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.

 

SGGS pp 1125-1127, Bhairau M: 1, Shabads 1-8.

 

ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ

Compositions (mahla 1) of the first Guru in Raga Bhairau, (chaupadey) of four stanzas each; (ghar-u 1) to be sung to the first beat.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਿਛੂ ਨ ਹੋਇ ॥ ਤੂ ਕਰਿ ਕਰਿ ਦੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥੧॥

Ŧujẖ ṯe bāhar kicẖẖū na ho▫e.  Ŧū kar kar ḏekẖėh jāṇėh so▫e. ||1||

 

O Almighty, (kichhoo na) nothing (hoey) happens (baahar-i = outside) without (tey = of, tujh = you) Your will.

(Too) You (soey) alone (kar-i kar-i) create, (deykhah-i) watch and hence (jaanah-i) know everything. 1.

 

ਕਿਆ ਕਹੀਐ ਕਿਛੁ ਕਹੀ ਨ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਅਹੈ ਸਭ ਤੇਰੀ ਰਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā kahī▫ai kicẖẖ kahī na jā▫e.  Jo kicẖẖ ahai sabẖ ṯerī rajā▫e. ||1|| rahā▫o.

 

(Kiaa) what can we (kaheeai) say about Your powers? (kichh-u na) nothing (jaaey) can be (kahi) said – it is beyond us.

(Jo kichh-u) whatever (ahai = is) exists/happens is by (teyri) Your (rajaaey) will. 1.

(Rahaau) pause and reflect on this.

 

ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੁ ਤੇਰੈ ਪਾਸਿ ॥ ਕਿਸੁ ਆਗੈ ਕੀਚੈ ਅਰਦਾਸਿ ॥੨॥

Jo kicẖẖ karṇā so ṯerai pās.  Kis āgai kīcẖai arḏās. ||2||

 

(Jo kichh-u) whatever is (karna) to be done, (s-u) that power is (paas-i) with (teyrai) You.

There is (kis-u = who?) none else we can (keechai) make (ardaas-i) supplication to, because no one except You has powers to help. 2.

 

ਆਖਣੁ ਸੁਨਣਾ ਤੇਰੀ ਬਾਣੀ ॥ ਤੂ ਆਪੇ ਜਾਣਹਿ ਸਰਬ ਵਿਡਾਣੀ ॥੩॥

Ākẖaṇ sunṇā ṯerī baṇī.  Ŧū āpe jāṇėh sarab vidāṇī. ||3||

 

We are (sunanaa) to listen (aakhan-u = saying) to (baani = words) description of (teyri) Your virtues and commands.

(Too) You (jaanah-i) know (aapey = by the self) on Your own, what needs to be done, o doer of (sarab) all (viddaani) wondrous things. 3.

 

ਕਰੇ ਕਰਾਏ ਜਾਣੈ ਆਪਿ ॥ ਨਾਨਕ ਦੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ॥੪॥੧॥

Kare karā▫e jāṇai āp.  Nānak ḏekẖai thāp uthāp. ||4||1||

 

The devotee acknowledges: (Aap-i = self) the Almighty (karey = makes) creates and (karaaey = causes to do) puts the creatures on their tasks, and (jaanai) knows what they do.

The Creator (thaap-i = installs) creates, (deykhai) watches and (uthhap-i) destroys, says Guru Nanak. 4. 1.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg bẖairo mėhlā 1 gẖar 2.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace. Composition (mahla 1) of the first Guru in Raga Bhairau, (ghar-u 2) to be sung to the second beat.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਤਰੇ ਮੁਨਿ ਕੇਤੇ ਇੰਦ੍ਰਾਦਿਕ ਬ੍ਰਹਮਾਦਿ ਤਰੇ ॥ ਸਨਕ ਸਨੰਦਨ ਤਪਸੀ ਜਨ ਕੇਤੇ ਗੁਰ ਪਰਸਾਦੀ ਪਾਰਿ ਪਰੇ ॥੧॥

Gur kai sabaḏ ṯare mun keṯe inḏrāḏik barahmāḏ ṯare.  Sanak sananḏan ṯapsī jan keṯe gur parsādī pār pare. ||1||

 

(Keytey) numerous (mun-i) sages, and gods (indraadik) like Indra and (brahmaad-i) Brahma, (tarey = swam) have been saved from vices (sabad-i = by word) by following teachings (kai) of (gur) the guru.

The four sons of Brahma, namely Sanak, Sanandan – as also Sanaatan and Sanat Kumar – and (keytey = as many) all (tapsi = austere, jan = people) ascetics (parey = landed, paar-i = on far shore) get across the world-ocean (parsaadi) with grace/guidance of (gur) the guru. 1.

 

ਭਵਜਲੁ ਬਿਨੁ ਸਬਦੈ ਕਿਉ ਤਰੀਐ ॥ ਨਾਮ ਬਿਨਾ ਜਗੁ ਰੋਗਿ ਬਿਆਪਿਆ ਦੁਬਿਧਾ ਡੁਬਿ ਡੁਬਿ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Bẖavjal bin sabḏai ki▫o ṯarī▫ai.  Nām binā jag rog bi▫āpi▫ā ḏubiḏẖā dub dub marī▫ai. ||1|| rahā▫o.

 

We (kio = how?) cannot (tareeai = swim across) get across the world-ocean of vices (bin-u) without (sabdai = Divine Word) Naam or commands of the Almighty as taught by the guru.

(Jag-u = world) the creatures are (biaapiaa) afflicted (rog-i) by the disease – of ego or acting by self-will – and (ddub-i ddub-i = keeping drowning, mareeai = die) keep falling prey to vices in (dubidhaa) duality, i.e. with other ideas in mind.

(Rahaau) pause and reflect on this.

 

ਗੁਰੁ ਦੇਵਾ ਗੁਰੁ ਅਲਖ ਅਭੇਵਾ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਗੁਰ ਕੀ ਸੇਵਾ ॥ ਆਪੇ ਦਾਤਿ ਕਰੀ ਗੁਰਿ ਦਾਤੈ ਪਾਇਆ ਅਲਖ ਅਭੇਵਾ ॥੨॥

Gur ḏevā gur alakẖ abẖevā ṯaribẖavaṇ sojẖī gur kī sevā. Āpe ḏāṯ karī gur ḏāṯai pā▫i▫ā alakẖ abẖevā. ||2||

 

(Gur-u) the guru is (deyva) the enlightener; – by looking at the guru -, one can understand attributes of the Almighty who is otherwise (alakh) ineffable and (abheyva) of unknown mysteries; (sojhi) awareness of God being present in (tribhavan = three regions) the whole world is obtained (seyva = service) with guidance of (gur) the guru.

One to whom (daatai = giver) the kind (aapey = self) Almighty (kari) bestows (daat-i) the benediction (gur-i = of the guru) of finding the guru, (paaiaa) finds/recognizes (alakh) the Ineffable and (abeyva = of unknown mysteries) unfathomable Master. 2.

 

ਮਨੁ ਰਾਜਾ ਮਨੁ ਮਨ ਤੇ ਮਾਨਿਆ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ॥ ਮਨੁ ਜੋਗੀ ਮਨੁ ਬਿਨਸਿ ਬਿਓਗੀ ਮਨੁ ਸਮਝੈ ਗੁਣ ਗਾਈ ॥੩॥

Man rājā man man ṯe māni▫ā mansā manėh samā▫ī.  Man jogī man binas bi▫ogī man samjẖai guṇ gā▫ī. ||3||

 

(Man-u) the mind is (raaja) the king of the body; (man-u) the mind of one who follows the guru’s teachings – (maaniaa = is conciliated) draws solace (tey) from (man = mind) within to live by Divine virtues and commands; then (mansa) wishes (samaai) are dissolved (manah-i) in the mind itself.

(Man-u) the mind is sometimes (jogi) connected with God and at other times (binas-i) destroys the self, i.e. falls prey to vices, and thus (biogi) separates – and has to go through reincarnations; the mind (samjhai) understands that the path of union (gaai = singing) is praising and emulating (gun) virtues of the Almighty. 3.

 

ਗੁਰ ਤੇ ਮਨੁ ਮਾਰਿਆ ਸਬਦੁ ਵੀਚਾਰਿਆ ਤੇ ਵਿਰਲੇ ਸੰਸਾਰਾ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ਸਾਚ ਸਬਦਿ ਨਿਸਤਾਰਾ ॥੪॥੧॥੨॥

Gur ṯe man māri▫ā sabaḏ vīcẖāri▫ā ṯe virle sansārā.  Nānak sāhib bẖaripur līṇā sācẖ sabaḏ nisṯārā. ||4||1||2||

 

Those who (maariaa) kill (man-u) the mind, i.e. ego within, (tey) with guidance of (gur) the guru and (veechaariaa) reflect on and live by (sabad-u = Divine Word) Naam or Divine commands; (tey) they are (virley) rare (sansaara) in the world.

(Sahib-u) the Master (bharpur-i leena) pervades everywhere; (nistaara) emancipation is attained by obedience (sabad-i) to commands of (saach) the Eternal, says Guru Nanak. 4. 1. 2.

 

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ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਨੈਨੀ ਦ੍ਰਿਸਟਿ ਨਹੀ ਤਨੁ ਹੀਨਾ ਜਰਿ ਜੀਤਿਆ ਸਿਰਿ ਕਾਲੋ ॥ ਰੂਪੁ ਰੰਗੁ ਰਹਸੁ ਨਹੀ ਸਾਚਾ ਕਿਉ ਛੋਡੈ ਜਮ ਜਾਲੋ ॥੧॥

Bẖairo mėhlā 1.  Nainī ḏarisat nahī ṯan hīnā jar jīṯi▫ā sir kālo.  Rūp rang rahas nahī sācẖā ki▫o cẖẖodai jam jālo. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. (Jar-i) old-age (jeetiaa = conquered) has affected you physically, you have lost (dristt-i) sight (naini) in the eyes, (tan-u) the body has become (heena) weak, and (kaalo) death is (sir-i) over the head – may come anytime.

But you still do not show (saachaa = true) the right (roop-u = looks, rang-u = complexion) aptitude/inclination to practice, or find (rahs-u) joy in, living by Naam; then (kiau) how will you (chhoddai = leave) be spared from (jaalo = net) the noose of (jam) Divine justice to face consequences? 1.

 

ਪ੍ਰਾਣੀ ਹਰਿ ਜਪਿ ਜਨਮੁ ਗਇਓ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਕਬਹੁ ਨ ਛੂਟਸਿ ਬਿਰਥਾ ਜਨਮੁ ਭਇਓ ॥੧॥ ਰਹਾਉ ॥

Parāṇī har jap janam ga▫i▫o.  Sācẖ sabaḏ bin kabahu na cẖẖūtas birthā janam bẖa▫i▫o. ||1|| rahā▫o.

 

O (praani) mortal, your (janam-u) human birth/life (gaio = gone) is being lost in vain; (jap-i) remember and practice commands of (har-i) the Almighty.

Remember, one can (kabahu na) never (chhoottas-i = free) escape the noose of Divine justice (bin-u) without obedience to (sabad = word) commands of (saach) the Eternal, and (janam-u) human birth (bhaio = becomes) is (birtha) wasted.

(Rahaau) pause and reflect on this.

 

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ਤਨ ਮਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਹਉ ਮਮਤਾ ਕਠਿਨ ਪੀਰ ਅਤਿ ਭਾਰੀ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਜਪਹੁ ਰਸੁ ਰਸਨਾ ਇਨ ਬਿਧਿ ਤਰੁ ਤੂ ਤਾਰੀ ॥੨॥

Ŧan mėh kām kroḏẖ ha▫o mamṯā kaṯẖin pīr aṯ bẖārī.  Gurmukẖ rām japahu ras rasnā in biḏẖ ṯar ṯū ṯārī. ||2||

 

You have (kaam-u) lust, (krodh-u) anger, (hau) ego and (mamta) possessiveness (mah-i) in (tan = body) you; all these cause (at-i) very (katthin = hard, bhaari = intense) terrible (peer = pain) suffering – by being put in cycles of births and deaths.

(Japahu) remember with (rasna) the tongue and drink (ras-u) the elixir of, i.e. practice, Naam or virtues and commands of (raam) the Almighty; (in) this (bidh-i) you can (tar-u = swim) get across (taari = to be crossed) the world-ocean of vices – to get to the Creator. 2.

 

ਬਹਰੇ ਕਰਨ ਅਕਲਿ ਭਈ ਹੋਛੀ ਸਬਦ ਸਹਜੁ ਨਹੀ ਬੂਝਿਆ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਮਨਮੁਖਿ ਹਾਰਿਆ ਬਿਨੁ ਗੁਰ ਅੰਧੁ ਨ ਸੂਝਿਆ ॥੩॥

Bahre karan akal bẖa▫ī hocẖẖī sabaḏ sahj nahī būjẖi▫ā.  Janam paḏārath manmukẖ hāri▫ā bin gur anḏẖ na sūjẖi▫ā. ||3||

 

(Kaan) the ear have become (bahrey) deaf, (akal-i) thinking faculty (bhaee = become) has been (hochhi) weakened but you have still (nahi) not (boojhiaa) understood (sabad) Divine word and (sahaj-u) poise.

(Manmukh-i) one who acts by self-will (haariaa = loses) does not benefit from (padaarath-u = substance) the valuable (janam-u) human birth – which is an opportunity to unite with the Creator; (andh-u) the blind/ignorant person does not (soojhiaa) get awareness how to lead life. 3.

 

ਰਹੈ ਉਦਾਸੁ ਆਸ ਨਿਰਾਸਾ ਸਹਜ ਧਿਆਨਿ ਬੈਰਾਗੀ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗੁਰਮੁਖਿ ਛੂਟਸਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੨॥੩॥

Rahai uḏās ās nirāsā sahj ḏẖi▫ān bairāgī.  Paraṇvaṯ Nānak gurmukẖ cẖẖūtas rām nām liv lāgī. ||4||2||3||

 

One who follows the guru (rahai) remains (udaas-u = withdrawn) un-attached to the world-play and (niraasa) has no expectation or (aas-u) wish amidst temptations; s/he is (sahj) steadfast (dhiaan-i) in remembering God; s/he (bairaagi) yearns to find the Almighty.

(Liv) attention of (gurmukh-i) one who follows the guru (laagi) remains fixed (naam-i) on Naam or virtues and commands of (raam) the all-pervasive Almighty, s/he (chhoottas-i) remains free of – vices in life and hence their consequences, says Guru Nanak. 4. 2. 3.

 

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ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਭੂੰਡੀ ਚਾਲ ਚਰਣ ਕਰ ਖਿਸਰੇ ਤੁਚਾ ਦੇਹ ਕੁਮਲਾਨੀ ॥ ਨੇਤ੍ਰੀ ਧੁੰਧਿ ਕਰਨ ਭਏ ਬਹਰੇ ਮਨਮੁਖਿ ਨਾਮੁ ਨ ਜਾਨੀ ॥੧॥

Bẖairo mėhlā 1.  Bẖūʼndī cẖāl cẖaraṇ kar kẖisre ṯucẖā ḏeh kumlānī.  Neṯrī ḏẖunḏẖ karan bẖa▫e bahre manmukẖ nām na jānī. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. A person grows old as indicated by (bhoonddi) unsteady (chaal) gait, (charan = feet) legs and (kar) hands (khisrey = slip) becoming weak, (deyh) body (tuchaa) skin (kumlaani) withering.

(Neytri) the eyes get (dhundh-i) cloudy, (karan) the ears (bhaey) become (bahrey) deaf; even then (manmukh-i) self-willed person – who does not follow the guru’s guidance – does not (jaani) have awareness of (naam-u) Divine virtues and commands, by which to lead life. 1.

 

ਕਿਆ ਪਾਇਆ ਜਗਿ ਆਇ ॥ ਰਾਮੁ ਰਿਦੈ ਨਹੀ ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਲੇ ਮੂਲੁ ਗਵਾਇ ॥੧॥ ਰਹਾਉ ॥

Anḏẖule ki▫ā pā▫i▫ā jag ā▫e.  Rām riḏai nahī gur kī sevā cẖāle mūl gavā▫e. ||1|| rahā▫o.

 

O (andhuley = blind) mind-less human, (kiaa) what have you (paaiaa) achieved (aaey) coming (jag-i) in the world, i.e. in this human birth?

You do not keep Naam, or virtues and commands of (raam-u) the Almighty (ridai) in mind, and do not (seyva = service) obey (guru) the guru, you shall (chaaley) depart (gavaaey) losing (mool-u) the capital, i.e. the virtues given by the Creator to vices; what face will you show to the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਹਵਾ ਰੰਗਿ ਨਹੀ ਹਰਿ ਰਾਤੀ ਜਬ ਬੋਲੈ ਤਬ ਫੀਕੇ ॥ ਸੰਤ ਜਨਾ ਕੀ ਨਿੰਦਾ ਵਿਆਪਸਿ ਪਸੂ ਭਏ ਕਦੇ ਹੋਹਿ ਨ ਨੀਕੇ ॥੨॥

Jihvā rang nahī har rāṯī jab bolai ṯab fīke.  Sanṯ janā kī ninḏā vi▫āpas pasū bẖa▫e kaḏe hohi na nīke. ||2||

 

Your (jihva) tongue is (nahi) not (raati) imbued (rang-i) with love of (har-i) the Almighty, i.e. you do not praise and emulate Divine virtues; (jab) whenever you (bolai) speak (tab) then, it is only (pheekey = insipid) arrogant words showing self-importance.

You (viaapas-i) engage in (ninda) slander of (sant = saint, janaa = people) those who lead life by Divine commands; you have (bhaey) become like (pasoo) an animal and your speech (hoh-i) are (kadey na) never (neekey) good – you do not want to change. 2.

 

ਅੰਮ੍ਰਿਤ ਕਾ ਰਸੁ ਵਿਰਲੀ ਪਾਇਆ ਸਤਿਗੁਰ ਮੇਲਿ ਮਿਲਾਏ ॥ ਜਬ ਲਗੁ ਸਬਦ ਭੇਦੁ ਨਹੀ ਆਇਆ ਤਬ ਲਗੁ ਕਾਲੁ ਸੰਤਾਏ ॥੩॥

Amriṯ kā ras virlī pā▫i▫ā saṯgur mel milā▫e.  Jab lag sabaḏ bẖeḏ nahī ā▫i▫ā ṯab lag kāl sanṯā▫e. ||3||

 

(Virli) some rare persons, whom the Almighty (milaaey) leads to (meyl-i = causes to meet) meet (satguru) the true guru, (paaiaa = get) enjoy (ras-u) the elixir (amrit) the nectar of life-giving Naam.

(Jab lag-u) as long as (bheyd-u) understanding of (sabad = word) Hukam or commands of the Almighty does not (aaiaa = come) obtained, (tab lag-u) until then, the transgressor (santaaey) is caused to suffer – being in cycles of births and deaths by (kaal-u = death) Divine justice. 3

 

ਅਨ ਕੋ ਦਰੁ ਘਰੁ ਕਬਹੂ ਨ ਜਾਨਸਿ ਏਕੋ ਦਰੁ ਸਚਿਆਰਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੩॥੪॥

An ko ḏar gẖar kabhū na jānas eko ḏar sacẖi▫ārā.  Gur parsāḏ param paḏ pā▫i▫ā Nānak kahai vicẖārā. ||4||3||4||

 

One who receives the guru’s guidance, considers (sachiaara) the Eternal as (eyko) the lone (dar-u = gate, ghar-u = house) source of solace and (kabahoo na) never (jaanas-i = knows) looks to (ko) anyone (an) else.

S/he (paaiaa) attains (param) the Supreme (pad-u) status of finding the Almighty, Guru Nanak (kahai) says (vichaara) thoughtfully. 4. 3. 4.

 

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Note: This Shabad describes the condition of Manmukh or self-willed persons who ignore commands of the Almighty and teachings of the guru to engage in pursuit of transitory gains/happiness.

 

ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਸਗਲੀ ਰੈਣਿ ਸੋਵਤ ਗਲਿ ਫਾਹੀ ਦਿਨਸੁ ਜੰਜਾਲਿ ਗਵਾਇਆ ॥ ਖਿਨੁ ਪਲੁ ਘੜੀ ਨਹੀ ਪ੍ਰਭੁ ਜਾਨਿਆ ਜਿਨਿ ਇਹੁ ਜਗਤੁ ਉਪਾਇਆ ॥੧॥

Bẖairo mėhlā 1.  Saglī raiṇ sovaṯ gal fāhī ḏinas janjāl gavā▫i▫ā.  Kẖin pal gẖaṛī nahī parabẖ jāni▫ā jin ih jagaṯ upā▫i▫ā. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. The mortal (sovat) sleeps through (sagli) the whole (rain-i) night with (phaahi) noose (gal-i) round the neck and (gavaaiaa = loses) spends (dinas-u) day (janjaal-i) in many entanglements.

S/he does not (jaaniaa) think of (prabh-u) the Almighty even for (khin, pal, gharri) for a short while, i.e. pays no attention to obedience of commands of the Creator. 1.

 

ਮਨ ਰੇ ਕਿਉ ਛੂਟਸਿ ਦੁਖੁ ਭਾਰੀ ॥ ਕਿਆ ਲੇ ਆਵਸਿ ਕਿਆ ਲੇ ਜਾਵਸਿ ਰਾਮ ਜਪਹੁ ਗੁਣਕਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Man re ki▫o cẖẖūtas ḏukẖ bẖārī.  Ki▫ā le āvas ki▫ā le jāvas rām japahu guṇkārī. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, you (kio = how?) cannot (chhoottas-i = be free) escape (bhaari = weighty) the terrible (dukh-u) pain of births and deaths, this way.

Just think: (Kiaa) what does one (ley aavas-i = brings and comes) bring on birth, and (kiaa) what does one (ley jaavas-i = takes when going) take with him/her when departing, i.e. persons/things that one loves cannot help in the hereafter; (japahu) remember to obey (raam) the all-pervasive Almighty who alone is (gunkaari) helpful  in the hereafter. 1.

(Rahaau) pause and reflect on this.

 

ਊਂਧਉ ਕਵਲੁ ਮਨਮੁਖ ਮਤਿ ਹੋਛੀ ਮਨਿ ਅੰਧੈ ਸਿਰਿ ਧੰਧਾ ॥ ਕਾਲੁ ਬਿਕਾਲੁ ਸਦਾ ਸਿਰਿ ਤੇਰੈ ਬਿਨੁ ਨਾਵੈ ਗਲਿ ਫੰਧਾ ॥੨॥

Ūʼnḏẖa▫o kaval manmukẖ maṯ hocẖẖī man anḏẖai sir ḏẖanḏẖā.  Kāl bikāl saḏā sir ṯerai bin nāvai gal fanḏẖā. ||2||

 

(Manmukh) a self-willed person – who does not obey God and the guru – has (hochhi) low (mat) thinking; his/her (kaval-u = lotus) mind (oodhau = droops) withers with influence of vices; with (man-i) mind (andhai = blind) ignorant of Divine commands, s/he has other (dhandha) pursuits (sir-i) over the head, i.e. is possessed by temptations in the world.

O human being, (kaal-u) death and (bikaal-u = antonym of kaal) birth are (sadaa) ever on (teyrai) your (sir-i) head, i.e. will ever remain in cycles of births and deaths; this (phandhaa) noose is (gal-i) round the neck of one who (bin-u = without) does not live (naavai) by Naam or Divine virtues and commands. 2.

 

ਡਗਰੀ ਚਾਲ ਨੇਤ੍ਰ ਫੁਨਿ ਅੰਧੁਲੇ ਸਬਦ ਸੁਰਤਿ ਨਹੀ ਭਾਈ ॥ ਸਾਸਤ੍ਰ ਬੇਦ ਤ੍ਰੈ ਗੁਣ ਹੈ ਮਾਇਆ ਅੰਧੁਲਉ ਧੰਧੁ ਕਮਾਈ ॥੩॥

Dagrī cẖāl neṯar fun anḏẖule sabaḏ suraṯ nahī bẖā▫ī.  Sāsṯar beḏ ṯarai guṇ hai mā▫i▫ā anḏẖula▫o ḏẖanḏẖ kamā▫ī. ||3||

 

His/her (chaal) gait is (ddagri) unsteady (phun-i) also (neytr) the eyes are (andhuley) blind; s/he does not (bhaai) like (surat-i= consciousness) paying attention to (sabad) Divine commands.

S/he follows the (trai) the three ego-based (gun) attributes of (maaiaa) the world-play given in (saastr) the Shastras and (beyd) the Vedas; (andhlau) the blind person (kamaai) works only for (dhandh) the sake of money. 3.

 

ਖੋਇਓ ਮੂਲੁ ਲਾਭੁ ਕਹ ਪਾਵਸਿ ਦੁਰਮਤਿ ਗਿਆਨ ਵਿਹੂਣੇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਰਾਮ ਰਸੁ ਚਾਖਿਆ ਨਾਨਕ ਸਾਚਿ ਪਤੀਣੇ ॥੪॥੪॥੫॥

Kẖo▫i▫o mūl lābẖ kah pāvas ḏurmaṯ gi▫ān vihūṇe.  Sabaḏ bīcẖār rām ras cẖākẖi▫ā Nānak sācẖ paṯīṇe. ||4||4||5||

 

O human being, (vihooney) being devoid of (giaan) awareness of Divine commands, you follow (durmat-i) evil counsel/sense and (khoio) lose (mool-u) the capital; (kah) how will you (paavas-i) get/make (laabh-u) profit, i.e. how can you benefit from human life to unite with the Creator when You have lost awareness of IT’s commands?

Remember, those who (becchaar-i) reflect on (sabad-u) Divine commands, and (chaakhiaa = taste) drink (ras-u) the elixir of Naam or virtues and commands of (raam) the Almighty (pateeney) are happy in remembrance (saach-i) of the Eternal, says Guru Nanak. 4. 4. 5.

 

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Note: This Shabad describes the state of those who follow the guru’s teachings to live by Divine commands and look nowhere else.

 

ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਗੁਰ ਕੈ ਸੰਗਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਰਾਮੁ ਰਸਨਿ ਰੰਗਿ ਰਾਤਾ ॥ ਅਵਰੁ ਨ ਜਾਣਸਿ ਸਬਦੁ ਪਛਾਣਸਿ ਅੰਤਰਿ ਜਾਣਿ ਪਛਾਤਾ ॥੧॥

Bẖairo mėhlā 1.  Gur kai sang rahai ḏin rāṯī rām rasan rang rāṯā.  Avar na jāṇas sabaḏ pacẖẖāṇas anṯar jāṇ pacẖẖāṯā. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. The guru’s follower (rahai) remains (sang-i) in company, i.e. lives by teachings, of (gur) the guru (din-u) day and (raati) night, and (rasan-i) relishes (raata) being imbued (rang-i) love of has (raam) God.

S/he (jaanas-i = knows) looks to none (avar-u) else, (pachhaanas-i = recognizes) reflects on (sabad-u) Divine commands, (jaan-i) gets to know (antar-i) inner-self and (pachhaata) recognizes the Almighty within. 1.

 

ਸੋ ਜਨੁ ਐਸਾ ਮੈ ਮਨਿ ਭਾਵੈ ॥ ਆਪੁ ਮਾਰਿ ਅਪਰੰਪਰਿ ਰਾਤਾ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥

So jan aisā mai man bẖāvai.  Āp mār aprampar rāṯā gur kī kār kamāvai. ||1|| rahā▫o.

 

(So) that person is (bhaavai) pleasing to my (man-i) mind who is (aisa) such;

that (maar-i) has killed (aap-u = self) ego and is (raata) imbued with love (aprampar-i) of the Infinite; and (kamaavai) carries out (kaar = task) instructions (ki) of (gur) the guru. 1.

(Rahaau) pause and reflect on this.

 

S/he pays (aadeyso) obeisance only to, i.e. has faith only in, (purakh-u) the all-pervasive (niranjan-i = without stain) pristine (aad-i) Primal (purakh-u) Being, who is present (anatar-i) within and (baahar-i) outside.

IT is present in (ghatt ghatt) every creature, and in (sarab) all places (nirantar-i = without gap) all the time; IT (rav-i rahiaa) pervades in IT’s (sach-u = eternal) unchanging (veyso) form. 2.

 

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ਸਾਚਿ ਰਤੇ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਜਿਹਵਾ ਮਿਥਿਆ ਮੈਲੁ ਨ ਰਾਈ ॥ ਨਿਰਮਲ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਸਬਦਿ ਰਤੇ ਪਤਿ ਪਾਈ ॥੩॥

Sācẖ raṯe sacẖ amriṯ jihvā mithi▫ā mail na rā▫ī.  Nirmal nām amriṯ ras cẖākẖi▫ā sabaḏ raṯe paṯ pā▫ī. ||3||

 

These devotees are (ratey) imbued with love (saach-i) of the Eternal, they have (sach-u) the Eternal (amrit-u) life giving Naam on (jihva) tongue and do not have (raai = an oilseed like mustard) a bit of (mail-u) the dirt of (mithiaa) falsehood/pretense.

They (chaakhiaa = taste) drink (amrit) the life-giving (ras-u) elixir of, i.e. enjoy the experience of living by, Naam; they (ratey) are imbued with (sabad-i) with Divine commands – live by them and – (paai) receive (pat-i) honor, i.e. are accepted for union by the Almighty. 3.

 

ਗੁਣੀ ਗੁਣੀ ਮਿਲਿ ਲਾਹਾ ਪਾਵਸਿ ਗੁਰਮੁਖਿ ਨਾਮਿ ਵਡਾਈ ॥ ਸਗਲੇ ਦੂਖ ਮਿਟਹਿ ਗੁਰ ਸੇਵਾ ਨਾਨਕ ਨਾਮੁ ਸਖਾਈ ॥੪॥੫॥੬॥

Guṇī guṇī mil lāhā pāvas gurmukẖ nām vadā▫ī.  Sagle ḏūkẖ mitėh gur sevā Nānak nām sakẖā▫ī. ||4||5||6||

 

(Guni) a virtuous person (paavas-i = obtains, laahaa = profit) benefits (mil-i) on meeting another (guni) virtuous person; they reflect on (vaddaai) virtues of living (naam-i) by Naam (gurmukh-i) as taught by the guru.

(Sagley) all (dookh) faults/shortcomings (mittah-i) are removed by (seyva = service) following (gur) the guru as Naam becomes his/her (sakhaai) companion/guide, says Guru Nanak. 4. 5. 6.

 

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ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਰਬ ਧਨੁ ਧਾਰਣੁ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ॥ ਅਮਰ ਪਦਾਰਥ ਤੇ ਕਿਰਤਾਰਥ ਸਹਜ ਧਿਆਨਿ ਲਿਵ ਲਾਈਐ ॥੧॥

Bẖairo mėhlā 1.  Hirḏai nām sarab ḏẖan ḏẖāraṇ gur parsādī pā▫ī▫ai.  Amar paḏārath ṯe kirṯārath sahj ḏẖi▫ān liv lā▫ī▫ai. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. Awareness of Naam or Divine virtues and commands is the most supreme (dhan) wealth of (sarab) all; it is (dhaaran) the mainstay for the creatures and is (paaeeai) obtained (parsaadi) with grace/guidance of (gur) the guru.

(Kirtaarath = fruitful) success in finding the Almighty is attained (tey) by this (amar) imperishable (padaarath = substance) resource; and one is (sahj) steadfast (laaeeai) in focusing (dhiaan-i, liv) attention on Naam. 1.

 

ਮਨ ਰੇ ਰਾਮ ਭਗਤਿ ਚਿਤੁ ਲਾਈਐ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮੁ ਜਪਿ ਹਿਰਦੈ ਸਹਜ ਸੇਤੀ ਘਰਿ ਜਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Man re rām bẖagaṯ cẖiṯ lā▫ī▫ai.  Gurmukẖ rām nām jap hirḏai sahj seṯī gẖar jā▫ī▫ai. ||1|| rahā▫o.

 

(Rey) o (man = mind) human beings, we should (laaeeai) engage our (chit-u) mind on (bhagat-i = devotion) obedience to (raam) the all-pervasive Almighty.

It is with (sahj) steadfast (jap-i) remembrance and practice of Naam or virtues and commands of (raam) the Almighty (seyti) that we can and be accepted on (jaaeeai) going (ghar-i = in the house) to the Creator. 1.

(Rahaau) pause and reflect on this.

 

ਭਰਮੁ ਭੇਦੁ ਭਉ ਕਬਹੁ ਨ ਛੂਟਸਿ ਆਵਤ ਜਾਤ ਨ ਜਾਨੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਨੀ ॥੨॥

Bẖaram bẖeḏ bẖa▫o kabahu na cẖẖūtas āvaṯ jāṯ na jānī.  Bin har nām ko mukaṯ na pāvas dūb mu▫e bin pānī. ||2||

 

(Bharam) delusion or lack of faith in protection of the Almighty, (bheyd = difference) separation from the Almighty, (bhau) fear/apprehension about the future (kabahu na) never (chhoottas-i) leave without, one who does not obey the Almighty; s/he does not (jaani) realize the cause (aavat) coming and (jaat) going – being in cycles of births and deaths, i.e. s/he thinks this is normal.

(Ko = any, na = not) no one can (paavas-i) attain (mukat-i) freedom from cycles of births and deaths (bin-u) without practice of Naam of (har-i) the Almighty; and (muey) dies (ddoob-i) by drowning (bin-u) without (paani) water, i.e. is shamed here, and in the hereafter, for his/her misdeeds. 2.

 

ਧੰਧਾ ਕਰਤ ਸਗਲੀ ਪਤਿ ਖੋਵਸਿ ਭਰਮੁ ਨ ਮਿਟਸਿ ਗਵਾਰਾ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਮੁਕਤਿ ਨਹੀ ਕਬ ਹੀ ਅੰਧੁਲੇ ਧੰਧੁ ਪਸਾਰਾ ॥੩॥

Ḏẖanḏẖā karaṯ saglī paṯ kẖovas bẖaram na mitas gavārā.  Bin gur sabaḏ mukaṯ nahī kab hī anḏẖule ḏẖanḏẖ pasārā. ||3||

 

(Gavaara) the fool (khovas-i) loses (sagli) all (pat-i) honor by (karat = doing) working only for (dhandhaa) making money; (gavaara) the fool’s (bharam-u) wandering do not (mittas-i = removed) end.

Those (Andhuley = blind) blinded by attachment to (pasaara) expanse of (dhandh-u) worldly pursuits and (nahi kab-hi) can never (mukat-i) be free from them (bin-u) without, i.e. unless they follow (sabad = word) guidance of (gur) the guru. 3.

 

ਅਕੁਲ ਨਿਰੰਜਨ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮੂਆ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਜਾਨਿਆ ਨਾਨਕ ਅਵਰੁ ਨ ਦੂਆ ॥੪॥੬॥੭॥

Akul niranjan si▫o man māni▫ā man hī ṯe man mū▫ā. Anṯar bāhar eko jāni▫ā Nānak avar na ḏū▫ā. ||4||6||7||

 

When (man-u) the mind is (maaniaa) agreeable (siau) with – with obedience of commands – of (niranjan = without stain) the pristine (akul = without lineage) Self-Existent Almighty, then (man) the mind (mooaa) gets killed (tey) by (man) the mind (hi) itself, i.e. submits to Divine commands within:

Then one (jaaniaa = knows) sees (eyko) only the One Almighty (antar-i) within and (baahar-i) outside; and sees (na = not, dooaa = second) no one (avar-u) else, says Guru Nanak. 4. 6. 7.

 

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ਭੈਰਉ ਮਹਲਾ ੧ ॥ ਜਗਨ ਹੋਮ ਪੁੰਨ ਤਪ ਪੂਜਾ ਦੇਹ ਦੁਖੀ ਨਿਤ ਦੂਖ ਸਹੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਮੁਕਤਿ ਨਾਮਿ ਗੁਰਮੁਖਿ ਲਹੈ ॥੧॥

Bẖairo mėhlā 1.  Jagan hom punn ṯap pūjā ḏeh ḏukẖī niṯ ḏūkẖ sahai.  Rām nām bin mukaṯ na pāvas mukaṯ nām gurmukẖ lahai. ||1||

 

Composition (mahla 1) of the first Guru in Raga Bhairau. One (dukhi = in pain) tortures (deyh) the body to perform (jagan) Yagnas, (hom/havan) fire sacrifice, (pun) perceived good deeds that please others, (tap) austerities and various types of (pooja) worship, but still (nit) ever (sahai = bears) remains (dookh) in distress – is restless.

S/he cannot (paavas-i) attain (mukat-i) deliverance from pain (bin-u) without practice of Naam or virtues and commands of (raam) the Almighty; s/he (lahai) obtains (mukat-i) emancipation with living (naam-i) by Naam (gurmukh-i) with the guru’s guidance. 1.

 

ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਿਰਥੇ ਜਗਿ ਜਨਮਾ ॥ ਬਿਖੁ ਖਾਵੈ ਬਿਖੁ ਬੋਲੀ ਬੋਲੈ ਬਿਨੁ ਨਾਵੈ ਨਿਹਫਲੁ ਮਰਿ ਭ੍ਰਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Rām nām bin birthe jag janmā.  Bikẖ kẖāvai bikẖ bolī bolai bin nāvai nihfal mar bẖarmanā. ||1|| rahā▫o.

 

(Janma) human birth (jag-i) in the world is (birthey) wasted (bin-u) without practice of Naam of (raam) the Almighty.

(Bin-u) without (naavai) Naam, one (khaavai = eats) commits (bikh-u = poison) vices, (bolai) speaks (bikh-u = poison) vicious (boli) language; human birth is (nihphal) fruitless and s/he (mar-i) dies to (bhramna = wander) go through numerous births. 1.

(Rahaau) pause and reflect on this.

 

ਪੁਸਤਕ ਪਾਠ ਬਿਆਕਰਣ ਵਖਾਣੈ ਸੰਧਿਆ ਕਰਮ ਤਿਕਾਲ ਕਰੈ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਮੁਕਤਿ ਕਹਾ ਪ੍ਰਾਣੀ ਰਾਮ ਨਾਮ ਬਿਨੁ ਉਰਝਿ ਮਰੈ ॥੨॥

Pusṯak pāṯẖ bi▫ākaraṇ vakẖāṇai sanḏẖi▫ā karam ṯikāl karai.  Bin gur sabaḏ mukaṯ kahā parāṇī rām nām bin urajẖ marai. ||2||

 

The Pundit does (paatth) reading of (pustak = books) scriptures and (vakhaanai) talks of (biaakaran) the grammar, (karai) performs (karam = rite, sandhiaa = worship) worship (tikaal) three times a day.

But (mukat-i) emancipation is (kahaa = how?) not possible (bin-u) without leading life by (sabad = word) teachings of (gur) the guru, o (praani) mortal; one only (urajh-i) gets entangled in the rituals and (marai = dies) perishes (bin-u) without practice of Naam of (raam) the Almighty. 2.

 

ਡੰਡ ਕਮੰਡਲ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਤੀਰਥਿ ਗਵਨੁ ਅਤਿ ਭ੍ਰਮਨੁ ਕਰੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਸਾਂਤਿ ਨ ਆਵੈ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁ ਪਾਰਿ ਪਰੈ ॥੩॥

Dand kamandal sikẖā sūṯ ḏẖoṯī ṯirath gavan aṯ bẖarman karai. Rām nām bin sāʼnṯ na āvai jap har har nām so pār parai. ||3||

 

The Yogi carries (ddandd) the staff and (kamanddal) begging vessel, wears (sikhaa) hair-tuft, (soot-u = thread) the sacred thread, (dhoti) waist-wrap; (gavan) goes (teerath-i) on pilgrimages and (bhraman-u = wandering, karai = does) wanders (at-i = greatly) all-over.

But (saant-i) peace is not (aavai = comes) attained (bin-u) without Naam of the Almighty; one who (jap-i) remembers and emulates (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands, (su) that person (parai) lands (paar-i) on far shore, i.e. gets across the world-ocean of vices, to God. 3.

 

ਜਟਾ ਮੁਕਟੁ ਤਨਿ ਭਸਮ ਲਗਾਈ ਬਸਤ੍ਰ ਛੋਡਿ ਤਨਿ ਨਗਨੁ ਭਇਆ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥੪॥

Jatā mukat ṯan bẖasam lagā▫ī basṯar cẖẖod ṯan nagan bẖa▫i▫ā.  Rām nām bin ṯaripaṯ na āvai kiraṯ kai bāʼnḏẖai bẖekẖ bẖa▫i▫ā. ||4||

 

The ascetic keeps (jattaa) matted hair (mukatt-u = crown) on the head, (lagaai) smears (bhasam) ash (tan-i) on the body, (chhodd-i) gives up (bastr) clothes and (bhaiaa) remains (nagan-u) naked (tan-i) of the body.

But lasting (tripat-i) satisfaction is not (aavai = comes) attained without practice of Raam Naam; (bhaiaa = happens) he wears (bheykh-u) pious-looking garb; all this because of being (baandhai) bound by influence (kai) of (kirat) past deeds. 4.

 

ਜੇਤੇ ਜੀਅ ਜੰਤ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਜਤ੍ਰ ਕਤ੍ਰ ਤੂ ਸਰਬ ਜੀਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਰਾਖਿ ਲੇ ਜਨ ਕਉ ਹਰਿ ਰਸੁ ਨਾਨਕ ਝੋਲਿ ਪੀਆ ॥੫॥੭॥੮॥

Jeṯe jī▫a janṯ jal thal mahī▫al jaṯar kaṯar ṯū sarab jī▫ā. Gur parsāḏ rākẖ le jan ka▫o har ras Nānak jẖol pī▫ā. ||5||7||8||

 

In (jeytey = as many) all (jeea jant) the creatures be they (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space, (too) You are present in (sarab) all those (jeeaa) creatures (jatr katr) wherever they are, o Almighty. You (raakh ley) save (jan kau) the servants/seekers by providing (gurparasaad-i) guidance of the guru; they (jhol-i) push away vices and (peeaa) drink (har-i) the Divine (ras-u) elixir, i.e. practice Raam Naam, says Guru Nanak. 5. 7. 8.

 

Note: Jhol is the act of pushing away of leaves and other floating materials from water in an open pool, and collecting the water. The message is that one should keep evil/vices at bay find goodness, in the world.