SGGS pp 1150-1153, Bhairau M: 5, Shabads 49-57
ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਲੈਤ ਕਿਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਨਾਮੁ ਸੁਣਤ ਜਮੁ ਦੂਰਹੁ ਭਾਗੈ ॥ ਨਾਮੁ ਲੈਤ ਸਭ ਦੂਖਹ ਨਾਸੁ ॥ ਨਾਮੁ ਜਪਤ ਹਰਿ ਚਰਣ ਨਿਵਾਸੁ ॥੧॥
Bẖairo mėhlā 5. Nām laiṯ kicẖẖ bigẖan na lāgai. Nām suṇaṯ jam ḏẖūrahu bẖāgai. Nām laiṯ sabẖ ḏūkẖah nās. Nām japaṯ har cẖaraṇ nivās. ||1||
Composition of the fifth Guru in Raag Bhairau. (Kichh-u na = not any) no (bighan-u) obstacle (laagai = afflicts) comes in way – of achieving the objective – (lait) by uttering and practice of Naam or Divine virtues and commands. (Jam) the agent of Divine justice (bhaagai) runs away (doorahu) from far (sunat) on hearing someone (lait) uttering/living by Naam.
(Sabh) all (dookhah/dosh) faults (naas –u = destroyed) leave with (lait = uttering) remembering Naam. And one has (nivaas-u) abode at (charan) the feet of, i.e. submits to commands of (har-i) the Almighty. 1.
ਨਿਰਬਿਘਨ ਭਗਤਿ ਭਜੁ ਹਰਿ ਹਰਿ ਨਾਉ ॥ ਰਸਕਿ ਰਸਕਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥
Nirbigẖan bẖagaṯ bẖaj har har nā▫o. Rasak rasak har ke guṇ gā▫o. ||1|| rahā▫o.
(Bhaj-u) remember (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naau/naam) virtues and commands of the Almighty for (nirbighan) an uninterrupted life of (bhagat-i) devotion.
(Rasak-i rasak-i = enjoying) relish (gaau) singing and emulating (gun) virtues (key) of (har-i) the Almighty. 1.
(Rahaau) pause and reflect on this.
ਹਰਿ ਸਿਮਰਤ ਕਿਛੁ ਚਾਖੁ ਨ ਜੋਹੈ ॥ ਹਰਿ ਸਿਮਰਤ ਦੈਤ ਦੇਉ ਨ ਪੋਹੈ ॥ ਹਰਿ ਸਿਮਰਤ ਮੋਹੁ ਮਾਨੁ ਨ ਬਧੈ ॥ ਹਰਿ ਸਿਮਰਤ ਗਰਭ ਜੋਨਿ ਨ ਰੁਧੈ ॥੨॥
Har simraṯ kicẖẖ cẖākẖ na johai. Har simraṯ ḏaiṯ ḏe▫o na pohai. Har simraṯ moh mān na baḏẖai. Har simraṯ garabẖ jon na ruḏẖai. ||2||
(Kichh-u na = not any) no (chaakh-u) evil eye (johai) sees, i.e. can affect, one who has Naam/God in mind. (Deyo = god) no great (dait) demon (pohai) harms one who invokes Naam.
One who has Naam in mind is not (badhai) bound by (mohu) worldly attachments and (maan-u) pride. S/he is (rudhai = entangled) not put in (garabh) the womb to take (jon-i) a life form again. 2.
ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥ ਹਰਿ ਸਿਮਰਨੁ ਬਹੁ ਮਾਹਿ ਇਕੇਲਾ ॥ ਜਾਤਿ ਅਜਾਤਿ ਜਪੈ ਜਨੁ ਕੋਇ ॥ ਜੋ ਜਾਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ॥੩॥
Har simran kī saglī belā. Har simran baho māhi ikelā. Jāṯ ajāṯ japai jan ko▫e. Jo jāpai ṯis kī gaṯ ho▫e. ||3||
(Har-i) God’s (simran) remembrance is for (sagli) all (beyla) the time – God is never to be forgotten. One who has God in mind is (ikeyla) alone (maah-i) in (bahu) many, i.e. is not distracted by the surroundings.
Whether it is (koey) someone of high (jaat-i) caste or (ajaat-i = without caste) low caste, any (jan-u) seeker (japai) can invoke God; one (jo) who (jaapai) invokes, (ki = of, tis = that) his/her (gat-i) emancipation (hoey) happens. 3.
ਹਰਿ ਕਾ ਨਾਮੁ ਜਪੀਐ ਸਾਧਸੰਗਿ ॥ ਹਰਿ ਕੇ ਨਾਮ ਕਾ ਪੂਰਨ ਰੰਗੁ ॥ ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਕਿਰਪਾ ਧਾਰਿ ॥ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਦੇਹੁ ਚਿਤਾਰਿ ॥੪॥੩੬॥੪੯॥
Har kā nām japī▫ai sāḏẖsang. Har ke nām kā pūran rang. Nānak ka▫o parabẖ kirpā ḏẖār. Sās sās har ḏeh cẖiṯār. ||4||36||49||
When Naam of (har-i) the Almighty is (japeeai) remembered – and learnt to practice – (saadhsang-i) in company/with guidance of the guru, then one gets (pooran) perfect (rang—u) dye of Naam of the Almighty, i.e. one emulates Divine virtues and becomes like God.
O (prabh) Almighty, please (dhaar-i) bestow (kirpa = kindness) grace and (deyhu) give (chitaar-i) remembrance of Naam (kau) to fifth Nanak, i.e. all creatures, (saas-i saas-i) with every breath, i.e. all the time. 4. 36. 49.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਆਪੇ ਸਾਸਤੁ ਆਪੇ ਬੇਦੁ ॥ ਆਪੇ ਘਟਿ ਘਟਿ ਜਾਣੈ ਭੇਦੁ ॥ ਜੋਤਿ ਸਰੂਪ ਜਾ ਕੀ ਸਭ ਵਥੁ ॥ ਕਰਣ ਕਾਰਣ ਪੂਰਨ ਸਮਰਥੁ ॥੧॥
Bẖairo mėhlā 5. Āpe sāsaṯ āpe beḏ. Āpe gẖat gẖat jāṇai bẖeḏ. Joṯ sarūp jā kī sabẖ vath. Karaṇ kāraṇ pūran samrath. ||1||
Composition of the fifth Guru in Raag Bhairau. The Almighty is (aapey) IT-self the Shastras and IT-self (beyd-u) the Vedas, i.e. awareness of virtues and commands of the Almighty is the essence of the scriptures; (aapey = self) God (jaanai) knows (bheyd = mystery) what is there (ghatt-i ghatt-i) every body/mind.
(Sabh) every (vath) thing is (saroop) the manifestation of (ja ki) whose (jot-i) light, that Almighty is (samrath) capable to (karan) do what IT (kaaran) desires to be done. 1.
ਪ੍ਰਭ ਕੀ ਓਟ ਗਹਹੁ ਮਨ ਮੇਰੇ ॥ ਚਰਨ ਕਮਲ ਗੁਰਮੁਖਿ ਆਰਾਧਹੁ ਦੁਸਮਨ ਦੂਖੁ ਨ ਆਵੈ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥
Parabẖ kī ot gahhu man mere. Cẖaran kamal gurmukẖ ārāḏẖahu ḏusman ḏūkẖ na āvai nere. ||1|| rahā▫o.
(Meyrey) my (man) mind, (gahahu = hold) place yourself in (ott) protection (ki) of (prabh) the Master.
(Aaradh-u) invoke God’s (kamal) lotus (charan) feet, i.e. submit yourself to care and obedience of the Almighty (gurmukh-i) with the guru’s guidance and (dusman = enemy) vices and resultant (dookh) pain will not (aavai) come (neyrey) near you. 1.
(Rahaau) pause and reflect on this.
ਆਪੇ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥ ਜਾ ਕੈ ਸੂਤਿ ਪਰੋਇਆ ਸੰਸਾਰੁ ॥ ਆਪੇ ਸਿਵ ਸਕਤੀ ਸੰਜੋਗੀ ॥ ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥
Āpe vaṇ ṯariṇ ṯaribẖavaṇ sār. Jā kai sūṯ paro▫i▫ā sansār. Āpe siv sakṯī sanjogī. Āp nirbāṇī āpe bẖogī. ||2||
(Aapey = self) the Almighty takes (saar-u) care of (van-u = plant, trin = grass) everything big and small in (trighavan = three regions) in the world; in (ja kai) whose (soot) string (sansaar-u = world) the creation is (proiaa) strung, i.e. God controls all creation like the string controls the beads in a rosary.
(Aapey = self) the Almighty is (sanjogi) the confluence of (siv) the spiritual and (sakti) material worlds; but is (aapey) IT-self (nirbaani) untouched by the world-play as well as its (bhogi) enjoyer. 2.
ਜਤ ਕਤ ਪੇਖਉ ਤਤ ਤਤ ਸੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਸਾਗਰੁ ਤਰੀਐ ਨਾਮ ਕੈ ਰੰਗਿ ॥ ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਸਾਧਸੰਗਿ ॥੩॥
Jaṯ kaṯ pekẖa▫o ṯaṯ ṯaṯ so▫e. Ŧis bin ḏūjā nāhī ko▫e. Sāgar ṯarī▫ai nām kai rang. Guṇ gāvai Nānak sāḏẖsang. ||3||
(Jat kat) wherever I (peykhau) look, (tat tat) there everywhere it is (soey = that) the Almighty present; there is (naahi) not (koey) any (dooja = second) other – none else – (bin-u) except (tis-u = that) the Master.
One (tareeai = swim) gets across (saar-u = ocean) the world-ocean of vices (rang-i) with color, i.e. practice, (kai) of (naam) Divine virtues and commands. That person gets across the world-ocean, who (gaavai = sings) praises and emulates (gun) virtues of the Almighty (saadhsang-i) in holy congregation, says fifth Nanak. 3.
ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਵਸਿ ਜਾ ਕੈ ॥ ਊਣਾ ਨਾਹੀ ਕਿਛੁ ਜਨ ਤਾ ਕੈ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਹੋਇ ਸੁਪ੍ਰਸੰਨ ॥ ਨਾਨਕ ਦਾਸ ਸੇਈ ਜਨ ਧੰਨ ॥੪॥੩੭॥੫੦॥
Mukaṯ bẖugaṯ jugaṯ vas jā kai. Ūṇā nāhī kicẖẖ jan ṯā kai. Kar kirpā jis ho▫e suparsan. Nānak ḏās se▫ī jan ḏẖan. ||4||37||50||
It is the Almighty (ja kai) in whose (vas-i) control are (jugat-i) the method of (mukat-i) emancipation and (bhugat-i) enjoyments; (naahi kichh-i) nothing (oona) lacks in (kai = of, ta = that) IT’s (jan = servants) devotees, i.e. those who obey God have them all.
One on (jis-u) whom IT (hoey) is (kar-i kirpa) kindly (suprasann) well pleased, (seyi) that (jan) devotee is (dhann) blessed/great, says (daas = servant) humble fifth Nanak. 4. 37. 50.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਗੋਬਿੰਦ ॥ ਅਸਥਿਤਿ ਭਏ ਬਿਨਸੀ ਸਭ ਚਿੰਦ ॥
Bẖairo mėhlā 5. Bẖagṯā man ānanḏ gobinḏ. Asthiṯ bẖa▫e binsī sabẖ cẖinḏ.
Composition of the fifth Guru in Raag Bhairau. (Bhagta) the devotees experience (aanad-u) bliss with (gobind) the Master of the world present (man-i) in mind. They (bhaey) become (asthit-i) steady and (sabh) all (chind) anxiety (binsi = destroyed) leaves.
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ਭੈ ਭ੍ਰਮ ਬਿਨਸਿ ਗਏ ਖਿਨ ਮਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥੧॥
Bẖai bẖaram binas ga▫e kẖin māhi. Pārbarahm vasi▫ā man ā▫e. ||1||
(Bhram) delusion that the Almighty is not present to help and hence all (bhai) fears (binas-i gaey = are destroyed) end when (paarbrahm-u) the Supreme Being (aaey) comes and (vasiaa) abides (man-i) in mind. 1.
ਰਾਮ ਰਾਮ ਸੰਤ ਸਦਾ ਸਹਾਇ ॥ ਘਰਿ ਬਾਹਰਿ ਨਾਲੇ ਪਰਮੇਸਰੁ ਰਵਿ ਰਹਿਆ ਪੂਰਨ ਸਭ ਠਾਇ ॥੧॥ ਰਹਾਉ ॥
Rām rām sanṯ saḏā sahā▫e. Gẖar bāhar nāle parmesar rav rahi▫ā pūran sabẖ ṯẖā▫e. ||1|| rahā▫o.
(Raam) the all-pervasive (raam) Almighty is (sadaa) ever (sahaaey) helpful to (sant = saints) the seekers.
(Parmeysar-u) the Supreme Master (pooran) fully (rav-i rahiaa) pervades (sabh) all (tthaaey) places; they see IT (naaley) with them (ghar-i = at home) within and (baahar-i) outside. 1.
(Rahaau) pause and reflect on this.
ਧਨੁ ਮਾਲੁ ਜੋਬਨੁ ਜੁਗਤਿ ਗੋਪਾਲ ॥ ਜੀਅ ਪ੍ਰਾਣ ਨਿਤ ਸੁਖ ਪ੍ਰਤਿਪਾਲ ॥ ਅਪਨੇ ਦਾਸ ਕਉ ਦੇ ਰਾਖੈ ਹਾਥ ॥ ਨਿਮਖ ਨ ਛੋਡੈ ਸਦ ਹੀ ਸਾਥ ॥੨॥
Ḏẖan māl joban jugaṯ gopāl. Jī▫a parāṇ niṯ sukẖ parṯipāl. Apne ḏās ka▫o ḏe rākẖai hāth. Nimakẖ na cẖẖodai saḏ hī sāth. ||2||
(Gopaal = nurturer of the world) the Almighty Sustainor is (jugat-i = method) the provider of (dhan) money and (maal) property; (pratipaal) the nurturer is the very (jeea) soul and (praan = breaths) life of the devotees and (nit) ever the source of (sukh) comforts.
IT (dey) gives IT’s (haath) hand to (raakhai) protect (apney = own) IT’s (daas) servants/devotes; is (sad hi) forever (saath-i) with them and does not (chhoddai) leave/abandon them (nimakh) for a moment, i.e. God is ever in the minds of the devotees. 2.
ਹਰਿ ਸਾ ਪ੍ਰੀਤਮੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਚਾ ਸੋਇ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧੁ ਨਰਾਇਣੁ ॥ ਆਦਿ ਜੁਗਾਦਿ ਭਗਤ ਗੁਣ ਗਾਇਣੁ ॥੩॥
Har sā parīṯam avar na ko▫e. Sār samĥāle sācẖā so▫e. Māṯ piṯā suṯ banḏẖ narā▫iṇ. Āḏ jugāḏ bẖagaṯ guṇ gā▫iṇ. ||3||
There is (na koey = not any) no (avar-u) other (preetam-u = beloved) friend/helper (sa) like (har-i) the Almighty. (Soey = only that) the One (saacha) Eternal Master (smaaley) takes care of (saar) well-being of the devotees.
(Naraain-u) the Almighty is (maat) the mother, (pitaa) father, (sut = sons) children and (bandh-u) relative; IT has been (aad-i) before the beginning of time (jugaad-i) from beginning of time through the ages; (bhagat-i) the devotees (gaain-u = sing) praise and emulate IT’s (gun) virtues. 3.
ਤਿਸ ਕੀ ਧਰ ਪ੍ਰਭ ਕਾ ਮਨਿ ਜੋਰੁ ॥ ਏਕ ਬਿਨਾ ਦੂਜਾ ਨਹੀ ਹੋਰੁ ॥ ਨਾਨਕ ਕੈ ਮਨਿ ਇਹੁ ਪੁਰਖਾਰਥੁ ॥ ਪ੍ਰਭੂ ਹਮਾਰਾ ਸਾਰੇ ਸੁਆਰਥੁ ॥੪॥੩੮॥੫੧॥
Ŧis kī ḏẖar parabẖ kā man jor. Ėk binā ḏūjā nahī hor. Nānak kai man ih purkẖārath. Parabẖū hamārā sāre su▫ārath. ||4||38||51||
The devotees place (dhar) reliance (tis ki = of that) on, and derive (jor-i) strength from, the Almighty; they do not recognize (hor-u, (dooja = second) anyone (hor-u) else. This is (purkhaarath-u = for man) the source of satisfaction (man-i) in the mind (kai) of fifth Nanak; that (prabhoo) the Almighty (saarey) accomplishes (hamaarey) my (suaarath-u) aspiration. 4. 38. 51.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਭੈ ਕਉ ਭਉ ਪੜਿਆ ਸਿਮਰਤ ਹਰਿ ਨਾਮ ॥ ਸਗਲ ਬਿਆਧਿ ਮਿਟੀ ਤ੍ਰਿਹੁ ਗੁਣ ਕੀ ਦਾਸ ਕੇ ਹੋਏ ਪੂਰਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥
Bẖairo mėhlā 5. Bẖai ka▫o bẖa▫o paṛi▫ā simraṯ har nām. Sagal bi▫āḏẖ mitī ṯarihu guṇ kī ḏās ke ho▫e pūran kām. ||1|| rahā▫o.
Composition of the fifth Guru in Raag Bhairau. (Bhau) fear (parriaa) afflicts (bhai kau) fear, i.e. all fear leaves when (naam) virtues and commands of (har-i) the Almighty (simrat) are kept in mind.
(Sagal) all (biaadh-i) maladies (key) of (daas = servant) the seeker (ki = of) caused by (trih-u) the three (gun) attributes – Tamas, Rajas, Sattva – (mitti = erased) end and (kaam) aspirations (hoey) are (pooran) fulfilled. 1.
(Rahaau) pause and reflect on this.
ਹਰਿ ਕੇ ਲੋਕ ਸਦਾ ਗੁਣ ਗਾਵਹਿ ਤਿਨ ਕਉ ਮਿਲਿਆ ਪੂਰਨ ਧਾਮ ॥ ਜਨ ਕਾ ਦਰਸੁ ਬਾਂਛੈ ਦਿਨ ਰਾਤੀ ਹੋਇ ਪੁਨੀਤ ਧਰਮ ਰਾਇ ਜਾਮ ॥੧॥
Har ke lok saḏā guṇ gāvahi ṯin ka▫o mili▫ā pūran ḏẖām. Jan kā ḏaras bāʼncẖẖai ḏin rāṯī ho▫e punīṯ ḏẖaram rā▫e jām. ||1||
(Lok = people) devotees (key) of (har-i) God (sadaa) ever (gaavah-i = sing) praise and emulate (gun) Divine virtues; (pooran) the perfect (dhaam) sacred place, i.e. admission to God’s abode, is (miliaa) obtained (tin kau) by them.
Dharam Raaey, the metaphoric judge in Divine court as well as Jam, the agent of Divine justice (baanchhai) seeks (daras-u) sight/company of (jan = servant) the seeker (din) day and (raati) night to (hoey) to be (puneet) purified. 1.
ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮਦ ਨਿੰਦਾ ਸਾਧਸੰਗਿ ਮਿਟਿਆ ਅਭਿਮਾਨ ॥ ਐਸੇ ਸੰਤ ਭੇਟਹਿ ਵਡਭਾਗੀ ਨਾਨਕ ਤਿਨ ਕੈ ਸਦ ਕੁਰਬਾਨ ॥੨॥੩੯॥੫੨॥
Kām kroḏẖ lobẖ maḏ ninḏā sāḏẖsang miti▫ā abẖimān. Aise sanṯ bẖetėh vadbẖāgī Nānak ṯin kai saḏ kurbān. ||2||39||52||
(Kaam) lust, (krodh) anger, (lobh) greed, (mad = intoxication) attachment, (ninda) slander and (abhimaan) vanity (mittiaa) are erased of those who join (saadhsang-i) the holy congregation where virtues of the Almighty are recounted and learnt to practice.
(Aisey) such (sant) saints (bheyttah-i) are found (vaddbhaagi) with good fortune; I (sad) ever (kurbaan = am sacrifice, kai = to) adore (tin kai) them, says fifth Nanak. 2. 39. 52.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਪੰਚ ਮਜਮੀ ਜੋ ਪੰਚਨ ਰਾਖੈ ॥ ਮਿਥਿਆ ਰਸਨਾ ਨਿਤ ਉਠਿ ਭਾਖੈ ॥ ਚਕ੍ਰ ਬਣਾਇ ਕਰੈ ਪਾਖੰਡ ॥ ਝੁਰਿ ਝੁਰਿ ਪਚੈ ਜੈਸੇ ਤ੍ਰਿਅ ਰੰਡ ॥੧॥
Bẖairo mėhlā 5. Pancẖ majmī jo pancẖan rākẖai. Mithi▫ā rasnā niṯ uṯẖ bẖākẖai. Cẖakar baṇā▫e karai pakẖand. Jẖur jẖur pacẖai jaise ṯari▫a rand. ||1||
Composition of the fifth Guru in Raag Bhairau. One (jo) who (raakhai) keeps thinking of (panchan) the five vices – lust, anger, greed, worldly attachments and vanity – s/he becomes (majmi) the sum-total of (panch) the five, i.e. they become part of his/her life. His/her (rasna) tongue is (nit) ever (utth-i = gets up) ready to (bhaakhai) speak (mithiaa) falsehood, i.e. s/he has conceit in mind.
He who (banaaey) makes (chakr) religious markings on his body (karai = does) practices (paakhandd) pretense; s/he (pachai = burns) dies (jhur-i jhur-i) grieving (jaisey) like (randd) a widowed (tria) woman, i.e. is forsaken – not accepted for union – by God. 1.
ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਸਭ ਝੂਠੁ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਮੁਕਤਿ ਨ ਪਾਈਐ ਸਾਚੀ ਦਰਗਹਿ ਸਾਕਤ ਮੂਠੁ ॥੧॥ ਰਹਾਉ ॥
Har ke nām binā sabẖ jẖūṯẖ. Bin gur pūre mukaṯ na pā▫ī▫ai sācẖī ḏargahi sākaṯ mūṯẖ. ||1|| rahā▫o.
(Sabh) everything (binaa) except the practice of Naam – virtues and commands – of (har-i) the Almighty is (jhootth-u = falsehood) deception/pretense of piety.
(Mukat-i) emancipation from vices and thus union with God is not (paaeeai) attained (bin-u) without guidance of (poorey) the perfect (gur) guru; (saakat = worshipper of Shakti) one who turns away from God is (mootth-u) robbed of acceptance, i.e. is rejected in (saachi = true) the just (dargah-i) Divine court. 1.
(Rahaau) pause and reflect on this.
ਸੋਈ ਕੁਚੀਲੁ ਕੁਦਰਤਿ ਨਹੀ ਜਾਨੈ ॥ ਲੀਪਿਐ ਥਾਇ ਨ ਸੁਚਿ ਹਰਿ ਮਾਨੈ ॥ ਅੰਤਰੁ ਮੈਲਾ ਬਾਹਰੁ ਨਿਤ ਧੋਵੈ ॥ ਸਾਚੀ ਦਰਗਹਿ ਅਪਨੀ ਪਤਿ ਖੋਵੈ ॥੨॥
So▫ī kucẖīl kuḏraṯ nahī jānai. Līpi▫ai thā▫e na sucẖ har mānai. Anṯar mailā bāhar niṯ ḏẖovai. Sācẖī ḏargahi apnī paṯ kẖovai ||2||
(Soi) that person who does not (jaanai = knows) recognize the Almighty (kudrat-i) in nature, i.e. present everywhere, (kucheel = dirty) plays dirty tricks – of pretentions. (Har-i) the Almighty does not (maanai) accept/consider (thaaey) a place (such-i) consecrated (leepiai) by a coating – with cow dung like the Brahmin does -, but not having clean conduct.
One whose (antar-u) inner-self is (maila) filthy with vicious thoughts and actions, but (nit) ever (dhovai) washes/bathes (baahar-u) outwardly; (khovai) loses (apni = own) his/her (pat-i) honor in (saachi = true) the just (dargah-i) Divine court. 2.
ਮਾਇਆ ਕਾਰਣਿ ਕਰੈ ਉਪਾਉ ॥ ਕਬਹਿ ਨ ਘਾਲੈ ਸੀਧਾ ਪਾਉ ॥ ਜਿਨਿ ਕੀਆ ਤਿਸੁ ਚੀਤਿ ਨ ਆਣੈ ॥ ਕੂੜੀ ਕੂੜੀ ਮੁਖਹੁ ਵਖਾਣੈ ॥੩॥
Mā▫i▫ā kāraṇ karai upā▫o. Kabėh na gẖālai sīḏẖā pā▫o. Jin kī▫ā ṯis cẖīṯ na āṇai. Kūṛī kūṛī mukẖahu vakẖāṇai. ||3||
S/he (karai) makes (upaau) efforts (kaaran) for (maaiaa) money and (kabah-i na) never (ghaalai) puts (paau) a foot (seedhaa) straight, i.e. ever practices deception;
S/he does not (aanai) bring (cheet-i) to mind instructions of the Creator (jin-i) who (keeaa) created him/her; and only (vakhaanai) talks of God (mukhah-u) from the mouth (koori koori) falsely – as pretense. 3.
ਜਿਸ ਨੋ ਕਰਮੁ ਕਰੇ ਕਰਤਾਰੁ ॥ ਸਾਧਸੰਗਿ ਹੋਇ ਤਿਸੁ ਬਿਉਹਾਰੁ ॥ ਹਰਿ ਨਾਮ ਭਗਤਿ ਸਿਉ ਲਾਗਾ ਰੰਗੁ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਜਨ ਨਹੀ ਭੰਗੁ ॥੪॥੪੦॥੫੩॥
Jis no karam kare karṯār. Sāḏẖsang ho▫e ṯis bi▫uhār. Har nām bẖagaṯ si▫o lāgā rang. Kaho Nānak ṯis jan nahī bẖang. ||4||40||53||
One (no) to (jis) whom (kartaar) the Creator (karey) bestows (karam) grace; (tis-u = that) his/her (biohaar-u = dealing) way of life is (hoey = happens) being in (saadsang-i) holy congregation where Naam is remembered and learnt to practice.
One who (laaga) develops (rang-u) love (sio) for (bhagat-i) devotion/obedience to Naam of (har-i) the Almighty; efforts of (tis-u) that person to unite with God do not (bhang = destroyed) fail – because that is what God approves, says fifth Nanak. 4. 40. 53.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਿੰਦਕ ਕਉ ਫਿਟਕੇ ਸੰਸਾਰੁ ॥ ਨਿੰਦਕ ਕਾ ਝੂਠਾ ਬਿਉਹਾਰੁ ॥ ਨਿੰਦਕ ਕਾ ਮੈਲਾ ਆਚਾਰੁ ॥ ਦਾਸ ਅਪੁਨੇ ਕਉ ਰਾਖਨਹਾਰੁ ॥੧॥
Bẖairo mėhlā 5. Ninḏak ka▫o fitke sansār. Ninḏak kā jẖūṯẖā bi▫uhār. Ninḏak kā mailā ācẖār. Ḏās apune ka▫o rākẖanhār. ||1||
Composition of the fifth Guru in Raag Bhairau. (Sansaar = world) everyone (phittkey) shuns (nindak kau) a slanderer. (Biohaar) conduct (ka) of a slanderer is (jhoottha = false) vicious. (Aachaar) conduct of a slanderer is (maila = dirty) full of vices; the slanderer tries to harm but the Almighty (raakhanhaar = protector) protects (apuney = own) IT’s (daas = servants) devotees. 1.
ਨਿੰਦਕੁ ਮੁਆ ਨਿੰਦਕ ਕੈ ਨਾਲਿ ॥ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸਰਿ ਜਨ ਰਾਖੇ ਨਿੰਦਕ ਕੈ ਸਿਰਿ ਕੜਕਿਓ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥ Ninḏak mu▫ā ninḏak kai nāl. Pārbarahm parmesar jan rākẖe ninḏak kai sir kaṛki▫o kāl. ||1|| rahā▫o.
(Nindak) a slanderer (muaa = dies) suffers the consequences (kai naal-i) along-with (nindak) those who slander i.e. other slanderers whose company s/he keeps.
(Jan) the devotees are (raakhey) protected by (paarbrahm) the Supreme Being, (parmeysar-i) the Supreme Master while (kaal-u = death) Divine justice (karrkio) strikes (kai = of, sir-i = on head) slanderer – like lightning. 1.
(Rahaau) pause and reflect on this.
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ਨਿੰਦਕ ਕਾ ਕਹਿਆ ਕੋਇ ਨ ਮਾਨੈ ॥ ਨਿੰਦਕ ਝੂਠੁ ਬੋਲਿ ਪਛੁਤਾਨੇ ॥ ਹਾਥ ਪਛੋਰਹਿ ਸਿਰੁ ਧਰਨਿ ਲਗਾਹਿ ॥ ਨਿੰਦਕ ਕਉ ਦਈ ਛੋਡੈ ਨਾਹਿ ॥੨॥
Ninḏak kā kahi▫ā ko▫e na mānai. Ninḏak jẖūṯẖ bol pacẖẖuṯāne. Hāth pacẖẖorėh sir ḏẖaran lagāhi. Ninḏak ka▫o ḏa▫ī cẖẖodai nāhi. ||2||
(Koey na) no one (maanai) believes (kahiaa = saying) what the slanderer says. The slanderer (bol-i = words) makes (jhootth-u = lie) false accusations against the devotees, but (pachutaaney) repents later.
S/he (pachhorey) wrings (haath) hands and (lagaah-i = touches) dashes head (dharan-i) on the ground; (daee) the Almighty does not (chhoddai = leave) forgive the ill-wisher of the devotees. 2.
ਹਰਿ ਕਾ ਦਾਸੁ ਕਿਛੁ ਬੁਰਾ ਨ ਮਾਗੈ ॥ ਨਿੰਦਕ ਕਉ ਲਾਗੈ ਦੁਖ ਸਾਂਗੈ ॥ ਬਗੁਲੇ ਜਿਉ ਰਹਿਆ ਪੰਖ ਪਸਾਰਿ ॥ ਮੁਖ ਤੇ ਬੋਲਿਆ ਤਾਂ ਕਢਿਆ ਬੀਚਾਰਿ ॥੩॥
Har kā ḏās kicẖẖ burā na māgai. Ninḏak ka▫o lāgai ḏukẖ sāʼngai. Bagule ji▫o rahi▫ā pankẖ pasār. Mukẖ ṯe boli▫ā ṯāʼn kadẖi▫ā bīcẖār. ||3||
(Daas-u) a devotee (ka) of (har-i) the Almighty does not (maagai = ask) wish (kichh-u) any harm for anyone; the slanderer wishes ill for others and (laagai) bears (dukh) the agony of being pierced by (saangai) by a spear, i.e. punished by God.
The slanderer shows piety by wearing white clothes looking (jio) like (baguley) a crane with (pankh) wings (pasaar-i) spread out; but when s/he (boliaa) speaks (tey) from (mukh) the mouth, (ta) then –his/her (beechaar-i) thinking is (kaddhiaa = taken out) exposed. 3.
ਅੰਤਰਜਾਮੀ ਕਰਤਾ ਸੋਇ ॥ ਹਰਿ ਜਨੁ ਕਰੈ ਸੁ ਨਿਹਚਲੁ ਹੋਇ ॥ ਹਰਿ ਕਾ ਦਾਸੁ ਸਾਚਾ ਦਰਬਾਰਿ ॥ ਜਨ ਨਾਨਕ ਕਹਿਆ ਤਤੁ ਬੀਚਾਰਿ ॥੪॥੪੧॥੫੪॥
Anṯarjāmī karṯā so▫e. Har jan karai so nihcẖal ho▫e. Har kā ḏās sācẖā ḏarbār. Jan Nānak kahi▫ā ṯaṯ bīcẖār. ||4||41||54||
(Soey = only that) the One (karta) Creator (antarjaami) knows all minds. One whom the Almighty (karai) makes IT’s (jan-u) devotee, (su) that person (hoey) becomes (nihchal-u) unshakable-u, i.e. does not forget God or indulge in slander of others.
(Daas-u) a devotee of the Almighty is recognized (saachaa) as truthful, i.e. is approved, (darbaar-i) in Divine court/by God. This is (tat-u) the essence of all (beechaar-i) thought, (kahiaa) says (jan) humble fifth Nanak. 4. 41. 54.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਦੁਇ ਕਰ ਜੋਰਿ ਕਰਉ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਧਨੁ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਸੋਈ ਮੇਰਾ ਸੁਆਮੀ ਕਰਨੈਹਾਰੁ ॥ ਕੋਟਿ ਬਾਰ ਜਾਈ ਬਲਿਹਾਰ ॥੧॥
Bẖairo mėhlā 5. Ḏu▫e kar jor kara▫o arḏās. Jī▫o pind ḏẖan ṯis kī rās. So▫ī merā su▫āmī karnaihār. Kot bār jā▫ī balihār. ||1||
Composition of the fifth Guru in Raag Bhairau. I (jor-i) fold (duey) both (kar) hands and (karau) make (ardaas-i) supplication, to the Almighty; my (jeeo) soul, (pindd-u) body and (dhan-u) wealth are (raas-i = capital) the resources given by (tis ki = of that) by IT to perform my duties as a human being.
(Meyra) my (sauaami) Master (karnaihaar-u = doer) does everything; I (jaai balihaar) am sacrifice (kott–i = crore/ten million, baar = times) am ready to obey IT all the time. 1.
ਸਾਧੂ ਧੂਰਿ ਪੁਨੀਤ ਕਰੀ ॥ ਮਨ ਕੇ ਬਿਕਾਰ ਮਿਟਹਿ ਪ੍ਰਭ ਸਿਮਰਤ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਹਰੀ ॥੧॥ ਰਹਾਉ ॥
Sāḏẖū ḏẖūr punīṯ karī. Man ke bikār mitėh parabẖ simraṯ janam janam kī mail harī. ||1|| rahā▫o.
Being (dhoor-i) the dust of the feet of, i.e. compliance with instructions of (saadhoo) the guru (kari = makes, puneet = pure) is purifying.
As taught by the guru, (bikaar) vices (key) of (man) the mind (mittah-i) are erased (simrat) by keeping in mind commands of (prabh) the Almighty, and (mail-u) filth – by way of influence – of past (janam janam = birth after birth) births (har-i) is removed. 1.
(Rahaau) pause and reflect on this.
ਜਾ ਕੈ ਗ੍ਰਿਹ ਮਹਿ ਸਗਲ ਨਿਧਾਨ ॥ ਜਾ ਕੀ ਸੇਵਾ ਪਾਈਐ ਮਾਨੁ ॥ ਸਗਲ ਮਨੋਰਥ ਪੂਰਨਹਾਰ ॥ ਜੀਅ ਪ੍ਰਾਨ ਭਗਤਨ ਆਧਾਰ ॥੨॥
Jā kai garih mėh sagal niḏẖān. Jā kī sevā pā▫ī▫ai mān. Sagal manorath pūranhār. Jī▫a parān bẖagṯan āḏẖār. ||2||
The Almighty in (ja kai) whose (ghar-i = house) store-house (sagal) all (nidhaan) treasures are; by (ja ji) whose (seyva = service) obedience (maan-u) honor (paaeeai) is received in Divine court.
And who is (pooranhaar) capable of fulfilling (sagal) all (manorath) aspirations, that Almighty Master is (aadhaar) the mainstay of (jeea) soul and (praan) breaths/life, of (bhagtan) the devotees. 2.
ਘਟ ਘਟ ਅੰਤਰਿ ਸਗਲ ਪ੍ਰਗਾਸ ॥ ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਭਗਤ ਗੁਣਤਾਸ ॥ ਜਾ ਕੀ ਸੇਵ ਨ ਬਿਰਥੀ ਜਾਇ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਧਿਆਇ ॥੩॥
Gẖat gẖat anṯar sagal pargās. Jap jap jīvėh bẖagaṯ guṇṯās. Jā kī sev na birthī jā▫e. Man ṯan anṯar ek ḏẖi▫ā▫e. ||3||
IT’s (pragaas = light) Spirit is present (antar-i) in (sagal) all and (ghatt-i ghatt-i) every body/soul. (Bhagat) the devotees (jeevah-i) live (jap-i jap-i) remembering and practicing virtues and commands of the Almighty (guntaas) treasure of virtues.
And (ja ki) whose (seyv = service) obedience does not (jaai) go (birthi) waste, i.e. is fruitful; (dhiaaey) pay attention to virtues and commands of (eyk-u) the One Almighty (antar-i) in (man = mind) thought and (tan = body) deeds, o human being. 3.
ਗੁਰ ਉਪਦੇਸਿ ਦਇਆ ਸੰਤੋਖੁ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਨਿਰਮਲੁ ਇਹੁ ਥੋਕੁ ॥ ਕਰਿ ਕਿਰਪਾ ਲੀਜੈ ਲੜਿ ਲਾਇ ॥ ਚਰਨ ਕਮਲ ਨਾਨਕ ਨਿਤ ਧਿਆਇ ॥੪॥੪੨॥੫੫॥
Gur upḏes ḏa▫i▫ā sanṯokẖ. Nām niḏẖān nirmal ih thok. Kar kirpā lījai laṛ lā▫e. Cẖaran kamal Nānak niṯ ḏẖi▫ā▫e. ||4||42||55||
Qualities of (daiaa) compassion and (santokh-u) contentment are inculcated (updes-i) with guidance of (gur) the guru; and (nidhaan-u = treasure) wealth of awareness of (naam-u) Divine virtues and commands is obtained. (Ih-u) this is (nirmal-u) purifying (thok-u) thing, i.e. guru’s guidance frees one from vices.
O Almighty, please (kar-i) bestow (kirpa) mercy and (laaey leejai) attach me to your (larr-i) scarf, i.e. enable me to understand and practice Naam; and to (nit) ever (dhiaaey = pay attention) practice (kamal = lotus, charan = feet) virtues and commands of the Almighty, says fifth Nanak. 4. 12. 55.
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ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਤਿਗੁਰ ਅਪੁਨੇ ਸੁਨੀ ਅਰਦਾਸਿ ॥ ਕਾਰਜੁ ਆਇਆ ਸਗਲਾ ਰਾਸਿ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥ ਗੁਰ ਪੂਰੇ ਡਰੁ ਸਗਲ ਚੁਕਾਇਆ ॥੧॥
Bẖairo mėhlā 5. Saṯgur apune sunī arḏās. Kāraj ā▫i▫ā saglā rās. an ṯan anṯar parabẖū ḏẖi▫ā▫i▫ā. Gur pūre dar sagal cẖukā▫i▫ā. ||1||
Composition of the fifth Guru in Raag Bhairau. When (apuney = own) the (satigur) true guru (suni) listens to (ardaas-i) supplication – to guide and his directions are followed – every (kaaraj-u) objective is (sagla = all) fully (aaiaa ras-i) fulfilled.
One (dhiaaiaa) pays attention to commands of (probhoo) the Almighty (antar-i) in (man = mind) thought and (tan-u = body) deed – and does not succumb to vices. This is how (sagal = all) every (darr-u) fear is (chukaaiaa = ended) obviated by (poorey) the perfect (gur) guru. 1.
ਸਭ ਤੇ ਵਡ ਸਮਰਥ ਗੁਰਦੇਵ ॥ ਸਭਿ ਸੁਖ ਪਾਈ ਤਿਸ ਕੀ ਸੇਵ ॥ ਰਹਾਉ ॥
Sabẖ ṯe vad samrath gurḏev. Sabẖ sukẖ pā▫ī ṯis kī sev. Rahā▫o.
(Gurdeyv) the enlightener guru has (vadd) greater (samrath) capability (tey) than (sabh-i) everyone else.
(Sabh-i) every (sukh) comfort is (paai) obtained, i.e. all objectives are achieved, by (ki) of (tisu = that) his (seyv = service) obedience.
(Rahaau) pause and reflect on this.
ਜਾ ਕਾ ਕੀਆ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਅਮਰੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਅਨੂਪੁ ॥ ਸਫਲ ਮੂਰਤਿ ਗੁਰੁ ਤਿਸ ਕਾ ਰੂਪੁ ॥੨॥
Jā kā kī▫ā sabẖ kicẖẖ ho▫e. Ŧis kā amar na metai ko▫e. Pārbarahm parmesar anūp. Safal mūraṯ gur ṯis kā rūp. ||2||
(Paarbrahm-u) the Supreme Being is (anoop-u = incomparable) the peerless (paremeyasar-u) Supreme Master, (ja ka) by whose will (sabh-u kichh-u) everything (hoey = happens) is (keeaa = doing) done. (Na koey = not any) no one can (meyttai = erase) countermand (amar-u) the order (tis ka = of that) of God. IT is (moorat-i = form) the embodiment of (saphal) success, i.e. everything is accomplished by Divine grace; (gur) the guru is (roop) embodiment (tis ka = of that) of the Almighty. 2.
ਜਾ ਕੈ ਅੰਤਰਿ ਬਸੈ ਹਰਿ ਨਾਮੁ ॥ ਜੋ ਜੋ ਪੇਖੈ ਸੁ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ ਬੀਸ ਬਿਸੁਏ ਜਾ ਕੈ ਮਨਿ ਪਰਗਾਸੁ ॥ ਤਿਸੁ ਜਨ ਕੈ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥੩॥
Jā kai anṯar basai har nām. Jo jo pekẖai so barahm gi▫ān. Bīs bisu▫e jā kai man pargās. Ŧis jan kai pārbarahm kā nivās. ||3||
One (anatar-i) within (ja = whom, kai = of) whose mind (naam-u) virtues and commands of (har-i) the Almighty (vasai) abide, i.e. by whom Naam is remembered and practiced; (jo jo) whatever s/he (veykhai) sees s/he obtains (giaan-u) knowledge about, (brahmm) the Creator, i.e. sees the Creator’s play in everything.
One (ja kai) in whose (man-i) mind (pargaas-u) illumination is (bees = twenty, bisuey = out of twenty parts) one hundred percent, i.e. whose mind is cleared of other ideas. There is (nivaas-u) residence/presence of (paarbrahm) the Supreme Being in mind (kai) of (tis-u) that (jan) person – s/he conducts the self by Naam. 3.
ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਕਰੀ ਨਮਸਕਾਰ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਜਾਉ ਬਲਿਹਾਰ ॥ ਸਤਿਗੁਰ ਕੇ ਚਰਨ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥ ਗੁਰ ਨਾਨਕ ਜਪਿ ਜਪਿ ਸਦ ਜੀਵਾ ॥੪॥੪੩॥੫੬॥
Ŧis gur ka▫o saḏ karī namaskār. Ŧis gur ka▫o saḏ jā▫o balihār. Saṯgur ke cẖaran ḏẖo▫e ḏẖo▫e pīvā. Gur Nānak jap jap saḏ jīvā. ||4||43||56||
I ever (kari = do, namaskaar = obeisance) submit to directions of (tis-u = that) such (gur) a guru. I (sad) ever (jaau balihaar = am sacrifice, kau = to) adore (tis kau) such a guru.
I shall (dhoey dhoey) ever wash (charan) feet (key) of (satigur) the true guru and (peevey) drink, i.e. ever humbly serve, and follow the example of, the true guru. I (jeevaa = live) am revitalized (jap-i jap-i) with remembrance and practice of teachings of the guru, says fifth Nanak. 4. 43. 56.
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ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੫ ਪੜਤਾਲ ਘਰੁ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg bẖairo mėhlā 5 paṛ▫ṯāl gẖar 3 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raag Bhairau (parrtaal) with variation of beats, (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.
ਪਰਤਿਪਾਲ ਪ੍ਰਭ ਕ੍ਰਿਪਾਲ ਕਵਨ ਗੁਨ ਗਨੀ ॥ ਅਨਿਕ ਰੰਗ ਬਹੁ ਤਰੰਗ ਸਰਬ ਕੋ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥
Parṯipāl parabẖ kirpāl kavan gun ganī. Anik rang baho ṯarang sarab ko ḏẖanī. ||1|| rahā▫o.
(Prabh) the Almighty is (partipaal) the Sustainor and (kripaal) merciful; (kavan) what all (gun) virtues of the Master do I (gani) count? There are creatures of (anik) numerous (rang = colors) types, with different (tarang = waves) types; IT is (dhani) the Master (ko) of (sarab) all. 1.
ਅਨਿਕ ਗਿਆਨ ਅਨਿਕ ਧਿਆਨ ਅਨਿਕ ਜਾਪ ਜਾਪ ਤਾਪ ॥ ਅਨਿਕ ਗੁਨਿਤ ਧੁਨਿਤ ਲਲਿਤ ਅਨਿਕ ਧਾਰ ਮੁਨੀ ॥੧॥
Anik gi▫ān anik ḏẖi▫ān anik jāp jāp ṯāp. Anik guniṯ ḏẖuniṯ laliṯ anik ḏẖār munī. ||1||
People worship God in many ways. Some by gaining (giaan) knowledge of (anik) numerous types, some engage in (dhiaan) contemplation in (anik) numerous ways; or practice (jaap jaap) recitation of numerous mantras or (taap) austerities.
Some sing/praise (gunit) virtues with (anik) numerous (lalit) beautiful (dhunit) tunes; while (muni) sages (dhaar) adopt (anik) numerous ways. 1.
ਅਨਿਕ ਨਾਦ ਅਨਿਕ ਬਾਜ ਨਿਮਖ ਨਿਮਖ ਅਨਿਕ ਸ੍ਵਾਦ ਅਨਿਕ ਦੋਖ ਅਨਿਕ ਰੋਗ ਮਿਟਹਿ ਜਸ ਸੁਨੀ ॥
Anik nāḏ anik bāj nimakẖ nimakẖ anik savāḏ anik ḏokẖ anik rog mitėh jas sunī.
Virtues of the Almighty are sung with (anik) numerous types of (naad = sound) music, with playing of numerous (baaj) musical instruments, the singers (swaad) relishing (nimakh nimakh) every moment; (anik = numerous) all (dokh) faults and (rog) maladies (mittah-i = erased) are cured (suni) by listening to and emulating (jas = praise) virtues of the Almighty.
ਨਾਨਕ ਸੇਵ ਅਪਾਰ ਦੇਵ ਤਟਹ ਖਟਹ ਬਰਤ ਪੂਜਾ ਗਵਨ ਭਵਨ ਜਾਤ੍ਰ ਕਰਨ ਸਗਲ ਫਲ ਪੁਨੀ ॥੨॥੧॥੫੭॥੮॥੨੧॥੭॥੫੭॥੯੩॥
Nānak sev apār ḏev ṯatah kẖatah baraṯ pūjā gavan bẖavan jāṯar karan sagal fal punī. ||2||1||57||8||21||7||57||93||
People bathe (tattah-i) at banks of rivers/pilgrimages, follow (khattah-i) the six philosophies, observe (barat) fasts, perform (pooja) worship – with lights, flowers, incenses etc. (gavan) wander to different (bhavan = homes) places and (karan = do) go on (jaatr/yaatra) pilgrimages, but the best (puni = good deeds) way to obtain (sagal) all (phal = fruit) fulfilment is to (seyv = serve) obey (apaar) the Infinite (deyv) Almighty, says fifth Nanak. 2. 1. 57. 8. 21. 7. 57. 93.
Note: Significance of the above numbers pertaining to Raag Bhairau is as follows:
- Verses in the last Shabad.
- Shabad in Parrtaal.
- Shabads of the fifth Guru in.
- Shabads of the first Guru.
- Shabads of the third Guru.
- Shabads of the fourth Guru.
- Shabads of the fifth Guru.
- Total Shabads in Raag Bhairau before the Asttpadis, which follow.
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