SGGS pp 1170-1172, Basant M: 1, Shabads 7-12.

 

ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਆਪੇ ਕੁਦਰਤਿ ਕਰੇ ਸਾਜਿ ॥ ਸਚੁ ਆਪਿ ਨਿਬੇੜੇ ਰਾਜੁ ਰਾਜਿ ॥ ਗੁਰਮਤਿ ਊਤਮ ਸੰਗਿ ਸਾਥਿ ॥ ਹਰਿ ਨਾਮੁ ਰਸਾਇਣੁ ਸਹਜਿ ਆਥਿ ॥੧॥

Basanṯ mėhlā 1.  Āpe kuḏraṯ kare sāj.  Sacẖ āp nibeṛe rāj rāj.  Gurmaṯ ūṯam sang sāth.  Har nām rasā▫iṇ sahj āth. ||1||

 

Composition of the first Guru in Raga Basant. (Aapey = self) the Almighty (kudrat-i) with IT’s powers, (karey = does, saaj-i= creating) creates the creatures. And then (sach-u) the Eternal (raaj-i) ruler (aap-i) IT-self – watches and (nibeyrrey) decides the destiny of IT’s (raaj-u = kingdom) all creatures.

Those who live (gurmat-i) by the guru’s guidance keep (ootam) sublime (sang-i saath) company. One gets (aath-i) the wealth of awareness of (rasaain-u = house of elixir) life-giving (naam-u) virtues and commands of (har-i) the Almighty (sahaj-i) naturally from them. 1.

 

ਮਤ ਬਿਸਰਸਿ ਰੇ ਮਨ ਰਾਮ ਬੋਲਿ ॥ ਅਪਰੰਪਰੁ ਅਗਮ ਅਗੋਚਰੁ ਗੁਰਮੁਖਿ ਹਰਿ ਆਪਿ ਤੁਲਾਏ ਅਤੁਲੁ ਤੋਲਿ ॥੧॥ ਰਹਾਉ ॥

Maṯ bisras re man rām bol.  Aprampar agam agocẖar gurmukẖ har āp ṯulā▫e aṯul ṯol. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, (bol-i = utter) praise and emulate virtues and commands of (raam) the all-pervasive Almighty; (mat) do not (bisras-i) forget.

(Har-i) the Almighty is (aprampar-u = without far end) Infinite, (agam) beyond reach/comprehension and (agochar-u) not perceived by the senses; IT is (atul-u = not weighable) beyond measure but (tulaaey = gets weighed) enables understanding of IT-self (gurmukh-i) with the guru’s teachings guidance. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਚਰਨ ਸਰੇਵਹਿ ਗੁਰਸਿਖ ਤੋਰ ॥ ਗੁਰ ਸੇਵ ਤਰੇ ਤਜਿ ਮੇਰ ਤੋਰ ॥ ਨਰ ਨਿੰਦਕ ਲੋਭੀ ਮਨਿ ਕਠੋਰ ॥ ਗੁਰ ਸੇਵ ਨ ਭਾਈ ਸਿ ਚੋਰ ਚੋਰ ॥੨॥

Gur cẖaran sarevėh gursikẖ ṯor.  Gur sev ṯare ṯaj mer ṯor.  Nar ninḏak lobẖī man kaṯẖor.  Gur sev na bẖā▫ī sė cẖor cẖor. ||2||

 

(Gursikh = disciples of the guru) those who follow the guru (sareyvah-i) serve at (tor) Your (charan) feet, i.e. live in obedience to You. In (seyv = service) compliance with instructions of the guru, they (taj-i) give up (meyr = my, tor = your) all conflicts – see the Almighty in all – and (tarey = swim) get across the world-ocean, to God.

Those (nar) persons who do not follow the guru become (nindak) slanderers, (lobhi) greedy and (katthor-i) cruel (man-i) of mind; (Seyv = service) obedience to the guru does not (bhaai) appeal to the (man-i) minds of (si) such (chor chor) thieves of thieves – who steal Naam from within to sacrifice for trivial gains. 2.

 

ਗੁਰੁ ਤੁਠਾ ਬਖਸੇ ਭਗਤਿ ਭਾਉ ॥ ਗੁਰਿ ਤੁਠੈ ਪਾਈਐ ਹਰਿ ਮਹਲਿ ਠਾਉ ॥ ਪਰਹਰਿ ਨਿੰਦਾ ਹਰਿ ਭਗਤਿ ਜਾਗੁ ॥ ਹਰਿ ਭਗਤਿ ਸੁਹਾਵੀ ਕਰਮਿ ਭਾਗੁ ॥੩॥

Gur ṯuṯẖā bakẖse bẖagaṯ bẖā▫o.  Gur ṯuṯẖai pā▫ī▫ai har mahal ṯẖā▫o.  Parhar ninḏā har bẖagaṯ jāg.  Har bẖagaṯ suhāvī karam bẖāg. ||3||

 

When (gur-u) the guru (tutthaa) is pleased, he (bakhsey = grants) blesses with (bhaau) loving (bhagat-i) devotion – obedience to God. When (gur-i) the guru (tutthai) being pleased to guide and one complies with the guru’s guidance, (tthaau) place (mahal-i) in the palace of, i.e. approval for union with, (har-i) the Almighty (paaeeai) is obtained.

(Jaag-u) be alert in (bhagat) devotion to God and (parhar-i) forsake (ninda) slander – wishing ill for anyone. (Bhagat-i) devotion to the Almighty is (suhaavi = pleasant) satisfying but comes to (bhaag-u) destiny (karam-i) with Divine grace. 3.

 

ਗੁਰੁ ਮੇਲਿ ਮਿਲਾਵੈ ਕਰੇ ਦਾਤਿ ॥ ਗੁਰਸਿਖ ਪਿਆਰੇ ਦਿਨਸੁ ਰਾਤਿ ॥ ਫਲੁ ਨਾਮੁ ਪਰਾਪਤਿ ਗੁਰੁ ਤੁਸਿ ਦੇਇ ॥ ਕਹੁ ਨਾਨਕ ਪਾਵਹਿ ਵਿਰਲੇ ਕੇਇ ॥੪॥੭॥

Gur mel milāvai kare ḏāṯ.  Gursikẖ pi▫āre ḏinas rāṯ. Fal nām parāpaṯ gur ṯus ḏe▫e.  Kaho Nānak pāvahi virle ke▫e. ||4||7||

 

When the Almighty (karey) bestows (daat-i) benediction/kindness IT (milaavai = causes to meet) leads for (meyl-i) meeting with the guru; (gursukh-i) the guru’s disciples who keep the Almighty in mind (dinas-u) day and (raat-i) night are (piaarey) dear to the Almighty and the guru.

(Phal-u = fruit) the benefit of – awareness of – Naam or Divine virtues and commands – (praapat-i) is received when (gur-u) the guru (tus-i) is pleased to (dey-i = give) impart. But (key-i) some (virley) rare devotees (paavah-i) receive awareness of Naam, says Guru Nanak. 4. 7.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ਇਕ ਤੁਕਾ ॥ ਸਾਹਿਬ ਭਾਵੈ ਸੇਵਕੁ ਸੇਵਾ ਕਰੈ ॥ ਜੀਵਤੁ ਮਰੈ ਸਭਿ ਕੁਲ ਉਧਰੈ ॥੧॥

asanṯ mėhlā 3 ik ṯukā.  Sāhib bẖāvai sevak sevā karai.  Jīvaṯ marai sabẖ kul uḏẖrai. ||1||

 

Composition of the first Guru in Raga Basant, stanzas (ik tukaa) of one line each. It is when (sahib) the Master (bhaavai = pleases) bestows grace that (seyvak-u = servant) the devotee (karai = does, seyva = service) lives in obedience; s/he (marai) dies (jeevat) while alive, i.e. gives up ego and obeys the Master and thus (udhrai) saves (sabh-i) all (kul) lineage, i.e. associates and followers. 1.

 

ਤੇਰੀ ਭਗਤਿ ਨ ਛੋਡਉ ਕਿਆ ਕੋ ਹਸੈ ॥ ਸਾਚੁ ਨਾਮੁ ਮੇਰੈ ਹਿਰਦੈ ਵਸੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerī bẖagaṯ na cẖẖoda▫o ki▫ā ko hasai.  Sācẖ nām merai hirḏai vasai. ||1|| rahā▫o.

 

(Kia) so what if (ko) someone (hasai = laughs) makes fun of me, I shall not (chhoddau) give up (teyri) Your (bhagat-i) devotion, i.e. being unattached to the world-play and yearning for You; (Saach-u) eternal Naam/God ever (vasai) abides in (meyrai) my (hirdai) mind – by dispelling other ideas. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸੇ ਮਾਇਆ ਮੋਹਿ ਪ੍ਰਾਣੀ ਗਲਤੁ ਰਹੈ ॥ ਤੈਸੇ ਸੰਤ ਜਨ ਰਾਮ ਨਾਮ ਰਵਤ ਰਹੈ ॥੨॥

Jaise mā▫i▫ā mohi parāṇī galaṯ rahai.  Ŧaise sanṯ jan rām nām ravaṯ rahai. ||2||

 

(Jaisey) like (praani) a person (rahai) remains (galat-u = immersed) lost (moh-i) in attachment with (maaiaa) money; (taisey) similarly (sant = saint, jan = person) a true seeker (rahai) remains (ravat = uttering) in remembrance of Naam of (raam) the all-pervasive Almighty. 2.

 

ਮੈ ਮੂਰਖ ਮੁਗਧ ਊਪਰਿ ਕਰਹੁ ਦਇਆ ॥ ਤਉ ਸਰਣਾਗਤਿ ਰਹਉ ਪਇਆ ॥੩॥

Mai mūrakẖ mugaḏẖ ūpar karahu ḏa▫i▫ā.  Ŧa▫o sarṇāgaṯ raha▫o pa▫i▫ā. ||3||

 

Please (karahu = bestow, daiaa = kindness) be kind to (mai = me) this (moorakh = foolish) virtue-less person also; that I (rahau) remain, (paiaa) placed in (tau) Your (sarnaagat-i = sanctuary) care and obedience. 3.

 

ਕਹਤੁ ਨਾਨਕੁ ਸੰਸਾਰ ਕੇ ਨਿਹਫਲ ਕਾਮਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕੋ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਨਾਮਾ ॥੪॥੮॥

Kahaṯ Nānak sansār ke nihfal kāmā.  Gur parsāḏ ko pāvai amriṯ nāmā. ||4||8||

 

(Kahat-u) says Guru Nanak: (Kaamaa = works) pursuits (key) of (sansaar) world, like chasing wealth or pleasures are (nihphal) fruitless – in the long run as they do not help in the hereafter.

(Ko) some rare person (paavai) obtains awareness of (amrit) the life-giving (naama) Naam or virtues and commands of the Almighty to live by them (prasaad-i) with grace/guidance of (gur) the guru. 4. 8.

 

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ਮਹਲਾ ੧ ਬਸੰਤੁ ਹਿੰਡੋਲ ਘਰੁ ੨    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mėhlā 1 basanṯ hindol gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਸਾਲ ਗ੍ਰਾਮ ਬਿਪ ਪੂਜਿ ਮਨਾਵਹੁ ਸੁਕ੍ਰਿਤੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਬੇੜਾ ਬਾਂਧਹੁ ਦਇਆ ਕਰਹੁ  ਦਇਆਲਾ ॥੧॥

Sāl garām bip pūj manāvahu sukariṯ ṯulsī mālā. Rām nām jap beṛā bāʼnḏẖahu ḏa▫i▫ā karahu ḏa▫i▫ālā. ||1||

 

O (bip) Brahmin, you (pooj) worship (saal graam) some particular stones and (manaavhu) propitiate them as Vishnu wearing the (maala) rosary of (tulsi) basil beads, you should instead and consider this (sukrit-u) a good deed – to take you to God.

You should instead (baa’ndhahu) build (beyrra) a boat of (jap-i) remembrance and practice of (naam-u) virtues and commands of (raam) the all-pervasive Almighty and pray to (daiaala) the compassionate Master to (karahu  = bestow, daiaa = compassion) be kind to get the boat across the world-ocean of vices and accept for union. 1.

 

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ਕਾਹੇ ਕਲਰਾ ਸਿੰਚਹੁ ਜਨਮੁ ਗਵਾਵਹੁ ॥ ਕਾਚੀ ਢਹਗਿ ਦਿਵਾਲ ਕਾਹੇ ਗਚੁ ਲਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

Kāhe kalrā sincẖahu janam gavāvahu.  Kācẖī dẖahag ḏivāl kāhe gacẖ lāvhu. ||1|| rahā▫o.

 

(Kaahey) why do you (sanchau) irrigate, and sow in, soil (kalra) containing potassium nitrate, i.e. soil unfit for cultivation – engage in fruitless rituals. (Kaahey) why are you (laavhu = apply, gach = white paint) painting (kaachi) a fragile (divaal/deevaar) wall which shall (ddhag-i) collapse, i.e. why observe superstitions and rituals which will be wasted. 1.

(Rahaau) dwell on this and contemplate.

 

Note: The next verse talks of (harhatt) a Persian wheel which is built on a well. It has a chain of buckets which are filled with water from the well when they go down and empty on coming up, the water being caused to flow to irrigate land. The Persian wheel is operated by an animal, usually an ox, with a harness,, moving round the well.

 

ਕਰ ਹਰਿਹਟ ਮਾਲ ਟਿੰਡ ਪਰੋਵਹੁ ਤਿਸੁ ਭੀਤਰਿ ਮਨੁ ਜੋਵਹੁ ॥ ਅੰਮ੍ਰਿਤੁ ਸਿੰਚਹੁ ਭਰਹੁ ਕਿਆਰੇ ਤਉ ਮਾਲੀ ਕੇ ਹੋਵਹੁ ॥੨॥

Kar harihat māl tind parovahu ṯis bẖīṯar man jovhu. Amriṯ sincẖahu bẖarahu ki▫āre ṯa▫o mālī ke hovhu. ||2||

 

Let your (kar) hands be (harhatt) the Persian wheel with (maal) a chain of (tindd) buckets strung on it and (bheetar-i) in (tis-u) that set (jovhu) yoke (man-u) the mind.

(Sinchau) irrigate the soil/body with (amrit-u) the life-giving Naam, (bharahu) fill (kiaarey) the plots of land, and you will (tau) then (hovhu) be (key) of (maali) the gardener/farmer, i.e. will then  be doing as directed by God. 2.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕਰਹੁ ਬਸੋਲੇ ਗੋਡਹੁ ਧਰਤੀ ਭਾਈ ॥ ਜਿਉ ਗੋਡਹੁ ਤਿਉ ਤੁਮ੍ਹ੍ਹ ਸੁਖ ਪਾਵਹੁ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਈ ॥੩॥

Kām kroḏẖ ḏu▫e karahu basole godahu ḏẖarṯī bẖā▫ī. Ji▫o godahu ṯi▫o ṯumĥ sukẖ pāvhu kiraṯ na meti▫ā jā▫ī. ||3||

 

(Karahu) make (kaam) lust and (krodh-u) anger (duey-i) two (basoley) hoeing tools to (goddahu) de-weed and soften (dhart) the soil, o (bhaai) brother, i.e. convert the ego, which causes negative actions, to do productive work.

(Jio) as you (goddahu = deweed) shed vices (tiau) you will progressively (paavhu) obtain (sukh) peace/comfort; (kirat-u) consequences of deed (na jaai) cannot (mettiaa) erased, i.e. your efforts will not be wasted. 3.

 

ਬਗੁਲੇ ਤੇ ਫੁਨਿ ਹੰਸੁਲਾ ਹੋਵੈ ਜੇ ਤੂ ਕਰਹਿ ਦਇਆਲਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਦਇਆ ਕਰਹੁ ਦਇਆਲਾ ॥੪॥੧॥੯॥

Bagule ṯe fun hansulā hovai je ṯū karahi ḏa▫i▫ālā. Paraṇvaṯ Nānak ḏāsan ḏāsā ḏa▫i▫ā karahu ḏa▫i▫ālā. ||4||1||9||

 

One (phun-i) then (hovai) becomes (hansula) a Hans (tey) from (baguley) a crane (jey) if (too) You (karah-i) make it, o (daiaalaa) compassionate Master;

Please (karahu daiaa) be kind, o (daiaala) compassionate Master – that I live by Your Naam, (pranvat-i) supplicates Guru Nanak, (daasa) the servant of God’s (daasan-i) servants. 4. 1. 9.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ਹਿੰਡੋਲ ॥ ਸਾਹੁਰੜੀ ਵਥੁ ਸਭੁ ਕਿਛੁ ਸਾਝੀ ਪੇਵਕੜੈ ਧਨ ਵਖੇ ॥ ਆਪਿ ਕੁਚਜੀ ਦੋਸੁ ਨ ਦੇਊ ਜਾਣਾ ਨਾਹੀ ਰਖੇ ॥੧॥

Basanṯ mėhlā 1 hindol.  Sāhuraṛī vath sabẖ kicẖẖ sājẖī pevkaṛai ḏẖan vakẖe. Āp kucẖjī ḏos na ḏe▫ū jāṇā nāhī rakẖe. ||1||

 

Composition of the first Guru in Raga Basant Hinddol. (Sabh-u kichh-u = everything) every (vath/vast) thing (sahurarri) in the house of the husband (saajhi = shared) belongs to all, but (dhan) the woman considers everything (peyvkrrai) in her parental house (vakhey = separate) exclusive, i.e. a self-willed person is possessive of belongings but when s/he realizes God within, then there is no mine and thine – because the same God abides in all.

She is (aap-i) herself (kuchaji) incapable, does not (jaana) know (rakhey = keeping) how to manage and cannot (deyoo) give (dos-u) blame anyone else – this happens until s/he finds God. 1.

 

ਮੇਰੇ ਸਾਹਿਬਾ ਹਉ ਆਪੇ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਅਖਰ ਲਿਖੇ ਸੇਈ ਗਾਵਾ ਅਵਰ ਨ ਜਾਣਾ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Mere sāhibā ha▫o āpe bẖaram bẖulāṇī.  Akẖar likẖe se▫ī gāvā avar na jāṇā baṇī. ||1|| rahā▫o.

 

(Meyrey) my (saahiba) Master, I am (aapey) myself (bhulaani) misled (bharam-i) in delusion. (Akhar) the words which have been (likhey) written by You, I (gaava) sing (seyi) those, and do not (jaana) know (avar) any other (baani) words, i.e. I act according impression of past deeds put by You in my nature, and not by anything else. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਢਿ ਕਸੀਦਾ ਪਹਿਰਹਿ ਚੋਲੀ ਤਾਂ ਤੁਮ੍ਹ੍ਹ ਜਾਣਹੁ ਨਾਰੀ ॥ ਜੇ ਘਰੁ ਰਾਖਹਿ ਬੁਰਾ ਨ ਚਾਖਹਿ ਹੋਵਹਿ ਕੰਤ ਪਿਆਰੀ ॥੨॥

Kadẖ kasīḏā pahirahi cẖolī ṯāʼn ṯumĥ jāṇhu nārī. Je gẖar rākẖahi burā na cẖākẖahi hovėh kanṯ pi▫ārī. ||2||

 

O soul-woman: If you (kaddh-i kaseeda) embroider and (paharah-i) wear (choli = blouse) the garment, i.e. (kaddh-i = say) sing (kaseeda) eulogies of, and inculcate Divine virtues, then (tumh) you (jaanhu) be called a good capable (naari) woman liked by the Almighty-husband.

(Jey) if you (raakhah-i) keep the mind steadfast and do not let (buraa) evil words come (chaakhahi = taste) your lips, i.e. not speak evil, then you will (hovah-i) become (piaari) beloved of (kant) the Almighty-husband. 2.

 

ਜੇ ਤੂੰ ਪੜਿਆ ਪੰਡਿਤੁ ਬੀਨਾ ਦੁਇ ਅਖਰ ਦੁਇ ਨਾਵਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਏਕੁ ਲੰਘਾਏ ਜੇ ਕਰਿ ਸਚਿ ਸਮਾਵਾਂ ॥੩॥੨॥੧੦॥

Je ṯūʼn paṛi▫ā pandiṯ bīnā ḏu▫e akẖar ḏu▫e nāvā. Paraṇvaṯ Nānak ek langẖā▫e je kar sacẖ samāvāʼn. ||3||2||10||

 

(Jey) if (too) you be (parriaa) learned and (beena) wise, o (panddit-u) scholar, you will take a word of (duey) two (akhar) letters – R and M in Raam – as two (naava) boats, i.e. give your own meanings – but a person in duality – like a person with feet on two boats – does not get across a water-way.

(Pranvat-i) submits Guru Nanak: Only (eyk-u) the One boat – Naam of the Almighty (langhaaey) ferries one across, (jey kar-i) if I wish to (samaavaa-n) merge (saach-i) in the Eternal. 3. 2. 10. If I (samaavaa-n) remain absorbed in, keep the Almighty, in mind

 

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ਬਸੰਤੁ ਹਿੰਡੋਲ ਮਹਲਾ ੧ ॥ ਰਾਜਾ ਬਾਲਕੁ ਨਗਰੀ ਕਾਚੀ ਦੁਸਟਾ ਨਾਲਿ ਪਿਆਰੋ ॥ ਦੁਇ ਮਾਈ ਦੁਇ ਬਾਪਾ ਪੜੀਅਹਿ ਪੰਡਿਤ ਕਰਹੁ ਬੀਚਾਰੋ ॥੧॥

Basanṯ hindol mėhlā 1.  Rājā bālak nagrī kācẖī ḏustā nāl pi▫āro. Ḏu▫e mā▫ī ḏu▫e bāpā paṛī▫ah pandiṯ karahu bīcẖāro. ||1||

 

Composition of the first Guru in Raga Basant Hinddol. (Nagri = town) the body is (kaachi = impermanent) perishable and the mind, its (raaja = king) master (baalak = child) uninformed, who has (piaaro = love) affinity (naal-i) with (dusttaa) evil persons, i.e. with vices like lust anger and so on.

We (parreeah-i) read of (dey) two (maaee) mothers and two (baapa) fathers (karahu beechaaro) reflect o Pandit – that the mind wavers in duality. 1.

 

ਸੁਆਮੀ ਪੰਡਿਤਾ ਤੁਮ੍ਹ੍ਹ ਦੇਹੁ ਮਤੀ ॥ ਕਿਨ ਬਿਧਿ ਪਾਵਉ ਪ੍ਰਾਨਪਤੀ ॥੧॥ ਰਹਾਉ ॥

Su▫āmī pandiṯā ṯumĥ ḏeh maṯī.  Kin biḏẖ pāva▫o parānpaṯī. ||1|| rahā▫o.

 

O (suaami = master) revered Pandit, (tumh) you please (deyhu) give me (mati) counsel; by (kin-i) which (bidh-i) method do I – give up duality and – (paavau) find (praanpati = master of life) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਭੀਤਰਿ ਅਗਨਿ ਬਨਾਸਪਤਿ ਮਉਲੀ ਸਾਗਰੁ ਪੰਡੈ ਪਾਇਆ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਘਰ ਹੀ ਭੀਤਰਿ ਐਸਾ ਗਿਆਨੁ ਨ ਪਾਇਆ ॥੨॥

Bẖīṯar agan banāspaṯ ma▫ulī sāgar pandẖai pā▫i▫ā. Cẖanḏ sūraj ḏu▫e gẖar hī bẖīṯar aisā gi▫ān na pā▫i▫ā. ||2||

 

We see that (banaaspat-i) vegetation (mauli) is green despite there being (agan-i) fire inherent in each plant and (saagar-u) the ocean water being so powerful is (paiaa) put in (panddai) in a bundle, i.e. remains contained by land.

(Chand-u) the moon – epitome of coolness – and (sooraj-u) sun the hot star, (duey) both exist (bheeter-i) in the same (ghar = house) sky, i.e. the opposites exist together – but I have not (paaiaa) obtained (aisa = such) this (giaan-u = knowledge) realization – that these opposites are controlled by laws of the One Creator. 2.

 

ਰਾਮ ਰਵੰਤਾ ਜਾਣੀਐ ਇਕ ਮਾਈ ਭੋਗੁ ਕਰੇਇ ॥ ਤਾ ਕੇ ਲਖਣ ਜਾਣੀਅਹਿ ਖਿਮਾ ਧਨੁ ਸੰਗ੍ਰਹੇਇ ॥੩॥

Rām ravanṯā jāṇī▫ai ik mā▫ī bẖog kare▫i. Ŧā ke lakẖaṇ jāṇī▫ahi kẖimā ḏẖan sangar▫he▫e. ||3 ||

 

We should (jaaneeai = know) consider that person to (ravanta = uttering) praise and obey God, i.e. a true devotee, who (bhog- karaey-i = does, bhog-u = eating) dissolves (ik) a (maai) mother, i.e. Maaiaa or temptations of the world-play within. S/he is (jaaneeah-i) known by (key = of, ta = that) his/her (lakhan) signs of (sangrahey) gathering (dhan-u) the wealth of (khimaa = forgiveness) tolerance. 3.

 

ਕਹਿਆ ਸੁਣਹਿ ਨ ਖਾਇਆ ਮਾਨਹਿ ਤਿਨ੍ਹ੍ਹਾ ਹੀ ਸੇਤੀ ਵਾਸਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਖਿਨੁ ਤੋਲਾ ਖਿਨੁ ਮਾਸਾ ॥੪॥੩॥੧੧॥

Kahi▫ā suṇėh na kẖā▫i▫ā mānėh ṯinĥā hī seṯī vāsā.  Paraṇvaṯ Nānak ḏāsan ḏāsā kẖin ṯolā kẖin māsā. ||4||3||11||

 

But the human being (vaasa = abode) keeps company (seyti) with (tinhaa hi) only those who neither (sunah-i) listen to (kahaiaa = said) what is told nor (maanh-i) accept what they (khaiaa) they have eaten, i.e. do not obey the Almighty and are un-thankful for Divine benedictions.

The human being is Tolaa = weight measure equal to 0.375 ounce now and Masa/Masha = 1/12 Tola, i.e. big now and small, (khin-u) in a moment – is not steady in conduct – (pranvat-i) submits Guru Nanak (daasa) the servant of God’s (daasan-i) servants. 4. 3. 1.

 

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ਬਸੰਤੁ ਹਿੰਡੋਲ ਮਹਲਾ ੧ ॥ ਸਾਚਾ ਸਾਹੁ ਗੁਰੂ ਸੁਖਦਾਤਾ ਹਰਿ ਮੇਲੇ ਭੁਖ ਗਵਾਏ ॥ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਏ ॥੧॥

Basanṯ hindol mėhlā 1.  Sācẖā sāhu gurū sukẖ▫ḏāṯa har mele bẖukẖ gavā▫e. Kar kirpā har bẖagaṯ driṛ▫ā▫e an▫ḏin har guṇ gā▫e. ||1||

 

Composition of the first Guru in Raga Basant Hinddol. The guru is (saacha) truly (saah-u) wealthy and (sukhdaata) bestower of comfort/peace, who (meyley) unites with (har-i) the Almighty; he (gavaaey = causes to lose) frees one of (bhukh = hunger) craving of material things – and creates yearning for the Almighty. 

The guru (kar-i kirpa) is kind to (drirraaey) create firm commitment to (bhagat-i) devotion/obedience of (har-i) the Almighty, and then the seeker (andin-u = everyday) forever (gaaey = sings) praises and emulates (gun) virtues of, to enable union with, (har-i) the Almighty. 1.

 

ਮਤ ਭੂਲਹਿ ਰੇ ਮਨ ਚੇਤਿ ਹਰੀ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨਾਹੀ ਤ੍ਰੈ ਲੋਈ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਮੁ ਹਰੀ ॥੧॥ ਰਹਾਉ ॥

Maṯ bẖūlėh re man cẖeṯ harī.  Bin gur mukaṯ nāhī ṯarai lo▫ī gurmukẖ pā▫ī▫ai nām harī. ||1|| rahā▫o.

 

(Mat) do not (bhoolah-i) forget, (cheyt-i) remember (hari) the Almighty, (rey) o (man = mind) human mind.

(Mukat-i) emancipation from vices in life, and from reincarnation on death, is (naahi) not possible (bin-u) without guidance of (gur) the guru in all (trai) the three (loi) regions by any creature whether – in/on land, in water or in space; awareness of (naam-u) virtues and commands of (hari) the Almighty, and hence emancipation, (paaeeai) is obtained (gurmukh-i) with the guru’s teachings. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਿਨੁ ਭਗਤੀ ਨਹੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਬਿਨੁ ਭਾਗਾ ਨਹੀ ਭਗਤਿ ਹਰੀ ॥ ਬਿਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਪਾਈਐ ਕਰਮਿ ਮਿਲੈ ਹਰਿ ਨਾਮੁ ਹਰੀ ॥੨॥

Bin bẖagṯī nahī saṯgur pā▫ī▫ai bin bẖāgā nahī bẖagaṯ harī. Bin bẖāgā saṯsang na pā▫ī▫ai karam milai har nām harī. ||2||

 

(Satigur-u) the true guru is not (paaeeai) found (bin-u) without (bhagti) devotion and thus being eligible for Divine grace; and (bhagat-i) devotion of the Almighty does not come without (bhaagaa) past good deeds.

(Satsang-u) holy congregation – where teachings of the guru to live in obedience to God are taught – is not (paaeeai) found/joined (bin-u) without (bhaaga) past good deeds; Naam of the Almighty is received (karam-i) with Divine grace. 2.

 

ਘਟਿ ਘਟਿ ਗੁਪਤੁ ਉਪਾਏ ਵੇਖੈ ਪਰਗਟੁ ਗੁਰਮੁਖਿ ਸੰਤ ਜਨਾ ॥ ਹਰਿ ਹਰਿ ਕਰਹਿ ਸੁ ਹਰਿ ਰੰਗਿ ਭੀਨੇ ਹਰਿ ਜਲੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਨਾ ॥੩॥

Gẖat gẖat gupaṯ upā▫e vekẖai pargat gurmukẖ sanṯ janā. Har har karahi so har rang bẖīne har jal amriṯ nām manā. ||3||

 

The Almighty who is (gupat-u) hidden (ghatt-i ghatt-i) in all bodies/minds, (upaaey) creates and (veykhai) watches the creatures; IT (pargatt-u) manifests to (sant = saints, janaa = people) the seekers.

(Su) those who (karah-i = utter) praise and emulate virtues of the Almighty, are (bheeney = rinsed) imbued (rang-i) with love of (har-i) the Almighty; they drink (amrit) the life-giving (jal-u = water) elixir of Naam (manaa) in minds, and obviate rebirth. 3.

 

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ਜਿਨ ਕਉ ਤਖਤਿ ਮਿਲੈ ਵਡਿਆਈ ਗੁਰਮੁਖਿ ਸੇ ਪਰਧਾਨ ਕੀਏ ॥ ਪਾਰਸੁ ਭੇਟਿ ਭਏ ਸੇ ਪਾਰਸ ਨਾਨਕ ਹਰਿ ਗੁਰ ਸੰਗਿ ਥੀਏ ॥੪॥੪॥੧੨॥

Jin ka▫o ṯakẖaṯ milai vadi▫ā▫ī gurmukẖ se parḏẖān kī▫e. Pāras bẖet bẖa▫e se pāras Nānak har gur sang thī▫e. ||4||4||12||

 

Those (jin kau) by whom (vaddiaaee) the glory (milai) is received (takhat-i = from throne) from God, (sey) they (kee-ey) have been given that (pardhaan = head) high status (gurmukh-i) for following the guru’s teachings.

(Sey) they (bhaey) become (paaras) the stone that is believed to turn base metals like iron to gold, i.e. like (paaras-u) the guru; and (thee-ey) become (sang-i) companions of (har-i) the Almighty and (gur) the guru, i.e. ever remained absorbed merged in the Almighty with teachings of the guru in mind. 4. 4. 12.