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.

 

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

 

ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

ਜੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਭੁ ਪ੍ਰਭ ਕਾ ਸਾਕਤ ਕਹਤੇ ਮੇਰਾ ॥

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

 

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

 

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ਅਹੰਬੁਧਿ ਦੁਰਮਤਿ ਹੈ ਮੈਲੀ ਬਿਨੁ ਗੁਰ ਭਵਜਲਿ ਫੇਰਾ ॥੩॥

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

 

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

(Rahaau) pause and reflect on this.

 

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

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

 

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

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

 

ਰੋਗੇ ਮਰਤਾ ਰੋਗੇ ਜਨਮੈ ॥ ਰੋਗੇ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਭਰਮੈ ॥

Roge marṯā roge janmai.  Roge fir fir jonī bẖarmai.

 

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

 

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

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

 

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

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

 

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

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

 

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

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