SGGS pp 548-550, Bihaagrrey Ki Vaar M; 4, Paurris 1-5.

 

ਬਿਹਾਗੜੇ ਕੀ ਵਾਰ ਮਹਲਾ ੪   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bihāgaṛe kī vār mėhlā 4   Ik▫oaʼnkār saṯgur parsāḏ.

 

Note: All Vaars in Gurbani comprise of Paurris or stanzas whose author is also named as the author of the respective Vaar. Out of the twenty two Vaars in Sri Guru Granth Sahib, twenty have two or more Sloks or prologues preceding each Paurri/stanza. A Slok may, or may not, be of the same author as of the Paurri. Whereas the author of the Paurris is mentioned in the beginning of the Vaar, that of each Slok precedes it. This Vaar is of the fourth Guru and the first Slok below is of the third Guru.

 

The composition (vaar) ballad – in praise of the Almighty – in Raga Bihaagrra.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਸਲੋਕ ਮ: ੩ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਪਾਈਐ, ਹੋਰ ਥੈ ਸੁਖੁ ਨ ਭਾਲਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਭੇਦੀਐ ਸਦਾ ਵਸੈ ਹਰਿ ਨਾਲਿ ॥ ਨਾਨਕ

ਨਾਮੁ ਤਿਨਾ ਕਉ ਮਿਲੈ ਜਿਨ ਹਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥

Salok mėhlā 3.  Gur sevā ṯe sukẖ pā▫ī▫ai hor thai sukẖ na bẖāl.  Gur kai sabaḏ man bẖeḏī▫ai saḏā vasai har nāl.  Nānak nām ṯinā ka▫o milai jin har vekẖai naḏar nihāl. ||1||

 

(Slok) prologue by the third Guru. (Sukh-u) the comfort – of union with the Creator and the soul being at peace, (paaeeai) is attained (tey) by (seyva = service) obedience to the guru; one should not (bhaal-i = search) expect this comfort, at (hor) any other (thai) place, i.e. from anyone else.

When we make (man-u) the mind (bheydeeai = pierced) receptive (sabad-i = word) to the teachings (kai) of the guru – to remember the Almighty, (har-i) the Master (sadaa) ever (vasai) dwells (naal-i = with) in the mind.

Says third Nanak: (Naam-u) commands of the Almighty are (milai = found) revealed within (kau) to (tinaa) those on (jin) whom (har-i) the Almighty (veykhai) looks with (nihaal-i) gracious (nadar-i) sight, i.e. bestows grace. 1.

 

ਮ: ੩ ॥ ਸਿਫਤਿ ਖਜਾਨਾ ਬਖਸ ਹੈ ਜਿਸੁ ਬਖਸੈ ਸੋ ਖਰਚੈ ਖਾਇ ॥ ਸਤਿਗੁਰ ਬਿਨੁ ਹਥਿ ਨ ਆਵਈ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥

ਨਾਨਕ ਮਨਮੁਖੁ ਜਗਤੁ ਧਨਹੀਣੁ ਹੈ ਅਗੈ ਭੁਖਾ ਕਿ ਖਾਇ ॥੨॥

Mėhlā 3.  Sifaṯ kẖajānā bakẖas hai jis bakẖsai so kẖarcẖai kẖā▫e.  Saṯgur bin hath na āvī sabẖ thake karam kamā▫e. Nānak manmukẖ jagaṯ ḏẖanhīṇ hai agai bẖukẖā kė kẖā▫e. ||2||

 

Prologue by the third Guru. (Khajaana = treasure) the wealth of awareness of (sifat-i) virtues of the Almighty comes by (bakhas = benediction) Divine grace; (jis-u) one on whom the Master (bakhsai) bestows grae, (so) that person (kharchai = spends, khaaey = eats) leads life by them.

This wealth does not (aavaee) come (hath-i) into the hand, i.e is not acquired in any way, (bin-u) except with (satigur) the true guru’s guidance; (sabh = all) people (thakey = got tired) fail to get by (kamaaey) performing (karam) rituals.

Says third Nanak: (Jagat-u = world) a person (manmukh-u = self-willed) who goes his/her own way remains (dhan-heen) devoid of this wealth; (kiaa) what will s/he (khaaey) eat (agai) ahead, i.e. the soul will have no support in the hereafter.

 

ਪਉੜੀ ॥ ਸਭ ਤੇਰੀ ਤੂ ਸਭਸ ਦਾ ਸਭ ਤੁਧੁ ਉਪਾਇਆ ॥ ਸਭਨਾ ਵਿਚਿ ਤੂ ਵਰਤਦਾ ਤੂ ਸਭਨੀ ਧਿਆਇਆ ॥

Pa▫oṛī.  Sabẖ ṯerī ṯū sabẖas ḏā sabẖ ṯuḏẖ upā▫i▫ā.  Sabẖnā vicẖ ṯū varaṯḏā ṯū sabẖnī ḏẖi▫ā▫i▫ā.

 

(Paurri) stanza. O Creator, (sabh) the whole creation is (teyree) Yours, (too) You are the Master (da) of (sabhas) all; they are all (upaaiaa) created by (tudh-u) You. 

You (vartda) pervade (vich-i) in (sabhna) all and (sabhnee) every one (dhiaaiaa = remembers) invokes You.

 

ਤਿਸ ਦੀ ਤੂ ਭਗਤਿ ਥਾਇ ਪਾਇਹਿ ਜੋ ਤੁਧੁ ਮਨਿ ਭਾਇਆ ॥ ਜੋ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਥੀਐ ਸਭਿ ਕਰਨਿ ਤੇਰਾ ਕਰਾਇਆ ॥

Ŧis ḏī ṯū bẖagaṯ thā▫e pā▫ihi jo ṯuḏẖ man bẖā▫i▫ā.  Jo har parabẖ bẖāvai so thī▫ai sabẖ karan ṯerā karā▫i▫ā.

 

You (thaaey paaey = put in place) accept (bhagat-i) devotion (di) of (tis) that person (jo) who (bhaaia) is liked by (tudh-u) Your (man-i) mind, i.e. one who conforms to Divine virtues and commands.

(Jo) whatever (bhaavai) pleases You, (har-i prabh) the Almighty Master, (so) that (theeai) happens; (sabh-i) all creatures (karan-i) do what (teyra = your) You (karaaia) cause them do.

 

ਸਲਾਹਿਹੁ ਹਰਿ ਸਭਨਾ ਤੇ ਵਡਾ ਜੋ ਸੰਤ ਜਨਾਂ ਕੀ ਪੈਜ ਰਖਦਾ ਆਇਆ ॥੧॥

Salāhihu har sabẖnā ṯe vadā jo sanṯ janāʼn kī paij rakẖ▫ḏā ā▫i▫ā. ||1||

 

All should (salaahih-u) praise (har-i) the Almighty who is (vaddaa = highest) above (sabhna) all and (rakhdaa aaiaa) has ever preserved (paij) the honour of (sant janaa) the seekers, i.e. gives peace in life, and united their souls with IT-self on death. 1.  

 

——————————————

 

 

Note: This second Paurri of Bihaagrrey Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The message from the Paurri and Sloks is that one should follow the guru’s guidance to be aware of, and live by, Naam, i.e. emulate Divine virtues and obey Divine commands.

 

ਸਲੋਕ ਮ: ੩ ॥ ਨਾਨਕ ਗਿਆਨੀ ਜਗੁ ਜੀਤਾ ਜਗਿ ਜੀਤਾ ਸਭੁ ਕੋਇ ॥ ਨਾਮੇ ਕਾਰਜ ਸਿਧਿ ਹੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਇ ॥

Salok mėhlā 3.  Nānak gi▫ānī jag jīṯā jag jīṯā sabẖ ko▫e.  Nāme kāraj siḏẖ hai sėhje ho▫e so ho▫e.

 

Prologue by the third Guru: Says third Nanak: (Jag-i = world) temptations in the world-play (jeeta) conquer (sabh-u koey) everyone, but (giaanee = learned) one who is aware of Naam/Divine virtues and commands, (jeeta) conquers (jag-u) the world-play, i.e. overcomes temptations of the world.

One who lives (naamey = by naam) by Divine virtues and commands, his/her (kaaraj = task) objective – of union with the Creator – (hai) is (sidh-i) accomplished; s/he believes that whatever has to (hoey) happens, (s-u) that (hoey) happens (sahjey) naturally/according to natural laws, i.e. Divine commands are inviolable – and s/he accepts that happily.

 

ਗੁਰਮਤਿ ਮਤਿ ਅਚਲੁ ਹੈ ਚਲਾਇ ਨ ਸਕੈ ਕੋਇ ॥ ਭਗਤਾ ਕਾ ਹਰਿ ਅੰਗੀਕਾਰੁ ਕਰੇ ਕਾਰਜੁ ਸੁਹਾਵਾ ਹੋਇ ॥

Gurmaṯ maṯ acẖal hai cẖalā▫e na sakai ko▫e.  Bẖagṯā kā har angīkār kare kāraj suhāvā ho▫e.

 

One who follows (gurmat-i) the guru’s counsel, his/her (mat-i) mind is (achal-u = unshakable) steadfast; (na koey) nothing (sakai) can (chalaaey = drive) mislead him/her.

In this battle with temptations, (har-i) the Almighty (angeekar-u karey) takes the side (ka) of, i.e. helps, (bhagta = devotees) those who live by Naam; accomplishment of their (kaaraj-u) objective of union with the Almighty (hoey) is achieved (suhaava) pleasantly.

 

Page 549

 

ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਾਇਅਨੁ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥ ਝਗੜਾ ਕਰਦਿਆ ਅਨਦਿਨੁ ਗੁਦਰੈ ਸਬਦਿ ਨ ਕਰੈ ਵੀਚਾਰੁ ॥

Manmukẖ mūlhu bẖulā▫i▫an vicẖ lab lobẖ ahaʼnkār.  Jẖagṛā karḏi▫ā an▫ḏin guḏrai sabaḏ na karai vīcẖār.

 

(Manmukh = self-willed) those who do not follow the guru to live by Naam, have (lab-u) possessiveness, (lobh-u) greed and (ahankaar-u) vanity (vich-i = within) in mind which cause to (bhulaaian-u) go astray.

They do not (karai veechhar-u) reflect on (sabad-i = on the word) the guru’s teachings, and (andin-u = everyday) their whole life (gudrai/guzrai) passes (kardiaa = doing) being involved in (jhagrra) conflicts – finding faults with others.

 

ਸੁਧਿ ਮਤਿ ਕਰਤੈ ਹਿਰਿ ਲਈ ਬੋਲਨਿ ਸਭੁ ਵਿਕਾਰੁ ॥ ਦਿਤੈ ਕਿਤੈ ਨ ਸੰਤੋਖੀਅਨਿ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਅਗ੍ਯ੍ਯਾਨੁ ਅੰਧਾਰੁ ॥

Suḏẖ maṯ karṯai hir la▫ī bolan sabẖ vikār.  Ḏiṯai kiṯai na sanṯokẖī▫an anṯar ṯarisnā bahuṯ ag▫yān anḏẖār.

 

It seems (kartai) the Creator (hir-i laee = has taken away) has deprived them of (sudh-i) consciousness; (sabh-u) everything they (bolan-i) say is (vikaar-u) vicious.

They are not (santokheean-i) satisfied with (kitai) what is (ditai) given to them by the Creator; they have (bahut = plenty) total (agiaan-u = ignorance, andhaar-u = darkness) ignorance of Naam, and are possessed by (trisnaa) craving.

 

ਨਾਨਕ ਮਨਮੁਖਾ ਨਾਲਹੁ ਤੁਟੀਆ ਭਲੀ ਜਿਨਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੁ ॥੧॥

Nānak manmukẖā nālahu ṯutī▫ā bẖalī jinā mā▫i▫ā mohi pi▫ār. ||1||

 

Says third Nanak: It is (bhalee = good) better (tutteeaa = breaking) to break (naalh-u) with (manukhaa) self-willed persons, who (moh-i) are possessed with (piaar-u) love for, (maaiaa = world-play) transitory gains/pleasures of the world. 1.

 

ਮ: ੩ ॥ ਤਿਨ੍ਹ੍ਹ ਭਉ ਸੰਸਾ ਕਿਆ ਕਰੇ ਜਿਨ ਸਤਿਗੁਰੁ ਸਿਰਿ ਕਰਤਾਰੁ ॥ ਧੁਰਿ ਤਿਨ ਕੀ ਪੈਜ ਰਖਦਾ ਆਪੇ ਰਖਣਹਾਰੁ ॥

Mėhlā 3.  Ŧinĥ bẖa▫o sansā ki▫ā kare jin saṯgur sir karṯār.  Ḏẖur ṯin kī paij rakẖ▫ḏā āpe rakẖaṇhār.

 

Prologue by the third Guru: (Kiaa) what can (bhau) fear/apprehensions and (sansa) anxiety (karey) do, i.e. cannot afflict, (tinh) those who follow the teachings of (satgur-u) the true guru, and over (jin) whose (sir-i) head is, i.e. who are protected by, (kartaar-u) the Creator.

(Aapey = self) the Almighty (rakhanhaar-u) protector has (dhur-i = from beginning) ever (rakhdaa) protected (tin ki) their (paij) honour – they have no worries.

 

ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇਆ ਸਚੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਸੁਖਦਾਤਾ ਸੇਵਿਆ ਆਪੇ ਪਰਖਣਹਾਰੁ ॥੨॥

Mil parīṯam sukẖ pā▫i▫ā sacẖai sabaḏ vīcẖār.  Nānak sukẖ▫ḏāṯa sevi▫ā āpe parkẖaṇhār. ||2||

 

By (veechaar-i) contemplating (sabad-i = of the word) commands of (sachai) the Eternal, they (mil-i) find (preetam) the Beloved Master within and (paaiaa) experience (sukh-u) comfort.

They (seyviaa = serve) live in obedience to the Almighty, (sukh-daataa = giver of comforts) the source of comforts; the Master (aapey) IT-self (parkhanhaar-u = examiner) decides whom to accept for union, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਿਆ ਤੂ ਸਭਨਾ ਰਾਸਿ ॥ ਜਿਸ ਨੋ ਤੂ ਦੇਹਿ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਮਿਲੈ ਕੋਈ ਹੋਰੁ ਸਰੀਕੁ ਨਾਹੀ ਤੁਧੁ ਪਾਸਿ ॥

Pa▫oṛī.  Jī▫a janṯ sabẖ ṯeri▫ā ṯū sabẖnā rās.  Jis no ṯū ḏėh ṯis sabẖ kicẖẖ milai ko▫ī hor sarīk nāhī ṯuḏẖ pās.

 

(Paurri) stanza: (Sabh-i) all (jeea jant) creatures are (teyriaa = yours) created by You and (too) You are (raas-i = capital/wealth) the source of awareness of Naam (sabhna) of all, o Almighty.

(Jis no) one whom You (deyh-i) give, (tis-u) that person (milai) receives (sabh-u kichh-u) everything – there is nothing left for him/her to desire; there is (naahee) not (hor-u) another (paas-i = near) equal, to (sareek) rival (tudh-u) You – who can give anything.

 

ਤੂ ਇਕੋ ਦਾਤਾ ਸਭਸ ਦਾ ਹਰਿ ਪਹਿ ਅਰਦਾਸਿ ॥ ਜਿਸ ਦੀ ਤੁਧੁ ਭਾਵੈ ਤਿਸ ਦੀ ਤੂ ਮੰਨਿ ਲੈਹਿ ਸੋ ਜਨੁ ਸਾਬਾਸਿ ॥

Ŧū iko ḏāṯā sabẖas ḏā har pėh arḏās.  Jis ḏī ṯuḏẖ bẖāvai ṯis ḏī ṯū man laihi so jan sābās.

 

(Too) You (iko) alone are (daata = giver) the provider (da) for (sabhas) all; their (ardaas-i) prayer is (pah-i) to You, o (har-i) Almighty.

(Jis di) one whose prayer (bhaavai) appeals to (tudh-u) You, (too) You (mann laih-i) accept; (so) that (jan-u) person is deserving of (saabaas-i) congratulations – because it shows s/he has lived human birth successfully.

 

ਸਭੁ ਤੇਰਾ ਚੋਜੁ ਵਰਤਦਾ ਦੁਖੁ ਸੁਖੁ ਤੁਧੁ ਪਾਸਿ ॥੨॥

Sabẖ ṯerā cẖoj varaṯḏā ḏukẖ sukẖ ṯuḏẖ pās. ||2||

 

(Sabh-u) everything that (vartdaa) happens is (teyra) Your (choj-u) play; the decision, whether a soul remains in (dukh-u) distress – of being separated from You or (sukh-u) comfort – of union with You, lies (paas-i) with (tudh-u) You. 2.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸਚੈ ਭਾਵਦੇ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ॥ ਸਾਜਨ ਮਨਿ ਆਨੰਦੁ ਹੈ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰ ॥

Salok mėhlā 3.  Gurmukẖ sacẖai bẖāvḏe ḏar sacẖai sacẖiār.  Sājan man ānanḏ hai gur kā sabaḏ vīcẖār.

 

Prologue by the third Guru. (Gurmukh-i) those who follow the guru’s teachings, (bhaavdey = liked) are approved by (sachai) the Eternal; they are considered (sachiaar) genuine seekers in (dar-i/darbaar) the court of, i.e. by, (sachai) the Eternal Master.

Such people are (saajan) friends of all; they (veechaar) contemplate (sabad-u = word) the teachings of the guru to remember and conform to Divine virtues and commands; and experience (aanand) bliss (man-i) in their minds

 

ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ਦੁਖੁ ਕਟਿਆ ਚਾਨਣੁ ਕੀਆ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਰਖਣਹਾਰਾ ਰਖਸੀ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥੧॥

Anṯar sabaḏ vasā▫i▫ā ḏukẖ kati▫ā cẖānaṇ kī▫ā karṯār.  Nānak rakẖaṇhārā rakẖsī āpṇī kirpā ḏẖār. ||1||

 

(Antar-i = within) in their minds, they (vasaaia = cause to dwell) remember (sabad-u) Divine commands and their (dukh-u = distress) pangs of separation from the Master (kattia = cut) end, i.e. they find the Master; this happens when (chaanan keea) enlightened (kartar-i = by creator) by Divine grace. The Almighty (rakhanhaara) protector (rakhsi) protects them from vices in the world-play (dhaar-i) by bestowing (aapnee = own) IT’s (kirpa) grace, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਭੈ ਰਚਿ ਕਾਰ ਕਮਾਇ ॥ ਜੇਹਾ ਸੇਵੈ ਤੇਹੋ ਹੋਵੈ ਜੇ ਚਲੈ ਤਿਸੈ ਰਜਾਇ ॥ ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਆਪਿ

ਹੈ ਅਵਰੁ ਨ ਦੂਜੀ ਜਾਇ ॥੨॥

Mėhlā 3.  Gur kī sevā cẖākrī bẖai racẖ kār kamā▫e.  ehā sevai ṯeho hovai je cẖalai ṯisai rajā▫e.  Nānak sabẖ kicẖẖ āp hai avar na ḏūjī jā▫e. ||2||

 

Prologue by the third Guru. (Seyva, chaakri) service of the guru is (kaar kamaaey = perform task) to lead life (rach-i = absorbed) in accordance with (bhai = respect) commands of the Almighty.

A person (hovai) becomes (teyho) of that type (jeyha) as someone whom s/he (seyvai = serves) follows; (jey) if one (chalai = moves) acts according to (rajaaey) will (tisai = that) of the Almighty, s/he becomes like God.

Says third Nanak: (Aap-i = self) the Almighty is (sabh-u kichh-u) every thing; there is none (avar-u) other (jaaey = place) to look to, and serve. 2.

 

ਪਉੜੀ ॥ ਤੇਰੀ ਵਡਿਆਈ ਤੂਹੈ ਜਾਣਦਾ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਤੁਧੁ ਜੇਵਡੁ ਹੋਰੁ ਸਰੀਕੁ ਹੋਵੈ ਤਾ ਆਖੀਐ ਤੁਧੁ ਜੇਵਡੁ
ਤੂਹੈ ਹੋਈ ॥

Pa▫oṛī.  Ŧerī vadi▫ā▫ī ṯūhai jāṇḏā ṯuḏẖ jevad avar na ko▫ī.  Ŧuḏẖ jevad hor sarīk hovai ṯā ākẖī▫ai ṯuḏẖ jevad ṯūhai ho▫ī.

 

(Paurri) stanza. O Almighty. There is (na koee) none (avar-u) other (jeyvadd) as great as (tudh-u) You; (toohai) You alone (jaanda) know (teyri) Your (vaddiaaee) greatness, i.e. we cannot compare God with anyone.

If there be (hor-u) someone else (sareek) equal to You, (ta) then we can (aakheeai = say) name, but (toohai) You alone (hoee) are (jeyvadd) as great as You.

 

ਜਿਨਿ ਤੂ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ਹੋਰੁ ਤਿਸ ਦੀ ਰੀਸ ਕਰੇ ਕਿਆ ਕੋਈ ॥ ਤੂ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ਦਾਤਾਰੁ ਹਹਿ ਤੁਧੁ ਅਗੈ ਮੰਗਣ

ਨੋ ਹਥ ਜੋੜਿ ਖਲੀ ਸਭ ਹੋਈ ॥

Jin ṯū sevi▫ā ṯin sukẖ pā▫i▫ā hor ṯis ḏī rīs kare ki▫ā ko▫ī.  Ŧū bẖannaṇ gẖaṛaṇ samrath ḏāṯār hėh ṯuḏẖ agai mangaṇ no hath joṛ kẖalī sabẖ ho▫ī.

 

(Jin-i) one who (seyvia = serves) lives in obedience to (too) You, (tin-i) that person (paaia) attains (sukh-u) the comfort of union with You; (kiaa) how can (koee) any one, i.e. no one can, be (rees karey = copy) like (tis) that person. 

(Too) You are (samrath-u) potent to (bha’nnan = break) destroy and (gharran = make) create, and (hah-i) are (daataar-u = giver) the provider of all; (sabh) the whole creation (khalee hoee) stands (agai) before You (jorr-i) with folded (hath) hands to (mangan) beg from You, i.e. looks to You.

 

ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾਰੁ ਮੈ ਕੋਈ ਨਦਰਿ ਨ ਆਵਈ ਤੁਧੁ ਸਭਸੈ ਨੋ ਦਾਨੁ ਦਿਤਾ ਖੰਡੀ ਵਰਭੰਡੀ ਪਾਤਾਲੀ ਪੁਰਈ ਸਭ ਲੋਈ ॥੩॥

Ŧuḏẖ jevad ḏāṯār mai ko▫ī naḏar na āvī ṯuḏẖ sabẖsai no ḏān ḏiṯā kẖandī varbẖandī pāṯālī pur▫ī sabẖ lo▫ī. ||3||

 

(Mai) I do not (nadir-i avaaee = comes in sight) see a (daataar-u) benefactor (jeyvadd) as great as (tudh-u) You; You (ditaa) give (daan) alms, i.e. provide, (sabhsai) for all in (khanddee) parts of and (sabh) whole of (varbhanddee) the universe, (paataalee) below the earth, (puraee) habitats and (loee) planets – everywhere. 3.

 

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Note: This fourth Paurri of Bihaagrrey Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The Sloks chide the pretenders who exhibit religiosity outwardly but are different within. The message is that motivation for devotion comes from within and this happens when ego, i.e. acting by self-will, is given up.The Paurri emphasizes the need to live in loving obedience to the Creator in order to achieve union with IT.

 

ਸਲੋਕ ਮ: ੩ ॥ ਮਨਿ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਹਜਿ ਨ ਲਗੋ ਭਾਉ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਪਾਇਓ ਮਨਹਠਿ ਕਿਆ ਗੁਣ ਗਾਇ ॥ ਨਾਨਕ

ਆਇਆ ਸੋ ਪਰਵਾਣੁ ਹੈ ਜਿ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਇ ॥੧॥

Salok mėhlā 3.  Man parṯīṯ na ā▫ī▫ā sahj na lago bẖā▫o.  Sabḏai sāḏ na pā▫i▫o manhaṯẖ ki▫ā guṇ gā▫e.  Nānak ā▫i▫ā so parvāṇ hai jė gurmukẖ sacẖ samā▫e. ||1||

 

Prologue by the third Guru. If one does not (aaeeaa = come) develop (parteet-i) faith (man-i = in the mind) within, does not (lago) have (sahj-i) intuitive (bhaau) love for the Almighty, i.e. from the heart; and

does not (paaio) have (saad-u = taste) liking for experience of (sabdai = by Divine words) obeying Divine commands, then (kia) what use is it to (gaaey) sing (gun) virtues, i.e. display devotion, while acting (man-hatth-i) self-will.

Says third Nanak: (Aaiaa = coming) human birth of (so) that person is (parvaan-u = approved) fruitful of one (j-i) who (samaaey) remains absorbed in remembrance (sach-i) of the Eternal, i.e. naturally leads life by Naam or Divine virtues and commands, (gurmukh-i) guided by the guru. 1.

 

ਮ: ੩ ॥ ਆਪਣਾ ਆਪੁ ਨ ਪਛਾਣੈ ਮੂੜਾ ਅਵਰਾ ਆਖਿ ਦੁਖਾਏ ॥ ਮੁੰਢੈ ਦੀ ਖਸਲਤਿ ਨ ਗਈਆ ਅੰਧੇ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਏ ॥

Mėhlā 3.  Āpṇā āp na pacẖẖāṇai mūṛā avrā ākẖ ḏukẖā▫e.  Mundẖai ḏī kẖaslaṯ na ga▫ī▫ā anḏẖe vicẖẖuṛ cẖotā kẖā▫e.

 

Prologue by the third Guru. A (moorraa = foolish) self-willed person – who does not follow the guru to obey God – cannot (pachaanai = recognize) understand (aapna aap-u) the self, i.e. does not recognize his/her own shortcomings but (dukhaaey) hurts (avra) others (aakh-i = by saying) by his/her comments.

His/her (munddhai di = of roots) innate (khaslat = quality) nature formed by past deeds and experiences (na gaeeaa) does not leave him/her; such a person (andhey = blind) is blinded by temptations of the world-play and remains (vichhurr-i) separated from, i.e. does not attain union with, the Almighty; his/her soul (chotta khaaey = receives hits) is punished – by denial of union with the Creator and being sent for reincarnation.

 

ਸਤਿਗੁਰ ਕੈ ਭੈ ਭੰਨਿ ਨ ਘੜਿਓ ਰਹੈ ਅੰਕਿ ਸਮਾਏ ॥ ਅਨਦਿਨੁ ਸਹਸਾ ਕਦੇ ਨ ਚੂਕੈ ਬਿਨੁ ਸਬਦੈ ਦੁਖੁ ਪਾਏ ॥

Saṯgur kai bẖai bẖann na gẖaṛi▫o rahai ank samā▫e.  An▫ḏin sahsā kaḏe na cẖūkai bin sabḏai ḏukẖ pā▫e.

 

S/he does not (bhann-i = break) shed his/her old nature and (gharrio = carve) mould the self (kai) with (bhai = fear) respect/obedience to (satigur) the true guru, with which s/he could (rahai samaaey) be (ank-i) in lap of the Master – and not be separated.

S/he remains in (andin-u = everyday) continuous (sahsa) anxiety which (kadey na) never (chookai) ends; s/he (dukh-u paaey) suffers (bin-u = without) by not following (sabdai = word) teachings of the guru.

 

Page 550

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਅੰਤਰਿ ਸਬਲਾ ਨਿਤ ਧੰਧਾ ਕਰਤ ਵਿਹਾਏ ॥ ਚਰਣ ਕਰ ਦੇਖਤ ਸੁਣਿ ਥਕੇ ਦਿਹ ਮੁਕੇ ਨੇੜੈ ਆਏ ॥

Kām kroḏẖ lobẖ anṯar sablā niṯ ḏẖanḏẖā karaṯ vihā▫e.  Cẖaraṇ kar ḏekẖaṯ suṇ thake ḏih muke neṛai ā▫e.

 

With (sabla = powerful) strong (kaam-u) lust/desires, (krodh-u) wrath and (lobh-u) greed (antar-i) within, s/he (nit) ever (vihaaey) passes life (karat = doing) chasing (dhandhaa) material pursuits – while forgetting the Master.

This continues even in old age when his/her (charan) feet, (kar) hands, (deykhat) sight and (sun-i) hearing (thakey = tired) are impaired, (deyh) the days of life (mukey) are finishing and death (aaey = comes) is (neyrrai) near.

 

ਸਚਾ ਨਾਮੁ ਨ ਲਗੋ ਮੀਠਾ ਜਿਤੁ ਨਾਮਿ ਨਵ ਨਿਧਿ ਪਾਏ ॥ ਜੀਵਤੁ ਮਰੈ ਮਰੈ ਫੁਨਿ ਜੀਵੈ ਤਾਂ ਮੋਖੰਤਰੁ ਪਾਏ ॥

Sacẖā nām na lago mīṯẖā jiṯ nām nav niḏẖ pā▫e. Jīvaṯ marai marai fun jīvai ṯāʼn mokẖanṯar pā▫e.

 

(Sachaa = true) Divine (naam-u) commands do not (lago) seem (meettha = sweet) agreeable to him/her, by obeying (jit-u) which, (naam-i) s/he could (paaey) obtain (nav nidh-i = nine treasures) experience God within.

If s/he (marai) dies (jeevat-u) while alive, i.e. gives up ego like a dead person, then by so (marai) dying, s/he (jeevai) lives (phun-i) again – does not fall prey to temptations; and (taa’n) thus (paaey) obtains (mokhantar-u) salvation, i.e the mind is freed of faults acquired in the past, and they are obviated in future.

 

ਧੁਰਿ ਕਰਮੁ ਨ ਪਾਇਓ ਪਰਾਣੀ ਵਿਣੁ ਕਰਮਾ ਕਿਆ ਪਾਏ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਸਮਾਲਿ ਤੂ ਮੂੜੇ ਗਤਿ ਮਤਿ ਸਬਦੇ ਪਾਏ ॥ ਨਾਨਕ

ਸਤਿਗੁਰੁ ਤਦ ਹੀ ਪਾਏ ਜਾਂ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥੨॥

Ḏẖur karam na pā▫i▫o parāṇī viṇ karmā ki▫ā pā▫e.  Gur kā sabaḏ samāl ṯū mūṛe gaṯ maṯ sabḏe pā▫e.  Nānak saṯgur ṯaḏ hī pā▫e jāʼn vicẖahu āp gavā▫e. ||2||

 

(Praanee) the mortal who does not – act such as to – (paaio) receive (karam-u) grace (dhur-i = from source) of the Almighty – based on deeds -, should realize that (kiaa = what?) nothing, can be (paaey) attained (vin-u) without (karma) good deeds. (Note: Karam-u – singular – is Divine grace and Karma – plural – is deeds, in Gurbani).

O (moorrey = fool) ignorant person, (too) you should (samaal-i = take care) keep in mind to obey (sabad-u = word) teachings of the guru, because (mat-i) guidance for (gat-i) freedom from vices (paaey) is obtained (sabdey = from the word) by following the guru’s teachings.

However, you can (paaey) find (satigur-u) the Almighty true guru (tad hi) only then (jaa’n) when you (gavaaey = lose) banish (aap-u = self) ego (vichah-u) from within, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਦੈ ਚਿਤਿ ਵਸਿਆ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸ ਨੋ ਕਿਉ ਅੰਦੇਸਾ ਕਿਸੈ ਗਲੈ ਦਾ ਲੋੜੀਐ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਸਭਨਾ ਗਲਾ ਕਾ

ਤਿਸ ਨੋ ਧਿਆਇਦਿਆ ਕਿਵ ਨਿਮਖ ਘੜੀ ਮੁਹੁ ਮੋੜੀਐ ॥

Pa▫oṛī.  Jis ḏai cẖiṯ vasi▫ā merā su▫āmī ṯis no ki▫o anḏesā kisai galai ḏā loṛī▫ai. Har sukẖ▫ḏāṯa sabẖnā galā kā ṯis no ḏẖi▫ā▫iḏi▫ā kiv nimakẖ gẖaṛī muhu moṛī▫ai.

 

(Paurri) stanza. (Jis dai) one in whose (chit-i) consciousness (suaami) the Master (meyra = my) of all (vasiaa) dwells, i.e. one who leads life by Divine virtues and commands, (tis no) that person (kio = why?) does not (lorreeai) need to have (andeysa) apprehension (da) of (kisai galai) anything; – one who remembers and obeys the Almighty has no fear.

 

(Har-i) the Almighty is (sukh-daata = giver of comfort) the source of comforts (ka) of (sabhna) all (galaa = things) types; (kiv) how can we (morreeai) turn (muh-u) face away, even for (nimakh gharree) a moment (dhiaaidiaa) from remembering (tis no) IT, i.e. one who seeks peace should never forget the Master.

 

ਜਿਨਿ ਹਰਿ ਧਿਆਇਆ ਤਿਸ ਨੋ ਸਰਬ ਕਲਿਆਣ ਹੋਏ ਨਿਤ ਸੰਤ ਜਨਾ ਕੀ ਸੰਗਤਿ ਜਾਇ ਬਹੀਐ ਮੁਹੁ ਜੋੜੀਐ ॥ ਸਭਿ ਦੁਖ ਭੁਖ ਰੋਗ

ਗਏ ਹਰਿ ਸੇਵਕ ਕੇ ਸਭਿ ਜਨ ਕੇ ਬੰਧਨ ਤੋੜੀਐ ॥

Jin har ḏẖi▫ā▫i▫ā ṯis no sarab kali▫āṇ ho▫e niṯ sanṯ janā kī sangaṯ jā▫e bahī▫ai muhu joṛī▫ai. Sabẖ ḏukẖ bẖukẖ rog ga▫e har sevak ke sabẖ jan ke banḏẖan ṯoṛī▫ai.

 

(Jin-i) one who (dhiaaia) pays attention to commands of the Almighty, (tis no) for that person (hoey = happens) there is (sarab) all (kaliaan) happiness. we should threfore (nit) ever (jaaey baheeai = go to sit) join (sangat-i) company of such (sant janaa) the seekers and (jorreeai) join (muh-u) the face, i.e. together sing praises of the Almighty – and learn to live by them.

(Har-i) the Almighty (torreeai) breaks (sabh-i) all (bandhan) attachments to the world-play – of relatives, wealth, status and physical pleasures – (key) of (jan) the seeker; all (dukh) grief, (bhukh = hunger) craving and (rog) afflictions (key) of (seyvak = servant) one who lives in obedience to the Master’s commands, (gaey) leave.

 

ਹਰਿ ਕਿਰਪਾ ਤੇ ਹੋਆ ਹਰਿ ਭਗਤੁ ਹਰਿ ਭਗਤ ਜਨਾ ਕੈ ਮੁਹਿ ਡਿਠੈ ਜਗਤੁ ਤਰਿਆ ਸਭੁ ਲੋੜੀਐ ॥੪॥

Har kirpā ṯe ho▫ā har bẖagaṯ har bẖagaṯ janā kai muhi diṯẖai jagaṯ ṯari▫ā sabẖ loṛī▫ai. ||4||

 

One (hoaa) becomes (bhagat-u) a devotee of (har-i) the Almighty (tey) with (kirpa) grace of (har-i) the Almighty. (sabh-u) every (jagat-u = world) creature who (lorreeai) seeks (tariaa = swim) to get across the world-ocean and merge with the Master, achieves that (dditthai) by seeing (muh-i) faces of, i.e. by joining company and following example, of (bhagat janaa) devotees of the Almighty. 4.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਸਾ ਰਸਨਾ ਜਲਿ ਜਾਉ ਜਿਨਿ ਹਰਿ ਕਾ ਸੁਆਉ ਨ ਪਾਇਆ ॥ ਨਾਨਕ ਰਸਨਾ ਸਬਦਿ ਰਸਾਇ ਜਿਨਿ ਹਰਿ ਹਰਿ

ਮੰਨਿ ਵਸਾਇਆ ॥੧॥

Salok mėhlā 3.  Sā rasnā jal jā▫o jin har kā su▫ā▫o na pā▫i▫ā.  Nānak rasnā sabaḏ rasā▫e jin har har man vasā▫i▫ā. ||1||

 

Prologue by the third Guru. (Sa = that) the (rasna) tongue (jin-i) which does not (paaia = receive) have (suaau) taste/liking for virtues of (har-i) the Almighty (jal-i jaau) burns, i.e. talks  evil – such a person goes astray.

On the other hand, one who (vasaaia = causes to dwell) remembers (har-i = make green) the rejuvenating (har-i) Almighty, (mann-i) believes and (vasaaiaa = causes to abide) remembers IT, his/her (rasna) tongue, (rasaaey) is rinsed (sabad-i) by the guru’s teachings, to remember/praise the Almighty, Says the third Nanak. 1.

 

ਮ: ੩ ॥ ਸਾ ਰਸਨਾ ਜਲਿ ਜਾਉ ਜਿਨਿ ਹਰਿ ਕਾ ਨਾਉ ਵਿਸਾਰਿਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਰਸਨਾ ਹਰਿ ਜਪੈ ਹਰਿ ਕੈ ਨਾਇ ਪਿਆਰਿਆ ॥੨॥

Mėhlā 3.  Sā rasnā jal jā▫o jin har kā nā▫o visāri▫ā.  Nānak gurmukẖ rasnā har japai har kai nā▫e pi▫āri▫ā. ||2||

Pa▫oṛī.

 

Prologue by the third Guru. (Rasna) the tongue of (sa) that person, (jin-i) who (visaaria) forgets (naau/naam) virtues of the Almighty, (jal-i jau) burns – talks evil.

Says third Nanak: (Rasna) the tongue of (gurmukh-i) one who follows the guru, (japai) remembers the Almighty with (piaaria) with love i.e. such a person lovingly remembers and emulates (naaey/naam) Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਆਪੇ ਠਾਕੁਰੁ ਸੇਵਕੁ ਭਗਤੁ ਹਰਿ ਆਪੇ ਕਰੇ ਕਰਾਏ ॥ ਹਰਿ ਆਪੇ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਲਾਏ ॥

Pa▫oṛī. Har āpe ṯẖākur sevak bẖagaṯ har āpe kare karā▫e.  Har āpe vekẖai vigsai āpe jiṯ bẖāvai ṯiṯ lā▫e.

 

(Pauri) stanza. (Har-i) the Amighty is (aapey) IT-self (tthaakur-u) the Master, (seyvak-u) servant and (bhagat-u) devotee; (har-i) the Almighty (aapey) IT-self (karey) acts when IT (karaaey) causes the creatures to act as IT is in the creatures.

The Almighty (laaey) engages the creatures (tit-u) there (jit-u) wherever IT (bhaavai = likes) considers right; IT-self (veykhai) watches them and (vigsai) feels happy – seeing the creation.

 

ਹਰਿ ਇਕਨਾ ਮਾਰਗਿ ਪਾਏ ਆਪੇ ਹਰਿ ਇਕਨਾ ਉਝੜਿ ਪਾਏ ॥ ਹਰਿ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਤਪਾਵਸੁ ਕਰਿ ਵੇਖੈ ਚਲਤ ਸਬਾਏ ॥

Har iknā mārag pā▫e āpe har iknā ujẖaṛ pā▫e.  Har sacẖā sāhib sacẖ ṯapāvas kar vekẖai cẖalaṯ sabā▫e.

 

(Har-i) the Almighty (aapey) IT-self (paaey) puts (ikna = some) those who have the aptitude, on (maarg-i) on the path to IT-self, while puts (ikna = some others) those who lack aptitude, on (ujharr-i) the wrong path – sends them away from IT.

(Sahib-u) the Master is (sacha = truthful) just and delivers (sach-u) true (tapaavas-u) justice – based on deeds; IT (kar-i) creates (sabaaey) all (chalat = plays) happenings and (veykhai) watches them.

 

ਗੁਰ ਪਰਸਾਦਿ ਕਹੈ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਏ ॥੫॥

Gur parsāḏ kahai jan Nānak har sacẖe ke guṇ gā▫e. ||5||

 

(Kahai) says (jan-u) the humble Nanak the fourth Nanak: IT is (gur parsaad-i) with the guru’s grace/guidance that one (gaaey) sings, i.e. remembers and emulates, (gun) the virtues of (sachey) the Eternal Master. 5.