Darbar Sahib Hukamnama on 18 Dec 2013

 

Note: This second Paurri of Bihaagrr-e Ki Vaar M: 4 has two Sloks or plogues preceding it. The message from the Paurri and Sloks is that one should follow the guru’s guidance to live by Naam or Divine virtues and commands.

 

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

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

 

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

One who lives (naam-e = by naam) by Divine virtues and commands, his/her (kaaraj = task) objective – of union with the Creator – (hai) is (sidh-i = successful) accomplished; s/he believes that whatever (ho-e) happens, (s-u) that (ho-e) happens (sahj-e = naturally) as per laws of nature – which is the other name for Divine commands – and s/he accepts that happily.

 

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

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

 

One who follows (gurmat-i) the guru’s counsel, is (achal-u) unwavering; (na ko-e) no one (sakai) can (chalaa-e = drive) mislead him/her.

In this battle with temptations, (har-i) the Almighty (angeekar-u kar-e) takes the side (ka) of, i.e. helps, (bhagta = devotees) those who live by Naam; their (kaaraj-u) task of union with the Almighty (ho-e) becomes (suhaava) pleasant, i.e. is easily accomplished.

 

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

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

 

But (manmukh = self-willed) those who do not follow the guru, are caught (vich-i) in (lab-u lobh-u) greed and (ahankaar-u) vanity, and (bhulaaian) go astray.

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

 

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

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

 

It seems (kartai) the Creator (har-i laee = takes away) deprives them of (sudh-i) the sense – of discernment – and (sabh-u) everything they (bolan-i) say is (vikaar-u) vicious.

They are not (santokheean-i) satisfied with (kitai) what is (ditai) given to them; (andhaar-u = darkness) being blinded (antar-i = within) in their minds by (trisnaa = craving) desires – they remain (agyaan-nu = ignorant) oblivious of – the purpose of human birth for the soul to unite with the Creator.

 

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

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

 

Says third Nanak: It is (bhalee = good) better (tutt-i = breaking) to break (naalh-u) with (manukhaa) self-willed persons, who (moh-i) have attachment and (piaar-u) love for, i.e. succumb to, (maaiaa = world-play) temptations in the world-play – for short term pleasures. 1.

 

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

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

 

Prologue by the third Guru: (Kiaa) what can (bhau) fear/apprehensions and (sansa) delusion (kar-e) do, i.e. can do nothing, to (tinh) those who follow the teachings of (sat-gur-u) the true guru, and over (jin) whose (sir-i) head is, i.e. who are protected by, (kartaar-u) the Creator.

The Almighty (rakhanhaar-u) protector (aap-e) IT-self (dhur-i = from beginning) has ever (rakhdaa) protected (tin ki) their (paij) honor – they have no worries.

 

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

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

 

By (veechaar-i) contemplating (sabad-i = of the word) commands of (sachai) the Eternal, they (mil-i) find (preetam) the Beloved Master – become aware of IT’s virtues as guide for life, and (paaiaa) attain (sukh-u) the comfort – of being absorbed in IT in life, and their souls uniting with IT on leaving the bodies.

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

 

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

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

 

(Pauri) stanza: (Sabh-i) all (jee-a jant) creatures are (t-eriaa = yours) created by You and (too) You are (raas-i = capital) the source of their wherewithal, o Almighty.

(Jis no) one whom You (d-eh-i) give, (tis-u) that person (milai) receives (sabh-u kichh-u) everything; there is (naahi) not (hor-u) another (paas-i = near) equal to (tudh-u) You – who can give anything.

 

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

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

 

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

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

 

ਸਭੁ ਤੇਰਾ ਚੋਜੁ ਵਰਤਦਾ ਦੁਖੁ ਸੁਖੁ ਤੁਧੁ ਪਾਸਿ ॥੨॥

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

 

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