SGGS pp 1130-1132, Bhairau M: 3, Shabads 11-16

 

ਭੈਰਉ ਮਹਲਾ ੩ ਘਰੁ ੨  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo mėhlā 3 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (mahla 3) of the third Guru in Raga Bhairau, (ghar-u 2) to be sung to the second beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਦੁਬਿਧਾ ਮਨਮੁਖ ਰੋਗਿ ਵਿਆਪੇ ਤ੍ਰਿਸਨਾ ਜਲਹਿ ਅਧਿਕਾਈ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਠਉਰ ਨ ਪਾਵਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਈ ॥੧॥

Ḏubiḏẖā manmukẖ rog vi▫āpe ṯarisnā jalėh aḏẖikā▫ī.  Mar mar jamėh ṯẖa▫ur na pāvahi birthā janam gavā▫ī. ||1||

 

(Manmukh) self-willed persons – do not follow the guru and – (viaapey) are afflicted (rog-i) with the malady of (dubidha) duality – they wish to find God but ignore Divine commands and look elsewhere like worshipping gods and goddesses; they (adhikaaee) increasingly (jalah-i) burn in the fire of (trisna) craving, i.e. they never get satisfaction and keep running after desires.

They (mar-i = die) keep falling prey to vices and (mar-i) dying (jamah-i) to be born again; they do not (paavah-i) find (tthaur) a place to settle – union with the Creator – and (gavaaee = lose) waste (janam-u) human birth (birtha) in vain. 1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮ ਕਰਿ ਕਿਰਪਾ ਦੇਹੁ ਬੁਝਾਈ ॥ ਹਉਮੈ ਰੋਗੀ ਜਗਤੁ ਉਪਾਇਆ ਬਿਨੁ ਸਬਦੈ ਰੋਗੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯam kar kirpā ḏeh bujẖā▫ī.  Ha▫umai rogī jagaṯ upā▫i▫ā bin sabḏai rog na jā▫ī. ||1|| rahā▫o.

 

(Meyrey) my (preetam) Beloved Master, (kar-i kirpa) kindly (deyhu bujhaai) impart understanding of (sabdai = of the Word) – Your commands.

(Jagat-u = world) the creatures (upaaiaa = created) are born (rogi = sick) afflicted with (haumai) ego; this (rog-u) disease/vice (na jaai) does not leave (bin-u) without (sabdai = word) obedience to Your commands. 1.

(Rahaau) pause and reflect on this.

 

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੜਹਿ ਮੁਨਿ ਕੇਤੇ ਬਿਨੁ ਸਬਦੈ ਸੁਰਤਿ ਨ ਪਾਈ ॥ ਤ੍ਰੈ ਗੁਣ ਸਭੇ ਰੋਗਿ ਵਿਆਪੇ ਮਮਤਾ ਸੁਰਤਿ ਗਵਾਈ ॥੨॥

Simriṯ sāsṯar paṛėh mun keṯe bin sabḏai suraṯ na pā▫ī.  Ŧarai guṇ sabẖe rog vi▫āpe mamṯā suraṯ gavā▫ī. ||2||

 

(Keytey) numerous (mun-i) sages (parrah-i) read Smritis and Shastras but do not (paai) attain (surat-i = consciousness) concentration/stability of the mind (bin-u = without) unless they understand and obey (sabdai = of the word) Divine commands.

(Sabhey) all human beings are (viaapey) afflicted with the ailment of (trai = three, gun = attributes) acting in the three attributes of ego – Tamas = ignorance/inertia, Rajas = passion/effort, Sattva = acts considered good; (mamta) attachment to transitory pleasures/gains (gavaai = lost) destroys (surat-i) stability/peace of mind. 2.

 

ਇਕਿ ਆਪੇ ਕਾਢਿ ਲਏ ਪ੍ਰਭਿ ਆਪੇ ਗੁਰ ਸੇਵਾ ਪ੍ਰਭਿ ਲਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੋ ਪਾਇਆ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥੩॥

Ik āpe kādẖ la▫e parabẖ āpe gur sevā parabẖ lā▫e.  Har kā nām niḏẖāno pā▫i▫ā sukẖ vasi▫ā man ā▫e. ||3||

 

(Ik-i = one type) some (kaaddh-i laey) are taken out – from the influence of the three attributes (prabh-i) by the Almighty (aapey) IT-self – with IT’s grace, and (laaey = put) motivated to (seyva = service) obedience of (gur) the guru.

They (paaiaa) obtain (nidhaano = treasure) the wealth of awareness of (naam-u) virtues and commands (ka) of (har-i) the Almighty from the guru; (sukh-u) comfort/peace (aaey = comes and, vasiaa = abides) is experienced (man-i) in their minds. 3.

 

ਚਉਥੀ ਪਦਵੀ ਗੁਰਮੁਖਿ ਵਰਤਹਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਕਿਰਪਾ ਕੀਨੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥੪॥

Cẖa▫uthī paḏvī gurmukẖ varṯėh ṯin nij gẖar vāsā pā▫i▫ā.  Pūrai saṯgur kirpā kīnī vicẖahu āp gavā▫i▫ā. ||4||

 

(Gurmukh-i) those who follow the guru – transcend the three attributes of ego and – (vartah-i) remain in (chauthi) the fourth (padvi = status) state; (tin) they (paaiaa) attain (vaasa = residence/stay, nij = own, ghar-i = in house) a steady state of mind – focused on the Almighty.

When (poorai) the perfect (satigur-i) true guru – the Almighty – (keeni = does) bestows (kirpa = kindness) grace, (aap-u) ego (gavaaiaa = lost) is dispelled (vichahu) from within. 4.

 

ਏਕਸੁ ਕੀ ਸਿਰਿ ਕਾਰ ਏਕ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰੁਦ੍ਰੁ ਉਪਾਇਆ ॥ ਨਾਨਕ ਨਿਹਚਲੁ ਸਾਚਾ ਏਕੋ ਨਾ ਓਹੁ ਮਰੈ ਨ ਜਾਇਆ ॥੫॥੧॥੧੧॥

Ėkas kī sir kār ek jin barahmā bisan ruḏar upā▫i▫ā.  Nānak nihcẖal sācẖā eko nā oh marai na jā▫i▫ā. ||5||1||11||

 

(Sir-i = on the head, kaar = task/orders) commands (ki) of (ekas-u) the One Almighty apply everywhere; there is (ek) One Creator (jin-i) who created the Hindu trinity of Brahma, (bisan-u) Vishnu and Rudra/Shankar/Mahadev – they are not God.

There is (eko) only One (saacha) eternal (nihchal-u = unshakable) unchanging Master; (oh-u = that) Who neither (marai) dies nor (jaaiaa) goes anywhere, i.e. is Eternal and present everywhere all the time, says third Nanak. 5. 1. 11.

 

—————————————————————-

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖਿ ਦੁਬਿਧਾ ਸਦਾ ਹੈ ਰੋਗੀ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਬੂਝਹਿ ਰੋਗੁ ਗਵਾਵਹਿ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਾ ॥੧॥

Bẖairo mėhlā 3.  Manmukẖ ḏubiḏẖā saḏā hai rogī rogī sagal sansārā.  Gurmukẖ būjẖėh rog gavāvėh gur sabḏī vīcẖārā. ||1||

 

Composition (mahla 3) of the third Guru in Raga Bhairau. (Manmukh-i = self-oriented) a person who does not have faith in the Almighty, is (sadaa) ever (rogi = sick) afflicted by (dubidha) duality – is never stable; (sagal) the whole (sansaara) world – all human beings – are (rogi) afflicted by duality.

(Veechaara) by reflecting (sabdi = on the word) on teachings of (gur) the guru, (gurmukh-i) the guru’s follower (boojhah-i) understands the pitfalls of duality and (gavaavah-i = loses) gets rid of this (rog-u = disease) affliction. 1.

 

ਹਰਿ ਜੀਉ ਸਤਸੰਗਤਿ ਮੇਲਾਇ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਦੇਇ ਵਡਿਆਈ ਜੋ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o saṯsangaṯ melā▫e.  Nānak ṯis no ḏe▫e vadi▫ā▫ī jo rām nām cẖiṯ lā▫e. ||1|| rahā▫o.

 

O (jeeo) revered (har-i) Almighty, please (meylaaey = cause to meet) lead me to (satsangat-i) the holy congregation – where Your virtues are recounted and learnt to emulate.

You (dey-i) grant (vaddiaaee = greatness) glory – of union with You (no) to (tis) those (jo) who (laaey) apply their (chit-u) mind (naam-i) to Naam or virtues and commands of (raam) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਮਮਤਾ ਕਾਲਿ ਸਭਿ ਰੋਗਿ ਵਿਆਪੇ ਤਿਨ ਜਮ ਕੀ ਹੈ ਸਿਰਿ ਕਾਰਾ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ਜਿਨ ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰਾ ॥੨॥ Mamṯā kāl sabẖ rog vi▫āpe ṯin jam kī hai sir kārā.  Gurmukẖ parāṇī jam neṛ na āvai jin har rākẖi▫ā ur ḏẖārā. ||2||

 

(Sabh-i) all are (viaapey) afflicted (rog-i) with the disease (kaal-i = of death) vice of (mamta) possessiveness/attachment; they have (kaara) the task of (jam) the agent of Divine justice (sir-i) on their head, i.e. are subjected to face justice.

But (jam-u) the agent of Divine justice does not (aavai) come (neyrr-i) near (praani) the persons (gurmukh-i) who follow the guru; they are those (jin) who (rakhiaa) keep (har-i) the Almighty (dhaara) enshrined (ur-i) in mind. 2.

 

ਜਿਨ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਗੁਰਮੁਖਿ ਜਾਤਾ ਸੇ ਜਗ ਮਹਿ ਕਾਹੇ ਆਇਆ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਕਦੇ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Jin har kā nām na gurmukẖ jāṯā se jag mėh kāhe ā▫i▫ā.  Gur kī sevā kaḏe na kīnī birthā janam gavā▫i▫ā. ||3||

 

Those who do not (jaata = know) understand/care for Naam or virtues and commands of (har-i) the Almighty (gurmukh-i) as taught by the guru; (kaahey) what for did (sey) they (aaiaa) come (mah-i) in (jag) the world; they (gavaaiaa = lose) birth (janam-u) human birth (birtha) in vain. ==

They (kadey na) never (keeni = done, seyva – service) follow the teachings (ki) of (gur) the guru and (gavaaiaa) waste (janam-u) human birth (birtha) in vain. (Note: The third Guru says on SGGS p 32; bhaaee rey bhagat heen kaahey jag-i aaiaa; poorey gur ki sev na keeni birth janam gavaaiaa – o dear why did a person bereft of devotion take bit’ s/he does not obey the perfect guru and wastes human birth). 3.

 

ਨਾਨਕ ਸੇ ਪੂਰੇ ਵਡਭਾਗੀ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਏ ॥ ਜੋ ਇਛਹਿ ਸੋਈ ਫਲੁ ਪਾਵਹਿ ਗੁਰਬਾਣੀ ਸੁਖੁ ਪਾਏ ॥੪॥੨॥੧੨॥

Nānak se pūre vadbẖāgī saṯgur sevā lā▫e.  Jo icẖẖėh so▫ī fal pāvahi gurbāṇī sukẖ pā▫e. ||4||2||12||

 

Says third Nanak: (Sey) they are (poorey = perfect) truly (vaddbhaagi) fortunate who (laaey) are engaged by the Almighty to (seyva = service) obedience of (satigur) the true guru. 

(Jo) what they (ichhah-i) wish – which is to unite with the Almighty – they (paavah-i) obtain (phal-u = fruit) fulfilment of (soi) that; they (paaey) attain comfort/peace by following (gurbaani = word of guru) the guru’s teachings. 4. 2. 12.

 

——————————————————–

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਦੁਖ ਵਿਚਿ ਜੰਮੈ ਦੁਖਿ ਮਰੈ ਦੁਖ ਵਿਚਿ ਕਾਰ ਕਮਾਇ ॥ ਗਰਭ ਜੋਨੀ ਵਿਚਿ ਕਦੇ ਨ ਨਿਕਲੈ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Bẖairo mėhlā 3.  Ḏukẖ vicẖ jammai ḏukẖ marai ḏukẖ vicẖ kār kamā▫e.  Garabẖ jonī vicẖ kaḏe na niklai bistā māhi samā▫e. ||1||

 

Composition (mahla 3) of the third Guru in Raga Bhairau. A self-willed person (jammai) is born (vich-i) in (dukh) distress and (marai) dies (dukh-i) in distress; s/he (kamaaey = performs, kaar = task) does things – spends life – in distress.

S/he (kadey na) never (niklai) comes out of being (vich-i) in (garabh) the womb and (joni) life forms repeatedly; and (samaaey) remains in (bistta = excreta) in the dirt of vices. 1.

 

ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਭਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ḏẖarig ḏẖarig manmukẖ janam gavā▫i▫ā.  Pūre gur kī sev na kīnī har kā nām na bẖā▫i▫ā. ||1|| rahā▫o.

 

It is (dhrig-u dhrig-u) highly disgraceful (mamukh-i) of the self-willed person not to make use of – the God-given – human birth and (gavaaiaa = lose) to waste the opportunity to find God.

S/he does not (keeni) carry out (seyv = service) instructions (ki) of (poorey) the perfect (gur) guru; and Naam or virtues and commands of (har-i) the Almighty do not (bhaaiaa = liked) appeal to him/her. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਸਭਿ ਰੋਗ ਗਵਾਏ ਜਿਸ ਨੋ ਹਰਿ ਜੀਉ ਲਾਏ ॥

Gur kā sabaḏ sabẖ rog gavā▫e jis no har jī▫o lā▫e.

 

(Sabad-u = word) teachings of the guru (gavaaey = lose) enable to get rid of (sabh-i) all (rog) ailments – vices, but are followed by those (jis no) whom (jeeo) the revered (har-i) Almighty (laaey) engages in following them.

 

Page 1131

 

ਨਾਮੇ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥੨॥

Nāme nām milai vadi▫ā▫ī jis no man vasā▫e. ||2||

 

It is (naamey = by naam) by practice of Naam that one receives (vaddiaai) the glory of being acceptance (naam-i) by the Almighty; it is (milai) is received, by one (jis no) to whom the Almighty IT-self (vassaey = cause to abide) motivates to keep Naam (man-i) in mind. 2.

 

ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਫਲੁ ਪਾਏ ਸਚੁ ਕਰਣੀ ਸੁਖ ਸਾਰੁ ॥ ਸੇ ਜਨ ਨਿਰਮਲ ਜੋ ਹਰਿ ਲਾਗੇ ਹਰਿ ਨਾਮੇ ਧਰਹਿ ਪਿਆਰੁ ॥੩॥

Saṯgur bẖetai ṯā fal pā▫e sacẖ karṇī sukẖ sār.  Se jan nirmal jo har lāge har nāme ḏẖarėh pi▫ār. ||3||

 

When one (bheyttai) meets (satigur) the true guru – and follows him – (ta) then 0ne has (sach-u = true) the right (karni = deeds) conduct and (paaey) obtains (phal-u = fruit) the reward of union with the Almighty which brings (saar-u) sublime (sukh) comfort – of union with the Creator and avoiding cycles of births and deaths.

(Sey) those (jan) persons (jo) who (laagey = attached) love and practice of virtues and commands of (har-i) the Almighty, are (nirmal) purified of vices; they (dharah-i = place) have (piaar-u) love (naamey) for Naam of (har-i) the Almighty. 3.

 

ਤਿਨ ਕੀ ਰੇਣੁ ਮਿਲੈ ਤਾਂ ਮਸਤਕਿ ਲਾਈ ਜਿਨ ਸਤਿਗੁਰੁ ਪੂਰਾ ਧਿਆਇਆ ॥ ਨਾਨਕ ਤਿਨ ਕੀ ਰੇਣੁ ਪੂਰੈ ਭਾਗਿ ਪਾਈਐ ਜਿਨੀ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥੪॥੩॥੧੩॥

Ŧin kī reṇ milai ṯāʼn masṯak lā▫ī jin saṯgur pūrā ḏẖi▫ā▫i▫ā.  Nānak ṯin kī reṇ pūrai bẖāg pā▫ī▫ai jinī rām nām cẖiṯ lā▫i▫ā. ||4||3||13||

 

If I (milai) get (reyn) dust of feet, i.e. company and guidance, (tin ki) of theirs, (taan) then I shall (laai) apply it on my (mastak-i) forehead, i.e. shall pay obeisance to, and follow the example of, those (jin) who (dhiaaiaa) pay attention to (poora) the perfect Guru’s guidance.

But (reyn) dust of feet (tin ki) those of those (jini) who (laaiaa) apply their (chit-u) mind (naam-i) on Naam or virtues and commands of (har-i) the Almighty, (paaiai) is received (poorai bhaag-i) with good fortune, says third Nanak. 4. 3. 13.

 

————————————————————————–

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਸਬਦੁ ਬੀਚਾਰੇ ਸੋ ਜਨੁ ਸਾਚਾ ਜਿਨ ਕੈ ਹਿਰਦੈ ਸਾਚਾ ਸੋਈ ॥ ਸਾਚੀ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਤਾਂ ਤਨਿ ਦੂਖੁ ਨ ਹੋਈ ॥੧॥

Bẖairo mėhlā 3.  Sabaḏ bīcẖāre so jan sācẖā jin kai hirḏai sācẖā so▫ī.  Sācẖī bẖagaṯ karahi ḏin rāṯī ṯāʼn ṯan ḏūkẖ na ho▫ī. ||1||

 

Composition (mahla 3) of the third Guru in Raga Bhairau.  (So) that person who (beechaarey) contemplates (sabad-u) Divine commands, is (saachaa) truthful – has in mind and practices what s/he professes; s/he is one (jin kai) in whose (hirdai) mind dwells (soi = that) the One (saachaa) Eternal Master.

If one (karah-i) practices (saachi = true) sincere (bhagat-i = devotion) obedience to the Almighty (din-u) day and (raati) night (taa-n) then (dookh-u) pain is (na hoi) not experienced (tan-i) by the body – that person. 1.

 

ਭਗਤੁ ਭਗਤੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਭਗਤਿ ਨ ਪਾਈਐ ਪੂਰੈ ਭਾਗਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Bẖagaṯ bẖagaṯ kahai sabẖ ko▫ī.  Bin saṯgur seve bẖagaṯ na pā▫ī▫ai pūrai bẖāg milai parabẖ so▫ī. ||1|| rahā▫o.

 

(Sabh-u koee) everyone (kahai) calls him/her (bhagat-u bhagat-u) a devotee.

But one does not (paaeeai = obtain) engage in (bhagat-i) devotion (bin-u) without (seyvey = serving) obeying (satigur) the true guru; (soee = that one) the One (prabh-u) Almighty (milai) is found with (poorai = perfect) good (bhaag-i) fortune by the devotee. 1.

(Rahaau) pause and reflect on this.

 

ਮਨਮੁਖ ਮੂਲੁ ਗਵਾਵਹਿ ਲਾਭੁ ਮਾਗਹਿ ਲਾਹਾ ਲਾਭੁ ਕਿਦੂ ਹੋਈ ॥ ਜਮਕਾਲੁ ਸਦਾ ਹੈ ਸਿਰ ਊਪਰਿ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਈ ॥੨॥

Manmukẖ mūl gavāvėh lābẖ māgėh lāhā lābẖ kiḏū ho▫ī.  Jamkāl saḏā hai sir ūpar ḏūjai bẖā▫e paṯ kẖo▫ī. ||2||

 

(Manmukh = self-willed) a person who does not follow the guru’s teachings (gavaavah-i = loses) is oblivious (mool-u = capital for business) of Naam within by which to conduct the self, but (maagah-i = asks) expects to (laahaa) profit from human birth to attain union with the Almighty; (kidoo = from where) how does then s/he (hoee) have (laabh-u) the profit – when the capital has been lost, i.e. find God when the means to find IT have been given up?

(Jamkaal) the agent of death/Divine justice (hai) is (sadaa) ever (oopar-i) over his/his (sir) head, i.e. is watching all the time; s/he (khoee) loses (pat-i) the honor of union with the Creator because of (doojai) other (bhaaey) ideas than obeying the Almighty. 2.

 

ਬਹਲੇ ਭੇਖ ਭਵਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਰੋਗੁ ਨ ਜਾਈ ॥ ਪੜਿ ਪੜਿ ਲੂਝਹਿ ਬਾਦੁ ਵਖਾਣਹਿ ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥੩॥

Bahle bẖekẖ bẖavėh ḏin rāṯī ha▫umai rog na jā▫ī.  Paṛ paṛ lūjẖėh bāḏ vakāṇėh mil mā▫i▫ā suraṯ gavā▫ī. ||3||

 

Some people adopt (bahley) many (bheykh) garbs and (bhavah-i) wander (din-u) day and (raati) night – ostensibly to find God but (rog-u = disease) the vice of (haumai = ego) acting by self-will – the major impediment to finding God – does not (jaaee) leave this way and thus God not found within.

Some (parr-i parr-i) ever read scriptures and use that knowledge to (loojhah-i) fight – get into arguments – and (vakhaanah-i) talk of (baad-u) conflicts; they (gavaaee) lose (surat-i) consciousness/attention (mil-i = meeting) under the influence of (maaiaa) the world-play – things happening around – and not obeying God. 3.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਪਰਮ ਗਤਿ ਪਾਵਹਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਨਾਨਕ ਨਾਮੁ ਜਿਨਾ ਮਨਿ ਵਸਿਆ ਦਰਿ ਸਾਚੈ ਪਤਿ ਪਾਈ ॥੪॥੪॥੧੪॥ Saṯgur sevėh param gaṯ pāvahi nām milai vadi▫ā▫ī.  Nānak nām jinā man vasi▫ā ḏar sācẖai paṯ pā▫ī. ||4||4||14||

 

On the other hand: Those who (seyvah-i = serve) obey (satigur-u) the true guru, (paavah-i) attain (param) the supreme (gat-i) state – of being accepted by God; this (vaddiaai) glory (milai) is received (naam-i) through practice of Naam.

Those in (jinaa) whose (man-i) mind Naam (vasiaa) abides, they (paai) receive (pat-i) honor in (dar-i) court (saachai) of the Eternal, says third Nanak. 4. 4. 14.

 

————————————————————————-

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖ ਆਸਾ ਨਹੀ ਉਤਰੈ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥ ਉਦਰੁ ਨੈ ਸਾਣੁ ਨ ਭਰੀਐ ਕਬਹੂ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਪਚਾਏ ॥੧॥

Bẖairo mėhlā 3.  Manmukẖ āsā nahī uṯrai ḏūjai bẖā▫e kẖu▫ā▫e.  Uḏar nai sāṇ na bẖarī▫ai kabhū ṯarisnā agan pacẖā▫e. ||1||

 

Composition (mahla 3) of the third Guru in Raga Bhairau. (Aasa) desires do not (utrai = removed) leave (manmukh = self-willed) those who do not obey God/guru; they are (khuaaey) led astray (doojai = other, bhaaey= love) in duality, – fulfillment of desires causes more craving causing one to forget the Almighty and keep looking to pursue more of those.

Their (nai = river, saan-u = like) sea-like (udar-u) bellies are (na kabahoo) never (bhareeai) filled, i.e. they are never satiated; they (pachaaey) are burnt (agan-i) by the fire of, i.e. are ever restless chasing, (trisna = craving) desires. 1.

 

ਸਦਾ ਅਨੰਦੁ ਰਾਮ ਰਸਿ ਰਾਤੇ ॥ ਹਿਰਦੈ ਨਾਮੁ ਦੁਬਿਧਾ ਮਨਿ ਭਾਗੀ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀ ਤ੍ਰਿਪਤਾਤੇ ॥੧॥ ਰਹਾਉ ॥

Saḏā anand rām ras rāṯe.  Hirḏai nām ḏubiḏẖā man bẖāgī har har amriṯ pī ṯaripṯāṯe. ||1|| rahā▫o.

 

On the other hand, those (raatey) imbued (ras-i = taste) with love of (raam) the Almighty (sadaa) ever experience (anand-u) bliss.

With Naam in (hirdai) mind, (dubidha) duality (bhaagi = runs) leaves (man-i) from their minds; they (triptaatey) are satiated (pee) by drinking, i.e. practice of, (amrit-u) the life-giving elixir of Naam of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਆਪੇ ਪਾਰਬ੍ਰਹਮੁ ਸ੍ਰਿਸਟਿ ਜਿਨਿ ਸਾਜੀ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਏ ॥ ਮਾਇਆ ਮੋਹੁ ਕੀਆ ਜਿਨਿ ਆਪੇ ਆਪੇ ਦੂਜੈ ਲਾਏ ॥੨॥

Āpe pārbarahm sarisat jin sājī sir sir ḏẖanḏẖai lā▫e. Mā▫i▫ā moh kī▫ā jin āpe āpe ḏūjai lā▫e. ||2||

 

(Paarbrahm-u) the Supreme Being (jin-i) who (saaji) created (sristt-i) the universe, (aapey) IT-self (laaey) engages (sir-i sir-i = on every head/one) all the creatures (dhandhai) in pursuits – some seek spiritual bliss and others chase desires.

It is the Almighty (jin-i) Who (aapey) IT-self (keeaa) created (moh-u) attachments for, and (aapey) IT-self (laaey) engages in (doojai = second) duality. 2.

 

ਤਿਸ ਨੋ ਕਿਹੁ ਕਹੀਐ ਜੇ ਦੂਜਾ ਹੋਵੈ ਸਭਿ ਤੁਧੈ ਮਾਹਿ ਸਮਾਏ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਤਤੁ ਬੀਚਾਰਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ ॥੩॥

Ŧis no kihu kahī▫ai je ḏūjā hovai sabẖ ṯuḏẖai māhi samā▫e.  Gurmukẖ gi▫ān ṯaṯ bīcẖārā joṯī joṯ milā▫e. ||3||

 

We can relate our problems or make entreaty (no) to (tis-u) that person, (jey) if there be (dooja = second) anyone else who has the powers; (sabh-i) all creatures are (samaaey) contained (maah-i) in (tudhai) You, i.e. You direct everyone from within.

(Gurmukh-i) one who follows the guru, (beechaara) contemplates on (giaan-u = knowledge) understanding- of (tat-u) essence – virtues and commands of the Almighty and acts by them; the Almighty (milaaey) merges his/her (joti) soul (jot-i) in the Supreme Spirit – IT-self. 3.

 

ਸੋ ਪ੍ਰਭੁ ਸਾਚਾ ਸਦ ਹੀ ਸਾਚਾ ਸਾਚਾ ਸਭੁ ਆਕਾਰਾ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਸੋਝੀ ਪਾਈ ਸਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥੪॥੫॥੧੫॥

So parabẖ sācẖā saḏ hī sācẖā sācẖā sabẖ ākārā. Nānak saṯgur sojẖī pā▫ī sacẖ nām nisṯārā. ||4||5||15||

 

(So = that) the One (prabh-u) Almighty is (saachaa) eternal and (sad hi) forever (saachaa = true) the same; (sabh-u) all (aakaara) physical forms created by God are (saacha) real – not an illusion.

(Satigur-i) the true guru (paai = puts) imparts the (sojhi) awareness that (nistaara) emancipation comes by practice (naam-i) of Naam or virtues and commands (sach-i) of the Eternal. 4. 5. 15.

 

——————————————————————

Note: The Shabad below talks of four Jugs/Yugs or ages as mentioned in Hindu texts. The belief is that in Satjug people live pure lives untouched by vices. Purity is three-fourths in Treytajug, half in Duapurjug and one fourth in Kalijug.

 

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਕਲਿ ਮਹਿ ਪ੍ਰੇਤ ਜਿਨ੍ਹ੍ਹੀ ਰਾਮੁ ਨ ਪਛਾਤਾ ਸਤਜੁਗਿ ਪਰਮ ਹੰਸ ਬੀਚਾਰੀ ॥ ਦੁਆਪੁਰਿ ਤ੍ਰੇਤੈ ਮਾਣਸ ਵਰਤਹਿ ਵਿਰਲੈ ਹਉਮੈ ਮਾਰੀ ॥੧॥

Bẖairo mėhlā 3.  Kal mėh pareṯ jinĥī rām na pacẖẖāṯā saṯjug param hans bīcẖārī.  Ḏu▫āpur ṯareṯai māṇas varṯėh virlai ha▫umai mārī. ||1||

 

Composition (mahla 3) of the third Guru in Raga Bhairau. Those (jini) who do not (pachhaata= recognize) acknowledge and obey Hukam or commands of (raam-u) the Almighty (mah-i) in (kal-i) the age of conflicts are (preyt) demons – they wander all over, succumbing to temptations wherever they are; (satjug-i) in the realm of truth, people are (beechaari) discerning (param hans) supreme Hans – who do not fall to vices.

(Duaapur-i) in the realm of half the virtues and (treytai) when three-fourth virtues, people (vartah-i) act as ordinary (maanas) persons; but in all four ages, some (virlai) rare person (maar-i = kills) gives up (haumai = ego) acting by self-will – and obeys the Almighty. 1.

 

ਕਲਿ ਮਹਿ ਰਾਮ ਨਾਮਿ ਵਡਿਆਈ ॥ ਜੁਗਿ ਜੁਗਿ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਵਿਣੁ ਨਾਵੈ ਮੁਕਤਿ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Kal mėh rām nām vadi▫ā▫ī.  Jug jug gurmukẖ eko jāṯā viṇ nāvai mukaṯ na pā▫ī. ||1|| rahā▫o.

 

Practice (naam-i) of Naam or virtues and commands 0f (raam) the Almighty brings (vaddiaaee) glory here and in the hereafter.

(Gurmukh-i) one who follows the guru (jaata = knows) sees (eyko) the One Almighty present (jug-i jug-i) in all ages; and knows that (mukat-i) emancipation is not (paaee) attained (vin-u) without practice (naavai) of Naam. 1.

(Rahaau) pause and reflect on this.

 

ਹਿਰਦੈ ਨਾਮੁ ਲਖੈ ਜਨੁ ਸਾਚਾ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਈ ॥ ਆਪਿ ਤਰੇ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ਜਿਨੀ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥੨॥

Hirḏai nām lakẖai jan sācẖā gurmukẖ man vasā▫ī. Āp ṯare sagle kul ṯāre jinī rām nām liv lā▫ī. ||2||

 

(Saacha) a true (jan-u) devotee (lakhai = sees) recognizes Naam (hirdai) within and (vasaaee) keeps it (mann-i) in mind to act (gurmukh-i) with the guru’s guidance.

One (jini) who (laaee) fixes (liv) focus on living (naam-i) by Naam or virtues and commands of (raam) the Almighty, is (aap-i) him/her-self (tarey = gets across the world-ocean) emancipated and (taarey = ferries) takes across (sagley) all (kul = lineages) those who follow his/her example. 2.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਹੈ ਗੁਣ ਕਾ ਦਾਤਾ ਅਵਗਣ ਸਬਦਿ ਜਲਾਏ ॥

Merā parabẖ hai guṇ kā ḏāṯā avgaṇ sabaḏ jalā▫e.

 

The Almighty (prabh-u) Master (meyra = my) of all (hai) is (daataa = giver) the source of (gun) virtues and (jalaaey = burns) frees of (avgan) shortcomings/vices (sabad-i) with awareness of IT’s commands, i.e. when one remains in compliance of Divine commands.

 

Page 1132

 

ਜਿਨ ਮਨਿ ਵਸਿਆ ਸੇ ਜਨ ਸੋਹੇ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਏ ॥੩॥

Jin man vasi▫ā se jan sohe hirḏai nām vasā▫e. ||3||

 

Those (jin) in whose (man-i) mind the Almighty (vasiaa) abides – kept in focus – (sey) they (sohey = look good) are glorified/accepted for union with IT; they (vasaaey = cause to abide) keep Naam (hirdai) in mind. 3.

 

ਘਰੁ ਦਰੁ ਮਹਲੁ ਸਤਿਗੁਰੂ ਦਿਖਾਇਆ ਰੰਗ ਸਿਉ ਰਲੀਆ ਮਾਣੈ ॥ ਜੋ ਕਿਛੁ ਕਹੈ ਸੁ ਭਲਾ ਕਰਿ ਮਾਨੈ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੈ ॥੪॥੬॥੧੬॥

Gẖar ḏar mahal saṯgurū ḏikẖā▫i▫ā rang si▫o ralī▫ā māṇai.  Jo kicẖẖ kahai so bẖalā kar mānai Nānak nām vakẖāṇai. ||4||6||16||

 

One whom (satiguru) the true guru (dikhaaiaa) shows (ghar-u = house, dar-u = gatem, mahal-u = palace) abode of the Almighty within, that person (rleeaa maanai) makes merry (sio) with (rang) joy, i.e. experiences the bliss of God’s presence within.

(Jo kichh-u) whatever God (kahai = says) directs, s/he (maanai) accepts that (kar-i = considering, bhalaa = good) happily; s/he (vakhaanai) utters and practices Naam of the Almighty in thought and deed, says third Nanak. 4. 6. 16.