SGGS pp 554-556, Bihaagrre Ki Vaar M: 4, Pauris 16-21.

 

Note: This sixteenth Paurri of Bhaagrrey Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The first Slok describes liquor being served and says this gives only temporary intoxication. It then shows how to get intoxication that lasts. The second Slok says awareness for this comes from the guru. The Paurri motivates to be aware of Divine virtues which enable to keep vices away.

 

ਸਲੋਕ ਮ: ੩ ॥ ਮਾਣਸੁ ਭਰਿਆ ਆਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥

Salok mėhlā 3.  Māṇas bẖari▫ā āṇi▫ā māṇas bẖari▫ā ā▫e.  Jiṯ pīṯai maṯ ḏūr ho▫e baral pavai vicẖ ā▫e.

 

(Slok) prologue (M: 3) by the third Guru. In a drinking session (maanas-u) a person (aania) brings a vessel (bharia) filled with liquor, and another person (aaey) comes and (bharia) fill a cup from it.

This liquor is such (peetai) by drinking (jit-u) which (mat-i) consciousness (hoey) is (door-i = far) lost and (baral) madness (pavai = is put) enters (vich-i = in) the mind.

Message: Temptations in the world-play affect careless people who then commit vices.

 

ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ

ਕਾ ਪਾਰਿ ਵਸਾਇ ॥

Āpṇā parā▫i▫ā na pacẖẖāṇ▫ī kẖasmahu ḏẖake kẖā▫e.  Jiṯ pīṯai kẖasam visrai ḏargėh milai sajā▫e. Jẖūṯẖā maḏ mūl na pīcẖ▫ī je kā pār vasā▫e.

 

A person – inebriated by temptations, cannot (pachaanaee = recognize) distinguish between (aapna = own) what is good and (praaiaa = of others) what is harmful – commits vices – and (khaaey = receives, dhakey = push) gets pushed back (khasmh-u) from the Master, i.e. is not accepted for union.

(Peetai) by drinking it, i.e. losing consciousness, (kahasam-u) the Master (visrai) is forgotten and the soul (milai) receives (sajaaey) punishment (dargah) in Divine court – is sent for reincarnation.

One should not (peechaee) drink (jhoottha) false (mad-u) liquor – which inebriates, (mool-i) at all, (jey ka) as for as (paar-i vasaaey) as possible i.e. one should try and not fall prey to temptations for transitory pleasures in the world-play.

 

ਨਾਨਕ ਨਦਰੀ ਸਚੁ ਮਦੁ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥ ਸਦਾ ਸਾਹਿਬ ਕੈ ਰੰਗਿ ਰਹੈ ਮਹਲੀ ਪਾਵੈ ਥਾਉ ॥੧॥

Nānak naḏrī sacẖ maḏ pā▫ī▫ai saṯgur milai jis ā▫e.  Saḏā sāhib kai rang rahai mahlī pāvai thā▫o. ||1||

 

Says third Nanak. It is (nadree) with Divine grace that we (paaeeai) receive (sach-u = true) the long-acting (mad-u) intoxicant – of awareness of Divine virtues and commands to act as guide for life; it is received by one by (jis-u) whom (satigur-u) the true guru (milai) is found and followed.

S/he (sadaa) ever (rahai) remains imbued (rang-i) with love (kai) of (sahib) the Master and (paavai) finds (thaau) place (mahlee) in Divine palace, i.e. is accepted for union with the Creator. 1.

 

ਮ: ੩ ॥ ਇਹੁ ਜਗਤੁ ਜੀਵਤੁ ਮਰੈ ਜਾ ਇਸ ਨੋ ਸੋਝੀ ਹੋਇ ॥ ਜਾ ਤਿਨ੍ਹ੍ਹਿ ਸਵਾਲਿਆ ਤਾਂ ਸਵਿ ਰਹਿਆ ਜਗਾਏ ਤਾਂ ਸੁਧਿ ਹੋਇ ॥

Mėhlā 3.  Ih jagaṯ jīvaṯ marai jā is no sojẖī ho▫e.  Jā ṯiniĥ savāli▫ā ṯāʼn sav rahi▫ā jagā▫e ṯāʼn suḏẖ ho▫e.

 

Prologue by the third Guru. (Ih-u) this human (jagat-u = world) creature (marai) dies (jeevat-u) alive – does not succumb to temptations in life – (ja) when (is no = to him/her) s/he (hoey) gets (sojhee) awareness – that the purpose of human birth is to attain union with the Creator and temptations take one away from that.

(Ja) when (tinihah = that) the Creator IT-self (savaalia = put to sleep) causes him/her to be engrossed in the world-play, then s/he (sav rahiaa = is asleep) remains inebriated; when IT (jagaaey = cause to awaken) makes him/her alert to the temptations, then s/he (hoey) gets (sudh-i) awareness – of the pitfalls.

 

ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਸਤਿਗੁਰੁ ਮੇਲੈ ਸੋਇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਜੀਵਤੁ ਮਰੈ ਤਾ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਇ ॥੨॥

Nānak naḏar kare je āpṇī saṯgur melai so▫e.  Gur parsāḏ jīvaṯ marai ṯā fir maraṇ na ho▫e. ||2||

 

(Jey) if the Master (karey) bestows (aapnee = own) IT’s (nadar-i = sight of grace) grace, then IT (meylai) leads (soey = that) him/her to (satigur-u) the true guru – to receive guidance.

(Prasaad-i) with the grace/guidance of the guru, s/he (marai) dies (jeevat-u) alive, i.e. sheds ego like a dead person; (ta) then there is no (maran-u) dying again, i.e. does not succumb to vices in life, and is not reborn to die again. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਦਾ ਕੀਤਾ ਸਭੁ ਕਿਛੁ ਹੋਵੈ ਤਿਸ ਨੋ ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ॥ ਹਰਿ ਜੀਉ ਤੇਰਾ ਦਿਤਾ ਸਭੁ ਕੋ ਖਾਵੈ ਸਭ ਮੁਹਤਾਜੀ

ਕਢੈ ਤੇਰੀ ॥

Pa▫oṛī.  Jis ḏā kīṯā sabẖ kicẖẖ hovai ṯis no parvāh nāhī kisai kerī.  Har jī▫o ṯerā ḏiṯā sabẖ ko kẖāvai sabẖ muhṯājī kadẖai ṯerī.

 

(Paurri) stanza by the fourth Guru. The Creator (jis da) whose orders (sabh-u kichh-u) everything (keeta hovai = done) happens, (tis no = to that) IT (parvaah naahee) does not care/is not answerable (keyree = of) to (kisai) anyone.

O (jeeo) revered (har-i) Almighty, (sabh-u ko) everyone (khaavai = eats) subsists by what is (ditaa) given (teyra = your) by You; (sabh) all (kadhai = recognize) acknowledge (muhtaajee) dependence (teyree = yours) on You.

 

Page 555

 

ਜਿ ਤੁਧ ਨੋ ਸਾਲਾਹੇ ਸੁ ਸਭੁ ਕਿਛੁ ਪਾਵੈ ਜਿਸ ਨੋ ਕਿਰਪਾ ਨਿਰੰਜਨ ਕੇਰੀ ॥ ਸੋਈ ਸਾਹੁ ਸਚਾ ਵਣਜਾਰਾ ਜਿਨਿ ਵਖਰੁ ਲਦਿਆ ਹਰਿ

ਨਾਮੁ ਧਨੁ ਤੇਰੀ ॥

Jė ṯuḏẖ no sālāhe so sabẖ kicẖẖ pāvai jis no kirpā niranjan kerī.  So▫ī sāhu sacẖā vaṇjārā jin vakẖar laḏi▫ā har nām ḏẖan ṯerī.

 

(J-i) one who (saalaahey) praises, i.e. acknowledges and obeys (tudh no) You, s/he (paavai = obtains) achieves (sabh-u kichh-u) everything; such a person is one (jis no) on whom (teyree) Your (kirpa = kindness) grace is bestowed, o (niranjan = immaculate) Master.

(Soee) that person is (sachaa) truly (saah-u = financier) wealthy – with virtues – and (vanjaara = trader/conducts life) leads life by the wealth (jin-i) who (ladiaa = loads/puts in shopping cart) takes (vakhar-u) the merchandise bought with (dhan) wealth of (teyri) Your (naam-u) virtues (har-i) o Almighty. (Message: One who gets awareness of Naam, and emulates Divine virtues is truly wealthy as this wealth goes with him/her to the hereafter).

 

ਸਭਿ ਤਿਸੈ ਨੋ ਸਾਲਾਹਿਹੁ ਸੰਤਹੁ ਜਿਨਿ ਦੂਜੇ ਭਾਵ ਕੀ ਮਾਰਿ ਵਿਡਾਰੀ ਢੇਰੀ ॥੧੬॥

Sabẖ ṯisai no sālāhihu sanṯahu jin ḏūje bẖāv kī mār vidārī dẖerī. ||16||

 

O (santah-u) seekers, (sabh-i) everybody should (saalaahih-u) praise and emulate the virtues of (tisai no = that) the Almighty (jin-i) as this (maar-i) destroys (ddheyri) the pile of (doojey bhaav = other ideas) duality and (viddaaree) drives it out. 16. 

 

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ਸਲੋਕ ॥ ਕਬੀਰਾ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੁਆ ਮਰਿ ਭਿ ਨ ਜਾਨੈ ਕੋਇ ॥ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੧॥

Salok.  Kabīrā marṯā marṯā jag mu▫ā mar bẖė na jānai ko▫e.  Aisī marnī jo marai bahur na marnā ho▫e. ||1||

 

(Slok) prologue – by Saint Kabir. Says Kabir: (Jag-u) a person (marta marta) keeps dying, i.e. keeps falling prey to vices and, then after physical death, is reborn (muaa) to die, but (na koey) no one (bh-i) really (jaanai) knows (mar-i) how to die, i.e. break attachments with the world-play like a dead person.

(Jo) one who (marai) dies (aisi) such (marnee) a death, there is no (marna) dying – succumbing to vices in life, and rebirth to die (bahur-i) again. 1.

 

ਮ: ੩ ॥ ਕਿਆ ਜਾਣਾ ਕਿਵ ਮਰਹਗੇ ਕੈਸਾ ਮਰਣਾ ਹੋਇ ॥ ਜੇ ਕਰਿ ਸਾਹਿਬੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ਤਾ ਸਹਿਲਾ ਮਰਣਾ ਹੋਇ ॥

Mėhlā 3.  Ki▫ā jāṇā kiv marhage kaisā marṇā ho▫e.  Je kar sāhib manhu na vīsrai ṯā sahilā marṇā ho▫e.

 

Prologue by the third Guru. One (kiaa = what?) does not (jaana) know (kiv) how (marahgey) will s/he die and (kaisa) what type of death – painful or painless will (marna) the death (hoey) be.

However, (jey kar-i) if (sahib-u) the Master is not (veesrai) forgotten (manh-u) from the mind, i.e. one does not neglect to live by Divine virtues and commands, (ta) then (marna) death is (sahla) comfortable, i.e. death is painless and rebirth avoided.

 

ਮਰਣੈ ਤੇ ਜਗਤੁ ਡਰੈ ਜੀਵਿਆ ਲੋੜੈ ਸਭੁ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਹੁਕਮੈ ਬੂਝੈ ਸੋਇ ॥ ਨਾਨਕ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਤਾ ਸਦ ਜੀਵਣੁ ਹੋਇ ॥੨॥

Marṇai ṯe jagaṯ darai jīvi▫ā loṛai sabẖ ko▫e.  Gur parsādī jīvaṯ marai hukmai būjẖai so▫e.  Nānak aisī marnī jo marai ṯā saḏ jīvaṇ ho▫e. ||2||

 

(Jagat-u = world) the creatures (ddarai) are afraid (tey) of (marnai) dying; (sabh-u koey) every one (lorrai) seeks (jeevia) to keep living.

One who (marai) dies (jeevat-u) alive, i.e. remains unattached to the world-play, (gur parsaadee) with the guru’s grace/guidance, (soey) that person (boojhai) understands/obeys (hukmai) Divine will – and need not worry.

Says third Nanak: If (Jo) one (marai) dies (aisee) such (marnee) a death, (ta) then there (hoey) is (jeevan-u) life (sad) forever – there is no succumbing to vices and rebirth. 2.

 

ਪਉੜੀ ॥ ਜਾ ਆਪਿ ਕ੍ਰਿਪਾਲੁ ਹੋਵੈ ਹਰਿ ਸੁਆਮੀ ਤਾ ਆਪਣਾਂ ਨਾਉ ਹਰਿ ਆਪਿ ਜਪਾਵੈ ॥ ਆਪੇ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖੁ ਦੇਵੈ ਆਪਣਾਂ

ਸੇਵਕੁ ਆਪਿ ਹਰਿ ਭਾਵੈ ॥

Pa▫oṛī.  Jā āp kirpāl hovai har su▫āmī ṯā āpṇāʼn nā▫o har āp japāvai.  Āpe saṯgur mel sukẖ ḏevai āpṇāʼn sevak āp har bẖāvai.

 

(Pauri) stanza. (Ja) when (har-i) the Almighty (suaami) Master (aap-i) IT-self  (kripaal-u hovai) is kind, i.e. bestows grace, (ta) then (aap-i) IT-self (japaavai = causes to remember) keeps one aware of (aapna-n = own) IT’s (naau/naam) virtues and commands.

(Har-i) the  Almighty (bhaavai) is pleased with (aapnaa’n = own) IT’s (seyvak-u = servant) devotee and (deyvai) grants (sukh-u) peace/comfort (meyl-i) by helping him/her  find (satigur-u) the true guru – to follow the guru, and lead a peaceful life.

 

ਆਪਣਿਆ ਸੇਵਕਾ ਕੀ ਆਪਿ ਪੈਜ ਰਖੈ ਆਪਣਿਆ ਭਗਤਾ ਕੀ ਪੈਰੀ ਪਾਵੈ ॥ ਧਰਮ ਰਾਇ ਹੈ ਹਰਿ ਕਾ ਕੀਆ ਹਰਿ ਜਨ ਸੇਵਕ ਨੇੜਿ

ਨ ਆਵੈ ॥ ਜੋ ਹਰਿ ਕਾ ਪਿਆਰਾ ਸੋ ਸਭਨਾ ਕਾ ਪਿਆਰਾ ਹੋਰ ਕੇਤੀ ਝਖਿ ਝਖਿ ਆਵੈ ਜਾਵੈ ॥੧੭॥

Āpṇi▫ā sevkā kī āp paij rakẖai āpṇi▫ā bẖagṯā kī pairī pāvai.  Ḏẖaram rā▫e hai har kā kī▫ā har jan sevak neṛ na āvai.  Jo har kā pi▫ārā so sabẖnā kā pi▫ārā hor keṯī jẖakẖ jẖakẖ āvai jāvai. ||17||

 

The Almighty (raakhai) preserves (paij) the honour of (aapniaa) IT’s (sevkaa = servants) devotees and IT-self (aan-i) brings the antagonists (paavai = place) to be (pairee) at the feet of IT’s (bhagta) devotees – to seek forgiveness and follow them.

Dharam Rai is (keeaa = created) appointed by (har-i) the Almighty and directed not (aavai) to come (neyrr-i) near (jan seyvak) the humble seekers of the Almighty – as there is no need to take stock of their deeds.

(Jo) one who is (piaara) dear to the Almighty is dear to (sabhna) all; (keyti) any number of (hor) others (aavai = come) are born but (jhakh-i jhakh-i) achieve nothing, i.e. do not unite with the Almighty. 17.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਅਤਿ ਵਡਾ ਅਤੁਲੁ ਨ ਤੁਲਿਆ ਜਾਇ ॥

Salok mėhlā 3.  Rām rām karṯā sabẖ jag firai rām na pā▫i▫ā jā▫e.  Agam agocẖar aṯ vadā aṯul na ṯuli▫ā jā▫e.

 

Prologue by the third Guru. (Sabh-u) every (jag-u = creature) one (phirai) goes about (karta) reciting (raam-u raam-u) name of the all-pervasive Master, bur Raam (na jaaey) cannot (paaia) be found by reciting IT’s name.

The Almighty is (agam-u) beyond reach and (agochar-u) not perceived by the senses; IT is (at-i) very (vaddaa) great, is (atul-u = un-weighable) too big and (na jaaa-e) cannot (tuliaa) be weighed, i.e. the all-pervasive Master is not a physical entity to be found by physical search and is unfathomable.

 

ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ਕਿਤੈ ਨ ਲਇਆ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭੇਦਿਆ ਇਨ ਬਿਧਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Kīmaṯ kinai na pā▫ī▫ā kiṯai na la▫i▫ā jā▫e.  Gur kai sabaḏ bẖeḏi▫ā in biḏẖ vasi▫ā man ā▫e.

 

(Kinai na) no one can (paaeeaa) put (keemat-i) a price on IT and cannot be (laiaa jaaey = obtained) purchased (kitai) anywhere – not obtained by offering money.

IT is present everywhere but unseen; Is (bheydiaa = the mystery known) recognized within (sabad-i = with word) with the guidance of the guru; (in) this (bidh-i) way IT (aaey) comes and (vasiaa) dwells (man-i) in the mind, i.e. is found and IT’s virtues are remembered with the guru’s guidance.

 

ਨਾਨਕ ਆਪਿ ਅਮੇਉ ਹੈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਰਹਿਆ ਸਮਾਇ ॥ ਆਪੇ ਮਿਲਿਆ ਮਿਲਿ ਰਹਿਆ ਆਪੇ ਮਿਲਿਆ ਆਇ ॥੧॥

Nānak āp ame▫o hai gur kirpā ṯe rahi▫ā samā▫e.  Āpe mili▫ā mil rahi▫ā āpe mili▫ā ā▫e. ||1||

 

Says third Nanak: The Master (amio/amit = cannot be contained) is Infinite but (rahiaa) remains (samaaey) present within the mind (tey) with (kirpa) the grace of the guru.

God (aapey) IT-self (miliaa = mixed) is part of creation and (mil-i rahiaa) continues to be in it; IT (aaey) comes to (milia) meet, i.e. is effortlessly found by one who seeks sincerely.

 

ਮ: ੩ ॥ ਏ ਮਨ ਇਹੁ ਧਨੁ ਨਾਮੁ ਹੈ ਜਿਤੁ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਤੋਟਾ ਮੂਲਿ ਨ ਆਵਈ ਲਾਹਾ ਸਦ ਹੀ ਹੋਇ ॥

Mėhlā 3.  Ė man ih ḏẖan nām hai jiṯ saḏā saḏā sukẖ ho▫e.  Ŧotā mūl na āvī lāhā saḏ hī ho▫e.

 

Prologue by the third Guru. (Aey) o (man = mind) human being, (ih-u) this (dhan-u) wealth of (naam-u) Divine virtues and commands as guide for life, is such by (jit-u) which (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever.

One who does business with this capital, i.e. conducts the self by Naam, (mool-i na) never (hovaee) suffers (totta = shortage) loss and (sad hi) ever (hoey) has/earns (laahaa) profit, i.e. acquires virtues which enable approval by the Almighty.

 

ਖਾਧੈ ਖਰਚਿਐ ਤੋਟਿ ਨ ਆਵਈ ਸਦਾ ਸਦਾ ਓਹੁ ਦੇਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਾਣਤ ਕਦੇ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ

ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੨॥

Kẖāḏẖai kẖarcẖi▫ai ṯot na āvī saḏā saḏā oh ḏe▫e.  Sahsā mūl na hova▫ī hāṇaṯ kaḏe na ho▫e.  Nānak gurmukẖ pā▫ī▫ai jā ka▫o naḏar kare▫i. ||2||

 

(Tott-i) shortage of this wealth (na avaee) never occurs, i.e. it does not run out, (khaadhai = eating) by using or (kharchiai = spending) sharing with others; (oh-u = that) the Master (sadaa sadaa) for ever (dey-i) keeps giving.

 There is no (sahsa) worry (mool-i) at all as there is (kadey na) never (haanat) loss, i.e. one does not transgress and has no apprehension.

One (ja kau) on whom the Master (karey-i) bestows (nadar-i) grace, s/he (paaeeai) obtains awareness of Naam(gurmukh-i) with the guru’s guidance, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਸਭ ਘਟ ਅੰਦਰੇ ਆਪੇ ਹੀ ਬਾਹਰਿ ॥ ਆਪੇ ਗੁਪਤੁ ਵਰਤਦਾ ਆਪੇ ਹੀ ਜਾਹਰਿ ॥

Pa▫oṛī.  Āpe sabẖ gẖat anḏre āpe hī bāhar.  Āpe gupaṯ varaṯḏā āpe hī jāhar.

 

(Paurri) stanza. The Creator is present (andrey) in (sabh) all (ghatt) bodies/minds and (aapey) IT is (hi) also (baahar-i) outside in nature.

IT is present (gupt = hidden) unseen within and IT-self also (jaahar-i) manifest in nature. 2.

 

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਕਰਿ ਵਰਤਿਆ ਸੁੰਨਾਹਰਿ ॥ ਓਥੈ ਵੇਦ ਪੁਰਾਨ ਨ ਸਾਸਤਾ ਆਪੇ ਹਰਿ ਨਰਹਰਿ ॥

Jug cẖẖaṯīh gubār kar varṯi▫ā sunnāhar.  Othai veḏ purān na sāsṯā āpe har narhar.

 

The Creator (kar-i) kept (gubaar-u) darkness for (chhateeh) thirty six (jug) ages – nothing existed for a long before the beginning of time – and IT-self (vartiaa) remained (sunaahar-i = state of numbness) motionless in that period.

(Othai = there) at that stage there were no (Ved, Puraan, saasta = Vedas, Puraanas, Shastras) scriptures; only (narhar-i) the Almighty.

 

ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਆਪਿ ਸਭ ਦੂ ਹੀ ਬਾਹਰਿ ॥ ਆਪਣੀ ਮਿਤਿ ਆਪਿ ਜਾਣਦਾ ਆਪੇ ਹੀ ਗਉਹਰੁ ॥੧੮॥

Baiṯẖā ṯāṛī lā▫e āp sabẖ ḏū hī bāhar.  Āpṇī miṯ āp jāṇḏā āpe hī ga▫uhar. ||18||

 

(Aap-i) IT-self (baittha = sat) remained (taarree laaey) in meditation; this is (baahr-i) outside (sabh doo) of all.

IT is (gahuar-u = deep) profound and IT alone (jaanda) knows (aapnee) IT’s (mit-i) measure – it is beyond human comprehension. 18.

 

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Note: This Paurri 19 of Bihaagrr-e Ki Vaar M: 4 with the two preceding Sloks/prologues of the third Guru emphasize the need to be rid of ego to be at peace here and in the hereafter. We are asked to understand that everything is under control of the Almighty and should ever keep IT in mind.

 

ਸਲੋਕ ਮ: ੩ ॥ ਹਉਮੈ ਵਿਚਿ ਜਗਤੁ ਮੁਆ ਮਰਦੋ ਮਰਦਾ ਜਾਇ ॥ ਜਿਚਰੁ ਵਿਚਿ ਦੰਮੁ ਹੈ ਤਿਚਰੁ ਨ ਚੇਤਈ ਕਿ ਕਰੇਗੁ ਅਗੈ ਜਾਇ ॥

Salok mėhlā 3.  Ha▫umai vicẖ jagaṯ mu▫ā marḏo marḏā jā▫e.  Jicẖar vicẖ ḏamm hai ṯicẖar na cẖeṯ▫ī kė kareg agai jā▫e.

 

Prologue by the third Guru. (Jagat-u = world) the creatures (muaa) die (vich-i) in (haumai) ego, i.e. they fall prey to vices due to ego, and (mardo marda jaaey = keeps dying) keep committing them – it becomes their nature.

(Jichar-u) as long as one has (damm-u) breath (vich-i) in the body, i.e. is alive, (tichar-u) until then s/he does not (chetaee) remain conscious of Divine virtues and commands – and commits vices all his/her life; (k-i) what (kareyg-u) will s/he do (jaaey) on reaching (agai = ahead) to the hereafter, i.e. the soul will have to face the consequences.

 

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ਗਿਆਨੀ ਹੋਇ ਸੁ ਚੇਤੰਨੁ ਹੋਇ ਅਗਿਆਨੀ ਅੰਧੁ ਕਮਾਇ ॥ ਨਾਨਕ ਏਥੈ ਕਮਾਵੈ ਸੋ ਮਿਲੈ ਅਗੈ ਪਾਏ ਜਾਇ ॥੧॥

Gi▫ānī ho▫e so cẖeṯann ho▫e agi▫ānī anḏẖ kamā▫e.  Nānak ethai kamāvai so milai agai pā▫e jā▫e. ||1||

 

One who (hoey) is (giaanee = learned) aware of Divine virtues and commands as guide for life, (su) that person (hoey) remains (cheyta’nn-u) conscious of Naam, but (agiaanee) one who is unaware of them, (kamaaey) acts (andh-u = darkness) blinded – by transitory pleasures from vices.

Says third Nanak: Whatever – good or bad deeds – one (kamaavai) does (eythai) here, (so) that – its consequences – one (milai) gets here and also (paaey) receives (agai = ahead) in the hereafter. 1.

 

ਮ: ੩ ॥ ਧੁਰਿ ਖਸਮੈ ਕਾ ਹੁਕਮੁ ਪਇਆ, ਵਿਣੁ ਸਤਿਗੁਰ ਚੇਤਿਆ ਨ ਜਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਅੰਤਰਿ ਰਵਿ ਰਹਿਆ ਸਦਾ

ਰਹਿਆ ਲਿਵ ਲਾਇ ॥

Mėhlā 3.  Ḏẖur kẖasmai kā hukam pa▫i▫ā viṇ saṯgur cẖeṯi▫ā na jā▫e.  Saṯgur mili▫ai anṯar rav rahi▫ā saḏā rahi▫ā liv lā▫e.

 

Prologue by the third Guru. It is the established (hukam-u = command) command (ka) of (khasmai) the Master, is (paaia) put/given to the soul (dhur-i) at the source/by the Creator, but because of many distractions, one (na jaaey) cannot be (cheytiaa) remain conscious of Naam without guidance (satigur-i) of the true guru – who helps dispel other ideas.

(Miliai) by finding – and following – the true guru, one becomes aware that the Master (rav-i rahiaa) is present (antar-i) within; then the mind (sadaa) ever (rahiaa) remains (liv laaey) absorbed in IT.

 

ਦਮਿ ਦਮਿ ਸਦਾ ਸਮਾਲਦਾ, ਦੰਮੁ ਨ ਬਿਰਥਾ ਜਾਇ ॥ ਜਨਮ ਮਰਨ ਕਾ ਭਉ ਗਇਆ, ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥ ਨਾਨਕ ਇਹੁ ਮਰਤਬਾ

ਤਿਸ ਨੋ ਦੇਇ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Ḏam ḏam saḏā samālḏā ḏamm na birthā jā▫e.  Janam maran kā bẖa▫o ga▫i▫ā jīvan paḏvī pā▫e.  Nānak ih marṯabā ṯis no ḏe▫e jis no kirpā kare rajā▫e. ||2||

 

One then (sadaa) ever (samaalda) remembers IT (dam-i dam-i) with every breath, and not (damm-u) one breath (jaaey) goes (birtha = empty) without remembering.

Then (bhau) fear of (janam) birth and (maran) death, (gaiaa) goes/ends and one (paaey) attains (padvee) the status of (jeevan) life, i.e. one does not fall prey to vices, and attains union with the Creator obviating further births and deaths.

Says third Nanak: The Creator (dey-i) gives (ih-u) this (martabaa = rank) status (tis no) to that to (jis no) whom IT (kirpa karey) bestows grace (rajaaey) at will. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਦਾਨਾਂ ਬੀਨਿਆ ਆਪੇ ਪਰਧਾਨਾਂ ॥ ਆਪੇ ਰੂਪ ਦਿਖਾਲਦਾ ਆਪੇ ਲਾਇ ਧਿਆਨਾਂ ॥

Pa▫oṛī.  Āpe ḏānāʼn bīni▫ā āpe parḏẖānāʼn.  Āpe rūp ḏikẖālḏā āpe lā▫e ḏẖi▫ānāʼn.

 

(Paurri) stanza by the fourth Guru. The Almighty (aapey) IT-self (danaa’n = wise) knows what is in any one’s mind – thoughts, and (beena = seeing) watches – the actions; IT is (pardhaana = president) the Master who decides accordingly.

IT-self (dikhaalda) shows IT’s (roop) form, i.e. reveals within, i.e. gives awareness of Naam, and (laaey dhiaanaa’n) pays attention to/obeys Naam.

 

ਆਪੇ ਮੋਨੀ ਵਰਤਦਾ ਆਪੇ ਕਥੈ ਗਿਆਨਾਂ ॥ ਕਉੜਾ ਕਿਸੈ ਨ ਲਗਈ ਸਭਨਾ ਹੀ ਭਾਨਾ ॥

Āpe monī varaṯḏā āpe kathai gi▫ānāʼn.  Ka▫uṛā kisai na lag▫ī sabẖnā hī bẖānā.

 

 The Almighty (aapey) IT-self (vartadaa) remains (monee) silent sage and (aapey) IT-self (kathai) gives discourse on (giaanaa’n = knowledge) Divine virtues and commands.

IT’s will does not (lagaee) seem (kaurra = bitter) un-agreeable; (sabhna hi) every one (bhaana) likes the Master.

 

ਉਸਤਤਿ ਬਰਨਿ ਨ ਸਕੀਐ ਸਦ ਸਦ ਕੁਰਬਾਨਾ ॥੧੯॥

Usṯaṯ baran na sakī▫ai saḏ saḏ kurbānā. ||19||

 

One (na sakeeai) cannot (baran-i) describe IT’s (ustat-i = praise) virtues, i.e. IT’s virtues are beyond description; I (sad sad) for ever (kurbaana = sacrifice) adore IT. 19.

 

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ਸਲੋਕ ਮ: ੧ ॥ ਕਲੀ ਅੰਦਰਿ ਨਾਨਕਾ ਜਿੰਨਾਂ ਦਾ ਅਉਤਾਰੁ ॥ ਪੁਤੁ ਜਿਨੂਰਾ ਧੀਅ ਜਿੰਨੂਰੀ ਜੋਰੂ ਜਿੰਨਾ ਦਾ ਸਿਕਦਾਰੁ ॥੧॥

Salok mėhlā 1.  Kalī anḏar nānkā jinnāʼn ḏā a▫uṯār.  Puṯ jinūrā ḏẖī▫a jinnūrī jorū jinna ḏā sikḏār. ||1||

 

(Slok) prologue (M: 1) by the first Guru. Says Nanak: (Andar-i) in the dark age, (ji’nnaa’n) mischievous spirits (autaar-u) descend, i.e. people have evil dispositions, (put-u) the son is (jinoora) a small Jinn as is (dheea) the daughter; and (joroo) the woman is (sikdaar) the leader of the Jinns, i.e. the elders set example for the children in evil acts. 1.

 

ਮ: ੧ ॥ ਹਿੰਦੂ ਮੂਲੇ ਭੂਲੇ ਅਖੁਟੀ ਜਾਂਹੀ ॥ ਨਾਰਦਿ ਕਹਿਆ ਸਿ ਪੂਜ ਕਰਾਂਹੀ ॥

Mėhlā 1.  Hinḏū mūle bẖūle akẖutī jāʼnhī.  Nāraḏ kahi▫ā sė pūj karāʼnhī.

 

Prologue by the first Guru. The Hindus have (bhooley) forgotten (mooley = root) the Almighty – to worship idols; their faith is (akhuttee jaa’nhee) being continuously reduced.

They (pooj karaa’nhi) worship idols (si) the way Narada – a sage – (kahiaa = said) told people.

 

ਅੰਧੇ ਗੁੰਗੇ ਅੰਧ ਅੰਧਾਰੁ ॥ ਪਾਥਰੁ ਲੇ ਪੂਜਹਿ ਮੁਗਧ ਗਵਾਰ ॥ ਓਹਿ ਜਾ ਆਪਿ ਡੁਬੇ ਤੁਮ ਕਹਾ ਤਰਣਹਾਰੁ ॥੨॥

Anḏẖe gunge anḏẖ anḏẖār.  Pāthar le pūjėh mugaḏẖ gavār.  Ohi jā āp dube ṯum kahā ṯaraṇhār. ||2||

 

They are (andhey = blind) ignorant of Divine virtues and commands, (gungey = dumb) do not utter them and act (andh) blinded by (andhaar-u =darkness) engrossment in the world-play;

 (gavaar) the ignorant (mugadh) fools (ley) take/buy (paathar-u) stone idols and (poojah-i) worship them.

O mortal, you should realize that (ja) when (oh-i = that) the stones (aap-i) themselves (ddubey) drown/transgress (kahaa) how can they (taaranhaar-u) ferry (tum) you across the World-ocean? 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਕਿਹੁ ਤੇਰੈ ਵਸਿ ਹੈ ਤੂ ਸਚਾ ਸਾਹੁ ॥ ਭਗਤ ਰਤੇ ਰੰਗਿ ਏਕ ਕੈ ਪੂਰਾ ਵੇਸਾਹੁ ॥

Pa▫oṛī.  Sabẖ kihu ṯerai vas hai ṯū sacẖā sāhu.  Bẖagaṯ raṯe rang ek kai pūrā vesāhu.

 

(Pauri) stanza. O Almighty, (too) You are (sachaa = true) the eternal (saah-u) king; (sabh-u kihu) everything is in (teyrai) Your (vas-i = control) power – everything is subject to Your will.

(Bhagat) the devotees are (ratey) imbued (rang-i) with the love (key) of You (eyk) the One Master, with (poora) full (veysaah-u) faith.

 

ਅੰਮ੍ਰਿਤੁ ਭੋਜਨੁ ਨਾਮੁ ਹਰਿ ਰਜਿ ਰਜਿ ਜਨ ਖਾਹੁ ॥ ਸਭਿ ਪਦਾਰਥ ਪਾਈਅਨਿ ਸਿਮਰਣੁ ਸਚੁ ਲਾਹੁ ॥ ਸੰਤ ਪਿਆਰੇ ਪਾਰਬ੍ਰਹਮ

ਨਾਨਕ ਹਰਿ ਅਗਮ ਅਗਾਹੁ ॥੨੦॥

Amriṯ bẖojan nām har raj raj jan kẖāhu.  Sabẖ paḏārath pā▫ī▫an simraṇ sacẖ lāhu.  Sanṯ pi▫āre pārbarahm Nānak har agam agāhu. ||20||

 

For the devotees, (naam-u) virtues and commands of (har-i) the Almighty are (amrit-u) the life giving (bhojan-u = food/sustenance) guide for life and they (khaah-u) eat (raj-i raj-i) to the fill, i.e. they ever live only by Naam.

They earn (laah-u) benefit from (simran-u) remembrance of (sach-u = truth) Naam and they (paaeean-i) obtain (sabh=i) every (padaarath) thing, i.e. remembrance of the Almighty itself is the sublime benediction.

(Har-i) the Almighty (paarbrahm) Supreme Being who is (agam) beyond reach and (agaa-u) unfathomable for people, (sant) the seekers are (piaarey) dear to IT – is ever with them, says the fourth Nanak. 20.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਸਭੁ ਕਿਛੁ ਹੁਕਮੇ ਆਵਦਾ ਸਭੁ ਕਿਛੁ ਹੁਕਮੇ ਜਾਇ ॥ ਜੇ ਕੋ ਮੂਰਖੁ ਆਪਹੁ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਨਾਨਕ ਹੁਕਮੁ

ਕੋ ਗੁਰਮੁਖਿ ਬੁਝੈ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੧॥

Salok mėhlā 3.  Sabẖ kicẖẖ hukme āvḏā sabẖ kicẖẖ hukme jā▫e.  Je ko mūrakẖ āphu jāṇai anḏẖā anḏẖ kamā▫e.  Nānak hukam ko gurmukẖ bujẖai jis no kirpā kare rajā▫e. ||1||

 

Prologue by the third Guru. (Sabh-u kichh-u) everything (aavdaa) comes (hukmey) by Divine will and (jaavda) goes by Divine commands, i.e. everything happens by Divine will – the laws of nature.

(Jey) if (ko) some (moorakh-u) foolish person (jaanai = knows) thinks s/he can do what s/he likes, that (andhaa) ignorant person (kamaaey) acts (andh-u) blindly – not knowing what s/he is doing.

Only (ko) some rare (gurmukh-i) follower of the guru (bujhai) understands (hukam-u) Divine commands; s/he is one (jis no) whom the Almighty (kirpa karey) is kind to give such awareness by (rajaaey) Divine will. 1.

 

ਮ: ੩ ॥ ਸੋ ਜੋਗੀ ਜੁਗਤਿ ਸੋ ਪਾਏ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਤਿਸੁ ਜੋਗੀ ਕੀ ਨਗਰੀ ਸਭੁ ਕੋ ਵਸੈ ਭੇਖੀ ਜੋਗੁ ਨ ਹੋਇ ॥

ਨਾਨਕ ਐਸਾ ਵਿਰਲਾ ਕੋ ਜੋਗੀ ਜਿਸੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥੨॥

Mėhlā 3.  So jogī jugaṯ so pā▫e jis no gurmukẖ nām parāpaṯ ho▫e.  Ŧis jogī kī nagrī sabẖ ko vasai bẖekẖī jog na ho▫e.   Nānak aisā virlā ko jogī jis gẖat pargat ho▫e. ||2||

 

Prologue by the third Guru. (So) that person is (jogee) a Yogi and he (paaey = receives) obtains awareness of (jugat-i) the method of union with God; (jis no) who (praapat-i hoey) receives awareness of (naam-u) Divine virtues (gurmukh-i) from the guru.

(Sabh-u ko) everyone (vasai) abides in (nagree) habitat/company of (tis-u) that Yogi – to connects with the Almighty; (bheykhi) an impostor (na joey) does not obtain (jog) union with the Master.

Says third Nanak: There is (ko) some (virla) rare (aisa) such Yogi (jis-u) in whose (ghatt-i) mind the Almighty (pargatt-u hoey) manifests – that is Yoga. 2

 

ਪਉੜੀ ॥ ਆਪੇ ਜੰਤ ਉਪਾਇਅਨੁ ਆਪੇ ਆਧਾਰੁ ॥ ਆਪੇ ਸੂਖਮੁ ਭਾਲੀਐ ਆਪੇ ਪਾਸਾਰੁ ॥ ਆਪਿ ਇਕਾਤੀ ਹੋਇ ਰਹੈ ਆਪੇ ਵਡ ਪਰਵਾਰੁ ॥

Pa▫oṛī.  Āpe janṯ upā▫i▫an āpe āḏẖār.  Āpe sūkẖam bẖālī▫ai āpe pāsār.  Āp ikāṯī ho▫e rahai āpe vad parvār.

 

(Pauri) stanza. (Aapey = self) The Creator (upaaian-u) creates (jant) the creatures and IT-self (aadhaar-u = support) provides the wherewithal for them.

When we (bhaaleeai) search, we find IT being (sookha-u = subtle) unseen within and (paasaar-u = expanse/gross) manifest in nature.

IT is (ikaatee = alone) by IT-self but at the same time (vadd parvaar-u = large family) looks after everyone.

 

ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਹਰਿ ਸੰਤਾ ਰੇਨਾਰੁ ॥ ਹੋਰੁ ਦਾਤਾਰੁ ਨ ਸੁਝਈ ਤੂ ਦੇਵਣਹਾਰੁ ॥੨੧॥੧॥

Nānak mangai ḏān har sanṯā renār.  Hor ḏāṯār na sujẖ▫ī ṯū ḏevaṇhār. ||21||1||

 

The fourth Nanak (mangai) asks for (daan-u) the benediction of (reynaar-u) dust of the feet of (santaa) the seekers of (har-i) the Almighty, i.e. seeks to find the guru and follow his teachings.

One can (sujhaee = see) find no (hor) other (daataar-u = giver) benefactor like You, (too) You are only (deyvanhaar-u) the giver – others expect things in return, O Almighty. 21. 1.

 

ਸੁਧੁ ॥

suḏẖ.

 

Compared with the original and found correct.