SGGS pp 552-554, Bihaagrrey Ki Vaar M: 4, Pauris 11-15.

 

Note: This is the eleventh Paurri or stanza of Bihaagrrey Ki Vaar M: 4, having two Sloks or prologues first of the fourth Guru and the second of the third. The emphasis throughout is to give up ego and follow the guru. When one does not follow the guru because s/he thinks s/he is wise, s/he strays and commits transgressions. Such a person is not approved by the Creator.

 

ਸਲੋਕੁ ਮ: ੪ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਜੇਤੇ ਕਰਮ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਵਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ

ਆਵਹਿ ਜਾਹਿ ॥

Salok mėhlā 4.  Bin saṯgur seve jī▫a ke banḏẖnā jeṯe karam kamāhi.  Bin saṯgur seve ṯẖavar na pāvhī mar jamėh āvahi jāhi.

 

(Slok) prologue by the fourth Guru. (Jeytey = as many) all (karam) the deeds one (kamaah-i) does (bin-u) without (seyvey = serving) following (satigur) the true guru, become (bandhna) shackles (jeea) for the soul, i.e. s/he is held back from acting by Divine commands.

Without the guru’s guidance, the mortal does not (paavah-i) obtain (tthaur) place, i.e. is not accepted for union with the Creator; s/he (mar-i) dies and (jammah-i) is born again, thus remaining in cycles of (aavah-i = coming) taking births and (jaah-i = going) dying.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਮੁਹਿ ਕਾਲੈ

ਉਠਿ ਜਾਹਿ ॥੧॥

Bin saṯgur seve fikā bolṇā nām na vasai man ā▫e.  Nānak bin saṯgur seve jam pur baḏẖe mārī▫ah muhi kālai uṯẖ jāhi. ||1||

 

By not following the guru, (naam-u) Divine virtues do not (aaey) come to (vasai) abide (man-i) in the mind, i.e. one is not aware of Divine virtues, and indulges in (phikaa = insipid) arrogant (bolna) speech – displaying vanity.

Says fourth Nanak: Those who do not follow the guru, they (utth-i jaah-i) depart from the world (muh-i) with faces (kaaley) blackened, i.e. their transgressions are recorded, and souls taken to (pur-i) the habitat of, i.e. are detained by, (jam) Divine justice, not allowed access to God, and sent for reincarnation. 1.

 

ਮ: ੩ ॥ ਇਕਿ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਕਰਹਿ ਚਾਕਰੀ ਹਰਿ ਨਾਮੇ ਲਗੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਜਨਮੁ ਸਵਾਰਨਿ ਆਪਣਾ ਕੁਲ ਕਾ ਕਰਨਿ ਉਧਾਰੁ ॥੨॥

Mėhlā 3.  Ik saṯgur kī sevā karahi cẖākrī har nāme lagai pi▫ār.  Nānak janam savāran āpṇā kul kā karan uḏẖār. ||2||

 

Prologue by the third Guru. There are (ik-i = one type) some who (karah-i chaakri = serve) obey the true guru – and this way – their (piaar-u) love (naamai) for Divine virtues and commands (lagai) develops.

They (savaaran-i) make success of (aapna = own) their (janam-u = birth) lives and also (karan udhaar-u) save their (kul = lineage) generations – who follow them -, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਚਾਟਸਾਲ ਆਪਿ ਹੈ ਪਾਧਾ ਆਪੇ ਚਾਟੜੇ ਪੜਣ ਕਉ ਆਣੇ ॥ ਆਪੇ ਪਿਤਾ ਮਾਤਾ ਹੈ ਆਪੇ ਆਪੇ ਬਾਲਕ ਕਰੇ ਸਿਆਣੇ ॥

Pa▫oṛī.  Āpe cẖātsāl āp hai pāḏẖā āpe cẖātṛe paṛaṇ ka▫o āṇe.  Āpe piṯā māṯā hai āpe āpe bālak kare si▫āṇe.

 

(Paurri) stanza. The Almighty is (aapey = self) IT-self (chaattsaal) the school as well as (paadhaa) the teacher; IT-self (aaney) brings (chaattrrey) the students (kau) to (parran) learn – the world is a school in which the creatures are born to learn Divine virtues and live by them.

Is IT-self (pita) the father and (maata) the mother – as teachers – and IT-self (karey) makes (baalak) the children (siaaney = wise) aware of their duties in life.

Message: The Creator instructs all souls before birth how to conduct themselves in life, the way the children learn in schools and from the parents.

 

ਇਕ ਥੈ ਪੜਿ ਬੁਝੈ ਸਭੁ ਆਪੇ ਇਕ ਥੈ ਆਪੇ ਕਰੇ ਇਆਣੇ ॥ ਇਕਨਾ ਅੰਦਰਿ ਮਹਲਿ ਬੁਲਾਏ ਜਾ ਆਪਿ ਤੇਰੈ ਮਨਿ ਸਚੇ ਭਾਣੇ ॥

Ik thai paṛ bujẖai sabẖ āpe ik thai āpe kare i▫āṇe.  Iknā anḏar mahal bulā▫e jā āp ṯerai man sacẖe bẖāṇe.

 

(Ik thai) at one place, i.e. in some cases, the Master (aapey) IT-self (parr-i = reads) learns and (bujhai) understands, while (ik thai) in some others, IT makes IT-self (iaaney = not knowing) ignorant, i.e. the Creator is present in every one but some understand IT’s commands while others remain oblivious.

(Ikna = one type) some people, (ja) when they are (bhaaney) liked by (teyrai) Your (man-i) mind, o (sachey) Eternal Master, You (bulaaey) call them (mahal-i) to the palace, i.e. those souls who obey Divine commands, are invited by the Master to unite with IT.

 

Page 553

 

 

ਜਿਨਾ ਆਪੇ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ਸੇ ਜਨ ਸਚੀ ਦਰਗਹਿ ਜਾਣੇ ॥੧੧॥

Jinā āpe gurmukẖ ḏe vadi▫ā▫ī se jan sacẖī ḏargahi jāṇe. ||11||

 

(Jinaa) those whom the Almighty (dey = gives) imparts awareness of (vaddiaaee) Divine virtues (gurmukh-i) through the guru’s teachings, (sey) those (jan) persons (jaaney) are recognized as such (sachi = eternal) in Divine (dargah-i) court – and accepted for union by the Creator. 11.

 

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Note: There are three Sloks before this Paurri of Bihaagrrey Ki Vaar. The first two are labeled ਸਲੋਕੁ ਮਰਦਾਨਾ ੧ (Slok Mardaana 1), and Mardaana 1 respectively and both show the author as Nanak. Bhai Mardaana, the Rebec player was the life-long companion of the first Guru, Guru Nanak. The third Slok has no label and does not show the name of the author unlike the other two. Also the first two Sloks have two parts each; the first describing a gathering where liquor is consumed leading to indulgence in vices, and the second shows how vices may be overcome. The third Slok shows how to remain free of vices.

 

ਸਲੋਕੁ ਮਰਦਾਨਾ ੧ ॥ ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥ ਮਜਲਸ

ਕੂੜੇ ਲਬ ਕੀ ਪੀ ਪੀ ਹੋਇ ਖੁਆਰੁ ॥

Salok marḏānā 1.  Kal kalvālī kām maḏ manū▫ā pīvaṇhār.  Kroḏẖ katorī mohi bẖarī pīlāvā ahaʼnkār.  Majlas kūṛe lab kī pī pī ho▫e kẖu▫ār.

 

(Slok-u) prologue by the first Guru addressed to his companion Bhai Mardaana. The state of this age of (kal-i) age of conflicts – caused by duality – is like a group of people drinking liquor. In this age duality is (kalvaali = pitcher) the container filled with (mad-u) the intoxicant of (kaam-u) desires and (manooaa) the mind (peevanhaar-u) drinks it.

(Krodh-u) wrath is (kattori = cup) the wine glass (bharee) filled (moh-i) with lures of the world-play and (ahankaar) vanity is (peelaava) the server, i.e. in the world-play, it is because of lures that the mind is fed with desires, and if s/he does not get that it gets angry – there is no righteousness.

Such is (majlas) the company of people with (koorrey) false (lab) greed – liking for transitory pleasures; and (pee pee) drinking, i.e. being engrossed in the vices mentioned above, such persons (hoey khuaar-u = are frustrated) get a bad name in the world, and face ignominy in Divine court – are not accepted for union with the Creator.

 

Note: The second part of this Slok mentions the ingredients of country liquor which are put in a vessel and allowed to ferment. Using them as metaphors it describes virtues to be imbibed as against drinking liquor. It also mentions the food to be eaten for attaining peace and tranquility.

 

ਕਰਣੀ ਲਾਹਣਿ ਸਤੁ ਗੁੜੁ ਸਚੁ ਸਰਾ ਕਰਿ ਸਾਰੁ ॥ ਗੁਣ ਮੰਡੇ ਕਰਿ ਸੀਲੁ ਘਿਉ ਸਰਮੁ ਮਾਸੁ ਆਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਨਕਾ

ਖਾਧੈ ਜਾਹਿ ਬਿਕਾਰ ॥੧॥

Karṇī lāhaṇ saṯ guṛ sacẖ sarā kar sār.  Guṇ mande kar sīl gẖi▫o saram mās āhār.  Gurmukẖ pā▫ī▫ai nānkā kẖāḏẖai jāhi bikār. ||1||

 

O mortal, let (karni) good deeds be (laahan-i) the vessel in which liquor is fermented, (sat-u) truthfulness (gurr-u) the molasses and let Naam i.e. virtues of (sach-u) the Eternal be (saraa = elixir) the water; this (kar-i) makes (saar-u) a sublime drink.

And (kar-i) make (gun) virtues of the Almighty as (manddey) the bread, (seel-u) serenity as (ghio) the cooking oil and (saram-u) hard work as (ahaar-u) the meal of (maas-u) meat.

Such a drink and meal are (paaeeai) obtained (gurmukh-i) with the guru’s guidance and (bikaar) vices (jaah-i = go) are banished – as against being generated by ordinary liquor – (khaadhai = eating) by consuming these. 1.  

 

ਮਰਦਾਨਾ ੧ ॥ ਕਾਇਆ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਮਜਲਸ ਤ੍ਰਿਸਨਾ ਧਾਤੁ ॥ ਮਨਸਾ ਕਟੋਰੀ ਕੂੜਿ ਭਰੀ ਪੀਲਾਏ ਜਮਕਾਲੁ ॥ ਇਤੁ ਮਦਿ ਪੀਤੈ

ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ ॥

Marḏānā 1.  Kā▫i▫ā lāhaṇ āp maḏ majlas ṯarisnā ḏẖāṯ.  Mansā katorī kūṛ bẖarī pīlā▫e jamkāl.  Iṯ maḏ pīṯai nānkā bahuṯe kẖatī▫ah bikār.

 

Prologue by the first Guru addressed to Mardaaa. (Kaaiaa) the body is (laahan-i) the container, (aap-u = self) ego (mad-u) the intoxicating drink and (majlas) company is of those who (dhaat-u) run after (trisna) desires.

(Kattori) the cup is of (mansaa) desires (bhari) filled (koorr-i = false) with transitory pleasures and (jamkaal-u) the messenger of death (peelaaey) serves the drink, i.e. this drink makes one run after transitory pleasures and the messenger of death serves this drink as this creates a prey for it.

(Peetai) by drinking (it) this (mad-i) intoxicant, one (khatteeah-i = earns) commits (bahutey = numerous) more and more (bikaar) vices, says Nanak.

 

As against this –

 

ਗਿਆਨੁ ਗੁੜੁ ਸਾਲਾਹ ਮੰਡੇ ਭਉ ਮਾਸੁ ਆਹਾਰੁ ॥ ਨਾਨਕ ਇਹੁ ਭੋਜਨੁ ਸਚੁ ਹੈ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥੨॥

Gi▫ān guṛ sālāh mande bẖa▫o mās āhār.  Nānak ih bẖojan sacẖ hai sacẖ nām āḏẖār. ||2||

 

Make (giaan-u = knowledge) awareness of Divine virtues and commands (gurr-u) the molasses, (saalah) praising and emulating those virtues (manddey) the bread, and (bhau = fear) obedience to the Almighty (aahaar-u) the meal of (maas-u) the meat.

This (bhojan-u) meal is (sach-u) the true meal; one who eats it makes (naam) virtues and commands of (sach-u) the Eternal his/her (adhaar-u = support) guide for life, says Nanak. 2.

 

This is the lesson from the above.

 

ਕਾਂਯਾਂ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਅੰਮ੍ਰਿਤ ਤਿਸ ਕੀ ਧਾਰ ॥ ਸਤਸੰਗਤਿ ਸਿਉ ਮੇਲਾਪੁ ਹੋਇ ਲਿਵ ਕਟੋਰੀ ਅੰਮ੍ਰਿਤ ਭਰੀ ਪੀ ਪੀ ਕਟਹਿ ਬਿਕਾਰ ॥੩॥
Kāʼnyāʼn lāhaṇ āp maḏ amriṯ ṯis kī ḏẖār.  Saṯsangaṯ si▫o melāp ho▫e liv katorī amriṯ bẖarī pī pī katėh bikār. ||3||

 

Let (Kaa’nyaa’n) the body be (laahan-i) the container which has (mad-u) the intoxicant/presence of the Almighty Master (aap-u) IT-self; out of (tis ki) that flows (dhaar) a stream of (amrit) life-giving elixir, i.e. with the Almighty in mind one is continuously guided by Divine virtues.

(Hoey) being (meylaap-u = meeting) in the company (sio) of (satsangat-i) the holy congregation, and (pee pee) drinking from (kattori) the cup (bharee) filled with (liv) undivided attention to (amrit) Naam, one (kattah-i = cuts) banishes (bikaar) vices. 3.                 

 

Note: According to Hindu belief, there is a place where the gods have their abode and certain other supporting entities live there. The Paurri below mentions some of them.

 

ਪਉੜੀ ॥ ਆਪੇ ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬਾ ਆਪੇ ਖਟ ਦਰਸਨ ਕੀ ਬਾਣੀ ॥ ਆਪੇ ਸਿਵ ਸੰਕਰ ਮਹੇਸਾ ਆਪੇ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਣੀ ॥

Pa▫oṛī.  Āpe sur nar gaṇ ganḏẖarbā āpe kẖat ḏarsan kī baṇī.  Āpe siv sankar mahesā āpe gurmukẖ akath kahāṇī.

 

(Paurri) stanza by the fourth Guru. The Creator (aapey) is IT-self (sur-i nar = persons like gods) the gods, (gan) the servants of the gods, (gandharba) their singers; is IT-self (baani = words) the contents of (khatt) the six (darsan) philosophies of Hindu belief.

And IT-self is (siv) the Almighty as well as (sankar maheysa = names of Mahadev, generally called Shiva) the destroyer, i.e. the Almighty is the Master of everything/one; IT’s (kahaani = story) virtues and powers are (akath) beyond description and may be known (gurmukh-i) with the guru’s guidance.

 

ਆਪੇ ਜੋਗੀ ਆਪੇ ਭੋਗੀ ਆਪੇ ਸੰਨਿਆਸੀ ਫਿਰੈ ਬਿਬਾਣੀ ॥ ਆਪੈ ਨਾਲਿ ਗੋਸਟਿ ਆਪਿ ਉਪਦੇਸੈ ਆਪੇ ਸੁਘੜੁ ਸਰੂਪੁ ਸਿਆਣੀ ॥

Āpe jogī āpe bẖogī āpe sani▫āsī firai bibāṇī.  Āpai nāl gosat āp upḏesai āpe sugẖaṛ sarūp si▫āṇī.

 

Is IT-self (jog-i) the ascetic, (bhogi = consumer) the householder and (saniaasi) renunciate who (phirai) wanders (bibaani = in wilderness) in jungles.

IT has (gosatt-i) conversation (naal-i) with IT-self, (upd-esai) instructs IT-self, and is IT-self (saroop-u = form) personification of (sugharr) profound (sujaani) wisdom, i.e. all the above happens/believed with the Almighty’s will, based on the creatures’ past deeds.

 

ਆਪਣਾ ਚੋਜੁ ਕਰਿ ਵੇਖੈ ਆਪੇ ਆਪੇ ਸਭਨਾ ਜੀਆ ਕਾ ਹੈ ਜਾਣੀ ॥੧੨॥

Āpṇā cẖoj kar vekẖai āpe āpe sabẖnā jī▫ā kā hai jāṇī. ||12||

 

This creation is made by the Creator and having (kar-i) created (aapna = own) IT’s (choj) play, IT (veykhai) watches it; is IT-self (jaani) the knower of (sabhna) all (jeeaa) creatures, i.e. all physical and metaphorical entities are created as part of the world-play. 12.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਏਹਾ ਸੰਧਿਆ ਪਰਵਾਣੁ ਹੈ ਜਿਤੁ ਹਰਿ ਪ੍ਰਭੁ ਮੇਰਾ ਚਿਤਿ ਆਵੈ ॥ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਊਪਜੈ ਮਾਇਆ ਮੋਹੁ ਜਲਾਵੈ ॥

Salok mėhlā 3.  Ėhā sanḏẖi▫ā parvāṇ hai jiṯ har parabẖ merā cẖiṯ āvai.  Har si▫o parīṯ ūpjai mā▫i▫ā moh jalāvai.

 

Prologue by the third Guru. (Eyha = this) only that (sandhiaa) worship is (parvaan-u) accepted – is fruitful – by (jit-u) which (har-i) the Almighty (prabh-u) Master (meyra = my) of all (aavai) comes (chit-i) to mind.

This way (preet-i) love for the Almighty (oopjai) develops and (jalaavai = burns) ends (moh-u) attachment to (maaia) the world-play – while being in it.

 

ਗੁਰ ਪਰਸਾਦੀ ਦੁਬਿਧਾ ਮਰੈ ਮਨੂਆ ਅਸਥਿਰੁ ਸੰਧਿਆ ਕਰੇ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਸੰਧਿਆ ਕਰੈ ਮਨਮੁਖੀ ਜੀਉ ਨ ਟਿਕੈ ਮਰਿ ਜੰਮੈ

ਇ ਖੁਆਰੁ ॥੧॥

Gur parsādī ḏubiḏẖā marai manū▫ā asthir sanḏẖi▫ā kare vīcẖār.  Nānak sanḏẖi▫ā karai manmukẖī jī▫o na tikai mar jammai ho▫e kẖu▫ār. ||1||

 

(Dubidha) duality of thought (marai = dies) is banished (gur parsaadi) by the guru’s grace/guidance, and (manuaa) mind remains (asthir-u = still) unwavering in faith and his/her (sandhiaa) worship is to (karey veechaar) reflect on Divine virtues.

Anyone who (sandhya karai) worships (manmukhi = looking at own mind) not guided by the guru, his/her (jeeo) mind (na tikai) does not become steady and s/he (hoey khuaar-u = is frustrated) does not achieve the objective – of union with the Creator but instead (mar-i) dies to (jammai) be born again – and again, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਕਰਤੀ ਸਭੁ ਜਗੁ ਫਿਰੀ ਮੇਰੀ ਪਿਆਸ ਨ ਜਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਮੇਰੀ ਪਿਆਸ ਗਈ ਪਿਰੁ ਪਾਇਆ

ਘਰਿ ਆਇ ॥੨॥
Mėhlā 3.  Pari▫o pari▫o karṯī sabẖ jag firī merī pi▫ās na jā▫e.  Nānak saṯgur mili▫ai merī pi▫ās ga▫ī pir pā▫i▫ā gẖar ā▫e. ||2||

 

Prologue by the third Guru. The yearning soul-wife says: I (phiri) wandered (sabh-u) the whole (jag-u) world (karti) calling out (prio prio) “o my beloved, o my beloved”, i.e. seeking the Almighty Master, but (meyri) my (piaas = thirst) yearning could not (jaaey) go – be satisfied.

But (miliaai) by finding – and being guide by the guru – I (aaey) came (ghar-i) home, i.e. looked within, (paaia) found (pir-u = spouse) the Beloved Master; and my (piaas = thirst) search (gaee = left) ended. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਤੰਤੁ ਪਰਮ ਤੰਤੁ ਸਭੁ ਆਪੇ ਆਪੇ ਠਾਕੁਰੁ ਦਾਸੁ ਭਇਆ ॥ ਆਪੇ ਦਸ ਅਠ ਵਰਨ ਉਪਾਇਅਨੁ ਆਪਿ ਬ੍ਰਹਮੁ

ਆਪਿ ਰਾਜੁ ਲਇਆ ॥

Pa▫oṛī.  Āpe ṯanṯ param ṯanṯ sabẖ āpe āpe ṯẖākur ḏās bẖa▫i▫ā.  Āpe ḏas aṯẖ varan upā▫i▫an āp barahm āp rāj la▫i▫ā.

 

(Paurri) stanza. The Almighty (bhaiaa) is (aapey) IT-self (tant-u) the soul as well as (param tant-u) the Supreme Soul, (sabh-u) everything, IT-self (tthaakur-u) the Master and (daas-u) servant i.e. gives commands, and being within the creatures, also carries them out.

IT (upaaian-u) created (das atth = ten plus eight) eighteen (varan) castes/classes – as some believe -, is IT-self (brahm-u) the Creator of all creation, and (raaj laiaa = took kingdom) its ruler, i.e. IT’s writ runs everywhere.

 

ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਬਖਸੇ ਕਰੇ ਦਇਆ ॥ ਆਪਿ ਅਭੁਲੁ ਨ ਭੁਲੈ ਕਬ ਹੀ ਸਭੁ ਸਚੁ ਤਪਾਵਸੁ ਸਚੁ ਥਿਆ ॥

Āpe māre āpe cẖẖodai āpe bakẖse kare ḏa▫i▫ā.  Āp abẖul na bẖulai kab hī sabẖ sacẖ ṯapāvas sacẖ thi▫ā.

 

IT-self (maarai) kills or (chhoddai) lets go; IT-self (karey daiaa) shows kindness and (bakhsey) forgives.

IT is (abhul-u) infallible and (na bhulai) does not err (kab hi) ever; (sabh-u) all IT’s (tapaavas-u = justice) commands are (sach-u) just and ever (thiaa) remain (sach-u = true) inviolable.

 

ਆਪੇ ਜਿਨਾ ਬੁਝਾਏ ਗੁਰਮੁਖਿ ਤਿਨ ਅੰਦਰਹੁ ਦੂਜਾ ਭਰਮੁ ਗਇਆ ॥੧੩॥

Āpe jinā bujẖā▫e gurmukẖ ṯin anḏrahu ḏūjā bẖaram ga▫i▫ā. ||13||

 

Those whom the Almighty (aapey) IT-self (bujhaaey) grants awareness (gurmukh-i) through the guru’s teachings, (tin) their (bharam-u) delusion of (dooja = second) duality (gaiaa) goes (andarhu) from within. 13.

 

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ਸਲੋਕੁ ਮ: ੫ ॥ ਹਰਿ ਨਾਮੁ ਨ ਸਿਮਰਹਿ ਸਾਧਸੰਗਿ ਤੈ ਤਨਿ ਉਡੈ ਖੇਹ ॥ ਜਿਨਿ ਕੀਤੀ ਤਿਸੈ ਨ ਜਾਣਈ ਨਾਨਕ ਫਿਟੁ ਅਲੂਣੀ ਦੇਹ ॥੧॥

Salok mėhlā 5.  Har nām na simrahi sāḏẖsang ṯai ṯan udai kẖeh.  Jin kīṯī ṯisai na jāṇ▫ī Nānak fit alūṇī ḏeh. ||1||

 

Prologue by the fifth Guru. One who does not (simrah-i) remember (har-i naam-u) Divine virtues and commands (saadhsang-i) in holy congregation, (tai) on his/her (tan-i) body (uddai) flies (kheyh) dust – that person falls prey to vices.

S/he does not (jaaanee = know) acknowledge the Creator (jin-i) who (keeti) created the body; his/her (deyh) body/being is (alooni = salt-less) without taste – not enjoyable, i.e. that person’s human birth serves no purpose and is (phitt) accursed, says the fifth Nanak. 1.

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ਮ: ੫ ॥ ਘਟਿ ਵਸਹਿ ਚਰਣਾਰਬਿੰਦ ਰਸਨਾ ਜਪੈ ਗੁਪਾਲ ॥ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਤਿਸੁ ਦੇਹੀ ਕਉ ਪਾਲਿ ॥੨॥

Mėhlā 5.  Gẖat vasėh cẖarṇārbinḏ rasnā japai gupāl.  Nānak so parabẖ simrī▫ai ṯis ḏehī ka▫o pāl. ||2||

 

Prologue by the fifth Guru.  On the other hand, the person in whose (ghatt-i) mind (charan-arbind = lotus feet) the Almighty (vasah-i) abides and his/her (rasna) tongue (japai) remembers (gupaal = nurturer) the Master,

(tis-u) that (deyhi) body is (paal-i) looked after, i.e. does not fall prey to vices, as with it, one (simreeai) remembers (so = that) the One (prabh-u) Master, says the fifth Nanak. 2. 

 

ਪਉੜੀ ॥ ਆਪੇ ਅਠਸਠਿ ਤੀਰਥ ਕਰਤਾ ਆਪਿ ਕਰੇ ਇਸਨਾਨੁ ॥ ਆਪੇ ਸੰਜਮਿ ਵਰਤੈ ਸ੍ਵਾਮੀ ਆਪਿ ਜਪਾਇਹਿ ਨਾਮੁ ॥

Pa▫oṛī.  Āpe aṯẖsaṯẖ ṯirath karṯā āp kare isnān.  Āpe sanjam varṯai savāmī āp japā▫ihi nām.

 

(Paurri) stanza. The Almighty is (aapey) IT-self (karta) the Creator of (atth-satth-i = eight plus sixty, sixty eight) all (teerath) pilgrim centers for bathing and IT-self (karey) takes (isnaan-u) bath there.

(Swami) the Master IT-self (vartai) maintains (sanjam) religious discipline and IT-self (japaaih-i = causes to utter) causes remembrance of (naam-u) IT’s virtues by the pilgrims, i.e. IT-self has laid down commands – the laws of nature – and causes them to be obeyed.

 

ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਭਉ ਖੰਡਨੁ ਆਪਿ ਕਰੈ ਸਭੁ ਦਾਨੁ ॥ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ਸੋ ਸਦ ਹੀ ਦਰਗਹਿ ਪਾਏ ਮਾਨੁ ॥

Āp ḏa▫i▫āl ho▫e bẖa▫o kẖandan āp karai sabẖ ḏān.  Jis no gurmukẖ āp bujẖā▫e so saḏ hī ḏargahi pā▫e mān.

 

When (aap-i = IT-self) the Almighty (hoey) is (daiaal-u = compassionate) kind, IT (khanddan-u = destroys) obviates (bhau/bhav = world) rebirth and IT-self (karey) gives this (daan-u = alms) benediction.

(Jis no) one whom (aap-i) the Almighty (bujhaaey) gives the understanding (gurmukh-i) through the guru’s teachings, (so) that person (paaey) receives (maan-u) honour (dargah-i) in Divine court because of his/her good deeds, i.e. is honourably accepted for union with the Creator.

 

ਜਿਸ ਦੀ ਪੈਜ ਰਖੈ ਹਰਿ ਸੁਆਮੀ ਸੋ ਸਚਾ ਹਰਿ ਜਾਨੁ ॥੧੪॥

Jis ḏī paij rakẖai har su▫āmī so sacẖā har jān. ||14||

 

(Jis di) one whose (paij) honour (har-i) the Almighty (suaami) Master (rakhai) preserves, (jaan-u) consider (so) that person (sachaa = truthful) having lived by Divine virtues and commands. 14.

 

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Note: This fifteenth Paurri of Bihaagrrey ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The Sloks say that human beings get so fascinated by what happens around them that they forget what they are here for, i.e. forget instructions of the Creator to the soul. One therefore acts blindly until s/he receives guidance from the guru. The Paurri asks us to remember that the Almighty is all-powerful and we must be in obedience to IT, without any other thought. This is how one can feel to be one with the Almighty.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਜਗੁ ਅੰਧੁ ਹੈ ਅੰਧੇ ਕਰਮ ਕਮਾਇ ॥ ਸਬਦੈ ਸਿਉ ਚਿਤੁ ਨ ਲਾਵਈ ਜਿਤੁ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Salok mėhlā 3.  Nānak bin saṯgur bẖete jag anḏẖ hai anḏẖe karam kamā▫e.  Sabḏai si▫o cẖiṯ na lāv▫ī jiṯ sukẖ vasai man ā▫e.

 

Prologue by the third Guru. Says third Nanak: (Jag-u) a person remains (andh-u = blind) ignorant (bin-u) without (bheyttey) finding and following (satigur) the true guru and (kamaaey) does (andhey) blind (karam) deeds, i.e. keeps acting in ignorance.

S /he does not (laavaee) put (chit-u) the mind (sio) with, i.e. be guided by, (sabdai = by Divine Word) Divine commands – instructions given by the Creator to the soul, by (jit-u) which (sukh-u) peace (aaey) comes to (vasai) abide (man-i) in the mind, i.e. as one commits no vices and hence has no apprehensions.

 

ਤਾਮਸਿ ਲਗਾ ਸਦਾ ਫਿਰੈ ਅਹਿਨਿਸਿ ਜਲਤੁ ਬਿਹਾਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Ŧāmas lagā saḏā firai ahinis jalaṯ bihā▫e.  Jo ṯis bẖāvai so thī▫ai kahṇā kicẖẖū na jā▫e. ||1||

 

Being (lagaa) attached to (taamas-i = darkness) base instincts, s/he (sadaa) ever (phirai) wanders – without any aim; his/her (ahnis-i = day and night) life (bihaaey) passes (jalat-u) burning – with jealousy and running after desires.

(Jo) whatever (tis-u = that) the Almighty (bhaavai) wills, (so) that (theeai) happens, but (kichhoo na) nothing (jaaey) can be (kahna) said, i.e. no one can influence Divine decisions – things happen systemically. 1.

 

And this is what the true guru teaches:

 

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਫੁਰਮਾਇਆ ਕਾਰੀ ਏਹ ਕਰੇਹੁ ॥ ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥

Mėhlā 3.  Saṯgurū furmā▫i▫ā kārī eh karehu.  Gurū ḏu▫ārai ho▫e kai sāhib sammālehu.

 

Prologue by the third Guru. (Satiguru) the true guru (phurmaaia = ordered) teaches to (karh-u) carry out (eyh) this (kaaree) task;

(hoey kai) being (duaarai = at the door) guided by the guru – in Saadhsangat, the holy congregation, (sammaaleyh-u) keep in mind – the virtues and commands of – (sahib-u) the Master, as guide for life.

 

ਸਾਹਿਬੁ ਸਦਾ ਹਜੂਰਿ ਹੈ ਭਰਮੈ ਕੇ ਛਉੜ ਕਟਿ ਕੈ ਅੰਤਰਿ ਜੋਤਿ ਧਰੇਹੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਦਾਰੂ ਏਹੁ ਲਾਏਹੁ ॥

Sāhib saḏā hajūr hai bẖarmai ke cẖẖa▫uṛ kat kai anṯar joṯ ḏẖarehu.  Har kā nām amriṯ hai ḏārū ehu lā▫ehu.

 

(Sahib-u) the Master is (sadaa) ever (hajoor-i) present with us; (katt-i kai = by cutting) remove (chhaurr = curtain) the mask/veil of (bharmai) delusion – that the Master is somewhere far –, and (dhareyh-u = place) keep/be conscious of (jot-i = light) the Divine Spirit (antar-i) within, i.e. be aware of, and keep, IT’s commands, in mind.

Awareness of (naam-u) virtues and commands of (har-i) the Almighty is (amrit-u) the life-giving elixir; (laaeyhu = apply) administer this as (daaroo) treatment for the inner eye i.e. be aware and live by Naam, guided by the guru.

 

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਰਖਹੁ ਸੰਜਮੁ ਸਚਾ ਨੇਹੁ ॥ ਨਾਨਕ ਐਥੈ ਸੁਖੈ ਅੰਦਰਿ ਰਖਸੀ ਅਗੈ ਹਰਿ ਸਿਉ ਕੇਲ ਕਰੇਹੁ ॥੨॥

Saṯgur kā bẖāṇā cẖiṯ rakẖahu sanjam sacẖā nehu.  Nānak aithai sukẖai anḏar rakẖsī agai har si▫o kel karehu. ||2|| 

 

(Rakhah-u) keep (chit-i) in mind (bhaana = will) the teachings of (satigur) the true guru; this is (sachaa = true) the right (sanjam-u) way to (neyh-u) love the Almighty – instead of trying to control the organs which Sanjam literally means.

Following the guru to obey Naam (rakhsi) will keep you (andar-i) in (sukhai) peace (aithai = here) in this world and you will (keyl kareyh-u = be playful) make merry (sio) with (har-i) the Almighty (agai = ahead) in the hereafter, says Nanak the third. 2.

 

Note: There is a belief that if a leaf from each of the plants in nature is collected it would weigh eighteen Bhaar or measures. This is used as metaphor to describe total vegetation and is used in the Paurri below. The Paurri says the Creator is present in everyone/thing

 

ਪਉੜੀ ॥ ਆਪੇ ਭਾਰ ਅਠਾਰਹ ਬਣਸਪਤਿ ਆਪੇ ਹੀ ਫਲ ਲਾਏ ॥ ਆਪੇ ਮਾਲੀ ਆਪਿ ਸਭੁ ਸਿੰਚੈ ਆਪੇ ਹੀ ਮੁਹਿ ਪਾਏ ॥

Pa▫oṛī.  Āpe bẖār aṯẖārah baṇaspaṯ āpe hī fal lā▫e.  Āpe mālī āp sabẖ sincẖai āpe hī muhi pā▫e.

 

(Paurri) stanza by the fourth Guru. (Aapey = itself) the Creator IT-self is (atthaarah) the eighteen (bhaar = weights) measures of (banaspat-i) vegetation, i.e. all vegetation, and (aapey hi) IT-self also (laaey = attaches) causes to bear (phal) fruits by them.

Is IT-self (maali = gardener) the planter and IT-self (sinchai) irrigates (sabh-u) each one of them; IT-self (paaey) puts the produce (muh-i) in the mouth, i.e. is the Creator, Sustainor, and being in the creatures, is also enjoyer of nature.

 

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ਆਪੇ ਦੇਇ ਦਿਵਾਏ ॥ ਆਪੇ ਸਾਹਿਬੁ ਆਪੇ ਹੈ ਰਾਖਾ ਆਪੇ ਰਹਿਆ ਸਮਾਏ ॥

Āpe karṯā āpe bẖugṯā āpe ḏe▫e ḏivā▫e.  Āpe sāhib āpe hai rākẖā āpe rahi▫ā samā▫e.

 

IT is IT-self (karta) the Creator as well as (bhugta) the consumer of things; IT-self (dey-i) gives and (divaaey) cause to give – share.

IT-self is (sahib-u) the Master as well as (raakha) the guard, and IT-self (rahiaa) remains (samaaey) present, i.e. having created the universe, sustains, and pervades in, it.

 

ਜਨੁ ਨਾਨਕ ਵਡਿਆਈ ਆਖੈ ਹਰਿ ਕਰਤੇ ਕੀ ਜਿਸ ਨੋ ਤਿਲੁ ਨ ਤਮਾਏ ॥੧੫॥

Jan Nānak vadi▫ā▫ī ākẖai har karṯe kī jis no ṯil na ṯamā▫e. ||15||

 

(Jan-u = servant) humble fourth Nanak (aakhai = says) praises (vaddiaaee = greatness) virtues and powers (ki) of (har-i) the Almighty (kartey) Creator, (jis no) who does not have (til-u = sesame seed) even a bit of (tamaaey) greed – IT sustains the creation but expects nothing in return. 15.