; and do not (veechaarah-i) reflect on (sabad-u = word) teachings of the guru; (ihu = this) such is (beechaar) thinking (ka) of (manmukh) a self-willed person.

(Naam-u) virtues and commands of (har-i) the Almighty do not (bhaaiaa) appeal to him/her, and s/he (gavaaiaa = loses) wastes (janam-u) human birth (birtha) in vain; (jam) the agent of Divine justice (maar-i = hits) brutalizes and (karey khuaar) frustrates his/her – expectation to unite with the Almighty, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਜਿਸ ਨੋ ਹਰਿ ਭਗਤਿ ਸਚੁ ਬਖਸੀਅਨੁ ਸੋ ਸਚਾ ਸਾਹੁ ॥ ਤਿਸ ਕੀ ਮੁਹਤਾਜੀ ਲੋਕੁ ਕਢਦਾ ਹੋਰਤੁ ਹਟਿ ਨ ਵਥੁ ਨ ਵੇਸਾਹੁ ॥ ਭਗਤ ਜਨਾ ਕਉ ਸਨਮੁਖੁ ਹੋਵੈ ਸੁ ਹਰਿ ਰਾਸਿ ਲਏ ਵੇਮੁਖ ਭਸੁ ਪਾਹੁ ॥

Pa▫oṛī.  Jis no har bẖagaṯ sacẖ bakẖsī▫an so sacẖā sāhu.  Ŧis kī muhṯājī lok kadẖ▫ḏā horaṯ hat na vath na vesāhu.  Bẖagaṯ janā ka▫o sanmukẖ hovai so har rās la▫e vaimukẖ bẖas pāhu.

 

(Paurri) stanza. One whom (har-i) the Almighty (bakhseean-i) graciously gives (bhagat-i) devotion to live by (sach-u) the truth, i.e. Naam, (so) that person is (sachaa) the true (saahu) king – as s/he has the most sublime wealth.

(Lok-u = person) everyone (kaddhda = practices, muthaaji = dependence) looks to (tisu = that) him/her because (vath-u/vast = thing) devotion is not available on any (horat-u) other (hatt-i) shop to (veysaahu) buy, i.e. no one else can impart it.

One who (hovai) is (sanmuhk-u) face-to-face (kau) with, i.e. keeps company with, (bhagat janaa) the devotees, i.e. the holy congregation, (su) that person (laey = takes) receives (raas-i = capital) the wealth of – awareness of Naam or virtues and commands – of (har-i) the Almighty – the guide for life. But (veymukh = facing away) those who turn away from the ways of the devotees (bhas-u) dust is (paahu = put) thrown on them, i.e. they remain deprived of that wealth.

 

ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਵਾਪਾਰੀ ਹਰਿ ਭਗਤ ਹਹਿ ਜਮੁ ਜਾਗਾਤੀ ਤਿਨਾ ਨੇੜਿ ਨ ਜਾਹੁ ॥ ਜਨ ਨਾਨਕਿ ਹਰਿ ਨਾਮ ਧਨੁ ਲਦਿਆ ਸਦਾ ਵੇਪਰਵਾਹੁ ॥੭॥

Har ke nām ke vāpārī har bẖagaṯ hėh jam jāgāṯī ṯinā neṛ na jāhu.  Jan Nānak har nām ḏẖan laḏi▫ā saḏā veparvāhu. ||7||

 

(Bhagat) devotees of (har-i) the Almighty are (vaapaari) dealers (key) of, i.e. they conduct themselves by, (naam) virtues and commands of (har-i) the Almighty; and hence (jam) the agent of Divine justice cannot (jaah-u) go (neyrr-i) near (tinaa) them (jaagaati = tax collector) to collect taxes – cannot cause them to face consequences of any ill-deeds.

(Jan) humble (nanak-i) fourth Nanak (ladiaa = loaded/added to cart) acquired (dhan) the wealth of Naam of (har-i) the Almighty and therefore remains (veyparvaah-u) carefree – wishes for nothing else. 7.

 

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Note: This eighth Paurri of Biaaval Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The first Slok cautions against following symbolism and motivates to practice Naam, i.e. emulate Divine virtues and obey Divine commands. The second Slok motivates to focus on Naam. The Paurri asks to to pay attention to Naam; it is the wealth that enables comfort here and in the hereafter.

 

ਸਲੋਕ ਮ: ੩ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਭਗਤੀ ਹਰਿ ਧਨੁ ਖਟਿਆ ਹੋਰੁ ਸਭੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥

Salok mėhlā 3.  Is jug mėh bẖagṯī har ḏẖan kẖati▫ā hor sabẖ jagaṯ bẖaram bẖulā▫i▫ā.  Gur parsādī nām man vasi▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā.

 

(Slok) prologue (m: 3) by the third Guru: (Mah-i) in (is-u) this (jug) age  – of conflicts/duality – (bhagti/bhagtee) the devotees (khattiaa) earn (har-i) the Almighty as (dhan) wealth/profit, i.e. only those who sincerely live by Divine virtues and commands, find the Almighty; (sabh-u) everyone (hor-u) else is (bhulaaiaa) led astray (bharam-i) in delusion – as they lack faith and follow paths which take away from the Master.

(Parsaadi) with grace/guidance of the guru, (naam-u) Divine virtues and commands (vasiaa) abide (man-i) in minds – of the devotees and they (andin = everyday) ever (dhiaaiaa) pay attention to Naam – as guide for life.

 

ਬਿਖਿਆ ਮਾਹਿ ਉਦਾਸ ਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਉਧਰੇ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਸਦਾ ਸਹਜੁ ਸੁਖੁ ਮਨਿ ਵਸਿਆ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇਆ ॥

 

Bikẖi▫ā māhi uḏās hai ha▫umai sabaḏ jalā▫i▫ā.  Āp ṯari▫ā kul uḏẖre ḏẖan jaṇeḏī mā▫i▫ā.  Saḏā sahj sukẖ man vasi▫ā sacẖe si▫o liv lā▫i▫ā.

 

A devotee (hai = is) remains (udaas-i) unattached while being (maah-i) in an environment (bikhiaa = vices) transitory pleasures of vices as s/he has (jalaaiaa = burnt) dissolves (haumai) ego (sabad-i= by word) with obedience to teachings of the guru.

S/he (aap-i = self) him/her-self (tariaa = swims) gets across – the world-ocean of vices, and his/her (kul = lineage) associates (udhrey) are saved; (dhann-u) blessed is his/her (maaiaa) mother who (janeydi) gave birth to him /her.

(Sahaj-u) poise and (sukh-u) peace (sadaa) ever (vasiaa) abide in his/her (man-i) mind and s/he (laaiaa) fixes (liv) attention (siau) on (sachey) the Eternal – and is not tempted.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਭੁਲੇ ਹਉਮੈ ਮੋਹੁ ਵਧਾਇਆ ॥

Barahmā bisan mahāḏe▫o ṯarai guṇ bẖule ha▫umai moh vaḏẖā▫i▫ā.

 

Brahma, (bisan-u) Vishnu and Mahadeo – the Hindu trinity – have displayed (vadhiaa = increased) plenty of (moh-u) attachment to (haumai) ego and (bhuley) are led astray by (trai) the three (gun) attributes of ego, namely Tamas = inertia/ignorance, Rajas = passion/diligence, Sattva = goodness – for example Brahma fell for his own daughter, Vishnu in his incarnation as Mohini entices lovers and Mahadeo outraged modesty of Varinda the pious wife of the demon Jalandhar.

 

ਪੰਡਿਤ ਪੜਿ ਪੜਿ ਮੋਨੀ ਭੁਲੇ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਵਿਣੁ ਗੁਰ ਤਤੁ ਨ ਪਾਇਆ ॥

Pandiṯ paṛ paṛ monī bẖule ḏūjai bẖā▫e cẖiṯ lā▫i▫ā.  Jogī jangam sani▫āsī bẖule viṇ gur ṯaṯ na pā▫i▫ā.

 

(Pandit) scholars (parr-i parr-i) keep reading scriptures but are led astray in ego, as are (moni) the silent sages, because they (laaiaa) engage (chit-u) the mind on (doojai = second, bhaaey = love) other ideas, – they practice symbolism rather than conduct themselves by Divine virtues and commands.

(Jogi) the Yogis (bhuley) are misled, as are (jangam = on legs) the wandering (saniaasi) ascetics; they are (bhuley) misled to resort to symbolism; but no one can (paaiaa) find (tat-u = reality) the Almighty (vin-u) without following (gur) the guru.

 

ਮਨਮੁਖ ਦੁਖੀਏ ਸਦਾ ਭ੍ਰਮਿ ਭੁਲੇ ਤਿਨ੍ਹ੍ਹੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇਈ ਜਨ ਸਮਧੇ ਜਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਆ ॥੧॥

Manmukẖ ḏukẖī▫e saḏā bẖaram bẖule ṯinĥī birthā janam gavā▫i▫ā.  Nānak nām raṯe se▫ī jan samḏẖe jė āpe bakẖas milā▫i▫ā. ||1||

 

(Manmukh) self-willed persons – do not follow the guru and – (dukhee-ey) come to grief (bhuley) being misled (bhram-i) in delusion – lack of faith in the Almighty; (tinhi) they (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.

Says third Nanak: (Seyeee) those (jan) persons are who are (ratey) imbued (naam-i) with Naam, they are (samdhe = in Samaadhi) steady; they are those (j-i) whom (aapey = self) the Almighty (bakhas-i) graciously (milaaiaa) keeps absorbed with IT-self. 1.

 

ਮ: ੩ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸਹਿ ਸਰੇਵਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਮਨਿ ਵਸੈ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥

Mėhlā 3.  Nānak so salāhī▫ai jis vas sabẖ kicẖẖ ho▫e.  Ŧisėh sarevhu parāṇīho ṯis bin avar na ko▫e.  Gurmukẖ anṯar man vasai saḏā saḏā sukẖ ho▫e. ||2||

 

(M: 3) prologue by the third Guru. Says third Nanak: We should (saalaaheeai = praise) acknowledge and obey (so) that Master (jis-u) who has (vas-i = under control) control over (sabh-u kichh-u) everything – the whole universe.

O (praaneeho = creatures) human beings, (sareyvhu = serve) obey (tisah-i = that) the Almighty; there is (na koey) none (avar-u) else (bin-u) except (tis-u) That, i.e. there is no other Master.

IT (vasai) abides, i.e. Divine virtues and commands are kept, (man-i) in the mind and practiced (gurmukh-i) with guidance of the guru; and then (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever. 2.

 

ਪਉੜੀ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮ ਧਨੁ ਨ ਖਟਿਓ ਸੇ ਦੇਵਾਲੀਏ ਜੁਗ ਮਾਹਿ ॥ ਓਇ ਮੰਗਦੇ ਫਿਰਹਿ ਸਭ ਜਗਤ ਮਹਿ ਕੋਈ ਮੁਹਿ ਥੁਕ ਨ ਤਿਨ ਕਉ ਪਾਹਿ ॥

Pa▫oṛī.  Jinī gurmukẖ har nām ḏẖan na kẖati▫o se ḏevālī▫e jug māhi.  O▫e mangḏe firėh sabẖ jagaṯ mėh ko▫ī muhi thuk na ṯin ka▫o pāhi.

 

(Paurri) stanza. (Jini) those who do not (khattiaa) earn (dhan-u) the wealth of Naam of (har-i) the Almighty (gurmukh-i) by following the guru’s teachings (maah-i) in (jug = age) human birth, (sey) they are (deyvaalee-ey) bankrupt – have no resource to lead life free of temptations and be accepted by the Creator.

(Oey) they (phirah-i) wander (mangdey) begging (mah-i) in (sabh) the whole (jagat) world but (na koee) no one even (thuk paah-i) spits (kau) at (tin) their (muh-i) faces, i.e. no one entertains them.

 

ਪਰਾਈ ਬਖੀਲੀ ਕਰਹਿ ਆਪਣੀ ਪਰਤੀਤਿ ਖੋਵਨਿ ਸਗਵਾ ਭੀ ਆਪੁ ਲਖਾਹਿ ॥ ਜਿਸੁ ਧਨ ਕਾਰਣਿ ਚੁਗਲੀ ਕਰਹਿ ਸੋ ਧਨੁ ਚੁਗਲੀ ਹਥਿ ਨ ਆਵੈ ਓਇ ਭਾਵੈ ਤਿਥੈ ਜਾਹਿ ॥

Parā▫ī bakẖīlī karahi āpṇī parṯīṯ kẖovan sagvā bẖī āp lakẖāhi.  Jis ḏẖan kāraṇ cẖuglī karahi so ḏẖan cẖuglī hath na āvai o▫e bẖāvai ṯithai jāhi.

 

They (karah-i) do (bakheeli) backbiting (paraaee) against others and (khovan-i) lose (apni) their own (parteet-i = trust) credibility; and (sagvaa) instead (bhi) also (lakhaah-i = show) expose (aap-i = self) their real self.

(Dhan) the wealth for (jis-u) whose (kaarn-i) sake – to gain which – they (chugli karah-i) back-bite, (so) that (dhan-u) wealth does not (aavai) come into (hath-i) their hands, though they may (jaah-i) go (tithai) there wherever they (bhaavai) like, i.e. they may try anywhere.

 

Page 853

 

ਗੁਰਮੁਖਿ ਸੇਵਕ ਭਾਇ ਹਰਿ ਧਨੁ ਮਿਲੈ ਤਿਥਹੁ ਕਰਮਹੀਣ ਲੈ ਨ ਸਕਹਿ ਹੋਰ ਥੈ ਦੇਸ ਦਿਸੰਤਰਿ ਹਰਿ ਧਨੁ ਨਾਹਿ ॥੮॥

Gurmukẖ sevak bẖā▫e har ḏẖan milai ṯithhu karamhīṇ lai na sakahi hor thai ḏes disanṯar har ḏẖan nāhi. ||8||

 

(Dhan-u) the wealth of awareness of Naam of (har-i) the Almighty (milai) is obtained (gurmukh-i) with the guru’s guidance to have (bhaaey = thinking) the mind of a sincere (seyvak) servant; but (karamheen) those who are unfortunate – do not get to the guru and – (na sakah-i) cannot (lai) receive (tithahu) from there – from the guru; (har-i dhan-u) wealth of Naam is not obtained (disantar-i = abroad) elsewhere. 8.

 

—————————————————–

 

ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸੰਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥

Salok mėhlā 3.  Gurmukẖ sansā mūl na hova▫ī cẖinṯā vicẖahu jā▫e.  Jo kicẖẖ ho▫e so sėhje ho▫e kahṇā kicẖẖū na jā▫e.  Nānak ṯin kā ākẖi▫ā āp suṇe jė la▫i▫an pannai pā▫e. ||1||

 

Prologue by the third Guru. (Gurmukh-i) one who follows the guru’s teachings (na hovaee) has no (sansaa) doubt at all – that whatever the Almighty does is for our good and hence – (chinta) worry/fear (jaaey) leaves (vichahu) from within his/her mind.

(Jo kichh-u) whatever (hoey) happens (su) that happens (sahjey) naturally – by Divine laws of nature and (kichhoo na) nothing (jaaey) can (kahna) be told to the Almighty –the Almighty cannot be influenced by talk.

But (aap-i = self) the Almighty (suney) listens to (aakhiaa = what is said) wishes/prayers (ka) of (tin) those (j-i) whom IT (laiaan-u) takes into IT’s (pannai) page, i.e. who are motivated to live emulating Divine virtues and obeying Divine commands, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਕਾਲੁ ਮਾਰਿ ਮਨਸਾ ਮਨਹਿ ਸਮਾਣੀ ਅੰਤਰਿ ਨਿਰਮਲੁ ਨਾਉ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਕਦੇ ਨ ਸੋਵੈ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪਿਆਉ ॥

Mėhlā 3.  Kāl mār mansā manėh samāṇī anṯar nirmal nā▫o.  An▫ḏin jāgai kaḏe na sovai sėhje amriṯ pi▫ā▫o.

 

Prologue by the third Guru. One who has (nirmal-u) the pristine (naau) Naam or Divine virtues and commands (antar-i) within, (maar-i) kills (kaal-i) death, i.e. overcomes temptations, and (samaani = keeps) dissolves (mansa) desires (manh-i) in the mind itself.

S/he is (andin-u = all days) ever (jaagai = is awake) alert to temptations and (kadey na) never (sovai = sleeps) inebriated by attachment to the world-play; s/he (sahjey) naturally (piaau) causes to drink (amrit-u) the nectar, i.e. guides others to live by Naam.

 

ਮੀਠਾ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਉ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਦਾ ਸੋਹਦੇ ਨਾਨਕ ਤਿਨ ਮਿਲਿਆ ਸੁਖੁ ਪਾਉ ॥੨॥

Mīṯẖā bole amriṯ baṇī an▫ḏin har guṇ gā▫o.  Nij gẖar vāsā saḏā sohḏe Nānak ṯin mili▫ā sukẖ pā▫o. ||2||

 

Such persons (boley) speak (meetthaa) sweetly, their (baani) words are (amrit) life-giving – guide to overcome vices in the world-play; they (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

Their (vaasa) abode is in their (nij) own (ghar-i) house, i.e. they remain steady in focus on the Almighty within; they (sadaa) ever (sohdey = look good) lead clean lives and are glorified; one (paau) obtains (sukh-u) comfort, i.e. feels happy, (miliaa) in their company, says third Nanak. 2

 

ਪਉੜੀ ॥ ਹਰਿ ਧਨੁ ਰਤਨ ਜਵੇਹਰੀ ਸੋ ਗੁਰਿ ਹਰਿ ਧਨੁ ਹਰਿ ਪਾਸਹੁ ਦੇਵਾਇਆ ॥

Pa▫oṛī.  Har ḏẖan raṯan javeharī so gur har ḏẖan har pāshu ḏevā▫i▫ā.

 

(Paurri) stanza. (Dhan-u) the wealth of – awareness of (har-i) the Almighty is like (ratan) jewels and (javaeyhri) rubies, i.e. is very valuable; (gur-i) the guru (deyvaaiaa) causes to be given (so) that wealth (paasahu) from (har-i) the Almighty – the Almighty causes to find the guru who guides.

 

ਜੇ ਕਿਸੈ ਕਿਹੁ ਦਿਸਿ ਆਵੈ ਤਾ ਕੋਈ ਕਿਹੁ ਮੰਗਿ ਲਏ ਅਕੈ ਕੋਈ ਕਿਹੁ ਦੇਵਾਏ ਏਹੁ ਹਰਿ ਧਨੁ ਜੋਰਿ ਕੀਤੈ ਕਿਸੈ ਨਾਲਿ ਨ ਜਾਇ ਵੰਡਾਇਆ ॥

Je kisai kihu ḏis āvai ṯā ko▫ī kihu mang la▫e akai ko▫ī kihu ḏevā▫e ehu har ḏẖan jor kīṯai kisai nāl na jā▫e vandā▫i▫ā.

 

(Jey) if (kih-u) something (dis-i aavai) is seen (kisai) by someone, (ta) then s/he (mang-i laey) can ask that (kih-u)  something; (akai) or (koee) someone can (deyvaaey) cause to be given (kih-u) from somewhere; but (eyh-u) this (har-i dhan-u) wealth of Naam (na jaaey) cannot (vanddaaiaa) be shared (naal-i) with (kisai) someone (jor-i) by force – but is received by Divine grace with the guru’s guidance.

 

ਜਿਸ ਨੋ ਸਤਿਗੁਰ ਨਾਲਿ ਹਰਿ ਸਰਧਾ ਲਾਏ ਤਿਸੁ ਹਰਿ ਧਨ ਕੀ ਵੰਡ ਹਥਿ ਆਵੈ ਜਿਸ ਨੋ ਕਰਤੈ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥

Jis no saṯgur nāl har sarḏẖā lā▫e ṯis har ḏẖan kī vand hath āvai jis no karṯai ḏẖur likẖ pā▫i▫ā.

 

One (jis no) whom (har-i) the Almighty (laaey) creates (sardhaa) faith (naal-i) with (satigur) the true guru, his/her (vandd = division) share of (har-i dhan) Naam (hath-i = in hand, aavai = comes) is received (tis-u) by that person; s/he is one (jis no = whom) in whose destiny (kartai) the Creator (likh-i paaiaa) has written (dhur-i) at the source – to find the guru and follow his teachings.

 

ਇਸੁ ਹਰਿ ਧਨ ਕਾ ਕੋਈ ਸਰੀਕੁ ਨਾਹੀ ਕਿਸੈ ਕਾ ਖਤੁ ਨਾਹੀ ਕਿਸੈ ਕੈ ਸੀਵ ਬੰਨੈ ਰੋਲੁ ਨਾਹੀ ਜੇ ਕੋ ਹਰਿ ਧਨ ਕੀ ਬਖੀਲੀ ਕਰੇ ਤਿਸ ਕਾ ਮੁਹੁ ਹਰਿ ਚਹੁ ਕੁੰਡਾ ਵਿਚਿ ਕਾਲਾ ਕਰਾਇਆ ॥

Is har ḏẖan kā ko▫ī sarīk nāhī kisai kā kẖaṯ nāhī kisai kai sīv bannai rol nāhī je ko har ḏẖan kī bakẖīlī kare ṯis kā muhu har cẖahu kundā vicẖ kālā karā▫i▫ā.

 

There is (ko naahi) no (sareek-u) equal (ka) of (is-u) this (har-i dhan) Naam; unlike a landed property there is no (khat/likhat) writing/document for it to belong (kisai) to anyone; it does not lie in (kisai) anyone’s (seev/seema = boundary, banai = dividing line) domain – to claim ownership; there is no (rol-u) dispute about its ownership – as it belongs to none; (jey) if (ko) someone (karey = does, bakheeli = backbiting) slanders those who live by (har-i dhan) Naam, the Almighty causes (tis kaa = of that) his/her (muh-u) face (karaaiaa = cause to be done, kaala = black) to be blackened, i.e. s/he faces ignominy wherever s/he goes (vich-i) in (chahu) all four (kunddaa) directions, i.e. everywhere.

 

ਹਰਿ ਕੇ ਦਿਤੇ ਨਾਲਿ ਕਿਸੈ ਜੋਰੁ ਬਖੀਲੀ ਨ ਚਲਈ ਦਿਹੁ ਦਿਹੁ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥੯॥

Har ke ḏiṯe nāl kisai jor bakẖīlī na cẖal▫ī ḏihu ḏihu niṯ niṯ cẖaṛai savā▫i▫ā. ||9||

 

It does not (chalaee = happen) work if (kisai) someone tries to take Naam by (bakheeli = backbiting) machinations or (jor-u) force – by slandering others – since it is (ditey) given (naal-i) with grace of the Almighty – who is not pleased by negative attributes; awareness of Naam (charrai savaaiaa) keeps increasing (dihu dihu) day by day (nit nit) forever with one who receives Divine grace. 9.

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.  

 

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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.