SGGS pp 1143-1145, Bhairau M: 5, Shabads 28-34

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਚਿਤਵਤ ਪਾਪ ਨ ਆਲਕੁ ਆਵੈ ॥ ਬੇਸੁਆ ਭਜਤ ਕਿਛੁ ਨਹ ਸਰਮਾਵੈ ॥ ਸਾਰੋ ਦਿਨਸੁ ਮਜੂਰੀ ਕਰੈ ॥ ਹਰਿ ਸਿਮਰਨ ਕੀ ਵੇਲਾ ਬਜਰ ਸਿਰਿ ਪਰੈ ॥੧॥

Bẖairo mėhlā 5.  Cẖiṯvaṯ pāp na ālak āvai.  Besu▫ā bẖajaṯ kicẖẖ nah sarmāvai.  Sāro ḏinas majūrī karai.  Har simran kī velā bajar sir parai. ||1||

 

Composition of the fifth Guru in Raga Bhairau. One who forgets God and ignores the guru’s teachings (na aavai) feels no (aalak-u = laziness) hesitation (chitvat) in thinking of (paap = sin) committing evil. He does (kachh-u na = not any) not (sarmaavai) feel ashamed (bhajat) running to (beysuaa) a prostitute.

A person (karai = does, majoori = job of a labourer) toils (saaro) the whole day for earning money; but (bajar) an unbearable load (parai) falls on his (sir-i) head at (veyla) the time of (simran) remembering God’s virtues comes. 1.

 

ਮਾਇਆ ਲਗਿ ਭੂਲੋ ਸੰਸਾਰੁ ॥ ਆਪਿ ਭੁਲਾਇਆ ਭੁਲਾਵਣਹਾਰੈ ਰਾਚਿ ਰਹਿਆ ਬਿਰਥਾ ਬਿਉਹਾਰ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā lag bẖūlo sansār.  Āp bẖulā▫i▫ā bẖulāvaṇhārai rācẖ rahi▫ā birthā bi▫uhār. ||1|| rahā▫o.

 

 (Sansaar-u = world) the human being (lag-i) gets attached to (maaiaa) the world-play of relatives, wealth, status and so on and (bhoolo) forgets the Creator.

However (bhulaavanhaarai) the deluder Almighty (aap-i) IT-self (bhulaaiaa) causes him to stray and he (rahiaa) remains (raach-i) engrossed in (birtha) fruitless (biohaar = conduct) pursuits. 1.

 (Rahaau) pause and reflect on this.

 

ਪੇਖਤ ਮਾਇਆ ਰੰਗ ਬਿਹਾਇ ॥ ਗੜਬੜ ਕਰੈ ਕਉਡੀ ਰੰਗੁ ਲਾਇ ॥ ਅੰਧ ਬਿਉਹਾਰ ਬੰਧ ਮਨੁ ਧਾਵੈ ॥ ਕਰਣੈਹਾਰੁ ਨ ਜੀਅ ਮਹਿ ਆਵੈ ॥੨॥

Pekẖaṯ mā▫i▫ā rang bihā▫e.  Gaṛbaṛ karai ka▫udī rang lā▫e.  Anḏẖ bi▫uhār banḏẖ man ḏẖāvai.  Karṇaihār na jī▫a mėh āvai. ||2||

 

His/her life (bihaaey) passes (peykhat) watching (rang = colours) happenings in (maaiaa) the world-play.  S/he (karai) creates (garrbarr) disorderly-ness, i.e. disobeys Divine commands, and (laaey) develops (rang = love) attachment for (kauddi = small shell) useless things.

His/her (man-u) mind (bandh = bound) is caught in (dhaavai = runs) pursuing (andh = blind) direction-less (biohaar) conduct; and (karnaihaar-u) the Creator does not (aavai) come (mah-i) in (jeea = soul) mind – thoughts. 2.

 

ਕਰਤ ਕਰਤ ਇਵ ਹੀ ਦੁਖੁ ਪਾਇਆ ॥ ਪੂਰਨ ਹੋਤ ਨ ਕਾਰਜ ਮਾਇਆ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮਨੁ ਲੀਨਾ ॥ ਤੜਫਿ ਮੂਆ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨਾ ॥੩॥

Karaṯ karaṯ iv hī ḏukẖ pā▫i▫ā.  Pūran hoṯ na kāraj mā▫i▫ā.  Kām kroḏẖ lobẖ man līnā.  Ŧaṛaf mū▫ā ji▫o jal bin mīnā. ||3||

 

S/he (Karat karat) keeps doing (iv hi = only this) such things and (paaiaa) comes to (dukh-u) grief. (Kaaraj = work) aspirations in (maaiaa) the world-play (hot = happen) are never (pooran) accomplished – one runs after more and more.

(Man-u) the mind is (keenaa = taken) possessed (kaam-i) by lust, (krodh-i) anger and (lobh-i) greed, and (mooaa) dies (tarraph-i) writhing (jio) like (meena) fish (bin-u) without (jal) water, i.e. being unable to unite with the Creator. 3.

 

ਜਿਸ ਕੇ ਰਾਖੇ ਹੋਏ ਹਰਿ ਆਪਿ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਦਾ ਜਪੁ ਜਾਪਿ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇਆ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥੪॥੧੫॥੨੮॥

Jis ke rākẖe ho▫e har āp.  Har har nām saḏā jap jāp.  Sāḏẖsang har ke guṇ gā▫i▫ā.  Nānak saṯgur pūrā pā▫i▫ā. ||4||15||28||

 

One (jis key) whose (raakhey) protector (hoey) is (aap-i = self) the Almighty; that person (sadaa) ever (jaap-i) remembers and practices (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands which are (jap-u) to be remembered.

One who (gaaiaa) sings and learns to emulate (gun) virtues (key) of (har-i) the Almighty (saadhsang-I = guru’s company) with the guru’s guidance; (paaiaa) finds (poora) the perfect (satigur-u) true guru – the Almighty. 4. 15. 28.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਅਪਣੀ ਦਇਆ ਕਰੇ ਸੋ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਾਚ ਸਬਦੁ ਹਿਰਦੇ ਮਨ ਮਾਹਿ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਜਾਹਿ ॥੧॥

Bẖairo mėhlā 5.  Apṇī ḏa▫i▫ā kare so pā▫e.  Har kā nām man vasā▫e.  Sācẖ sabaḏ hirḏe man māhi.  Janam janam ke kilvikẖ jāhi. ||1||

 

Composition of the fifth Guru in Raga Bhairau. One on whom the Almighty (karey) bestows (apni = own) IT’s (daiaa) kindness; that person (vasaaey = causes to abide) keeps (naam-u) virtues and commands (ka) of (har-i) the Almighty (mann-i) in mind.

One who keeps (sabad-u = word) commands of (saach-u) the Eternal (maah-i) in (hirdai) heart and (man) mind; influence of his/her (kilvikh) wrongdoings (key) of past (janam janam = birth after birth) past lives on his/her mind (jaah-i = leaves) is effaced. 1.

 

ਰਾਮ ਨਾਮੁ ਜੀਅ ਕੋ ਆਧਾਰੁ ॥ ਗੁਰ ਪਰਸਾਦਿ ਜਪਹੁ ਨਿਤ ਭਾਈ ਤਾਰਿ ਲਏ ਸਾਗਰ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Rām nām jī▫a ko āḏẖār.  Gur parsāḏ japahu niṯ bẖā▫ī ṯār la▫e sāgar sansār. ||1|| rahā▫o.

 

Make (naam-u) virtues and commands of (raam) the all-pervasive Almighty (aadhaar-u = support) the mainstay (ko) of your (jeea) soul/mind, o human being.

O (bhaaee = brother) dear, (nit) ever (japahu) remember and practice Naam (gurprasaad-i = with grace) with guidance of the guru; this (taar-i laey) ferries one across (sansaar-u) the world (saagar) ocean, i.e. enables to overcome vices in the world-play, and find God. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨ ਕਉ ਲਿਖਿਆ ਹਰਿ ਏਹੁ ਨਿਧਾਨੁ ॥ ਸੇ ਜਨ ਦਰਗਹ ਪਾਵਹਿ ਮਾਨੁ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਗੁਣ ਗਾਉ ॥ ਆਗੈ ਮਿਲੈ ਨਿਥਾਵੇ ਥਾਉ ॥੨॥

Jin ka▫o likẖi▫ā har ehu niḏẖān.  Se jan ḏargėh pāvahi mān.  Sūkẖ sahj ānanḏ guṇ gā▫o.  Āgai milai nithāve thā▫o. ||2||

 

Those (kau = to, jin = whom) in whose destiny attainment of (nidhaan-u = treasure) the wealth of awareness of (ih-u = this) Naam of (har-i) of the Almighty (likihiaa) is written; (sey) those (jan) persons (paavah-i) receive (maaan-u) honor in (dargah) Divine court.

(Gaau = sing) praise and emulate (gun) Divine virtues to obtain (sookh) peace, (sahaj) poise and (aanand) bliss; by this (thaau = place) acceptance by the Creator is (milai) attained by one (nithaavey = without place) who is hapless. 2.

 

ਜੁਗਹ ਜੁਗੰਤਰਿ ਇਹੁ ਤਤੁ ਸਾਰੁ ॥ ਹਰਿ ਸਿਮਰਣੁ ਸਾਚਾ ਬੀਚਾਰੁ ॥

Jugah juganṯar ih ṯaṯ sār.  Har simraṇ sācẖā bīcẖār.

 

(Ihu) this is (saar-u) the supreme (tat-u) essence for (jugah = ages, jugantar-i = between ages) all tomes: (simran) remembrance and obedience of (har-i) the Almighty is (saacha = true) the right (beechaar-u) thinking.

 

Page 1144

 

ਜਿਸੁ ਲੜਿ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੈ ॥੩॥

Jis laṛ lā▫e la▫e so lāgai.  Janam janam kā so▫i▫ā jāgai. ||3||

 

One (jis-u) whom the Almighty (laaey laey) attaches (larr-i) to the scarf, i.e. motivates to follow IT’s commands; his/her destiny (soiaa) sleeping (janam janam) in past births (jaagai) wakes, i.e. s/he attains union with the Creator. 3.

 

ਤੇਰੇ ਭਗਤ ਭਗਤਨ ਕਾ ਆਪਿ ॥ ਅਪਣੀ ਮਹਿਮਾ ਆਪੇ ਜਾਪਿ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰੈ ਹਾਥਿ ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦ ਹੀ ਸਾਥਿ ॥੪॥੧੬॥੨੯॥

Ŧere bẖagaṯ bẖagṯan kā āp.  Apṇī mahimā āpe jāp.  Jī▫a janṯ sabẖ ṯerai hāth.  Nānak ke parabẖ saḏ hī sāth. ||4||16||29||

 

(Bhagat) the devotees (teyrey = your) belong to You and (aap-i = self) You are the protector/motivator (ka) of (bhagtan) the devotees; You (jaap-i) utter and emulate (apni = own) Your (mahimaa = praise) virtues (aapey) Yourself, being in the devotees, o Almighty.

(Jeea jant) the creatures are (sabh-i) all in (teyrai) Your (haath-i = hand) control; o (prabh) Almighty Master, You are (sad hi) forever (key saath-i) with fifth Nanak, i.e. Your devotees. 4. 16. 29.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਹਮਾਰੈ ਅੰਤਰਜਾਮੀ ॥ ਨਾਮੁ ਹਮਾਰੈ ਆਵੈ ਕਾਮੀ ॥ ਰੋਮਿ ਰੋਮਿ ਰਵਿਆ ਹਰਿ ਨਾਮੁ ॥ ਸਤਿਗੁਰ ਪੂਰੈ ਕੀਨੋ ਦਾਨੁ ॥੧॥

Bẖairo mėhlā 5.  Nām hamārai anṯarjāmī.  Nām hamārai āvai kāmī.  Rom rom ravi▫ā har nām.  Saṯgur pūrai kīno ḏān. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Antarjaami) the inner controller Almighty abides (hamaarai) in me as awareness of Naam or Divine virtues and commands. And Naam (aavai kami = comes in as useful) guides me in everything.

Naam of (har-i) the Almighty (raviaa) pervades (rom rom) every hair, i.e. my whole being is guided by Naam. (Poorai) the perfect (satigur) true guru (keeno = gave, daan-u = alms) imparted awareness of Naam to me. 1.

 

ਨਾਮੁ ਰਤਨੁ ਮੇਰੈ ਭੰਡਾਰ ॥ ਅਗਮ ਅਮੋਲਾ ਅਪਰ ਅਪਾਰ ॥੧॥ ਰਹਾਉ ॥

Nām raṯan merai bẖandār.  Agam amolā apar apār. ||1|| rahā▫o.

 

(Ratan = jewel) awareness of Naam is (meyrai) my (bhanddaar = store) treasure. Naam is (agam) beyond reach, (amola) invaluable and (apar apaar) infinite, i.e. nothing can equal the wealth of awareness of Naam.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਹਮਾਰੈ ਨਿਹਚਲ ਧਨੀ ॥ ਨਾਮ ਕੀ ਮਹਿਮਾ ਸਭ ਮਹਿ ਬਨੀ ॥ ਨਾਮੁ ਹਮਾਰੈ ਪੂਰਾ ਸਾਹੁ ॥ ਨਾਮੁ ਹਮਾਰੈ ਬੇਪਰਵਾਹੁ ॥੨॥

Nām hamārai nihcẖal ḏẖanī.  Nām kī mahimā sabẖ mėh banī.  Nām hamārai pūrā sāhu.  Nām hamārai beparvāhu. ||2||

 

Naam – God – is (hamaarai) my (nihchal = unshakable) eternal (dhani) Master, i.e. I live in obedience to the Almighty. (Mahima = praise) of Naam (bani) is present (mah-i) in, i.e. God is praised and obeyed, by (sabh) all.

Naam/God is (poora) the perfect (saahu) Master; Naam (hamaarai) for me is (beparvaahu = carefree = answerable to none) the Almighty IT-self. 2.

 

ਨਾਮੁ ਹਮਾਰੈ ਭੋਜਨ ਭਾਉ ॥ ਨਾਮੁ ਹਮਾਰੈ ਮਨ ਕਾ ਸੁਆਉ ॥ ਨਾਮੁ ਨ ਵਿਸਰੈ ਸੰਤ ਪ੍ਰਸਾਦਿ ॥ ਨਾਮੁ ਲੈਤ ਅਨਹਦ ਪੂਰੇ ਨਾਦ ॥੩॥

Nām hamārai bẖojan bẖā▫o.  Nām hamārai man kā su▫ā▫o.  Nām na visrai sanṯ parsāḏ.  Nām laiṯ anhaḏ pūre nāḏ. ||3||

 

Naam for me is (bhaau) the lovable (bhojan = food) support/guide for life; practice of Naam is (suaau) the object of my (man) mind.

Naam is not forgotten when one (prasaad-i) follows grace/guidance of (sant) the guru; (anhad) incessant (naad) celestial music (poorey) plays in the mind, i.e. one connects with the Almighty, (lait) by uttering Naam. 3.

 

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਮ ਸਿਉ ਬਨਿ ਆਈ ॥ ਧਨਵੰਤੇ ਸੇਈ ਪਰਧਾਨ ॥ ਨਾਨਕ ਜਾ ਕੈ ਨਾਮੁ ਨਿਧਾਨ ॥੪॥੧੭॥੩੦॥

Parabẖ kirpā ṯe nām na▫o niḏẖ pā▫ī.  Gur kirpā ṯe nām si▫o ban ā▫ī.  Ḏẖanvanṯe se▫ī parḏẖān.  Nānak jā kai nām niḏẖān. ||4||17||30||

 

(Nau nidh-i = nine treasures) the wealth of awareness of Naam (paaeeee) is obtained (tey) with (kirpa) kindness of (prabh) the Almighty. And one (ban-i aa = gets along, sio = with) practices Naam (tey) with (kirpa = kindness) guidance of (gur) the guru.

Those (ja kai = in whose) who have (nidhaan) the treasure of awareness of Naam, (seyee) they are (dhanvantey) wealthy and (pardhaan = president) exalted, says fifth Nanak. 4. 17. 30.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਤੂ ਮੇਰਾ ਪਿਤਾ ਤੂਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂ ਮੇਰੇ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ॥ ਤੂ ਮੇਰਾ ਠਾਕੁਰੁ ਹਉ ਦਾਸੁ ਤੇਰਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਹੀ ਕੋ ਮੇਰਾ ॥੧॥

Bẖairo mėhlā 5.  Ŧū merā piṯā ṯūhai merā māṯā.  Ŧū mere jī▫a parān sukẖ▫ḏāṯa.  Ŧū merā ṯẖākur ha▫o ḏās ṯerā.  Ŧujẖ bin avar nahī ko merā. ||1||

 

Composition of the fifth Guru in Raga Bhairau. O Almighty, (too) You are (meyra) my (pitaa) father and (toohai = you also) You are also my (maataa) mother, i.e. look after me like parents. You are (meyrey) my (jeea) soul and (praan = breaths) life.

You are my (tthaakur-u) Master and (hau) I am (teyra) Your (daas) servant; there is (nahi ko) none (meyra) mine (bin-u) except (tujh) You – I look to none else. 1.

 

ਕਰਿ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਦਾਤਿ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਕਰਉ ਦਿਨ ਰਾਤਿ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā karahu parabẖ ḏāṯ.  Ŧumĥrī usṯaṯ kara▫o ḏin rāṯ. ||1|| rahā▫o.

 

Please (kar-i kirpa) be kind and (karahu = make) give (ik = one) this (daat-i) benediction to me, o (prabh) Almighty; that I (karau = do, ustat-i = praise) praise and emulate (tumri) Your virtues (din) day and (raat-i) night. 1.

(Rahaau) pause and reflect on this

 

ਹਮ ਤੇਰੇ ਜੰਤ ਤੂ ਬਜਾਵਨਹਾਰਾ ॥ ਹਮ ਤੇਰੇ ਭਿਖਾਰੀ ਦਾਨੁ ਦੇਹਿ ਦਾਤਾਰਾ ॥ ਤਉ ਪਰਸਾਦਿ ਰੰਗ ਰਸ ਮਾਣੇ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਤੁਮਹਿ ਸਮਾਣੇ ॥੨॥

Ham ṯere janṯ ṯū bajāvanhārā.  Ham ṯere bẖikẖārī ḏān ḏėh ḏāṯārā.  Ŧa▫o parsāḏ rang ras māṇe.  Gẖat gẖat anṯar ṯumėh samāṇe. ||2||

 

(Ham) we, the creatures, are (teyrey) Your (jant) musical instruments and (too) You (bajaavahaara) the player, i.e. we live by Your directions. We are Your (bhikhaari) beggars, please (deyh-i) give (daan-u) alms – of awareness of Naam, o (daataara = giver) beneficent Master.

We (maaney) enjoy (rang) merry making and (ras-u) pleasures with (tau) Your (parsaad-i) grace; (tumah-i) You alone (samaaney) are present (antar-i) in (ghatt ghatt) all bodies/creatures. 2.

 

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਜਪੀਐ ਨਾਉ ॥ ਸਾਧਸੰਗਿ ਤੁਮਰੇ ਗੁਣ ਗਾਉ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਦਇਆ ਤੇ ਹੋਇ ਦਰਦ ਬਿਨਾਸੁ ॥ ਤੁਮਰੀ ਮਇਆ ਤੇ ਕਮਲ ਬਿਗਾਸੁ ॥੩॥

Ŧumĥrī kirpā ṯe japī▫ai nā▫o.  Sāḏẖsang ṯumre guṇ gā▫o.  Ŧumĥrī ḏa▫i▫ā ṯe ho▫e ḏaraḏ binās.  Ŧumrī ma▫i▫ā ṯe kamal bigās. ||3||

 

It is (tey) with (tumri) Your (kripa) kindness that we (japeeai) remember and practice Your (naau) Naam or virtues and commands – as guide for life.

We (gaau = sing) praise and emulate (tumrey) Your (gun) virtues (saadhsang-i) with company/guidance of the guru.

(Darad) grief (hoey) is (binaas-u = destruction) banished (tey) with (tumri) Your (daiaa) kindness; and with your (maiaa) mercy (kamal = lotus) the mind-lotus (bigaas-u) blossoms, i.e. happiness comes with your grace. 3.

 

ਹਉ ਬਲਿਹਾਰਿ ਜਾਉ ਗੁਰਦੇਵ ॥ ਸਫਲ ਦਰਸਨੁ ਜਾ ਕੀ ਨਿਰਮਲ ਸੇਵ ॥ ਦਇਆ ਕਰਹੁ ਠਾਕੁਰ ਪ੍ਰਭ ਮੇਰੇ ॥ ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਨਿਤ ਤੇਰੇ ॥੪॥੧੮॥੩੧॥

Ha▫o balihār jā▫o gurḏev.  Safal ḏarsan jā kī nirmal sev.  Ḏa▫i▫ā karahu ṯẖākur parabẖ mere.  Guṇ gāvai Nānak niṯ ṯere. ||4||18||31||

 

(Hau) I (balihaar-i jaau = am sacrifice) adore (gurdeyv) the enlightener guru; (ja ki) whose (darsan-u = sight/meeting) guidance is (saphal) fruitful and (seyv = service) obedience (nirmal) purifying.

(Meyrey) my (tthaakur) Master, (karahu) show (daiaa) kindness; that fifth Nanak, i.e. we creatures, (gaavai = sings) praise and emulate (teyrey) your (gun) virtues. 4. 18. 31.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਭ ਤੇ ਊਚ ਜਾ ਕਾ ਦਰਬਾਰੁ ॥ ਸਦਾ ਸਦਾ ਤਾ ਕਉ ਜੋਹਾਰੁ ॥ ਊਚੇ ਤੇ ਊਚਾ ਜਾ ਕਾ ਥਾਨ ॥ ਕੋਟਿ ਅਘਾ ਮਿਟਹਿ ਹਰਿ ਨਾਮ ॥੧॥

Bẖairo mėhlā 5.  Sabẖ ṯe ūcẖ jā kā ḏarbār.  Saḏā saḏā ṯā ka▫o johār.  Ūcẖe ṯe ūcẖā jā kā thān.  Kot agẖā mitėh har nām. ||1||

 

Composition of the fifth Guru in Raga Bhairau. The Almighty (ja ka) whose (darbaar-u = court) authority is (ooch) higher (tey) than (sabh) all; my (johaar) obeisance (ta kau) to that Master.

(Ja ka) whose (thaan) place is (oochaa) higher (tey) than (oochey) the highest; (kott-i = crore/ten million) countless (aghaa) sins (mittah-i) are effaced by practice of (naam) virtues and commands of that (har-i) Almighty. 1.

 

ਤਿਸੁ ਸਰਣਾਈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਕਰਿ ਕਿਰਪਾ ਜਾ ਕਉ ਮੇਲੈ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧis sarṇā▫ī saḏā sukẖ ho▫e.  Kar kirpā jā ka▫o melai so▫e. ||1|| rahā▫o.

 

(Sadaa = ever) eternal (sukh-u) comfort/peace is (hoey = happens) experienced by placing the self in (tis-u = that) IT’s (sarnaai) care and obedience.

It is experienced by one (ja kau) whom IT (kar-i kirpa) is kind (meylai = unites) to keep in IT’s remembrance and obedience. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੇ ਕਰਤਬ ਲਖੇ ਨ ਜਾਹਿ ॥ ਜਾ ਕਾ ਭਰਵਾਸਾ ਸਭ ਘਟ ਮਾਹਿ ॥ ਪ੍ਰਗਟ ਭਇਆ ਸਾਧੂ ਕੈ ਸੰਗਿ ॥ ਭਗਤ ਅਰਾਧਹਿ ਅਨਦਿਨੁ ਰੰਗਿ ॥੨॥

Jā ke karṯab lakẖe na jāhi.  Jā kā bẖarvāsā sabẖ gẖat māhi.  Pargat bẖa▫i▫ā sāḏẖū kai sang.  Bẖagaṯ arāḏẖėh an▫ḏin rang. ||2||

 

God, (ja key) whose (kartab) feats (na jaah-i) cannot be (lakhey) known; (ja ka) whose (bharvaasa) faith/reliance is kept (maah-i) in (sabh) all (ghatt) minds.

IT (pragatt bhaiaa) manifests (sang-i) in company/guidance (kai) of (saadhoo) the guru. (Bhagat) the devotees (andin-u = everyday) ever (rang-i) lovingly (araadhah-i) invoke IT. 2.

 

ਦੇਦੇ ਤੋਟਿ ਨਹੀ ਭੰਡਾਰ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰ ॥ ਜਾ ਕਾ ਹੁਕਮੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਸਿਰਿ ਪਾਤਿਸਾਹਾ ਸਾਚਾ ਸੋਇ ॥੩॥

Ḏeḏe ṯot nahī bẖandār.  Kẖin mėh thāp uthāpanhārā.  Jā kā hukam na metai ko▫e.  Sir pāṯisāhā sācẖā so▫e. ||3||

 

God’s (bhadaar) storehouses (nahi) do not (tott-i) exhaust (deydey) by giving benedictions. IT can (thaap-i) establish/install and (uthaapanhaar-i = uninstall) deprive (mah) in (khin) a moment.

God, (ja ka) whose (hukam-u) command (na koey) no one can (meyttai = efface) countermand; (soey) that One (saacha) eternal Almighty is (sir-i = over the head) above (paatsaaha) the emperors. 3.

 

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ਜਿਸ ਕੀ ਓਟ ਤਿਸੈ ਕੀ ਆਸਾ ॥ ਦੁਖੁ ਸੁਖੁ ਹਮਰਾ ਤਿਸ ਹੀ ਪਾਸਾ ॥ ਰਾਖਿ ਲੀਨੋ ਸਭੁ ਜਨ ਕਾ ਪੜਦਾ ॥ ਨਾਨਕੁ ਤਿਸ ਕੀ ਉਸਤਤਿ ਕਰਦਾ ॥੪॥੧੯॥੩੨॥

Jis kī ot ṯisai kī āsā.  Ḏukẖ sukẖ hamrā ṯis hī pāsā.  Rākẖ līno sabẖ jan kā paṛ▫ḏā.  Nānak ṯis kī usṯaṯ karḏā. ||4||19||32||

 

It is the Almighty (jis ki) whose (ott) protection I seek and also have (aasa) expectation (tisai ki) only from that, i.e. look only to the Master. (Hamra) our (dukh-u) distress and (sukh-u) comfort are (paasaa = with) in the hands of (tis hi) only that – the Almighty.

IT (raakh-i leeno) keeps covered with (parrda) curtain, i.e. preserves honor, of (jan) the devotees; fifth Nanak (karda = does, ustat-i = praise) glorifies and obeys (tis ki = of that) God. 4. 19. 32.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਰੋਵਨਹਾਰੀ ਰੋਜੁ ਬਨਾਇਆ ॥ ਬਲਨ ਬਰਤਨ ਕਉ ਸਨਬੰਧੁ ਚਿਤਿ ਆਇਆ ॥ ਬੂਝਿ ਬੈਰਾਗੁ ਕਰੇ ਜੇ ਕੋਇ ॥ ਜਨਮ ਮਰਣ ਫਿਰਿ ਸੋਗੁ ਨ ਹੋਇ ॥੧॥

Bẖairo mėhlā 5.  Rovanhārī roj banā▫i▫ā.  Balan barṯan ka▫o san▫banḏẖ cẖiṯ ā▫i▫ā.  Būjẖ bairāg kare je ko▫e.  Janam maraṇ fir sog na ho▫e. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Rovanhaari) one who wails on someone’s death (banaaiaa) makes it (roj-u) daily routine, when (balan) living (bartan) dealing (sanbandh-u = connection) with the dead person (aaiaa) comes (chit-i) to mind, i.e. how s/he benefited from the dead person.

Similarly, people think of how one can materially benefit by remembering/praying to God. (Jey) if (koi) someone (karey = does, bairaag = yearning) yearns (boojh-i = understanding) from the heart – and acts to achieve union; (phir-i) then (sog-u) the sorrow of remaining separated from the Creator and being in cycles of (janam) births and deaths (na) does not (hoi = happen) continue. 1.

 

ਬਿਖਿਆ ਕਾ ਸਭੁ ਧੰਧੁ ਪਸਾਰੁ ॥ ਵਿਰਲੈ ਕੀਨੋ ਨਾਮ ਅਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Bikẖi▫ā kā sabẖ ḏẖanḏẖ pasār.  virlai kīno nām aḏẖār. ||1|| rahā▫o.

 

(Sabh-u) everything in the world (pasaar-u = expanse) happens in (dhandh-u = job) pursuit of (bikhiaa) transitory material benefits; (virlai) some rare person (keeno) makes (naam) Divine virtues and commands his/her (adhaar-u = support) mainstay of life. 1.

(Rahaau) pause and reflect on this.

 

ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਰਹੀ ਬਿਆਪਿ ॥ ਜੋ ਲਪਟਾਨੋ ਤਿਸੁ ਦੂਖ ਸੰਤਾਪ ॥ ਸੁਖੁ ਨਾਹੀ ਬਿਨੁ ਨਾਮ ਧਿਆਏ ॥ ਨਾਮ ਨਿਧਾਨੁ ਬਡਭਾਗੀ ਪਾਏ ॥੨॥

Ŧaribaḏẖ mā▫i▫ā rahī bi▫āp.  Jo laptāno ṯis ḏūkẖ sanṯāp.  Sukẖ nāhī bin nām ḏẖi▫ā▫e.  Nām niḏẖān badbẖāgī pā▫e. ||2||

 

(Maaiaa) the world-play of (tribidh-i) the three qualities – Tamas =ignorance/inertia, Rajas = passion/diligence, Sattva = goodness/rituals/charities – (rahi biaap-i) is prevalent in the world; one (jo) who (lapttaano) is entangled with it, there is (dookh-u) distress and (santaap) suffering for (tis-u) that person.

(Sukh-u) peace/comfort is (nahi) not experienced (bin-u) without (dhiaaey) paying attention to (naam) Divine virtues and commands. A (baddbhaagi) fortunate person (paaey) obtains (nidhaan-u = treasure) the wealth of awareness of Naam – and lives by it. 2.

 

ਸ੍ਵਾਂਗੀ ਸਿਉ ਜੋ ਮਨੁ ਰੀਝਾਵੈ ॥ ਸ੍ਵਾਗਿ ਉਤਾਰਿਐ ਫਿਰਿ ਪਛੁਤਾਵੈ ॥ ਮੇਘ ਕੀ ਛਾਇਆ ਜੈਸੇ ਬਰਤਨਹਾਰ ॥ ਤੈਸੋ ਪਰਪੰਚੁ ਮੋਹ ਬਿਕਾਰ ॥੩॥

Savāʼngī si▫o jo man rījẖāvai.  Savāg uṯāri▫ai fir pacẖẖuṯāvai.  Megẖ kī cẖẖā▫i▫ā jaise barṯanhār.  Ŧaiso parpancẖ moh bikār. ||3||

 

One whose (man-u) mind (reejhaavai = engrossed) gets attached(sio) with (svaangi) an actor – i.e. with an actor when seeing a play; when (svaag-i) the actor (utaariai) removes the guise, (phir-i) then the watcher (pachhutaavai) repents for that attachment – because that role of the actor is transitory.

(Jaisey) it is like (bartanhaar = dealer) one gets attached to (chhaaiaa) the shade of (meygh) clouds; (taiso) similar is (moh) attachment to (parpanch = creation of five elements) the world-play; it (bikaar = of no use) is not lasting. 3.

 

ਏਕ ਵਸਤੁ ਜੇ ਪਾਵੈ ਕੋਇ ॥ ਪੂਰਨ ਕਾਜੁ ਤਾਹੀ ਕਾ ਹੋਇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਿਨਿ ਪਾਇਆ ਨਾਮੁ ॥ ਨਾਨਕ ਆਇਆ ਸੋ ਪਰਵਾਨੁ ॥੪॥੨੦॥੩੩॥

Ėk vasaṯ je pāvai ko▫e.  Pūran kāj ṯāhī kā ho▫e.  Gur parsāḏ jin pā▫i▫ā nām.  Nānak ā▫i▫ā so parvān. ||4||20||33||

 

(Jey) if (koey) someone (paavai) obtains (eyk) the one (vast) substance, i.e. awareness of Naam; (kaaj-u) the aspiration of union with the Creator (hoey = happens) is (pooran) fulfilled (taahi) only of that person.

(Jin-i) one who (paaiaa) obtains awareness of (naam) Divine virtues and commands and practices them (prasaad-i) with grace/guidance of (gur) the guru; (so) such a person’s (aaiaa = coming) taking human birth is (parvaan) approved, i.e. s/he succeeds in achieving the objective of human birth which is union with the Creator, says fifth Nanak. 4. 20. 33.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਜੋਨੀ ਭਵਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਰੋਗੀ ਕਰਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਦੂਖ ਸਹਾਮ ॥ ਡਾਨੁ ਦੈਤ ਨਿੰਦਕ ਕਉ ਜਾਮ ॥੧॥

Bẖairo mėhlā 5.  Sanṯ kī ninḏā jonī bẖavnā.  Sanṯ kī ninḏā rogī karnā.  Sanṯ kī ninḏā ḏūkẖ sahām.  Dān ḏaiṯ ninḏak ka▫o jām. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Ninda) slander of (sant) a seeker of the Almighty leads to (bhavna = wandering) remaining in cycles of births and deaths of numerous (joni) life-forms; slander of the seeker – one with virtuous life (karna) makes one (rogi) sick, i.e. causes to commit vices.

Slander of the seekers results in having to (sahaam) bear (dookh) distress; (jaam/jam) the agent of Divine justice (dait) gives (ddaan-u) punishment (kau) to (nindak) a slanderer of the seekers. 1.

 

ਸੰਤਸੰਗਿ ਕਰਹਿ ਜੋ ਬਾਦੁ ॥ ਤਿਨ ਨਿੰਦਕ ਨਾਹੀ ਕਿਛੁ ਸਾਦੁ ॥੧॥ ਰਹਾਉ ॥

Saṯsang karahi jo bāḏ.  Ŧin ninḏak nāhī kicẖẖ sāḏ. ||1|| rahā▫o.

 

(Jo) one who (karah-i = does, baad-u = conflict) gets into conflict (sang-i) with (sant) the seekers/ (tin-u) that (nindak) slanderer/ill-wisher has (naahi kichh-u = not any) no (saad-u = taste) joy in life. 1.

(Rahaau) pause and reflect on this.

 

ਭਗਤ ਕੀ ਨਿੰਦਾ ਕੰਧੁ ਛੇਦਾਵੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਨਰਕੁ ਭੁੰਚਾਵੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਗਰਭ ਮਹਿ ਗਲੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਰਾਜ ਤੇ ਟਲੈ ॥੨॥

Bẖagaṯ kī ninḏā kanḏẖ cẖẖeḏāvai.  Bẖagaṯ kī ninḏā narak bẖuncẖāvai.  Bẖagaṯ kī ninḏā garabẖ mėh galai.  Bẖagaṯ kī ninḏā rāj ṯe talai. ||2||

 

(Ninda) slander (ki) of (bhagat) the devotees of the Almighty (chheydaavai) makes holes, i.e. destroys (kandh-u) the body – makes life miserable. Slander of the devotees (bhunchaavai = eat/drink) causes to experience (narak-u = hell) being in reincarnations.

One (galai = dissolves/degenerates) suffers being in (garabh) the womb, i.e. keeps taking births again and again, with slander of the devotees. One who indulges in slander of the seekers (ttalai) is kept away (tey) from (raaj) kingdom, i.e. never achieves the exalted status of finding the Almighty. 2.

 

ਨਿੰਦਕ ਕੀ ਗਤਿ ਕਤਹੂ ਨਾਹਿ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹਿ ॥ ਚੋਰ ਜਾਰ ਜੂਆਰ ਤੇ ਬੁਰਾ ॥ ਅਣਹੋਦਾ ਭਾਰੁ ਨਿੰਦਕਿ ਸਿਰਿ ਧਰਾ ॥੩॥

Ninḏak kī gaṯ kaṯhū nāhi.  Āp bīj āpe hī kẖāhi.  Cẖor jār jū▫ār ṯe burā.  Aṇhoḏā bẖār ninḏak sir ḏẖarā. ||3||

 

(Gat-i) emancipation is (katahoo naah-i) never attained by a slanderer of the seekers; what (aapey = self) s/he (booj-i) sows that (aapey = self) s/he (khaah-i = eats) reaps, i.e. gets consequences of his/her deeds.

A slanderer of the seekers is (buraa) a worse sinner (tey) than (chor) a thief, (jaar) one with illicit relations with other women and (jooaar) a gambler. (Nindak-i) a slanderer (dharaa = puts) carries (anhoda) non-existent (bhaar-u) load, i.e. has to suffer for wrong-dings of those whom s/he slanders. 3.

 

ਪਾਰਬ੍ਰਹਮ ਕੇ ਭਗਤ ਨਿਰਵੈਰ ॥ ਸੋ ਨਿਸਤਰੈ ਜੋ ਪੂਜੈ ਪੈਰ ॥ ਆਦਿ ਪੁਰਖਿ ਨਿੰਦਕੁ ਭੋਲਾਇਆ ॥ ਨਾਨਕ ਕਿਰਤੁ ਨ ਜਾਇ ਮਿਟਾਇਆ ॥੪॥੨੧॥੩੪॥

Pārbarahm ke bẖagaṯ nirvair.  So nisṯarai jo pūjai pair.  Āḏ purakẖ ninḏak bẖolā▫i▫ā.  Nānak kiraṯ na jā▫e mitā▫i▫ā. ||4||21||34||

 

(Bhagat) devotees (key) of (paarbrahm) the Supreme Being (nirvair = without enmity) do not wish ill for anyone; (jo) one who (poojai) worships their (pair) feet, i.e. one who respects and follows their example, (so) that person (nistarai) gets across the world-ocean of vices and unites with the Creator.

(Aad-i) the Primal (purakh-u) all-pervasive Almighty (bholaaiaa) causes (nindak-u) the slanderer to stray, i.e. engage in slander of the seekers. This is a result of (kirat-u) consequences of past deeds which (na jaaey) cannot (mittaaiaa) effaced, i.e. the slanderer does this under influence of his/her past doings, says fifth Nanak. 4. 21. 34.