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.