SGGS P 1138-1141, Bhairau M: 5, Shabads 14-20.

 

ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bẖairo mėhlā 5 cẖa▫upḏe gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions (mahla 5) of the fifth Guru in Raag Bhairau, (chaupadey) of four stanzas each (ghar-u 2) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਸ੍ਰੀਧਰ ਮੋਹਨ ਸਗਲ ਉਪਾਵਨ ਨਿਰੰਕਾਰ ਸੁਖਦਾਤਾ ॥ ਐਸਾ ਪ੍ਰਭੁ ਛੋਡਿ ਕਰਹਿ ਅਨ ਸੇਵਾ ਕਵਨ ਬਿਖਿਆ ਰਸ ਮਾਤਾ ॥੧॥

Sarīḏẖar mohan sagal upāvan nirankār sukẖ▫ḏāṯa.  Aisā parabẖ cẖẖod karahi an sevā kavan bikẖi▫ā ras māṯā. ||1||

 

(Mohan) the fascinating (nirankaar) formless (sridhar = support of Sri = goddess Laxmi – master of the world-play) Almighty, (upaavan) creates (sagal) all and (sukhdaata = giver of comfort) sustains them.

With (kavan) what (bikhiaa = poison) harmful (ras = elixir) intoxicant/taste are you (maata) intoxicated (chhodd-i) to forsake (aisa) such benevolent (prabh-u) Almighty Master and (karah-i = perform, seyva = service) owe allegiance to (an) others, o human being? 1.

 

ਰੇ ਮਨ ਮੇਰੇ ਤੂ ਗੋਵਿਦ ਭਾਜੁ ॥ ਅਵਰ ਉਪਾਵ ਸਗਲ ਮੈ ਦੇਖੇ ਜੋ ਚਿਤਵੀਐ ਤਿਤੁ ਬਿਗਰਸਿ ਕਾਜੁ ॥੧॥ ਰਹਾਉ ॥

Re man mere ṯū goviḏ bẖāj.  Avar upāv sagal mai ḏekẖe jo cẖiṯvī▫ai ṯiṯ bigras kāj. ||1|| rahā▫o.

 

(Rey) o (meyrey) my (man) mind, (too) you should (bhaaj) remember and obey (govid) the Master of the world – your creator.

(Mai) I have tried and (deykhey) seen (sagal) all (avar) other (upaav) methods; (jo) whatever we (chitveeai) think is right, (bigras-i) spoils (kaaj = purpose) things, i.e. whenever we neglect Divine commands and act by self-will, it takes us away from the objective of human birth to unite with the Creator. 1.

(Rahaau) pause and reflect on this.

 

ਠਾਕੁਰੁ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨਾ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹਿ ਤਿਨ ਨਿੰਦਹਿ ਨਿਗੁਰੇ ਪਸੂ ਸਮਾਨਾ ॥੨॥

Ŧẖākur cẖẖod ḏāsī ka▫o simrahi manmukẖ anḏẖ agi▫ānā.  Har kī bẖagaṯ karahi ṯin ninḏėh nigure pasū samānā. ||2||

 

(Manmukh) self-willed persons who go their own way and do not obey the Almighty and the guru, (agiaana = ignorant) being oblivious of Divine commands, they (andh = blind) are blinded by attachment to the world-play; they (simrah-i) think of (daasi = maid-servant) wealth and (chhodd-i = forsake) forget (tthakur-u) the Master who gave that wealth.

They (nindah-i) slander those who (karah-i) practice (bhagat-i = devotion) being in obedience (ki) of (har-i) the Almighty; these (nigurey) guru-less people are (samaaney) like (pasoo) animals – they only think of filling their bellies. 2.

 

ਜੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਭੁ ਪ੍ਰਭ ਕਾ ਸਾਕਤ ਕਹਤੇ ਮੇਰਾ ॥

Jī▫o pind ṯan ḏẖan sabẖ parabẖ kā sākaṯ kahṯe merā.

 

(Jeeo) the soul, (pindd-u = village) house, (tan-u) body and (dhan-u) wealth are (sabh-u) all (ka = of) given by (prabh-u) the Almighty, but (saakat = worshipper of Shakti) the material-oriented persons (kahtey) say, they all (meyra = mine) belong to them.

 

Page 1139

 

ਅਹੰਬੁਧਿ ਦੁਰਮਤਿ ਹੈ ਮੈਲੀ ਬਿਨੁ ਗੁਰ ਭਵਜਲਿ ਫੇਰਾ ॥੩॥

Ahaʼn▫buḏẖ ḏurmaṯ hai mailī bin gur bẖavjal ferā. ||3||

 

(Anha-n-budh-i) egoistic thinking based on (durmat-i) evil counsel (maili = dirty) masks the mind from God within; (bin-u = without) by not following (gur) the guru, one – commits vices, is denied union with the Creator and – (pheyra) comes back (bhavjal-i) in the world-ocean, i.e. is reborn. 3.

 

ਹੋਮ ਜਗ ਜਪ ਤਪ ਸਭਿ ਸੰਜਮ ਤਟਿ ਤੀਰਥਿ ਨਹੀ ਪਾਇਆ ॥ ਮਿਟਿਆ ਆਪੁ ਪਏ ਸਰਣਾਈ ਗੁਰਮੁਖਿ ਨਾਨਕ ਜਗਤੁ ਤਰਾਇਆ ॥੪॥੧॥੧੪॥

Hom jag jap ṯap sabẖ sanjam ṯat ṯirath nahī pā▫i▫ā.  Miti▫ā āp pa▫e sarṇā▫ī gurmukẖ Nānak jagaṯ ṯarā▫i▫ā. ||4||1||14||

 

People perform (hom/havan) burning offerings in fire, other (jag/Yagna) ceremonies, (jap) recitation of mantras, (tap) austerities, (sanjam) control of organs, bathing at (teerath-i) places of pilgrimage (tatt-i) on banks of rivers; but God is not (paaiaa) found by (sabh-i = all) any of these.

God is found by those who (mittiaa) efface (aap-u = self) ego and (paey) place themselves (sarnaai = sanctuary) in care and obedience of the Almighty (gurmukh-i) with the guru’s guidance; they are not only saved themselves but (taraaiaa) ferry (jagat-u) the world – all those who follow their example – across the world-ocean to unite with God, says fifth Nanak. 4. 1. 14.

 

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Note: God is present in every-thing/one that we see, says the fifth Guru in his Shabad.

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਬਨ ਮਹਿ ਪੇਖਿਓ ਤ੍ਰਿਣ ਮਹਿ ਪੇਖਿਓ ਗ੍ਰਿਹਿ ਪੇਖਿਓ ਉਦਾਸਾਏ ॥ ਦੰਡਧਾਰ ਜਟਧਾਰੈ ਪੇਖਿਓ ਵਰਤ ਨੇਮ ਤੀਰਥਾਏ ॥੧॥

Bẖairo mėhlā 5.  Ban mėh pekẖi▫o ṯariṇ mėh pekẖi▫o garihi pekẖi▫o uḏāsā▫e.  Ḏandḏẖār jatḏẖārai pekẖi▫o varaṯ nem ṯīrthā▫e. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. I (peykhio = have seen) see God (mah-i) in (ban = jungle) trees, in (trin) grass, (grih-i = in the house) in the householder and (udaasaaey) the ascetic.

I see God in (dandd-dhaar) the staff-carrying Yogis, (jattdhaarai) those with matted hair, those observing (varat) fasts or (neym = following laid down) performing rituals and those (teerthaaey) visiting pilgrim centers. 1.

 

ਸੰਤਸੰਗਿ ਪੇਖਿਓ ਮਨ ਮਾਏਂ ॥ ਊਭ ਪਇਆਲ ਸਰਬ ਮਹਿ ਪੂਰਨ ਰਸਿ ਮੰਗਲ ਗੁਣ ਗਾਏ ॥੧॥ ਰਹਾਉ ॥

Saṯsang pekẖi▫o man mā▫eʼn.  Ūbẖ pa▫i▫āl sarab mėh pūran ras mangal guṇ gā▫e. ||1|| rahā▫o.

 

But I (peykhio) see God (maaey-n) in my (man) mind (santsang-i) in company of saints.

God is (pooran = pervasive) present (mah-i) in (oobh = above) the sky, (paiaal/paataal) in nether regions; (sarab) everything; I (ras-i) relish (gaaey) singing (mangal) the joyful songs praising (gun) virtues of the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜੋਗ ਭੇਖ ਸੰਨਿਆਸੈ ਪੇਖਿਓ ਜਤਿ ਜੰਗਮ ਕਾਪੜਾਏ ॥ ਤਪੀ ਤਪੀਸੁਰ ਮੁਨਿ ਮਹਿ ਪੇਖਿਓ ਨਟ ਨਾਟਿਕ ਨਿਰਤਾਏ ॥੨॥

Jog bẖekẖ sanni▫āsai pekẖi▫o jaṯ jangam kāpṛā▫e.  Ŧapī ṯapīsur mun mėh pekẖi▫o nat nātik nirṯā▫e. ||2||

 

I (peykhio) see God in (bheykh = garb) in the garb of (jog) Yogi, (sansiaasai) the renunciate, (jat-i/jati) the celibate, (jangam = on legs) those wandering and (kaaprraaey = clothed) those wearing patched clothes.

I see God in (tapi) the austere, and in (mun-i) sages (tapeesur) practicing hard austerities, and (natt) dancers taking part in (naatik) dramas and (nirtaaey) dances. 2.

 

ਚਹੁ ਮਹਿ ਪੇਖਿਓ ਖਟ ਮਹਿ ਪੇਖਿਓ ਦਸ ਅਸਟੀ ਸਿੰਮ੍ਰਿਤਾਏ ॥ ਸਭ ਮਿਲਿ ਏਕੋ ਏਕੁ ਵਖਾਨਹਿ ਤਉ ਕਿਸ ਤੇ ਕਹਉ ਦੁਰਾਏ ॥੩॥

Cẖahu mėh pekẖi▫o kẖat mėh pekẖi▫o ḏas astī simmriṯā▫e.  Sabẖ mil eko ek vakẖānėh ṯa▫o kis ṯe kaha▫o ḏurā▫e. ||3||

 

I (peykhio) see God (mah-i) in (chahu) the four Vedas, (khatt) the six Shastras, (das = ten + astti = eight) eighteen Pauranas and twenty seven (simmrataaey) Smritis, i.e. in all scriptures.

They (sabh) all (mil-i) together (vakhaanah-i) talk of (eko eyk-u) the One and One alone; so (tey) from (kis) whom do I (kahau) say God is (duraaey) hidden or far – God is present in everyone. 3.

 

ਅਗਹ ਅਗਹ ਬੇਅੰਤ ਸੁਆਮੀ ਨਹ ਕੀਮ ਕੀਮ ਕੀਮਾਏ ॥ ਜਨ ਨਾਨਕ ਤਿਨ ਕੈ ਬਲਿ ਬਲਿ ਜਾਈਐ ਜਿਹ ਘਟਿ ਪਰਗਟੀਆਏ ॥੪॥੨॥੧੫॥

Agah agah be▫anṯ su▫āmī nah kīm kīm kīmā▫e.  Jan Nānak ṯin kai bal bal jā▫ī▫ai jih gẖat pargatī▫ā▫e. ||4||2||15||

 

(Suaami) the Master is (agah agah = cannot be held) beyond reach and (beyant) Infinite; IT’s (keem keem = price) worth cannot (keemaaey) be estimated.

We should (jaaeeai = be, bali bal-i = sacrifice) adore – give up ego and follow the example of – (tin) those in (jih) whose (ghatt-i) body/mind God (pragtteeaaey) manifests, i.e. those who find the Almighty within and live by IT’s commands. 4. 2. 15.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਿਕਟਿ ਬੁਝੈ ਸੋ ਬੁਰਾ ਕਿਉ ਕਰੈ ॥ ਬਿਖੁ ਸੰਚੈ ਨਿਤ ਡਰਤਾ ਫਿਰੈ ॥ ਹੈ ਨਿਕਟੇ ਅਰੁ ਭੇਦੁ ਨ ਪਾਇਆ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸਭ ਮੋਹੀ ਮਾਇਆ ॥੧॥

Bẖairo mėhlā 5.  Nikat bujẖai so burā ki▫o karai.  Bikẖ sancẖai niṯ darṯā firai.  Hai nikte ar bẖeḏ na pā▫i▫ā.  Bin saṯgur sabẖ mohī mā▫i▫ā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. One who (bujhai) understands that God is (nikatt-i) near, i.e. one who is conscious of Divine commands, (so) that person (kio = why? karai = do) does not commit (buraa) evil, – and thus has no apprehension.

But one who considers the Almighty far, (sanchai) accumulates (bikh-u) poison, i.e. keeps committing evil, and (phirai = goes about) is (ddarta) afraid – of retribution.

God (hai) is (nikttey) near (ar-u) but this (bheyd) mystery is not (paaiaa = obtained) known, because (sabh) all mankind (mohi) is charmed and blinded by (maaiaa) temptations in the world-play, (bin-u = without) by not following teachings of (satigur) the true guru – who teaches to live by Divine virtues and commands. 1.

 

ਨੇੜੈ ਨੇੜੈ ਸਭੁ ਕੋ ਕਹੈ ॥ ਗੁਰਮੁਖਿ ਭੇਦੁ ਵਿਰਲਾ ਕੋ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥

Neṛai neṛai sabẖ ko kahai.  Gurmukẖ bẖeḏ virlā ko lahai. ||1|| rahā▫o.

 

(Sabh-u ko) everyone (kahai) says God is (neyrrai neyrrai) near; but (ko) some rare person (gurmukh-i) who follows the guru (lahai = finds) knows this (bheyd) mystery, i.e. experiences the Almighty within.

(Rahaau) pause and reflect on this.

 

ਨਿਕਟਿ ਨ ਦੇਖੈ ਪਰ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਦਰਬੁ ਹਿਰੈ ਮਿਥਿਆ ਕਰਿ ਖਾਇ ॥ ਪਈ ਠਗਉਰੀ ਹਰਿ ਸੰਗਿ ਨ ਜਾਨਿਆ ॥ ਬਾਝੁ ਗੁਰੂ ਹੈ ਭਰਮਿ ਭੁਲਾਨਿਆ ॥੨॥

Nikat na ḏekẖai par garihi jā▫e.  Ḏarab hirai mithi▫ā kar kẖā▫e.  Pa▫ī ṯẖag▫urī har sang na jāni▫ā.  Bājẖ gurū hai bẖaram bẖulāni▫ā. ||2||

 

One who does not (deykhai) see the Almighty (nikatt-i) near and (jaaey) goes to (par) another’s (grih-i) house.

(Hirai) takes away/steals others’ (darab) belongings and (kar-i = deems) knows it is (mithiaa = false) wrong but still (kahaaey = eats) consumes it.

S/he has taken (tthagauri) the pill used by cheats to inebriate the victim, i.e. temptations created by the Almighty do not let him/her to (jaaniaa = consider) see (har-i) the Almighty (sang-i) with him/her; s/he is (bhulaaniaa) is misled (bharam-i) by the delusion that God is far, (baajh-i = without) by not following the guru. 2.

 

ਨਿਕਟਿ ਨ ਜਾਨੈ ਬੋਲੈ ਕੂੜੁ ॥ ਮਾਇਆ ਮੋਹਿ ਮੂਠਾ ਹੈ ਮੂੜੁ ॥ ਅੰਤਰਿ ਵਸਤੁ ਦਿਸੰਤਰਿ ਜਾਇ ॥ ਬਾਝੁ ਗੁਰੂ ਹੈ ਭਰਮਿ ਭੁਲਾਇ ॥੩॥

Nikat na jānai bolai kūṛ.  Mā▫i▫ā mohi mūṯẖā hai mūṛ.  Anṯar vasaṯ disanṯar jā▫e.  Bājẖ gurū hai bẖaram bẖulā▫e. ||3||

 

One who does not (jaanai = consider) perceive God (nikatt-i) near (bolai) speaks (koorr-u) falsehoods; (moorr-u = fool) the unmindful person is (moottha = robbed) inebriated (moh-i) by attachment to (maaiaa) the world-play – of attachment to relations, wealth, pleasures and so on.

(Vast-u = substance) God is (antar-i) within, but being oblivious, s/he (jaaey = goes) wanders (disantr-i = to foreign country) allover in search. She (bhulaaey) strays (haram-i) in delusion, (baajh-u = without) by not following the guru. 3.

 

ਜਿਸੁ ਮਸਤਕਿ ਕਰਮੁ ਲਿਖਿਆ ਲਿਲਾਟ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਨਿਕਟੇ ਸੋਇ ॥ ਜਨ ਨਾਨਕ ਆਵੈ ਨ ਜਾਵੈ ਕੋਇ ॥੪॥੩॥੧੬॥

Jis masṯak karam likẖi▫ā lilāt.  Saṯgur seve kẖulĥe kapāt.  Anṯar bāhar nikte so▫e.  Jan Nānak āvai na jāvai ko▫e. ||4||3||16||

 

One on (jis-u) whose (mastak-i, lilaatt) forehead/destiny (karam) Divine grace (likhiaa = written) is ordained, s/he finds, and (seyvey = serves) follows, (satigur-u) the true guru’s teachings and then (kapaatt) the shutters of the gate to the mind (khuey) open;

And s/he sees (soey = that one) the One Almighty (anatar-i) within, (baahar-i) outside (nikttey) near him/her; (koey) anyone who follows this does not (aavai = come) take birth to (jaavai = go) die, again and again, says (jan) humble fifth Nanak. 4. 3. 16.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਜਿਸੁ ਤੂ ਰਾਖਹਿ ਤਿਸੁ ਕਉਨੁ ਮਾਰੈ ॥ ਸਭ ਤੁਝ ਹੀ ਅੰਤਰਿ ਸਗਲ ਸੰਸਾਰੈ ॥ ਕੋਟਿ ਉਪਾਵ ਚਿਤਵਤ ਹੈ ਪ੍ਰਾਣੀ ॥ ਸੋ ਹੋਵੈ ਜਿ ਕਰੈ ਚੋਜ ਵਿਡਾਣੀ ॥੧॥

Bẖairo mėhlā 5.  Jis ṯū rākẖahi ṯis ka▫un mārai.  Sabẖ ṯujẖ hī anṯar sagal sansārai.  Kot upāv cẖiṯvaṯ hai parāṇī.  So hovai jė karai cẖoj vidāṇī. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. (Kaun-u = who?) no one can (maarai = kill) harm one (jis-u) whom (too) You (raakhah-i) protect, o Almighty. (Sabh) everything (sansaarai) of the world is (antar-i = in) under (tujh hi) You alone, i.e. You direct everything.

(Praani) the mortal (chitvat hai) thinks of (kott-i = crore/ten million) numerous (upaav) measures – to achieve his/her objective. But ultimately (so) that (hovai) happens (j-i) which (viddaani = of wondrous, choj = plays) the wondrous Almighty (karai = does) approves, – we are not aware what all God can do

 

ਰਾਖਹੁ ਰਾਖਹੁ ਕਿਰਪਾ ਧਾਰਿ ॥ ਤੇਰੀ ਸਰਣਿ ਤੇਰੈ ਦਰਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Rākẖo rākẖo kirpā ḏẖār.  Ŧerī saraṇ ṯerai ḏarvār. ||1|| rahā▫o.

 

Please (dhaar-i) bestow (kirpa) mercy and (raakhahu) keep me (raakhahu) protected. I place myself in (teyri) Your (saran-i = sanctuary) care and (teyrai) Your (darvaar-i/darbaar = court) obedience, o Supreme Master. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਸੇਵਿਆ ਨਿਰਭਉ ਸੁਖਦਾਤਾ ॥ ਤਿਨਿ ਭਉ ਦੂਰਿ ਕੀਆ ਏਕੁ ਪਰਾਤਾ ॥ ਜੋ ਤੂ ਕਰਹਿ ਸੋਈ ਫੁਨਿ ਹੋਇ ॥ ਮਾਰੈ ਨ ਰਾਖੈ ਦੂਜਾ ਕੋਇ ॥੨॥

Jin sevi▫ā nirbẖa▫o sukẖ▫ḏāṯa. Ŧin bẖa▫o ḏūr kī▫ā ek parāṯā.  Jo ṯū karahi so▫ī fun ho▫e.  Mārai na rākẖai ḏūjā ko▫e. ||2||

 

One (jin-i) who (seyviaa = serves) acts in obedience to (nirbahau = fearless – not answerable to none) the highest authority, the Almighty, (sukhdaata) giver/source of comfort/peace, (tin-i = that) s/he (praata = recognizes) places reliance on (eyk-u) the One Master and (keeaa = made, door-i = far) drives away of (bhau = fear) apprehensions.

O Almighty, (jo) what (too) You (karah-i = do) cause to happen (phun-i) ultimately (soi) that alone (hoey) happens. (Na koey) no one (dooja = other) else can (maarai = kill) harm or (raakhai) protect. 2.

 

ਕਿਆ ਤੂ ਸੋਚਹਿ ਮਾਣਸ ਬਾਣਿ ॥ ਅੰਤਰਜਾਮੀ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਏਕ ਟੇਕ ਏਕੋ ਆਧਾਰੁ ॥ ਸਭ ਕਿਛੁ ਜਾਣੈ ਸਿਰਜਣਹਾਰੁ ॥੩॥

Ki▫ā ṯū socẖėh māṇas bāṇ.  Anṯarjāmī purakẖ sujāṇ.  Ėk tek eko āḏẖār.  Sabẖ kicẖẖ jāṇai sirjaṇhār. ||3||

 

(Kiaa) whatever (too) you (maanas) human being (sochah-i) think and (baan-i/baani) say; (purakh-u) the all-pervasive and (sujaan-u) Omniscient (antarjaami = knower of minds) Almighty knows it.

Rely on (eyk) the One (tteyk) support and have (eyko) only One (aadhaar-u = support) mainstay; (sirjanhaar-u) the Creator (jaanai) knows (sabh kichh-u) everything. 3.

 

ਜਿਸੁ ਊਪਰਿ ਨਦਰਿ ਕਰੇ ਕਰਤਾਰੁ ॥ ਤਿਸੁ ਜਨ ਕੇ ਸਭਿ ਕਾਜ ਸਵਾਰਿ ॥

Jis ūpar naḏar kare karṯār.  Ŧis jan ke sabẖ kāj savār.

 

One (oopar-i) on (jis-u) whom (kartaar-u) the Creator, (karey = does) bestows (nadar-i) grace; IT (savaar-i) accomplishes (sabh-i) all (kaaraj) purposes/objectives (key) of (tis-u) that (jan) person.

 

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ਤਿਸ ਕਾ ਰਾਖਾ ਏਕੋ ਸੋਇ ॥ ਜਨ ਨਾਨਕ ਅਪੜਿ ਨ ਸਾਕੈ ਕੋਇ ॥੪॥੪॥੧੭॥

Ŧis kā rākẖā eko so▫e.  Jan Nānak apaṛ na sākai ko▫e. ||4||4||17||

 

(Ka = of, tis = that) for him/her there is (eyko) the One (raakha) protector, (soey = that) Almighty; (na koey) no one can (aaparr-i = reach) equal the state of that person, says (jan) humble fifth Nanak. 4. 4. 17.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਤਉ ਕੜੀਐ ਜੇ ਹੋਵੈ ਬਾਹਰਿ ॥ ਤਉ ਕੜੀਐ ਜੇ ਵਿਸਰੈ ਨਰਹਰਿ ॥ ਤਉ ਕੜੀਐ ਜੇ ਦੂਜਾ ਭਾਏ ॥ ਕਿਆ ਕੜੀਐ ਜਾਂ ਰਹਿਆ ਸਮਾਏ ॥੧॥

Bẖairo mėhlā 5.  Ŧa▫o kaṛī▫ai je hovai bāhar.  Ŧa▫o kaṛī▫ai je visrai narhar.  Ŧa▫o kaṛī▫ai je ḏūjā bẖā▫e.  Ki▫ā kaṛī▫ai jāʼn rahi▫ā samā▫e. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. We (karreeai = boil – literally) sulk (jey) if the Almighty (hovai) be (baahar-i) outside, i.e. when one forgets Akal Purakh, commits transgressions and suffers. We (karreeai) sulk (jey) if (narhar = man lion – in which form God killed the demon king Harnaakhas) God, our protector (visrai) is forgotten.

One sulks (jey) if there are (dooja = second) other (bhaau = love) ideas, i.e. one looks to others; (kiaa) why sulk (jaa-n) when God (rahiaa samaaey) is present with us – we only need to recognize IT’s presence. 1.

 

ਮਾਇਆ ਮੋਹਿ ਕੜੇ ਕੜਿ ਪਚਿਆ ॥ ਬਿਨੁ ਨਾਵੈ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਖਪਿਆ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā mohi kaṛe kaṛ pacẖi▫ā.  Bin nāvai bẖaram bẖaram bẖaram kẖapi▫ā. ||1|| rahā▫o.

 

One caught (moh-i) in attachment to (maaiaa) temptations in the world-play (karrey karr-i) keeps sulking and (pachiaa) destroys him/her-self.

One who (bin-u = without) does not live (naavai) by Naam or virtues and commands of the Almighty, (bhram-i = deluded thrice) is deluded to go astray in thought, word and deed and is (khapiaa) suffers. 1.

(Rahaau) pause and reflect on this.

 

ਤਉ ਕੜੀਐ ਜੇ ਦੂਜਾ ਕਰਤਾ ॥ ਤਉ ਕੜੀਐ ਜੇ ਅਨਿਆਇ ਕੋ ਮਰਤਾ ॥ ਤਉ ਕੜੀਐ ਜੇ ਕਿਛੁ ਜਾਣੈ ਨਾਹੀ ॥ ਕਿਆ ਕੜੀਐ ਜਾਂ ਭਰਪੂਰਿ ਸਮਾਹੀ ॥੨॥

Ŧa▫o kaṛī▫ai je ḏūjā karṯā.  Ŧa▫o kaṛī▫ai je ani▫ā▫e ko marṯā.  Ŧa▫o kaṛī▫ai je kicẖẖ jāṇai nāhī.  Ki▫ā kaṛī▫ai jāʼn bẖarpūr samāhī. ||2||

 

We should sulk/worry if there is (dooja = second) another who (karta) can do anything – and whatever God does is for our good; one should sulk only (tau) then if one (marta = dies) suffers (jo) because of (aniaaey) injustice, but God is not unjust.

We should sulk if the Almighty does not (jaanai) know (kichh-u) anything; (kiaa) why sulk (jaa-n) when God is (bharpoor-i) fully (samaahi = contained) pervading, i.e. present with us everywhere and knows everything. 2.

 

ਤਉ ਕੜੀਐ ਜੇ ਕਿਛੁ ਹੋਇ ਧਿਙਾਣੈ ॥ ਤਉ ਕੜੀਐ ਜੇ ਭੂਲਿ ਰੰਞਾਣੈ ॥ ਗੁਰਿ ਕਹਿਆ ਜੋ ਹੋਇ ਸਭੁ ਪ੍ਰਭ ਤੇ ॥ ਤਬ ਕਾੜਾ ਛੋਡਿ ਅਚਿੰਤ ਹਮ ਸੋਤੇ ॥੩॥

Ŧa▫o kaṛī▫ai je kicẖẖ ho▫e ḏẖińāṇai.  Ŧa▫o kaṛī▫ai je bẖūl rañāṇe.  Gur kahi▫ā jo ho▫e sabẖ parabẖ ṯe.  Ŧab kāṛā cẖẖod acẖinṯ ham soṯe. ||3||

 

We should sulk if (kichh-u) something (hoey) happens by someone (dhingnaanai) by forcing his/her way; we should sulk if God (ranjnaanai) causes to grieve (bhulaaney) leads astray – due to past deeds.

(Gur-i) the guru (kahiaa = told) made me aware that (jo) whatever (hoey) happens is (sabh-u) all done (tey) by (prabh) the Almighty, since (tab) then (ham) I have (chhodd-i) left (kaarraa) sulking and (sotey) sleep (achint) anxiety-free, i.e. am at peace. 3.

 

ਪ੍ਰਭ ਤੂਹੈ ਠਾਕੁਰੁ ਸਭੁ ਕੋ ਤੇਰਾ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਕਰਹਿ ਨਿਬੇਰਾ ॥ ਦੁਤੀਆ ਨਾਸਤਿ ਇਕੁ ਰਹਿਆ ਸਮਾਇ ॥ ਰਾਖਹੁ ਪੈਜ ਨਾਨਕ ਸਰਣਾਇ ॥੪॥੫॥੧੮॥

Parabẖ ṯūhai ṯẖākur sabẖ ko ṯerā.  Ji▫o bẖāvai ṯi▫o karahi niberā.  Ḏuṯī▫ā nāsaṯ ik rahi▫ā samā▫e.  Rākẖo paij Nānak sarṇā▫e. ||4||5||18||

 

O (prabh) Almighty (toohai) You alone are (tthaakur-u) the Master and (sabh-u ko) everyone is (teyra) Your subject, i.e. You are fair to all. You (karah-i = do, nibeyra = settlement) decide (tio) that way (jio) as (bhaavai) is Your will – and You are fair by tradition.

You (ik-u) alone (rahiaa samaaey) are present everywhere; there is (naast-i) not (duteeaa = second) another; I have placed myself (sarnaaey = in sanctuary) care and obedience, please (raakhahu) preserve my and Your (paij) honor, says fifth Nanak. 4. 5. 18.

 

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Note: The message from the Shabad below is that things go wrong when we do not conduct ourselves by Naam or virtues and commands of the Almighty.

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਬਿਨੁ ਬਾਜੇ ਕੈਸੋ ਨਿਰਤਿਕਾਰੀ ॥ ਬਿਨੁ ਕੰਠੈ ਕੈਸੇ ਗਾਵਨਹਾਰੀ ॥ ਜੀਲ ਬਿਨਾ ਕੈਸੇ ਬਜੈ ਰਬਾਬ ॥ ਨਾਮ ਬਿਨਾ ਬਿਰਥੇ ਸਭਿ ਕਾਜ ॥੧॥

Bẖairo mėhlā 5.  Bin bāje kaiso nirṯikārī.  Bin kanṯẖai kaise gāvanhārī.  Jīl binā kaise bajai rabāb.  Nām binā birthe sabẖ kāj. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. (Kaiso) how can there be (niratikaari) dancing (bin-u) without (baajey) musical instruments playing; (kaisey) how can one be (gaavanhaari) a singer (bin-u) without (kantthai = throat) a good voice?

(Kaisey) how can (rabaab = rebec) a stringed musical instrument (bajai = play) produce sound (binaa) without (jeel) the string? Similarly (sabh-i) all (kaaj-i = purposes) efforts to find God (binaa) except practice of Naam or virtues and commands (birthey) go in vain. 1.

 

ਨਾਮ ਬਿਨਾ ਕਹਹੁ ਕੋ ਤਰਿਆ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕੈਸੇ ਪਾਰਿ ਪਰਿਆ ॥੧॥ ਰਹਾਉ ॥

Nām binā kahhu ko ṯari▫ā.  Bin saṯgur kaise pār pari▫ā. ||1|| rahā▫o.

 

(Kahahu) tell me (ko) who has ever (tariaa) got across the world-ocean of vices – and found God – (binaa) without practice of Naam?

One (kaisey = how?) cannot (pariaa) land (paar-i) on the far shore – overcome the world-ocean of vices -, (bin-u) without guidance of (satigur) the true guru who teaches to live by Naam. 1.

(Rahaau) pause and reflect on this.

 

ਬਿਨੁ ਜਿਹਵਾ ਕਹਾ ਕੋ ਬਕਤਾ ॥ ਬਿਨੁ ਸ੍ਰਵਨਾ ਕਹਾ ਕੋ ਸੁਨਤਾ ॥ ਬਿਨੁ ਨੇਤ੍ਰਾ ਕਹਾ ਕੋ ਪੇਖੈ ॥ ਨਾਮ ਬਿਨਾ ਨਰੁ ਕਹੀ ਨ ਲੇਖੈ ॥੨॥

Bin jihvā kahā ko bakṯā.  Bin sarvanā kahā ko sunṯā.  Bin neṯarā kahā ko pekẖai.  Nām binā nar kahī na lekẖai. ||2||

 

(Kahaa) how can (ko) anyone (bakta) speak (bin-u) without (jihva) the tongue; how can anyone (sunta) hear without (sravna) the ears?

How does anyone (peykhai) see without (neytraa) the eyes? Similarly efforts of (nar-u) a person (binaa) without practice of Naam are of (kahi na = not any) no (leykhai = account) use – are fruitless. 2.

 

ਬਿਨੁ ਬਿਦਿਆ ਕਹਾ ਕੋਈ ਪੰਡਿਤ ॥ ਬਿਨੁ ਅਮਰੈ ਕੈਸੇ ਰਾਜ ਮੰਡਿਤ ॥ ਬਿਨੁ ਬੂਝੇ ਕਹਾ ਮਨੁ ਠਹਰਾਨਾ ॥ ਨਾਮ ਬਿਨਾ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ॥੩॥

Bin biḏi▫ā kahā ko▫ī pandiṯ.  Bin amrai kaise rāj mandiṯ.  Bin būjẖe kahā man ṯẖėhrānā.  Nām binā sabẖ jag ba▫urānā. ||3||

 

(Kahaa) how can (koi) anyone be (pandit) learned (bin-u) without (bidiaa) education? (Kaisey) what is (manddit = adornment) the  of (raaj) kingdom/rule (bin-u) without (amrai = orders) authority?

(Kahaa) how can (man-u) the mind (tthahraana) be steady without (boojhey) understanding what one is doing? (Sabh-u = whole, jag-u = world) the entire mankind is (bauraana = mad) directionless (binaa) without Naam as the guide. 3.

 

ਬਿਨੁ ਬੈਰਾਗ ਕਹਾ ਬੈਰਾਗੀ ॥ ਬਿਨੁ ਹਉ ਤਿਆਗਿ ਕਹਾ ਕੋਊ ਤਿਆਗੀ ॥ ਬਿਨੁ ਬਸਿ ਪੰਚ ਕਹਾ ਮਨ ਚੂਰੇ ॥ ਨਾਮ ਬਿਨਾ ਸਦ ਸਦ ਹੀ ਝੂਰੇ ॥੪॥

Bin bairāg kahā bairāgī.  Bin ha▫o ṯi▫āg kahā ko▫ū ṯi▫āgī.  Bin bas pancẖ kahā man cẖūre.  Nām binā saḏ saḏ hī jẖūre. ||4||

 

How can one be (bairaagi = yearner) a seeker without (bairaag) yearning; how can (ko-oo) anyone be (tiaagi) a renunciate without (tiaag-i) giving up (hau) ego?

How can (man) the mind (choorey = crushed) be subdued without (bas-i) controlling (panch) the five vices of lust, anger, greed, attachment to the world-play and vanity? One (sad sad hi) forever (jhoorey) grieves – for inability to find God – (binaa) without practice of Naam. 4.

 

ਬਿਨੁ ਗੁਰ ਦੀਖਿਆ ਕੈਸੇ ਗਿਆਨੁ ॥ ਬਿਨੁ ਪੇਖੇ ਕਹੁ ਕੈਸੋ ਧਿਆਨੁ ॥ ਬਿਨੁ ਭੈ ਕਥਨੀ ਸਰਬ ਬਿਕਾਰ ॥ ਕਹੁ ਨਾਨਕ ਦਰ ਕਾ ਬੀਚਾਰ ॥੫॥੬॥੧੯॥

Bin gur ḏīkẖi▫ā kaise gi▫ān.  Bin pekẖe kaho kaiso ḏẖi▫ān.  Bin bẖai kathnī sarab bikār.  Kaho Nānak ḏar kā bīcẖār. ||5||6||19||

 

(Kaisey) how can one obtain (giaan-u) awareness of Naam without (deekhiaa) guidance of (gur) the guru; (kahu) tell me (kaiso) how can one (dhiaan-u) think of some-thing/one without (peykhey) having seen.

(Sarab) all (kathni) talk of ways to find God (bin-u) except by (bhai = fear) respect and obedience to Divine commands is (bikaar) useless and evil; this is (beechaar) the consideration is (ka) of/in (dar) Divine court, says fifth Nanak. 5. 6. 19.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਹਉਮੈ ਰੋਗੁ ਮਾਨੁਖ ਕਉ ਦੀਨਾ ॥ ਕਾਮ ਰੋਗਿ ਮੈਗਲੁ ਬਸਿ ਲੀਨਾ ॥ ਦ੍ਰਿਸਟਿ ਰੋਗਿ ਪਚਿ ਮੁਏ ਪਤੰਗਾ ॥ ਨਾਦ ਰੋਗਿ ਖਪਿ ਗਏ ਕੁਰੰਗਾ ॥੧॥

Bẖairo mėhlā 5.  Ha▫umai rog mānukẖ ka▫o ḏīnā.  Kām rog maigal bas līnā.  Ḏarisat rog pacẖ mu▫e paṯangā.  Nāḏ rog kẖap ga▫e kurangā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Bhairau. The Creator (deena) has given (rog = disease) the affliction of (haumai) ego to (maanukh) the human beings. And (keena) made (maigal-u) the elephant (bas-i) under control (rog-i) affliction of (kaam) lust for sex.

(Patanhaa) the moths (pach-i) burn and (muey) die (rog-i) because of the affliction of (dristt-i = sight) being attracted on seeing a lamp. (Kuranga) the deer (khap-i gaey) perishes – is caught – (rog-i) due to affliction/attraction for (naad) sound. 1.

 

ਜੋ ਜੋ ਦੀਸੈ ਸੋ ਸੋ ਰੋਗੀ ॥ ਰੋਗ ਰਹਿਤ ਮੇਰਾ ਸਤਿਗੁਰੁ ਜੋਗੀ ॥੧॥ ਰਹਾਉ ॥

Jo jo ḏīsai so so rogī.  Rog rahiṯ merā saṯgur jogī. ||1|| rahā▫o.

 

(Jo jo) everyone who (deesai) is visible, (so so) every-one/thing of those (rogi) is afflicted. (Meyra) my (satigur-u) true guru, who (jogi = united) has found God, is (rahit) free of (rog) afflictions – vices. 1.

(Rahaau) pause and reflect on this.

 

ਰੋਗਿ ਮੀਨੁ ਗ੍ਰਸਿਆਨੋ ॥ ਬਾਸਨ ਰੋਗਿ ਭਵਰੁ ਬਿਨਸਾਨੋ ॥ ਹੇਤ ਰੋਗ ਕਾ ਸਗਲ ਸੰਸਾਰਾ ॥ ਤ੍ਰਿਬਿਧਿ ਰੋਗ ਮਹਿ ਬਧੇ ਬਿਕਾਰਾ ॥੨॥

Jihvā rog mīn garsi▫āno.  Bāsan rog bẖavar binsāno.  Heṯ rog kā sagal sansārā.  Ŧaribaḏẖ rog mėh baḏẖe bikārā. ||2||

 

(Meen-u) the fish (grasiaano) is caught (rog-i) due to affliction of (jihva) tongue/mouth, i.e. being attracted by the bait. (Bhavar-u) the bumblebee (binsaano) perishes (rog-i) because of attraction of (baasan) smell – it gets caught when the flower closes.

(Sagal) the whole (sansaara) world is a patient (ka) of, i.e. caught in, (heyt = affection) attachment to something or the other; (bikaara) vices increase when caught (mah-i) in (rog) the affliction (tribdh-i= of three types) due to the three attributes of material nature – Tamas, Rajas and Sattva. 2.

 

ਰੋਗੇ ਮਰਤਾ ਰੋਗੇ ਜਨਮੈ ॥ ਰੋਗੇ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਭਰਮੈ ॥

Roge marṯā roge janmai.  Roge fir fir jonī bẖarmai.

 

A creature who (marta) dies after committing (rogey) vices, s/he is born (rogey) with afflictions/vices – and thus not being accepted for union with the Creator; and because of his/her (rogey) afflictions (bharmai = wanders) goes through numerous (joni) life forms (phir-i phir-i) again and again.

 

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ਰੋਗ ਬੰਧ ਰਹਨੁ ਰਤੀ ਨ ਪਾਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਰੋਗੁ ਕਤਹਿ ਨ ਜਾਵੈ ॥੩॥

Rog banḏẖ rahan raṯī na pāvai.  Bin saṯgur rog kaṯėh na jāvai. ||3||

 

One (bandh) bound by (rog) afflictions/vices does not (paavai) get (rati) a bit of (rahan-u) steadiness of mind.

(Rog-u) the vice – of ego – (katah-i na) never (jaavai) leaves the human being (bin-u) without following (satigur) the true guru. 3.

 

ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਕੀਨੀ ਦਇਆ ॥ ਬਾਹ ਪਕੜਿ ਰੋਗਹੁ ਕਢਿ ਲਇਆ ॥ ਤੂਟੇ ਬੰਧਨ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਰੋਗੁ ਮਿਟਾਇਆ ॥੪॥੭॥੨੦॥

Pārbarahm jis kīnī ḏa▫i▫ā.  Bāh pakaṛ rogahu kadẖ la▫i▫ā.  Ŧūte banḏẖan sāḏẖsang pā▫i▫ā.  Kaho Nānak gur rog mitā▫i▫ā. ||4||7||20||

 

One on (jis-u) whom (paarbrahm-i) the Supreme Being (keeni = does) bestows (daiaa) kindness, (pakarr-i) holds his/her (baah) arm and (kaddh-i laiaa) takes) takes him/her out – by leading to the guru to receive guidance.

When (saadhsang-i) company/guidance of (saadh) the guru is (paaiaa) obtained, (bandhan) bondages to vices (toottey) break. This is how (gur-i) the guru (mittaaiaa = effaces) helps get rid of (rog-u) the affliction of ego, says fifth Nanak. 4. 7. 20