SGGS pp 1175-1177, Basant M: 3, Shabads 10-18.

 

ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਿਨੁ ਕਰਮਾ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥ ਮਾਇਆ ਮੋਹਿ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥ ਮਨਮੁਖ ਅੰਧੇ ਠਉਰ ਨ ਪਾਈ ॥ ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਈ ॥੧॥

Basanṯ mėhlā 3.  Bin karmā sabẖ bẖaram bẖulā▫ī.  Mā▫i▫ā mohi bahuṯ ḏukẖ pā▫ī. Manmukẖ anḏẖe ṯẖa▫ur na pā▫ī.  Bistā kā kīṛā bistā māhi samā▫ī. ||1||

 

Composition of the third Guru in Raga Basant. (Sabh) all humans (bin-u = without) who do not (karma = deeds) obey God’s commands (bhulaaee) go astray (bharam-i) in delusion; they (paaee) suffer (bahut) great (dukh) distress (moh-i) with attachment to (maaiaa) the transitory world-play – of relatives, wealth, status, pleasures and so on – and forgetting the Creator.

(Manmukh = self oriented) those who go their own way (andhey = blind) are blinded by attachment to the world-play, and do not (paaee) get place – with God, i.e. cannot attain union with the Creator; like (keerra) a worm of excrement (samaaee) remains (maah-i) in the excrement, they remain attached to the world-play. 1. 

 

ਹੁਕਮੁ ਮੰਨੇ ਸੋ ਜਨੁ ਪਰਵਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Hukam manne so jan parvāṇ.  Gur kai sabaḏ nām nīsāṇ. ||1|| rahā▫o.

 

One who (manney) obeys (hukam-u) Divine commands, (so) that (jan-u) person is (parvaan-u) accepted by the Almighty. His/her living by Naam or Divine virtues and commands (sabad-i = by words) according to teachings (kai) of (gur) the guru, is (neesaan-u = marking) the sign for recognition for acceptance. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਚਿ ਰਤੇ ਜਿਨ੍ਹ੍ਹਾ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਸਦਾ ਮਨਿ ਭਾਇਆ ॥ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ ਸੋਇ ॥੨॥

Sācẖ raṯe jinĥā ḏẖur likẖ pā▫i▫ā.  Har kā nām saḏā man bẖā▫i▫ā. Saṯgur kī baṇī saḏā sukẖ ho▫e.  Joṯī joṯ milā▫e so▫e. ||2||

 

Those in (jinha) whose destiny it has been so (likh-i = written, paaiaa = put) written down, they (ratey) are imbued with love (saach-i) of the Eternal. Naam of (har-i) the Almighty (sadaa) is ever (bhaaiaa) liked (man-i) by their minds.

(Sukh-u) peace/comfort is (sadaa) ever (hoey) experienced by complying with (baani = words) guidance of (satigur) the true guru; (soey = that) it (milaaey = causes to meet) enables (joti) the soul to merge (jot-i) with the Supreme Spirit. 2.

 

ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮ ਪਿਆਰੁ ॥ ਬਿਨੁ ਨਾਮੈ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥

Ėk nām ṯāre sansār.  Gur parsādī nām pi▫ār.  Bin nāmai mukaṯ kinai na pā▫ī.  Pūre gur ṯe nām palai pā▫ī. ||3||

 

Naam (teyra = your) of You, (eyk) the One Almighty (taarey) ferries (sansaar-u) the creatures – saves from vices in life and from rebirth on death, through (piaar-u) love for Naam (parsaadi) with grace/guidance of the guru.

(Kinai na) no one (paaee) obtains (mukat-i) freedom vices in life and from rebirth on death, (bin-u) without (naamai) practice of Naam; and awareness of Naam is (paaee = put, plai = in lap) received (tey) from the guru. 3.

 

ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ॥ ਸਤਿਗੁਰ ਸੇਵਾ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਏ ॥ ਜਿਨ ਇਕੁ ਜਾਤਾ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਦਰਿ ਨੀਸਾਣੁ ॥੪॥੧੦॥

So būjẖai jis āp bujẖā▫e.  Saṯgur sevā nām ḏariṛ▫ā▫e. Jin ik jāṯā se jan parvāṇ.  Nānak nām raṯe ḏar nīsāṇ. ||4||10||

 

But (so) that person (boojhai) understands Naam (jis-u) whom (aap-i = self) the Almighty (bujhaaey) gives the understanding; (seyva = service) obedience to (satigur) the true guru (drirraaey) creates firm understanding of, and commitment for, Naam.

Those (jin) who (jaata = know) acknowledge and obey the (ik-i) One Almighty (sey) those (jan) persons are (parvaan-u) accepted by God. Their (ratey) being imbued (naam-i) with Naam is (neessan-u) the mark for recognition (dar-i) in Divine court, says third Nanak. 4. 10.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਕ੍ਰਿਪਾ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਆਪੇ ਆਪਿ ਵਸੈ ਮਨਿ ਆਏ ॥ ਨਿਹਚਲ ਮਤਿ ਸਦਾ ਮਨ ਧੀਰ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਗੁਣੀ ਗਹੀਰ ॥੧॥
Basanṯ mėhlā 3.  Kirpā kare saṯgurū milā▫e.  Āpe āp vasai man ā▫e. Nihcẖal maṯ saḏā man ḏẖīr.  Har guṇ gāvai guṇī gahīr. ||1||

 

Composition of the third Guru in Raga Basant. One to whom the Almighty (kripa karey) is kind to IT (milaaey) leads to (satiguru) the true guru – and s/he obeys the guru; (aapey aap-i) IT-self (aaey) comes to (vasai) abide (man-i) in mind of that person, i.e. s/he acts by Naam.

His/her (mat-i) understanding becomes (nihchal) steady and (man) the mind (sadaa) ever (dheer) restful/at peace; s/he (gaavai = sings) praises and emulates (gun) virtues of the Almighty who is (gaheer) deep/profound (guni) in virtues. 1.

 

ਨਾਮਹੁ ਭੂਲੇ ਮਰਹਿ ਬਿਖੁ ਖਾਇ ॥ ਬ੍ਰਿਥਾ ਜਨਮੁ ਫਿਰਿ ਆਵਹਿ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Nāmhu bẖūle marėh bikẖ kẖā▫e.  Baritha janam fir āvahi jā▫e. ||1|| rahā▫o.

 

Those who (bhooley) stray (naamhu) from Naam (marah-i = die, khaaey = eating) succumb to (bikh-u) vices; their (janam-u) human birth – the opportunity to unite with the Creator – is (brithaa) wasted and they (aavah-i = come, jaaey = go) are born to die (phir-i) again. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਹੁ ਭੇਖ ਕਰਹਿ ਮਨਿ ਸਾਂਤਿ ਨ ਹੋਇ ॥ ਬਹੁ ਅਭਿਮਾਨਿ ਅਪਣੀ ਪਤਿ ਖੋਇ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿਨ ਸਬਦੁ ਪਛਾਣਿਆ ॥ ਬਾਹਰਿ ਜਾਦਾ ਘਰ ਮਹਿ ਆਣਿਆ ॥੨॥

Baho bẖekẖ karahi man sāʼnṯ na ho▫e.  Baho abẖimān apṇī paṯ kẖo▫e. Se vadbẖāgī jin sabaḏ pacẖẖāṇi▫ā.  Bāhar jāḏā gẖar mėh āṇi▫ā. ||2||

 

People (karah-i = do) adopt (bahu) numerous types of (bheykh) garbs – trying to show they have become pious – but do not (hoey) have (saant-i) peace (man-i) in mind, i.e. have desires within; because of their (bahu) big (abhimaan-i) pride they  – do not obey the Almighty and – (khoey) lose (apni) their (pat-i) honor, i.e. are not approved by the Almighty.

(Sey) those (jin) who (pachhaaniaa) recognize (sabad-u = Divine word) Divine commands within are (vadbhaagi) very fortunate; their (baahar-i = outside, jaada = going) the unsteady mind (aaniaa) is brought (mah = in, ghar = home) made steady – with focus on God. 2.

 

ਘਰ ਮਹਿ ਵਸਤੁ ਅਗਮ ਅਪਾਰਾ ॥ ਗੁਰਮਤਿ ਖੋਜਹਿ ਸਬਦਿ ਬੀਚਾਰਾ ॥ ਨਾਮੁ ਨਵ ਨਿਧਿ ਪਾਈ ਘਰ ਹੀ ਮਾਹਿ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਚਿ ਸਮਾਹਿ ॥੩॥

Gẖar mėh vasaṯ agam apārā.  Gurmaṯ kẖojėh sabaḏ bīcẖārā. Nām nav niḏẖ pā▫ī gẖar hī māhi.  Saḏā rang rāṯe sacẖ samāhi. ||3||

 

(Apaara) the Infinite (vast = thing) Almighty is (agam) beyond reach/comprehension but can be found (mah-i) in home/mind; IT   is found by one who (khojah-i) searches (gurmat-i) with the guru’s guidance (beechaara) reflecting (sabad-i) on his teachings.

(Nav nidh-i = nine treasures) the valuable (naam-u) Naam or Divine virtues and commands is (paaee) found (maah-i) in (ghar = house) mind (hi) itself. Those (raatey) imbued (rang-i) with love of God (samaah-i) remain absorbed in – in obedience – (sach-i) of the Eternal. 3.

 

ਆਪਿ ਕਰੇ ਕਿਛੁ ਕਰਣੁ ਨ ਜਾਇ ॥ ਆਪੇ ਭਾਵੈ ਲਏ ਮਿਲਾਇ ॥ ਤਿਸ ਤੇ ਨੇੜੈ ਨਾਹੀ ਕੋ ਦੂਰਿ ॥ ਨਾਨਕ ਨਾਮਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੪॥੧੧॥

Āp kare kicẖẖ karaṇ na jā▫e.  Āpe bẖāvai la▫e milā▫e. Ŧis ṯe neṛai nāhī ko ḏūr.  Nānak nām rahi▫ā bẖarpūr. ||4||11||

 

The Almighty (aap-i) IT-self (karey) does things, (kiachh-u na) nothing (jaaey) can be (karan-u) done by the creature by him/her-self; God (laey milaaey) unites with IT-self when (aapaey = self) is IT is (bhaavai) pleased – with deeds of the creature.

There is (naahi ko) none (neyrrai) nearer (tey) than (tis-u = that) God – being within; none is (door-i) away from IT; God (rahiaa gharpoor-i) pervades everywhere applicable everywhere (naam-i) with IT’s virtues and commands, says third Nanak. 4. 11.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਚੇਤਿ ਸੁਭਾਇ ॥ ਰਾਮ ਨਾਮ ਰਸਿ ਰਹੈ ਅਘਾਇ ॥ ਕੋਟ ਕੋਟੰਤਰ ਕੇ ਪਾਪ ਜਲਿ ਜਾਹਿ ॥ ਜੀਵਤ ਮਰਹਿ ਹਰਿ ਨਾਮਿ ਸਮਾਹਿ ॥੧॥

Basanṯ mėhlā 3.  Gur sabḏī har cẖeṯ subẖā▫e.  Rām nām ras rahai agẖā▫e. Kot kotanṯar ke pāp jal jāhi.  Jīvaṯ marėh har nām samāhi. ||1||

 

Composition of the third Guru in Raga Basant. One who makes it his/her (subhaaey) nature to keep (har-i) the Almighty (cheyt-i) in mind (sabdi = with word) as taught by (gur) the guru, s/he (rahai) remains (aghaaey) satiated with (ras-i) the pleasure of practice of (naam) virtues and commands of (raam) the all-pervasive Almighty.

Influence of (paap) sins of (kott kottantar) crores of, i.e. numerous,  past births (jal-i jaah-i = are burnt) are removed from the mind, i.e. one who has God in mind no longer commits sins, s/he (marah-i) dies (jeevat) alive, i.e. gives up ego, obeys Divine commands and (smaah-i) remains absorbed  in practice Naam of (har-i) the Almighty. 1.

 

ਹਰਿ ਕੀ ਦਾਤਿ ਹਰਿ ਜੀਉ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਹਰਿ ਗੁਣਦਾਤਾ ਨਾਮੁ ਵਖਾਣੈ ॥੧॥ ਰਹਾਉ ॥

Har kī ḏāṯ har jī▫o jāṇai.  Gur kai sabaḏ ih man ma▫oli▫ā har guṇḏāṯā nām vakẖāṇai. ||1|| rahā▫o.

 

(Daat-i) benediction (ki) of (har-i) the Almighty, i.e. awareness of Naam, is priceless; (jeeo) the revered (har-i) Almighty (jaanai) knows – whom to give. (Ih-u = this) the human (man-u) mind – of one who receives it – (mauliaa = made green) blossoms with (vakhaanai = utters) praise and practice of Naam of (har-i) the Almighty (gundaata) giver of virtues. 1.

(Rahaau) dwell on this and contemplate.

 

ਭਗਵੈ ਵੇਸਿ ਭ੍ਰਮਿ ਮੁਕਤਿ ਨ ਹੋਇ ॥ ਬਹੁ ਸੰਜਮਿ ਸਾਂਤਿ ਨ ਪਾਵੈ ਕੋਇ ॥ ਗੁਰਮਤਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਵਡਭਾਗੀ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥੨॥

Bẖagvai ves bẖaram mukaṯ na ho▫e.  Baho sanjam sāʼnṯ na pāvai ko▫e.  Gurmaṯ nām parāpaṯ ho▫e.  vadbẖāgī har pāvai so▫e. ||2||

 

(Mukat-i) freedom from vices in life, and from rebirth on death, is not (hoey = happen) attained by wearing (bhagavai) saffron (veys-i) attire, i.e. by wearing pious-looking garbs; (na koey) no one (paavai) obtains (saant-i) peace by adopting (bahu) numerous such (sanjam-i) disciplines/methods – but by deeds.

Awareness of Naam (praapat-i = hoey) is received (gurmat-i) with the guru’s guidance; some (vaddbhaagi) fortunate person (paavai) receives – and acts by – (soey) that. 2.

 

Page 1176

 

ਕਲਿ ਮਹਿ ਰਾਮ ਨਾਮਿ ਵਡਿਆਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਜਾਈ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਪਾਈ ॥ ਬਿਨੁ ਨਾਮੈ ਹਉਮੈ ਜਲਿ ਜਾਈ ॥੩॥

Kal mėh rām nām vadi▫ā▫ī.  Gur pūre ṯe pā▫i▫ā jā▫ī.  Nām raṯe saḏā sukẖ pā▫ī.  Bin nāmai ha▫umai jal jā▫ī. ||3||

 

Different methods are practiced by people in different ages to find God; it is (vaddiaai) praise and practice (naam-i) of Naam (mah-i) in (kal-i) the age of conflicts – which has numerous distractions. Awareness of Naam (paaiaa jaaee) is received (tey) from (poorey) the perfect (gur) guru.

Those (ratey) imbued (naam-i) with Naam (sadaa) ever (paai) experience (sukh-u) peace comfort, i.e. their minds are at peace; bin-u) without (naamai) practice of Naam, one (jal-i jaaee = burns) remains restless – running around – with (haumai) ego. 3.

 

ਵਡਭਾਗੀ ਹਰਿ ਨਾਮੁ ਬੀਚਾਰਾ ॥ ਛੂਟੈ ਰਾਮ ਨਾਮਿ ਦੁਖੁ ਸਾਰਾ ॥ ਹਿਰਦੈ ਵਸਿਆ ਸੁ ਬਾਹਰਿ ਪਾਸਾਰਾ ॥ ਨਾਨਕ ਜਾਣੈ ਸਭੁ ਉਪਾਵਣਹਾਰਾ ॥੪॥੧੨॥

Vadbẖāgī har nām bīcẖārā.  Cẖẖūtai rām nām ḏukẖ sārā.  Hirḏai vasi▫ā so bāhar pāsārā.  Nānak jāṇai sabẖ upāvaṇhārā. ||4||12||

 

One who (beechaara) reflects on Naam or virtues and commands of (har-i) the Almighty, are (vaddbhaagi) fortunate; s/he (chhoottai) is delivered from (saara) all (dukh-u) distress by practice of Naam of the Almighty.

S/he realizes that the Almighty who (vasiaa) abides (hirdai) in mind (su) that is also (pasaaraa = expanse) present (baahar-i) outside; s/he (jaanai = knows) recognizes (upaavanhaara) the Creator present (sabh-u) everywhere, says third Nanak. 4. 12.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ਇਕ ਤੁਕੇ ॥ ਤੇਰਾ ਕੀਆ ਕਿਰਮ ਜੰਤੁ ॥ ਦੇਹਿ ਤ ਜਾਪੀ ਆਦਿ ਮੰਤੁ ॥੧॥

Basanṯ mėhlā 3 ik ṯuke.  Ŧerā kī▫ā kiram janṯ.  Ḏėh ṯa jāpī āḏ manṯ. ||1||

 

Composition of the third Guru in Raga Basant (ik tukey) stanzas of one line each. I am (kiram = worm) an insignificant (jant-u) creature (keeaa) created (teyra = your) by You, o Almighty. If You (deyh-i) give awareness (ta) then I (jaapi) remember and practice (aad-i) the primal (mant-u) mantra of – Satinaam, the eternal virtues and commands of the Eternal. (Corroboration: Satinaam teyra paraa poorbala: M: 5, p 1083. Satnaam is Your Primal Naam).

 

ਗੁਣ ਆਖਿ ਵੀਚਾਰੀ ਮੇਰੀ ਮਾਇ ॥ ਹਰਿ ਜਪਿ ਹਰਿ ਕੈ ਲਗਉ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Guṇ ākẖ vīcẖārī merī mā▫e.  Har jap har kai laga▫o pā▫e. ||1|| rahā▫o.

 

I wish to (aakh-i) utter and (veechaari) reflect on (gun) virtues of the Almighty, o (meyri) my (maaey) mother; and (jap-i) by remembering Naam of (har-i) the Almighty (lagau) touch feet (kai) of, i.e. place myself in care and obedience of, (har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਲਾਗੇ ਨਾਮ ਸੁਆਦਿ ॥ ਕਾਹੇ ਜਨਮੁ ਗਵਾਵਹੁ ਵੈਰਿ ਵਾਦਿ ॥੨॥

Gur parsāḏ lāge nām su▫āḏ.  Kāhe janam gavāvahu vair vāḏ. ||2||

 

One (laagey) develops (suaad-i = taste) liking for Naam (prasaad-i) with grace/guidance of (gur) the guru; (kaahey) why are you (gavaavhu = losing) wasting (janam-u) human birth (vair-i) in animosity and (vaad-i) conflicts – follow the guru, o human being? 2.

 

ਗੁਰਿ ਕਿਰਪਾ ਕੀਨ੍ਹ੍ਹੀ ਚੂਕਾ ਅਭਿਮਾਨੁ ॥ ਸਹਜ ਭਾਇ ਪਾਇਆ ਹਰਿ ਨਾਮੁ ॥੩॥

Gur kirpā kīnĥī cẖūkā abẖimān.  Sahj bẖā▫e pā▫i▫ā har nām. ||3||

 

(Gur-i) the guru (keeni = did/showed, kirpa = kindness) was kind to guide and my (abhimaan-u) pride – causing to act by own will – (chooka) ended; and with (sahj) steadfastness and (bhaaey) love I (paaiaa) obtained awareness of Naam of (har-i) the Almighty. 3.

 

ਊਤਮੁ ਊਚਾ ਸਬਦ ਕਾਮੁ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਸਾਚੁ ਨਾਮੁ ॥੪॥੧॥੧੩॥

Ūṯam ūcẖā sabaḏ kām.  Nānak vakẖāṇai sācẖ nām. ||4||1||13||

 

(Ootam) the sublime and (oocha) exalted (kaam-u = work) way of life is obedience (sabad = word) to Divine commands; third Nanak (vakhaanai = utters) remembers and practices Naam of (saach-u) the Eternal. 4. 1. 13.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਨਸਪਤਿ ਮਉਲੀ ਚੜਿਆ ਬਸੰਤੁ ॥ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਸਤਿਗੁਰੂ ਸੰਗਿ ॥੧॥

Basanṯ mėhlā 3.  Banaspaṯ ma▫ulī cẖaṛi▫ā basanṯ.  Ih man ma▫oli▫ā saṯgurū sang. ||1||

 

Composition of the third Guru in Raga Basant. When (basant) the spring season (charriaa = risen) comes (banaspat-i) vegetation (mauli) blooms. Similarly (ih-u = this) the human (man-u) mind (mauliaa) blossoms – is rejuvenated (sang-i) in company, i.e. with guidance, of (satiguru) the true guru – to practice Naam. 1.

 

ਤੁਮ੍ਹ੍ਹ ਸਾਚੁ ਧਿਆਵਹੁ ਮੁਗਧ ਮਨਾ ॥ ਤਾਂ ਸੁਖੁ ਪਾਵਹੁ ਮੇਰੇ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧumĥ sācẖ ḏẖi▫āvahu mugaḏẖ manā.  Ŧāʼn sukẖ pāvhu mere manā. ||1|| rahā▫o.

 

O my (mugadh = foolish) forgetful (manaa) mind, (too) you should (dhiaavhu) pay attention to – commands of – (saach-u) the Eternal, (taa’n) then you would (paavhu) obtain (sukh-u) peace, (meyrey) my (manaa) mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਇਤੁ ਮਨਿ ਮਉਲਿਐ ਭਇਆ ਅਨੰਦੁ ॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਇਆ ਨਾਮੁ ਗੋਬਿੰਦ ॥੨॥

Iṯ man ma▫uli▫ai bẖa▫i▫ā anand.  Amriṯ fal pā▫i▫ā nām gobinḏ. ||2||

 

(Anand-u) happiness (bhaiaa) comes (mauliai) with blossoming of (it-u) this (man-i) mind, one does not then wither and fall prey to temptations; this (amrit) life-giving (phal-u = fruit) result is (paaiaa) obtained by practice of Naam of (gobind) the Almighty Master of the world. 2.

 

ਏਕੋ ਏਕੁ ਸਭੁ ਆਖਿ ਵਖਾਣੈ ॥ ਹੁਕਮੁ ਬੂਝੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥੩॥

Ėko ek sabẖ ākẖ vakẖāṇai.  Hukam būjẖai ṯāʼn eko jāṇai. ||3||

 

(Sabh = all) everyone (vakhaanai = utters) talks of (eyko eayk-u) the One Almighty; but one (jaanai) knows (eyko) the One Almighty only then when s/he (boojhai) understands (hukam) Divine commands. 3.

 

ਕਹਤ ਨਾਨਕੁ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥ ਆਖਣੁ ਵੇਖਣੁ ਸਭੁ ਸਾਹਿਬ ਤੇ ਹੋਇ ॥੪॥੨॥੧੪॥

Kahaṯ Nānak ha▫umai kahai na ko▫e.  Ākẖaṇ vekẖaṇ sabẖ sāhib ṯe ho▫e. ||4||2||14||

 

Then one does not (kahai) say – and do – (koey) anything in (haumai) ego; (sabh-u) all (aakhan-u) saying and (veykhan-u) seeing (hoey) happens (tey) with at will of (sahib) the Master. 4. 2. 14.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਸਭਿ ਜੁਗ ਤੇਰੇ ਕੀਤੇ ਹੋਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮਤਿ ਬੁਧਿ ਹੋਏ ॥੧॥

Basanṯ mėhlā 3.  Sabẖ jug ṯere kīṯe ho▫e.  Saṯgur bẖetai maṯ buḏẖ ho▫e. ||1||

 

Composition of the third Guru in Raga Basant. O Almighty, (sabh-i) all (jug) ages – seasons – (hoey) are (keetey) made (teyrey = your) by You; (mat-i) understanding and (budh-i = intellect) knowledge (hoey = happen) come, i.e. the mind is conditioned, (bheyttai) by meeting – and listening to – (satigur-u) the true guru. 1.

 

ਹਰਿ ਜੀਉ ਆਪੇ ਲੈਹੁ ਮਿਲਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਚ ਨਾਮਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o āpe laihu milā▫e.  Gur kai sabaḏ sacẖ nām samā▫e. ||1|| rahā▫o.

 

O (jeeo) revered (har-i) Almighty, please (laihu milaaey) unite me with You (aapey) Yourself – I am unable to attain union with You on my own.

And for that please enable that I (samaaey) be absorbed in practice (naam-i) Naam, or virtues and commands of (sach) the Eternal.

(Rahaau) dwell on this and contemplate.

 

ਮਨਿ ਬਸੰਤੁ ਹਰੇ ਸਭਿ ਲੋਇ ॥ ਫਲਹਿ ਫੁਲੀਅਹਿ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਇ ॥੨॥

Man basanṯ hare sabẖ lo▫e.  Falėh fulī▫ah rām nām sukẖ ho▫e. ||2||

 

When there is (basant-u = spring) happiness (man-i) in mind, then (sabh) all (loey/lok) places (harey) bloom, i.e. one who is happy finds everyone so.

(Phaleeah-i = bearing fruit, phuleeah-i = bearing flowers) one blossoms through living (naam-i) by Naam of the Almighty and (sokh-u) peace (hoey) is experienced. 2.

 

ਸਦਾ ਬਸੰਤੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਰਾਮ ਨਾਮੁ ਰਾਖੈ ਉਰ ਧਾਰੇ ॥੩॥

Saḏā basanṯ gur sabaḏ vīcẖāre.  Rām nām rākẖai ur ḏẖāre. ||3||

 

It is (sadaa) ever (basant-u) spring/happiness for one who (beechaarey) reflects on and acts by (sabad-u = word) teachings of (gur) the guru; and as taught by the guru; s/he (raakhai) keeps Naam of (raam) the Almighty (dhaarey) enshrined in (ur) mind. 3.

 

ਮਨਿ ਬਸੰਤੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇ ॥ ਨਾਨਕ ਇਹੁ ਤਨੁ ਬਿਰਖੁ ਰਾਮ ਨਾਮੁ ਫਲੁ ਪਾਏ ਸੋਇ ॥੪॥੩॥੧੫॥

Man basanṯ ṯan man hari▫ā ho▫e.  Nānak ih ṯan birakẖ rām nām fal pā▫e so▫e. ||4||3||15||

 

With (basant-u) spring – remembrance of God – (man-i) in mind, (tan-u) body and (man-u) mind (hoey) are (hariaa = green) rejuvenated – one does not wither and fall prey to temptations.

(Ihu) this (tan-u = body) human body is (birakh-u) a tree; one who irrigates with Naam, (soey) that person (paaey) gets (phal-u) the fruit of Raam Naam – which helps in the hereafter. 4. 3. 15.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਤਿਨ੍ਹ੍ਹ ਬਸੰਤੁ ਜੋ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਪੂਰੈ ਭਾਗਿ ਹਰਿ ਭਗਤਿ ਕਰਾਇ ॥੧॥

Basanṯ mėhlā 3.  Ŧinĥ basanṯ jo har guṇ gā▫e.  Pūrai bẖāg har bẖagaṯ karā▫e. ||1||

 

Composition of the third Guru in Raga Basant. It is ever (basant-u) spring for (tinh) those (jo) who (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty; (bhaag-i) with their good fortune (har-i) the Almighty (karaaey = causes to do) motivates to act in (bhagat-i) devotion. 1.

 

ਇਸੁ ਮਨ ਕਉ ਬਸੰਤ ਕੀ ਲਗੈ ਨ ਸੋਇ ॥ ਇਹੁ ਮਨੁ ਜਲਿਆ ਦੂਜੈ ਦੋਇ ॥੧॥ ਰਹਾਉ ॥

Is man ka▫o basanṯ kī lagai na so▫e.  Ih man jali▫ā ḏūjai ḏo▫e. ||1|| rahā▫o.

 

(Soey = news) characteristic of (basant) spring, i.e. pleasant feelings, do not (lagai) touch (is-u) this human mind; as (ihu) this mind (jaliaa = burnt) is possessed by (doojai, doey = second) other ideas. 1.

(Rahaau) dwell on this and contemplate.

 

ਇਹੁ ਮਨੁ ਧੰਧੈ ਬਾਂਧਾ ਕਰਮ ਕਮਾਇ ॥ ਮਾਇਆ ਮੂਠਾ ਸਦਾ ਬਿਲਲਾਇ ॥੨॥

Ih man ḏẖanḏẖai bāʼnḏẖā karam kamā▫e.  Mā▫i▫ā mūṯẖā saḏā billā▫e. ||2||

 

(Ihu) this (man) mind (karam = actions, kamaaey = does) acts (baandha) bound by (dhandhai) material pursuits; (moottha = cheated) overtaken by (maaiaa) temptations in the world-play, it (sadaa) ever (bil-laaey) writhes in suffering – is restless. 2.

 

ਇਹੁ ਮਨੁ ਛੂਟੈ ਜਾਂ ਸਤਿਗੁਰੁ ਭੇਟੈ ॥ ਜਮਕਾਲ ਕੀ ਫਿਰਿ ਆਵੈ ਨ ਫੇਟੈ ॥੩॥

Ih man cẖẖūtai jāʼn saṯgur bẖetai.  Jamkāl kī fir āvai na fetai. ||3||

 

This mind (chhoottai) is released from the bondage of temptations (jaa-n) when one (bheyttai) meets (satigur-u) the true guru and follows his guidance; it (phir-i) then (aavai) does not come (pheyttai) under the hit, i.e. is not punished by (jamkaal) the agent of death/Divine justice – i.e. is not kept away from God. 3.

 

ਇਹੁ ਮਨੁ ਛੂਟਾ ਗੁਰਿ ਲੀਆ ਛਡਾਇ ॥ ਨਾਨਕ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਇ ॥੪॥੪॥੧੬॥

Ih man cẖẖūtā gur lī▫ā cẖẖadā▫e.  Nānak mā▫i▫ā moh sabaḏ jalā▫e. ||4||4||16||

 

This mind is (chhootta) is freed from temptations when (gur-i) the guru (leeaa chhaddaey) has it released, i.e. when one submits to the guru’s guidance. (Moh-u) attachment to (maaiaa) the world-play (jalaaey = burnt) is broken (sabad-i = by word) with the guru’s guidance, says third Nanak. 4. 4. 16.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਸੰਤੁ ਚੜਿਆ ਫੂਲੀ ਬਨਰਾਇ ॥ ਏਹਿ ਜੀਅ ਜੰਤ ਫੂਲਹਿ ਹਰਿ ਚਿਤੁ ਲਾਇ ॥੧॥

Basanṯ mėhlā 3.  Basanṯ cẖaṛi▫ā fūlī banrā▫e.  Ėhi jī▫a janṯ fūlėh har cẖiṯ lā▫e. ||1||

 

Composition of the third Guru in Raga Basant. (Banraaey) vegetation (phooli) blooms with (charriaa) advent of (basant) spring; (ih-i) these (jeea jant) creatures – the humans – (phoolah-i) blossom by (laaey) engaging (chit-u) the mind (har-i) to practice of virtues and commands of the Almighty. 1.

 

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ਇਨ ਬਿਧਿ ਇਹੁ ਮਨੁ ਹਰਿਆ ਹੋਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਹਉਮੈ ਕਢੈ ਧੋਇ ॥੧॥ ਰਹਾਉ ॥

In biḏẖ ih man hari▫ā ho▫e.  Har har nām japai ḏin rāṯī gurmukẖ ha▫umai kadẖai ḏẖo▫e. ||1|| rahā▫o.

 

(Ihu) this human mind (hoey = becomes, hariaa = green) blossoms (in) this (bidh-i) way; when it (japai) remembers to practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands; and (kaddhai = takes out, dhoey = washing) washes out (haumai) ego – the tendency to act by self-will – (gurmukh-i) with the guru’s guidance. 1.

 (Rahaau) dwell on this and contemplate.

 

ਸਤਿਗੁਰ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਏ ॥ ਇਹੁ ਜਗੁ ਹਰਿਆ ਸਤਿਗੁਰ ਭਾਏ ॥੨॥

Saṯgur baṇī sabaḏ suṇā▫e.  Ih jag hari▫ā saṯgur bẖā▫e. ||2||

 

(Baani = word) teachings of (satigur-u) the true guru (sunaaey = tell) impart awareness of (sabad-u = word) Divine commands; (ih-i) this (jag-u = world) creature (hariaa) is rejuvenated by (bhaaey = love) following (satiguru) the true guru. 2.

 

ਫਲ ਫੂਲ ਲਾਗੇ ਜਾਂ ਆਪੇ ਲਾਏ ॥ ਮੂਲਿ ਲਗੈ ਤਾਂ ਸਤਿਗੁਰੁ ਪਾਏ ॥੩॥

Fal fūl lāge jāʼn āpe lā▫e.  Mūl lagai ṯāʼn saṯgur pā▫e. ||3||

 

(Phal) fruits and (phool) flowers (laagey) are borne, (jaa-n) when the Almighty (aapey) IT-self (laaey) attaches, i.e. fulfilment of wishes happens with Divine grace; when one (lagai) attaches (mool-i) to the root, i.e. when one relies on, and the Almighty is pleased, then one (paaey) finds (satigur-u) the true guru. 3.

 

ਆਪਿ ਬਸੰਤੁ ਜਗਤੁ ਸਭੁ ਵਾੜੀ ॥ ਨਾਨਕ ਪੂਰੈ ਭਾਗਿ ਭਗਤਿ ਨਿਰਾਲੀ ॥੪॥੫॥੧੭॥

Āp basanṯ jagaṯ sabẖ vāṛī.  Nānak pūrai bẖāg bẖagaṯ nirālī. ||4||5||17||

 

(Aap-i = self) the Almighty is (basant-u) the spring season and (sabh-u) all (jagat-u) world/creatures are (vaarri) the garden, i.e. all creation is sustained by the Creator. It is with (poorai) good (bhaag-i) fortune that one engages (niraali) in unique (bhagat-i) devotion – devotion/obedience by which the mind blossoms is obtained, says the third Nanak. 4. 5. 17.

 

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ਬਸੰਤੁ ਹਿੰਡੋਲ ਮਹਲਾ ੩ ਘਰੁ ੨       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ hindol mėhlā 3 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Basant, (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. 

 

ਗੁਰ ਕੀ ਬਾਣੀ ਵਿਟਹੁ ਵਾਰਿਆ ਭਾਈ ਗੁਰ ਸਬਦ ਵਿਟਹੁ ਬਲਿ ਜਾਈ ॥ ਗੁਰੁ ਸਾਲਾਹੀ ਸਦ ਅਪਣਾ ਭਾਈ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਈ ॥੧॥

Gur kī baṇī vitahu vāri▫ā bẖā▫ī gur sabaḏ vitahu bal jā▫ī.  Gur sālāhī saḏ apṇā bẖā▫ī gur cẖarṇī cẖiṯ lā▫ī. ||1||

 

I (vaaria = am sacrifice, vittahu = to) adore (baani) teachings of the guru and (bal-i jaaee = sacrifice, vittahu = to) give up ego and obey (gur) the great (sabad) Divine commands, as taught by the guru, (bhaai) o brother.

I (sad) ever (saalaahi) praise (aapna = own) my (gur) guru and (laaee) engage my (chit-u) mind with (charni) feet, i.e. submit to guidance, of the guru, o brother. 1.

 

ਮੇਰੇ ਮਨ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਇ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਹਰਿਆ ਹੋਵੈ ਇਕੁ ਹਰਿ ਨਾਮਾ ਫਲੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man rām nām cẖiṯ lā▫e.  Man ṯan ṯerā hari▫ā hovai ik har nāmā fal pā▫e. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, i.e. human being, (laaey) engage (chit-u) your thoughts (naam-i) on Naam of (raam) the all-pervasive Almighty.  You will (paaey) receive Naam of (ik-u) the One (har-i) Almighty as (phal-u = fruit) a result, i.e. you will find the Almighty within and (teyra) your (man-u) mind and (tan-u) body (hovai) will be (hariaa = green) rejuvenated – enabled to resist temptations. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਭਾਈ ਹਰਿ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇ ॥ ਵਿਚਹੁ ਹਉਮੈ ਦੁਖੁ ਉਠਿ ਗਇਆ ਭਾਈ ਸੁਖੁ ਵੁਠਾ ਮਨਿ ਆਇ ॥੨॥

Gur rākẖe se ubre bẖā▫ī har ras amriṯ pī▫ā▫e.  vicẖahu ha▫umai ḏukẖ uṯẖ ga▫i▫ā bẖā▫ī sukẖ vuṯẖā man ā▫e. ||2||

 

Those (raakhey) protected/guided (gur-i) by the guru by (peeaaey) are caused to drink (ras-u) elixir of (har-i) the Almighty, i.e. practice Naam or Divine virtues and commands, (sey) they (ubrey) rise above the temptations – are saved.

The (dukh-u) the pain-causing (haumai) ego (utth-i gaiaa) leaves (vichahu) from within, and (sukhu) peace (aaey) comes to (vutthaa) abide, i.e. is experienced, o (bhaai) brother. 2.

 

ਧੁਰਿ ਆਪੇ ਜਿਨ੍ਹ੍ਹਾ ਨੋ ਬਖਸਿਓਨੁ ਭਾਈ ਸਬਦੇ ਲਇਅਨੁ ਮਿਲਾਇ ॥ ਧੂੜਿ ਤਿਨ੍ਹ੍ਹਾ ਕੀ ਅਘੁਲੀਐ ਭਾਈ ਸਤਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੩॥

Ḏẖur āpe jinĥā no bakẖsi▫on bẖā▫ī sabḏe la▫i▫an milā▫e.  Ḏẖūṛ ṯinĥā kī agẖulī▫ai bẖā▫ī saṯsangaṯ mel milā▫e. ||3||

 

Those (jina no) whom (dhur-i = source) the Almighty (aapey) IT-self (bakhsion) bestows grace; they (laian-u milaaey) are united with IT’s (sabdey = by word) motivation to obey Divine commands, o brother.

We (aghuleeai) are emancipated (dhoorr-i) with dust of feet (tina = their, ki = of) of theirs, i.e. serving and following their example, by (milaaey = cause to meet) being led to (satsangat-i) holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – and (meyl-i) be united with the Master. 3.

 

ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਭਾਈ ਜਿਨਿ ਹਰਿਆ ਕੀਆ ਸਭੁ ਕੋਇ ॥ ਨਾਨਕ ਮਨਿ ਤਨਿ ਸੁਖੁ ਸਦ ਵਸੈ ਭਾਈ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੪॥੧॥੧੮॥੧੨॥੧੮॥੩੦॥

Āp karā▫e kare āp bẖā▫ī jin hari▫ā kī▫ā sabẖ ko▫e. Nānak man ṯan sukẖ saḏ vasai bẖā▫ī sabaḏ milāvā ho▫e. ||4||1||18||12||18||30||

 

This experience comes when one is (karaaey) caused to act that way by (aap-i = self) the Almighty (aap-i) IT-self who (keeaa) makes (sabh-u koey) everyone (hariaa = green) to blossom, o brother.

Then one (sukh-u) peace/comfort (sad) ever (vasai) abides (man-i) in mind and (tan-i) body, i.e. one attains the supreme comfort with (milaava) union with the Almighty (hoi) being attained (sabd-i = with word) through obedience to Divine commands, o brother, says third Nanak. 4. 1. 18. 12. 18. 30.

 

Note: The Shabads are numbered such as to obviate addition/removal of any material. The significance of the above numbers is as follows.

 

4. Verses in the last Shabad of the third Guru.
5. Shabad in the last group.
6. Total Shabads of the third Guru in Raag Basant.
7. Shabads of the first Guru in Raag Basant.

Add 18. Shabads of the third Guru.

30. Total Shabads in Raag Basant so far.