SGGS pp 1153-1155, Bhairau M: 1 and 3, Asttpadees 1-3.

 

ਭੈਰਉ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo asatpaḏī▫ā mėhlā 1 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ

 

 

Composition of the first Guru in Raga Bhairau, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਬਦਿ ਪਛਾਣੀ ਦੁਖ ਕਾਟੈ ਹਉ ਮਾਰਾ ॥੧॥

Āṯam mėh rām rām mėh āṯam cẖīnas gur bīcẖārā.  Amriṯ baṇī sabaḏ pacẖẖāṇī ḏukẖ kātai ha▫o mārā. ||1||

 

(Raam) the all-pervasive Almighty is (mah-i) in (aatam) the inner-self/soul and the soul is in the all-pervasive Almighty; one (cheenas-i) knows/understands this by (beechaara) reflection on teachings of (gur) the guru.  

One who (pachhaani) understands (amrit) the life-giving (baani = words) commands of the Almighty (sabad-i = by the word) through teachings of the guru, (maara) kills (hau/haumai) ego and (kaattai = cuts) obviates (dukh) coming to grief. 1.

 

ਨਾਨਕ ਹਉਮੈ ਰੋਗ ਬੁਰੇ ॥ ਜਹ ਦੇਖਾਂ ਤਹ ਏਕਾ ਬੇਦਨ ਆਪੇ ਬਖਸੈ ਸਬਦਿ ਧੁਰੇ ॥੧॥ ਰਹਾਉ ॥

Nānak ha▫umai rog bure.  Jah ḏekẖāʼn ṯah ekā beḏan āpe bakẖsai sabaḏ ḏẖure. ||1|| rahā▫o.

 

Guru Nanak says: (Rog) the maladies caused by (humai) ego are (burey = bad) painful.
(Jah) wherever I (deykha) look, (tah) there I see (eyka) one (beydan) pain, i.e. everyone is afflicted with ego; (aapey = self) the Almighty (bakhsai) bestows grace (dhurey = from the source) IT-self to get awareness (sabad-i) of guru’s word – to be rid of ego. 1.

(Rahaau) pause and reflect on this.

 

ਆਪੇ ਪਰਖੇ ਪਰਖਣਹਾਰੈ ਬਹੁਰਿ ਸੂਲਾਕੁ ਨ ਹੋਈ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਭਈ ਗੁਰਿ ਮੇਲੇ ਪ੍ਰਭ ਭਾਣਾ ਸਚੁ ਸੋਈ ॥੨॥

Āpe parkẖe parkẖaṇhārai bahur sūlāk na ho▫ī.  Jin ka▫o naḏar bẖa▫ī gur mele parabẖ bẖāṇā sacẖ so▫ī. ||2||

 

Those who are (parkhey) appraised by (parkhanhaarey) the appraiser, i.e. those who are found genuine and they are accepted (aapey = self) by the Almighty, they (na hoee = not done) do not need (soolaak-u = heating/suffering) purification (bahur-i) again – like impurities from gold are removed by heating. Those (kau) to (jin) whom (nadar-i) Divine grace (bhaee) is bestowed, they are (meyley = caused to meet) led to the guru as is (bhaana) liked by (prabh) the Almighty; (soee) such persons – who follow the guru – are (sach-u) true – genuine. 2.

 

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਰੋਗੀ ਰੋਗੀ ਧਰਤਿ ਸਭੋਗੀ ॥ ਮਾਤ ਪਿਤਾ ਮਾਇਆ ਦੇਹ ਸਿ ਰੋਗੀ ਰੋਗੀ ਕੁਟੰਬ ਸੰਜੋਗੀ ॥੩॥

Pa▫uṇ pāṇī baisanṯar rogī rogī ḏẖaraṯ sabẖogī.  Māṯ piṯā mā▫i▫ā ḏeh sė rogī rogī kutamb sanjogī. ||3||

 

(Paun-u) the air, (paani) water and (baisantar-u) fire are all (rogi = ill) afflicted with faults as is (dharat-i) the earth and (sabhogi) those who enjoy its gifts.

(Maat) the mother, (pitaa) father (maaiaa) the world-play of wealth, relatives etc. are all (rogi) afflicted, as are (deh) the body, (kuttamb) family and (sanjogi) associates. 3.

 

ਰੋਗੀ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਰੁਦ੍ਰਾ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥ ਹਰਿ ਪਦੁ ਚੀਨਿ ਭਏ ਸੇ ਮੁਕਤੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰਾ ॥੪॥

Rogī barahmā bisan saruḏrā rogī sagal sansārā.  Har paḏ cẖīn bẖa▫e se mukṯe gur kā sabaḏ vīcẖārā. ||4||

 

Brahma, (bisan-u) Vishnu and (srudra) Shankar/Mahadev are afflicted with faults as is (sagal) all (sansaara) the world, i.e. all creatures.

Those who (cheena-i = recognize) appreciate the value of (pad-u) status of – union with – (har-i) the Almighty, (bhaey) become (muktey) freed of ego; they are those who (veechaara) reflect on, and follow, (sabad-u = word) teachings (ka) of (gur) the guru – and become free of faults. 4.

 

ਰੋਗੀ ਸਾਤ ਸਮੁੰਦ ਸਨਦੀਆ ਖੰਡ ਪਤਾਲ ਸਿ ਰੋਗਿ ਭਰੇ ॥ ਹਰਿ ਕੇ ਲੋਕ ਸਿ ਸਾਚਿ ਸੁਹੇਲੇ ਸਰਬੀ ਥਾਈ ਨਦਰਿ ਕਰੇ ॥੫॥

Rogī sāṯ samunḏ sanḏī▫ā kẖand paṯāl sė rog bẖare.  Har ke lok sė sācẖ suhele sarbī thā▫ī naḏar kare. ||5||

 

(Saat) the seven (samund) seas (sandeeaa) along-with the rivers that feed them are (rogi) afflicted with faults; (khandd = parts of the universes) the planets and (pataal) nether regions; (si) they are (bharey) full of (rog = diseases) faults.

But (lok) people (key) of (har-i) God, i.e. those who live in obedience to Divine commands, those (saach-i) truthful people are (suheyley) comfortable – being free of faults; the Almighty (karey = does/casts, nadar-i= sight of grace) bestows grace on them at (sarab) all (thaai) places, i.e. they are ever free of ego everywhere. 5.

 

ਰੋਗੀ ਖਟ ਦਰਸਨ ਭੇਖਧਾਰੀ ਨਾਨਾ ਹਠੀ ਅਨੇਕਾ ॥ ਬੇਦ ਕਤੇਬ ਕਰਹਿ ਕਹ ਬਪੁਰੇ ਨਹ ਬੂਝਹਿ ਇਕ ਏਕਾ ॥੬॥

Rogī kẖat ḏarsan bẖekẖ▫ḏẖārī nānā haṯẖī anekā.  Beḏ kaṯeb karahi kah bapure nah būjẖėh ik ekā. ||6||

 

Those who follow (khatt) the six (darsan) philosophies are (rogi) afflicted as are (bheykhdhaari = robed) those who wear (naana) various types of robes and (hatthi = determined) those who practice austerities of (aneyka) various types – all signs of ego.

(Kah) what can (bapurey) the helpless (beyd = Vedas) the Eastern and (kateyb) Semitic scriptures (karah-i) do, i.e. the scriptures cannot help those who do not (boojhah-i) understand that there is (eyka) one Almighty (eyka) alone who needs to be humbly obeyed. 6.

 

ਮਿਠ ਰਸੁ ਖਾਇ ਸੁ ਰੋਗਿ ਭਰੀਜੈ ਕੰਦ ਮੂਲਿ ਸੁਖੁ ਨਾਹੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲਹਿ ਅਨ ਮਾਰਗਿ ਅੰਤ ਕਾਲਿ ਪਛੁਤਾਹੀ ॥੭॥

Miṯẖ ras kẖā▫e so rog bẖarījai kanḏ mūl sukẖ nāhī.  Nām visār cẖalėh an mārag anṯ kāl pacẖẖuṯāhī. ||7||

 

Those who (khaaey) eat/enjoy with (mitth) sweet and (ras-u) tasty food, (su) they are (bhareejai) filled (rog-i) with the affliction of ego; there is no (sukh-u) peace for those who live on (kand) produce of soil (mool-i) with roots, these are all pretentions of having giving up comforts – God is not thought of.

Those who (visaar-i) forget Naam, i.e. Divine virtues and commands and (chalah-i = walk) go on (an) other (maarag-i) paths – like rituals and austerities – (pachhutaahi) repent (ant = end, kaal-i = at time of) when confronted with account of deeds, i.e. only obedience to God can enable emancipation. 7.

 

ਤੀਰਥਿ ਭਰਮੈ ਰੋਗੁ ਨ ਛੂਟਸਿ ਪੜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ਭਇਆ ॥ ਦੁਬਿਧਾ ਰੋਗੁ ਸੁ ਅਧਿਕ ਵਡੇਰਾ ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਭਇਆ ॥੮॥

Ŧirath bẖarmai rog na cẖẖūtas paṛi▫ā bāḏ bibāḏ bẖa▫i▫ā.  Ḏubiḏẖā rog so aḏẖik vaderā mā▫i▫ā kā muhṯāj bẖa▫i▫ā. ||8||

 

One is not (chhoottas-i = freed) rid of (rog-u) the affliction of ego (bharmai = wandering) by bathing at (teerath-i) pilgrimages; (parriaa) one who reads scriptures (bhaiaa) gets into (baad bibaad-u) arguments – instead of learning to live by the essence of the scriptures.

There is also (rog-u) the disease of (dubidha = duality) having other ideas than obeying God, (su) that is (adhik) more (vaddeyra) big; one (bhaiaa) becomes (muhtaaj-u) dependent on (maaiaa) the world-play, i.e. others things than obeying God. 8.

ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਬਦਿ ਸਲਾਹੈ ਮਨਿ ਸਾਚਾ ਤਿਸੁ ਰੋਗੁ ਗਇਆ ॥ ਨਾਨਕ ਹਰਿ ਜਨ ਅਨਦਿਨੁ ਨਿਰਮਲ ਜਿਨ ਕਉ ਕਰਮਿ ਨੀਸਾਣੁ ਪਇਆ ॥੯॥੧॥

Gurmukẖ sācẖā sabaḏ salāhai man sācẖā ṯis rog ga▫i▫ā.  Nānak har jan an▫ḏin nirmal jin ka▫o karam nīsāṇ pa▫i▫ā. ||9||1

 

(Gurmukh-i) the guru’s follower is (saachaa) truthful – sincerely obeys God; s/he (salaahai) praises the Almighty (sabad-i) with words of – as taught by – the guru; s/he is (saachaa) truthful (man-i) of mind, i.e. thinks and does what s/he professes; (tis-u) his/her (rog-u) affliction of ego (gaiaa) goes/leaves.

(Jan = servants) devotees of (har-i) the Almighty are (andin = everyday) ever (nirmal = clean) free of ego; they are those (kau) to whom (neesaan-u) the sign (karam-i) of Divine grace has been (paiaa = put) given, i.e. they are recognized as devotees of the Almighty and merge with IT, says Guru Nanak. 9. 1.

 

Page 1154

 

Note: The Shabad below takes the example of the devotee Prahlaad to show how the Almighty takes care of IT’s devotees.

 

ਭੈਰਉ ਮਹਲਾ ੩ ਘਰੁ ੨                            ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo mėhlā 3 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Bhairau (ghar-u 2) to be sung to the second beat.  Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਚਲਤੁ ਉਪਾਇਆ ॥ ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਮਨਮੁਖਿ ਭੂਲੇ ਗੁਰਮੁਖਿ ਬੁਝਾਇਆ ॥ ਕਾਰਣੁ ਕਰਤਾ ਕਰਦਾ ਆਇਆ ॥੧॥

Ŧin karṯai ik cẖalaṯ upā▫i▫ā.  Anhaḏ baṇī sabaḏ suṇā▫i▫ā.  Manmukẖ bẖūle gurmukẖ bujẖā▫i▫ā.  Kāraṇ karṯā karḏā ā▫i▫ā. ||1||

 

(Tin-i = that) the One (kartai) Creator has (rachaaiaa) created (ik-u = one) this (chalat-u) play. IT (sunaaiaa = causes to hear) imparts (anhad) continuous (baani = words) communication to remind of (sabad-u = word) Hukam or Divine commands.

(Manmukh-i) the self-willed persons ignore these commands and (bhooley) stray from Hukam while (gurmukh-i) those who follow the guru (bujhaaiaa) understand and obey it. (Karta) the creator (aaiaa) has been (karda) doing this (kaaran-u = creation) play all the time. 1.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥ ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Gur kā sabaḏ merai anṯar ḏẖi▫ān.  Ha▫o kabahu na cẖẖoda▫o har kā nām. ||1|| rahā▫o.

 

(Dhiaan-u = attention) the focus (antar-i = within) in (meyrai) my mind is on (sabad-u = word) teachings (ka) of (gur) the guru to remember Naam. (Hau) I (kabahu na) never (chhoddau = leave) forget Naam or commands of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਪਿਤਾ ਪ੍ਰਹਲਾਦੁ ਪੜਣ ਪਠਾਇਆ ॥ ਲੈ ਪਾਟੀ ਪਾਧੇ ਕੈ ਆਇਆ ॥ ਨਾਮ ਬਿਨਾ ਨਹ ਪੜਉ ਅਚਾਰ ॥ ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਗੋਬਿੰਦ ਮੁਰਾਰਿ ॥੨॥

Piṯā parahlāḏ paṛaṇ paṯẖā▫i▫ā.  Lai pātī pāḏẖe kai ā▫i▫ā. Nām binā nah paṛa▫o acẖār.  Merī patī▫ā likẖ ḏeh gobinḏ murār. ||2||

 

Here is a story: The demon King Harnakashyap/Harnaakhas (patthaaiaa) sent his son Prahlad to school to (parran) learn. As told by the teacher, Prahlaad (lai) took (paatti) the writing tablet and (aaiaa) came (kai) to (paadhai) the teacher who wanted to start with writing the name of Prahlaad’s father Harnaakhas on the tablet.

But Prahlaad said: I am not (parrau = put) going to (achaar) conduct myself (binaa) except by Naam, i.e. God. Please (likh-i deyho) write Gobind Muraar – God’s names – on (meyri) my (patteeaa) tablet. 2.

 

ਪੁਤ੍ਰ ਪ੍ਰਹਿਲਾਦ ਸਿਉ ਕਹਿਆ ਮਾਇ ॥ ਪਰਵਿਰਤਿ ਨ ਪੜਹੁ ਰਹੀ ਸਮਝਾਇ ॥ ਨਿਰਭਉ ਦਾਤਾ ਹਰਿ ਜੀਉ ਮੇਰੈ ਨਾਲਿ ॥ ਜੇ ਹਰਿ ਛੋਡਉ ਤਉ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ॥੩॥

Puṯar par▫hilāḏ si▫o kahi▫ā mā▫e.  Parviraṯ na paṛahu rahī samjẖā▫e.  Nirbẖa▫o ḏāṯā har jī▫o merai nāl.  Je har cẖẖoda▫o ṯa▫o kul lāgai gāl. ||3||

 

The teacher reported to the king who informed his wife: (Maaey) the mother (kahiaa) spoke (sio) to (putr) the son Prahlaad (rahi samjhaaey) trying to tell him not (parrahu) to learn (parvirt-i) other things than to praise his father.

Prahlaad said: (Jeeo) the revered (har-i) Almighty, (nirbhau = fearless – accountable to none) the highest authority and (daataa = giver) Sustainor is (naal-i) with (meyrai) me. (Jey) if I (chhoddau = leave) forsake God, (tau) then (kul-i) the lineage will (laagai) get (gaal = swear) accursed, i.e. forgetting God causes suffering. 3.

 

ਪ੍ਰਹਲਾਦਿ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾਰੇ ॥ ਹਮਾਰਾ ਕਹਿਆ ਨ ਸੁਣੈ ਆਪਣੇ ਕਾਰਜ ਸਵਾਰੇ ॥ ਸਭ ਨਗਰੀ ਮਹਿ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥ ਦੁਸਟ ਸਭਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥੪॥

Parahlāḏ sabẖ cẖātṛe vigāre.  Hamārā kahi▫ā na suṇai āpṇe kāraj savāre. Sabẖ nagrī mėh bẖagaṯ ḏariṛā▫ī.  Ḏusat sabẖā kā kicẖẖ na vasā▫ī. ||4||

 

The teachers complained to the king thus: (Prahlaad-i) Prahlaad (vigaarrey) has spoilt (sabh-i) all (chaattrrey) students. He does not (sunai) listen to (kahiaa = saying) instructions and (savaarey = fulfils) goes by his (aapney) own (kaaraj = objectives) way.

Prahlaad (drirraaee) created commitment for (bhagat-i) devotion to God (mah-i) in (sabh-i) the whole (nagri) town; and (sabhaa = assembly, dustt = evildoer) the king’s men (vasaai = control, ka = of) could do (kichh-u na) nothing. 4.

 

ਸੰਡੈ ਮਰਕੈ ਕੀਈ ਪੂਕਾਰ ॥ ਸਭੇ ਦੈਤ ਰਹੇ ਝਖ ਮਾਰਿ ॥ ਭਗਤ ਜਨਾ ਕੀ ਪਤਿ ਰਾਖੈ ਸੋਈ ॥ ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਈ ॥੫॥

Sandai markai kī▫ī pūkār.  Sabẖe ḏaiṯ rahe jẖakẖ mār.  Bẖagaṯ janā kī paṯ rākẖai so▫ī.  Kīṯe kai kahi▫ai ki▫ā ho▫ī. ||5||

 

The teachers Sandda and Marka (kee-ee) made (pukaar) call for help; and (sabhey) all (dait = demons) king’s men (rahey) tried (jhakh maar-i) but failed.

(Soi = that) the Almighty (raakhai) protects (pat-i) the honor (ki) of (bhagat = devotee, janaa = people) IT’s devotees; (kiaa = what?) nothing (hoi) happens with (kahiai = saying) efforts of (keetey) the created – the Creator’s will cannot be countermanded. 5.

 

ਕਿਰਤ ਸੰਜੋਗੀ ਦੈਤਿ ਰਾਜੁ ਚਲਾਇਆ ॥ ਹਰਿ ਨ ਬੂਝੈ ਤਿਨਿ ਆਪਿ ਭੁਲਾਇਆ ॥ ਪੁਤ੍ਰ ਪ੍ਰਹਲਾਦ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥ ਅੰਧਾ ਨ ਬੂਝੈ ਕਾਲੁ ਨੇੜੈ ਆਇਆ ॥੬॥

Kiraṯ sanjogī ḏaiṯ rāj cẖalā▫i▫ā.  Har na būjẖai ṯin āp bẖulā▫i▫ā.  Puṯar parahlāḏ si▫o vāḏ racẖā▫i▫ā.  Anḏẖā na būjẖai kāl neṛai ā▫i▫ā. ||6||

 

(Dait-i) the demon king (chalaaiaa) conducted his (raaj-u) rule (snajogi = with) according to his (kirat) past deeds; he did not (boojhai = understand) recognize – Naam or virtues and commands of – (har-i) God; (tin-i = that) God (aap-i) IT-self (bhulaaiaa) caused him to stray from Divine commands – according to the Divine law of acting based on past deeds.

He (rachaaiaa) created (vaad-u) conflict (sio) with, i.e. tried to harm his devotee (putr) son Prahlaad; (andha = blind) blinded by his ego he did not (boojhai = understand) realize that his (kaal-u = death) end (aaiaa = had come) was (neyrrai) near – for torturing a devotee of God. 6.

 

ਪ੍ਰਹਲਾਦੁ ਕੋਠੇ ਵਿਚਿ ਰਾਖਿਆ ਬਾਰਿ ਦੀਆ ਤਾਲਾ ॥ ਨਿਰਭਉ ਬਾਲਕੁ ਮੂਲਿ ਨ ਡਰਈ ਮੇਰੈ ਅੰਤਰਿ ਗੁਰ ਗੋਪਾਲਾ ॥

Parahlāḏ koṯẖe vicẖ rākẖi▫ā bār ḏī▫ā ṯālā.  Nirbẖa▫o bālak mūl na dar▫ī merai anṯar gur gopālā.

 

He (raakhiaa) put Prahlaad (vich-i) in (kotthey) a room and (baar-i deea) put (taala) a lock on it.

But (nirbhau) the fearless (baalak-u) child was not (ddaraee) frightened (mool-i) at all, saying (gur) the great Almighty (gopaala) Sustainor is (antar-i = within) with (meyrai) me.

 

ਕੀਤਾ ਹੋਵੈ ਸਰੀਕੀ ਕਰੈ ਅਨਹੋਦਾ ਨਾਉ ਧਰਾਇਆ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸ ਆਇ ਪਹੁਤਾ ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥੭॥

Kīṯā hovai sarīkī karai anhoḏā nā▫o ḏẖarā▫i▫ā.  Jo ḏẖur likẖi▫ā so ā▫e pahuṯā jan si▫o vāḏ racẖā▫i▫ā. ||7||

 

If one who (hovai) is (keeta) created by God (karai = makes, sareeki = equality) makes the self equal to God, (dharaaiaa = takes, naau = name) claims status/powers which (anhoda = non-existent) he does not have; the time for (jo) what was (likhiaa = written) ordained (dhur-i) from the source – by God on the way Hanaakhas was to die -, (su) that occasion for that (aaey pahuta) arrived when he (rachaaiaa) created (vaad-u) conflict (sio) with, i.e. tried to harm (jan) the devotee of God. 7.

 

ਪਿਤਾ ਪ੍ਰਹਲਾਦ ਸਿਉ ਗੁਰਜ ਉਠਾਈ ॥ ਕਹਾਂ ਤੁਮ੍ਹ੍ਹਾਰਾ ਜਗਦੀਸ ਗੁਸਾਈ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਅੰਤਿ ਸਖਾਈ ॥ ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥੮॥

Piṯā parahlāḏ si▫o guraj uṯẖā▫ī.  Kahāʼn ṯumĥārā jagḏīs gusā▫ī.  Jagjīvan ḏāṯā anṯ sakẖā▫ī.  Jah ḏekẖā ṯah rahi▫ā samā▫ī. ||8||

 

(Pitaa) the father (utthaaee) picked up (guraj) a mace (siau) for hitting Prahlaad, saying “let me see (kahaa’n) where is (tumhaara) your (jagdees, gusaaee) Master of the world”, i.e. how God saves you.

Prahlaad replied: (Daataa = giver of, (jagjeevan = life of the world) the Creator is (sakhaaee) helpful (ant-i) till the end. (Jah) wherever I (deykha) look, IT is (rahiaa samaaee) present (tah) there. 8.

 

ਥੰਮ੍ਹ੍ਹੁ ਉਪਾੜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥ ਅਹੰਕਾਰੀ ਦੈਤੁ ਮਾਰਿ ਪਚਾਇਆ ॥ ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਵਜੀ ਵਧਾਈ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਦੇ ਵਡਿਆਈ ॥੯॥

Thamh upāṛ har āp ḏikẖā▫i▫ā.  Ahaʼnkārī ḏaiṯ mār pacẖā▫i▫ā.  Bẖagṯā man ānanḏ vajī vaḏẖā▫ī.  Apne sevak ka▫o ḏe vadi▫ā▫ī. ||9||

 

Just then (har-i) the Almighty (upaar-i) burst (thammh) the pillar to come out and (dikhaaiaa) showed (aap-u) IT-self – in the form of man-lion, and (maar-i) hit and (pachaaiaa) destroyed (ahankaari = proud) the arrogant (dait-u) demon.

This brought (aanand-u) happiness (man-i) in minds of (bhagta) the devotees of God and (vadhaai) congratulations (vaji = showed) came for destruction of the evil-doer; God always (dey) gives (vaddiaai) glory (kau) to (apney = own) IT’s (seyvak = servant) devotees. 9.

 

ਜੰਮਣੁ ਮਰਣਾ ਮੋਹੁ ਉਪਾਇਆ ॥ ਆਵਣੁ ਜਾਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥ ਪ੍ਰਹਲਾਦ ਕੈ ਕਾਰਜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥ ਭਗਤਾ ਕਾ ਬੋਲੁ ਆਗੈ ਆਇਆ ॥੧੦॥

Jamaṇ marṇā moh upā▫i▫ā.  Āvaṇ jāṇā karṯai likẖ pā▫i▫ā.  Parahlāḏ kai kāraj har āp ḏikẖā▫i▫ā.  Bẖagṯā kā bol āgai ā▫i▫ā. ||10||

 

The Creator has (upaaiaa) created the phenomena of either (jaman-u = birth) resisting vices or (marna = death) succumbing to vices caused by (moh-u) attachment to the world-play. (Aavan-u = coming) births and (jaana = going) deaths are (likh-i) written and (paaiaa) put in destiny (kartai) by the Creator – based on deeds.

(Har-i) the Almighty (dikhiaaiaa = showed) manifested in physical form of (aap-u) the self (karaj-i) for the sake of Prahlaad; (bol-u) saying (ka) of (bhagta) the devotee (aaiaa = came, aagai = before the eyes) was proved right – Prahlaad had said above that God was with him to protect. 10.

 

Note: Vishnu, metaphor for God, had assumed the form of Narsingh = man-lion to kill Harnaakhas with nails of the hands. He took out the arteries of Harnaakhash and put round his own neck. This form was terrifying. In Hindu mythology, the goddess is approached by the gods whenever they feel helpless and need help. This is the context of the verse below.

 

ਦੇਵ ਕੁਲੀ ਲਖਿਮੀ ਕਉ ਕਰਹਿ ਜੈਕਾਰੁ ॥ ਮਾਤਾ ਨਰਸਿੰਘ ਕਾ ਰੂਪੁ ਨਿਵਾਰੁ ॥ ਲਖਿਮੀ ਭਉ ਕਰੈ ਨ ਸਾਕੈ ਜਾਇ ॥ ਪ੍ਰਹਲਾਦੁ ਜਨੁ ਚਰਣੀ ਲਾਗਾ ਆਇ ॥੧੧॥

Ḏev kulī lakẖimī ka▫o karahi jaikār.  Māṯā narsingẖ kā rūp nivār.  Lakẖimī bẖa▫o karai na sākai jā▫e.  Parahlāḏ jan cẖarṇī lāgā ā▫e. ||11||

 

(Kuli = lineage) assembly of (dev) gods (karah-i = do) paid (jaikaar-u) obeisance (kau) to the goddess (lakhimi) Lakshmi – consort of Vishnu – and entreated: O (maata) mother, (nivaar-u = do away) ask Vishnu to give up the terrifying (roop-u) form of (narsingh) man-lion.

Laksmi (karey = does, feels, bhau = fear) was afraid and (na saakai) could not (jaaey) go to Vishnu. But (jan-u = servant) the devotee Prahlaad was not afraid; he (aaey) came and (laaga = touched) placed himself at Vishnu’s (charni) feet – and was blessed with the kingdom of his father. 11.

 

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ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ ॥ ਰਾਜੁ ਮਾਲੁ ਝੂਠੀ ਸਭ ਮਾਇਆ ॥ ਲੋਭੀ ਨਰ ਰਹੇ ਲਪਟਾਇ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧੨॥

Saṯgur nām niḏẖān driṛ▫ā▫i▫ā.  Rāj māl jẖūṯẖī sabẖ mā▫i▫ā.  Lobẖī nar rahe laptā▫e.  Har ke nām bin ḏargėh milai sajā▫e. ||12||

 

(Satigur-i) the true guru (drirraaiaa) imparts and creates firm commitment, for (nidhaan-u = treasure) the valuable (naam-u) Divine virtues and commands; and makes aware that (sabh) all (raaj-u = rule) authority, (maal-u) possessions in (maaiaa) the world-play give (jhootthi) a false sense of satisfaction, transitory as they are.

But (lobhi) greedy (nar) persons (rahey) remain (lapttaaey = clinging) attached to them; one should be aware that conduct (bin-u = without) defying (naam) virtues and commands (key) of (har-i) the Almighty (milai = received) results in (sajaaey) punishment (dargah) in Divine court, – by way of rejection for union with God and being put in cycles of reincarnation. 12.

 

ਕਹੈ ਨਾਨਕੁ ਸਭੁ ਕੋ ਕਰੇ ਕਰਾਇਆ ॥ ਸੇ ਪਰਵਾਣੁ ਜਿਨੀ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥ ਭਗਤਾ ਕਾ ਅੰਗੀਕਾਰੁ ਕਰਦਾ ਆਇਆ ॥ ਕਰਤੈ ਅਪਣਾ ਰੂਪੁ ਦਿਖਾਇਆ ॥੧੩॥੧॥੨॥

Kahai Nānak sabẖ ko kare karā▫i▫ā.  Se parvāṇ jinī har si▫o cẖiṯ lā▫i▫ā.  Bẖagṯā kā angīkār karḏā ā▫i▫ā.  Karṯai apṇā rūp ḏikẖā▫i▫ā. ||13||1||2||

 

(Kahai) says Nanak the third: (Sabh-u ko) everyone (karey = does) acts as (karaaiaa) caused to act by the Almighty. (Sey) those (jinni) who (laaiaa) apply their (chit-u) mind (sio) to – obedience to – (har-i) the Almighty are (parvaan-u) approved.

God (karda aaiaa = been doing) has been (angeekaar) taking the side (ka) of (bhagta) the devotees against evil; in the case of Prahlaad, (kartai) the Creator (dikhaaiaa) showed (apna = own) IT’s (roop-u) form – of man-lion for that occasion. 13. 1. 2.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਇਆ ਹਉਮੈ ਤ੍ਰਿਸਨ ਬੁਝਾਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਹ੍ਰਿਦੈ ਮਨਿ ਵਸਿਆ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ॥੧॥

Bẖairo mėhlā 3.  Gur sevā ṯe amriṯ fal pā▫i▫ā ha▫umai ṯarisan bujẖā▫ī.  Har kā nām hirḏai man vasi▫ā mansā manėh samā▫ī. ||1||

 

Composition of the third Guru in Raga Bhairau. (Phal-u) fruit/reward of (amrit) the life-giving awareness of Naam or Divine virtues and commands is (paaiaa) received (tey) by (seyva = service) obedience to (gur) the guru, which (bujhaai) extinguishes the fire of (trisan) craving/running after desires and (haumai) ego – acting by self-will.

(Naam-u) virtues and commands of (har-i) the Almighty (vasiaa) dwells (hridai) in heart and (man-i = in mind) soul, and (mansa) desires (samaai = merge) dissolve (manah-i) in the mind itself. 1.

 

ਹਰਿ ਜੀਉ ਕ੍ਰਿਪਾ ਕਰਹੁ ਮੇਰੇ ਪਿਆਰੇ ॥ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਦੀਨ ਜਨੁ ਮਾਂਗੈ ਗੁਰ ਕੈ ਸਬਦਿ ਉਧਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o kirpā karahu mere pi▫āre.  An▫ḏin har guṇ ḏīn jan māʼngai gur kai sabaḏ uḏẖāre. ||1|| rahā▫o.

 

(Meyrey) my (piaarey) beloved (jeeo) revered (har-i) Almighty, please (karahu) bestow (kripa) kindness; this (deen) poor (jan-u = servant) seeker (andin-u = everyday) ever (maangai = asks) seeks awareness of (gun) virtues of the Almighty by following (sabad-i = by the word) teachings (kai) of (gur) the guru which (udhaarey) emancipates me from vices in life and rebirth from after death. 1.

(Rahaau) dwell on this and contemplate. 

 

ਸੰਤ ਜਨਾ ਕਉ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਰਤੀ ਅੰਚ ਦੂਖ ਨ ਲਾਈ ॥ ਆਪਿ ਤਰਹਿ ਸਗਲੇ ਕੁਲ ਤਾਰਹਿ ਜੋ ਤੇਰੀ ਸਰਣਾਈ ॥੨॥

Sanṯ janā ka▫o jam johi na sākai raṯī ancẖ ḏūkẖ na lā▫ī.  Āp ṯarėh sagle kul ṯārėh jo ṯerī sarṇā▫ī. ||2||

 

(Jam-u) the metaphoric agent of Divine justice (na saakai = cannot) is not allowed to (joh-i) eye/target (sant = saint, janaa = people) devotees of the Almighty and cannot (laai) give (rati) even a bit of (anch = heat) discomfort or (dookh) pain.

Those (jo) who place themselves in (teyri) Your (sarnaaee = sanctuary) care and obedience, (tarah-i = swim) get across the world-ocean of vices and (taarah-i) ferry (sagely) all (kul = lineages) those who follow them. 2.

 

ਭਗਤਾ ਕੀ ਪੈਜ ਰਖਹਿ ਤੂ ਆਪੇ ਏਹ ਤੇਰੀ ਵਡਿਆਈ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਦੁਖ ਕਾਟਹਿ ਦੁਬਿਧਾ ਰਤੀ ਨ ਰਾਈ ॥੩॥

Bẖagṯā kī paij rakẖėh ṯū āpe eh ṯerī vadi▫ā▫ī.  Janam janam ke kilvikẖ ḏukẖ kātėh ḏubiḏẖā raṯī na rā▫ī. ||3||

 

(Eh) it is (teyri) Your (vaddiaaee) greatness that (too) you (rakhah-i) preserve (paij) the honor of (bhagta) the devotees (aapey = by self) on Your own.

They do not indulge in (dubidha) duality – looking elsewhere than You – even (rati) a bit equal to (raaee) mustard seed; You cause them to focus only on Naam and (kaattah-i = cut) obviate the influence of (kilvikh) transgressions (key) of (janam janam = birth after birth)  of past births. 3.

 

ਹਮ ਮੂੜ ਮੁਗਧ ਕਿਛੁ ਬੂਝਹਿ ਨਾਹੀ ਤੂ ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥੪॥

Ham mūṛ mugaḏẖ kicẖẖ būjẖėh nāhī ṯū āpe ḏėh bujẖā▫ī.  Jo ṯuḏẖ bẖāvai so▫ī karsī avar na karṇā jā▫ī. ||4||

 

(Ham) we creatures are (moor mugadh = foolish) ignorant and (boojhah-i) understand (kichh-u naahi) nothing; (too) You are kind to (deh-i = give/cause) impart (bujhaaee = to understand) the understanding; that one (karsi) shall do (jo) whatever (bhaavai) pleases (tudh-u) You; anything (avar-u) else (na jaaee) cannot (karna) be done. 4.

 

ਜਗਤੁ ਉਪਾਇ ਤੁਧੁ ਧੰਧੈ ਲਾਇਆ ਭੂੰਡੀ ਕਾਰ ਕਮਾਈ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੂਐ ਹਾਰਿਆ ਸਬਦੈ ਸੁਰਤਿ ਨ ਪਾਈ ॥੫॥

Jagaṯ upā▫e ṯuḏẖ ḏẖanḏẖai lā▫i▫ā bẖūʼndī kār kamā▫ī.  Janam paḏārath jū▫ai hāri▫ā sabḏai suraṯ na pā▫ī. ||5||

 

(Tudh-u) You (upaaey) created (jagat-u = world) the creatures and (laaiaa) put them on (dhandhai) tasks, i.e. allotted roles in life, but they (kamaaee) do (bhoonddi) wrong (kaar) acts.

They (haariaa) lose (padaarath-u = substance) the valuable (janam-u) human birth (jooai = in gambling) transitory pleasures and do not (paai) put (surat-i) consciousness/thoughts (sabdai = on words) on commands of the Almighty. 5.

 

ਮਨਮੁਖਿ ਮਰਹਿ ਤਿਨ ਕਿਛੂ ਨ ਸੂਝੈ ਦੁਰਮਤਿ ਅਗਿਆਨ ਅੰਧਾਰਾ ॥ ਭਵਜਲੁ ਪਾਰਿ ਨ ਪਾਵਹਿ ਕਬ ਹੀ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਗੁਰ ਸਿਰਿ ਭਾਰਾ ॥੬॥

Manmukẖ marėh ṯin kicẖẖū na sūjẖai ḏurmaṯ agi▫ān anḏẖārā.  Bẖavjal pār na pāvahi kab hī dūb mu▫e bin gur sir bẖārā. ||6||

 

(Manmukh-i) self-willed persons ignore Divine commands, act (durmat-i) by evil counsel because of (agiaan) ignorance and (andhaara = darkness) being blinded by the temptations (marah-i = die) fall prey to vices.

They can (na kab hi) never (paavah-i) find (paar-i) the far shore of (bhavjal) the world-play to God; they (muey) die (ddoob-i) by drowning with (bhaaraa) weight (sir-i) n the head, i.e. because of evil acts, (bin-u = without) by not following (gur) the guru. 6.

 

ਸਾਚੈ ਸਬਦਿ ਰਤੇ ਜਨ ਸਾਚੇ ਹਰਿ ਪ੍ਰਭਿ ਆਪਿ ਮਿਲਾਏ ॥ ਗੁਰ ਕੀ ਬਾਣੀ ਸਬਦਿ ਪਛਾਤੀ ਸਾਚਿ ਰਹੇ ਲਿਵ ਲਾਏ ॥੭॥

Sācẖai sabaḏ raṯe jan sācẖe har parabẖ āp milā▫e.  Gur kī baṇī sabaḏ pacẖẖāṯī sācẖ rahe liv lā▫e. ||7||

 

(Jan) persons (ratey) imbued (sabad-i = with the word) with Divine commands, are (saachey = truthful) truly obedient and are (milaaey) united with (har-i) the Almighty (prabh-i) Master.

They (pachhaati) understand (baani) the words of (gur) the guru (sabad-i = as Divine word) as Divine commands and (rahey) remain with (liv) focus (laaey) fixed on commands (saach-i) of the Eternal. 7.

 

ਤੂੰ ਆਪਿ ਨਿਰਮਲੁ ਤੇਰੇ ਜਨ ਹੈ ਨਿਰਮਲ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੇ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਰਾਮ ਨਾਮੁ ਉਰਿ ਧਾਰੇ ॥੮॥੨॥੩॥ Ŧūʼn āp nirmal ṯere jan hai nirmal gur kai sabaḏ vīcẖāre.  Nānak ṯin kai saḏ balihārai rām nām ur ḏẖāre. ||8||2||3||

 

O Almighty, (too-n) You are (nirmal) pristine (aap-i) Yourself and (teyrey) Your (jan = servants) devotees (hai) are (nirmal = clean) of clean conduct (veechaarey) by reflecting and complying (sabad-i) with teachings of (gur) the guru.

Third Nanak (sad) ever (kai balihaarai = is sacrifice to) adores (tin) those who (dhaarey) keep Naam of (raam) the Almighty (ur-i) in mind. 8. 2. 3.

 

 

 

SGGS pp 1150-1153, Bhairau M: 5, Shabads 49-57

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਲੈਤ ਕਿਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਨਾਮੁ ਸੁਣਤ ਜਮੁ ਦੂਰਹੁ ਭਾਗੈ ॥ ਨਾਮੁ ਲੈਤ ਸਭ ਦੂਖਹ ਨਾਸੁ ॥ ਨਾਮੁ ਜਪਤ ਹਰਿ ਚਰਣ ਨਿਵਾਸੁ ॥੧॥

Bẖairo mėhlā 5.  Nām laiṯ kicẖẖ bigẖan na lāgai.  Nām suṇaṯ jam ḏẖūrahu bẖāgai. Nām laiṯ sabẖ ḏūkẖah nās.  Nām japaṯ har cẖaraṇ nivās. ||1||

 

Composition of the fifth Guru in Raag Bhairau. (Kichh-u na = not any) no (bighan-u) obstacle (laagai = afflicts) comes in way – of achieving the objective – (lait) by uttering and practice of Naam or Divine virtues and commands. (Jam) the agent of Divine justice (bhaagai) runs away (doorahu) from far (sunat) on hearing someone (lait) uttering/living by Naam.

(Sabh) all (dookhah/dosh) faults (naas –u = destroyed) leave with (lait = uttering) remembering Naam. And one has (nivaas-u) abode at (charan) the feet of, i.e. submits to commands of (har-i) the Almighty. 1.

 

ਨਿਰਬਿਘਨ ਭਗਤਿ ਭਜੁ ਹਰਿ ਹਰਿ ਨਾਉ ॥ ਰਸਕਿ ਰਸਕਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥

Nirbigẖan bẖagaṯ bẖaj har har nā▫o.  Rasak rasak har ke guṇ gā▫o. ||1|| rahā▫o.

 

(Bhaj-u) remember (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naau/naam) virtues and commands of the Almighty for (nirbighan) an uninterrupted life of (bhagat-i) devotion.

(Rasak-i rasak-i = enjoying) relish (gaau) singing and emulating (gun) virtues (key) of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਸਿਮਰਤ ਕਿਛੁ ਚਾਖੁ ਨ ਜੋਹੈ ॥ ਹਰਿ ਸਿਮਰਤ ਦੈਤ ਦੇਉ ਨ ਪੋਹੈ ॥ ਹਰਿ ਸਿਮਰਤ ਮੋਹੁ ਮਾਨੁ ਨ ਬਧੈ ॥ ਹਰਿ ਸਿਮਰਤ ਗਰਭ ਜੋਨਿ ਨ ਰੁਧੈ ॥੨॥

Har simraṯ kicẖẖ cẖākẖ na johai.  Har simraṯ ḏaiṯ ḏe▫o na pohai.  Har simraṯ moh mān na baḏẖai.  Har simraṯ garabẖ jon na ruḏẖai. ||2||

 

(Kichh-u na = not any) no (chaakh-u) evil eye (johai) sees, i.e. can affect, one who has Naam/God in mind. (Deyo = god) no great (dait) demon (pohai) harms one who invokes Naam.

One who has Naam in mind is not (badhai) bound by (mohu) worldly attachments and (maan-u) pride. S/he is (rudhai = entangled) not put in (garabh) the womb to take (jon-i) a life form again. 2.

 

ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥ ਹਰਿ ਸਿਮਰਨੁ ਬਹੁ ਮਾਹਿ ਇਕੇਲਾ ॥ ਜਾਤਿ ਅਜਾਤਿ ਜਪੈ ਜਨੁ ਕੋਇ ॥ ਜੋ ਜਾਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ॥੩॥

Har simran kī saglī belā.  Har simran baho māhi ikelā.  Jāṯ ajāṯ japai jan ko▫e.  Jo jāpai ṯis kī gaṯ ho▫e. ||3||

 

(Har-i) God’s (simran) remembrance is for (sagli) all (beyla) the time – God is never to be forgotten. One who has God in mind is (ikeyla) alone (maah-i) in (bahu) many, i.e. is not distracted by the surroundings.

Whether it is (koey) someone of high (jaat-i) caste or (ajaat-i = without caste) low caste, any (jan-u) seeker (japai) can invoke God; one (jo) who (jaapai) invokes, (ki = of, tis = that) his/her (gat-i) emancipation (hoey) happens. 3.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਜਪੀਐ ਸਾਧਸੰਗਿ ॥ ਹਰਿ ਕੇ ਨਾਮ ਕਾ ਪੂਰਨ ਰੰਗੁ ॥ ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਕਿਰਪਾ ਧਾਰਿ ॥ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਦੇਹੁ ਚਿਤਾਰਿ ॥੪॥੩੬॥੪੯॥

Har kā nām japī▫ai sāḏẖsang.  Har ke nām kā pūran rang.  Nānak ka▫o parabẖ kirpā ḏẖār.  Sās sās har ḏeh cẖiṯār. ||4||36||49||

 

When Naam of (har-i) the Almighty is (japeeai) remembered – and learnt to practice – (saadhsang-i) in company/with guidance of the guru, then one gets (pooran) perfect (rang—u) dye of Naam of the Almighty, i.e. one emulates Divine virtues and becomes like God.

O (prabh) Almighty, please (dhaar-i) bestow (kirpa = kindness) grace and (deyhu) give (chitaar-i) remembrance of Naam (kau) to fifth Nanak, i.e. all creatures, (saas-i saas-i) with every breath, i.e. all the time. 4. 36. 49.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਆਪੇ ਸਾਸਤੁ ਆਪੇ ਬੇਦੁ ॥ ਆਪੇ ਘਟਿ ਘਟਿ ਜਾਣੈ ਭੇਦੁ ॥ ਜੋਤਿ ਸਰੂਪ ਜਾ ਕੀ ਸਭ ਵਥੁ ॥ ਕਰਣ ਕਾਰਣ ਪੂਰਨ ਸਮਰਥੁ ॥੧॥

Bẖairo mėhlā 5.  Āpe sāsaṯ āpe beḏ.  Āpe gẖat gẖat jāṇai bẖeḏ. Joṯ sarūp jā kī sabẖ vath.  Karaṇ kāraṇ pūran samrath. ||1||

 

Composition of the fifth Guru in Raag Bhairau. The Almighty is (aapey) IT-self the Shastras and IT-self (beyd-u) the Vedas, i.e. awareness of virtues and commands of the Almighty is the essence of the scriptures; (aapey = self) God (jaanai) knows (bheyd = mystery) what is there (ghatt-i ghatt-i) every body/mind.

(Sabh) every (vath) thing is (saroop) the manifestation of (ja ki) whose (jot-i) light, that Almighty is (samrath) capable to (karan) do what IT (kaaran) desires to be done. 1.

 

ਪ੍ਰਭ ਕੀ ਓਟ ਗਹਹੁ ਮਨ ਮੇਰੇ ॥ ਚਰਨ ਕਮਲ ਗੁਰਮੁਖਿ ਆਰਾਧਹੁ ਦੁਸਮਨ ਦੂਖੁ ਨ ਆਵੈ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Parabẖ kī ot gahhu man mere.  Cẖaran kamal gurmukẖ ārāḏẖahu ḏusman ḏūkẖ na āvai nere. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (gahahu = hold) place yourself in (ott) protection (ki) of (prabh) the Master.

(Aaradh-u) invoke God’s (kamal) lotus (charan) feet, i.e. submit yourself to care and obedience of the Almighty (gurmukh-i) with the guru’s guidance and (dusman = enemy) vices and resultant (dookh) pain will not (aavai) come (neyrey) near you. 1.

(Rahaau) pause and reflect on this.

 

ਆਪੇ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥ ਜਾ ਕੈ ਸੂਤਿ ਪਰੋਇਆ ਸੰਸਾਰੁ ॥ ਆਪੇ ਸਿਵ ਸਕਤੀ ਸੰਜੋਗੀ ॥ ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥

Āpe vaṇ ṯariṇ ṯaribẖavaṇ sār.  Jā kai sūṯ paro▫i▫ā sansār.  Āpe siv sakṯī sanjogī.  Āp nirbāṇī āpe bẖogī. ||2||

 

(Aapey = self) the Almighty takes (saar-u) care of (van-u = plant, trin = grass) everything big and small in (trighavan = three regions) in the world; in (ja kai) whose (soot) string (sansaar-u = world) the creation is (proiaa) strung, i.e. God controls all creation like the string controls the beads in a rosary.

(Aapey = self) the Almighty is (sanjogi) the confluence of (siv) the spiritual and (sakti) material worlds; but is (aapey) IT-self (nirbaani) untouched by the world-play as well as its (bhogi) enjoyer. 2.

 

ਜਤ ਕਤ ਪੇਖਉ ਤਤ ਤਤ ਸੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਸਾਗਰੁ ਤਰੀਐ ਨਾਮ ਕੈ ਰੰਗਿ ॥ ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਸਾਧਸੰਗਿ ॥੩॥

Jaṯ kaṯ pekẖa▫o ṯaṯ ṯaṯ so▫e.  Ŧis bin ḏūjā nāhī ko▫e.  Sāgar ṯarī▫ai nām kai rang.  Guṇ gāvai Nānak sāḏẖsang. ||3||

 

(Jat kat) wherever I (peykhau) look, (tat tat) there everywhere it is (soey = that) the Almighty present; there is (naahi) not (koey) any (dooja = second) other – none else – (bin-u) except (tis-u = that) the Master.

One (tareeai = swim) gets across (saar-u = ocean) the world-ocean of vices (rang-i) with color, i.e. practice, (kai) of (naam) Divine virtues and commands. That person gets across the world-ocean, who (gaavai = sings) praises and emulates (gun) virtues of the Almighty (saadhsang-i) in holy congregation, says fifth Nanak. 3.

 

ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਵਸਿ ਜਾ ਕੈ ॥ ਊਣਾ ਨਾਹੀ ਕਿਛੁ ਜਨ ਤਾ ਕੈ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਹੋਇ ਸੁਪ੍ਰਸੰਨ ॥ ਨਾਨਕ ਦਾਸ ਸੇਈ ਜਨ ਧੰਨ ॥੪॥੩੭॥੫੦॥

Mukaṯ bẖugaṯ jugaṯ vas jā kai.  Ūṇā nāhī kicẖẖ jan ṯā kai.  Kar kirpā jis ho▫e suparsan.  Nānak ḏās se▫ī jan ḏẖan. ||4||37||50||

 

It is the Almighty (ja kai) in whose (vas-i) control are (jugat-i) the method of (mukat-i) emancipation and (bhugat-i) enjoyments; (naahi kichh-i) nothing (oona) lacks in (kai = of, ta = that) IT’s (jan = servants) devotees, i.e. those who obey God have them all.

One on (jis-u) whom IT (hoey) is (kar-i kirpa) kindly (suprasann) well pleased, (seyi) that (jan) devotee is (dhann) blessed/great, says (daas = servant) humble fifth Nanak. 4. 37. 50.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਗੋਬਿੰਦ ॥ ਅਸਥਿਤਿ ਭਏ ਬਿਨਸੀ ਸਭ ਚਿੰਦ ॥

Bẖairo mėhlā 5.  Bẖagṯā man ānanḏ gobinḏ.  Asthiṯ bẖa▫e binsī sabẖ cẖinḏ.

 

Composition of the fifth Guru in Raag Bhairau. (Bhagta) the devotees experience (aanad-u) bliss with (gobind) the Master of the world present (man-i) in mind. They (bhaey) become (asthit-i) steady and (sabh) all (chind) anxiety (binsi = destroyed) leaves.

 

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ਭੈ ਭ੍ਰਮ ਬਿਨਸਿ ਗਏ ਖਿਨ ਮਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥੧॥

Bẖai bẖaram binas ga▫e kẖin māhi.  Pārbarahm vasi▫ā man ā▫e. ||1||

 

(Bhram) delusion that the Almighty is not present to help and hence all (bhai) fears (binas-i gaey = are destroyed) end when (paarbrahm-u) the Supreme Being (aaey) comes and (vasiaa) abides (man-i) in mind. 1.

 

ਰਾਮ ਰਾਮ ਸੰਤ ਸਦਾ ਸਹਾਇ ॥ ਘਰਿ ਬਾਹਰਿ ਨਾਲੇ ਪਰਮੇਸਰੁ ਰਵਿ ਰਹਿਆ ਪੂਰਨ ਸਭ ਠਾਇ ॥੧॥ ਰਹਾਉ ॥

Rām rām sanṯ saḏā sahā▫e.  Gẖar bāhar nāle parmesar rav rahi▫ā pūran sabẖ ṯẖā▫e. ||1|| rahā▫o.

 

(Raam) the all-pervasive (raam) Almighty is (sadaa) ever (sahaaey) helpful to (sant = saints) the seekers.

(Parmeysar-u) the Supreme Master (pooran) fully (rav-i rahiaa) pervades (sabh) all (tthaaey) places; they see IT (naaley) with them (ghar-i = at home) within and (baahar-i) outside. 1.

(Rahaau) pause and reflect on this.

 

ਧਨੁ ਮਾਲੁ ਜੋਬਨੁ ਜੁਗਤਿ ਗੋਪਾਲ ॥ ਜੀਅ ਪ੍ਰਾਣ ਨਿਤ ਸੁਖ ਪ੍ਰਤਿਪਾਲ ॥ ਅਪਨੇ ਦਾਸ ਕਉ ਦੇ ਰਾਖੈ ਹਾਥ ॥ ਨਿਮਖ ਨ ਛੋਡੈ ਸਦ ਹੀ ਸਾਥ ॥੨॥

Ḏẖan māl joban jugaṯ gopāl.  Jī▫a parāṇ niṯ sukẖ parṯipāl.  Apne ḏās ka▫o ḏe rākẖai hāth.  Nimakẖ na cẖẖodai saḏ hī sāth. ||2||

 

(Gopaal = nurturer of the world) the Almighty Sustainor is (jugat-i = method) the provider of (dhan) money and (maal) property; (pratipaal) the nurturer is the very (jeea) soul and (praan = breaths) life of the devotees and (nit) ever the source of (sukh) comforts.

IT (dey) gives IT’s (haath) hand to (raakhai) protect (apney = own) IT’s (daas) servants/devotes; is (sad hi) forever (saath-i) with them and does not (chhoddai) leave/abandon them (nimakh) for a moment, i.e. God is ever in the minds of the devotees. 2.

 

ਹਰਿ ਸਾ ਪ੍ਰੀਤਮੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਚਾ ਸੋਇ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧੁ ਨਰਾਇਣੁ ॥ ਆਦਿ ਜੁਗਾਦਿ ਭਗਤ ਗੁਣ ਗਾਇਣੁ ॥੩॥

Har sā parīṯam avar na ko▫e.  Sār samĥāle sācẖā so▫e.  Māṯ piṯā suṯ banḏẖ narā▫iṇ.  Āḏ jugāḏ bẖagaṯ guṇ gā▫iṇ. ||3||

 

There is (na koey = not any) no (avar-u) other (preetam-u = beloved) friend/helper (sa) like (har-i) the Almighty. (Soey = only that) the One (saacha) Eternal Master (smaaley) takes care of (saar) well-being of the devotees.

(Naraain-u) the Almighty is (maat) the mother, (pitaa) father, (sut = sons) children and (bandh-u) relative; IT has been (aad-i) before the beginning of time (jugaad-i) from beginning of time through the ages; (bhagat-i) the devotees (gaain-u = sing) praise and emulate IT’s (gun) virtues. 3.

 

ਤਿਸ ਕੀ ਧਰ ਪ੍ਰਭ ਕਾ ਮਨਿ ਜੋਰੁ ॥ ਏਕ ਬਿਨਾ ਦੂਜਾ ਨਹੀ ਹੋਰੁ ॥ ਨਾਨਕ ਕੈ ਮਨਿ ਇਹੁ ਪੁਰਖਾਰਥੁ ॥ ਪ੍ਰਭੂ ਹਮਾਰਾ ਸਾਰੇ ਸੁਆਰਥੁ ॥੪॥੩੮॥੫੧॥

Ŧis kī ḏẖar parabẖ kā man jor.  Ėk binā ḏūjā nahī hor.  Nānak kai man ih purkẖārath.  Parabẖū hamārā sāre su▫ārath. ||4||38||51||

 

The devotees place (dhar) reliance (tis ki = of that) on, and derive (jor-i) strength from, the Almighty; they do not recognize (hor-u, (dooja = second) anyone (hor-u) else. This is (purkhaarath-u = for man) the source of satisfaction (man-i) in the mind (kai) of fifth Nanak; that (prabhoo) the Almighty (saarey) accomplishes (hamaarey) my (suaarath-u) aspiration. 4. 38. 51.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਭੈ ਕਉ ਭਉ ਪੜਿਆ ਸਿਮਰਤ ਹਰਿ ਨਾਮ ॥ ਸਗਲ ਬਿਆਧਿ ਮਿਟੀ ਤ੍ਰਿਹੁ ਗੁਣ ਕੀ ਦਾਸ ਕੇ ਹੋਏ ਪੂਰਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Bẖairo mėhlā 5.  Bẖai ka▫o bẖa▫o paṛi▫ā simraṯ har nām.  Sagal bi▫āḏẖ mitī ṯarihu guṇ kī ḏās ke ho▫e pūran kām. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Bhairau. (Bhau) fear (parriaa) afflicts (bhai kau) fear, i.e. all fear leaves when (naam) virtues and commands of (har-i) the Almighty (simrat) are kept in mind.

(Sagal) all (biaadh-i) maladies (key) of (daas = servant) the seeker (ki = of) caused by (trih-u) the three (gun) attributes – Tamas, Rajas, Sattva – (mitti = erased) end and (kaam) aspirations (hoey) are (pooran) fulfilled. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਕੇ ਲੋਕ ਸਦਾ ਗੁਣ ਗਾਵਹਿ ਤਿਨ ਕਉ ਮਿਲਿਆ ਪੂਰਨ ਧਾਮ ॥ ਜਨ ਕਾ ਦਰਸੁ ਬਾਂਛੈ ਦਿਨ ਰਾਤੀ ਹੋਇ ਪੁਨੀਤ ਧਰਮ ਰਾਇ ਜਾਮ ॥੧॥

Har ke lok saḏā guṇ gāvahi ṯin ka▫o mili▫ā pūran ḏẖām. Jan kā ḏaras bāʼncẖẖai ḏin rāṯī ho▫e punīṯ ḏẖaram rā▫e jām. ||1||

 

(Lok = people) devotees (key) of (har-i) God (sadaa) ever (gaavah-i = sing) praise and emulate (gun) Divine virtues; (pooran) the perfect (dhaam) sacred place, i.e. admission to God’s abode, is (miliaa) obtained (tin kau) by them.

Dharam Raaey, the metaphoric judge in Divine court as well as Jam, the agent of Divine justice (baanchhai) seeks (daras-u) sight/company of (jan = servant) the seeker (din) day and (raati) night to (hoey) to be (puneet) purified. 1.

 

ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮਦ ਨਿੰਦਾ ਸਾਧਸੰਗਿ ਮਿਟਿਆ ਅਭਿਮਾਨ ॥ ਐਸੇ ਸੰਤ ਭੇਟਹਿ ਵਡਭਾਗੀ ਨਾਨਕ ਤਿਨ ਕੈ ਸਦ ਕੁਰਬਾਨ ॥੨॥੩੯॥੫੨॥

Kām kroḏẖ lobẖ maḏ ninḏā sāḏẖsang miti▫ā abẖimān. Aise sanṯ bẖetėh vadbẖāgī Nānak ṯin kai saḏ kurbān. ||2||39||52||

 

(Kaam) lust, (krodh) anger, (lobh) greed, (mad = intoxication) attachment, (ninda) slander and (abhimaan) vanity (mittiaa) are erased of those who join (saadhsang-i) the holy congregation where virtues of the Almighty are recounted and learnt to practice.

(Aisey) such (sant) saints (bheyttah-i) are found (vaddbhaagi) with good fortune; I (sad) ever (kurbaan = am sacrifice, kai = to) adore (tin kai) them, says fifth Nanak. 2. 39. 52.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਪੰਚ ਮਜਮੀ ਜੋ ਪੰਚਨ ਰਾਖੈ ॥ ਮਿਥਿਆ ਰਸਨਾ ਨਿਤ ਉਠਿ ਭਾਖੈ ॥ ਚਕ੍ਰ ਬਣਾਇ ਕਰੈ ਪਾਖੰਡ ॥ ਝੁਰਿ ਝੁਰਿ ਪਚੈ ਜੈਸੇ ਤ੍ਰਿਅ ਰੰਡ ॥੧॥

Bẖairo mėhlā 5.  Pancẖ majmī jo pancẖan rākẖai.  Mithi▫ā rasnā niṯ uṯẖ bẖākẖai.  Cẖakar baṇā▫e karai pakẖand.  Jẖur jẖur pacẖai jaise ṯari▫a rand. ||1||

 

Composition of the fifth Guru in Raag Bhairau. One (jo) who (raakhai) keeps thinking of (panchan) the five vices – lust, anger, greed, worldly attachments and vanity – s/he becomes (majmi) the sum-total of (panch) the five, i.e. they become part of his/her life. His/her (rasna) tongue is (nit) ever (utth-i = gets up) ready to (bhaakhai) speak (mithiaa) falsehood, i.e. s/he has conceit in mind.

He who (banaaey) makes (chakr) religious markings on his body (karai = does) practices (paakhandd) pretense; s/he (pachai = burns) dies (jhur-i jhur-i) grieving (jaisey) like (randd) a widowed (tria) woman, i.e. is forsaken – not accepted for union – by God. 1.

 

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਸਭ ਝੂਠੁ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਮੁਕਤਿ ਨ ਪਾਈਐ ਸਾਚੀ ਦਰਗਹਿ ਸਾਕਤ ਮੂਠੁ ॥੧॥ ਰਹਾਉ ॥

Har ke nām binā sabẖ jẖūṯẖ.  Bin gur pūre mukaṯ na pā▫ī▫ai sācẖī ḏargahi sākaṯ mūṯẖ. ||1|| rahā▫o.

 

(Sabh) everything (binaa) except the practice of Naam – virtues and commands – of (har-i) the Almighty is (jhootth-u = falsehood) deception/pretense of piety.

(Mukat-i) emancipation from vices and thus union with God is not (paaeeai) attained (bin-u) without guidance of (poorey) the perfect (gur) guru; (saakat = worshipper of Shakti) one who turns away from God is (mootth-u) robbed of acceptance, i.e. is rejected in (saachi = true) the just (dargah-i) Divine court. 1.

(Rahaau) pause and reflect on this.

 

ਸੋਈ ਕੁਚੀਲੁ ਕੁਦਰਤਿ ਨਹੀ ਜਾਨੈ ॥ ਲੀਪਿਐ ਥਾਇ ਨ ਸੁਚਿ ਹਰਿ ਮਾਨੈ ॥ ਅੰਤਰੁ ਮੈਲਾ ਬਾਹਰੁ ਨਿਤ ਧੋਵੈ ॥ ਸਾਚੀ ਦਰਗਹਿ ਅਪਨੀ ਪਤਿ ਖੋਵੈ ॥੨॥

So▫ī kucẖīl kuḏraṯ nahī jānai.  Līpi▫ai thā▫e na sucẖ har mānai.  Anṯar mailā bāhar niṯ ḏẖovai.  Sācẖī ḏargahi apnī paṯ kẖovai ||2||

 

(Soi) that person who does not (jaanai = knows) recognize the Almighty (kudrat-i) in nature, i.e. present everywhere, (kucheel = dirty) plays dirty tricks – of pretentions. (Har-i) the Almighty does not (maanai) accept/consider (thaaey) a place (such-i) consecrated (leepiai) by a coating – with cow dung like the Brahmin does -, but not having clean conduct.

One whose (antar-u) inner-self is (maila) filthy with vicious thoughts and actions, but (nit) ever (dhovai) washes/bathes (baahar-u) outwardly; (khovai) loses (apni = own) his/her (pat-i) honor in (saachi = true) the just (dargah-i) Divine court. 2.

 

ਮਾਇਆ ਕਾਰਣਿ ਕਰੈ ਉਪਾਉ ॥ ਕਬਹਿ ਨ ਘਾਲੈ ਸੀਧਾ ਪਾਉ ॥ ਜਿਨਿ ਕੀਆ ਤਿਸੁ ਚੀਤਿ ਨ ਆਣੈ ॥ ਕੂੜੀ ਕੂੜੀ ਮੁਖਹੁ ਵਖਾਣੈ ॥੩॥

Mā▫i▫ā kāraṇ karai upā▫o.  Kabėh na gẖālai sīḏẖā pā▫o.  Jin kī▫ā ṯis cẖīṯ na āṇai.  Kūṛī kūṛī mukẖahu vakẖāṇai. ||3||

 

S/he (karai) makes (upaau) efforts (kaaran) for (maaiaa) money and (kabah-i na) never (ghaalai) puts (paau) a foot (seedhaa) straight, i.e. ever practices deception;

S/he does not (aanai) bring (cheet-i) to mind instructions of the Creator (jin-i) who (keeaa) created him/her; and only (vakhaanai) talks of God (mukhah-u) from the mouth (koori koori) falsely – as pretense. 3.

 

ਜਿਸ ਨੋ ਕਰਮੁ ਕਰੇ ਕਰਤਾਰੁ ॥ ਸਾਧਸੰਗਿ ਹੋਇ ਤਿਸੁ ਬਿਉਹਾਰੁ ॥ ਹਰਿ ਨਾਮ ਭਗਤਿ ਸਿਉ ਲਾਗਾ ਰੰਗੁ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਜਨ ਨਹੀ ਭੰਗੁ ॥੪॥੪੦॥੫੩॥

Jis no karam kare karṯār.  Sāḏẖsang ho▫e ṯis bi▫uhār. Har nām bẖagaṯ si▫o lāgā rang.  Kaho Nānak ṯis jan nahī bẖang. ||4||40||53||

 

One (no) to (jis) whom (kartaar) the Creator (karey) bestows (karam) grace; (tis-u = that) his/her (biohaar-u = dealing) way of life is (hoey = happens) being in (saadsang-i) holy congregation where Naam is remembered and learnt to practice.

One who (laaga) develops (rang-u) love (sio) for (bhagat-i) devotion/obedience to Naam of (har-i) the Almighty; efforts of (tis-u) that person to unite with God do not (bhang = destroyed) fail – because that is what God approves, says fifth Nanak. 4. 40. 53.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਿੰਦਕ ਕਉ ਫਿਟਕੇ ਸੰਸਾਰੁ ॥ ਨਿੰਦਕ ਕਾ ਝੂਠਾ ਬਿਉਹਾਰੁ ॥ ਨਿੰਦਕ ਕਾ ਮੈਲਾ ਆਚਾਰੁ ॥ ਦਾਸ ਅਪੁਨੇ ਕਉ ਰਾਖਨਹਾਰੁ ॥੧॥
Bẖairo mėhlā 5.  Ninḏak ka▫o fitke sansār.  Ninḏak kā jẖūṯẖā bi▫uhār.  Ninḏak kā mailā ācẖār.  Ḏās apune ka▫o rākẖanhār. ||1||

 

Composition of the fifth Guru in Raag Bhairau. (Sansaar = world) everyone (phittkey) shuns (nindak kau) a slanderer. (Biohaar) conduct (ka) of a slanderer is (jhoottha = false) vicious. (Aachaar) conduct of a slanderer is (maila = dirty) full of vices; the slanderer tries to harm but the Almighty (raakhanhaar = protector) protects (apuney = own) IT’s (daas = servants) devotees. 1.

 

ਨਿੰਦਕੁ ਮੁਆ ਨਿੰਦਕ ਕੈ ਨਾਲਿ ॥ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸਰਿ ਜਨ ਰਾਖੇ ਨਿੰਦਕ ਕੈ ਸਿਰਿ ਕੜਕਿਓ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥ Ninḏak mu▫ā ninḏak kai nāl.  Pārbarahm parmesar jan rākẖe ninḏak kai sir kaṛki▫o kāl. ||1|| rahā▫o.

 

(Nindak) a slanderer (muaa = dies) suffers the consequences (kai naal-i) along-with (nindak) those who slander i.e. other slanderers whose company s/he keeps.

(Jan) the devotees are (raakhey) protected by (paarbrahm) the Supreme Being, (parmeysar-i) the Supreme Master while (kaal-u = death) Divine justice (karrkio) strikes (kai = of, sir-i = on head) slanderer – like lightning. 1.

 

(Rahaau) pause and reflect on this.

 

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ਨਿੰਦਕ ਕਾ ਕਹਿਆ ਕੋਇ ਨ ਮਾਨੈ ॥ ਨਿੰਦਕ ਝੂਠੁ ਬੋਲਿ ਪਛੁਤਾਨੇ ॥ ਹਾਥ ਪਛੋਰਹਿ ਸਿਰੁ ਧਰਨਿ ਲਗਾਹਿ ॥ ਨਿੰਦਕ ਕਉ ਦਈ ਛੋਡੈ ਨਾਹਿ ॥੨॥

Ninḏak kā kahi▫ā ko▫e na mānai.  Ninḏak jẖūṯẖ bol pacẖẖuṯāne.  Hāth pacẖẖorėh sir ḏẖaran lagāhi.  Ninḏak ka▫o ḏa▫ī cẖẖodai nāhi. ||2||

 

(Koey na) no one (maanai) believes (kahiaa = saying) what the slanderer says. The slanderer (bol-i = words) makes (jhootth-u = lie) false accusations against the devotees, but (pachutaaney) repents later.
S/he (pachhorey) wrings (haath) hands and (lagaah-i = touches) dashes head (dharan-i) on the ground; (daee) the Almighty does not (chhoddai = leave) forgive the ill-wisher of the devotees. 2.

 

ਹਰਿ ਕਾ ਦਾਸੁ ਕਿਛੁ ਬੁਰਾ ਨ ਮਾਗੈ ॥ ਨਿੰਦਕ ਕਉ ਲਾਗੈ ਦੁਖ ਸਾਂਗੈ ॥ ਬਗੁਲੇ ਜਿਉ ਰਹਿਆ ਪੰਖ ਪਸਾਰਿ ॥ ਮੁਖ ਤੇ ਬੋਲਿਆ ਤਾਂ ਕਢਿਆ ਬੀਚਾਰਿ ॥੩॥

Har kā ḏās kicẖẖ burā na māgai.  Ninḏak ka▫o lāgai ḏukẖ sāʼngai.  Bagule ji▫o rahi▫ā pankẖ pasār.  Mukẖ ṯe boli▫ā ṯāʼn kadẖi▫ā bīcẖār. ||3||

 

(Daas-u) a devotee (ka) of (har-i) the Almighty does not (maagai = ask) wish (kichh-u) any harm for anyone; the slanderer wishes ill for others and (laagai) bears (dukh) the agony of being pierced by (saangai) by a spear, i.e. punished by God.

The slanderer shows piety by wearing white clothes looking (jio) like (baguley) a crane with (pankh) wings (pasaar-i) spread out; but when s/he (boliaa) speaks (tey) from (mukh) the mouth, (ta) then –his/her (beechaar-i) thinking is (kaddhiaa = taken out) exposed. 3.

 

ਅੰਤਰਜਾਮੀ ਕਰਤਾ ਸੋਇ ॥ ਹਰਿ ਜਨੁ ਕਰੈ ਸੁ ਨਿਹਚਲੁ ਹੋਇ ॥ ਹਰਿ ਕਾ ਦਾਸੁ ਸਾਚਾ ਦਰਬਾਰਿ ॥ ਜਨ ਨਾਨਕ ਕਹਿਆ ਤਤੁ ਬੀਚਾਰਿ ॥੪॥੪੧॥੫੪॥

Anṯarjāmī karṯā so▫e.  Har jan karai so nihcẖal ho▫e.  Har kā ḏās sācẖā ḏarbār.  Jan Nānak kahi▫ā ṯaṯ bīcẖār. ||4||41||54||

 

(Soey = only that) the One (karta) Creator (antarjaami) knows all minds. One whom the Almighty (karai) makes IT’s (jan-u) devotee, (su) that person (hoey) becomes (nihchal-u) unshakable-u, i.e. does not forget God or indulge in slander of others.

(Daas-u) a devotee of the Almighty is recognized (saachaa) as truthful, i.e. is approved, (darbaar-i) in Divine court/by God. This is (tat-u) the essence of all (beechaar-i) thought, (kahiaa) says (jan) humble fifth Nanak. 4. 41. 54.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਦੁਇ ਕਰ ਜੋਰਿ ਕਰਉ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਧਨੁ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਸੋਈ ਮੇਰਾ ਸੁਆਮੀ ਕਰਨੈਹਾਰੁ ॥ ਕੋਟਿ ਬਾਰ ਜਾਈ ਬਲਿਹਾਰ ॥੧॥

Bẖairo mėhlā 5.  Ḏu▫e kar jor kara▫o arḏās.  Jī▫o pind ḏẖan ṯis kī rās. So▫ī merā su▫āmī karnaihār.  Kot bār jā▫ī balihār. ||1||

 

Composition of the fifth Guru in Raag Bhairau. I (jor-i) fold (duey) both (kar) hands and (karau) make (ardaas-i) supplication, to the Almighty; my (jeeo) soul, (pindd-u) body and (dhan-u) wealth are (raas-i = capital) the resources given by (tis ki = of that) by IT to perform my duties as a human being.

(Meyra) my (sauaami) Master (karnaihaar-u = doer) does everything; I (jaai balihaar) am sacrifice (kott–i = crore/ten million, baar = times) am ready to obey IT all the time. 1.

 

ਸਾਧੂ ਧੂਰਿ ਪੁਨੀਤ ਕਰੀ ॥ ਮਨ ਕੇ ਬਿਕਾਰ ਮਿਟਹਿ ਪ੍ਰਭ ਸਿਮਰਤ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਹਰੀ ॥੧॥ ਰਹਾਉ ॥

Sāḏẖū ḏẖūr punīṯ karī.  Man ke bikār mitėh parabẖ simraṯ janam janam kī mail harī. ||1|| rahā▫o.

 

Being (dhoor-i) the dust of the feet of, i.e. compliance with instructions of (saadhoo) the guru (kari = makes, puneet = pure) is purifying.

As taught by the guru, (bikaar) vices (key) of (man) the mind (mittah-i) are erased (simrat) by keeping in mind commands of (prabh) the Almighty, and (mail-u) filth – by way of influence – of past (janam janam = birth after birth) births (har-i) is removed. 1.

 (Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਗ੍ਰਿਹ ਮਹਿ ਸਗਲ ਨਿਧਾਨ ॥ ਜਾ ਕੀ ਸੇਵਾ ਪਾਈਐ ਮਾਨੁ ॥ ਸਗਲ ਮਨੋਰਥ ਪੂਰਨਹਾਰ ॥ ਜੀਅ ਪ੍ਰਾਨ ਭਗਤਨ ਆਧਾਰ ॥੨॥

Jā kai garih mėh sagal niḏẖān.  Jā kī sevā pā▫ī▫ai mān.  Sagal manorath pūranhār.  Jī▫a parān bẖagṯan āḏẖār. ||2||

 

The Almighty in (ja kai) whose (ghar-i = house) store-house (sagal) all (nidhaan) treasures are; by (ja ji) whose (seyva = service) obedience (maan-u) honor (paaeeai) is received in Divine court.

And who is (pooranhaar) capable of fulfilling (sagal) all (manorath) aspirations, that Almighty Master is (aadhaar) the mainstay of (jeea) soul and (praan) breaths/life, of (bhagtan) the devotees. 2.

 

ਘਟ ਘਟ ਅੰਤਰਿ ਸਗਲ ਪ੍ਰਗਾਸ ॥ ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਭਗਤ ਗੁਣਤਾਸ ॥ ਜਾ ਕੀ ਸੇਵ ਨ ਬਿਰਥੀ ਜਾਇ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਧਿਆਇ ॥੩॥

Gẖat gẖat anṯar sagal pargās.  Jap jap jīvėh bẖagaṯ guṇṯās.  Jā kī sev na birthī jā▫e.  Man ṯan anṯar ek ḏẖi▫ā▫e. ||3||

 

IT’s (pragaas = light) Spirit is present (antar-i) in (sagal) all and (ghatt-i ghatt-i) every body/soul. (Bhagat) the devotees (jeevah-i) live (jap-i jap-i) remembering and practicing virtues and commands of the Almighty (guntaas) treasure of virtues.

 And (ja ki) whose (seyv = service) obedience does not (jaai) go (birthi) waste, i.e. is fruitful; (dhiaaey) pay attention to virtues and commands of (eyk-u) the One Almighty (antar-i) in (man = mind) thought and (tan = body) deeds, o human being. 3.

 

ਗੁਰ ਉਪਦੇਸਿ ਦਇਆ ਸੰਤੋਖੁ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਨਿਰਮਲੁ ਇਹੁ ਥੋਕੁ ॥ ਕਰਿ ਕਿਰਪਾ ਲੀਜੈ ਲੜਿ ਲਾਇ ॥ ਚਰਨ ਕਮਲ ਨਾਨਕ ਨਿਤ ਧਿਆਇ ॥੪॥੪੨॥੫੫॥

Gur upḏes ḏa▫i▫ā sanṯokẖ.  Nām niḏẖān nirmal ih thok.  Kar kirpā lījai laṛ lā▫e.  Cẖaran kamal Nānak niṯ ḏẖi▫ā▫e. ||4||42||55||

 

Qualities of (daiaa) compassion and (santokh-u) contentment are inculcated (updes-i) with guidance of (gur) the guru; and (nidhaan-u = treasure) wealth of awareness of (naam-u) Divine virtues and commands is obtained. (Ih-u) this is (nirmal-u) purifying (thok-u) thing, i.e. guru’s guidance frees one from vices.

O Almighty, please (kar-i) bestow (kirpa) mercy and (laaey leejai) attach me to your (larr-i) scarf, i.e. enable me to understand and practice Naam; and to (nit) ever (dhiaaey = pay attention) practice (kamal = lotus, charan = feet) virtues and commands of the Almighty, says fifth Nanak. 4. 12. 55.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਤਿਗੁਰ ਅਪੁਨੇ ਸੁਨੀ ਅਰਦਾਸਿ ॥ ਕਾਰਜੁ ਆਇਆ ਸਗਲਾ ਰਾਸਿ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥ ਗੁਰ ਪੂਰੇ ਡਰੁ ਸਗਲ ਚੁਕਾਇਆ ॥੧॥

Bẖairo mėhlā 5.  Saṯgur apune sunī arḏās.  Kāraj ā▫i▫ā saglā rās.  an ṯan anṯar parabẖū ḏẖi▫ā▫i▫ā.  Gur pūre dar sagal cẖukā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raag Bhairau. When (apuney = own) the (satigur) true guru (suni) listens to (ardaas-i) supplication – to guide and his directions are followed – every (kaaraj-u) objective is (sagla = all) fully (aaiaa ras-i) fulfilled.

One (dhiaaiaa) pays attention to commands of (probhoo) the Almighty (antar-i) in (man = mind) thought and (tan-u = body) deed – and does not succumb to vices. This is how (sagal = all) every (darr-u) fear is (chukaaiaa = ended) obviated by (poorey) the perfect (gur) guru. 1.

 

ਸਭ ਤੇ ਵਡ ਸਮਰਥ ਗੁਰਦੇਵ ॥ ਸਭਿ ਸੁਖ ਪਾਈ ਤਿਸ ਕੀ ਸੇਵ ॥ ਰਹਾਉ ॥

Sabẖ ṯe vad samrath gurḏev.  Sabẖ sukẖ pā▫ī ṯis kī sev. Rahā▫o.

 

(Gurdeyv) the enlightener guru has (vadd) greater (samrath) capability (tey) than (sabh-i) everyone else.

(Sabh-i) every (sukh) comfort is (paai) obtained, i.e. all objectives are achieved, by (ki) of (tisu = that) his (seyv = service) obedience.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕਾ ਕੀਆ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਅਮਰੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਅਨੂਪੁ ॥ ਸਫਲ ਮੂਰਤਿ ਗੁਰੁ ਤਿਸ ਕਾ ਰੂਪੁ ॥੨॥

Jā kā kī▫ā sabẖ kicẖẖ ho▫e.  Ŧis kā amar na metai ko▫e.  Pārbarahm parmesar anūp.  Safal mūraṯ gur ṯis kā rūp. ||2||

 

(Paarbrahm-u) the Supreme Being is (anoop-u = incomparable) the peerless (paremeyasar-u) Supreme Master, (ja ka) by whose will (sabh-u kichh-u) everything (hoey = happens) is (keeaa = doing) done. (Na koey = not any) no one can (meyttai = erase) countermand (amar-u) the order (tis ka = of that) of God. IT is (moorat-i = form) the embodiment of (saphal) success, i.e. everything is accomplished by Divine grace; (gur) the guru is (roop) embodiment (tis ka = of that) of the Almighty. 2.

 

ਜਾ ਕੈ ਅੰਤਰਿ ਬਸੈ ਹਰਿ ਨਾਮੁ ॥ ਜੋ ਜੋ ਪੇਖੈ ਸੁ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ ਬੀਸ ਬਿਸੁਏ ਜਾ ਕੈ ਮਨਿ ਪਰਗਾਸੁ ॥ ਤਿਸੁ ਜਨ ਕੈ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥੩॥

Jā kai anṯar basai har nām.  Jo jo pekẖai so barahm gi▫ān.  Bīs bisu▫e jā kai man pargās.  Ŧis jan kai pārbarahm kā nivās. ||3||

 

One (anatar-i) within (ja = whom, kai = of) whose mind (naam-u) virtues and commands of (har-i) the Almighty (vasai) abide, i.e. by whom Naam is remembered and practiced; (jo jo) whatever s/he (veykhai) sees s/he obtains (giaan-u) knowledge about, (brahmm) the Creator, i.e. sees the Creator’s play in everything.

One (ja kai) in whose (man-i) mind (pargaas-u) illumination is (bees = twenty, bisuey = out of twenty parts) one hundred percent, i.e. whose mind is cleared of other ideas. There is (nivaas-u) residence/presence of (paarbrahm) the Supreme Being in mind (kai) of (tis-u) that (jan) person – s/he conducts the self by Naam. 3.

 

ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਕਰੀ ਨਮਸਕਾਰ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਜਾਉ ਬਲਿਹਾਰ ॥ ਸਤਿਗੁਰ ਕੇ ਚਰਨ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥ ਗੁਰ ਨਾਨਕ ਜਪਿ ਜਪਿ ਸਦ ਜੀਵਾ ॥੪॥੪੩॥੫੬॥

Ŧis gur ka▫o saḏ karī namaskār.  Ŧis gur ka▫o saḏ jā▫o balihār.  Saṯgur ke cẖaran ḏẖo▫e ḏẖo▫e pīvā.  Gur Nānak jap jap saḏ jīvā. ||4||43||56||

 

I ever (kari = do, namaskaar = obeisance) submit to directions of (tis-u = that) such (gur) a guru. I (sad) ever (jaau balihaar = am sacrifice, kau = to) adore (tis kau) such a guru.

I shall (dhoey dhoey) ever wash (charan) feet (key) of (satigur) the true guru and (peevey) drink, i.e. ever humbly serve, and follow the example of, the true guru. I (jeevaa = live) am revitalized (jap-i jap-i) with remembrance and practice of teachings of the guru, says fifth Nanak. 4. 43. 56.

 

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ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੫ ਪੜਤਾਲ ਘਰੁ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bẖairo mėhlā 5 paṛ▫ṯāl gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raag Bhairau (parrtaal) with variation of beats, (ghar-u 3) to be sung to the third beat.  Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਪਰਤਿਪਾਲ ਪ੍ਰਭ ਕ੍ਰਿਪਾਲ ਕਵਨ ਗੁਨ ਗਨੀ ॥ ਅਨਿਕ ਰੰਗ ਬਹੁ ਤਰੰਗ ਸਰਬ ਕੋ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥

Parṯipāl parabẖ kirpāl kavan gun ganī.  Anik rang baho ṯarang sarab ko ḏẖanī. ||1|| rahā▫o.

 

(Prabh) the Almighty is (partipaal) the Sustainor and (kripaal) merciful; (kavan) what all (gun) virtues of the Master do I (gani) count?  There are creatures of (anik) numerous (rang = colors) types, with different (tarang = waves) types; IT is (dhani) the Master (ko) of (sarab) all. 1.

 

ਅਨਿਕ ਗਿਆਨ ਅਨਿਕ ਧਿਆਨ ਅਨਿਕ ਜਾਪ ਜਾਪ ਤਾਪ ॥ ਅਨਿਕ ਗੁਨਿਤ ਧੁਨਿਤ ਲਲਿਤ ਅਨਿਕ ਧਾਰ ਮੁਨੀ ॥੧॥

Anik gi▫ān anik ḏẖi▫ān anik jāp jāp ṯāp.  Anik guniṯ ḏẖuniṯ laliṯ anik ḏẖār munī. ||1||

 

People worship God in many ways. Some by gaining (giaan) knowledge of (anik) numerous types, some engage in (dhiaan) contemplation in (anik) numerous ways; or practice (jaap jaap) recitation of numerous mantras or (taap) austerities.

Some sing/praise (gunit) virtues with (anik) numerous (lalit) beautiful (dhunit) tunes; while (muni) sages (dhaar) adopt (anik) numerous ways. 1.

 

ਅਨਿਕ ਨਾਦ ਅਨਿਕ ਬਾਜ ਨਿਮਖ ਨਿਮਖ ਅਨਿਕ ਸ੍ਵਾਦ ਅਨਿਕ ਦੋਖ ਅਨਿਕ ਰੋਗ ਮਿਟਹਿ ਜਸ ਸੁਨੀ ॥

Anik nāḏ anik bāj nimakẖ nimakẖ anik savāḏ anik ḏokẖ anik rog mitėh jas sunī.

 

Virtues of the Almighty are sung with (anik) numerous types of (naad = sound) music, with playing of numerous (baaj) musical instruments, the singers (swaad) relishing (nimakh nimakh) every moment; (anik = numerous) all (dokh) faults and (rog) maladies (mittah-i = erased) are cured (suni) by listening to and emulating (jas = praise) virtues of the Almighty.

 

ਨਾਨਕ ਸੇਵ ਅਪਾਰ ਦੇਵ ਤਟਹ ਖਟਹ ਬਰਤ ਪੂਜਾ ਗਵਨ ਭਵਨ ਜਾਤ੍ਰ ਕਰਨ ਸਗਲ ਫਲ ਪੁਨੀ ॥੨॥੧॥੫੭॥੮॥੨੧॥੭॥੫੭॥੯੩॥

 

Nānak sev apār ḏev ṯatah kẖatah baraṯ pūjā gavan bẖavan jāṯar karan sagal fal punī. ||2||1||57||8||21||7||57||93||

 

People bathe (tattah-i) at banks of rivers/pilgrimages, follow (khattah-i) the six philosophies, observe (barat) fasts, perform (pooja) worship – with lights, flowers, incenses etc. (gavan) wander to different (bhavan = homes) places and (karan = do) go on (jaatr/yaatra) pilgrimages, but the best (puni = good deeds) way to obtain (sagal) all (phal = fruit) fulfilment is to (seyv = serve) obey (apaar) the Infinite (deyv) Almighty, says fifth Nanak. 2. 1. 57. 8. 21. 7. 57. 93.

 

Note: Significance of the above numbers pertaining to Raag Bhairau is as follows:

2. Verses in the last Shabad.
3. Shabad in Parrtaal.
4. Shabads of the fifth Guru in.
5. Shabads of the first Guru.
6. Shabads of the third Guru.
7. Shabads of the fourth Guru.
8. Shabads of the fifth Guru.
9. Total Shabads in Raag Bhairau before the Asttpadis, which follow.