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.

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.

 

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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.

 

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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.