SGGS pp 1107-1110, Baarah Maah Tukhaari M: 1.

 

ਤੁਖਾਰੀ ਛੰਤ ਮਹਲਾ ੧ ਬਾਰਹ ਮਾਹਾ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧukẖārī cẖẖanṯ mėhlā 1 bārah māhā         Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (mahla 1) of the first Guru, in Raga Tukhaari, (Chhant) a song of longing for the Almighty with the seasons and environment of (baarah) the twelve (maahaa) months of the year in context. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In this composition, Guru Nanak describes yearning of the soul-woman for the Almighty-husband in the first three stanzas and the pleasures of meeting IT in the fourth. Stanzas five to sixteen describe the love of the woman-soul for the Almighty in the twelve months of the year in context of the romantic environment the seasons create. Stanza seventeen says that no superstitions need be attached to the days and months. They are all auspicious when the Almighty is kept in mind, i.e. one conducts the self by Divine virtues and commands.

 

ਤੂ ਸੁਣਿ ਕਿਰਤ ਕਰੰਮਾ ਪੁਰਬਿ ਕਮਾਇਆ ॥ ਸਿਰਿ ਸਿਰਿ ਸੁਖ ਸਹੰਮਾ ਦੇਹਿ ਸੁ ਤੂ ਭਲਾ ॥

Ŧū suṇ kiraṯ karammā purab kamā▫i▫ā.  Sir sir sukẖ sahammā ḏėh so ṯū bẖalā.

 

O Creator, (sun-i = listen) I acknowledge that based on whatever (kirat) deeds the creatures (kamaaiaa) did (purab-i) in the past:

Their consequences as (sukh) comforts/peace or (sahamma) anxiety/distress are experienced (sir-i sir-i = on every head) by everyone; whatever (too) You (deyh-i = give) decide, (su) that is for (bhalaa = good) just and good for the creatures, – they are comfort as reward, and distress as reminder, to live by good deeds of obedience to You.

 

ਹਰਿ ਰਚਨਾ ਤੇਰੀ ਕਿਆ ਗਤਿ ਮੇਰੀ ਹਰਿ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਾ ॥ ਪ੍ਰਿਅ ਬਾਝੁ ਦੁਹੇਲੀ ਕੋਇ ਨ ਬੇਲੀ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਾਂ ॥

Har racẖnā ṯerī ki▫ā gaṯ merī har bin gẖaṛī na jīvā.  Pari▫a bājẖ ḏuhelī ko▫e na belī gurmukẖ amriṯ pīvāʼn.

 

O (har-i) Almighty all this is (rachna = creation) done (teyri = your) by You, (kiaa = what?) there is nothing in (meyri) my (gat-i = state) pwer, i.e. a creature can do nothing; I cannot (jeeva = live) exist even for (gharri = small period) a moment (bin-u) except as You my (har-i) Almighty Master wills, says the soul-woman.

I am (duheyli = in difficult situation) uncomfortable as I have no (beyli) friend (baajh-u) except (pria) the Beloved Almighty to support; please lead me to the guru so that I (peevaa’n) drink (amrit-u) the nectar, i.e. receive guidance to live by Your Naam or virtues and commands, (gurmukh-i) with the guru’s guidance.

 

ਰਚਨਾ ਰਾਚਿ ਰਹੇ ਨਿਰੰਕਾਰੀ ਪ੍ਰਭ ਮਨਿ ਕਰਮ ਸੁਕਰਮਾ ॥ ਨਾਨਕ ਪੰਥੁ ਨਿਹਾਲੇ ਸਾਧਨ ਤੂ ਸੁਣਿ ਆਤਮ ਰਾਮਾ ॥੧॥

Racẖnā rācẖ rahe nirankārī parabẖ man karam sukarmā.  Nānak panth nihāle sāḏẖan ṯū suṇ āṯam rāmā. ||1||

 

The creatures are (raach-i) engrossed/attached to (rachna = creation) the world-play – of relations, wealth, objects of pleasure and so on – given by (nirankaari) the Formless Master; those who keep commands of (prabh) the Almighty (man-i) in mind, their (karma) deeds are (sukarma) good/most sublime deeds of all.

(Saadhan) the soul-wife (nihaaley) watches (panth-u) the route you may come on, i.e. to obtain awareness of Your commands and how to live by them; please (sun-i) listen to my supplication, o (raama) Almighty (aatam) within, says Guru Nanak. 1.

 

ਬਾਬੀਹਾ ਪ੍ਰਿਉ ਬੋਲੇ ਕੋਕਿਲ ਬਾਣੀਆ ॥ ਸਾ ਧਨ ਸਭਿ ਰਸ ਚੋਲੈ ਅੰਕਿ ਸਮਾਣੀਆ ॥

Bābīhā pari▫o bole kokil bāṇī▫ā.  Sā ḏẖan sabẖ ras cẖolai ank samāṇī▫ā.

 

(Baabeeha) the rain bird (bolai = says) yearns for (priau) the beloved – drop of rain to fall in its mouth – or (kokil/koil) the nightingale sings calling out for its companion; the soul-wife who has such love for the Almighty-husband,

(sa) that (dhan = woman) soul-wife (samaaneeaa) enters (ank-i = in body) into embrace of, i.e. is accepted for union with, the Almighty-husband and (cholai) enjoys (sabh-i) all (ras) pleasures – joy and peace, i.e. lives in comfort and peace free of anxiety.

 

ਹਰਿ ਅੰਕਿ ਸਮਾਣੀ ਜਾ ਪ੍ਰਭ ਭਾਣੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਰੇ ॥ ਨਵ ਘਰ ਥਾਪਿ ਮਹਲ ਘਰੁ ਊਚਉ ਨਿਜ ਘਰਿ ਵਾਸੁ ਮੁਰਾਰੇ ॥

Har ank samāṇī jā parabẖ bẖāṇī sā sohagaṇ nāre.  Nav gẖar thāp mahal gẖar ūcẖa▫o nij gẖar vās murāre.

 

She can (samaani) come (ank-i) into embrace/union with (har-i) the Almighty (jaa) when she (bhaani) is pleasing to (prabh) the Almighty; (sa = that) such a (naarey) woman is (sohaagan-i) fortunate as s/he gets to be with the Almighty-husband.

She steadies (nav = nine, ghar = house/openings of the body) the sensory/action organs – from being tempted by vices and (thaap-i = installs) makes (nij = own, ghar-i = in house) the unwavering (ghar-u = house, (mahal = palace, ghar-u = home) mind as (oochau) the high – pristine – (vaas-u) abode (muraarey) of the Almighty.

 

ਸਭ ਤੇਰੀ ਤੂ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਨਿਸਿ ਬਾਸੁਰ ਰੰਗਿ ਰਾਵੈ ॥ ਨਾਨਕ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਚਵੈ ਬਬੀਹਾ ਕੋਕਿਲ ਸਬਦਿ ਸੁਹਾਵੈ ॥੨॥

Sabẖ ṯerī ṯū merā parīṯam nis bāsur rang rāvai.  Nānak pari▫o pari▫o cẖavai babīhā kokil sabaḏ suhāvai. ||2||

 

(Sabh) all soul-women are (teyri) Your wives, but (too) You alone are (meyra) my (preetam-u) beloved and I (rang-i) lovingly (raavai) remember You (nis-i) night and (baasur) day.

I yearn for You like (babeeha) the rain bird (chavai) utters (priau priau) beloved beloved – yearns for the rain-drop or (kokil) the nightingale, (sabad-i = word of) calls its companion, similarly thought of the Almighty-husband is (suhaavai) pleasing to the soul-wife, says Guru Nanak. 2.

 

ਤੂ ਸੁਣਿ ਹਰਿ ਰਸ ਭਿੰਨੇ ਪ੍ਰੀਤਮ ਆਪਣੇ ॥ ਮਨਿ ਤਨਿ ਰਵਤ ਰਵੰਨੇ ਘੜੀ ਨ ਬੀਸਰੈ ॥

Ŧū suṇ har ras bẖinne parīṯam āpṇe.  Man ṯan ravaṯ ravanne gẖaṛī na bīsrai.

 

O (aapney = own) my (preetam) dear friends – seekers of the Almighty – who are (bhiney = rinsed) imbued with (ras) love of (har-i) the Almighty; the Almighty (ravat) remains (ravanney) present (man-i) in mind (tan-i) body and is not (beesrai) forgotten by me even for (gharri) a moment.

 

ਕਿਉ ਘੜੀ ਬਿਸਾਰੀ ਹਉ ਬਲਿਹਾਰੀ ਹਉ ਜੀਵਾ ਗੁਣ ਗਾਏ ॥ ਨਾ ਕੋਈ ਮੇਰਾ ਹਉ ਕਿਸੁ ਕੇਰਾ ਹਰਿ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਏ ॥

Ki▫o gẖaṛī bisārī ha▫o balihārī ha▫o jīvā guṇ gā▫e.  Nā ko▫ī merā ha▫o kis kerā har bin rahaṇ na jā▫e.

 

(Kio) how can I (bisaari) forget IT (gharri) even for a moment; (hau) I (baliaari = am sacrifice) adore IT; (hau) I (jeevaa = live) am enlivened by (gaaey = singing) praising and emulating IT’s (gun) virtues.

There is (na koi) none who is (meyra) mine; then to (kis-u) whom do I (keyra = of) belong? (rahan-u = living) life (bin-u) without (har-i) the Almighty is (na jaaey) impossible.

 

ਓਟ ਗਹੀ ਹਰਿ ਚਰਣ ਨਿਵਾਸੇ ਭਏ ਪਵਿਤ੍ਰ ਸਰੀਰਾ ॥ ਨਾਨਕ ਦ੍ਰਿਸਟਿ ਦੀਰਘ ਸੁਖੁ ਪਾਵੈ ਗੁਰ ਸਬਦੀ ਮਨੁ ਧੀਰਾ ॥੩॥

Ot gahī har cẖaraṇ nivāse bẖa▫e paviṯar sarīrā.  Nānak ḏarisat ḏīragẖ sukẖ pāvai gur sabḏī man ḏẖīrā. ||3||

 

One in whose mind (charan = feet) commands of (har-i) the Almighty (nivaasey) abide, i.e. one who obtains awareness of Divine virtues and commands from the guru, s/he (gahi = holds) places the self in (ott = protection) care and obedience of the Almighty and (dristt-i = sight – of grace) with Divine grace, (paavai) obtains (deeragh = long) lasting (sukh-u) peace; his/her (man-u) mind is (dheera) comforted (sabdi = with the word) by following the teachings of (gur) the guru, says Guru Nanak. 3.

 

ਬਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰ ਬੂੰਦ ਸੁਹਾਵਣੀ ॥ ਸਾਜਨ ਮਿਲੇ ਸਹਜਿ ਸੁਭਾਇ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਬਣੀ ॥

Barsai amriṯ ḏẖār būnḏ suhāvaṇī.  Sājan mile sahj subẖā▫e har si▫o parīṯ baṇī.

 

The way the rain bird is happy when drop of rain falls into its mouth, the seeker finds (dhaar = stream) flow of (amrit) life-giving (boond) drops, i.e. awareness of Naam or Divine virtues and commands with guidance of the guru, (suhaavni = pleasant) pleasing.

(Preet-i) love (sio) for (har-i) the Almighty (bani) develops (sahj-i subhaaey) naturally when (saajan) the friend guru (miley) is found then, i.e. when obedience to Divine commands as taught  by the guru becomes one’s nature.

 

ਹਰਿ ਮੰਦਰਿ ਆਵੈ ਜਾ ਪ੍ਰਭ ਭਾਵੈ ਧਨ ਊਭੀ ਗੁਣ ਸਾਰੀ ॥ ਘਰਿ ਘਰਿ ਕੰਤੁ ਰਵੈ ਸੋਹਾਗਣਿ ਹਉ ਕਿਉ ਕੰਤਿ ਵਿਸਾਰੀ ॥

Har manḏar āvai jā parabẖ bẖāvai ḏẖan ūbẖī guṇ sārī.  Gẖar gẖar kanṯ ravai sohagaṇ ha▫o ki▫o kanṯ visārī.

 

(Dhan = woman) the soul-wife who (saari) remembers (gun) virtues of the Almighty and (kharri = stands) is alert to them; and (ja) when it (bhaavai) pleases (prabh) the Almighty, (har-i) the Almighty (aavai = comes) manifests, i.e. one finds IT in (mandar-i = in house) the mind.

(Kant-u) the Almighty-husband (ravai = mates) enjoys being with (ghar-i ghar-i = in every house) all (suhaagan-i) those fortunate souls who remember the Almighty; (kiau) why has (kant-i) the Almighty-husband (visaari) forgotten (hau) me, i.e. how can I forget to obey the Master? We should not.

 

ਉਨਵਿ ਘਨ ਛਾਏ ਬਰਸੁ ਸੁਭਾਏ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਸੁਖਾਵੈ ॥ ਨਾਨਕ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਕਰਿ ਕਿਰਪਾ ਘਰਿ ਆਵੈ ॥੪॥

Unav gẖan cẖẖā▫e baras subẖā▫e man ṯan parem sukẖāvai.  Nānak varsai amriṯ baṇī kar kirpā gẖar āvai. ||4||

 

When (ghan) the clouds (chhaaey) are overcast (unav-i) low and (baras-u) drop rain, i.e. when awareness of Naam is obtained then (preym-u) love for – and thus obedience of – the Almighty develops (subhaaey) naturally; it (sukhaavai) is comforting (man-i) to the mind and (tan-i) body, i.e. when one conducts the self in loving obedience to the Almighty.

When awareness of (amrit) the life-giving (baani = words) Naam or Divine virtues and commands (varsai = rains) is obtained – one lives by that – then the Almighty (kar-i kirpa = kindly) graciously (aavai = comes) manifests (ghar-i = in house) within, says Guru Nanak. 4.

 

Page 1108

 

Note: Month-wise description follows.

 

ਚੇਤੁ ਬਸੰਤੁ ਭਲਾ ਭਵਰ ਸੁਹਾਵੜੇ ॥ ਬਨ ਫੂਲੇ ਮੰਝ ਬਾਰਿ ਮੈ ਪਿਰੁ ਘਰਿ ਬਾਹੁੜੈ ॥

Cẖeṯ basanṯ bẖalā bẖavar suhāvṛe.  Ban fūle manjẖ bār mai pir gẖar bāhuṛai.

 

The month of Cheyt – corresponding to March-April – (basant-u) the spring season is (bhalaa = good) pleasant and (bhavar) bumble-bees look (suhaavrrey = pleasant) good hovering – over the flowers.

(Ban = forests) the vegetation (manjh) in (baar-i) in the irrigated areas (phooley) is blooming (baar-i) outside, i.e. the season is enjoyable; how I wish (mai) my (pir-u) husband (baahurrai = reaches) comes (ghar-i) home, I find the Almighty-husband and the mind also feels happy.

 

ਪਿਰੁ ਘਰਿ ਨਹੀ ਆਵੈ ਧਨ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਬਿਰਹਿ ਬਿਰੋਧ ਤਨੁ ਛੀਜੈ ॥ ਕੋਕਿਲ ਅੰਬਿ ਸੁਹਾਵੀ ਬੋਲੈ ਕਿਉ ਦੁਖੁ ਅੰਕਿ ਸਹੀਜੈ ॥

Pir gẖar nahī āvai ḏẖan ki▫o sukẖ pāvai birėh biroḏẖ ṯan cẖẖījai. Kokil amb suhāvī bolai ki▫o ḏukẖ ank sahījai.

 

(Kiau) how can (dhan) the woman (paavai) have (sukh-u) comfort as long as (pir-u) the husband does not (aavai) come home, i.e. one cannot be at peace unless s/he finds the Almighty within; without that (tan-i) the body (chheejai) weakens in (birah-i) separation and (birodh = opposition) strife – battling the vices.

(Kokil) the nightingale (bolai = speaks) sings (amb-i) sitting on the mango tree and looks (suhaavi) good but is sad without company of its beloved; (kio) how can one (saheejai) bear (dukh-u) the agony of separation (ank-i) in the body/mind, i.e. the soul-wife is restless without experiencing the Beloved Almighty within.

 

ਭਵਰੁ ਭਵੰਤਾ ਫੂਲੀ ਡਾਲੀ ਕਿਉ ਜੀਵਾ ਮਰੁ ਮਾਏ ॥ ਨਾਨਕ ਚੇਤਿ ਸਹਜਿ ਸੁਖੁ ਪਾਵੈ ਜੇ ਹਰਿ ਵਰੁ ਘਰਿ ਧਨ ਪਾਏ ॥੫॥

Bẖavar bẖavanṯā fūlī dālī ki▫o jīvā mar mā▫e.  Nānak cẖeṯ sahj sukẖ pāvai je har var gẖar ḏẖan pā▫e. ||5||

 

The reason is that like (bhavar-u) bumble-bee (bhavanta = wanders) hovers over (phooli) the flowering (ddaali) branches for their smell, my mind is enticed by temptations; (kio) how can I (jeeva) live happily when I (mar-u) die, i.e. succumb to temptations, o (maaey) mother.

The (dhan) soul-wife can (paavai) attain (sukh-u) peace (sahaj-i) naturally (cheyt-i) in the month of Cheyt (jey) if s/he (paaey) finds (var-u) the Almighty spouse (ghar-i = in house) within, says Guru Nanak. 5.

 

ਵੈਸਾਖੁ ਭਲਾ ਸਾਖਾ ਵੇਸ ਕਰੇ ॥ ਧਨ ਦੇਖੈ ਹਰਿ ਦੁਆਰਿ ਆਵਹੁ ਦਇਆ ਕਰੇ ॥

vaisākẖ bẖalā sākẖā ves kare.  Ḏẖan ḏekẖai har ḏu▫ār āvhu ḏa▫i▫ā kare

 

The month of Vaisaakh– April-May – feels (bhalaa) good with (saakhaa = branches) the vegetation and crops (veys karey = wears the garb) blooming.

Similarly (dhan) the soul-wife (deykhai) looks towards (duaar-i) the gate for (har-i) the Almighty and supplicates to (daiaa = compassion, karey = doing/with) kindly (aavhu) come, keep me in Your remembrance for the mind also to blossom and not succumb to vices.

 

ਘਰਿ ਆਉ ਪਿਆਰੇ ਦੁਤਰ ਤਾਰੇ ਤੁਧੁ ਬਿਨੁ ਅਢੁ ਨ ਮੋਲੋ ॥ ਕੀਮਤਿ ਕਉਣ ਕਰੇ ਤੁਧੁ ਭਾਵਾਂ ਦੇਖਿ ਦਿਖਾਵੈ ਢੋਲੋ ॥

Gẖar ā▫o pi▫āre ḏuṯar ṯāre ṯuḏẖ bin adẖ na molo.  Kīmaṯ ka▫uṇ kare ṯuḏẖ bẖāvāʼn ḏekẖ ḏikẖāvai dẖolo.

 

Please (aau) come (ghar-i) home o (piaarey) beloved, Your support alone can (taarey) take me across (dutar) the hard-to-cross world-ocean; I do not have (molo) value even of (aaddh-u = shell) a pittance, i.e. I have no capability to get across the world-ocean of vices by myself.

If I (bhaavaa-n = am liked) am pleasing to (tudh-u) You, i.e. if I receive Your grace to find the guru who (deykh-i) has found You and (dikhaavai) can show, i.e. unites me with You, o (ddholo) Beloved; then I will be so valuable that (kaun = who, karey = can make estimation?) no one can estimate my (keemat-i) worth – happiness.

 

ਦੂਰਿ ਨ ਜਾਨਾ ਅੰਤਰਿ ਮਾਨਾ ਹਰਿ ਕਾ ਮਹਲੁ ਪਛਾਨਾ ॥ ਨਾਨਕ ਵੈਸਾਖੀਂ ਪ੍ਰਭੁ ਪਾਵੈ ਸੁਰਤਿ ਸਬਦਿ ਮਨੁ ਮਾਨਾ ॥੬॥

Ḏūr na jānā anṯar mānā har kā mahal pacẖẖānā. Nānak vaisākẖīʼn parabẖ pāvai suraṯ sabaḏ man mānā. ||6||

 

One who does not (jaana) consider You (door-i) far but (maana) believes God is (antar-i) within, (pachhaana) recognizes (mahal-u = palace) presence (ka) of (har-i) the Almighty within.

Guru Nanak says one whose (surat-i) consciousness is fixed (sabad-i) on Divine commands, and (man-u) the mind (maana) obeys, s/he (paavai) finds (prabh-u) the Almighty (vaisaakhee’n) in the month of Vaisaakh, says Guru Nanak. 6.

 

ਮਾਹੁ ਜੇਠੁ ਭਲਾ ਪ੍ਰੀਤਮੁ ਕਿਉ ਬਿਸਰੈ ॥ ਥਲ ਤਾਪਹਿ ਸਰ ਭਾਰ ਸਾ ਧਨ ਬਿਨਉ ਕਰੈ ॥

Māhu jeṯẖ bẖalā parīṯam ki▫o bisrai.  Thal ṯāpėh sar bẖār sā ḏẖan bin▫o karai.

 

One who wishes the hot (maahu) month of Jeyth-u – May-June – to be (bhalaa = good) pleasant, kio = why?) does not (bisrai) forget (preetam-u) the Beloved Almighty.

When (thal) the ground (taapah-i) is hot (sar = equal) like (bhaar/bhatthi) a furnace, i.e. when the mind is restless under influence of vices, (saadhan) the soul-wife (karai) makes (binau) supplication:

 

ਧਨ ਬਿਨਉ ਕਰੇਦੀ ਗੁਣ ਸਾਰੇਦੀ ਗੁਣ ਸਾਰੀ ਪ੍ਰਭ ਭਾਵਾ ॥ ਸਾਚੈ ਮਹਲਿ ਰਹੈ ਬੈਰਾਗੀ ਆਵਣ ਦੇਹਿ ਤ ਆਵਾ ॥

Ḏẖan bin▫o kareḏī guṇ sāreḏī guṇ sārī parabẖ bẖāvā.  Sācẖai mahal rahai bairāgī āvaṇ ḏėh ṯa āvā.

 

I (dhan) the woman-soul (kareydi) make (binau) supplication, (saareydi = take care) remember (gun) virtues of the Almighty – and emulate them – with the hope of (bhaava) being liked by (prabh) the Almighty.

(Bairaagi) the detached Almighty (rahai) lives in (saachai) the Eternal (mahal-i) palace; I can (aava) come into it if the Almighty (aavan deyh-i = lets, aavan = come) lets me in, i.e. if I deserve to be united with IT.

 

ਨਿਮਾਣੀ ਨਿਤਾਣੀ ਹਰਿ ਬਿਨੁ ਕਿਉ ਪਾਵੈ ਸੁਖ ਮਹਲੀ ॥ ਨਾਨਕ ਜੇਠਿ ਜਾਣੈ ਤਿਸੁ ਜੈਸੀ ਕਰਮਿ ਮਿਲੈ ਗੁਣ ਗਹਿਲੀ ॥੭॥

Nimāṇī niṯāṇī har bin ki▫o pāvai sukẖ mahlī.  Nānak jeṯẖ jāṇai ṯis jaisī karam milai guṇ gahilī. ||7||

 

A soul-woman (nimaani) without honour and (nitaani = strength-less) without any support, i.e. who does not live by Divine virtues and commands, (kio = how?) cannot (paavai = obtain) enjoy (sukh) the comfort (mahli) of the palace, i.e. attain union with the Almighty, (bin-u) without obeying (har-i) the Almighty.

One who (karam-i) with Divine grace (gahili = holds) pays attention to (gun) virtues of the Almighty and emulates them, becomes (jaisi) like (tis-u = that) IT and (jaanai = recognizes) finds the Almighty within (jeytth-i) in the month of Jeytth, says Guru Nanak. 7.

 

ਆਸਾੜੁ ਭਲਾ ਸੂਰਜੁ ਗਗਨਿ ਤਪੈ ॥ ਧਰਤੀ ਦੂਖ ਸਹੈ ਸੋਖੈ ਅਗਨਿ ਭਖੈ ॥

Āsāṛ bẖalā sūraj gagan ṯapai.  Ḏẖarṯī ḏūkẖ sahai sokẖai agan bẖakẖai.

 

The month of Asaarr – Jun-July – when (sooraj-u) the sun (tapai) heats up (gagan-i) in the sky, (dharti) the earth (sahai) bears (dookh = pain) the heat and (bhakhai) is hot like (agan-i) fire, everything (sokhai)  dries up, but is (bhalaa = good) pleasant, i.e. the fire of craving, jealousy and other vices may try hard, but one who has God in mind, is unaffected by them and is at peace.

 

ਅਗਨਿ ਰਸੁ ਸੋਖੈ ਮਰੀਐ ਧੋਖੈ ਭੀ ਸੋ ਕਿਰਤੁ ਨ ਹਾਰੇ ॥ ਰਥੁ ਫਿਰੈ ਛਾਇਆ ਧਨ ਤਾਕੈ ਟੀਡੁ ਲਵੈ ਮੰਝਿ ਬਾਰੇ ॥

Agan ras sokẖai marī▫ai ḏẖokẖai bẖī so kiraṯ na hāre.  Rath firai cẖẖā▫i▫ā ḏẖan ṯākai tīd lavai manjẖ bāre.

 

(Agan-i = fire) heat (sokhai) dries up (ras-u = elixir) moisture, i.e. people forget Naam and (mareeai = die) succumb to (dhokhai = being deceived) temptations in the world-play – like mirage in summer – , but one who remembers Naam (so) that person (bhi) still does not (haarey = lose) fail in his/her (kirat-u = job) duties, i.e. s/he overcomes temptations with the strength of Naam in mind.

(Rath-u) the chariot – the sun – (phirai) moves, (dhan) the woman (taakai) looks for (chhaaiaa) the shade and (tteed) the locust (lavai) makes sound (manjh-i) in (baarey) in the irrigated area.

 

ਅਵਗਣ ਬਾਧਿ ਚਲੀ ਦੁਖੁ ਆਗੈ ਸੁਖੁ ਤਿਸੁ ਸਾਚੁ ਸਮਾਲੇ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਇਹੁ ਮਨੁ ਦੀਆ ਮਰਣੁ ਜੀਵਣੁ ਪ੍ਰਭ ਨਾਲੇ ॥੮॥

Avgaṇ bāḏẖ cẖalī ḏukẖ āgai sukẖ ṯis sācẖ samāle.  Nānak jis no ih man ḏī▫ā maraṇ jīvaṇ parabẖ nāle. ||8||

 

The soul-wife who (chali) departs (baadh-i = tied) carrying the bundle of, i.e. having committed, (avgan) faults, faces (dukh-u) distress (aagai = ahead) in the hereafter; but there is (sukh) comfort in the hereafter for (tis-u) that soul-woman, who (samaaley) keeps in mind virtues and commands of (saach-u) the Eternal. 

One (no) to (jis) whom God (deeaa) gives (ihu) this (man-u) mind – of remembrance and obedience – has (prabh) the Almighty (naaley) with her, i.e. God protects him/her (jeevan-u) in life and after (maran-u) death, says Guru Nanak. 8.

 

ਸਾਵਣਿ ਸਰਸ ਮਨਾ ਘਣ ਵਰਸਹਿ ਰੁਤਿ ਆਏ ॥ ਮੈ ਮਨਿ ਤਨਿ ਸਹੁ ਭਾਵੈ ਪਿਰ ਪਰਦੇਸਿ ਸਿਧਾਏ ॥

Sāvaṇ saras manā gẖaṇ varsėh ruṯ ā▫e.  Mai man ṯan saho bẖāvai pir parḏes siḏẖā▫e.

 

O (manaa = mind) human being, (saras) be happy (Saavan-i) the month of Saavan – July-August – when the rainy (rut-i) season (aaey) comes and (ghan) clouds (varsah-i) drop rain.

(Sahu) the husband (bhaavai) is loved (mai) my (man-i) mind and (tan-i) body, i.e. my whole being yearns for the Almighty-husband, but (pir) the husband (sidhaaey) has gone (perdeys-i) abroad, i.e. comfort/peace is attained through living by Naam or Divine virtues and commands, but I do not pay attention to them.

 

ਪਿਰੁ ਘਰਿ ਨਹੀ ਆਵੈ ਮਰੀਐ ਹਾਵੈ ਦਾਮਨਿ ਚਮਕਿ ਡਰਾਏ ॥ ਸੇਜ ਇਕੇਲੀ ਖਰੀ ਦੁਹੇਲੀ ਮਰਣੁ ਭਇਆ ਦੁਖੁ ਮਾਏ ॥

Pir gẖar nahī āvai marī▫ai hāvai ḏāman cẖamak darā▫e. Sej ikelī kẖarī ḏuhelī maraṇ bẖa▫i▫ā ḏukẖ mā▫e.

 

As long as (pir-u) the husband does not (aavai) come (ghar-i) home, I (mareeai) die of fear (haavai) taking deep sighs when (daaman-i) the lightning (chamak-i) flashes and (ddraaey) frightens, i.e. from fear of succumbing to temptations.

I am (khari) very (duheyli) uncomfortable being (ikeyli) alone on (seyj) the bed, i.e. my mind cannot bear pangs of separation from the Almighty; this pain is as if (maran-u) death (bhaiaa) has come, o (maaey) mother.

 

ਹਰਿ ਬਿਨੁ ਨੀਦ ਭੂਖ ਕਹੁ ਕੈਸੀ ਕਾਪੜੁ ਤਨਿ ਨ ਸੁਖਾਵਏ ॥ ਨਾਨਕ ਸਾ ਸੋਹਾਗਣਿ ਕੰਤੀ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਵਏ ॥੯॥

Har bin nīḏ bẖūkẖ kaho kaisī kāpaṛ ṯan na sukẖāva▫e.  Nānak sā sohagaṇ kanṯī pir kai ank samāv▫e. ||9||

 

(Kaisi) how can there be (need) sleep and (bhookh) appetite, (bin-u) without (har-i) the Almighty; and (kaaparr-u) good clothes do not (sukhaavaey) give pleasure, i.e. physical pleasures do not bring comfort with absence of the Almighty from the mind.

(Sa) that woman is (sohaagan-i) a fortunate wife (kanti) of the spouse who (samaavaey = enters) is taken in (ank-i) embrace (kai) of (pir) the husband, i.e. it is with good fortune/Divine grace that one remains absorbed in the Almighty – and is free of fear, says Guru Nanak. 9.

 

ਭਾਦਉ ਭਰਮਿ ਭੁਲੀ ਭਰਿ ਜੋਬਨਿ ਪਛੁਤਾਣੀ ॥ ਜਲ ਥਲ ਨੀਰਿ ਭਰੇ ਬਰਸ ਰੁਤੇ ਰੰਗੁ ਮਾਣੀ ॥

Bẖāḏa▫o bẖaram bẖulī bẖar joban pacẖẖuṯāṇī.  Jal thal nīr bẖare baras ruṯe rang māṇī.

 

In the month of Bhaadau – August-September – the soul-wife (bhari = full) at the pinnacle of (joban) youth (bhuli) is led astray (bharam-i) in delusion – through indulgence in physical pleasures – but later (pachhutaani) repents.

(Jal = water) pools and (thal) land are (bharey) full in (baras) rainy (rutey) season and she (maani) enjoys (rang-u) merry-making – this is the state of youth.

 

ਬਰਸੈ ਨਿਸਿ ਕਾਲੀ ਕਿਉ ਸੁਖੁ ਬਾਲੀ ਦਾਦਰ ਮੋਰ ਲਵੰਤੇ ॥ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਚਵੈ ਬਬੀਹਾ ਬੋਲੇ ਭੁਇਅੰਗਮ ਫਿਰਹਿ ਡਸੰਤੇ ॥

Barsai nis kālī ki▫o sukẖ bālī ḏāḏar mor lavanṯe.  Pari▫o pari▫o cẖavai babīhā bole bẖu▫i▫angam firėh dasanṯe.

 

It (barsai) rains in (kaali) the dark (nis-i) night, (daadar) frogs and (mor) peacocks (lavantey) make sounds, (kiau) how can (baali) the young woman be at (sukh-u) peace?

(Babeeha) the rain-bird (chavai = speaks) calls out for its (priau priau) beloved rain drop, (bhuiangam) the snakes go about (ddasantey) biting, the mind wishes to have the Almighty-husband with her to be at peace.

 

ਮਛਰ ਡੰਗ ਸਾਇਰ ਭਰ ਸੁਭਰ ਬਿਨੁ ਹਰਿ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ॥ ਨਾਨਕ ਪੂਛਿ ਚਲਉ ਗੁਰ ਅਪੁਨੇ ਜਹ ਪ੍ਰਭੁ ਤਹ ਹੀ ਜਾਈਐ ॥੧੦॥

Macẖẖar dang sā▫ir bẖar subẖar bin har ki▫o sukẖ pā▫ī▫ai.  Nānak pūcẖẖ cẖala▫o gur apune jah parabẖ ṯah hī jā▫ī▫ai. ||10||

 

Question: In this season, (machhar) the mosquitoes (ddang) sting, (saair) the pools are (bhar subhar) filled to the brim, i.e. there are both sources of pleasure and fear; how does one (paaeeai = get) be at (sukh-u) peace (bin-u) without presence of (har-i) the Almighty  in mind.

Answer: One should (poochh-i) ask (apuney = own) one’s guru and then (chalau) move, to go (tah hi) only there, (jah) where (prabh) the Almighty is, i.e. discover God within with the guru’s guidance, says Guru Nanak. 10.

 

ਅਸੁਨਿ ਆਉ ਪਿਰਾ ਸਾਧਨ ਝੂਰਿ ਮੁਈ ॥ ਤਾ ਮਿਲੀਐ ਪ੍ਰਭ ਮੇਲੇ ਦੂਜੈ ਭਾਇ ਖੁਈ ॥

Asun ā▫o pirā sā ḏẖan jẖūr mu▫ī.  Ŧā milī▫ai parabẖ mele ḏūjai bẖā▫e kẖu▫ī.

 

When the season changes from warm to cool (asun-i) in the month of Assu – September-October – the soul-woman cries out; o (piraa) beloved (aau) come and meet (saadhan) your wife; she is (jhoor-i) sad and (mui) dying – misses you.

But I am (khui) lost in (doojai) other (bhaaey) ideas/attachments and can (mileeai) and find the Almighty within, only (ta) then, when (prabh) the Almighty (meyley) leads to IT-self.

 

ਝੂਠਿ ਵਿਗੁਤੀ ਤਾ ਪਿਰ ਮੁਤੀ ਕੁਕਹ ਕਾਹ ਸਿ ਫੁਲੇ ॥

Jẖūṯẖ viguṯī ṯā pir muṯī kukah kāh sė fule.

 

When the wife is (viguti = spoilt) tempted (jhootth-i = by false) by temporary pleasures (ta) then (pir) the husband (muti) forsakes her and in this state she grows old like (kukah kaah) straws (s-i) which grow and (phuley) flower white.

 

Page 1109

 

ਆਗੈ ਘਾਮ ਪਿਛੈ ਰੁਤਿ ਜਾਡਾ ਦੇਖਿ ਚਲਤ ਮਨੁ ਡੋਲੇ ॥

Āgai gẖām picẖẖai ruṯ jādā ḏekẖ cẖalaṯ man dole.

 

This period is (aagai = ahead) after (ghaam = heat) summer and (pichhai = behind) before (jaarraa) winter (rut-i) season; (man) the mind (ddoley) wavers (deykh-i) seeing (chalat) the play.                                                                                                                   

 

ਦਹ ਦਿਸਿ ਸਾਖ ਹਰੀ ਹਰੀਆਵਲ ਸਹਜਿ ਪਕੈ ਸੋ ਮੀਠਾ ॥ ਨਾਨਕ ਅਸੁਨਿ ਮਿਲਹੁ ਪਿਆਰੇ ਸਤਿਗੁਰ ਭਏ ਬਸੀਠਾ ॥੧੧॥

Ḏah ḏis sākẖ harī harī▫āval sahj pakai so mīṯẖā.  Nānak asun milhu pi▫āre saṯgur bẖa▫e basīṯẖā. ||11||

 

(Saakh) the tree-branches are (hari) green and there is (hareeaaval) greenery (dah = ten, dis-i = on ten – ten sides) all over; what (pakai) ripens (sahj-i) naturally – not with other measures (so) that fruit is (meettha) sweet, God is found by naturally living by Divine commands and not rituals etc.

O (piaarey) Beloved Master, You (milhu) are found (asun-i) in the month of Assu when (satigur) the true guru (bhaey) is (baseettha) the go-between, i.e. by one who follows the guru’s instructions, says Guru Nanak. 11.

 

ਕਤਕਿ ਕਿਰਤੁ ਪਇਆ ਜੋ ਪ੍ਰਭ ਭਾਇਆ ॥ ਦੀਪਕੁ ਸਹਜਿ ਬਲੈ ਤਤਿ ਜਲਾਇਆ ॥

Kaṯak kiraṯ pa▫i▫ā jo parabẖ bẖā▫i▫ā.  Ḏīpak sahj balai ṯaṯ jalā▫i▫ā.

 

The guru says: (Katak-i) in the month of Katik = October-November -, one receives consequences of (kirat-u paiaa) past deeds, (jo) as (bhaaiaa = liked) decided by (prabh) the Almighty.

(Deepak-u) the oil lamp (balai) lights (sahj-i) naturally – without a problem (tat-i) when there is oil it, i.e. the mind is enlightened with awareness of virtues and commands of the Almighty. (ਪਰਮਾਣ॥ ਤਤ ਤੇਲੁ ਨਾਮੁ ਕੀਆ ਬਾਤੀ ਦੀਪਕੁ ਦੇਹ ਉਜਿਆਰਾ; p 1350).

 

ਦੀਪਕ ਰਸ ਤੇਲੋ ਧਨ ਪਿਰ ਮੇਲੋ ਧਨ ਓਮਾਹੈ ਸਰਸੀ ॥ ਅਵਗਣ ਮਾਰੀ ਮਰੈ ਨ ਸੀਝੈ ਗੁਣਿ ਮਾਰੀ ਤਾ ਮਰਸੀ ॥

Ḏīpak ras ṯelo ḏẖan pir melo ḏẖan omāhai sarsī.  Avgaṇ mārī marai na sījẖai guṇ mārī ṯā marsī.

 

(Teylo) oil is (ras) life of (deepak) the lamp, i.e. awareness of Naam facilitates (meylo) union of (dhan) soul-wife and (pir) Almighty-husband; (dhan) the wife is (omaahai) is zealous for, and (sarsi) happy on attaining, union. 

A woman who (maari = killed) falls prey to (avgan = faults) vices, (marai) dies and does not (seejhai) succeed in getting to the Almighty-husband; if she (maari) kills her ego (gun-i) with virtues, i.e. kills ego and lives by Divine virtues, (ta) then she (marsi) shall die – give up ego like a dead person, i.e. shall commit no vices, and attain union.

 

ਨਾਮੁ ਭਗਤਿ ਦੇ ਨਿਜ ਘਰਿ ਬੈਠੇ ਅਜਹੁ ਤਿਨਾੜੀ ਆਸਾ ॥ ਨਾਨਕ ਮਿਲਹੁ ਕਪਟ ਦਰ ਖੋਲਹੁ ਏਕ ਘੜੀ ਖਟੁ ਮਾਸਾ ॥੧੨॥

Nām bẖagaṯ ḏe nij gẖar baiṯẖe ajahu ṯināṛī āsā.  Nānak milhu kapat ḏar kẖolahu ek gẖaṛī kẖat māsā. ||12||

 

Those to whom You (dey) give awareness of Naam – Your virtues and commands – they (baithey = sit, nij = own, ghar-i = in house) attain steadiness of mind; but I (ajahu) still have (aasa) hope (tinaari) of that, i.e. I supplicate to You to impart awareness of Naam, o Almighty.

Please (kholhu) open (kapatt = shutters) the gate to (dar = place) Your abode and (milhu) meet me; separation from You for (eyk = one, gharri = short period) a little while seems as long as (khatt-u) six (maasa) months, says Guru Nanak. 12.

 

ਮੰਘਰ ਮਾਹੁ ਭਲਾ ਹਰਿ ਗੁਣ ਅੰਕਿ ਸਮਾਵਏ ॥ ਗੁਣਵੰਤੀ ਗੁਣ ਰਵੈ ਮੈ ਪਿਰੁ ਨਿਹਚਲੁ ਭਾਵਏ ॥

Mangẖar māhu bẖalā har guṇ ank samāv▫e. Guṇvanṯī guṇ ravai mai pir nihcẖal bẖāv▫e.

 

(Maah-u) the month of Manghar – November-December – is (bhalaa = good) pleasant for the soul-woman who (samaavaey) keeps (gun) virtues of (har-i) the Almighty (ank-i) in body/mind, and emulates them.

(Gunvanti) a virtuous woman (ravai) remembers (gun) Divine virtues; and says; (mai) I (bhaavaey) love (nihchal-u) the unshakable Eternal (pir-u) Almighty-husband.

 

ਨਿਹਚਲੁ ਚਤੁਰੁ ਸੁਜਾਣੁ ਬਿਧਾਤਾ ਚੰਚਲੁ ਜਗਤੁ ਸਬਾਇਆ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਣ ਅੰਕਿ ਸਮਾਣੇ ਪ੍ਰਭ ਭਾਣੇ ਤਾ ਭਾਇਆ ॥

Nihcẖal cẖaṯur sujāṇ biḏẖāṯā cẖancẖal jagaṯ sabā▫i▫ā.  Gi▫ān ḏẖi▫ān guṇ ank samāṇe parabẖ bẖāṇe ṯā bẖā▫i▫ā.

 

(Sabaaiaa) the whole (jagat-u) world is (chanchal-u) unstable/perishable; (chatur-u) the wise and (sujaan-u) Omniscient (bidhaata) Creator alone is (nihchal-u = unshakable) eternal.

(Giaan-u) awareness, (dhiaan-u) contemplation of Divine virtues and commands are (gun) the virtues to (ank-i samaaney) attain union with the Almighty; one gets those virtues with (prabh) the Almighty’s (bhaaney) will, (ta) then one is (bhaaiaa) liked by the Master and led to the guru.

 

ਗੀਤ ਨਾਦ ਕਵਿਤ ਕਵੇ ਸੁਣਿ ਰਾਮ ਨਾਮਿ ਦੁਖੁ ਭਾਗੈ ॥ ਨਾਨਕ ਸਾ ਧਨ ਨਾਹ ਪਿਆਰੀ ਅਭ ਭਗਤੀ ਪਿਰ ਆਗੈ ॥੧੩॥

Gīṯ nāḏ kaviṯ kave suṇ rām nām ḏukẖ bẖāgai.  Nānak sā ḏẖan nāh pi▫ārī abẖ bẖagṯī pir āgai. ||13||

 

When one (sun-i) listens t0 (geet) songs, (naad) music and (kavit) poems of (kavey) the poets, praising – and motivating to live – (naam-i) by Naam or virtues and commands of (raam) the Almighty, his/her (dukh-u) pain of separation from the Almighty (bhaagai = runs) ends – s/he experiences the Almighty within. 

(Sa) such (dhan) a soul-wife has (bhagti) devotion for (pir = husband) the Master in (abh) heart and is (piaari) loved by (naah = master) the Almighty-husband, says Guru Nanak. 13.

 

ਪੋਖਿ ਤੁਖਾਰੁ ਪੜੈ ਵਣੁ ਤ੍ਰਿਣੁ ਰਸੁ ਸੋਖੈ ॥ ਆਵਤ ਕੀ ਨਾਹੀ ਮਨਿ ਤਨਿ ਵਸਹਿ ਮੁਖੇ ॥

Pokẖ ṯukẖār paṛai vaṇ ṯariṇ ras sokẖai.  Āvaṯ kī nāhī man ṯan vasėh mukẖe.

 

(Tukhaar-u) frost (parrai) falls (pokh-i) in the month of Pokh/Poh – December-January – which (sokhai) dries up (ras-u = liquid) the moisture in (van-u = tree) vegetation and (trin-u) grass – ego and arrogance cause the mind to wither.

O Almighty-husband, (ki) why do you not (aavat) come and (vasah-i) abide in my (man-i = in mind) thoughts, (tan-i = in body) actions and (mukhey = in mouth) speech – so that my life does not remain dry – arrogant.

 

ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਜਗਜੀਵਨੁ ਗੁਰ ਸਬਦੀ ਰੰਗੁ ਮਾਣੀ ॥ ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮਾਣੀ ॥

Man ṯan rav rahi▫ā jagjīvan gur sabḏī rang māṇī.  Andaj jeraj seṯaj uṯ▫bẖuj gẖat gẖat joṯ samāṇī.

 

When (jagjeevan-u = life of the world) the Creator (rav-i rahiaa) is present, i.e. when one is conscious of the Almighty’s commands (man-i = mind) in thoughts and (tan-i = body) in actions, (sabdi = with word) with guidance of (gur) the guru, that person (maani) enjoys (rang-u) merry making – with the Almighty within.

(Jot-i) Spirit of the Almighty (samaani) is present (ghatt-i ghatt-i) in body/mind of the creatures of all types whether born from (andaj) eggs, (jeyraj) womb or (seytaj) perspiration.

 

ਦਰਸਨੁ ਦੇਹੁ ਦਇਆਪਤਿ ਦਾਤੇ ਗਤਿ ਪਾਵਉ ਮਤਿ ਦੇਹੋ ॥ ਨਾਨਕ ਰੰਗਿ ਰਵੈ ਰਸਿ ਰਸੀਆ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਸਨੇਹੋ ॥੧੪॥

Ḏarsan ḏeh ḏa▫i▫āpaṯ ḏāṯe gaṯ pāva▫o maṯ ḏeho.  Nānak rang ravai ras rasī▫ā har si▫o parīṯ saneho. ||14||

 

O (daatey = giver) benevolent (daiaapat-i = master of compassion) compassionate Master, please (deyhu = give) impart to me (darsan-u = sight) awareness of Your virtues and commands, and (deyho) give me (mat-i) the sense to live by them so that I (paavhu) attain (gat-i) emancipation from vices in life, and from rebirth after death.

One who has (preet-i) love and (saneyho) affection (sio) for (har-i) the Almighty, that (raseeaa = enjoyer) devotee (rang-i ravai) makes merry with, and (ras-i) enjoys presence of, the Almighty within, says Guru Nanak. 14.

 

ਮਾਘਿ ਪੁਨੀਤ ਭਈ ਤੀਰਥੁ ਅੰਤਰਿ ਜਾਨਿਆ ॥ ਸਾਜਨ ਸਹਜਿ ਮਿਲੇ ਗੁਣ ਗਹਿ ਅੰਕਿ ਸਮਾਨਿਆ ॥

Māgẖ punīṯ bẖa▫ī ṯirath anṯar jāni▫ā.  Sājan sahj mile guṇ gėh ank samāni▫ā.

 

People go and bathe at pilgrim centres on the first day (maagh-i) of the month of Maagh – January-February – to purify themselves, but the soul-wife who (jaaniaa) considers (teerath-u) holy place to be (antar-i) within, (bhaee) is (puneet) purified, i.e. finds Naam or Divine virtues and commands within and practices them, to shed vices.

She (gah-i = holds) lives by (gun) Divine virtues; (saajan) the friend Almighty (miley) meets and (samaania) keeps her (ank-i = with limbs) with IT-self, i.e. she remains absorbed in the Almighty.

 

ਪ੍ਰੀਤਮ ਗੁਣ ਅੰਕੇ ਸੁਣਿ ਪ੍ਰਭ ਬੰਕੇ ਤੁਧੁ ਭਾਵਾ ਸਰਿ ਨਾਵਾ ॥ ਗੰਗ ਜਮੁਨ ਤਹ ਬੇਣੀ ਸੰਗਮ ਸਾਤ ਸਮੁੰਦ ਸਮਾਵਾ ॥

Parīṯam guṇ anke suṇ parabẖ banke ṯuḏẖ bẖāvā sar nāvā. Gang jamun ṯah beṇī sangam sāṯ samunḏ samāvā.

 

She says: (Sun-i = listen) this is my supplication, o my (bankey = handsome) fascinating (preetam) Beloved (prabh) Master; please enable that I (ankey = to limb) emulate Your (gun) virtues and thus i(naava) bathe (sar-i) in the pool, i.e. purify myself, so that I (bhaava) am liked (tudh-u) by You.

(Gang) the sacred rivers Ganga and (jamun) Jamuna/Yamuna individually and their (beyni/tribeyni) confluence with the latent Sarswati – where people go for bathing to purify themselves – are present (tah = there) within; as also (saat) the seven (samund) seas are (samaava) present (tah) there, i.e. with your remembrance, one is deemed to have bathed at all these and been purified.

 

ਪੁੰਨ ਦਾਨ ਪੂਜਾ ਪਰਮੇਸੁਰ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥ ਨਾਨਕ ਮਾਘਿ ਮਹਾ ਰਸੁ ਹਰਿ ਜਪਿ ਅਠਸਠਿ ਤੀਰਥ ਨਾਤਾ ॥੧੫॥

Punn ḏān pūjā parmesur jug jug eko jāṯā.  Nānak māgẖ mahā ras har jap aṯẖsaṯẖ ṯirath nāṯā. ||15||

 

One is deemed to have performed (pun) good deeds, (daan) charities and (pooja) worship of (parmeysur) the Supreme Master if s/he (jaata = knows) acknowledges and obeys the Almighty (jug-i jug-i = in all ages) at all times.

One who (jap-i) remembers (har-i) the Almighty, s/he drinks (mahaa) the great (ras-u) elixir, i.e. lives by Divine virtues and commands,  in (maagh-i) by the month of Maagh, and has (naata/nhaata) bathed (attsatth-i = sixty eight, teerath = places of pilgrimage) at all pilgrim centers, says Guru Nanak. 15.  

 

ਫਲਗੁਨਿ ਮਨਿ ਰਹਸੀ ਪ੍ਰੇਮੁ ਸੁਭਾਇਆ ॥ ਅਨਦਿਨੁ ਰਹਸੁ ਭਇਆ ਆਪੁ ਗਵਾਇਆ ॥

Falgun man rahsī parem subẖā▫i▫ā.  An▫ḏin rahas bẖa▫i▫ā āp gavā▫i▫ā.

 

Guru Nanak says about the month of Phalgun/Phaagun – February-March -; one who (subhaaiaa = feels good) enjoys (preym-u) love of, i.e. is happy to be obedience of, the Almighty, s/he (rahsi) blossoms/is joyful (man-i) in mind.

One who (gavaaiaa = loses) gives up (aap-u = self) ego – and conducts the self in obedience to Divine commands, (andin-u = everyday) ever (bhaiaa = happens) experiences (rahsas-u) joy.

 

ਮਨ ਮੋਹੁ ਚੁਕਾਇਆ ਜਾ ਤਿਸੁ ਭਾਇਆ ਕਰਿ ਕਿਰਪਾ ਘਰਿ ਆਓ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੀ ਪਿਰ ਬਾਝਹੁ ਮਹਲੀ ਲਹਾ ਨ ਥਾਓ ॥

Man moh cẖukā▫i▫ā jā ṯis bẖā▫i▫ā kar kirpā gẖar ā▫o.  Bahuṯe ves karī pir bājẖahu mahlī lahā na thā▫o.

 

(Man) the mind (chukaaiaa) ends (moh-u) attachment to the world-play (ja) when one (bhaaiaa = liked) receives Divine grace; s/he prays: please (kari kirpa) be kind and (aao) come (ghar-i) home, i.e. please enable me to find You within me.

I may (kari = do) practice (bahutey) many (veys = garbs) symbolisms – (baajhau = without) but if do not obey (pir) the Almighty-husband, I will not (lahaa) get (thaau = place) admission (mahali) to the palace, i.e. be accepted for union with the Almighty.

 

ਹਾਰ ਡੋਰ ਰਸ ਪਾਟ ਪਟੰਬਰ ਪਿਰਿ ਲੋੜੀ ਸੀਗਾਰੀ ॥ ਨਾਨਕ ਮੇਲਿ ਲਈ ਗੁਰਿ ਅਪਣੈ ਘਰਿ ਵਰੁ ਪਾਇਆ ਨਾਰੀ ॥੧੬॥

Hār dor ras pāt patambar pir loṛī sīgārī.  Nānak mel la▫ī gur apṇai gẖar var pā▫i▫ā nārī. ||16||

 

When (pir-i) the Almighty-husband (lorri = seeks) approves me, that means I am (seegaari) adorned with (haar) necklace, (ddor) strings of pearls, (pattambar) clothes of (paatt) silk, – which a woman wears to be attractive to the husband, i.e. then I have lived by what pleases the Almighty.

When (apnai = own) one’s (gur-i) guru (meyl-i laee = unites) guides to live by Naam, (naari) that woman (paaiaa) finds (var-u) the spouse (ghar-i = in home) within, says Guru Nanak. 16.

 

Conclusion.

 

ਬੇ ਦਸ ਮਾਹ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ਭਲੇ ॥ ਘੜੀ ਮੂਰਤ ਪਲ ਸਾਚੇ ਆਏ ਸਹਜਿ ਮਿਲੇ ॥

Be ḏas māh ruṯī thiṯī vār bẖale.  Gẖaṛī mūraṯ pal sācẖe ā▫e sahj mile.

 

(Bey = two + das = ten) all the twelve (maah) months, (ruti) seasons, (thiti) days of the lunar cycle, and (vaar) days of the week are good/auspicious;

As is (gharri) every moment, (moorat/mahoorat) day/time arrived at by astrological calculations (pal) moments if (saachey) the Eternal (aaey) comes and (miley) meets (sahaj-i) naturally, i.e. astrological calculations have no value compared to deeds that bring Divine grace.

 

ਪ੍ਰਭ ਮਿਲੇ ਪਿਆਰੇ ਕਾਰਜ ਸਾਰੇ ਕਰਤਾ ਸਭ ਬਿਧਿ ਜਾਣੈ ॥ ਜਿਨਿ ਸੀਗਾਰੀ ਤਿਸਹਿ ਪਿਆਰੀ ਮੇਲੁ ਭਇਆ ਰੰਗੁ ਮਾਣੈ ॥

Parabẖ mile pi▫āre kāraj sāre karṯā sabẖ biḏẖ jāṇai.  Jin sīgārī ṯisėh pi▫ārī mel bẖa▫i▫ā rang māṇai.

 

When (piaarey) the beloved (prabh) Master (miley = meets) is found, then all (kaaraj = purposes) aspirations are (saarey) fulfilled – this happens based on our deeds and – (karta) the Creator (jaanai) knows (sabh bidh-i) everything we think and do.

When the Almighty (jin-i) who (seegaari) adorns her with awareness of Divine virtues and commands, that soul-wife is (piaari = loved) dear (tisah-i = that) to IT, i.e. accepts her for union and, when (meyl-i) union (bhaiaa) happens, then she (rang-u maanai) makes merry.

 

ਘਰਿ ਸੇਜ ਸੁਹਾਵੀ ਜਾ ਪਿਰਿ ਰਾਵੀ ਗੁਰਮੁਖਿ ਮਸਤਕਿ ਭਾਗੋ ॥

Gẖar sej suhāvī jā pir rāvī gurmukẖ masṯak bẖāgo.

 

 (Ghar-i) the home and (seyj-i) bed are (suhaavi) pleasant (ja) when (pir-i) the husband is home (raavi) mates, i.e. one feels happy to find the Almighty within; but IT is found (gurmukh-i) with the guru’s guidance, by one who has this (bhaago) good fortune written (mastak-i) on the forehead.

 

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ਨਾਨਕ ਅਹਿਨਿਸਿ ਰਾਵੈ ਪ੍ਰੀਤਮੁ ਹਰਿ ਵਰੁ ਥਿਰੁ ਸੋਹਾਗੋ ॥੧੭॥੧॥

Nānak ahinis rāvai parīṯam har var thir sohāgo. ||17||1||

 

(Preetam-u) the Beloved Almighty husband (raavai = mates, ahanis-i = day and night) is ever present within her; a woman who has (har-i) the Almighty as (var-u) the spouse, her (suhaago = good fortune) husband is (thir-u = stable) ever-lasting/alive, says Guru Nanak. 17. 1.