SGGS pp 1141-1143, Bhairau M: 5, Shabads 21-27

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਮਹਾ ਅਨੰਦ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਭਿ ਦੁਖ ਭੰਜ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਰਧਾ ਪੂਰੀ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਕਬਹਿ ਨ ਝੂਰੀ ॥੧॥

Bẖairo mėhlā 5.  Cẖīṯ āvai ṯāʼn mahā anand.  Cẖīṯ āvai ṯāʼn sabẖ ḏukẖ bẖanj.  Cẖīṯ āvai ṯāʼn sarḏẖā pūrī.  Cẖīṯ āvai ṯāʼn kabėh na jẖūrī. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. When the Almighty (aavai) comes (cheet-i) in mind (taan) then there is (mahaa = great) supreme bliss, i.e. experiencing God within brings joy. When God is in mind, – one does not commit vices and – (sabh-i) all (dukh) suffering (bhanj = destroyed) is obviated.

Experiencing God within is (poori) fulfilment of (sardha) the wish to find IT; if God is in mind (taa’n) then one is (kabah-i na) never (jhoori) anxious/apprehensive because one does not commit transgressions. 1.

 

ਅੰਤਰਿ ਰਾਮ ਰਾਇ ਪ੍ਰਗਟੇ ਆਇ ॥ ਗੁਰਿ ਪੂਰੈ ਦੀਓ ਰੰਗੁ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Anṯar rām rā▫e pargate ā▫e.  Gur pūrai ḏī▫o rang lā▫e. ||1|| rahā▫o.

 

 (Raaey = king) the Sovereign (raam) Almighty Master (aaey) comes and (pragttey) manifests, i.e. is experienced, (antar-i) within, when (poorai) the perfect (gur-i) guru (deeo laaaey) causes to develop (rang-u) love for the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਰਬ ਕੋ ਰਾਜਾ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਪੂਰੇ ਕਾਜਾ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਰੰਗਿ ਗੁਲਾਲ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਦਾ ਨਿਹਾਲ ॥੨॥

Cẖīṯ āvai ṯāʼn sarab ko rājā.  Cẖīṯ āvai ṯāʼn pūre kājā.  Cẖīṯ āvai ṯāʼn rang gulāl.  Cẖīṯ āvai ṯāʼn saḏā nihāl. ||2||

 

If one experiences God within (taa’n) then that person is (raaja) the king (ko) of (sarab) all, i.e. has attained the highest state. When God is remembered – one lives by Divine commands – then all (kaaja = purposes) objectives are (poorey) achieved.

When God comes to mind, then one has (rang-i) the colour of, i.e. blossoms like, (gulaal) the flower with deep red colour. One is then (sadaa) ever (nihaal) happy when God comes to mind/is experienced within. 2.

 

ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਦ ਧਨਵੰਤਾ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਦ ਨਿਭਰੰਤਾ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਭਿ ਰੰਗ ਮਾਣੇ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਚੂਕੀ ਕਾਣੇ ॥੩॥

Cẖīṯ āvai ṯāʼn saḏ ḏẖanvanṯā.  Cẖīṯ āvai ṯāʼn saḏ nibẖranṯā.  Cẖīṯ āvai ṯāʼn sabẖ rang māṇe.  Cẖīṯ āvai ṯāʼn cẖūkī kāṇe. ||3||

 

When God comes to mind, then one is (sad) ever (dhanvanta) wealthy, i.e. has the wealth here and in the hereafter – resulting from practice of Naam or Divine virtues and commands; when God is in mind then one is (sad) ever (nibhranta) free from delusion that God is not present with him/her.

When God is in mind – one lives by Naam and (maaney) enjoys (sabh-i) all (rang) pleasures; when one has God in mind, i.e. one places reliance on God, then (kaaney) dependence on others (chooki) ends – one does not look to anyone else. 3.

 

ਚੀਤਿ ਆਵੈ ਤਾਂ ਸਹਜ ਘਰੁ ਪਾਇਆ ॥ ਚੀਤਿ ਆਵੈ ਤਾਂ ਸੁੰਨਿ ਸਮਾਇਆ ॥ ਚੀਤਿ ਆਵੈ ਸਦ ਕੀਰਤਨੁ ਕਰਤਾ ॥ ਮਨੁ ਮਾਨਿਆ ਨਾਨਕ ਭਗਵੰਤਾ ॥੪॥੮॥੨੧॥

Cẖīṯ āvai ṯāʼn sahj gẖar pā▫i▫ā.  Cẖīṯ āvai ṯāʼn sunn samā▫i▫ā.  Cẖīṯ āvai saḏ kīrṯan karṯā.  Man māni▫ā Nānak bẖagvanṯā. ||4||8||21||

 

When God is in mind then (ghar-u = house) the state of (sahj) steadfastness is (paaiaa) attained. When God comes to mind one – lives by Naam and – (samaaiaa) remains absorbed (sunn-i = numb) in the unshakable Almighty.

One who has God in mind, (sad) ever (karta = does, keertan-u = singing of praises) praises and emulates virtues of the Almighty; his/her (man-u) mind (maaniaa) obeys (bhagvanta) the Almighty, says fifth Nanak. 4. 8. 21.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਬਾਪੁ ਹਮਾਰਾ ਸਦ ਚਰੰਜੀਵੀ ॥ ਭਾਈ ਹਮਾਰੇ ਸਦ ਹੀ ਜੀਵੀ ॥ ਮੀਤ ਹਮਾਰੇ ਸਦਾ ਅਬਿਨਾਸੀ ॥ ਕੁਟੰਬੁ ਹਮਾਰਾ ਨਿਜ ਘਰਿ ਵਾਸੀ ॥੧॥

Bẖairo mėhlā 5.  Bāp hamārā saḏ cẖaranjīvī.  Bẖā▫ī hamāre saḏ hī jīvī.  Mīṯ hamāre saḏā abẖināsī.  Kutamb hamārā nij gẖar vāsī. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. (Hamaara) my (baap-u) father is (sad) ever (chranjeevi) long living, i.e. once I accepted the Eternal as my father, I and (hamaarey) my (bhaai) brothers (sad hi) forever (jeevi) alive, i.e. live by Divine commands and do not fall prey to vices.

(Hamaarey) my (meet) friends – those who keep company with me – are (sadaa) ever (abinaasi = imperishable) free of vices. My (kuttamb-u) family (vaasi) resides in (nij) own (ghar-i) home, i.e. is steady in faith and does not look elsewhere. 1.

 

ਹਮ ਸੁਖੁ ਪਾਇਆ ਤਾਂ ਸਭਹਿ ਸੁਹੇਲੇ ॥ ਗੁਰਿ ਪੂਰੈ ਪਿਤਾ ਸੰਗਿ ਮੇਲੇ ॥੧॥ ਰਹਾਉ ॥

Ham sukẖ pā▫i▫ā ṯāʼn sabẖėh suhele.  Gur pūrai piṯā sang mele. ||1|| rahā▫o.

 

Once (ham) I (paaia) attained (sukh-u) peace, (sabhah-i) all associates are (suheley) at peace since (taan) then.

(Poorai) the perfect (gur-i) guru (meyley) caused to meet (sang-i) with (pitaa) the Father, i.e. guides us to obey the Almighty and emulate IT’s virtues. 1.

(Rahaau) pause and reflect on this.

 

ਮੰਦਰ ਮੇਰੇ ਸਭ ਤੇ ਊਚੇ ॥ ਦੇਸ ਮੇਰੇ ਬੇਅੰਤ ਅਪੂਛੇ ॥ ਰਾਜੁ ਹਮਾਰਾ ਸਦ ਹੀ ਨਿਹਚਲੁ ॥ ਮਾਲੁ ਹਮਾਰਾ ਅਖੂਟੁ ਅਬੇਚਲੁ ॥੨॥

Manḏar mere sabẖ ṯe ūcẖe.  Ḏes mere be▫anṯ apūcẖẖe.  Rāj hamārā saḏ hī nihcẖal.  Māl hamārā akẖūt abecẖal. ||2||

 

(Meyrey) my (mandar) mansions (oochey) are (oochey) higher (tey) than (sabh) all, i.e. I remain absorbed in the Highest Master. My (deys = country) residence is (beyant-i) without boundaries and (apoochhey) does not have to be asked – I am in Sach Khandd – God’s abode which is everywhere.

(Hamaara) my (raaj-u) kingdom – God’s kingdom where I live – is (sad hi) forever (nihchal-u) unshakable/eternal. My (maal-u) wealth – of Naam or virtues and commands of the Almighty – is (akhoott-u) inexhaustible and (abeychal-u = un-moving) cannot be taken away. 2.

 

ਸੋਭਾ ਮੇਰੀ ਸਭ ਜੁਗ ਅੰਤਰਿ ॥ ਬਾਜ ਹਮਾਰੀ ਥਾਨ ਥਨੰਤਰਿ ॥ ਕੀਰਤਿ ਹਮਰੀ ਘਰਿ ਘਰਿ ਹੋਈ ॥ ਭਗਤਿ ਹਮਾਰੀ ਸਭਨੀ ਲੋਈ ॥੩॥

Sobẖā merī sabẖ jug anṯar.  Bāj hamārī thān thananṯar.  Kīraṯ hamrī gẖar gẖar ho▫ī.  Bẖagaṯ hamārī sabẖnī lo▫ī. ||3||

 

My (sobha) glory is (antar-i) in (sabh) all (jug) ages as it is owed to the Almighty. (Hamaari) my (baaj = trumpet) reputation as devotee of the Almighty is at every (thaan) place and (thanatar-i) between places, i.e. everywhere.

(Hamaari) my (keerat-i) praise (hoee) is done (ghar-i ghar-i) in every house, i.e. God’s devotees are praised by everyone. My (bhagat-i) devotion is to God who is present in (sabhni) all (loee = people) creatures. 3.

 

Note: This is how this situation came about.

 

ਪਿਤਾ ਹਮਾਰੇ ਪ੍ਰਗਟੇ ਮਾਝ ॥ ਪਿਤਾ ਪੂਤ ਰਲਿ ਕੀਨੀ ਸਾਂਝ ॥ ਕਹੁ ਨਾਨਕ ਜਉ ਪਿਤਾ ਪਤੀਨੇ ॥ ਪਿਤਾ ਪੂਤ ਏਕੈ ਰੰਗਿ ਲੀਨੇ ॥੪॥੯॥੨੨॥

Piṯā hamāre pargate mājẖ.  Piṯā pūṯ ral kīnī sāʼnjẖ.  Kaho Nānak ja▫o piṯā paṯīne.  Piṯā pūṯ ekai rang līne. ||4||9||22||

 

(Hamaarey) my (pitaa) father (pragttey) manifested (maajh) within; (pitaa) the father and (poot) son (ral-i) joined and (keeni = did, saajh = joint) shared, i.e. became one.

Says fifth Nanak: (Jau) when (pitaa) the father (pateeney) was satisfied, (pitaa) father and (poot) son (rang-i leeney) were dyed in (ekai = one) the same (rang-i) colour, i.e. the son – devotee becomes like God. 4. 9. 22.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਿਰਵੈਰ ਪੁਰਖ ਸਤਿਗੁਰ ਪ੍ਰਭ ਦਾਤੇ ॥ ਹਮ ਅਪਰਾਧੀ ਤੁਮ੍ਹ੍ਹ ਬਖਸਾਤੇ ॥ ਜਿਸੁ ਪਾਪੀ ਕਉ ਮਿਲੈ ਨ ਢੋਈ ॥ ਸਰਣਿ ਆਵੈ ਤਾਂ ਨਿਰਮਲੁ ਹੋਈ ॥੧॥

Bẖairo mėhlā 5.  Nirvair purakẖ saṯgur parabẖ ḏāṯe.  Ham aprāḏẖī ṯumĥ bakẖsāṯe.  Jis pāpī ka▫o milai na dẖo▫ī.  Saraṇ āvai ṯāʼn nirmal ho▫ī. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. O (purakh) all-pervasive (prabh) Almighty, You are (nirvair) free of antagonism, (satigur) the true guru and (daatey = giver) benevolent. We (apraadhi) err and (tum) You (bakhsaatey) forgive.

(Paapi) the transgressor (jis kau) who (milai) gets no (ddhoee) support/help; if s/he (aavai = comes) places the self in Your (saran-i = sanctuary) care and obedience, (taa’n) then s/he (hoee) becomes (nirmal-u = clean) free of transgressions and forgiven. 1.

 

ਸੁਖੁ ਪਾਇਆ ਸਤਿਗੁਰੂ ਮਨਾਇ ॥ ਸਭ ਫਲ ਪਾਏ ਗੁਰੂ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Sukẖ pā▫i▫ā saṯgurū manā▫e.  Sabẖ fal pā▫e gurū ḏẖi▫ā▫e. ||1|| rahā▫o.

 

One (paaiaa) obtains/gets (sukh-u) peace by (manaaey = propitiating) following (satiguru) the true guru. (Phal = fruits) fulfilment of (sabh) wishes is (paaaey) attained by (dhiaaey) paying attention to teachings of the guru. 1.

(Rahaau) pause and reflect on this.

 

ਪਾਰਬ੍ਰਹਮ ਸਤਿਗੁਰ ਆਦੇਸੁ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਸਭੁ ਤੇਰਾ ਦੇਸੁ ॥ ਚੂਕਾ ਪੜਦਾ ਤਾਂ ਨਦਰੀ ਆਇਆ ॥ ਖਸਮੁ ਤੂਹੈ ਸਭਨਾ ਕੇ ਰਾਇਆ ॥੨॥

Pārbarahm saṯgur āḏes.  Man ṯan ṯerā sabẖ ṯerā ḏes.  Cẖūkā paṛ▫ḏā ṯāʼn naḏrī ā▫i▫ā.  Kẖasam ṯūhai sabẖnā ke rā▫i▫ā. ||2||

 

My (aadeys) obeisance to (paarbrahm) the Supreme Being (satigur) true guru; this (man) mind/soul, (tan-u) body and (sabh) all (deys-u = country) creation – is given by You.

When (parrda) the curtain (chooka) is lifted, i.e. when other ideas are removed from the mind, (taa’n) then You (nadri aaiaa) are seen within (Toohai = only you) You are the lone (raaiaa = king) Sovereign (khasam-u) Master (key) of (sabhna) all. 2.

 

ਤਿਸੁ ਭਾਣਾ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥ ਤਿਸੁ ਭਾਣਾ ਤਾਂ ਥਲ ਸਿਰਿ ਸਰਿਆ ॥ ਤਿਸੁ ਭਾਣਾ ਤਾਂ ਸਭਿ ਫਲ ਪਾਏ ॥ ਚਿੰਤ ਗਈ ਲਗਿ ਸਤਿਗੁਰ ਪਾਏ ॥੩॥

Ŧis bẖāṇā sūke kāsat hari▫ā.  Ŧis bẖāṇā ṯāʼn thal sir sari▫ā.  Ŧis bẖāṇā ṯāʼn sabẖ fal pā▫e.  Cẖinṯ ga▫ī lag saṯgur pā▫e. ||3||

 

When (tis-u = that) the Almighty so (bhaana) wills, (taa’n) then (sookey) dry (kaasatt) wood can become (hariaa) green, i.e. a sinner gets the strength to overcome vices. When IT so wills (taa-n) then (sariaa) pools of water can be made (sir-i = on head) on (thal) dry land, i.e. virtues are imparted to the ignorant.

When IT so wills, then one (paaey) achieves (phal = fruit) fulfilment of (sabh-i) all wishes. (Chint) anxiety (gaee) leaves, i.e. everything works out, (lag-i) by touching (paaey) feet, i.e. by obedience to, (satigur) the true guru- when the Almighty leads to the guru. 3.

 

Page 1142

 

ਹਰਾਮਖੋਰ ਨਿਰਗੁਣ ਕਉ ਤੂਠਾ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਵੂਠਾ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਭਏ ਦਇਆਲਾ ॥ ਨਾਨਕ ਦਾਸ ਦੇਖਿ ਭਏ ਨਿਹਾਲਾ ॥੪॥੧੦॥੨੩॥

 

Harāmkẖor nirguṇ ka▫o ṯūṯẖā.  Man ṯan sīṯal man amriṯ vūṯẖā.  Pārbarahm gur bẖa▫e ḏa▫i▫ālā.  Nānak ḏās ḏekẖ bẖa▫e nihālā. ||4||10||23||

 

The Almighty (kau tootthaa) is pleased to forgive even (nirgun) a virtue-less person (haraamkhor) who takes undeserved advantage, i.e. those go astray but then seek forgive-ness. Then (amrit) the life-giving elixir of Naam or Divine virtues and commands (voottha) abides in his/her  (man-i) mind – s/he gives up vices and his/her (man-u) mind and (tan-u) body – the total being become (seetal-u) cool – attain peace.

When (paarbrahm) the Supreme Being (gur) guru (bhaey) is (daiaala = compassionate) kind, (daas = servant) the devotee is (nihaala) happy to (deykh-i) see the vision within, says humble fifth Nanak. 4. 10. 23.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਬੇਮੁਹਤਾਜੁ ॥ ਸਤਿਗੁਰ ਮੇਰੇ ਸਚਾ ਸਾਜੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਭਸ ਕਾ ਦਾਤਾ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥੧॥

Bẖairo mėhlā 5.  Saṯgur merā bemuhṯāj.  Saṯgur mere sacẖā sāj.  Saṯgur merā sabẖas kā ḏāṯā.  Saṯgur merā purakẖ biḏẖāṯā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. (Meyra = my) the (satigur-u) true guru is (bey-muhtaaj-u) not dependent on anyone; the true guru has (sachaa) true (saaj-u) make, i.e. the true guru is the embodiment of virtues.

The true guru is (daataa = giver) benevolent to guide (sabhas ka) all; the true guru is the embodiment of (purakh-u bidhaata) Creator. 1.

 

ਗੁਰ ਜੈਸਾ ਨਾਹੀ ਕੋ ਦੇਵ ॥ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ਸੁ ਲਾਗਾ ਸੇਵ ॥੧॥ ਰਹਾਉ ॥

Gur jaisā nāhī ko ḏev.  Jis masṯak bẖāg so lāgā sev. ||1|| rahā▫o.

 

There is (naahi ko = not any) no (deyv) god – object of worship – (jaisa) like (gur) the guru. One (jis-u) who has (bhaag) good fortune written (mastak-i) on the forehead/destiny, (su) that person (laaga) engages (seyv = service) in obedience of the guru. 1.

(Rahaau) pause and reflect on this.

 

ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਰਬ ਪ੍ਰਤਿਪਾਲੈ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਮਾਰਿ ਜੀਵਾਲੈ ॥ ਸਤਿਗੁਰ ਮੇਰੇ ਕੀ ਵਡਿਆਈ ॥ ਪ੍ਰਗਟੁ ਭਈ ਹੈ ਸਭਨੀ ਥਾਈ ॥੨॥

Saṯgur merā sarab paraṯipālai.  Saṯgur merā mār jīvālai.  Saṯgur mere kī vadi▫ā▫ī.  Pargat bẖa▫ī hai sabẖnī thā▫ī. ||2||

 

(Meyra) my (satigur-u) true guru (pratipaalai = nurtures) guides (sarab) all; the true guru is capable (maar-i) to kill and (jeevaalai) revive.

(Vaddiaai) glory of the true guru (bhaee = has, pragatt-u = manifested) spreads to (sabhni) all (thaai) places. 2.

 

ਸਤਿਗੁਰੁ ਮੇਰਾ ਤਾਣੁ ਨਿਤਾਣੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਘਰਿ ਦੀਬਾਣੁ ॥ ਸਤਿਗੁਰ ਕੈ ਹਉ ਸਦ ਬਲਿ ਜਾਇਆ ॥ ਪ੍ਰਗਟੁ ਮਾਰਗੁ ਜਿਨਿ ਕਰਿ ਦਿਖਲਾਇਆ ॥੩॥

Saṯgur merā ṯāṇ niṯāṇ.  Saṯgur merā gẖar ḏībāṇ.  Saṯgur kai ha▫o saḏ bal jā▫i▫ā.  Pargat mārag jin kar ḏikẖlā▫i▫ā. ||3||

 

The true guru provides (taan-u) strength to one (nitaan-u) without strength, i.e. enables weaklings to overcome vices in the world-play. The true guru shows (deebaan-u = court) presence of the Almighty (ghar-i = in house) within the seeker.

(Hau) I (sad) ever (bali jaaiaa = am sacrifice, kai = to) adore the true guru, (jin-i) who (dikhlaaiaa) has shown (kar-i = made, pragatt-u = manifest) how to walk on (maarag-u) the path – to the Almighty. 3.

 

ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਤਿਸੁ ਭਉ ਨ ਬਿਆਪੈ ॥ ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਤਿਸੁ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥ ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥

Jin gur sevi▫ā ṯis bẖa▫o na bi▫āpai.  Jin gur sevi▫ā ṯis ḏukẖ na sanṯāpai.  Nānak soḏẖe simriṯ beḏ.  Pārbarahm gur nāhī bẖeḏ. ||4||11||24||

 

(Bhau) fear of retribution does not (biaapai) afflict/worry one (jin-i) who (seyviaa = serves) follows teachings of (gur-u) the guru; (dukh-u) distress does not (santaapai) afflict one who follows the guru.

Says fifth Nanak: I have (sodhey) studied Smritis and (beyd) the Vedas and found that there is no (bheyd) distinction between the guru and (paarbrahm) the Supreme Being. 4. 11. 24.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਲੈਤ ਮਨੁ ਪਰਗਟੁ ਭਇਆ ॥ ਨਾਮੁ ਲੈਤ ਪਾਪੁ ਤਨ ਤੇ ਗਇਆ ॥ ਨਾਮੁ ਲੈਤ ਸਗਲ ਪੁਰਬਾਇਆ ॥ ਨਾਮੁ ਲੈਤ ਅਠਸਠਿ ਮਜਨਾਇਆ ॥੧॥

Bẖairo mėhlā 5.  Nām laiṯ man pargat bẖa▫i▫ā.  Nām laiṯ pāp ṯan ṯe ga▫i▫ā.  Nām laiṯ sagal purbā▫i▫ā.  Nām laiṯ aṯẖsaṯẖ majnā▫i▫ā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. When one (lait = utters) recounts and practices (naam-u) Divine virtues and commands, the Almighty (pragatt-u bhaiaa = manifests) is seen present in (man-u) the mind; every (paap-u) wrong-doing (gaiaa) leaves (tey) from (tan) the body, i.e. one does not commit transgressions, by uttering and practice of Naam.

(Sagal) all good deeds done by people (purbaaiaa) in the past are deemed followed – by practice of Naam as taught by Guru Nanak; e.g. (majnaaiaa) baths at (atthsatth-i) at the sixty-eight, i.e. all, pilgrimages are deemed done by practice of Naam. 1.

 

ਤੀਰਥੁ ਹਮਰਾ ਹਰਿ ਕੋ ਨਾਮੁ ॥ ਗੁਰਿ ਉਪਦੇਸਿਆ ਤਤੁ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Ŧirath hamrā har ko nām.  Gur upḏesi▫ā ṯaṯ gi▫ān. ||1|| rahā▫o.

 

Practice of Naam of (har-i) the Almighty is (hamra) my (teerath-u) place of pilgrimage; (gur-i) the guru (updeysiaa) imparted this (tat-u) essence of (giaan-u) spiritual knowledge. 1

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਲੈਤ ਦੁਖੁ ਦੂਰਿ ਪਰਾਨਾ ॥ ਨਾਮੁ ਲੈਤ ਅਤਿ ਮੂੜ ਸੁਗਿਆਨਾ ॥ ਨਾਮੁ ਲੈਤ ਪਰਗਟਿ ਉਜੀਆਰਾ ॥ ਨਾਮੁ ਲੈਤ ਛੁਟੇ ਜੰਜਾਰਾ ॥੨॥

Nām laiṯ ḏukẖ ḏūr parānā.  Nām laiṯ aṯ mūṛ sugi▫ānā.  Nām laiṯ pargat ujī▫ārā.  Nām laiṯ cẖẖute janjārā. ||2||

 

(Dukh-u) distress (praana) goes (door-i = far) away with practice of Naam. (At-i) a highly (moorr) foolish person gets (sugiaana) spiritual knowledge with awareness of Naam.

(Ujiaara) light (pargatt-i) manifests, i.e. one is enlightened by remembering and reflecting on Naam; people (chhuttey) are freed of (janjaara/janjaal) the web of temptations in the world-play by awareness of Naam. 2.

 

ਨਾਮੁ ਲੈਤ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ॥ ਨਾਮੁ ਲੈਤ ਦਰਗਹ ਸੁਖੁ ਪਾਵੈ ॥ ਨਾਮੁ ਲੈਤ ਪ੍ਰਭੁ ਕਹੈ ਸਾਬਾਸਿ ॥ ਨਾਮੁ ਹਮਾਰੀ ਸਾਚੀ ਰਾਸਿ ॥੩॥

Nām laiṯ jam neṛ na āvai.  Nām laiṯ ḏargėh sukẖ pāvai.  Nām laiṯ parabẖ kahai sābās.  Nām hamārī sācẖī rās. ||3||

 

(Jam-u) the agent of Divine justice does not (aavai) come (neyrr-i) near, i.e. does not have jurisdiction over one who (lait = utters) remembers and practices Naam.

(Prabh-u) the Almighty (kahai = says, saabaas = well done) accepts – for union with IT-self – one who practices Naam; Naam is (hamaari) my (saachi = true) everlasting (raas-i) wealth as the wherewithal in life and in the hereafter. 3.

 

ਗੁਰਿ ਉਪਦੇਸੁ ਕਹਿਓ ਇਹੁ ਸਾਰੁ ॥ ਹਰਿ ਕੀਰਤਿ ਮਨ ਨਾਮੁ ਅਧਾਰੁ ॥ ਨਾਨਕ ਉਧਰੇ ਨਾਮ ਪੁਨਹਚਾਰ ॥ ਅਵਰਿ ਕਰਮ ਲੋਕਹ ਪਤੀਆਰ ॥੪॥੧੨॥੨੫॥

Gur upḏes kahi▫o ih sār.  Har kīraṯ man nām aḏẖār.  Nānak uḏẖre nām punahcẖār.  Avar karam lokah paṯī▫ār. ||4||12||25||

 

(Gur-i) the guru (kahio = told) imparted (ihu) this (saar-u) sublime (updeys-u) instruction: (Keerat-i) make praise and practice (har-i) the Almighty’s (naam) virtues and commands your (adhaar-u = support) mainstay – guide for your (man) mind.

People (punahchaar) atone for their sins, but the guru teaches that one is (udhrey) emancipated with practice of Naam, says fifth Nanak. (Avar-u) other (karam) rituals are to (pateeaar) impress (lok) the people/others. 4. 12. 25.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਮਸਕਾਰ ਤਾ ਕਉ ਲਖ ਬਾਰ ॥ ਇਹੁ ਮਨੁ ਦੀਜੈ ਤਾ ਕਉ ਵਾਰਿ ॥ ਸਿਮਰਨਿ ਤਾ ਕੈ ਮਿਟਹਿ ਸੰਤਾਪ ॥ ਹੋਇ ਅਨੰਦੁ ਨ ਵਿਆਪਹਿ ਤਾਪ ॥੧॥

Bẖairo mėhlā 5.  Namaskār ṯā ka▫o lakẖ bār.  Ih man ḏījai ṯā ka▫o vār.  Simran ṯā kai mitėh sanṯāp.  Ho▫e anand na vi▫āpahi ṯāp. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. My (namaskaar) obeisance (lakh) a hundred thousand (baar) times (kau) to (ta) that; I (deejay = make) make (vaar-i) sacrifice (ihu = this) my (man-u) mind to that, i.e. submit myself, to the Almighty;

(Santaap) distress (mittah-i = effaced) is obviated (ta kai) by IT’s (simran-i) remembrance and obedience; (taap) ailments/vices do not (viaapah-i) afflict and (anand-u) bliss (hoey = happens) is experienced. 1.

 

ਐਸੋ ਹੀਰਾ ਨਿਰਮਲ ਨਾਮ ॥ ਜਾਸੁ ਜਪਤ ਪੂਰਨ ਸਭਿ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Aiso hīrā nirmal nām.  Jās japaṯ pūran sabẖ kām. ||1|| rahā▫o.

 

(Aisa) such (heera = jewel) valuable and (nirmal) purifying is awareness of (naam) virtues and commands of the Almighty, (japat) by remembrance and practice of (jaas-u) which (sabh-i) all (kaam = jobs) objectives (pooran = fulfilled) are achieved. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੀ ਦ੍ਰਿਸਟਿ ਦੁਖ ਡੇਰਾ ਢਹੈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੀਤਲੁ ਮਨਿ ਗਹੈ ॥ ਅਨਿਕ ਭਗਤ ਜਾ ਕੇ ਚਰਨ ਪੂਜਾਰੀ ॥ ਸਗਲ ਮਨੋਰਥ ਪੂਰਨਹਾਰੀ ॥੨॥

Jā kī ḏarisat ḏukẖ derā dẖahai.  Amriṯ nām sīṯal man gahai.  Anik bẖagaṯ jā ke cẖaran pūjārī.  Sagal manorath pūranhārī. ||2||

 

God, (ja ki) by whose (dristt-i = sight – of grace) grace (ddeyra) the abode of (dukh) distress (dhahai) is demolished, i.e. distress no longer afflicts, one who (gahai = holds) keeps (amrit) the life-giving (naam-u) Divine virtues and commands (man-i) in mind remains (seetal-u = cool) at peace.

(Anik) countless (bhagat) devotees are (poojaari) worshippers of (ja key) whose (charan) feet, i.e. to whom all the devotees submit themselves obey; IT’s obedience (pooranhaari) fulfils (sagal) all (manorath) objectives in mind. 2.

 

ਖਿਨ ਮਹਿ ਊਣੇ ਸੁਭਰ ਭਰਿਆ ॥ ਖਿਨ ਮਹਿ ਸੂਕੇ ਕੀਨੇ ਹਰਿਆ ॥ ਖਿਨ ਮਹਿ ਨਿਥਾਵੇ ਕਉ ਦੀਨੋ ਥਾਨੁ ॥ ਖਿਨ ਮਹਿ ਨਿਮਾਣੇ ਕਉ ਦੀਨੋ ਮਾਨੁ ॥੩॥

Kẖin mėh ūṇe subẖar bẖari▫ā.  Kẖin mėh sūke kīne hari▫ā.  Kẖin mėh nithāve ka▫o ḏīno thān.  Kẖin mėh nimāṇe ka▫o ḏīno mān. ||3|

 

The Almighty by whose grace (ooney) empty pools are (bhariaa) filled (subhar = well filled) to the brim, i.e. the deprived get everything; and (sookey) those withering (keeney) are made (hariaa) green, i.e. the weak are rejuvenated.

And who (deeno) gives (thaan-u) place (kau) to (nithaavey) the place-less, i.e. gives support to the hapless, (mah-i) in (khin) a moment; IT’s remembrance (deeno) gives (maan-u) honour/recognition to (nimaaney) the honour-less (mah-i) in (khin) a moment. 3.

 

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ਸਭ ਮਹਿ ਏਕੁ ਰਹਿਆ ਭਰਪੂਰਾ ॥ ਸੋ ਜਾਪੈ ਜਿਸੁ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਹਰਿ ਕੀਰਤਨੁ ਤਾ ਕੋ ਆਧਾਰੁ ॥ ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਆਪਿ ਦਇਆਰੁ ॥੪॥੧੩॥੨੬॥

Sabẖ mėh ek rahi▫ā bẖarpūrā.  So jāpai jis saṯgur pūrā.  Har kīrṯan ṯā ko āḏẖār.  Kaho Nānak jis āp ḏa▫i▫ār. ||4||13||26||

 

 

That Almighty (eyk-u = one) alone (rahaiaa bharpoora = fills) is present (mah-i) in (sabh) all; but (so) that person finds, (jaapai) remembers and obeys IT (jis-u) who finds (poora) the perfect (satigur-u) true guru to guide.

(Keertan-u = singing praises) praising and emulating virtues is (aadhaar-u = support) mainstay for life (ko) of (ta) that person, to (jis) whom (aap-i = self) the Almighty is (daiaar-u) kind, says fifth Nanak. 4. 13. 26.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਮੋਹਿ ਦੁਹਾਗਨਿ ਆਪਿ ਸੀਗਾਰੀ ॥ ਰੂਪ ਰੰਗ ਦੇ ਨਾਮਿ ਸਵਾਰੀ ॥ ਮਿਟਿਓ ਦੁਖੁ ਅਰੁ ਸਗਲ ਸੰਤਾਪ ॥ ਗੁਰ ਹੋਏ ਮੇਰੇ ਮਾਈ ਬਾਪ ॥੧॥

Bẖairo mėhlā 5.  Mohi ḏuhāgan āp sīgārī.  Rūp rang ḏe nām savārī.  Miti▫o ḏukẖ ar sagal sanṯāp.  Gur ho▫e mere mā▫ī bāp. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Bhairau. (Moh-i) I was (duhaagan-i) unfortunate soul-woman not to have attained acceptance of the Almighty-husband; IT was kind (aap-i) to IT-self (seegaari = adorned) impart virtues to me. IT (dey) gave me (roop) good looks and (rang) complexion – to make me look beautiful as a bride and (savaari) transformed me (naam-i) by imparting awareness of Naam, to be of good conduct.

My (dukh-u) pain of separation from IT and (sagal) all (santaap) suffering (mittio = effaced) ended. This came about with (gur) the guru (hoey) becoming (meyrey) my (maai) mother and (baap) father, i.e. when I received the guru’s guidance. 1.

 

ਸਖੀ ਸਹੇਰੀ ਮੇਰੈ ਗ੍ਰਸਤਿ ਅਨੰਦ ॥ ਕਰਿ ਕਿਰਪਾ ਭੇਟੇ ਮੋਹਿ ਕੰਤ ॥੧॥ ਰਹਾਉ ॥
Sakẖī saherī merai garsaṯ anand.  Kar kirpā bẖete mohi kanṯ. ||1|| rahā▫o.

 

O my (sakhi) companions and (saheyri) friends, there is (anand) bliss (grast-i) in my family life; the Almighty (kar-i) bestowed (kirpa) mercy and (moh-i) I (bhettey) found (kant) my Almighty-husband. 1.

(Rahaau) pause and reflect on this.

 

ਤਪਤਿ ਬੁਝੀ ਪੂਰਨ ਸਭ ਆਸਾ ॥ ਮਿਟੇ ਅੰਧੇਰ ਭਏ ਪਰਗਾਸਾ ॥ ਅਨਹਦ ਸਬਦ ਅਚਰਜ ਬਿਸਮਾਦ ॥ ਗੁਰੁ ਪੂਰਾ ਪੂਰਾ ਪਰਸਾਦ ॥੨॥

Ŧapaṯ bujẖī pūran sabẖ āsā.  Mite anḏẖer bẖa▫e pargāsā.  Anhaḏ sabaḏ acẖraj bismāḏ.  Gur pūrā pūrā parsāḏ. ||2||

 

(Sabh) all my (aasa) wishes have been (pooran) fulfilled and (tapat-i = heat) restless-ness (bujhi) has been quenched – I am at peace. (Andheyr) darkness of the mind (mittey) has been removed and it (bhaey) has been (pargaasa) illumined.

(Anhad) incessant (sabad = sound) celestial music playing in mind gives (acharj) wondrous (bismaad) ecstasy. I have received (poora) perfect (parsaad) grace/guidance from (poora) the perfect (gur-u) guru. 2.

 

ਜਾ ਕਉ ਪ੍ਰਗਟ ਭਏ ਗੋਪਾਲ ॥ ਤਾ ਕੈ ਦਰਸਨਿ ਸਦਾ ਨਿਹਾਲ ॥ ਸਰਬ ਗੁਣਾ ਤਾ ਕੈ ਬਹੁਤੁ ਨਿਧਾਨ ॥ ਜਾ ਕਉ ਸਤਿਗੁਰਿ ਦੀਓ ਨਾਮੁ ॥੩॥

Jā ka▫o pargat bẖa▫e gopāl.  Ŧā kai ḏarsan saḏā nihāl.  Sarab guṇā ṯā kai bahuṯ niḏẖān.  Jā ka▫o saṯgur ḏī▫o nām. ||3||

 

One (kau) to (ja) whom (gopaal = sustainer) the Almighty (bhaey = becomes, pragatt = manifest) reveals within, that person is (sadaa) ever (nihaal) happy by (ta kai = of that) his/her (darsan-i) sight, i.e. one benefits by his/her presence within.

One (ja kau) whom (satigur-i) the true guru (deeo = gives) imparts awareness of Naam, s/he has (bahut-u) abundant (nidhaan) treasures of (sarab) all (guna) of virtues. 3.

 

ਜਾ ਕਉ ਭੇਟਿਓ ਠਾਕੁਰੁ ਅਪਨਾ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹਰਿ ਹਰਿ ਜਪਨਾ ॥ ਕਹੁ ਨਾਨਕ ਜੋ ਜਨ ਪ੍ਰਭ ਭਾਏ ॥ ਤਾ ਕੀ ਰੇਨੁ ਬਿਰਲਾ ਕੋ ਪਾਏ ॥੪॥੧੪॥੨੭॥

Jā ka▫o bẖeti▫o ṯẖākur apnā.  Man ṯan sīṯal har har japnā. Kaho Nānak jo jan parabẖ bẖā▫e.  Ŧā kī ren birlā ko pā▫e. ||4||14||27||

 

(Ja kau) one by whom (apna = own) one’s (tthakur) Master (bheyttio) is found, i.e. one who gets awareness of virtues and commands of the Almighty; his/her (man-u) mind and (tan-u) body are (seetal-u = cool) at peace with (japna) remembrance and emulation of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of the Almighty.

Says fifth Nanak: (Jo) those (jan) persons who (bhaaey) are liked by (prabh) the Almighty, (ko) some (birla) rare person (paaey) obtains (reyn-u) dust of feet (ta) those, i.e. such persons are hard to find and some rare person finds and follows them. 4. 14. 27.