SGGS pp 1127-1130, Bhairau M: 3, Shabads 1-10.

 

Note: Hindu texts talk of four Varan or castes namely Brahmin, Kshatriya, Vaishya and Sudra. The Brahmin is considered the highest.

 

ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੩ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bẖairo mėhlā 3 cẖa▫upḏe gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (mahla 3) the third Guru in Raga Bhairau, (chaupadey) of four stanzas each, (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known (satigur) with the true guru’s (prasaad-i) grace/guidance.

 

ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥੧॥

Jāṯ kā garab na karī▫ahu ko▫ī.  Barahm binḏe so barāhmaṇ ho▫ī. ||1||

 

Let (na koee) no one (kareeahu = do/show, garab = pride) be proud (ka) of one’s (jaat-i) caste. One who (bindey) knows (brahm-u) God, (so = that) he (hoee) is the Brahmin – considered the highest caste, i.e. consideration with the Almighty is of one’s conduct and not caste. 1.

 

ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥

Jāṯ kā garab na kar mūrakẖ gavārā.

 

O (moorakh) foolish (gavaara) unmindful person, do not (kar-i garab) be proud of (jaat-i) the caste.

 

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ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Is garab ṯe cẖalėh bahuṯ vikārā. ||1|| rahā▫o.

 

(Bahut-u) numerous (vikaara) vices/wrong-doings (chalah-i = originate) are caused (tey) by (is-u) this (garab) pride.

(Rahaau) pause and reflect on this.

 

ਚਾਰੇ ਵਰਨ ਆਖੈ ਸਭੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੨॥

Cẖāre varan ākẖai sabẖ ko▫ī. Barahm binḏ ṯe sabẖ opaṯ ho▫ī. ||2||

 

(Sabh-u koi) everyone (aakhai) talks of (chaarey) the four (varan) castes – Brahmin, Kshatriya/Khatri, Vaish and Sudra. However (sabh) all (opat-i) creation (hoee = happens) is created (tey) from (bind = drop of semen – metaphor) one source, (brahm-u) the Creator. 2

 

ਮਾਟੀ ਏਕ ਸਗਲ ਸੰਸਾਰਾ ॥ ਬਹੁ ਬਿਧਿ ਭਾਂਡੇ ਘੜੈ ਕੁਮ੍ਹ੍ਹਾਰਾ ॥੩॥

Mātī ek sagal sansārā.  Baho biḏẖ bẖāʼnde gẖaṛai kumĥārā. ||3||

 

(Sagal) all (sansaara) world/existence is made with (eyk = one) the same (maatti) clay, i.e. all bodies have the same ingredients. (Kumhaara) the potter- Almighty (gharrai) molds (bhaanddey) pots of (bahu) numerous (bidh-i) forms from the same clay. 3.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਦੇਹੀ ਕਾ ਆਕਾਰਾ ॥ ਘਟਿ ਵਧਿ ਕੋ ਕਰੈ ਬੀਚਾਰਾ ॥੪॥

Pancẖ ṯaṯ mil ḏehī kā ākārā.  Gẖat vaḏẖ ko karai bīcẖārā. ||4||

 

(Panch) the five (tat-u) elements – clay, water, air, fire/energy and space – (mil-i) together make (aakaara visible form) the physical (deyhi) the body. (Ko) anyone who (veechaara) thinks otherwise, let him/her (karai) make the body with (vadh-i) more of (ghatt) less, i.e. of different composition. 4.

 

ਕਹਤੁ ਨਾਨਕ ਇਹੁ ਜੀਉ ਕਰਮ ਬੰਧੁ ਹੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੫॥੧॥

Kahaṯ Nānak ih jī▫o karam banḏẖ ho▫ī.  Bin saṯgur bẖete mukaṯ na ho▫ī. ||5||1||

 

(Kahat-u) says third Nanak: (Ih-u) this (jeeo) soul (hoi) is (bandh-u) bound by, i.e. acts under influence of past (karam) deeds.

S/he cannot (hoi) be (mukat-i) free of that influence (bin-u) without (bheyttey) finding (sat-igur) the true guru – and following his guidance. 5. 1.

 

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Note: Everyone thinks his/her way of life is great. This ego is the cause of wrong-doings.

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਜੋਗੀ ਗ੍ਰਿਹੀ ਪੰਡਿਤ ਭੇਖਧਾਰੀ ॥ ਏ ਸੂਤੇ ਅਪਣੈ ਅਹੰਕਾਰੀ ॥੧॥

Bẖairo mėhlā 3.  Jogī garihī pandiṯ bẖekẖ▫ḏẖārī.  Ė sūṯe apṇai ahaʼnkārī. ||1||

 

Composition of the third Guru in Raga Bhairau. Whether one is (jogi) Yogi, (grihi) householder, (pandit) scholar or (bheykhdhaari) one who wears pious-looking garb.

(Ee) they are all (sootey = asleep) lulled by (apnai = own) their (ahankaari) pride – and are indifferent to Divine commands and the guru’s teachings. 1.

 

ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਰਹਿਆ ਸੋਇ ॥ ਜਾਗਤੁ ਰਹੈ ਨ ਮੂਸੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā maḏ māṯā rahi▫ā so▫e.  Jāgaṯ rahai na mūsai ko▫e. ||1|| rahā▫o.

 

One (maataa) inebriated (mad-i = intoxicant) with in attachment to (maaiaa) the world-play  – of relatives, wealth, status, objects of transitory pleasure and so on – (rahiaa) remains (soey = asleep) indifferent to Divine commands and hence commits vices.

(Koey na) nothing can (moosai) rob, i.e. no vices can entice, one who (rahai) remains (jaagat = awake) aware of Divine commands with the guru’s guidance. 1.

(Rahaau) pause and reflect on this.  

 

ਸੋ ਜਾਗੈ ਜਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ॥ ਪੰਚ ਦੂਤ ਓਹੁ ਵਸਗਤਿ ਕਰੈ ॥੨॥

So jāgai jis saṯgur milai.  Pancẖ ḏūṯ oh vasgaṯ karai. ||2||

 

(So) that person (jis-u) who (milai = meets) finds and follows (satigur-u) the true guru, (jaagai = awakes) remains alert/vigilant; (oh-u = that) she (vasigat-i kari) controls (panch) the five (doot) vices – of lust, anger, greed, attachment to the world-play, and vanity. 2.

 

ਸੋ ਜਾਗੈ ਜੋ ਤਤੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਮਰੈ ਅਵਰਾ ਨਹ ਮਾਰੈ ॥੩॥

So jāgai jo ṯaṯ bīcẖārai.  Āp marai avrā nah mārai. ||3||

 

(So) that person (jo) who (beechaarai) contemplates and understands (tat-u) the essence, i.e. Naam or Divine virtues and commands, (jaagai = awakes) remains alert.  S/he (marai) dies (aap-i) him/her-self, i.e. gives up ego – does not act by self-will – and does not (maarai = kill) harm (avra) others. 3.

 

ਸੋ ਜਾਗੈ ਜੋ ਏਕੋ ਜਾਣੈ ॥ ਪਰਕਿਰਤਿ ਛੋਡੈ ਤਤੁ ਪਛਾਣੈ ॥੪॥

So jāgai jo eko jāṇai.  Parkiraṯ cẖẖodai ṯaṯ pacẖẖāṇai. ||4||

 

(So) that person (jaagai) is alert (jo) who (jaanai = knows) acknowledges and obeys (eko) the One Master, i.e. obeys Divine commands; s/he (chhoddai) gives up (parkirat-i = other’s tasks) following others than the true guru and (pachhaanai) recognizes (tat-u = essence) Naam or Divine virtues and commands – as the guide for life. 4.

 

ਚਹੁ ਵਰਨਾ ਵਿਚਿ ਜਾਗੈ ਕੋਇ ॥ ਜਮੈ ਕਾਲੈ ਤੇ ਛੂਟੈ ਸੋਇ ॥੫॥

Cẖahu varnā vicẖ jāgai ko▫e.  Jamai kālai ṯe cẖẖūtai so▫e. ||5||

 

But (koey) some rare person (vich-i) amongst (chahu) the four (varna) castes (jaagai) remain alert and obey the One Almighty. (Soey) that person (chhoottai) remains freed (tey) from (jamkaalai) the agent of Divine justice – because no faults are found with him/her when account of deeds is taken. 5.

 

ਕਹਤ ਨਾਨਕ ਜਨੁ ਜਾਗੈ ਸੋਇ ॥ ਗਿਆਨ ਅੰਜਨੁ ਜਾ ਕੀ ਨੇਤ੍ਰੀ ਹੋਇ ॥੬॥੨॥

Kahaṯ Nānak jan jāgai so▫e.  Gi▫ān anjan jā kī neṯrī ho▫e. ||6||2||

 

(Kahat) says third Nanak: (Soey) that (jan-u = servant) humble person (jaagai) remains alert to vices; in (ja ki) whose inner (neytri) eyes (anjan-u = collyrium) the eye medicine of (giaan) awareness of Naam (hoey) is put – by the true guru. 6. 2.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਜਾ ਕਉ ਰਾਖੈ ਅਪਣੀ ਸਰਣਾਈ ॥ ਸਾਚੇ ਲਾਗੈ ਸਾਚਾ ਫਲੁ ਪਾਈ ॥੧॥

Bẖairo mėhlā 3.  Jā ka▫o rākẖai apṇī sarṇā▫ī.  Sācẖe lāgai sācẖā fal pā▫ī. ||1||

 

Composition of the third Guru in Raga Bhairau. One (ja kau) whom the Almighty (raakhai) keeps in (apni = own) IT’s (sarnaaee = sanctuary/care) protection from vices; that person (laagai = engages) lives in obedience (saachai) to the Eternal and (paai) achieves (saacha) true (phal-u = fruit) fulfillment, i.e. finds the Almighty within. 1.

 

ਰੇ ਜਨ ਕੈ ਸਿਉ ਕਰਹੁ ਪੁਕਾਰਾ ॥ ਹੁਕਮੇ ਹੋਆ ਹੁਕਮੇ ਵਰਤਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Re jan kai si▫o karahu pukārā.  Hukme ho▫ā hukme varṯārā. ||1|| rahā▫o.

 

(Rey) o (jan = person) human being, (sio) to (kai) whom do you (karhu pukaara = call out for help) make entreaties? Be aware that all creation (hoaa = happened) came into being (hukmey = by order) by God’s commands and everything (vartaara) happens (hukmey) by Divine commands – so invoke the Almighty alone. 1.

(Rahaau) pause and reflect on this

 

ਏਹੁ ਆਕਾਰੁ ਤੇਰਾ ਹੈ ਧਾਰਾ ॥ ਖਿਨ ਮਹਿ ਬਿਨਸੈ ਕਰਤ ਨ ਲਾਗੈ ਬਾਰਾ ॥੨॥

Ėhu ākār ṯerā hai ḏẖārā.  Kẖin mėh binsai karaṯ na lāgai bārā. ||2||

 

(Ehu) this (aakaar-u = physical form) body (teyra) of yours is (dhaara = supported) sustained by the Almighty.

When IT so decides, it is (binsai) destroyed (mah-i) in (khin) a moment; and (karat) doing so (na laagai) takes no (baara) time. 2.

 

ਕਰਿ ਪ੍ਰਸਾਦੁ ਇਕੁ ਖੇਲੁ ਦਿਖਾਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥੩॥

Kar parsāḏ ik kẖel ḏikẖā▫i▫ā.  Gur kirpā ṯe param paḏ pā▫i▫ā. ||3||

 

The Almighty (kar-i) bestowed (prasaad-u) grace and (dikhaaiaa = showed) created (kheyl-u) a play – some creatures live by Divine commands and unite with IT while others fall prey to temptations created by IT and remain in cycles of births and deaths.

It is (tey) with (kirpa = kindness) kind guidance of (gur) the guru that some people live by Divine commands and (paaiaa) attain (param) supreme (pad-u) status of union with the Creator. 3.  

 

ਕਹਤ ਨਾਨਕੁ ਮਾਰਿ ਜੀਵਾਲੇ ਸੋਇ ॥ ਐਸਾ ਬੂਝਹੁ ਭਰਮਿ ਨ ਭੂਲਹੁ ਕੋਇ ॥੪॥੩॥

Kahaṯ Nānak mār jīvāle so▫e.  Aisā būjẖhu bẖaram na bẖūlahu ko▫e. ||4||3||

 

(Kahat) says third Nanak: (Soey = that) the Creator (maar-i = kills) causes to fall prey to temptations or (jeevaaley = revives) to overcome them – with the guru’s guidance.

(Boojhahu) understand (aisa = such) this: let (na koey) no one (bhoolhu) be misled (bharam-i) in delusion – that anyone else has this power – obey only the One Master. 4. 3.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਮੈ ਕਾਮਣਿ ਮੇਰਾ ਕੰਤੁ ਕਰਤਾਰੁ ॥ ਜੇਹਾ ਕਰਾਏ ਤੇਹਾ ਕਰੀ ਸੀਗਾਰੁ ॥੧॥

Bẖairo mėhlā 3.  Mai kāmaṇ merā kanṯ karṯār. Jehā karā▫e ṯehā karī sīgār. ||1||

 

Composition of the third Guru in Raga Bhairau.  The soul says: (Mai) I am (kaaman-i) the wife and (kartaar-u) the Creator is (meyra) my (kant-u) spouse.

I (kari = make) wear (teyha) that type of (seegaar-u) adornment (jeyha = which type) which IT (karaaey = causes to do) makes me to wear, i.e. I act such as would please my Almighty-spouse.

 

ਜਾਂ ਤਿਸੁ ਭਾਵੈ ਤਾਂ ਕਰੇ ਭੋਗੁ ॥ ਤਨੁ ਮਨੁ ਸਾਚੇ ਸਾਹਿਬ ਜੋਗੁ ॥੧॥ ਰਹਾਉ ॥

Jāʼn ṯis bẖāvai ṯāʼn kare bẖog.  Ŧan man sācẖe sāhib jog. ||1|| rahā▫o.

 

(Jaa-n) when it (bhaavai) pleases (tis-u = that) IT, (taan-n) then IT (karai = does, bhog = consummation) manifests in my mind.

My (tan-u = body) actions and (man-u = mind) thoughts are (jog-u = for) dedicated to (saachey) the Eternal (sahib) Master.

(Rahaau) Pause and reflect on this.  

 

ਉਸਤਤਿ ਨਿੰਦਾ ਕਰੇ ਕਿਆ ਕੋਈ ॥ ਜਾਂ ਆਪੇ ਵਰਤੈ ਏਕੋ ਸੋਈ ॥੨॥

Usṯaṯ ninḏā kare ki▫ā ko▫ī.  Jāʼn āpe varṯai eko so▫ī. ||2||

 

(Kiaa) how can (koee) anyone (karey = do, ustat-i = praising) praise one or (ninda) slander another; (jaa-n) when (soee) that (eyko) One/same Creator (vartai) is present in everyone and acts through all. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਪਿਰਮ ਕਸਾਈ ॥ ਮਿਲਉਗੀ ਦਇਆਲ ਪੰਚ ਸਬਦ ਵਜਾਈ ॥੩॥

Gur parsādī piram kasā▫ī.  Mila▫ugī ḏa▫i▫āl pancẖ sabaḏ vajā▫ī. ||3||

 

(Parsaadi = with grace) with motivation of (gur) the guru, I am (kasaai) attracted to (piram) the beloved Almighty-spouse. When IT is (daiaal) kind I (milaugi) shall meet IT with (vajaaee) playing of (sabad = sound) music of (panch) types – drums, blowing instruments, metallic, Earthen pitcher and stringed, i.e. pomp and show – with all the enthusiasm. 3.

 

ਭਨਤਿ ਨਾਨਕੁ ਕਰੇ ਕਿਆ ਕੋਇ ॥ ਜਿਸ ਨੋ ਆਪਿ ਮਿਲਾਵੈ ਸੋਇ ॥੪॥੪॥

Bẖanaṯ Nānak kare ki▫ā ko▫e.  Jis no āp milāvai so▫e. ||4||4||

 

(Bhanat) says third Nanak: There is (kiaa = what?) nothing anyone can (karey) do – to put obstacles in the way of uniting with the Master of one, i.e. vices have no effect on one (jis no) whom (soey = that) the Almighty (aap-i) IT-self (milaavai) unites. 4. 4.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਸੋ ਮੁਨਿ ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ॥ ਦੁਬਿਧਾ ਮਾਰਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰੇ ॥੧॥

Bẖairo mėhlā 3.  So mun jė man kī ḏubiḏẖā māre.  Ḏubiḏẖā mār barahm bīcẖāre. ||1||

 

Composition of the third Guru in Raga Bhairau. (Mun-i) a sage is (so = that) one (j-i) who (maarey) kills (dubidhaa) duality of (man) the mind, i.e. invokes none else except the Almighty. And (maar-i) killing (dubidhaa) duality, (beechaarey = reflects on) lives by virtues and commands of (brahm-u) the Creator. 1.

 

ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਮਨੁ ਖੋਜਤ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Is man ka▫o ko▫ī kẖojahu bẖā▫ī.  Man kẖojaṯ nām na▫o niḏẖ pā▫ī. ||1|| rahā▫o.

 

O (bhaaee) brethren, (koi) someone (khojahu) search (is-u) this human (man kau) mind. It is (khojat) by searching (man-u) the mind that awareness of (nau = nine, nidh-i = treasures) the valuable (naam-u) virtues and commands of the Almighty (paaee) is obtained – Naam is present in all to guide. 1.

(Rahaau) pause and reflect on this.  

 

ਮੂਲੁ ਮੋਹੁ ਕਰਿ ਕਰਤੈ ਜਗਤੁ ਉਪਾਇਆ ॥ ਮਮਤਾ ਲਾਇ ਭਰਮਿ ਭੋਲਾਇਆ ॥੨॥

Mūl moh kar karṯai jagaṯ upā▫i▫ā.  Mamṯā lā▫e bẖaram bẖolā▫i▫ā. ||2||

 

(Kartai) the Creator has (upaaiaa) created (jagat-u) the world (kar-i = making) with (moh-u) attachment to the world-play – happenings around – as (mool-u) the root. And (laaey = attaching) with this (mamta) attachment, one (bharam-i) is deluded (bholaaiaa) to go astray from obedience to IT’s commands. 2.

 

ਇਸੁ ਮਨ ਤੇ ਸਭ ਪਿੰਡ ਪਰਾਣਾ ॥ ਮਨ ਕੈ ਵੀਚਾਰਿ ਹੁਕਮੁ ਬੁਝਿ ਸਮਾਣਾ ॥੩॥

Is man ṯe sabẖ pind parāṇā.  Man kai vīcẖār hukam bujẖ samāṇā. ||3||

 

(Sabh) all (pindd) bodies and (praanaa) life came into being (tey) by attachment in (is-u) this (man) mind. But it is also by (veechaar-i) reflection (kai) of (man) the mind, that one (bujh-i) understands (hukam-u) the commands of the Almighty present within, and (samaana) is absorbed, i.e. conducts the self by Hukam. 3.  

 

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ਕਰਮੁ ਹੋਵੈ ਗੁਰੁ ਕਿਰਪਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਜਾਗੈ ਇਸੁ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਰੈ ॥੪॥

Karam hovai gur kirpā karai.  Ih man jāgai is man kī ḏubiḏẖā marai. ||4||

 

When (karam-u) Divine grace (hovai = happens) is bestowed then one is led to the guru and (gur-u) the guru (karai) shows (kirpa) kindness, i.e. kindly guides; then (ihu) this (man-u) mind (jaagai) awakes from, i.e. freed from, inebriation caused by attachment and (dubidha) duality (ki) of (isu) this (man-u) mind (marai) dies, i.e. other ideas are dissolved. 4.

 

ਮਨ ਕਾ ਸੁਭਾਉ ਸਦਾ ਬੈਰਾਗੀ ॥ ਸਭ ਮਹਿ ਵਸੈ ਅਤੀਤੁ ਅਨਰਾਗੀ ॥੫॥

Man kā subẖā▫o saḏā bairāgī.  Sabẖ mėh vasai aṯīṯ anrāgī. ||5||

 

It is (ka = of, man = mind) the mind’s (subhaau) nature to (sadaa) ever (biraagi) yearn for the Almighty; the Almighty (vasai) abides (mah-i) in (sabh) all everyone but is (ateet) withdrawn and (anraagi) unattached – and this is what needs to be emulated by anyone who wishes to unite with IT. 5.

 

ਕਹਤ ਨਾਨਕੁ ਜੋ ਜਾਣੈ ਭੇਉ ॥ ਆਦਿ ਪੁਰਖੁ ਨਿਰੰਜਨ ਦੇਉ ॥੬॥੫॥

Kahaṯ Nānak jo jāṇai bẖe▫o. Āḏ purakẖ niranjan ḏe▫o. ||6||5||

 

(Kahat) says third Nanak: One (jo) who (jaanai = knows) understands this (bheyo) mystery; that person is the embodiment of (aad-i) the Primal (purakh=u) all-pervasive (niranjan = un-stained) pristine (deyo = object of worship) Almighty – and s/he merges with IT. 6. 5. 

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਰਾਮ ਨਾਮੁ ਜਗਤ ਨਿਸਤਾਰਾ ॥ ਭਵਜਲੁ ਪਾਰਿ ਉਤਾਰਣਹਾਰਾ ॥੧॥

Bẖairo mėhlā 3.  Rām nām jagaṯ nisṯārā.  Bẖavjal pār uṯāraṇhārā. ||1||

 

Composition of the third Guru in Raga Bhairau. Practice of (naam-u) virtues and commands of (raam) the Almighty (nistaara) emancipates (jagat = world) the creatures – from vices in life and from rebirth after death.

Practice of Naam (utaaranhaara) lands one (paar-i) 0n the far shore, i.e. takes one across, (bhavjal-u) the world-ocean of vices. 1.

 

ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਸਦ ਹੀ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Gur parsādī har nām samĥāl.  Saḏ hī nibhai ṯerai nāl. ||1|| rahā▫o.

 

O human being, seek the guru and (parsaadi) with grace/guidance of (gur) the guru (samhaal-i) recall and practice (naam-u) virtues and commands of (har-i) the Almighty.

It (nibahai) shall last (naal-i) with (teyrai) you – here as well as also in the hereafter. 1.

(Rahaau) pause and reflect on this.  

 

ਨਾਮੁ ਨ ਚੇਤਹਿ ਮਨਮੁਖ ਗਾਵਾਰਾ ॥ ਬਿਨੁ ਨਾਵੈ ਕੈਸੇ ਪਾਵਹਿ ਪਾਰਾ ॥੨॥

Nām na cẖīṯėh manmukẖ gāvārā.  Bin nāvai kaise pāvahi pārā. ||2||

 

(Gaavaara) a mindless (manmukh) self-willed person – who is indifferent to the guru’s teachings – does not (cheytah-i) keep in mind (naam-u) Divine virtues and commands. S/he does not realize that one (kaisey = how?) cannot (paavah-i = find) reach (paaraa) the far shore of the world-ocean, i.e. one cannot overcome vices in the world-play and find the Almighty within, (bin-u) without practice (naavai) of Naam.. 2.

 

ਆਪੇ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ ਦੇਵਣਹਾਰੇ ਕਉ ਜੈਕਾਰੁ ॥੩॥

Āpe ḏāṯ kare ḏāṯār.  Ḏevaṇhāre ka▫o jaikār. ||3||

 

(Aapey = self) the Almighty (daataar-u = giver) beneficent Master (karey) bestows (daat-i) the benediction of obedience.

We should (jaikaar-u) glorify – acknowledge/pay obeisance and practice – commands of (deyvanhaarey) the Giver/Provider. 3.

 

ਨਦਰਿ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਨਾਨਕ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਏ ॥੪॥੬॥

Naḏar kare saṯgurū milā▫e.  Nānak hirḏai nām vasā▫e. ||4||6||

 

The Almighty (karey) bestows (nadar-i) grace to (milaaey = cause to meet) lead to (satiguru) the true guru, who guides (vasaaey = cause to abide) to keep Naam (hirdai) in mind – in all activities -, says third Nanak. 4. 6. 

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਨਾਮੇ ਉਧਰੇ ਸਭਿ ਜਿਤਨੇ ਲੋਅ ॥ ਗੁਰਮੁਖਿ ਜਿਨਾ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

Bẖairo mėhlā 3.  Nāme uḏẖre sabẖ jiṯne lo▫a.  Gurmukẖ jinā parāpaṯ ho▫e. ||1||

 

Compositions of the third Guru in Raga Bhairau. (Jitney) as-many (loa) people who were saved, they were (sabh-i) all (udhrey) saved – by practice – (naamey) of Naam.

They were those (jinaa) by whom awareness of Naam (hoey) was (praapat-i) received (gurmukh-i) with the guru’s grace/guidance. 1.

 

ਹਰਿ ਜੀਉ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇਇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਡਿਆਈ ਦੇਇ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o apṇī kirpā kare▫i.  Gurmukẖ nām vadi▫ā▫ī ḏe▫e. ||1|| rahā▫o.

 

One to whom (jeeo) the revered (har-i) Almighty (kripa = kindness, karey = bestows) is kind.

S/he is enabled, (gurmukh-i) with the guru’s guidance, to receive awareness of Naam or Divine virtues and commands, practice of which (dey-i) gives (vaddiaaee) glory – here and in the hereafter.

(Rahaau) pause and reflect on this.  

 

ਰਾਮ ਨਾਮਿ ਜਿਨ ਪ੍ਰੀਤਿ ਪਿਆਰੁ ॥ ਆਪਿ ਉਧਰੇ ਸਭਿ ਕੁਲ ਉਧਾਰਣਹਾਰੁ ॥੨॥

Rām nām jin parīṯ pi▫ār.  Āp uḏẖre sabẖ kul uḏẖāraṇhār. ||2||

 

Those (jin) who have (preet-i) affection and (piaar-u) love (naam-i) for Naam/God; they (udhrey) are saved (aap-i) themselves, and also (udhaaranhaar) save their (sabh-i) total (kul) lineage, i.e. all those who follow them. 2.

 

ਬਿਨੁ ਨਾਵੈ ਮਨਮੁਖ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥ ਅਉਖੇ ਹੋਵਹਿ ਚੋਟਾ ਖਾਹਿ ॥੩॥

Bin nāvai manmukẖ jam pur jāhi.  A▫ukẖe hovėh cẖotā kẖāhi. ||3||

 

(Manmukh = self-willed) those who do not follow the guru (bin-u = without) do not live (naavai) by Naam – they commit vices and – (jaah-i) go (pur-i = town/habitat) under control of (jam) Divine justice. They (khaah-i = receive, chotta = hits) are pushed back from God’s abode and (hovah-i = experience, aukhey = being in hardship) suffer being in cycles of births and deaths. 3.

 

ਆਪੇ ਕਰਤਾ ਦੇਵੈ ਸੋਇ ॥ ਨਾਨਕ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥੪॥੭॥

Āpe karṯā ḏevai so▫e.  Nānak nām parāpaṯ ho▫e. ||4||7||

 

Only when (soey = that) the One (karta) Creator (aapey = self) itself graciously (devai) give awareness; Naam (hoey) is (praapat-i) received by anyone, says third Nanak. 4. 7.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਗੋਵਿੰਦ ਪ੍ਰੀਤਿ ਸਨਕਾਦਿਕ ਉਧਾਰੇ ॥ ਰਾਮ ਨਾਮ ਸਬਦਿ ਬੀਚਾਰੇ ॥੧॥

Bẖairo mėhlā 3.  Govinḏ parīṯ sankāḏik uḏẖāre.  Rām nām sabaḏ bīcẖāre. ||1||

 

aComposition of the third Guru in Raga Bhairau. (Sankaadik = Sanak etc) sages like Sanak – one of the four son of Brahma – have been (udhaarey) emancipated (preet-i) through love for (govind = master of the world) the Almighty; they (beechaarey) reflected on and practiced Naam of (raam) the Almighty (sabad-i = word – of the guru) with the guru’s guidance. 1.

 

ਹਰਿ ਜੀਉ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰੁ ॥ ਗੁਰਮੁਖਿ ਨਾਮੇ ਲਗੈ ਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o apṇī kirpā ḏẖār.  Gurmukẖ nāme lagai pi▫ār. ||1|| rahā▫o.

 

When You (jeeo) the revered (har-i) Almighty, (dhaar-u) bestow (apni = own) Your (kirpa) kindness; then one (gumukh-i) follows the guru’s guidance and (lqgai) develops (piaar-u) love for You. 2

(Rahaau) pause and reflect on this.    

 

ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਭਗਤਿ ਸਾਚੀ ਹੋਇ ॥ ਪੂਰੈ ਗੁਰਿ ਮੇਲਾਵਾ ਹੋਇ ॥੨॥

Anṯar parīṯ bẖagaṯ sācẖī ho▫e.  Pūrai gur melāvā ho▫e. ||2||

 

When (saachi) true/sincere (preet-i) loving (bhagat-i) devotion for the Almighty (hoey) develops (antar-i) within; then (meylaava) union with the Almighty (hoey) is attained through (poorai) the perfect (gur-i) guru, i.e. with his guidance. 2.

 

ਨਿਜ ਘਰਿ ਵਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥

Nij gẖar vasai sahj subẖā▫e.  Gurmukẖ nām vasai man ā▫e. ||3||

 

Such a person (vasai = dwells) remains (sahaj subhaaey) naturally (nij = = own, ghar-i = in home) steady within the mind; awareness of Naam (aaey = comes, vasai = abides) is received (man-i) in mind (gurmukh-i) with the guru’s teachings. 3.

 

ਆਪੇ ਵੇਖੈ ਵੇਖਣਹਾਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਰਖਹੁ ਉਰ ਧਾਰਿ ॥੪॥੮॥

Āpe vekẖai vekẖaṇhār.  Nānak nām rakẖahu ur ḏẖār. ||4||8||

 

(Veykhanhaar) the watchful (aapey = self) Almighty (veykhai) watches every thought and deed of the creature; so (rakhahu) keep Naam (dhaar-i) enshrined  in (ur) the mind, o human being, says third Nanak. 4. 8.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਕਲਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮੁ ਉਰ ਧਾਰੁ ॥ ਬਿਨੁ ਨਾਵੈ ਮਾਥੈ ਪਾਵੈ ਛਾਰੁ ॥੧॥

Bẖairo mėhlā 3.  Kaljug mėh rām nām ur ḏẖār.  Bin nāvai māthai pāvai cẖẖār. ||1||

 

Composition of the third Guru in Raga Bhairau. O human, (dhaar-u) keep (naam-u) virtues and commands of (raam) the Almighty (ur = chest/heart) in mind (mah-i) in (kaljug) the age of conflicts. Because (bin-u = without) by not conducting the self (naavai) by Naam, one has (chhaar-u) dust (paavai) put (maathai) on forehead/face, i.e. one faces ignominy here and in the hereafter. 1.

 

ਰਾਮ ਨਾਮੁ ਦੁਲਭੁ ਹੈ ਭਾਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਈ ॥੧॥ ਰਹਾਉ ॥

Rām nām ḏulabẖ hai bẖā▫ī.  Gur parsāḏ vasai man ā▫ī. ||1|| rahā▫o.

 

O (bhaaee = brother) dear, awareness of Naam of (raam) the Almighty is (dulabh-u) hard to obtain. It (aaee = comes. Vasai = dwells) is received (prasaad-i) with grace/guidance of (gur) the guru. 1.

(Rahaau) Pause and reflect on this.  

 

ਰਾਮ ਨਾਮੁ ਜਨ ਭਾਲਹਿ ਸੋਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਪ੍ਰਾਪਤਿ ਹੋਇ ॥੨॥

Rām nām jan bẖālėh so▫e.  Pūre gur ṯe parāpaṯ ho▫e. ||2||

 

Those persons who (bhaalah-i = search) seek awareness of Raam Naam, (Soey) they are (jan = servants) the devotees of the Almighty; Naam (hoey) is (praapat-i) received (tey) from (poorey) the perfect (gur) guru. 2.

 

ਹਰਿ ਕਾ ਭਾਣਾ ਮੰਨਹਿ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮ ਨੀਸਾਣੁ ॥੩॥

Har kā bẖāṇā manėh se jan parvāṇ.  Gur kai sabaḏ nām nīsāṇ. ||3||

 

(Sey) those (jan) persons who (mannah-i) obey (bhaanaa = will) commands (ka) of (har-i) the Almighty, are (parvaan-u) accepted for union with the Almighty; their (neesaan-u) mark/sign of identification is having lived by Naam (sabad-i) with word/guidance (kai) of the guru. 3.

 

ਸੋ ਸੇਵਹੁ ਜੋ ਕਲ ਰਹਿਆ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਿਆਰਿ ॥੪॥੯॥

So sevhu jo kal rahi▫ā ḏẖār.  Nānak gurmukẖ nām pi▫ār. ||4||9||

 

(Seyvhu = serve) obey (s0 = that) the Almighty (jo) who (rahiaa) has all (kal) powers; (piaar-u) love for Naam, i.e. obedience to God, comes (gurmukh-i) by teachings of the guru, says third Nanak. 4. 9.

 

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ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਕਲਜੁਗ ਮਹਿ ਬਹੁ ਕਰਮ ਕਮਾਹਿ ॥ ਨਾ ਰੁਤਿ ਨ ਕਰਮ ਥਾਇ ਪਾਹਿ ॥੧॥

Bẖairo mėhlā 3.  Kaljug mėh baho karam kamāhi.  Nā ruṯ na karam thā▫e pāhi. ||1||

 

Composition of the third Guru in Raga Bhairau. One who (kamaah-i) performs (bahu) numerous (karam) rituals (mah-i) in (kaljug) the age of conflicts – where one has to combat temptations: S/he should know that it is (na) not (rut-i = season) the appropriate age for performance of (karam) rituals and hence are not (paaey) put (thaaey) in place, i.e. rituals cannot overcome temptations to enable acceptance in Divine court. (Also please see ਸਤਿਜੁਗ ਸਤ ਤ੍ਰੇਤਾ ਜਗੀ ਦੁਆਪਰ ਪੂਜਾ ਚਾਰ। ਤੀਨੋਂ ਜੁਗ ਤੀਨੇ ਦ੍ਰਿੜੈ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ”॥੧॥ Ravidas, SGGS p 346) 1.

 

ਕਲਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮੁ ਹੈ ਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸਾਚਾ ਲਗੈ ਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥

Kaljug mėh rām nām hai sār.  Gurmukẖ sācẖā lagai pi▫ār. ||1|| rahā▫o.

 

Practice of Raam Naam is (saar-u) most sublime (mah-i) in Kaljug; (saacha) true/sincere (piaar-u = love) devotion to Naam (lagai) develops with practice of Naam (gurmukh-i) with the guru’s guidance. 1.

 (Rahaau) pause and reflect on this.  

 

ਤਨੁ ਮਨੁ ਖੋਜਿ ਘਰੈ ਮਹਿ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥੨॥

Ŧan man kẖoj gẖarai mėh pā▫i▫ā.  Gurmukẖ rām nām cẖiṯ lā▫i▫ā. ||2||

 

People (khoj-i) search God (tan-u) the body wandering all over or (man-u = mind) by contemplation, but the Almighty is ultimately (paaiaa) is found (mah-i = in, gharai = house itself) within; by those who (laaiaa) focus (chit-u) the mind (naam-i) on Naam of Raam (gurmukh-i) under guidance of the guru. 2.

 

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ਗਿਆਨ ਅੰਜਨੁ ਸਤਿਗੁਰ ਤੇ ਹੋਇ ॥ ਰਾਮ ਨਾਮੁ ਰਵਿ ਰਹਿਆ ਤਿਹੁ ਲੋਇ ॥੩॥

Gi▫ān anjan saṯgur ṯe ho▫e.  Rām nām rav rahi▫ā ṯihu lo▫e. ||3||

 

(Anjan-u = collyrium) medicine for the inner eye/mind to obtain (giaan) awareness/enlightenment (hoey = happens) is received (tey) from (satigur) the true guru.

Raam Naam (rav-i rahiaa = pervades) is applicable (tihu) to the three (loey = regions – of water, land and sace) the whole world – everywhere. 3.

 

Note: Like it is necessary to sow the seed appropriate to the season to obtain the crop, Kaljug is the time to conduct the self by Naam.

 

ਕਲਿਜੁਗ ਮਹਿ ਹਰਿ ਜੀਉ ਏਕੁ ਹੋਰ ਰੁਤਿ ਨ ਕਾਈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਰਾਮ ਨਾਮੁ ਲੇਹੁ ਜਮਾਈ ॥੪॥੧੦॥

Kalijug mėh har jī▫o ek hor ruṯ na kā▫ī.  Nānak gurmukẖ hirḏai rām nām leho jamā▫ī. ||4||10||

 

(Mah-i) in Kaljug, (jeeo) the revered (har-i) Almighty is (eyk-u) the lone object of worship/obedience; it is not (rut-i) the season/age for sowing (kaai) any (hor-u) other seed – rituals etc.

Therefore (gurmukh-i) follow the guru and (leyhu jamaai) grow the seed of, i.e. conduct yourself by, keeping Raam Naam (hirdai) in mind, says third Nanak. 4. 10.