SGGS pp 1143-1145, Bhairau M: 5, Shabads 28-34

 

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਚਿਤਵਤ ਪਾਪ ਨ ਆਲਕੁ ਆਵੈ ॥ ਬੇਸੁਆ ਭਜਤ ਕਿਛੁ ਨਹ ਸਰਮਾਵੈ ॥ ਸਾਰੋ ਦਿਨਸੁ ਮਜੂਰੀ ਕਰੈ ॥ ਹਰਿ ਸਿਮਰਨ ਕੀ ਵੇਲਾ ਬਜਰ ਸਿਰਿ ਪਰੈ ॥੧॥

Bẖairo mėhlā 5.  Cẖiṯvaṯ pāp na ālak āvai.  Besu▫ā bẖajaṯ kicẖẖ nah sarmāvai.  Sāro ḏinas majūrī karai.  Har simran kī velā bajar sir parai. ||1||

 

Composition of the fifth Guru in Raga Bhairau. One who forgets God and ignores the guru’s teachings (na aavai) feels no (aalak-u = laziness) hesitation (chitvat) in thinking of (paap = sin) committing evil. He does (kachh-u na = not any) not (sarmaavai) feel ashamed (bhajat) running to (beysuaa) a prostitute.

A person (karai = does, majoori = job of a labourer) toils (saaro) the whole day for earning money; but (bajar) an unbearable load (parai) falls on his (sir-i) head at (veyla) the time of (simran) remembering God’s virtues comes. 1.

 

ਮਾਇਆ ਲਗਿ ਭੂਲੋ ਸੰਸਾਰੁ ॥ ਆਪਿ ਭੁਲਾਇਆ ਭੁਲਾਵਣਹਾਰੈ ਰਾਚਿ ਰਹਿਆ ਬਿਰਥਾ ਬਿਉਹਾਰ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā lag bẖūlo sansār.  Āp bẖulā▫i▫ā bẖulāvaṇhārai rācẖ rahi▫ā birthā bi▫uhār. ||1|| rahā▫o.

 

 (Sansaar-u = world) the human being (lag-i) gets attached to (maaiaa) the world-play of relatives, wealth, status and so on and (bhoolo) forgets the Creator.

However (bhulaavanhaarai) the deluder Almighty (aap-i) IT-self (bhulaaiaa) causes him to stray and he (rahiaa) remains (raach-i) engrossed in (birtha) fruitless (biohaar = conduct) pursuits. 1.

 (Rahaau) pause and reflect on this.

 

ਪੇਖਤ ਮਾਇਆ ਰੰਗ ਬਿਹਾਇ ॥ ਗੜਬੜ ਕਰੈ ਕਉਡੀ ਰੰਗੁ ਲਾਇ ॥ ਅੰਧ ਬਿਉਹਾਰ ਬੰਧ ਮਨੁ ਧਾਵੈ ॥ ਕਰਣੈਹਾਰੁ ਨ ਜੀਅ ਮਹਿ ਆਵੈ ॥੨॥

Pekẖaṯ mā▫i▫ā rang bihā▫e.  Gaṛbaṛ karai ka▫udī rang lā▫e.  Anḏẖ bi▫uhār banḏẖ man ḏẖāvai.  Karṇaihār na jī▫a mėh āvai. ||2||

 

His/her life (bihaaey) passes (peykhat) watching (rang = colours) happenings in (maaiaa) the world-play.  S/he (karai) creates (garrbarr) disorderly-ness, i.e. disobeys Divine commands, and (laaey) develops (rang = love) attachment for (kauddi = small shell) useless things.

His/her (man-u) mind (bandh = bound) is caught in (dhaavai = runs) pursuing (andh = blind) direction-less (biohaar) conduct; and (karnaihaar-u) the Creator does not (aavai) come (mah-i) in (jeea = soul) mind – thoughts. 2.

 

ਕਰਤ ਕਰਤ ਇਵ ਹੀ ਦੁਖੁ ਪਾਇਆ ॥ ਪੂਰਨ ਹੋਤ ਨ ਕਾਰਜ ਮਾਇਆ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮਨੁ ਲੀਨਾ ॥ ਤੜਫਿ ਮੂਆ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨਾ ॥੩॥

Karaṯ karaṯ iv hī ḏukẖ pā▫i▫ā.  Pūran hoṯ na kāraj mā▫i▫ā.  Kām kroḏẖ lobẖ man līnā.  Ŧaṛaf mū▫ā ji▫o jal bin mīnā. ||3||

 

S/he (Karat karat) keeps doing (iv hi = only this) such things and (paaiaa) comes to (dukh-u) grief. (Kaaraj = work) aspirations in (maaiaa) the world-play (hot = happen) are never (pooran) accomplished – one runs after more and more.

(Man-u) the mind is (keenaa = taken) possessed (kaam-i) by lust, (krodh-i) anger and (lobh-i) greed, and (mooaa) dies (tarraph-i) writhing (jio) like (meena) fish (bin-u) without (jal) water, i.e. being unable to unite with the Creator. 3.

 

ਜਿਸ ਕੇ ਰਾਖੇ ਹੋਏ ਹਰਿ ਆਪਿ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਦਾ ਜਪੁ ਜਾਪਿ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇਆ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥੪॥੧੫॥੨੮॥

Jis ke rākẖe ho▫e har āp.  Har har nām saḏā jap jāp.  Sāḏẖsang har ke guṇ gā▫i▫ā.  Nānak saṯgur pūrā pā▫i▫ā. ||4||15||28||

 

One (jis key) whose (raakhey) protector (hoey) is (aap-i = self) the Almighty; that person (sadaa) ever (jaap-i) remembers and practices (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands which are (jap-u) to be remembered.

One who (gaaiaa) sings and learns to emulate (gun) virtues (key) of (har-i) the Almighty (saadhsang-I = guru’s company) with the guru’s guidance; (paaiaa) finds (poora) the perfect (satigur-u) true guru – the Almighty. 4. 15. 28.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਅਪਣੀ ਦਇਆ ਕਰੇ ਸੋ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਾਚ ਸਬਦੁ ਹਿਰਦੇ ਮਨ ਮਾਹਿ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਜਾਹਿ ॥੧॥

Bẖairo mėhlā 5.  Apṇī ḏa▫i▫ā kare so pā▫e.  Har kā nām man vasā▫e.  Sācẖ sabaḏ hirḏe man māhi.  Janam janam ke kilvikẖ jāhi. ||1||

 

Composition of the fifth Guru in Raga Bhairau. One on whom the Almighty (karey) bestows (apni = own) IT’s (daiaa) kindness; that person (vasaaey = causes to abide) keeps (naam-u) virtues and commands (ka) of (har-i) the Almighty (mann-i) in mind.

One who keeps (sabad-u = word) commands of (saach-u) the Eternal (maah-i) in (hirdai) heart and (man) mind; influence of his/her (kilvikh) wrongdoings (key) of past (janam janam = birth after birth) past lives on his/her mind (jaah-i = leaves) is effaced. 1.

 

ਰਾਮ ਨਾਮੁ ਜੀਅ ਕੋ ਆਧਾਰੁ ॥ ਗੁਰ ਪਰਸਾਦਿ ਜਪਹੁ ਨਿਤ ਭਾਈ ਤਾਰਿ ਲਏ ਸਾਗਰ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Rām nām jī▫a ko āḏẖār.  Gur parsāḏ japahu niṯ bẖā▫ī ṯār la▫e sāgar sansār. ||1|| rahā▫o.

 

Make (naam-u) virtues and commands of (raam) the all-pervasive Almighty (aadhaar-u = support) the mainstay (ko) of your (jeea) soul/mind, o human being.

O (bhaaee = brother) dear, (nit) ever (japahu) remember and practice Naam (gurprasaad-i = with grace) with guidance of the guru; this (taar-i laey) ferries one across (sansaar-u) the world (saagar) ocean, i.e. enables to overcome vices in the world-play, and find God. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨ ਕਉ ਲਿਖਿਆ ਹਰਿ ਏਹੁ ਨਿਧਾਨੁ ॥ ਸੇ ਜਨ ਦਰਗਹ ਪਾਵਹਿ ਮਾਨੁ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਗੁਣ ਗਾਉ ॥ ਆਗੈ ਮਿਲੈ ਨਿਥਾਵੇ ਥਾਉ ॥੨॥

Jin ka▫o likẖi▫ā har ehu niḏẖān.  Se jan ḏargėh pāvahi mān.  Sūkẖ sahj ānanḏ guṇ gā▫o.  Āgai milai nithāve thā▫o. ||2||

 

Those (kau = to, jin = whom) in whose destiny attainment of (nidhaan-u = treasure) the wealth of awareness of (ih-u = this) Naam of (har-i) of the Almighty (likihiaa) is written; (sey) those (jan) persons (paavah-i) receive (maaan-u) honor in (dargah) Divine court.

(Gaau = sing) praise and emulate (gun) Divine virtues to obtain (sookh) peace, (sahaj) poise and (aanand) bliss; by this (thaau = place) acceptance by the Creator is (milai) attained by one (nithaavey = without place) who is hapless. 2.

 

ਜੁਗਹ ਜੁਗੰਤਰਿ ਇਹੁ ਤਤੁ ਸਾਰੁ ॥ ਹਰਿ ਸਿਮਰਣੁ ਸਾਚਾ ਬੀਚਾਰੁ ॥

Jugah juganṯar ih ṯaṯ sār.  Har simraṇ sācẖā bīcẖār.

 

(Ihu) this is (saar-u) the supreme (tat-u) essence for (jugah = ages, jugantar-i = between ages) all tomes: (simran) remembrance and obedience of (har-i) the Almighty is (saacha = true) the right (beechaar-u) thinking.

 

Page 1144

 

ਜਿਸੁ ਲੜਿ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੈ ॥੩॥

Jis laṛ lā▫e la▫e so lāgai.  Janam janam kā so▫i▫ā jāgai. ||3||

 

One (jis-u) whom the Almighty (laaey laey) attaches (larr-i) to the scarf, i.e. motivates to follow IT’s commands; his/her destiny (soiaa) sleeping (janam janam) in past births (jaagai) wakes, i.e. s/he attains union with the Creator. 3.

 

ਤੇਰੇ ਭਗਤ ਭਗਤਨ ਕਾ ਆਪਿ ॥ ਅਪਣੀ ਮਹਿਮਾ ਆਪੇ ਜਾਪਿ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰੈ ਹਾਥਿ ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦ ਹੀ ਸਾਥਿ ॥੪॥੧੬॥੨੯॥

Ŧere bẖagaṯ bẖagṯan kā āp.  Apṇī mahimā āpe jāp.  Jī▫a janṯ sabẖ ṯerai hāth.  Nānak ke parabẖ saḏ hī sāth. ||4||16||29||

 

(Bhagat) the devotees (teyrey = your) belong to You and (aap-i = self) You are the protector/motivator (ka) of (bhagtan) the devotees; You (jaap-i) utter and emulate (apni = own) Your (mahimaa = praise) virtues (aapey) Yourself, being in the devotees, o Almighty.

(Jeea jant) the creatures are (sabh-i) all in (teyrai) Your (haath-i = hand) control; o (prabh) Almighty Master, You are (sad hi) forever (key saath-i) with fifth Nanak, i.e. Your devotees. 4. 16. 29.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਹਮਾਰੈ ਅੰਤਰਜਾਮੀ ॥ ਨਾਮੁ ਹਮਾਰੈ ਆਵੈ ਕਾਮੀ ॥ ਰੋਮਿ ਰੋਮਿ ਰਵਿਆ ਹਰਿ ਨਾਮੁ ॥ ਸਤਿਗੁਰ ਪੂਰੈ ਕੀਨੋ ਦਾਨੁ ॥੧॥

Bẖairo mėhlā 5.  Nām hamārai anṯarjāmī.  Nām hamārai āvai kāmī.  Rom rom ravi▫ā har nām.  Saṯgur pūrai kīno ḏān. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Antarjaami) the inner controller Almighty abides (hamaarai) in me as awareness of Naam or Divine virtues and commands. And Naam (aavai kami = comes in as useful) guides me in everything.

Naam of (har-i) the Almighty (raviaa) pervades (rom rom) every hair, i.e. my whole being is guided by Naam. (Poorai) the perfect (satigur) true guru (keeno = gave, daan-u = alms) imparted awareness of Naam to me. 1.

 

ਨਾਮੁ ਰਤਨੁ ਮੇਰੈ ਭੰਡਾਰ ॥ ਅਗਮ ਅਮੋਲਾ ਅਪਰ ਅਪਾਰ ॥੧॥ ਰਹਾਉ ॥

Nām raṯan merai bẖandār.  Agam amolā apar apār. ||1|| rahā▫o.

 

(Ratan = jewel) awareness of Naam is (meyrai) my (bhanddaar = store) treasure. Naam is (agam) beyond reach, (amola) invaluable and (apar apaar) infinite, i.e. nothing can equal the wealth of awareness of Naam.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਹਮਾਰੈ ਨਿਹਚਲ ਧਨੀ ॥ ਨਾਮ ਕੀ ਮਹਿਮਾ ਸਭ ਮਹਿ ਬਨੀ ॥ ਨਾਮੁ ਹਮਾਰੈ ਪੂਰਾ ਸਾਹੁ ॥ ਨਾਮੁ ਹਮਾਰੈ ਬੇਪਰਵਾਹੁ ॥੨॥

Nām hamārai nihcẖal ḏẖanī.  Nām kī mahimā sabẖ mėh banī.  Nām hamārai pūrā sāhu.  Nām hamārai beparvāhu. ||2||

 

Naam – God – is (hamaarai) my (nihchal = unshakable) eternal (dhani) Master, i.e. I live in obedience to the Almighty. (Mahima = praise) of Naam (bani) is present (mah-i) in, i.e. God is praised and obeyed, by (sabh) all.

Naam/God is (poora) the perfect (saahu) Master; Naam (hamaarai) for me is (beparvaahu = carefree = answerable to none) the Almighty IT-self. 2.

 

ਨਾਮੁ ਹਮਾਰੈ ਭੋਜਨ ਭਾਉ ॥ ਨਾਮੁ ਹਮਾਰੈ ਮਨ ਕਾ ਸੁਆਉ ॥ ਨਾਮੁ ਨ ਵਿਸਰੈ ਸੰਤ ਪ੍ਰਸਾਦਿ ॥ ਨਾਮੁ ਲੈਤ ਅਨਹਦ ਪੂਰੇ ਨਾਦ ॥੩॥

Nām hamārai bẖojan bẖā▫o.  Nām hamārai man kā su▫ā▫o.  Nām na visrai sanṯ parsāḏ.  Nām laiṯ anhaḏ pūre nāḏ. ||3||

 

Naam for me is (bhaau) the lovable (bhojan = food) support/guide for life; practice of Naam is (suaau) the object of my (man) mind.

Naam is not forgotten when one (prasaad-i) follows grace/guidance of (sant) the guru; (anhad) incessant (naad) celestial music (poorey) plays in the mind, i.e. one connects with the Almighty, (lait) by uttering Naam. 3.

 

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਮ ਸਿਉ ਬਨਿ ਆਈ ॥ ਧਨਵੰਤੇ ਸੇਈ ਪਰਧਾਨ ॥ ਨਾਨਕ ਜਾ ਕੈ ਨਾਮੁ ਨਿਧਾਨ ॥੪॥੧੭॥੩੦॥

Parabẖ kirpā ṯe nām na▫o niḏẖ pā▫ī.  Gur kirpā ṯe nām si▫o ban ā▫ī.  Ḏẖanvanṯe se▫ī parḏẖān.  Nānak jā kai nām niḏẖān. ||4||17||30||

 

(Nau nidh-i = nine treasures) the wealth of awareness of Naam (paaeeee) is obtained (tey) with (kirpa) kindness of (prabh) the Almighty. And one (ban-i aa = gets along, sio = with) practices Naam (tey) with (kirpa = kindness) guidance of (gur) the guru.

Those (ja kai = in whose) who have (nidhaan) the treasure of awareness of Naam, (seyee) they are (dhanvantey) wealthy and (pardhaan = president) exalted, says fifth Nanak. 4. 17. 30.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਤੂ ਮੇਰਾ ਪਿਤਾ ਤੂਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂ ਮੇਰੇ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ॥ ਤੂ ਮੇਰਾ ਠਾਕੁਰੁ ਹਉ ਦਾਸੁ ਤੇਰਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਹੀ ਕੋ ਮੇਰਾ ॥੧॥

Bẖairo mėhlā 5.  Ŧū merā piṯā ṯūhai merā māṯā.  Ŧū mere jī▫a parān sukẖ▫ḏāṯa.  Ŧū merā ṯẖākur ha▫o ḏās ṯerā.  Ŧujẖ bin avar nahī ko merā. ||1||

 

Composition of the fifth Guru in Raga Bhairau. O Almighty, (too) You are (meyra) my (pitaa) father and (toohai = you also) You are also my (maataa) mother, i.e. look after me like parents. You are (meyrey) my (jeea) soul and (praan = breaths) life.

You are my (tthaakur-u) Master and (hau) I am (teyra) Your (daas) servant; there is (nahi ko) none (meyra) mine (bin-u) except (tujh) You – I look to none else. 1.

 

ਕਰਿ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਦਾਤਿ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਕਰਉ ਦਿਨ ਰਾਤਿ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā karahu parabẖ ḏāṯ.  Ŧumĥrī usṯaṯ kara▫o ḏin rāṯ. ||1|| rahā▫o.

 

Please (kar-i kirpa) be kind and (karahu = make) give (ik = one) this (daat-i) benediction to me, o (prabh) Almighty; that I (karau = do, ustat-i = praise) praise and emulate (tumri) Your virtues (din) day and (raat-i) night. 1.

(Rahaau) pause and reflect on this

 

ਹਮ ਤੇਰੇ ਜੰਤ ਤੂ ਬਜਾਵਨਹਾਰਾ ॥ ਹਮ ਤੇਰੇ ਭਿਖਾਰੀ ਦਾਨੁ ਦੇਹਿ ਦਾਤਾਰਾ ॥ ਤਉ ਪਰਸਾਦਿ ਰੰਗ ਰਸ ਮਾਣੇ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਤੁਮਹਿ ਸਮਾਣੇ ॥੨॥

Ham ṯere janṯ ṯū bajāvanhārā.  Ham ṯere bẖikẖārī ḏān ḏėh ḏāṯārā.  Ŧa▫o parsāḏ rang ras māṇe.  Gẖat gẖat anṯar ṯumėh samāṇe. ||2||

 

(Ham) we, the creatures, are (teyrey) Your (jant) musical instruments and (too) You (bajaavahaara) the player, i.e. we live by Your directions. We are Your (bhikhaari) beggars, please (deyh-i) give (daan-u) alms – of awareness of Naam, o (daataara = giver) beneficent Master.

We (maaney) enjoy (rang) merry making and (ras-u) pleasures with (tau) Your (parsaad-i) grace; (tumah-i) You alone (samaaney) are present (antar-i) in (ghatt ghatt) all bodies/creatures. 2.

 

ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਜਪੀਐ ਨਾਉ ॥ ਸਾਧਸੰਗਿ ਤੁਮਰੇ ਗੁਣ ਗਾਉ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਦਇਆ ਤੇ ਹੋਇ ਦਰਦ ਬਿਨਾਸੁ ॥ ਤੁਮਰੀ ਮਇਆ ਤੇ ਕਮਲ ਬਿਗਾਸੁ ॥੩॥

Ŧumĥrī kirpā ṯe japī▫ai nā▫o.  Sāḏẖsang ṯumre guṇ gā▫o.  Ŧumĥrī ḏa▫i▫ā ṯe ho▫e ḏaraḏ binās.  Ŧumrī ma▫i▫ā ṯe kamal bigās. ||3||

 

It is (tey) with (tumri) Your (kripa) kindness that we (japeeai) remember and practice Your (naau) Naam or virtues and commands – as guide for life.

We (gaau = sing) praise and emulate (tumrey) Your (gun) virtues (saadhsang-i) with company/guidance of the guru.

(Darad) grief (hoey) is (binaas-u = destruction) banished (tey) with (tumri) Your (daiaa) kindness; and with your (maiaa) mercy (kamal = lotus) the mind-lotus (bigaas-u) blossoms, i.e. happiness comes with your grace. 3.

 

ਹਉ ਬਲਿਹਾਰਿ ਜਾਉ ਗੁਰਦੇਵ ॥ ਸਫਲ ਦਰਸਨੁ ਜਾ ਕੀ ਨਿਰਮਲ ਸੇਵ ॥ ਦਇਆ ਕਰਹੁ ਠਾਕੁਰ ਪ੍ਰਭ ਮੇਰੇ ॥ ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਨਿਤ ਤੇਰੇ ॥੪॥੧੮॥੩੧॥

Ha▫o balihār jā▫o gurḏev.  Safal ḏarsan jā kī nirmal sev.  Ḏa▫i▫ā karahu ṯẖākur parabẖ mere.  Guṇ gāvai Nānak niṯ ṯere. ||4||18||31||

 

(Hau) I (balihaar-i jaau = am sacrifice) adore (gurdeyv) the enlightener guru; (ja ki) whose (darsan-u = sight/meeting) guidance is (saphal) fruitful and (seyv = service) obedience (nirmal) purifying.

(Meyrey) my (tthaakur) Master, (karahu) show (daiaa) kindness; that fifth Nanak, i.e. we creatures, (gaavai = sings) praise and emulate (teyrey) your (gun) virtues. 4. 18. 31.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਭ ਤੇ ਊਚ ਜਾ ਕਾ ਦਰਬਾਰੁ ॥ ਸਦਾ ਸਦਾ ਤਾ ਕਉ ਜੋਹਾਰੁ ॥ ਊਚੇ ਤੇ ਊਚਾ ਜਾ ਕਾ ਥਾਨ ॥ ਕੋਟਿ ਅਘਾ ਮਿਟਹਿ ਹਰਿ ਨਾਮ ॥੧॥

Bẖairo mėhlā 5.  Sabẖ ṯe ūcẖ jā kā ḏarbār.  Saḏā saḏā ṯā ka▫o johār.  Ūcẖe ṯe ūcẖā jā kā thān.  Kot agẖā mitėh har nām. ||1||

 

Composition of the fifth Guru in Raga Bhairau. The Almighty (ja ka) whose (darbaar-u = court) authority is (ooch) higher (tey) than (sabh) all; my (johaar) obeisance (ta kau) to that Master.

(Ja ka) whose (thaan) place is (oochaa) higher (tey) than (oochey) the highest; (kott-i = crore/ten million) countless (aghaa) sins (mittah-i) are effaced by practice of (naam) virtues and commands of that (har-i) Almighty. 1.

 

ਤਿਸੁ ਸਰਣਾਈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਕਰਿ ਕਿਰਪਾ ਜਾ ਕਉ ਮੇਲੈ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧis sarṇā▫ī saḏā sukẖ ho▫e.  Kar kirpā jā ka▫o melai so▫e. ||1|| rahā▫o.

 

(Sadaa = ever) eternal (sukh-u) comfort/peace is (hoey = happens) experienced by placing the self in (tis-u = that) IT’s (sarnaai) care and obedience.

It is experienced by one (ja kau) whom IT (kar-i kirpa) is kind (meylai = unites) to keep in IT’s remembrance and obedience. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੇ ਕਰਤਬ ਲਖੇ ਨ ਜਾਹਿ ॥ ਜਾ ਕਾ ਭਰਵਾਸਾ ਸਭ ਘਟ ਮਾਹਿ ॥ ਪ੍ਰਗਟ ਭਇਆ ਸਾਧੂ ਕੈ ਸੰਗਿ ॥ ਭਗਤ ਅਰਾਧਹਿ ਅਨਦਿਨੁ ਰੰਗਿ ॥੨॥

Jā ke karṯab lakẖe na jāhi.  Jā kā bẖarvāsā sabẖ gẖat māhi.  Pargat bẖa▫i▫ā sāḏẖū kai sang.  Bẖagaṯ arāḏẖėh an▫ḏin rang. ||2||

 

God, (ja key) whose (kartab) feats (na jaah-i) cannot be (lakhey) known; (ja ka) whose (bharvaasa) faith/reliance is kept (maah-i) in (sabh) all (ghatt) minds.

IT (pragatt bhaiaa) manifests (sang-i) in company/guidance (kai) of (saadhoo) the guru. (Bhagat) the devotees (andin-u = everyday) ever (rang-i) lovingly (araadhah-i) invoke IT. 2.

 

ਦੇਦੇ ਤੋਟਿ ਨਹੀ ਭੰਡਾਰ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰ ॥ ਜਾ ਕਾ ਹੁਕਮੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਸਿਰਿ ਪਾਤਿਸਾਹਾ ਸਾਚਾ ਸੋਇ ॥੩॥

Ḏeḏe ṯot nahī bẖandār.  Kẖin mėh thāp uthāpanhārā.  Jā kā hukam na metai ko▫e.  Sir pāṯisāhā sācẖā so▫e. ||3||

 

God’s (bhadaar) storehouses (nahi) do not (tott-i) exhaust (deydey) by giving benedictions. IT can (thaap-i) establish/install and (uthaapanhaar-i = uninstall) deprive (mah) in (khin) a moment.

God, (ja ka) whose (hukam-u) command (na koey) no one can (meyttai = efface) countermand; (soey) that One (saacha) eternal Almighty is (sir-i = over the head) above (paatsaaha) the emperors. 3.

 

Page 1145

 

ਜਿਸ ਕੀ ਓਟ ਤਿਸੈ ਕੀ ਆਸਾ ॥ ਦੁਖੁ ਸੁਖੁ ਹਮਰਾ ਤਿਸ ਹੀ ਪਾਸਾ ॥ ਰਾਖਿ ਲੀਨੋ ਸਭੁ ਜਨ ਕਾ ਪੜਦਾ ॥ ਨਾਨਕੁ ਤਿਸ ਕੀ ਉਸਤਤਿ ਕਰਦਾ ॥੪॥੧੯॥੩੨॥

Jis kī ot ṯisai kī āsā.  Ḏukẖ sukẖ hamrā ṯis hī pāsā.  Rākẖ līno sabẖ jan kā paṛ▫ḏā.  Nānak ṯis kī usṯaṯ karḏā. ||4||19||32||

 

It is the Almighty (jis ki) whose (ott) protection I seek and also have (aasa) expectation (tisai ki) only from that, i.e. look only to the Master. (Hamra) our (dukh-u) distress and (sukh-u) comfort are (paasaa = with) in the hands of (tis hi) only that – the Almighty.

IT (raakh-i leeno) keeps covered with (parrda) curtain, i.e. preserves honor, of (jan) the devotees; fifth Nanak (karda = does, ustat-i = praise) glorifies and obeys (tis ki = of that) God. 4. 19. 32.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਰੋਵਨਹਾਰੀ ਰੋਜੁ ਬਨਾਇਆ ॥ ਬਲਨ ਬਰਤਨ ਕਉ ਸਨਬੰਧੁ ਚਿਤਿ ਆਇਆ ॥ ਬੂਝਿ ਬੈਰਾਗੁ ਕਰੇ ਜੇ ਕੋਇ ॥ ਜਨਮ ਮਰਣ ਫਿਰਿ ਸੋਗੁ ਨ ਹੋਇ ॥੧॥

Bẖairo mėhlā 5.  Rovanhārī roj banā▫i▫ā.  Balan barṯan ka▫o san▫banḏẖ cẖiṯ ā▫i▫ā.  Būjẖ bairāg kare je ko▫e.  Janam maraṇ fir sog na ho▫e. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Rovanhaari) one who wails on someone’s death (banaaiaa) makes it (roj-u) daily routine, when (balan) living (bartan) dealing (sanbandh-u = connection) with the dead person (aaiaa) comes (chit-i) to mind, i.e. how s/he benefited from the dead person.

Similarly, people think of how one can materially benefit by remembering/praying to God. (Jey) if (koi) someone (karey = does, bairaag = yearning) yearns (boojh-i = understanding) from the heart – and acts to achieve union; (phir-i) then (sog-u) the sorrow of remaining separated from the Creator and being in cycles of (janam) births and deaths (na) does not (hoi = happen) continue. 1.

 

ਬਿਖਿਆ ਕਾ ਸਭੁ ਧੰਧੁ ਪਸਾਰੁ ॥ ਵਿਰਲੈ ਕੀਨੋ ਨਾਮ ਅਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Bikẖi▫ā kā sabẖ ḏẖanḏẖ pasār.  virlai kīno nām aḏẖār. ||1|| rahā▫o.

 

(Sabh-u) everything in the world (pasaar-u = expanse) happens in (dhandh-u = job) pursuit of (bikhiaa) transitory material benefits; (virlai) some rare person (keeno) makes (naam) Divine virtues and commands his/her (adhaar-u = support) mainstay of life. 1.

(Rahaau) pause and reflect on this.

 

ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਰਹੀ ਬਿਆਪਿ ॥ ਜੋ ਲਪਟਾਨੋ ਤਿਸੁ ਦੂਖ ਸੰਤਾਪ ॥ ਸੁਖੁ ਨਾਹੀ ਬਿਨੁ ਨਾਮ ਧਿਆਏ ॥ ਨਾਮ ਨਿਧਾਨੁ ਬਡਭਾਗੀ ਪਾਏ ॥੨॥

Ŧaribaḏẖ mā▫i▫ā rahī bi▫āp.  Jo laptāno ṯis ḏūkẖ sanṯāp.  Sukẖ nāhī bin nām ḏẖi▫ā▫e.  Nām niḏẖān badbẖāgī pā▫e. ||2||

 

(Maaiaa) the world-play of (tribidh-i) the three qualities – Tamas =ignorance/inertia, Rajas = passion/diligence, Sattva = goodness/rituals/charities – (rahi biaap-i) is prevalent in the world; one (jo) who (lapttaano) is entangled with it, there is (dookh-u) distress and (santaap) suffering for (tis-u) that person.

(Sukh-u) peace/comfort is (nahi) not experienced (bin-u) without (dhiaaey) paying attention to (naam) Divine virtues and commands. A (baddbhaagi) fortunate person (paaey) obtains (nidhaan-u = treasure) the wealth of awareness of Naam – and lives by it. 2.

 

ਸ੍ਵਾਂਗੀ ਸਿਉ ਜੋ ਮਨੁ ਰੀਝਾਵੈ ॥ ਸ੍ਵਾਗਿ ਉਤਾਰਿਐ ਫਿਰਿ ਪਛੁਤਾਵੈ ॥ ਮੇਘ ਕੀ ਛਾਇਆ ਜੈਸੇ ਬਰਤਨਹਾਰ ॥ ਤੈਸੋ ਪਰਪੰਚੁ ਮੋਹ ਬਿਕਾਰ ॥੩॥

Savāʼngī si▫o jo man rījẖāvai.  Savāg uṯāri▫ai fir pacẖẖuṯāvai.  Megẖ kī cẖẖā▫i▫ā jaise barṯanhār.  Ŧaiso parpancẖ moh bikār. ||3||

 

One whose (man-u) mind (reejhaavai = engrossed) gets attached(sio) with (svaangi) an actor – i.e. with an actor when seeing a play; when (svaag-i) the actor (utaariai) removes the guise, (phir-i) then the watcher (pachhutaavai) repents for that attachment – because that role of the actor is transitory.

(Jaisey) it is like (bartanhaar = dealer) one gets attached to (chhaaiaa) the shade of (meygh) clouds; (taiso) similar is (moh) attachment to (parpanch = creation of five elements) the world-play; it (bikaar = of no use) is not lasting. 3.

 

ਏਕ ਵਸਤੁ ਜੇ ਪਾਵੈ ਕੋਇ ॥ ਪੂਰਨ ਕਾਜੁ ਤਾਹੀ ਕਾ ਹੋਇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਿਨਿ ਪਾਇਆ ਨਾਮੁ ॥ ਨਾਨਕ ਆਇਆ ਸੋ ਪਰਵਾਨੁ ॥੪॥੨੦॥੩੩॥

Ėk vasaṯ je pāvai ko▫e.  Pūran kāj ṯāhī kā ho▫e.  Gur parsāḏ jin pā▫i▫ā nām.  Nānak ā▫i▫ā so parvān. ||4||20||33||

 

(Jey) if (koey) someone (paavai) obtains (eyk) the one (vast) substance, i.e. awareness of Naam; (kaaj-u) the aspiration of union with the Creator (hoey = happens) is (pooran) fulfilled (taahi) only of that person.

(Jin-i) one who (paaiaa) obtains awareness of (naam) Divine virtues and commands and practices them (prasaad-i) with grace/guidance of (gur) the guru; (so) such a person’s (aaiaa = coming) taking human birth is (parvaan) approved, i.e. s/he succeeds in achieving the objective of human birth which is union with the Creator, says fifth Nanak. 4. 20. 33.

 

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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਜੋਨੀ ਭਵਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਰੋਗੀ ਕਰਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਦੂਖ ਸਹਾਮ ॥ ਡਾਨੁ ਦੈਤ ਨਿੰਦਕ ਕਉ ਜਾਮ ॥੧॥

Bẖairo mėhlā 5.  Sanṯ kī ninḏā jonī bẖavnā.  Sanṯ kī ninḏā rogī karnā.  Sanṯ kī ninḏā ḏūkẖ sahām.  Dān ḏaiṯ ninḏak ka▫o jām. ||1||

 

Composition of the fifth Guru in Raga Bhairau. (Ninda) slander of (sant) a seeker of the Almighty leads to (bhavna = wandering) remaining in cycles of births and deaths of numerous (joni) life-forms; slander of the seeker – one with virtuous life (karna) makes one (rogi) sick, i.e. causes to commit vices.

Slander of the seekers results in having to (sahaam) bear (dookh) distress; (jaam/jam) the agent of Divine justice (dait) gives (ddaan-u) punishment (kau) to (nindak) a slanderer of the seekers. 1.

 

ਸੰਤਸੰਗਿ ਕਰਹਿ ਜੋ ਬਾਦੁ ॥ ਤਿਨ ਨਿੰਦਕ ਨਾਹੀ ਕਿਛੁ ਸਾਦੁ ॥੧॥ ਰਹਾਉ ॥

Saṯsang karahi jo bāḏ.  Ŧin ninḏak nāhī kicẖẖ sāḏ. ||1|| rahā▫o.

 

(Jo) one who (karah-i = does, baad-u = conflict) gets into conflict (sang-i) with (sant) the seekers/ (tin-u) that (nindak) slanderer/ill-wisher has (naahi kichh-u = not any) no (saad-u = taste) joy in life. 1.

(Rahaau) pause and reflect on this.

 

ਭਗਤ ਕੀ ਨਿੰਦਾ ਕੰਧੁ ਛੇਦਾਵੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਨਰਕੁ ਭੁੰਚਾਵੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਗਰਭ ਮਹਿ ਗਲੈ ॥ ਭਗਤ ਕੀ ਨਿੰਦਾ ਰਾਜ ਤੇ ਟਲੈ ॥੨॥

Bẖagaṯ kī ninḏā kanḏẖ cẖẖeḏāvai.  Bẖagaṯ kī ninḏā narak bẖuncẖāvai.  Bẖagaṯ kī ninḏā garabẖ mėh galai.  Bẖagaṯ kī ninḏā rāj ṯe talai. ||2||

 

(Ninda) slander (ki) of (bhagat) the devotees of the Almighty (chheydaavai) makes holes, i.e. destroys (kandh-u) the body – makes life miserable. Slander of the devotees (bhunchaavai = eat/drink) causes to experience (narak-u = hell) being in reincarnations.

One (galai = dissolves/degenerates) suffers being in (garabh) the womb, i.e. keeps taking births again and again, with slander of the devotees. One who indulges in slander of the seekers (ttalai) is kept away (tey) from (raaj) kingdom, i.e. never achieves the exalted status of finding the Almighty. 2.

 

ਨਿੰਦਕ ਕੀ ਗਤਿ ਕਤਹੂ ਨਾਹਿ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹਿ ॥ ਚੋਰ ਜਾਰ ਜੂਆਰ ਤੇ ਬੁਰਾ ॥ ਅਣਹੋਦਾ ਭਾਰੁ ਨਿੰਦਕਿ ਸਿਰਿ ਧਰਾ ॥੩॥

Ninḏak kī gaṯ kaṯhū nāhi.  Āp bīj āpe hī kẖāhi.  Cẖor jār jū▫ār ṯe burā.  Aṇhoḏā bẖār ninḏak sir ḏẖarā. ||3||

 

(Gat-i) emancipation is (katahoo naah-i) never attained by a slanderer of the seekers; what (aapey = self) s/he (booj-i) sows that (aapey = self) s/he (khaah-i = eats) reaps, i.e. gets consequences of his/her deeds.

A slanderer of the seekers is (buraa) a worse sinner (tey) than (chor) a thief, (jaar) one with illicit relations with other women and (jooaar) a gambler. (Nindak-i) a slanderer (dharaa = puts) carries (anhoda) non-existent (bhaar-u) load, i.e. has to suffer for wrong-dings of those whom s/he slanders. 3.

 

ਪਾਰਬ੍ਰਹਮ ਕੇ ਭਗਤ ਨਿਰਵੈਰ ॥ ਸੋ ਨਿਸਤਰੈ ਜੋ ਪੂਜੈ ਪੈਰ ॥ ਆਦਿ ਪੁਰਖਿ ਨਿੰਦਕੁ ਭੋਲਾਇਆ ॥ ਨਾਨਕ ਕਿਰਤੁ ਨ ਜਾਇ ਮਿਟਾਇਆ ॥੪॥੨੧॥੩੪॥

Pārbarahm ke bẖagaṯ nirvair.  So nisṯarai jo pūjai pair.  Āḏ purakẖ ninḏak bẖolā▫i▫ā.  Nānak kiraṯ na jā▫e mitā▫i▫ā. ||4||21||34||

 

(Bhagat) devotees (key) of (paarbrahm) the Supreme Being (nirvair = without enmity) do not wish ill for anyone; (jo) one who (poojai) worships their (pair) feet, i.e. one who respects and follows their example, (so) that person (nistarai) gets across the world-ocean of vices and unites with the Creator.

(Aad-i) the Primal (purakh-u) all-pervasive Almighty (bholaaiaa) causes (nindak-u) the slanderer to stray, i.e. engage in slander of the seekers. This is a result of (kirat-u) consequences of past deeds which (na jaaey) cannot (mittaaiaa) effaced, i.e. the slanderer does this under influence of his/her past doings, says fifth Nanak. 4. 21. 34.

 

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.

 

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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.