SGGS pp 133-136, Barah Maha Manjh M: 5

ਬਾਰਹ ਮਾਹਾ ਮਾਂਝ ਮਹਲਾ ੫ ਘਰੁ ੪

Bārah māhā māʼnjẖ mėhlā 5 gẖar 4

(Baarah) twelve months of the year by the fifth Guru in Raga Maanjh (ghar-u 4) to be sung to the fourth clef (beat).

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known with the true guru’s grace

Note: Baarah Maahaa meaning twelve months describes the months of the Indian calendar. It is a type of folk poetry that describes changing human moods and emotions, with change in seasons in a year. There are two such compositions in Sri Guru Granth Sahib, one by the first Guru in Raga Tukhaari and the other by the fifth Guru in Raga Maanjh. In both cases taking the yearnings between spouses as a metaphor, the gurus describe that between the human soul and God. The following composition of the fifth guru has fourteen stanzas. It starts with a prologue, covers the twelve months and ends with an epilogue. The months have no spiritual significance; all times are blissful if God is in mind.

Prologue.

ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥

Kiraṯ karam ke vīcẖẖuṛe kar kirpā melhu rām.   Cẖār kunt ḏah ḏis bẖarame thak ā▫e parabẖ kī sām.

O (raam) God, we are (veechhurey) separated from You because of our (kirt karam) past deeds; please (kar-i kirpa) be kind and (meylh-u) unite us with You. We have (bhramey) wandered (chaar kuntt = four quarters) the whole world (dah dis = ten directions) all over but (thak-i = got tired) gave up and have sought (saam) sanctuary of the Almighty.

ਧੇਨੁ ਦੁਧੈ ਤੇ ਬਾਹਰੀ ਕਿਤੈ ਨ ਆਵੈ ਕਾਮ ॥ ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥

Ḏẖen ḏuḏẖai ṯe bāhrī kiṯai na āvai kām.   Jal bin sākẖ kumlāvaṯī upjahi nāhī ḏām.

A (dheyn) cow (baaharee) without milk is of (kitai na = not any) no use, crops (kumlavtee) wither without (jal) water and (upjah-i = come) bring no (daam = money) income.

ਹਰਿ ਨਾਹ ਨ ਮਿਲੀਐ ਸਾਜਨੈ ਕਤ ਪਾਈਐ ਬਿਸਰਾਮ ॥ ਜਿਤੁ ਘਰਿ  ਹਰਿ ਕੰਤੁ ਨ ਪ੍ਰਗਟਈ ਭਠਿ ਨਗਰ ਸੇ ਗ੍ਰਾਮ ॥

Har nāh na milī▫ai sājnai kaṯ pā▫ī▫ai bisrām.   Jiṯ gẖar har kanṯ na pargata▫ī bẖaṯẖ nagar se garām.

Similarly, without finding (har-i) Divine (naah) Master, one (kat = how?) cannot (paaeeai) attain (bisram = rest) peace; in fact, the minds in which God does not (pragattaee = manifest) abide, (sey) those (nagar) a town or (graam) village (bhatth-i) in a furnace, i.e. restless.

ਸ੍ਰਬ ਸੀਗਾਰ ਤੰਬੋਲ ਰਸ ਸਣੁ ਦੇਹੀ ਸਭ ਖਾਮ ॥ ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ॥

Sarab sīgār ṯambol ras saṇ ḏehī sabẖ kẖām.   Parabẖ su▫āmī kanṯ vihūṇī▫ā mīṯ sajaṇ sabẖ jām.

(Sarab) all (seegaar) adornments, eating (tambol) betel and its (ras) taste to kindle passion (san-u = with) and (deyhee = body) physical beauty of the wife are (sabh) all (khaam = raw) useless.

Similarly, the soul-wives (vihooneeaa) without (prabh) the Almighty (suaami) Master as (kant) husband in mind, i.e. if one is not aware of Divine commands, then one develops (meet sajan = friends) liking for things which are (sabh-i) all (jaam) agents of death, i.e. are harmful.

ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਕਰਿ ਕਿਰਪਾ ਦੀਜੈ ਨਾਮੁ ॥ ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਸੰਗਿ ਪ੍ਰਭ ਜਿਸ ਕਾ ਨਿਹਚਲ ਧਾਮ ॥੧॥

Nānak kī bananṯī▫ā kar kirpā ḏījai nām.   Har melhu su▫āmī sang parabẖ jis kā nihcẖal ḏẖām. ||1||

It is (beynateeaa) supplication of fifth Nanak, the seeker. O God; please (kar-i kirpa) be kind and (deejai) impart awareness of (naam-u) Naam/Divine commands; and o (har-i) Almighty (suaami) Master, please (meylh-u) lead me to Your (sang-i) company my (prabh) Master (jis ka) whose (dhaam) abode is (nihchal = unshakable) eternal, i.e. unite me with Yourself so that I settle down and not be subject to births and deaths. 1.

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Note: The first month of Cheyt (March-April) sees the onset of spring that brings pleasure. Similarly having the Creator in mind brings bliss.

ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਪਾਈਐ ਰਸਨਾ ਨਾਮੁ ਭਣਾ ॥

Cẖeṯ govinḏ arāḏẖī▫ai hovai anand gẖaṇā.   Sanṯ janā mil pā▫ī▫ai rasnā nām bẖaṇā.

The message for the month of Cheyt: (Araadheeai) remembrance of (govind) the Master of the universe brings (ghana) abundant (anand) bliss; it is received (mil-i = meeting) in company of (sadh janaa = saints) holy congregating and (bhanaa = saying) recounting and obeying (naam-u) Divine commands.

ਜਿਨਿ ਪਾਇਆ ਪ੍ਰਭੁ ਆਪਣਾ ਆਏ ਤਿਸਹਿ ਗਣਾ ॥ ਇਕੁ ਖਿਨੁ ਤਿਸੁ ਬਿਨੁ ਜੀਵਣਾ ਬਿਰਥਾ ਜਨਮੁ ਜਣਾ ॥

Jin pā▫i▫ā parabẖ āpṇā ā▫e ṯisėh gaṇā.   Ik kẖin ṯis bin jīvṇā birthā janam jaṇā.

(Jin-i) those who (paaiaa) find (prabh) Almighty Master (aapna = own) of all, (tisah-i) they are (ganaa = counted) recognised/approved (aaey) on arrival – at Divine court.

For them (jeevna) leading life (bin-u) without (tis-u = that) the Almighty in mind even for (ik-u) one (khin-u) a moment (janaa) considered (janam-u) human birth (birtha) wasted.

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਰਵਿਆ ਵਿਚਿ ਵਣਾ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਤੜਾ ਦੁਖੁ ਗਣਾ ॥

jal thal mahī▫al pūri▫ā ravi▫ā vicẖ vaṇā.   So parabẖ cẖiṯ na āvī kiṯ▫ṛā ḏukẖ gaṇā.

The Creator (pooriaa) pervades (jal-i) in water, (thal-i) in/on the land and (maheeal-i) in space; IT is (raviaa) present (vich-i) in (vanaa) trees/all vegetation; it is hard to state (kitrraa) how much (dukh-u) grief is experienced when (so = that) the One (prabh-u) Master does not (aavaee) come (chit-i) to consciousness, because then one transgresses and suffers. 

ਜਿਨੀ ਰਾਵਿਆ ਸੋ ਪ੍ਰਭੂ ਤਿੰਨਾ ਭਾਗੁ ਮਣਾ ॥ ਹਰਿ ਦਰਸਨ ਕੰਉ ਮਨੁ ਲੋਚਦਾ ਨਾਨਕ ਪਿਆਸ ਮਨਾ ॥ ਚੇਤਿ ਮਿਲਾਏ ਸੋ ਪ੍ਰਭੂ ਤਿਸ ਕੈ ਪਾਇ ਲਗਾ ॥੨॥

Jinī rāvi▫ā so parabẖū ṯinnā bẖāg maṇā.   Har ḏarsan kaʼn▫u man locẖḏā Nānak pi▫ās manā.   Cẖeṯ milā▫e so parabẖū ṯis kai pā▫e lagā. ||2||

Those (jinee) who (raavia) experience (so = that) the One (prabhoo) Master within, (ti’nnaa) they have (manaa) great (bhaag-u) good fortune; my (manaa) mind (lochda) yearns (k’nau) for (darsan) vision of (har-i) the Almighty; with (piaas = thirst) hope, says fifth Nanak.

In the month of Cheyt I shall (lagaa = touch) serve at (paaey) feet of one who can (milaaey) unite me with the Master. 2.

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Note: In the month of Vaisakhi (April-May), the Rabi crop (wheat, barley, and gram) is cultivated and there is joy in the families, but God is forgotten. The verses below describe the state of someone who is separated from the family in the month of Vaisakhi as a metaphor and apply to life in the spiritual context.

ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥ ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥

vaisākẖ ḏẖīran ki▫o vādẖī▫ā jinā parem bicẖẖohu.   Har sājan purakẖ visār kai lagī mā▫i▫ā ḏẖohu.

The wives (jinaa) who are (bichhoh-u) bereft of (preym) love for, are (vaaddheea = away) separated from the Almighty-husband; they (kiau = how?) cannot have (dheeran-i = patience) solace. Similarly, those who (visaar-i kai) forget (har-i) the Almighty (saajan-u) friend (lagee) act under (dhoh/dhroh = cheating) allurement by (maaiaa) temptations, – and do not have peace.

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਸੰਗਿ ਧਨਾ ਹਰਿ ਅਵਿਨਾਸੀ ਓਹੁ ॥ ਪਲਚਿ ਪਲਚਿ ਸਗਲੀ ਮੁਈ ਝੂਠੈ ਧੰਧੈ ਮੋਹੁ ॥

Puṯar kalṯar na sang ḏẖanā har avināsī oh.   Palacẖ palacẖ saglī mu▫ī jẖūṯẖai ḏẖanḏẖai moh.

(Putr = sons) children, (klatr) spouse or (dhanaa) wealth do not remain (sang-i) with the soul, only (oh-u = that) the One (abinaasee) Eternal Master is with the soul here and in the hereafter.

But (saglee) all humanity (muee) perishes (palach-i palach-i) for being entangled in (jhootthai) false (dhandhai) pursuits, i.e. they pursue transitory satisfaction due to (moh-u) allurement – and forget God.

ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਅਗੈ ਲਈਅਹਿ ਖੋਹਿ ॥ ਦਯੁ ਵਿਸਾਰਿ ਵਿਗੁਚਣਾ ਪ੍ਰਭ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Ikas har ke nām bin agai la▫ī▫ah kẖohi.   Ḏa▫yu visār vigucẖṇā parabẖ bin avar na ko▫e.

Everything (bin-u) except imbibed (naam) Naam/commands of (ikas-u) the One (har-i) the Almighty is (laeeai khoh-i) snatched (agai) before departure of the soul on death.

(Visaar-i) forgetting commands of (day-u) the Almighty results in (viguchnaa) frustration to hopes of union with the Almighty; (na koey = o any) no (avarou) other method than obeying (prabh) the Almighty helps.

ਪ੍ਰੀਤਮ ਚਰਣੀ ਜੋ ਲਗੇ ਤਿਨ ਕੀ ਨਿਰਮਲ ਸੋਇ ॥

Parīṯam cẖarṇī jo lage ṯin kī nirmal so▫e.

Those (jo) who (lagey) engage in (charnee = feet) obeying (preetam) the Beloved Almighty, (tin ki) their (soey) reputation is (nirmal) clean, i.e. they are free of vices, and approved by the Almighty.

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ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਪ੍ਰਭ ਮਿਲਹੁ ਪਰਾਪਤਿ ਹੋਇ ॥

Nānak kī parabẖ benṯī parabẖ milhu parāpaṯ ho▫e.

It is fifth Nanak’s (beyntee) supplication, o (prabh) God, please (milheu) meet me (hoey) by being (prapat-i = obtained) manifesting within.

ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥ ੩॥

vaisākẖ suhāvā ṯāʼn lagai jā sanṯ bẖetai har so▫e. ||3||

The month of Vaisakh (lagai) is felt (suhaava) pleasant only (taa’n) then, (jaa) when one follows (sant’u) the guru and (bheyttai = meets) remains in remembrance of (soey = that) the (har-i) Almighty. 3. 

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ਹਰਿ ਜੇਠਿ ਜੁੜੰਦਾ ਲੋੜੀਐ ਜਿਸੁ ਅਗੈ ਸਭਿ ਨਿਵੰਨਿ ॥ ਹਰਿ ਸਜਣ ਦਾਵਣਿ ਲਗਿਆ ਕਿਸੈ ਨ ਦੇਈ ਬੰਨਿ ॥

Har jeṯẖ juṛanḏā loṛī▫ai jis agai sabẖ nivann.   Har sajaṇ ḏāvaṇ lagi▫ā kisai na ḏe▫ī bann.

Message for the month of Jeyth: We should (loreeai) seek to (jurranda = joined) connect with the Master (agai) before (jis-u) whom (sabh-i) all creatures (niva’nn-i = bow) pay obeisance. If we (lagiaa) attach to (daavan-i/daaman-i) garment of, i.e. follow directions of (har-i) the Almighty (sajan) friend, the Almighty does not (deyee ba’nn-i = let be tied) allow bondage to (kisai) any vices.

ਮਾਣਕ ਮੋਤੀ ਨਾਮੁ ਪ੍ਰਭ ਉਨ ਲਗੈ ਨਾਹੀ ਸੰਨਿ ॥ ਰੰਗ ਸਭੇ ਨਾਰਾਇਣੈ ਜੇਤੇ ਮਨਿ ਭਾਵੰਨਿ ॥

Māṇak moṯī nām parabẖ un lagai nāhī sann.   Rang sabẖe nārā▫iṇai jeṯe man bẖāvann.

Awareness of Naam-u is wealth like (maanak) rubies and (motee) pearls; (sa’nn-i) housebreaking/stealing (naahee lagai) does not happen to (un) them, i.e. Naam cannot be taken away from the mind.

Then (jeytey = as many) all (rang) pleasures (bhaava’nn-i) liked (man-i) by the mind are granted (naaraainai) by the Almighty.

ਜੋ ਹਰਿ ਲੋੜੇ ਸੋ ਕਰੇ ਸੋਈ ਜੀਅ ਕਰੰਨਿ ॥ ਜੋ ਪ੍ਰਭਿ ਕੀਤੇ ਆਪਣੇ ਸੇਈ ਕਹੀਅਹਿ ਧੰਨਿ ॥

Jo har loṛe so kare so▫ī jī▫a karann.  Jo parabẖ kīṯe āpṇe se▫ī kahī▫ahi ḏẖan.

These (jeea) creatures (kara’nn-i) do (so) that (jo) what (har-i) the Almighty (lorrai) wants; (jo) those whom (prabh-i) the Almighty (karey) makes (apney = own) obedient devotees, (seyee) they are (kaheeah-i = called) considered (dha’nn-i) blessed.  

ਆਪਣ ਲੀਆ ਜੇ ਮਿਲੈ ਵਿਛੁੜਿ ਕਿਉ ਰੋਵੰਨਿ ॥ ਸਾਧੂ ਸੰਗੁ ਪਰਾਪਤੇ ਨਾਨਕ ਰੰਗ ਮਾਣੰਨਿ ॥

Āpaṇ lī▫ā je milai vicẖẖuṛ ki▫o rovann.   Sāḏẖū sang parāpaṯe Nānak rang māṇan.

(Jey) if God (milai) is found by one’s (aapan) own (leeaa = taking) effort then why would anyone (rova’nn-i) wail (vichhurr-i) on separation?

God (praaptey = received) is found (sang-i) with company/guidance of (saadhoo) the guru; and then people (maana-nn-i) enjoy (rang) pleasure of experiencing the Almighty within, says fifth Nanak.

ਹਰਿ ਜੇਠੁ ਰੰਗੀਲਾ ਤਿਸੁ ਧਣੀ ਜਿਸ ਕੈ ਭਾਗੁ ਮਥੰਨਿ ॥੪॥

Har jeṯẖ rangīlā ṯis ḏẖaṇī jis kai bẖāg mathann. ||4||

In the month of Jeyth (rangeela = colourful) playful/joy-giving (har-i) Almighty becomes (dhanee) husband of (tis-u) that soul-woman on (jis kai) whose (matha’nn-i) forehead/destiny (bhaag-u) good fortune is written because of good deeds, i.e. by Divine grace. 4.

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Note: The month of Asaarh (June-July) is hot and uncomfortable. Similarly restlessness is felt by those do not have the Divine in mind. Life becomes comfortable when one is imbued with Divine love.

ਆਸਾੜੁ ਤਪੰਦਾ ਤਿਸੁ ਲਗੈ ਹਰਿ ਨਾਹੁ ਨ ਜਿੰਨਾ ਪਾਸਿ ॥ ਜਗਜੀਵਨ ਪੁਰਖੁ ਤਿਆਗਿ ਕੈ ਮਾਣਸ ਸੰਦੀ ਆਸ ॥

Āsāṛ ṯapanḏā ṯis lagai har nāhu na jinna pās.   Jagjīvan purakẖ ṯi▫āg kai māṇas sanḏī ās.

The month of Asaarh (lagai) is felt (tapanda = hot) restless for those soul-wives (jinaa) who do not have (paas-i) with them, i.e. forget, (har-i) the Almighty (naah) husband.

They are those who (visaar-i kai) forget (purakh-u) the all-pervasive (jagjeevan = life of the world) Creator and place (aas) hope (sandee) on (maanas) people.

ਦੁਯੈ ਭਾਇ ਵਿਗੁਚੀਐ ਗਲਿ ਪਈਸੁ ਜਮ ਕੀ ਫਾਸ ॥ ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਮਥੈ ਜੋ ਲਿਖਿਆਸੁ ॥

Ḏuyai bẖā▫e vigucẖī▫ai gal pa▫īs jam kī fās.   Jehā bījai so luṇai mathai jo likẖi▫ās.

One (vigucheeai) is frustrated in achieving solace through union with God by pursuing (duyai) other (bhaaey) ideas – than obeying the Almighty; and (phaas) noose (ki) of (jam) Divine justice (paees-u) is put (gal-i) round the neck, i.e. and the soul is held back from union with God.

(Jeyha) as one (beejai) sows (so) that one (lunai) reaps, (jo) which is (likhiaas-u) written (mathai) on the forehead, i.e. in fate based on deeds.

ਰੈਣਿ ਵਿਹਾਣੀ ਪਛੁਤਾਣੀ ਉਠਿ ਚਲੀ ਗਈ ਨਿਰਾਸ ॥ ਜਿਨ ਕੌ ਸਾਧੂ ਭੇਟੀਐ ਸੋ ਦਰਗਹ ਹੋਇ ਖਲਾਸੁ ॥

Raiṇ vihāṇī pacẖẖuṯāṇī uṯẖ cẖalī ga▫ī nirās.  Jin ou sāḏẖū bẖetī▫ai so ḏargėh ho▫e kẖalās.

The soul-wife’s (rain-i = night) human life (vihaanee) passes without experiencing love of the Almighty-husband, and s/he (utth-i) gets up and (chalee gaee) departs (niraas = disappointed) without qualifying for Union with God – and detained by Divine justice.

Those (kou) with (jin) whom (saadhoo) the guru (bheytteeai) meets – and they follow him – (so) they (hoey) are (khalaas-u) freed (dargah) by Divine court – they unite with God.

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪਣੀ ਤੇਰੇ ਦਰਸਨ ਹੋਇ ਪਿਆਸ ॥ ਪ੍ਰਭ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥

Kar kirpā parabẖ āpṇī ṯere ḏarsan ho▫e pi▫ās.  Parabẖ ṯuḏẖ bin ḏūjā ko nahī Nānak kī arḏās.

O (prabh) Almighty, please (kar-i) bestow (aapnee = own) Your (kirpa) grace that my mind (hoey) has (piaas = thirst) longing to obtain (teyrey) Your (darsan) vision, i.e. experience You within.

This is (ardaas-i) the submission of fifth Nanak, the seeker, o (prabh) God; there is (ko nahee = not any) none (dooja = second) other (bin-u) except (tudh-u) You to look to.

ਆਸਾੜੁ ਸੁਹੰਦਾ ਤਿਸੁ ਲਗੈ ਜਿਸੁ ਮਨਿ ਹਰਿ ਚਰਣ ਨਿਵਾਸ ॥੫॥

Āsāṛ suhanḏā ṯis lagai jis man har cẖaraṇ nivās. ||5||

The hot month of Asaarr (lagai) seems (suhandaa) pleasant for one in (jis-u) whose (man-i) mind is (nivaas) abode of (har-i) God’s (charan) feet, i.e. who obeys, (hari) the Almighty. 5.

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Note: The month of Saavan (July – August) coincides with the rainy season. With rain coming, vegetation blooms and cool breeze blows. This makes the month of Saavan romantic. Accordingly, Guru Sahib describes the longing of the soul-wife for the Creator-husband in this month.

ਸਾਵਣਿ ਸਰਸੀ ਕਾਮਣੀ ਚਰਨ ਕਮਲ ਸਿਉ ਪਿਆਰੁ ॥ ਮਨੁ ਤਨੁ ਰਤਾ ਸਚ ਰੰਗਿ ਇਕੋ ਨਾਮੁ ਅਧਾਰੁ ॥

Sāvaṇ sarsī kāmṇī cẖaran kamal si▫o pi▫ār.   Man ṯan raṯā sacẖ rang iko nām aḏẖār.

(Saavan-i) in the month of Saavan – the romantic rainy season -, (kaamnee) the soul-wife (sarsee) is joyous with (piaar-u) love (siau) for (kamal) the lotus (charan) feet of God, i.e. by obeying Naam to receive Divine love

Her (man-u) mind/thoughts and (tan-u) body/actions are (rataa) imbued (rang-i) with love of (sach) the Eternal; s/he has Naam of (iko) the One Almighty as (adhaar-u) the mainstay.

ਬਿਖਿਆ ਰੰਗ ਕੂੜਾਵਿਆ ਦਿਸਨਿ ਸਭੇ ਛਾਰੁ ॥ ਹਰਿ ਅੰਮ੍ਰਿਤ ਬੂੰਦ ਸੁਹਾਵਣੀ ਮਿਲਿ ਸਾਧੂ ਪੀਵਣਹਾਰੁ ॥

Bikẖi▫ā rang kūṛāvi▫ā ḏisan sabẖe cẖẖār. Har amriṯ būnḏ suhāvaṇī mil sāḏẖū pīvaṇhār.

Then (sabhey) all (koorraaviaa = false) transitory (rang) pleasures provided by (bikhiaa) vices (disan-i) are seen to be (chhaar-u = dust) of no value by her.

For her, (boond) a drop of (har-i) Divine (a’mmrit) elixir, i.e. a bit of Divine experience, is (suhaavnee) pleasing, which she (peevanhaar-u = drinks) obtains (mil-i = meeting) with company/guidance of (saadhoo) the guru.

ਵਣੁ ਤਿਣੁ ਪ੍ਰਭ ਸੰਗਿ ਮਉਲਿਆ ਸੰਮ੍ਰਥ ਪੁਰਖ ਅਪਾਰੁ ॥ ਹਰਿ ਮਿਲਣੈ ਨੋ ਮਨੁ ਲੋਚਦਾ ਕਰਮਿ ਮਿਲਾਵਣਹਾਰੁ ॥

vaṇ ṯiṇ parabẖ sang ma▫oli▫ā samrath purakẖ apār. Har milṇai no man locẖḏā karam milāvaṇhār.

Like (van-u) every tree and (tin-u/trin) blade of grass, i.e. all vegetation/creation (mauliaa) blossoms in rainy season, the soul blossoms (sang-i) with experience of (sammrath) the Omnipotent (purakh) all-pervasive (apaar-u) Infinite (prabh) Almighty Master.

The soul-wife’s (man-u) mind (lochda) yearns (no) to (milnai) meet (har-i) the Almighty who (milaavnahaar-u) unites (karam-i) with Divine grace.

ਜਿਨੀ ਸਖੀਏ ਪ੍ਰਭੁ ਪਾਇਆ ਹੰਉ ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰ ॥ ਨਾਨਕ ਹਰਿ ਜੀ ਮਇਆ ਕਰਿ ਸਬਦਿ ਸਵਾਰਣਹਾਰੁ ॥

Jinī sakẖī▫e parabẖ pā▫i▫ā haʼn▫u ṯin kai saḏ balihār.   Nānak har jī ma▫i▫ā kar sabaḏ savāraṇhār.

The soul-wife says: (H’nau) I (sad) ever (balihaar = am sacrifice) adore (tin kai) those (sakheeay) girlfriends (jinee) who (paaiaa) have (prabh-u) the Almighty as the husband.

(Jee) the revered (har-i) Almighty (kar-i) bestows (maiaa) kindness and (savaaranhaar-u) fulfils aspirations to find the Divine, by one who (sabad-i = with the word) by following teachings of the guru, says fifth Nanak.

ਸਾਵਣੁ ਤਿਨਾ ਸੁਹਾਗਣੀ ਜਿਨ ਰਾਮ ਨਾਮੁ ਉਰਿ ਹਾਰੁ ॥੬॥

Sāvaṇ ṯinā suhāgaṇī jin rām nām ur hār. ||6||

The month of Saavan is joyous for (tinaa) those (suhaagnee) fortunate women who have (ur-i) on their necks (haar-u) the necklace/adornment of obeying Naam of (har-i) the Almighty. 6.

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Note: The month of Bhaadon (August-September) is hot and humid. This causes discomfort. Similarly, the human mind that pursues short-term pleasures, forgetting God, remains restless.

ਭਾਦੁਇ ਭਰਮਿ ਭੁਲਾਣੀਆ ਦੂਜੈ ਲਗਾ ਹੇਤੁ ॥ ਲਖ ਸੀਗਾਰ ਬਣਾਇਆ ਕਾਰਜਿ ਨਾਹੀ ਕੇਤੁ ॥

Bẖāḏu▫e bẖaram bẖulāṇī▫ā ḏūjai lagā heṯ.   Lakẖ sīgār baṇā▫i▫ā kāraj nāhī keṯ.

In the month of Bhaadon the soul-wife who has (heyt-u) love for (doojai) others, (bhulaaneea) is led astray (bharam-i) in delusion, i.e. pursue things like rituals and idol worship. They may (banaaiaa) make/wear (lakh) lakhs of (seegaar) adornments but they serve (naahee keyt-u = not any) no (kaaraj-i) purpose, i.e. they are not approved by the Almighty for union.

ਜਿਤੁ ਦਿਨਿ ਦੇਹ ਬਿਨਸਸੀ ਤਿਤੁ ਵੇਲੈ ਕਹਸਨਿ ਪ੍ਰੇਤੁ ॥ ਪਕੜਿ ਚਲਾਇਨਿ ਦੂਤ ਜਮ ਕਿਸੈ ਨ ਦੇਨੀ ਭੇਤੁ ॥

Jiṯ ḏin ḏeh binsasī ṯiṯ velai kahsan pareṯ.   Pakaṛ cẖalā▫in ḏūṯ jam kisai na ḏenī bẖeṯ.

(Din-i) on the day (jit-u) when (deyh) the body (binasasee) dies, people (kahsan-i) shall call it (preyt-u) a ghost, i.e. all attachment ends on death.

And (doot) agents of (jam) Divine justice (pakarr-i) detain erring souls and (chalaain-i) drive/take it away not (deynee = giving, bheyt-u = secret) telling (kisai) anyone – as to when and where the soul will be taken.

ਛਡਿ ਖੜੋਤੇ ਖਿਨੈ ਮਾਹਿ ਜਿਨ ਸਿਉ ਲਗਾ ਹੇਤੁ ॥ ਹਥ ਮਰੋੜੈ ਤਨੁ ਕਪੇ ਸਿਆਹਹੁ ਹੋਆ ਸੇਤੁ ॥

Cẖẖad kẖaṛoṯe kẖinai māhi jin si▫o lagā heṯ.  Hath maroṛai ṯan kape si▫āhhu ho▫ā seṯ.

Those relations (siau) with (jin) whom the person (lagaa) bears (heyt-u) love, they (chhadd-i kharrotey = leave) end that relationship (maah-i) in (khinai) a moment. 

The erring soul figuratively (marorai) wrings (hath) the hands when (tan-u) the body (kapai/kampai) trembles and (hoaa) becomes (siaahah-u) black and (seyt-u) white – in fear.

ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਚਰਣ ਬੋਹਿਥ ਪ੍ਰਭ ਦੇਤੁ ॥

Jehā bījai so luṇai karmā sanḏ▫ṛā kẖeṯ.   Nānak parabẖ sarṇāgaṯī cẖaraṇ bohith parabẖ ḏeṯ.

This body is like (kheyt-u) agricultural field (sandrraa) of (karma) deeds; (jeyha) as one (beejai) sows (so) so one (lunai) reaps.

Those who place themselves (sanaagtee = in sanctuary) in care and obedience of (prabh) the Almighty, (prabh) the Almighty (deyt-u) gives them (bohith) the ship of (charan) feet, i.e. motivates them to obey Divine commands to get across the world-ocean of vices – and qualify for union, says fifth Nanak.

ਸੇ ਭਾਦੁਇ ਨਰਕਿ ਨ ਪਾਈਅਹਿ ਗੁਰੁ ਰਖਣ ਵਾਲਾ ਹੇਤੁ ॥੭॥

Se bẖāḏu▫e narak na pā▫ī▫ah gur rakẖaṇ vālā heṯ. ||7||

In the month of Bhaadon, (sey) they are not (paaeeah-i) put (naraki) in hell – cycles of births and deaths- who have (heyt-u) the loving (gur-u) guru (rakhan vaala) as the protector/guide. 7.

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Note: The month of Asoo (September-October) sees the weather changing from hot to cool and the spouses want to be together. Similarly, the soul longs for God.

ਅਸੁਨਿ ਪ੍ਰੇਮ ਉਮਾਹੜਾ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਜਾਇ ॥ ਮਨਿ ਤਨਿ ਪਿਆਸ ਦਰਸਨ ਘਣੀ ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮਾਇ ॥

Asun parem umāhṛā ki▫o milī▫ai har jā▫e.   Man ṯan pi▫ās ḏarsan gẖaṇī ko▫ī āṇ milāvai mā▫e.

In the month of Asoo, (preym) love for the Almighty-husband (umaahara) enthuses the mind and it wonders (kiau) how to (jaaey) go and (mileeai) meet/find (ha-ri) the Almighty within.

My (man-i) mind and (tan-i) body have (ghanee = a lot) strong (piaas = thirst) longing for (darsan) vision of the Almighty; I wish (koee) someone – the guru – (aan-i) brings and (milaavai) meet, i.e. guides me to look within and find God.

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ਸੰਤ ਸਹਾਈ ਪ੍ਰੇਮ ਕੇ ਹਉ ਤਿਨ ਕੈ ਲਾਗਾ ਪਾਇ ॥ ਵਿਣੁ ਪ੍ਰਭ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥

Sanṯ sahā▫ī parem ke ha▫o ṯin kai lāgā pā▫e.   viṇ parabẖ ki▫o sukẖ pā▫ī▫ai ḏūjī nāhī jā▫e.

(Sant) the guru is (sahaaee) helpful (preym key) for love, I (laagaa) touch (tin kai) their (paaey) feet, i.e. humbly seek guidance of the guru.

One (kiau = how?) cannot (ppaaeeai) experience (sukh-u) the comfort (vin-u) except the Almighty’s company; there is no (doojee = second) other (jaaey) place, i.e. there is no solace elsewhere.

ਜਿੰਨ੍ਹ੍ਹੀ ਚਾਖਿਆ ਪ੍ਰੇਮ ਰਸੁ ਸੇ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਇ ॥ ਆਪੁ ਤਿਆਗਿ ਬਿਨਤੀ ਕਰਹਿ ਲੇਹੁ ਪ੍ਰਭੂ ਲੜਿ ਲਾਇ ॥

Jinĥī cẖākẖi▫ā parem ras se ṯaripaṯ rahe āgẖā▫e.   Āp ṯi▫āg binṯī karahi leho parabẖū laṛ lā▫e.

(Ji’nnhee) those who (chaakhiaa = taste) experience (ras-u) the pleasure of Divine (preym) love, they (rahey) remain (tripat-i aaghaaey) satisfied – and look nowhere else.

They (tiaag-i) forsake (aap-u) self-importance and (karah-i) make (bintee) supplication to (prabhoo) the Master to (leyh-u laaey) attach (laarr-i) to the scarf, i.e. obey Divine commands.

ਜੋ ਹਰਿ ਕੰਤਿ ਮਿਲਾਈਆ ਸਿ ਵਿਛੁੜਿ ਕਤਹਿ ਨ ਜਾਇ ॥ ਪ੍ਰਭ ਵਿਣੁ ਦੂਜਾ ਕੋ ਨਹੀ ਨਾਨਕ ਹਰਿ ਸਰਣਾਇ ॥

o har kanṯ milā▫ī▫ā sė vicẖẖuṛ kaṯėh na jā▫e.   Parabẖ viṇ ḏūjā ko nahī Nānak har sarṇā▫e.

(Jo) those soul-women (jo) who (milaaeeaa) are united by (har-i) the Almighty (kant-i) husband, (si) they do not (vichhurr-i = separated) leave and (jaaey) go (katah-i) anywhere else.

There is none (dooja) other (vin-u) except (prabh) the Almighty for them; they remain in (sarnaaey = sanctuary) care and obedience of (har-i) the Almighty, says fifth Nanak.

ਅਸੂ ਸੁਖੀ ਵਸੰਦੀਆ ਜਿਨਾ ਮਇਆ ਹਰਿ ਰਾਇ ॥੮॥

Asū sukẖī vasanḏī▫ā jinā ma▫i▫ā har rā▫e. ||8||

In the month of Asoo, those soul-wives (jinaa) to whom (raaey) the Sovereign (hari) Almighty (maiaa) is gracious, (vasandeeaa) live (sukhee) in comfort – of company of the Almighty-husband. 8.

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Note: The month of Katik/Kaartik (October-November) is pleasant but can become hard if the spouses are separated because of their egos. They should not blame anyone else for this. Similar is the case for the human soul unable to be with God because of ego.

ਕਤਿਕਿ ਕਰਮ ਕਮਾਵਣੇ ਦੋਸੁ ਨ ਕਾਹੂ ਜੋਗੁ ॥ ਪਰਮੇਸਰ ਤੇ ਭੁਲਿਆਂ ਵਿਆਪਨਿ ਸਭੇ ਰੋਗ ॥

Kaṯik karam kamāvṇe ḏos na kāhū jog.   Parmesar ṯe bẖuli▫āʼn vi▫āpan sabẖe rog.

Message for the month of Katik: Any discomfort one experiences, is because of (karam) deeds (kamaavney) done; there is no (dos-u) blame (jog-u) on (kaahoo) anyone else.

(Sabhey) all (rog) maladies (viaapan-i) afflict those (bhuliaa’n) stray away (tey) from – obeying commands of – (parmeysar) the Supreme Master. 

ਵੇਮੁਖ ਹੋਏ ਰਾਮ ਤੇ ਲਗਨਿ ਜਨਮ ਵਿਜੋਗ ॥ ਖਿਨ ਮਹਿ ਕਉੜੇ ਹੋਇ ਗਏ ਜਿਤੜੇ ਮਾਇਆ ਭੋਗ ॥

vaimukẖ ho▫e rām ṯe lagan janam vijog.   Kẖin mėh ka▫uṛe ho▫e ga▫e jiṯ▫ṛe mā▫i▫ā bẖog.

(Vijog) separation from God in numerous (janam) births (lagan) afflict to those who (hoey = become, veymukh = not facing) turn away from (raam) God in human birth.

Then (jitrrey = as many) all (bhog) pleasures of (maaiaa) the world-play/life (hoey gaey) become (kaurrey = bitter) cause of suffering (mah-i) in (khin) a moment – with Divine edict.

ਵਿਚੁ ਨ ਕੋਈ ਕਰਿ ਸਕੈ ਕਿਸ ਥੈ ਰੋਵਹਿ ਰੋਜ ॥ ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵਈ ਲਿਖਿਆ ਧੁਰਿ ਸੰਜੋਗ ॥

vicẖ na ko▫ī kar sakai kis thai rovėh roj.  Kīṯā kicẖẖū na hova▫ī likẖi▫ā ḏẖur sanjog.

(Na koee = not any) no one (sakai) can (kar-i) do anything (vich-i) in that state, s/he may (rovai = cry) make entreaties (roj) every day, i.e. none of those whom one worships or is attached to can help.

(Kichhoo na) nothing (hovaee) can be (keetaa) done then – everything is (likhiaa) written (sanjog) to happen (dhur-i) from the source, i.e. happens by the Divine law of one reaps what one sows, according deeds in life.

ਵਡਭਾਗੀ ਮੇਰਾ ਪ੍ਰਭੁ ਮਿਲੈ ਤਾਂ ਉਤਰਹਿ ਸਭਿ ਬਿਓਗ ॥ ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹਿ ਮੇਰੇ ਸਾਹਿਬ ਬੰਦੀ ਮੋਚ ॥

vadbẖāgī merā parabẖ milai ṯāʼn uṯrėh sabẖ bi▫og.   Nānak ka▫o parabẖ rākẖ lehi mere sāhib banḏī mocẖ.

It is (vadbhagee) with good fortune that one (milai = meets) finds (prabhu) the Almighty Master (meyraa = my) of all; (ta) then (sabh-i) all (biog) pangs of separation (utrah-i) are removed/ends.

O (meyrey) my (sahib) Master, You (moch) break (bandi) bondage to vices, please (raakh-i leyh-i) protect me, from vices, supplicates (nanak kau) fifth Nanak, the seeker.

ਕਤਿਕ ਹੋਵੈ ਸਾਧਸੰਗੁ ਬਿਨਸਹਿ ਸਭੇ ਸੋਚ ॥੯॥

Kaṯik hovai sāḏẖsang binsahi sabẖe socẖ. ||9||

In the month of Katik all other (soch = thoughts) ideas (binsah-i) are given up when (saadsang-u) meeting the guru (hovai) takes place – then one does not forget the Almighty. 9.

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Note: The month of Manghir (November-December) sees the onset of winter and the spouses enjoy the warmth of being together. Guru Sahib applies this to the soul- God relationship.

ਮੰਘਿਰਿ ਮਾਹਿ ਸੋਹੰਦੀਆ ਹਰਿ ਪਿਰ ਸੰਗਿ ਬੈਠੜੀਆਹ ॥ ਤਿਨ ਕੀ ਸੋਭਾ ਕਿਆ ਗਣੀ ਜਿ ਸਾਹਿਬਿ ਮੇਲੜੀਆਹ ॥

Mangẖir māhi sohanḏī▫ā har pir sang baiṯẖ▫ṛī▫āh.   Ŧin kī sobẖā ki▫ā gaṇī jė sāhib melṛī▫āh.

In the cool month of Manghir, the soul-wives (sohandeeaa) look good (baitthrreeaah = sitting, sangi = with) in company of (har-i) the Almighty (pir-u) husband, i.e. like couples with warm relations are praised, so is one who leads life with the Almighty in mind.

(Sobha) glory of (tin) those (kiaa = how?) cannot (ganee = counted) be measured, (j-i) whom (sahib-i) the Almighty (meylrreeaah) unites with IT-self.

ਤਨੁ ਮਨੁ ਮਉਲਿਆ ਰਾਮ ਸਿਉ ਸੰਗਿ ਸਾਧ ਸਹੇਲੜੀਆਹ ॥

Ŧan man ma▫oli▫ā rām si▫o sang sāḏẖ sahelṛī▫āh.

Their (tan-u) body and (man-u) body (mauliaa) blossoms/freed of vices (sang-i) in company of (saadh) guru and (saheylrreeaah = friends) holy congregation.

ਸਾਧ ਜਨਾ ਤੇ ਬਾਹਰੀ ਸੇ ਰਹਨਿ ਇਕੇਲੜੀਆਹ ॥ ਤਿਨ ਦੁਖੁ ਨ ਕਬਹੂ ਉਤਰੈ ਸੇ ਜਮ ਕੈ ਵਸਿ ਪੜੀਆਹ ॥

Sāḏẖ janā ṯe bāhrī se rahan ikelaṛī▫āh.  Ŧin ḏukẖ na kabhū uṯrai se jam kai vas paṛī▫āh.

Those (baaharee) without company of (saadh janaa) saints/the guru, (sey) they (rahani) remain (ikeylrreeaah) single, i.e. cannot unite with the Almighty-husband.

Their (dukh-u) pangs of separation from God do not (utrai = removed) end, they (parreeaah) come (vas-i) in control (kai) of (jam) Divine justice – and kept in cycles of births and deaths.

ਜਿਨੀ ਰਾਵਿਆ ਪ੍ਰਭੁ ਆਪਣਾ ਸੇ ਦਿਸਨਿ ਨਿਤ ਖੜੀਆਹ ॥

Jinī rāvi▫ā parabẖ āpṇā se ḏisan niṯ kẖaṛī▫āh.

Those soul-wives (jinee) who (raaviaa) remember (aapna = own) their (prabh) Almighty-husband, (sey) they are (nit) ever (disan-i) seen (kharreeaah) standing ready to serve.

ਰਤਨ ਜਵੇਹਰ ਲਾਲ ਹਰਿ ਕੰਠਿ ਤਿਨਾ ਜੜੀਆਹ ॥ ਨਾਨਕ ਬਾਂਛੈ ਧੂੜਿ ਤਿਨ ਪ੍ਰਭ ਸਰਣੀ ਦਰਿ ਪੜੀਆਹ ॥

Raṯan javehar lāl har kanṯẖ ṯinā jaṛī▫āh.  Nānak bāʼncẖẖai ḏẖūṛ ṯin parabẖ sarṇī ḏar paṛī▫āh.

With (kantth-i) necks (jarreeaah) bedecked with (ratan = jewels, javeyhar = emeralds, laal = rubies) necklaces of precious stones, i.e. their adornment, is living by (har-i) Divine commands.

Fifth Nanak, the seeker, (baa’nchhai) seeks (dhoorr-i) dust of (tin) their feet who (parreeaah) place themselves (sarnee = in sanctuary) in care and obedience of (har-i) the Almighty, i.e. seeks to follow their example.

ਮੰਘਿਰਿ ਪ੍ਰਭੁ ਆਰਾਧਣਾ ਬਹੁੜਿ ਨ ਜਨਮੜੀਆਹ ॥੧੦॥

Mangẖir parabẖ ārāḏẖaṇā bahuṛ na janamṛī▫āh. ||10||

Those soul-wives who (aaraadhna) invoke (prabh-u) the Almighty are not (janmarreeaah) born (bahurr-i) again. 10.

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Note: In the month of Pokh/Poh (December-January) it is cold but is not felt by the spouses who are together. This is applied to the soul and the Almighty in the verse below.

ਪੋਖਿ ਤੁਖਾਰੁ ਨ ਵਿਆਪਈ ਕੰਠਿ ਮਿਲਿਆ ਹਰਿ ਨਾਹੁ ॥ ਮਨੁ ਬੇਧਿਆ ਚਰਨਾਰਬਿੰਦ ਦਰਸਨਿ ਲਗੜਾ ਸਾਹੁ ॥

Pokẖ ṯukẖār na vi▫āpa▫ī kanṯẖ mili▫ā har nāhu.   Man beḏẖi▫ā cẖarnārbinḏ ḏarsan lagṛā sāhu.

(Tukhaar-u) cold of the month of Pokh is not (viaapaee) felt by the soul-wife when (har-i) the Almighty (miliaa) is with her (kantth-i) in embrace i.e. no discomfort is felt when the soul-wife leads life with God in mind.

Her (man-u) mind is (beydhiaa = pierced) in deep love with (chanaarbind – charan = feet, arbind/Arvind = lotus) the pristine Almighty and (lagrraa = attached) yearns for (darsan-i) for experiencing (saah-u) the Master within.

ਓਟ ਗੋਵਿੰਦ ਗੋਪਾਲ ਰਾਇ ਸੇਵਾ ਸੁਆਮੀ ਲਾਹੁ ॥ ਬਿਖਿਆ ਪੋਹਿ ਨ ਸਕਈ ਮਿਲਿ ਸਾਧੂ ਗੁਣ ਗਾਹੁ ॥

Ot govinḏ gopāl rā▫e sevā su▫āmī lāhu.   Bikẖi▫ā pohi na sak▫ī mil sāḏẖū guṇ gāhu.

Being in (ott) protection of (raaey) the Sovereign (govind) Master of the world, s/he overcomes vices, and takes (laah-u = profit) benefit of (seyva) service/obedience of (suaami) the Master.

She (gaah-u = sings) praises/emulates (gun) Divine virtues (mili = meeting) with company/guidance of (saadhoo) the guru; (bikhiaa) vices (na sakaee) cannot (poh-i) touch her.

ਜਹ ਤੇ ਉਪਜੀ ਤਹ ਮਿਲੀ ਸਚੀ ਪ੍ਰੀਤਿ ਸਮਾਹੁ ॥ ਕਰੁ ਗਹਿ ਲੀਨੀ ਪਾਰਬ੍ਰਹਮਿ ਬਹੁੜਿ ਨ ਵਿਛੁੜੀਆਹੁ ॥

Jah ṯe upjī ṯah milī sacẖī parīṯ samāhu.   Kar gėh līnī pārbarahm bahuṛ na vicẖẖuṛi▫āhu.

She (milee = meets) unites with the Creator (tey) from (jah) whom s/he (upjee) was created, by (samaah-u) remaining in (sachee) true/sincere (preeti = love) obedience.

(Paarbrahm-i) the Supreme Being (gah-i) holds her (kar-u) hand and (leenee = takes) unites with IT-self; she is not (vichhurreeaah-u) separated (bahurr-i) again.

ਬਾਰਿ ਜਾਉ ਲਖ ਬੇਰੀਆ ਹਰਿ ਸਜਣੁ ਅਗਮ ਅਗਾਹੁ ॥ ਸਰਮ ਪਈ ਨਾਰਾਇਣੈ ਨਾਨਕ ਦਰਿ ਪਈਆਹੁ ॥

Bār jā▫o lakẖ berī▫ā har sajaṇ agam agāhu.  Saram pa▫ī nārā▫iṇai Nānak ḏar pa▫ī▫āhu.

She (baari jaau = is sacrifice) submits herself to Divine commands lakhs of (baareeaa) times remaining absorbed in (har-i) the Almighty (sajan-u) friend who is otherwise (agam) beyond reach/comprehension and (agaahu = bottomless) unfathomable.

She (paee) receives (saram) honour (paeeaahu) by placing herself (dar-i) at the abode (naaraainai) of the Almighty, says fifth Nanak.

ਪੋਖੁ ਸੋਹੰਦਾ ਸਰਬ ਸੁਖ ਜਿਸੁ ਬਖਸੇ ਵੇਪਰਵਾਹੁ ॥੧੧॥

Pokẖ sohanḏā sarab sukẖ jis bakẖse veparvāhu. ||11||

The cold month of Pokh is (sohanda) pleasant with (sarab) every (sukh-u) comfort for one (jis-u) whom (veyparvaah-u = carefree) the highest Master (bkhsey) bestows grace. 11.

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Note: On the first day of the month of Maagh (January-February) Hindus take special ceremonial baths to wash off past sins. Given below is the description of Gurmat, the guru’s teachings in this regard.

ਮਾਘਿ ਮਜਨੁ ਸੰਗਿ ਸਾਧੂਆ ਧੂੜੀ ਕਰਿ ਇਸਨਾਨੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇ ਸੁਣਿ ਸਭਨਾ ਨੋ ਕਰਿ ਦਾਨੁ ॥

Māgẖ majan sang sāḏẖū▫ā ḏẖūṛī kar isnān.   Har kā nām ḏẖi▫ā▫e suṇ sabẖnā no kar ḏān.

People take baths on the first day of Maagh; one should take (majan) dip (sang-i) in company of (saadhooaa = saints) seekers of God (kar-i) taking (isnaan-u) bath in their (dhoorr-i) dust of their feet, i.e. learning from them.

(Sun-i) listen to Naam/commands of (har-i) the Almighty and (dhiaaey) pay attention/obey and (kar-i) make (daan-u) charity (no) to (sabhna) all, i.e. share with everyone.

ਜਨਮ ਕਰਮ ਮਲੁ ਉਤਰੈ ਮਨ ਤੇ ਜਾਇ ਗੁਮਾਨੁ ॥ ਕਾਮਿ ਕਰੋਧਿ ਨ ਮੋਹੀਐ ਬਿਨਸੈ ਲੋਭੁ ਸੁਆਨੁ ॥

Janam karam mal uṯrai man ṯe jā▫e gumān.   Kām karoḏẖ na mohī▫ai binsai lobẖ su▫ān.

By keeping Naam in mind, (mal-u = dirt) influence of (karam = deeds) wrongdoings of past (janam) births (utrai) is removed and (gumaan-u) vanity (jaaey) leaves (tey) from (man) the mind.

One is not (moheeai) lured (kaam-i) by lust and (krodh-i) by anger/intolerance; (suaan-u) dog-like (lobh-u) greed (binsai = destroyed) ends.

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ਸਚੈ ਮਾਰਗਿ ਚਲਦਿਆ ਉਸਤਤਿ ਕਰੇ ਜਹਾਨੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥

Sacẖai mārag cẖalḏi▫ā usṯaṯ kare jahān.   Aṯẖsaṯẖ ṯirath sagal punn jī▫a ḏa▫i▫ā parvān.

(Jahaan-u = world) everyone (karey) does (ustat-i) praise for (chaldiaa) walking/leading life on (sachai = true) the right (maargi) path, i.e. obeying Naam.

One is (parvaan-u = accepted) recognised by people for which people take bath at (attsatth-i) sixty-eight (teerath) holy places, (pu’nn) good deeds and (daiaa) compassion for (jeea = creatures) others.

ਜਿਸ ਨੋ ਦੇਵੈ ਦਇਆ ਕਰਿ ਸੋਈ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥ ਜਿਨਾ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਪਣਾ ਨਾਨਕ ਤਿਨ ਕੁਰਬਾਨੁ ॥

Jis no ḏevai ḏa▫i▫ā kar so▫ī purakẖ sujān.   Jinā mili▫ā parabẖ āpṇā Nānak ṯin kurbān.

One to (jis) whom the Almighty (kar-i = doing, daiaa = compassion) kindly (deyvai) gives this understanding, (soee) that (purakh-u) person is (sujaan-u) wise.

Fifth Nanak (kurbaan-u = sacrifice) adores (tin) those (jinaa) by whom (aapna = own) the Universal (prabh-u) Almighty (miliaa = met) is remembered. 

ਮਾਘਿ ਸੁਚੇ ਸੇ ਕਾਂਢੀਅਹਿ ਜਿਨ ਪੂਰਾ ਗੁਰੁ ਮਿਹਰਵਾਨੁ ॥੧੨॥

Māgẖ sucẖe se kāʼndẖī▫ah jin pūrā gur miharvān. ||12||

People purify themselves by baths in the month of Maagh, but those to (jin) whom (poora) the perfect (guru) guru is (mihharvaan-u) kind to guide, (kaanddheeah-i) are called/considered (suchey) pure – free of vices. 12.

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Note: The month of Phalgun/Phagun (February-March) falls in spring and brings joy. Experience God within further enhanced the joy.

ਫਲਗੁਣਿ ਅਨੰਦ ਉਪਾਰਜਨਾ ਹਰਿ ਸਜਣ ਪ੍ਰਗਟੇ ਆਇ ॥ ਸੰਤ ਸਹਾਈ ਰਾਮ ਕੇ ਕਰਿ ਕਿਰਪਾ ਦੀਆ ਮਿਲਾਇ ॥

Fulguṇ anand upārjanā har sajaṇ pargate ā▫e.   Sanṯ sahā▫ī rām ke kar kirpā ḏī▫ā milā▫e.

In the month of Phalgun, those in whose mind (har-i) the Almighty (sajan) friend (aaey) comes, and (pragttey) manifests, they (upaarjanaa) experience (anand) joy. (Sant) the guru is (sahaaee) helpful; he (kar-i kirpa) kindly (deeaa milaaey = causes to meet) guides to find (raam) the Almighty.

ਸੇਜ ਸੁਹਾਵੀ ਸਰਬ ਸੁਖ ਹੁਣਿ ਦੁਖਾ ਨਾਹੀ ਜਾਇ ॥ ਇਛ ਪੁਨੀ ਵਡਭਾਗਣੀ ਵਰੁ ਪਾਇਆ ਹਰਿ ਰਾਇ ॥

Sej suhāvī sarab sukẖ huṇ ḏukẖā nāhī jā▫e.   Icẖẖ punī vadbẖāgṇī var pā▫i▫ā har rā▫e.

(Seyj) the bed is (suhaavee) pleasant, i.e. that devoted mind is happy to experience God within, there is (sarab) all (sukh) comfort/happiness and no (jaaey) place for (dukhaa) grief.

(Vaddbhaagnee) the fortunate soul-wife’s (ichh) wish to (paaiaa) get (raaey) the Sovereign (hari) Almighty as (var-u) the spouse, i.e. yearning for union, (punee) is fulfilled.

ਮਿਲਿ ਸਹੀਆ ਮੰਗਲੁ ਗਾਵਹੀ ਗੀਤ ਗੋਵਿੰਦ ਅਲਾਇ ॥ ਹਰਿ ਜੇਹਾ ਅਵਰੁ ਨ ਦਿਸਈ ਕੋਈ ਦੂਜਾ ਲਵੈ ਨ ਲਾਇ ॥

Mil sahī▫ā mangal gāvhī gīṯ govinḏ alā▫e.   Har jehā avar na ḏis▫ī ko▫ī ḏūjā lavai na lā▫e.

She (gaavahee) sings (mangal) songs of joy (mil-i) together with her (saheeaa) girlfriends, i.e. the seeker joins holy congregation and praises the Almighty (alaaey) singing (geet) songs praising (govind) Master of the world.

The devotee (disaee) sees/finds none (avaru) else (jeyha) like (har-i) the Almighty; no one (dooja = second) else (lavai laaey) comes near the Almighty.

ਹਲਤੁ ਪਲਤੁ ਸਵਾਰਿਓਨੁ ਨਿਹਚਲ ਦਿਤੀਅਨੁ ਜਾਇ ॥ ਸੰਸਾਰ ਸਾਗਰ ਤੇ ਰਖਿਅਨੁ ਬਹੁੜਿ ਨ ਜਨਮੈ ਧਾਇ ॥

Halaṯ palaṯ savāri▫on nihcẖal ḏiṯī▫an jā▫e.   Sansār sāgar ṯe rakẖi▫an bahuṛ na janmai ḏẖā▫e.

Obedience to Naam makes (halat-u) here/this life and (palat-u) the hereafter (savaarion-u = better) comfortable; and (diteean-u) gives (nihchal) stable (jaaey) place, i.e. enables union with God.

Obedience to God saves from drowning in (sansaar) the world (saagar) ocean of vices. And one does not (dhaaey = run) wander (janmai) in births – and deaths, (bahurr-i) again.

ਜਿਹਵਾ ਏਕ ਅਨੇਕ ਗੁਣ ਤਰੇ ਨਾਨਕ ਚਰਣੀ ਪਾਇ ॥ ਫਲਗੁਣਿ ਨਿਤ ਸਲਾਹੀਐ ਜਿਸ ਨੋ ਤਿਲੁ ਨ ਤਮਾਇ ॥੧੩॥

Jihvā ek anek guṇ ṯare Nānak cẖarṇī pā▫e.   Fulguṇ niṯ salāhī▫ai jis no ṯil na ṯamā▫e. ||13||

The creature has (eyk) one (jihvaa) tongue but the Almighty has (aneyk) countless (gun) virtues, i.e. one does not try to take measure of the Almighty; s/he (tarey) gets across the world ocean by (paaey) placing the self (charnee) at the feet of, i.e. in care and obedience of the Almighty.

The message from the month of Phalgun is to (nit) ever (salaaheeai) praise/obey the Almighty (jis no) who has not even (til-u = sesame seed) a bit (tamaaey = greed) expectation. 13.

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Note:  The final stanza is the epilogue to the composition and emphasizes that there is no spiritual significance for any particular date or time. Everything is auspicious; one receives Divine grace by obeying Naam/Divine commands.

ਜਿਨਿ ਜਿਨਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ ਕੇ ਕਾਜ ਸਰੇ ॥ ਹਰਿ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿਆ ਦਰਗਹ ਸਚਿ ਖਰੇ ॥

Jin jin nām ḏẖi▫ā▫i▫ā ṯin ke kāj sare.   Har gur pūrā ārāḏẖi▫ā ḏargėh sacẖ kẖare.

(Jin-i jin-i) all those who (dhiaaiaa) pay attention to/obey (naam-u) Divine commands, (tin key) their (kaaj) aspirations (sarey) are fulfilled. They (araadhiaa) invoke (har-i) the Almighty (poora) perfect (guru) guru and accepted as (kharey) genuine seekers (dargah) in court (sach-i) of the Eternal – and approved for union with the Almighty.

ਸਰਬ ਸੁਖਾ ਨਿਧਿ ਚਰਣ ਹਰਿ ਭਉਜਲੁ ਬਿਖਮੁ ਤਰੇ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਤਿਨ ਪਾਈਆ ਬਿਖਿਆ ਨਾਹਿ ਜਰੇ ॥

Sarab sukẖā niḏẖ cẖaraṇ har bẖa▫ojal bikẖam ṯare.   Parem bẖagaṯ ṯin pā▫ī▫ā bikẖi▫ā nāhi jare.

(Charan) feet, i.e. being in obedience of (har-i) the Almighty/cosmic laws is (nidh-i) the treasure of (srabh) all (sukhaa) comforts – means to attain all objectives; one (tarey = swims) gets across (bikham) the hard-to-cross (bhaujal-u) world-ocean, i.e. is not reborn.

(Tin) they (paaeeaa) have (preym) loving (bhagat-i) devotion and do not (jarey/jaley) burn/perish in the fire of (bikhiaa) vices.

ਕੂੜ ਗਏ ਦੁਬਿਧਾ ਨਸੀ ਪੂਰਨ ਸਚਿ ਭਰੇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਸੇਵਦੇ ਮਨ ਅੰਦਰਿ ਏਕੁ ਧਰੇ ॥

Kūṛ ga▫e ḏubiḏẖā nasī pūran sacẖ bẖare.   Pārbarahm parabẖ sevḏe man anḏar ek ḏẖare.

(Koorr) false-hoods (gaey) leave, i.e. they give up pretentions, (dubidha = duality) chasing other ideas (nasee = runs) stops and their minds are (bharey) full (sach-i = with truth) awareness of Naam.

They (dharey) keep (eyk-u = one) only Naam (andar-i) in (man) mind and (seyvdey) serve/obey (paarbrahm-u) the Primordial Creator.

ਮਾਹ ਦਿਵਸ ਮੂਰਤ ਭਲੇ ਜਿਸ ਕਉ ਨਦਰਿ ਕਰੇ ॥ ਨਾਨਕੁ ਮੰਗੈ ਦਰਸ ਦਾਨੁ ਕਿਰਪਾ ਕਰਹੁ ਹਰੇ ॥੧੪॥੧॥

Māh ḏivas mūraṯ bẖale jis ka▫o naḏar kare.   Nānak mangai ḏaras ḏān kirpā karahu hare. ||14||1||

All (maah) months and (divas) days are (moorat/mahoorat) auspicious and (bhaley) good for those (jis kau) to whom the Almighty (karey) bestows (nadir-i) grace, i.e. enables to live by Naam.

Fifth Nanak (mangai) begs for (daan-u) the benediction of Divine (daras) vision; please (kirpa karah-u) be kind to fulfil, o (harey) Almighty. 14. 1.