SGGS pp 550-552, Bihaagrre Ki Vaar M: 4, Paurris 6-10

 

Note: This sixth Paurri of Bihaagrrey Ki Vaar M: 4 has two Sloks or prologues of the third Guru. The message from the first Slok is that a true seeker of God is one who gives up pretense and sincerely conforms to virtues and commands of the Almighty. Life of one, who dresses as an ascetic but begs for material needs, is disgraceful. The second Slok says that people have two types of tendencies – to either live by Divine commands or pursue material/physical pleasures. The latter are transitory. The former alone are approved by the Almighty. The Paurri says that one who contemplates, sees the Master doing everything IT-self and through the creatures.

 

ਸਲੋਕ ਮ: ੩ ॥ ਦਰਵੇਸੀ ਕੋ ਜਾਣਸੀ ਵਿਰਲਾ ਕੋ ਦਰਵੇਸੁ ॥ ਜੇ ਘਰਿ ਘਰਿ ਹੰਢੈ ਮੰਗਦਾ ਧਿਗੁ ਜੀਵਣੁ ਧਿਗੁ ਵੇਸੁ ॥

Salok mėhlā 3.  Ḏarvesī ko jāṇsī virlā ko ḏarves.  Je gẖar gẖar handẖai mangḏā ḏẖig jīvaṇ ḏẖig ves.

 

Prologue by the third Guru: (Ko) some rare person knows what is (darveysi = renunciation) forsaking material things, still (virla) rare is one who is actually (darveys-u/darveysh) forsakes material things.

One (jo) who – who bears the garb of an ascetic, but – (handdhai) goes (mangda) begging (ghar-i ghar-i) from house to house, – is not an ascetic/yogi but a pretender; he – brings (dhig-u/dhrig) disgrace to (jeevan-u = life) the name and (veys-u) garb of an ascetic/yogi.

 

ਜੇ ਆਸਾ ਅੰਦੇਸਾ ਤਜਿ ਰਹੈ ਗੁਰਮੁਖਿ ਭਿਖਿਆ ਨਾਉ ॥ ਤਿਸ ਕੇ ਚਰਨ ਪਖਾਲੀਅਹਿ ਨਾਨਕ ਹਉ ਬਲਿਹਾਰੈ ਜਾਉ ॥੧॥

Je āsā anḏesā ṯaj rahai gurmukẖ bẖikẖi▫ā nā▫o.  Ŧis ke cẖaran pakẖālī▫ah Nānak ha▫o balihārai jā▫o. ||1||

 

(Jey) if one (taj-i rahai) gives up (aasa) expectation from others, and (andeysa) anxiety whether he would get anything, and instead seeks (bhikhiaa = alms) benediction of living by (naau) Naam/Divine virtues and commands (gurmukh-i) from the guru – then he is a real Darveys.

(Hau) I shall (balihaarai jaau = be sacrifice) adore, and (pakhaaleeah-i) wash (charan) the feet, (key) of (tis) that Darvesh, says third Nanak. 1.

 

ਮ: ੩ ॥ ਨਾਨਕ ਤਰਵਰੁ ਏਕੁ ਫਲੁ ਦੁਇ ਪੰਖੇਰੂ ਆਹਿ ॥ ਆਵਤ ਜਾਤ ਨ ਦੀਸਹੀ ਨਾ ਪਰ ਪੰਖੀ ਤਾਹਿ ॥

Mėhlā 3.  Nānak ṯarvar ek fal ḏu▫e pankẖerū āhi.  Āvaṯ jāṯ na ḏīshī nā par pankẖī ṯāhi.

 

Prologue by the third Guru: Says third Nanak: The mind is (tarvar-u) a tree, which bears (eyk-u) the one (phal-u) fruit of Divine virtues, i.e. Divine virtues are present within but (du-i) two types of (pankheyroo) birds (aah-i) come and sit on it, i.e. the mind seeks to find the Master within, but two types of thoughts – which facilitate or impede this – come to the mind.

They are not (deesahee) seen (aavat) coming or (jaat) going; (taah-i) these (pankhee) birds do not have (par) wings – one does not know how the thoughts come and go, i.e. has no control over thoughts.

 

ਬਹੁ ਰੰਗੀ ਰਸ ਭੋਗਿਆ ਸਬਦਿ ਰਹੈ ਨਿਰਬਾਣੁ ॥ ਹਰਿ ਰਸਿ ਫਲਿ ਰਾਤੇ ਨਾਨਕਾ ਕਰਮਿ ਸਚਾ ਨੀਸਾਣੁ ॥੨॥

Baho rangī ras bẖogi▫ā sabaḏ rahai nirbāṇ.  Har ras fal rāṯe nānkā karam sacẖā nīsāṇ. ||2||

 

One should (bhogiaa = consume) enjoy (ras) objects of (bah-u) numerous (rangee = hues) types of material/physical pleasures, but (sabad-i) follow the guru’s teachings and (rahai) remain (nirbaan-u) free of obsession.

Such a person is (raatey) imbued (phal-i) with the fruit of (har-i ras-i) Divine elixir – Divine virtues and commands; such a soul is (neesaan-u) marked to receive (sachaa) Divine (karam-i) grace – approved for union with the Creator, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਧਰਤੀ ਆਪੇ ਹੈ ਰਾਹਕੁ ਆਪਿ ਜੰਮਾਇ ਪੀਸਾਵੈ ॥ ਆਪਿ ਪਕਾਵੈ ਆਪਿ ਭਾਂਡੇ ਦੇਇ ਪਰੋਸੈ ਆਪੇ ਹੀ ਬਹਿ ਖਾਵੈ ॥

Pa▫oṛī.  Āpe ḏẖarṯī āpe hai rāhak āp jammā▫e pīsāvai.  Āp pakāvai āp bẖāʼnde ḏe▫e parosai āpe hī bahi kẖāvai.

 

(Paurri) stanza: The Creator is (aapey) IT-self (dhartee) the soil as well as (raahak-u = sower) the farmer; IT-self (ja’mmaaey) cultivates the crop and (peesaavai) grinds the grain.

(Aap-i) IT-self (pakavai) cooks and (dey-i = gives) puts in (bhaanddey = utensils) dishes (prosai) to serve; IT-self (bah-i) sits down and (khaavai) eats, i.e. is IT-self the provider and has designed this system.

 

Page 551

 

ਆਪੇ ਜਲੁ ਆਪੇ ਦੇ ਛਿੰਗਾ ਆਪੇ ਚੁਲੀ ਭਰਾਵੈ ॥ ਆਪੇ ਸੰਗਤਿ ਸਦਿ ਬਹਾਲੈ ਆਪੇ ਵਿਦਾ ਕਰਾਵੈ ॥

Āpe jal āpe ḏe cẖẖingā āpe cẖulī bẖarāvai.  Āpe sangaṯ saḏ bahālai āpe viḏā karāvai.

 

IT (aap-i) IT-self (dey = gives) uses (chhi’nga) the toothpick and (jal-u) water to (chulee bharavai) rinse the mouth.

IT-self (sad-i) calls (sangat-i = company) the gathering, (bahaalai) seats them and IT-self (vidaa karavai) sees them off, i.e. the Almighty creates the creatures and provides for them and, finally calls them back. 

 

ਜਿਸ ਨੋ ਕਿਰਪਾਲੁ ਹੋਵੈ ਹਰਿ ਆਪੇ ਤਿਸ ਨੋ ਹੁਕਮੁ ਮਨਾਵੈ ॥੬॥

Jis no kirpāl hovai har āpe ṯis no hukam manāvai. ||6||

 

(Jis no) one to whom the Master (hovai) is (kirpaal) gracious, (aapey) IT motivates him/her to (manaavai = accept/obey) carry out ITs (hukam-u) commands – and accepts him/her for union with IT-self. 6.

Message: The Almighty creates, provides for all creatures and is present in everything/one. But some rare one lives by IT’s commands.

 

 

Note: The pronoun ‘IT’ has been used for the Almighty not being a person and being gender-neutral.

 

——————————

 

Note: The Slok below is about attachments in the world-play which become bondages for the soul and it cannot proceed on the path to the Master.

 

ਸਲੋਕ ਮ: ੩ ॥ ਕਰਮ ਧਰਮ ਸਭਿ ਬੰਧਨਾ ਪਾਪ ਪੁੰਨ ਸਨਬੰਧੁ ॥ ਮਮਤਾ ਮੋਹੁ ਸੁ ਬੰਧਨਾ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੁ ਧੰਧੁ ॥

Salok mėhlā 3.  Karam ḏẖaram sabẖ banḏẖnā pāp punn san▫banḏẖ.  Mamṯā moh so banḏẖnā puṯar kalṯar so ḏẖanḏẖ.

 

Prologue by the third Guru. (Dharam) religious (karam) rituals (sabh-i) all become (bandhna) shackles; their (sanbandh-u) connection is, with the concept of (paap) wrongdoings/sins or as (punn) virtuous actions.

(Mamta) thoughts of my/mine, and (moh-u) attachment are also shackles and are connected with relations like (putr = sons) children, (kalatr) spouse and (dhand-u = material pursuit) wealth.

 

ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਵਰਤਣਿ ਵਰਤੈ ਅੰਧੁ ॥੧॥

Jah ḏekẖā ṯah jevrī mā▫i▫ā kā san▫banḏẖ.  Nānak sacẖe nām bin varṯaṇ varṯai anḏẖ. ||1||

 

(Jah) wherever I (deykha) see, (tah) there is (jeyvri = rope) is the bondage, i.e. people are attached to rituals, relatives, wealth, status etc.; they all have (sanbandh) connection (ka) to (maaiaa) the world-play.

Such (andh-u = blindness) ignorant (vartan-i) conduct (vartai) prevails due to (bin-u = without) lack of awareness of (naam) virtues and commands of (sachey) the Eternal that, says the third Nanak. 1.

 

ਮ: ੪ ॥ ਅੰਧੇ ਚਾਨਣੁ ਤਾ ਥੀਐ ਜਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ਰਜਾਇ ॥ ਬੰਧਨ ਤੋੜੈ ਸਚਿ ਵਸੈ ਅਗਿਆਨੁ ਅਧੇਰਾ ਜਾਇ ॥

Mėhlā 4.  Anḏẖe cẖānaṇ ṯā thī▫ai jā saṯgur milai rajā▫e.  Banḏẖan ṯoṛai sacẖ vasai agi▫ān aḏẖerā jā▫e.

 

Prologue by the fourth Guru. (Chaanan-u = light) enlightenment to (andhey = blind) an ignorant mind (theeai = happens) comes (ja) if, (rajaaey = will) with Divine grace, one (milai) finds (satigur-u) the true guru – and receives guidance.

Then his/her (adheyra/andheyra) darkness of (agiaan-u) ignorance (jaaey) goes, s/he (torrai) breaks (bandhan = shackles) attachments to the world-play and (vasai = dwells) is absorbed (sach-i) in the Eternal.

 

ਸਭੁ ਕਿਛੁ ਦੇਖੈ ਤਿਸੈ ਕਾ ਜਿਨਿ ਕੀਆ ਤਨੁ ਸਾਜਿ ॥ ਨਾਨਕ ਸਰਣਿ ਕਰਤਾਰ ਕੀ ਕਰਤਾ ਰਾਖੈ ਲਾਜ ॥੨॥

Sabẖ kicẖẖ ḏekẖai ṯisai kā jin kī▫ā ṯan sāj.  Nānak saraṇ karṯār kī karṯā rākẖai lāj. ||2||

 

This is how s/he breaks attachment to the world-play: S/he (deykhai) sees (sabh-u kichh-u) everything (ka = of) given by (tisai = that) the Creator (jin-i) who (keeaa saaj-i) created his/her (tan-u) body, i.e. everyone/thing belongs to the Master so one should not be attached.

We should place ourselves (saran-i = in sanctuary) under the care and obedience of (kartaar) the Creator who (rakhey) preserves (laaj) the honour, i.e. saves the soul from attachments and resultant separation, says the fourth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਦਹੁ ਆਪੇ ਥਾਟੁ ਕੀਆ ਬਹਿ ਕਰਤੈ ਤਦਹੁ ਪੁਛਿ ਨ ਸੇਵਕੁ ਬੀਆ ॥ ਤਦਹੁ ਕਿਆ ਕੋ ਲੇਵੈ ਕਿਆ ਕੋ ਦੇਵੈ ਜਾਂ ਅਵਰੁ ਨ

ਦੂਜਾ ਕੀਆ ॥

Pa▫oṛī.  Jaḏahu āpe thāt kī▫ā bahi karṯai ṯaḏahu pucẖẖ na sevak bī▫ā.  Ŧaḏahu ki▫ā ko levai ki▫ā ko ḏevai jāʼn avar na ḏūjā kī▫ā.

 

(Paurri) stanza. (Jadah-u) when (kartai) the Creator (bah-i) sat down to (keeaa) create (thaatt = physical creation) the universe, (tadah-u) at that time IT did not (puchh-i) ask any (seyvak-u = servant) assistant or (beeaa = other) anyone else for advice – as there was none else present.

(Tadah-u) at that time, (jaa’n) when none (avar–u dooja= second) else had been (keeaa) created, (kiaa) what could (ko) any one (leyvai) take or (deyvai) give, i.e. the Creator did everything.

 

ਫਿਰਿ ਆਪੇ ਜਗਤੁ ਉਪਾਇਆ ਕਰਤੈ ਦਾਨੁ ਸਭਨਾ ਕਉ ਦੀਆ ॥ ਆਪੇ ਸੇਵ ਬਣਾਈਅਨੁ ਗੁਰਮੁਖਿ ਆਪੇ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥ ਆਪਿ

ਨਿਰੰਕਾਰ ਆਕਾਰੁ ਹੈ ਆਪੇ ਆਪੇ ਕਰੈ ਸੁ ਥੀਆ ॥੭॥

Fir āpe jagaṯ upā▫i▫ā karṯai ḏān sabẖnā ka▫o ḏī▫ā. Āpe sev baṇā▫ī▫an gurmukẖ āpe amriṯ pī▫ā.  Āp nirankār ākār hai āpe āpe karai so thī▫ā. ||7||

 

(Phir-i) then (kartai) the Creator (upaaia) created (jagat-u) the world (aapey) by IT-self and (deeaa = gave) provided (daan-u = alms) the wherewithal (kau = to) for (sabhna) all.

(Aapey = self) the Creator (banaaeean-u = made) allotted (seyv = service/job) roles to all; in it one (gurmukh-i) who follows the guru, s/he (peeaa) drinks (amrit-u) the Divine elixir – acquires awareness of Divine virtues and commands as guide for life.

The Master is (aap-i) IT-self both (nirankaar) Formless and (aapey) IT-self with (aaakaar-u) physical form; what (aapey = self) IT (karey) does, (s-u) that (theeaa) happens. 7.

 

———————————–

 

This eighth Paurri or stanza of Bihaagrrey Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The central theme in them all is that everyone one wishes to have peace of in life, and merge with the Almighty at the end of life. The way to achieve that is be in obedirnce of theAlmighty with the guru’s guidance.

 

ਸਲੋਕ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰਭੁ ਸੇਵਹਿ ਸਦ ਸਾਚਾ ਅਨਦਿਨੁ ਸਹਜਿ ਪਿਆਰਿ ॥ ਸਦਾ ਅਨੰਦਿ ਗਾਵਹਿ ਗੁਣ ਸਾਚੇ ਅਰਧਿ ਉਰਧਿ ਉਰਿ ਧਾਰਿ ॥

Salok mėhlā 3.  Gurmukẖ parabẖ sevėh saḏ sācẖā an▫ḏin sahj pi▫ār.  Saḏā anand gāvahi guṇ sācẖe araḏẖ uraḏẖ ur ḏẖār.

 

Prologue by the third Guru. (Gurmukh-i) one who follows the guru’s teachings (sad) ever (sahj-i) steadfastly and (piaar-i) lovingly (seyvey = serves) obeys (saacha) the Eternal (prabh-u) Master (andin-u = everyday) in every-day life.

S/he is (anand-i) happy to (sadaa) ever (gaavah-i) sing/emulate and (dhaar-i) keep (ur-i) in mind (gun) virtues of (sachey) the Eternal Master, who is present (aradh-i = below, uradh-i = above) everywhere.

 

ਅੰਤਰਿ ਪ੍ਰੀਤਮੁ ਵਸਿਆ ਧੁਰਿ ਕਰਮੁ ਲਿਖਿਆ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਇਅਨੁ ਆਪੇ ਕਿਰਪਾ ਧਾਰਿ ॥੧॥

Anṯar parīṯam vasi▫ā ḏẖur karam likẖi▫ā karṯār.  Nānak āp milā▫i▫an āpe kirpā ḏẖār. ||1||

 

(Preetam-u) the Beloved Master (vasiaa) abides (antar-i = within) in his/her mind as (kartaar-i) the Creator has (likhia) written (karam-u) grace in his/her fortune (dhur-i) from the source i.e. is pre-ordained.

(Aap-i = self) the Almighty (aapey) IT-self (kirpa dhaar-i) bestows kindness and (milaaian-u) unites such devotees – without effort on their part, says the third Guru. 1. 

 

ਮ: ੩ ॥ ਕਹਿਐ ਕਥਿਐ ਨ ਪਾਈਐ ਅਨਦਿਨੁ ਰਹੈ ਸਦਾ ਗੁਣ ਗਾਇ ॥ ਵਿਣੁ ਕਰਮੈ ਕਿਨੈ ਨ ਪਾਇਓ ਭਉਕਿ ਮੁਏ ਬਿਲਲਾਇ ॥

Mėhlā 3.  Kahi▫ai kathi▫ai na pā▫ī▫ai an▫ḏin rahai saḏā guṇ gā▫e.  viṇ karmai kinai na pā▫i▫o bẖa▫uk mu▫e billā▫e.

 

Prologue by the third Guru. The Almighty is not (paaeeai) found (kaheeai katheeai) by mere talk,

but by one who (andin-u = every day) ever (rahai) lives (gaaey) singing virtues, i.e. remembers and emulates virtues, of (har-i) the Almighty.

(Kinai na) no one has ever (paaio) found God (vin-u) without (karmai) action/effort; those who (bhauk-i = bark) keep talking (muey) die (bil-laaey) groaning – they cannot find the Master.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਤਨੁ ਭਿਜੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੨॥

Gur kai sabaḏ man ṯan bẖijai āp vasai man ā▫e.  Nānak naḏrī pā▫ī▫ai āpe la▫e milā▫e. ||2||

 

When (man-u) the mind and (tan-u) body (bhijai = drenched) are imbued, i.e. when one thinks and acts, (sabad-i) according to teachings (kai) of the guru, the Almighty (aap-i) IT-self (aaey) comes to (vasai) dwell (man-i) in the mind  by Divine grace.

The Master is (paaeeai) found (nadree) by Divine grace, the Master (aapey) IT-self (laey milaaey) unites him/her with IT-self. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਵੇਦ ਪੁਰਾਣ ਸਭਿ ਸਾਸਤ ਆਪਿ ਕਥੈ ਆਪਿ ਭੀਜੈ ॥ ਆਪੇ ਹੀ ਬਹਿ ਪੂਜੇ ਕਰਤਾ ਆਪਿ ਪਰਪੰਚੁ ਕਰੀਜੈ ॥

Pa▫oṛī.  Āpe veḏ purāṇ sabẖ sāsaṯ āp kathai āp bẖījai.  Āpe hī bahi pūje karṯā āp parpancẖ karījai.

 

The Almighty (aapey) IT-self is (sabh-i) all (beyd) Vedas, Puraanas, Shastras – the scriptures, (aap-i) IT-self (kathai = speaks) reads them and (bheejai = drenched) imbued with Divine love.

(Karta) the Creator (hi) also (bah-i) sits down and (poojey) worships IT-self; IT-self (kareejai) creates (parpanch) the physical creation.

             

ਆਪਿ ਪਰਵਿਰਤਿ ਆਪਿ ਨਿਰਵਿਰਤੀ ਆਪੇ ਅਕਥੁ ਕਥੀਜੈ ॥ ਆਪੇ ਪੁੰਨੁ ਸਭੁ ਆਪਿ ਕਰਾਏ ਆਪਿ ਅਲਿਪਤੁ ਵਰਤੀਜੈ ॥ ਆਪੇ

ਸੁਖੁ ਦੁਖੁ ਦੇਵੈ ਕਰਤਾ ਆਪੇ ਬਖਸ ਕਰੀਜੈ ॥੮॥

Āp parviraṯ āp nirvirṯī āpe akath kathījai.  Āpe punn sabẖ āp karā▫e āp alipaṯ varṯījai.  Āpe sukẖ ḏukẖ ḏevai karṯā āpe bakẖas karījai. ||8||

 

The Almighty (aap-i) IT-self is (parvirt-i) the house-holder and (nirvirti) the ascetic, IT-self is (akath-u) indescribable and IT-self (katheejai) describes, i.e. enables understanding of Divine virtues and commands

IT (aapey) IT-self is (punn-u) every good deed and (karaaey) causes them to be done; and IT-self (varteejai) pervades remaining (alipt-u) untouched by the world-play.

(Karta) the Creator IT-self (deyvai) gives (sukh-u) the comfort of union with, or (dukh-u) the pain of separation from, IT-self; and IT-self (bakhas kareejai) bestows grace – to free from all tribulations. 8.

 

Message: The Almighty is not a person, but embodiment of laws of nature, the system created by the Creator. One who conforms to the laws of nature achieves everything.

 

———————————–

 

ਸਲੋਕ ਮ: ੩ ॥ ਸੇਖਾ ਅੰਦਰਹੁ ਜੋਰੁ ਛਡਿ ਤੂ ਭਉ ਕਰਿ ਝਲੁ ਗਵਾਇ ॥ ਗੁਰ ਕੈ ਭੈ ਕੇਤੇ ਨਿਸਤਰੇ ਭੈ ਵਿਚਿ ਨਿਰਭਉ ਪਾਇ ॥

Salok mėhlā 3.  Sekẖā anḏrahu jor cẖẖad ṯū bẖa▫o kar jẖal gavā▫e. Gur kai bẖai keṯe nisṯare bẖai vicẖ nirbẖa▫o pā▫e.

 

Prologue by the third Guru. O (seykha/sheykha = Muslim leader) religious and temporal head, – you seem to be mad with authority – (chhadd-i) shed (jor-u = power) pride (andarh-u) from within; (too) you should (bhau kar-i) have fear of the Almighty and (gavaaey) get rid of (jhal-u) the madness.

(Keytey) countless people have (nistarey = swam across night/life) got across the world-ocean of vices by (bhai = respect) following teachings (kai) of (gur) the guru; (vich-i = in) with (bhai = respect) the guru’s guidance, one (paaey) finds the Almighty (nirbhau = fearless) above whom there is none.

 

ਮਨੁ ਕਠੋਰੁ ਸਬਦਿ ਭੇਦਿ ਤੂੰ ਸਾਂਤਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਸਾਂਤੀ ਵਿਚਿ ਕਾਰ ਕਮਾਵਣੀ ਸਾ ਖਸਮੁ ਪਾਏ ਥਾਇ ॥ ਨਾਨਕ ਕਾਮਿ ਕ੍ਰੋਧਿ

ਕਿਨੈ ਨ ਪਾਇਓ ਪੁਛਹੁ ਗਿਆਨੀ ਜਾਇ ॥੧॥

Man kaṯẖor sabaḏ bẖeḏ ṯūʼn sāʼnṯ vasai man ā▫e.  Sāʼnṯī vicẖ kār kamāvṇī sā kẖasam pā▫e thā▫e.  Nānak kām kroḏẖ kinai na pā▫i▫o pucẖẖahu gi▫ānī jā▫e. ||1||

 

(Too’n) you should (bheyd-i = pierced) soften your (katthor-u) cruel (man-u) mind with the guru’s teachings, and (saa’nt-i) peace will (aaey) come (man-i) to your mind.

(Khasam) the Master (thaae paae = accepts) approves (sa) those (kaar) actions which are (kamaavni) done with (saant-i) peace (vich-i) in mind, i.e. the Almighty is found loving obedience.

(Kinai na) no one with (kaam-i) lust/desires and (krodh-i) wrath in mind, has ever (paaio) found the Master; you may (puchhah-u) ask those (giaani = learned/aware) who have found the Master, says the third Nanak. 1.

 

Page 552

 

ਮ: ੩ ॥ ਮਨਮੁਖ ਮਾਇਆ ਮੋਹੁ ਹੈ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਕੂੜੁ ਕਮਾਵੈ ਕੂੜੁ ਸੰਗ੍ਰਹੈ ਕੂੜੁ ਕਰੇ ਆਹਾਰੁ ॥

Mėhlā 3.  Manmukẖ mā▫i▫ā moh hai nām na lago pi▫ār.  Kūṛ kamāvai kūṛ sangrahai kūṛ kare āhār.

 

Prologue by the third Guru. (Manmukh) a self-willed person has (moh-u) attachment to (maaiaa) the world-play and hence (na lagai) has no (piaar-u = love) liking (naam-i) for Naam/Divine virtues and commands.

S/he (kamaavai) works for (koorr-u = falsehood) transitory wealth and (sangrahai) amasses it; s/he (karai aahaar-u = consumes) lives by material needs alone and does not remember the Almighty.

 

ਬਿਖੁ ਮਾਇਆ ਧਨੁ ਸੰਚਿ ਮਰਹਿ ਅੰਤੇ ਹੋਇ ਸਭੁ ਛਾਰੁ ॥ ਕਰਮ ਧਰਮ ਸੁਚ ਸੰਜਮ ਕਰਹਿ ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰੁ ॥ ਨਾਨਕ ਜਿ

ਮਨਮੁਖੁ ਕਮਾਵੈ ਸੁ ਥਾਇ ਨਾ ਪਵੈ ਦਰਗਹਿ ਹੋਇ ਖੁਆਰੁ ॥੨॥

Bikẖ mā▫i▫ā ḏẖan sancẖ marėh anṯe ho▫e sabẖ cẖẖār.  Karam ḏẖaram sucẖ sanjam karahi anṯar lobẖ vikār.  Nānak jė manmukẖ kamāvai so thā▫e nā pavaiḏargahi ho▫e kẖu▫ār. ||2||

 

S/he (sanch-i) keeps gathering (maaiaa dhan-u) wealth (bikh-u = poison) that causes to forget God, and (marah-i) dies; (antey) in the end, i.e. when the soul leaves the body (sabh-u) every material thing (hoey) becomes like (chhaar-u) dust, i.e. has no value after death.

S/he (karah-i) performs (dharma) religious (karam) rituals like (such = washing) ceremonial baths and (sanjam) control of senses, but has (vikaar-u) the vice of (lobh-u) (antar-i) within.

Says the third Nanak: (J-i) what (manmukh-u) a self-oriented person (kamaavai) does (s-u) that conduct is not (thaaey pavai = accepted) approved, and s/he (hoey) is (khuaar-i = frustrated) faces ignominy (dargah-i) in Divine court, i.e. is not accepted for union with the Creator. 2.

 

Note: The Paurri below highlights that the Creator is present everywhere and everything happens by Divine will/natural laws. By IT being present within every one, – as embodiment of system of laws of nature – whatever is done by anyone is in essence done by the Creator.

 

ਪਉੜੀ ॥ ਆਪੇ ਖਾਣੀ ਆਪੇ ਬਾਣੀ ਆਪੇ ਖੰਡ ਵਰਭੰਡ ਕਰੇ ॥ ਆਪਿ ਸਮੁੰਦੁ ਆਪਿ ਹੈ ਸਾਗਰੁ ਆਪੇ ਹੀ ਵਿਚਿ ਰਤਨ ਧਰੇ ॥

Pa▫oṛī.  Āpe kẖāṇī āpe baṇī āpe kẖand varbẖand kare.  Āp samunḏ āp hai sāgar āpe hī vicẖ raṯan ḏẖare.

 

(Pauri) stanza. (Aapey = IT-self) the Creator (karey) created (varbhandd) the universes and (khandd) their parts; IT created (khaanee) creatures of different types and gave them (baanee/bantar) forms.

(Aap-i = self) IT is (aap-i) IT-self (saagar-u = ocean) the Master as well as (samund-u = sea) the creatures and has IT-self (dharey) placed (ratan = jewels) in them. (Note: This has reference to the Hindu belief that when the gods churned the ocean they found fourteen types of jewels)

Message: The Creator has created all creatures but put the jewels of IT’s virtues in human minds, which are to be found by churning the mind under the guru’s guidance.

 

ਆਪਿ ਲਹਾਏ ਕਰੇ ਜਿਸੁ ਕਿਰਪਾ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਕਰੇ ਹਰੇ ॥ ਆਪੇ ਭਉਜਲੁ ਆਪਿ ਹੈ ਬੋਹਿਥਾ ਆਪੇ ਖੇਵਟੁ ਆਪਿ ਤਰੇ ॥

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਤੁਝੈ ਸਰੇ ॥੯॥

Āp lahā▫e kare jis kirpā jis no gurmukẖ kare hare.  Āpe bẖa▫ojal āp hai bohithā āpe kẖevat āp ṯare.  Āpe kare karā▫e karṯā avar na ḏūjā ṯujẖai sare. ||9||

 

(Jis-u) one whom God (karey kirpa = is kind) bestows grace, IT (karey) makes him/her (gurmukh-i) follow the guru’s teachings and (aap-i) IT-self (lahaaey) enables him/her to find Divine virtues within.

Is IT-self (bhaujal-u) the world-ocean as well as (bohitha) the ship and (kheyvatt-u) the sailor, and (aap-i) IT-self (tarey = swims) gets across the world-ocean, i.e. IT-self creates temptations in the world-play and the souls which place themselves in IT’s care, enables them to overcome the temptations with Divine grace.

(Karta) the Creator (aapey) IT-self (karey) does and (karaaey) causes to be done; o Master, there is none (dooja = second) other (sarey) like (tujhai) You. 9.

 

———————————–

 

ਸਲੋਕ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲ ਹੈ ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Salok mėhlā 3.  Saṯgur kī sevā safal hai je ko kare cẖiṯ lā▫e.  Nām paḏārath pā▫ī▫ai acẖinṯ vasai man ā▫e.

 

Prologue by the third Guru. (Seyva = service) obedience to the guru (hai) is (sa-hal) fruitful – as an aid to find the Almighty –, if (ko) someone (karey) does that (laaey) with (chit-u = heart) devotion.

With this, (padaarath-u = substance) the reward of (naam-u) Divine virtues and commands (paaeeai) is obtained, and Master (aaey) comes to (vasai) abide (man-i) in the mind (achint-u = without thought) without one thinking about it.

 

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਟੀਐ ਹਉਮੈ ਮਮਤਾ ਜਾਇ ॥ ਉਤਮ ਪਦਵੀ ਪਾਈਐ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥

Janam maran ḏukẖ katī▫ai ha▫umai mamṯā jā▫e.  Uṯam paḏvī pā▫ī▫ai sacẖe rahai samā▫e.

 

And one who acts in consciousness of Divine virtues and commands, his/her (haumai) ego and (mamta) attachment to the world-play (jaaey = goes) ends; his/her soul is accepted for union with the Creator and (dukh-u) the pain of separation from the Almighty, and being in cycles of (janam) births and (maran) deaths, (katteeai = is cut) ends.

S/he (paaeeai) attains (utam) the sublime (padvi) status – of union with the Creator – where the soul remains (rahai) merged in IT.

 

ਨਾਨਕ ਪੂਰਬਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਤਿਨਾ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥੧॥

Nānak pūrab jin ka▫o likẖi▫ā ṯinā saṯgur mili▫ā ā▫e. ||1||

 

This happens with the guru’s guidance but, (satgur-i) the true guru is (miliaa aaey) is found (tina) by those (kau) for (jin) whom it is (poorab likhiaa = pre-written) preordained, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਨਾਮਿ ਰਤਾ ਸਤਿਗੁਰੂ ਹੈ ਕਲਿਜੁਗ ਬੋਹਿਥੁ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਪਾਰਿ ਪਵੈ ਜਿਨਾ ਅੰਦਰਿ ਸਚਾ ਸੋਇ ॥

Mėhlā 3.  Nām raṯā saṯgurū hai kalijug bohith ho▫e.  Gurmukẖ hovai so pār pavai jinā anḏar sacẖā so▫e.

 

Prologue by the third Guru. (Satiguru) the true guru (rataa = dyed) loves living (naam-i) by Divine virtues and takes the disciples across (kal-jug = age of conflicts) world-ocean, (hoey = being) acting as (bohith-u) a ship – to keep the mind above conflicts/duality.

 One who (hovai) is (gurmukh-i) follower of the guru (su) s/he (paar pavai) gets across – the world ocean never to be born again; s/he is one (jinaa) who has (soey) the One (sachaa) Eternal Master (andar-i = within) in mind, and obeys IT’s commands.

 

ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲੇ ਨਾਮੁ ਸੰਗ੍ਰਹੈ ਨਾਮੇ ਹੀ ਪਤਿ ਹੋਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਪਾਇਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Nām samĥāle nām sangrahai nāme hī paṯ ho▫e.  Nānak saṯgur pā▫i▫ā karam parāpaṯ ho▫e. ||2||

 

S/he (samhaaley = takes care) remains conscious of (naam-u) Divine virtues and (sangrahai = accumulates) earns more and more by that; (pat-i = honour) acceptability by the Master is (hoey) attained (naamey hi) with Naam alone.

This happens by (paaiaa) finding (satigur) the true guru and following his teachings, but the guru (hoey) is (prapat-i = obtained) found (karam-i) with Divine grace. 2.

 

 

Note: The Pauri below mentions the belief about ਪਾਰਸੁ (paaras) a stone by touching which a base ਧਾਤੁ (dhaat) metal like iron converts to ਕੰਚਨੁ (kanchan) gold. This is used as metaphor for transformation of an ordinary person to one aware of Dvine virtues and commands.

 

ਪਉੜੀ ॥ ਆਪੇ ਪਾਰਸੁ ਆਪਿ ਧਾਤੁ ਹੈ ਆਪਿ ਕੀਤੋਨੁ ਕੰਚਨੁ ॥ ਆਪੇ ਠਾਕੁਰੁ ਸੇਵਕੁ ਆਪੇ ਆਪੇ ਹੀ ਪਾਪ ਖੰਡਨੁ ॥

Pa▫oṛī.  Āpe pāras āp ḏẖāṯ hai āp kīṯon kancẖan.  Āpe ṯẖākur sevak āpe āpe hī pāp kẖandan.

 

(Paurri) stanza. The Almighty (aapey = self) IT-self is (paaras-u) the stone which converts a base metal to gold and IT-self that (dhaat-u) metal which IT (keeton-u = makes) converts to (kanchan-u) gold, i.e. the Almighty is present in even the virtue-less, who by the guru’s guidance is transformed into one with virtues.

IT is (aape) IT-self (thaakur-u) the Master as well as (seyvak-u) the devotee – who carries out commands of the Master; and (aapey hi) IT-self also (khaddan-u) the destroyer of (paap) transgressions, i.e. the Master being within motivates very one to live by IT’s virtues and commands.

 

ਆਪੇ ਸਭਿ ਘਟ ਭੋਗਵੈ ਸੁਆਮੀ ਆਪੇ ਹੀ ਸਭੁ ਅੰਜਨੁ ॥ ਆਪਿ ਬਿਬੇਕੁ ਆਪਿ ਸਭੁ ਬੇਤਾ ਆਪੇ ਗੁਰਮੁਖਿ ਭੰਜਨੁ ॥

Āpe sabẖ gẖat bẖogvai su▫āmī āpe hī sabẖ anjan.  Āp bibek āp sabẖ beṯā āpe gurmukẖ bẖanjan.

 

(Suaami) the Master (aapey) IT-self (bhogvai = consumes) enjoys the world-play being

(sabh-i) in every (ghatt-i = body) creature; and (aapey hi) is IT-self (sabh-u) every (anjan-u = collyrium/stain that blackens) temptation in the world-play.

The Almighty (aap-i) is IT-self (bibeyk-u) discernment and IT-self (beyta = knower) knows (sabh-u) everything; and IT-self (gurmukh-i) as a guru imparts teachings (bhanjan) to destroy – evil from the minds.

 

ਜਨੁ ਨਾਨਕੁ ਸਾਲਾਹਿ ਨ ਰਜੈ ਤੁਧੁ ਕਰਤੇ ਤੂ ਹਰਿ ਸੁਖਦਾਤਾ ਵਡਨੁ ॥੧੦॥

Jan Nānak sālāhi na rajai ṯuḏẖ karṯe ṯū har sukẖ▫ḏāṯa vadan. ||10||

 

(Jan-u) the humble fourth Nanak cannot (saalaah-i) praise You (rajai = be satisfied) enough; You are (vaddan-u) greatly profound in virtues o (har-i) Almighty, (sukhdaata = giver of comfort) the treasure of all benedictions. 10.

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.

 

—————————————–

 

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.

 

—————————————

 

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.

 

—————————————-

 

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.