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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.