SGGS pp 1191-1193, Basant M: 4 and 5, and Basant Ki Vaar M: 5.

 

ਬਸੰਤੁ ਹਿੰਡੋਲੁ ਘਰੁ ੨ ਮਹਲਾ ੪         ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ hindol gẖar 2 mėhlā 4  Ik▫oaʼnkār saṯgur parsāḏ.

 

ਕਾਂਇਆ ਨਗਰਿ ਇਕੁ ਬਾਲਕੁ ਵਸਿਆ ਖਿਨੁ ਪਲੁ ਥਿਰੁ ਨ ਰਹਾਈ ॥ ਅਨਿਕ ਉਪਾਵ ਜਤਨ ਕਰਿ ਥਾਕੇ ਬਾਰੰ ਬਾਰ ਭਰਮਾਈ ॥੧॥

Kāʼn▫i▫ā nagar ik bālak vasi▫ā kẖin pal thir na rahā▫ī. Anik upāv jaṯan kar thāke bāraʼn bār bẖarmā▫ī. ||1||

 

(Ik-u = one) a (baalak-u) child – the wavering mind (vasiaa) dwells in (kaa’niaa) the body (nagar-i) town; does not (rahaai) remain (thir-u) steady (khin pal = short time) even for a while. People (kar-i = do) take (upaav) measures and make (jatan) efforts, but (thaakey = get tired) do not succeed; and the mind (bharmaai) wanders (baar’n baar) again and again. 1.

 

ਮੇਰੇ ਠਾਕੁਰ ਬਾਲਕੁ ਇਕਤੁ ਘਰਿ ਆਣੁ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪੂਰਾ ਪਾਈਐ ਭਜੁ ਰਾਮ ਨਾਮੁ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Mere ṯẖākur bālak ikaṯ gẖar āṇ.  Saṯgur milai ṯa pūrā pā▫ī▫ai bẖaj rām nām nīsāṇ. ||1|| rahā▫o.

 

O (meyrey) my (tthaakur) Master, please enable to (aan-u) bring (baalak-u = child) the mind (ikat-u = one, ghar-i = in house/state) to a steady state.

The inner voice says: If (satigur-u) the true guru (milai = meets) is found and followed, (ta) then (pooraa) the all-pervasive Almighty (paaeeai) is found within- and the mined becomes steady; the guru teaches to (bhaj-u) remember and practice (naam-u) virtues and commands of the Almighty; it is (neesaan-u) the sign that makes one acceptable for union with the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਇਹੁ ਮਿਰਤਕੁ ਮੜਾ ਸਰੀਰੁ ਹੈ ਸਭੁ ਜਗੁ ਜਿਤੁ ਰਾਮ ਨਾਮੁ ਨਹੀ ਵਸਿਆ ॥ ਰਾਮ ਨਾਮੁ ਗੁਰਿ ਉਦਕੁ ਚੁਆਇਆ ਫਿਰਿ ਹਰਿਆ ਹੋਆ ਰਸਿਆ ॥੨॥

Ih mirṯak maṛā sarīr hai sabẖ jag jiṯ rām nām nahī vasi▫ā. Rām nām gur uḏak cẖu▫ā▫i▫ā fir hari▫ā ho▫ā rasi▫ā. ||2||

 

(Ih-u = this) the human (sareer-u) body/mind in (jit-u) which Naam – virtues and commands – of (raam) the Almighty is not (vasiaa = residing) remembered is (marra) tomb of (mirtak-u) a dead person, – and is like a plant withering without water.

When (gur-i) the guru (chuaaiaa) pours (udak-u) the water of Raam Naam, and it (hoaa) becomes (hariaa = green) rejuvenated (phir-i) again when Naam-water (rasiaa) seeps in, i.e. when the mind understands, and lives by, Naam. 2.

 

ਮੈ ਨਿਰਖਤ ਨਿਰਖਤ ਸਰੀਰੁ ਸਭੁ ਖੋਜਿਆ ਇਕੁ ਗੁਰਮੁਖਿ ਚਲਤੁ ਦਿਖਾਇਆ ॥ ਬਾਹਰੁ ਖੋਜਿ ਮੁਏ ਸਭਿ ਸਾਕਤ ਹਰਿ ਗੁਰਮਤੀ ਘਰਿ ਪਾਇਆ ॥੩॥

Mai nirkẖaṯ nirkẖaṯ sarīr sabẖ kẖoji▫ā ik gurmukẖ cẖalaṯ ḏikẖā▫i▫ā. Bāhar kẖoj mu▫e sabẖ sākaṯ har gurmaṯī gẖar pā▫i▫ā. ||3||

 

(Mai) I (nirkhat nirkhat) kept looking for God all over but did not succeed; then (gurmukh-i) the guru (dikhaaiaa) showed me (chalat) a marvel when I (khojia) found (sabh-u) the whole body.

(Sabh-i) all those (saakat = worshippers of Shakti) who turn away from God and guru, (khoj-i = searching, muey = died) try but fail to find (baahar-u) outside; finally (har-i) the Almighty is (paaiaa) found (ghar-i = in house) within the body/mind (gurmati) with guidance of the guru. 3

 

ਦੀਨਾ ਦੀਨ ਦਇਆਲ ਭਏ ਹੈ ਜਿਉ ਕ੍ਰਿਸਨੁ ਬਿਦਰ ਘਰਿ ਆਇਆ ॥ ਮਿਲਿਓ ਸੁਦਾਮਾ ਭਾਵਨੀ ਧਾਰਿ ਸਭੁ ਕਿਛੁ ਆਗੈ ਦਾਲਦੁ ਭੰਜਿ ਸਮਾਇਆ ॥੪॥

Ḏīnā ḏīn ḏa▫i▫āl bẖa▫e hai ji▫o krisan biḏar gẖar ā▫i▫ā. Mili▫o suḏāmā bẖāvnī ḏẖār sabẖ kicẖẖ āgai ḏālaḏ bẖanj samā▫i▫ā. ||4||

 

The kind Almighty (bhaey hai) is (daiaal = compassionate) kind to (deenaa deen) the poorest of the poor, (jio) like (krisan-u) Krishna of the Mahabharata (aaia = came) stayed (ghar-i) in the house o, ans blessed, Bidar, the son of a maid, – in preference to the King Duryodhana.

Sudama – a poor childhood friend of Krishna – (milio = met) went to Krishna (dhaar-i) with (bhaavni) the wish – to be ameliorated of poverty; (sabh-u kichh-u) everything was arranged (aagai) ahead of Sudama’s return and he (samaaia) lived in the new house (bhanj-i = breaking) without (daalad-u) poverty. 4.

 

ਰਾਮ ਨਾਮ ਕੀ ਪੈਜ ਵਡੇਰੀ ਮੇਰੇ ਠਾਕੁਰਿ ਆਪਿ ਰਖਾਈ ॥ ਜੇ ਸਭਿ ਸਾਕਤ ਕਰਹਿ ਬਖੀਲੀ ਇਕ ਰਤੀ ਤਿਲੁ ਨ ਘਟਾਈ ॥੫॥

Rām nām kī paij vaderī mere ṯẖākur āp rakẖā▫ī. Je sabẖ sākaṯ karahi bakẖīlī ik raṯī ṯil na gẖatā▫ī. ||5||

 

(Paij) the glory (ki) of living by Raam Naam is (vaddeyri) great, (tthaakur-i) the Master (meyrey = my) of all (aap-i) IT-self (rakhaaee) preserves it.

Even (jey) if (sabh-i) all (saakat) who turn away from God – and dislike those who obey God – (karah-i = do, bakheeli = backbiting) slander the devotee, but their glory is not (ghattaai) reduced (ik) one (rati = a little, til = sesame) bit. 5.

 

ਜਨ ਕੀ ਉਸਤਤਿ ਹੈ ਰਾਮ ਨਾਮਾ ਦਹ ਦਿਸਿ ਸੋਭਾ ਪਾਈ ॥ ਨਿੰਦਕੁ ਸਾਕਤੁ ਖਵਿ ਨ ਸਕੈ ਤਿਲੁ ਅਪਣੈ ਘਰਿ ਲੂਕੀ ਲਾਈ ॥੬॥

Jan kī usṯaṯ hai rām nāmā ḏah ḏis sobẖā pā▫ī. Ninḏak sākaṯ kẖav na sakai ṯil apṇai gẖar lūkī lā▫ī. ||6||

 

(Ustat-i) praise (ki) of (jan = servants) devotees is for living by (naama) Naam or virtues and commands of (raam) the Almighty; s/he (paai) receives (sobha) eulogies, i.e. has good reputation, (dah = ten, dis-i = in directions) everywhere.

(Nindak-u) a slanderer and (saakat-u) non-believer in God, (na sakai) cannot (khav) tolerate glorification of the devotee (til-u = sesame seed) a bit and only (laai = apply, looki = a burning thing) set fire to his/her (ghar-i) house, i.e. only harms him/her-self – keeps burning within. 6.

 

ਜਨ ਕਉ ਜਨੁ ਮਿਲਿ ਸੋਭਾ ਪਾਵੈ ਗੁਣ ਮਹਿ ਗੁਣ ਪਰਗਾਸਾ ॥ ਮੇਰੇ ਠਾਕੁਰ ਕੇ ਜਨ ਪ੍ਰੀਤਮ ਪਿਆਰੇ ਜੋ ਹੋਵਹਿ ਦਾਸਨਿ ਦਾਸਾ ॥੭॥

Jan ka▫o jan mil sobẖā pāvai guṇ mėh guṇ pargāsā. Mere ṯẖākur ke jan parīṯam pi▫āre jo hovėh ḏāsan ḏāsā. ||7||

 

(Jan-u) a devotee (sobha = glory, paavai = obtains) becomes acceptable to God (mil-i) by meeting (kau) with (jan) devotees of the Almighty, as (gun) virtues of the devotees cause (pargaasaa) addition (mah-i) in (gun) virtues – of one another.

Those (jan) devotees of (tthaakur) the Master (meyrey = my) of all (jo) who (havah-i) become (daasaa) servants/followers (daasan-i = of servants) of the devotees are (piaarey) loved by (preetam) the Beloved Master. 7.

 

ਆਪੇ ਜਲੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਹਜਿ ਮਿਲਾਏ ਜਿਉ ਜਲੁ ਜਲਹਿ ਸਮਾਵੈ ॥੮॥੧॥੯॥

Āpe jal aprampar karṯā āpe mel milāvai. Nānak gurmukẖ sahj milā▫e ji▫o jal jalėh samāvai. ||8||1||9||

 

(Aprampar-u) the Infinite (karta) Creator is (aapey) IT-self (jal-u) the water and (aapey) IT-self (meyl-i = cause to meet) leads to the guru who (milaavai) unites with the Almighty.

IT (milaavai) unites with IT-self (gurmukh-i) those who follow the guru’s teachings (sahj-i) effortlessly (jiau) like (jal-u) water (samaavai) mixes (jalah-i) in water, says fourth Nanak. 8. 1. 9.

 

Page 1192

 

ਬਸੰਤੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ਦੁਤੁਕੀਆ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ mėhlā 5 gẖar 1 ḏuṯukī▫ā  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Basant with stanzas (dutukeeaa) of two lines each, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਸੁਣਿ ਸਾਖੀ ਮਨ ਜਪਿ ਪਿਆਰ ॥ ਅਜਾਮਲੁ ਉਧਰਿਆ ਕਹਿ ਏਕ ਬਾਰ ॥ ਬਾਲਮੀਕੈ ਹੋਆ ਸਾਧਸੰਗੁ ॥ ਧ੍ਰੂ ਕਉ ਮਿਲਿਆ ਹਰਿ ਨਿਸੰਗ ॥੧॥

Suṇ sākẖī man jap pi▫ār.  Ajāmal uḏẖri▫ā kahi ek bār. Bālmīkai ho▫ā sāḏẖsang.  Ḏẖarū ka▫o mili▫ā har nisang. ||1||

 

(Sun-i) listening to (saakhi) stories of how invoking God/Naam emancipates, (man) the mind (jap-i) remembers and obeys the Almighty with (piaar) love. Ajaamal – a Brahmin who lived with a prostitute – (udhriaa) was emancipated (kah-i) by saying Naam of God (ek = one, baar = time) once. (Note: As advised by a sage Ajaamal named his son Narain – a name of God. The story is that he called out Narain at the time of death, and was saved).

(Balmeekai) Valmiki –a high-way robber -, was transformed (sang = meeting, hoaa = happened) when he met (saadh) a sage – Narada, who advised him to write the Ramayana praising Rama. Similarly (har-i) the Almighty (miliaa) was found (kau) by – the child-devotee – Dhru (nisang) without hesitation – after he followed instructions of the sage Narada to remember God, as the story goes. 1.

 

ਤੇਰਿਆ ਸੰਤਾ ਜਾਚਉ ਚਰਨ ਰੇਨ ॥ ਲੇ ਮਸਤਕਿ ਲਾਵਉ ਕਰਿ ਕ੍ਰਿਪਾ ਦੇਨ ॥੧॥ ਰਹਾਉ ॥

Ŧeri▫ā sanṯā jācẖa▫o cẖaran ren.  Le masṯak lāva▫o kar kirpā ḏen. ||1|| rahā▫o.

 

I (jaachau = beg) seek (reyn) the dust of (charan) feet of (teyriaa) Your (santaa = saints) devotees, o God; (kar-i kripa) please be kind (deyn = give) enable to (ley) take that dust and (laavau) apply on (mastak-i) on my forehead, i.e. pay obeisance and follow the example of God’s devotees. 1.

(Rahaau) dwell on this and contemplate.

 

ਗਨਿਕਾ ਉਧਰੀ ਹਰਿ ਕਹੈ ਤੋਤ ॥ ਗਜਇੰਦ੍ਰ ਧਿਆਇਓ ਹਰਿ ਕੀਓ ਮੋਖ ॥ ਬਿਪ੍ਰ ਸੁਦਾਮੇ ਦਾਲਦੁ ਭੰਜ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਭਜੁ ਗੋਬਿੰਦ ॥੨॥

Ganikā uḏẖrī har kahai ṯoṯ.  Gaj▫inḏar ḏẖi▫ā▫i▫o har kī▫o mokẖ. Bipar suḏāme ḏālaḏ bẖanj.  Re man ṯū bẖī bẖaj gobinḏ. ||2||

 

More examples: Ganika – a prostitute was given a parrot by a sage asking her to teach it to say Raam, the name of God – s/he (udhri) was emancipated (kahai) saying/teaching Hari – God’s name to (tot) the parrot. (Gajinder) an elephant – who was caught by an alligator – (dhiaaio) invoked, and (keeo) was made (mokh) free by, (har-i) the Almighty.

Krishna – the godhead in the Mahabharata – (bhanj = broke) ended (daalad-u) poverty of (bipr) the Brahmin (sudaamey) Sudama – by arranging house and wealth for him. (Rey) O my (man) mind, (too) you (bhi) also (bhaj-u) invoke the Almighty (gobind) Master of the world. 2.

 

ਬਧਿਕੁ ਉਧਾਰਿਓ ਖਮਿ ਪ੍ਰਹਾਰ ॥ ਕੁਬਿਜਾ ਉਧਰੀ ਅੰਗੁਸਟ ਧਾਰ ॥ ਬਿਦਰੁ ਉਧਾਰਿਓ ਦਾਸਤ ਭਾਇ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹਰਿ ਧਿਆਇ ॥੩॥

Baḏẖik uḏẖāri▫o kẖam par▫hār.  Kubijā uḏẖrī angusat ḏẖār. Biḏar uḏẖāri▫o ḏāsaṯ bẖā▫e.  Re man ṯū bẖī har ḏẖi▫ā▫e. ||3||

 

(Badhik-u = killer) the hunter who (prahaar) hit Krishna (kham-i) with an arrow – by aiming at his foot which had a lotus sign thinking it was the eye of a deer – (udhaario) was emancipated when he repented and sought forgive-ness. (Kubija) the hunch-backed woman (udhri) was saved by Krishna (dhaar-i = putting) by touching her with his (angustt) big toe.

Bidar – the son of a maid – (udhaario) was blessed by the godhead Krishna’s visit to his house in preference to the king Duryodhana, because of the former’s (bhaaey) loving (daast = servant) devotion. (Rey) o (man = mind) human being, (too) you (bhi) also (dhiaaey) pay attention to commands of (har-i) the Almighty. 3.

 

ਪ੍ਰਹਲਾਦ ਰਖੀ ਹਰਿ ਪੈਜ ਆਪ ॥ ਬਸਤ੍ਰ ਛੀਨਤ ਦ੍ਰੋਪਤੀ ਰਖੀ ਲਾਜ ॥ ਜਿਨਿ ਜਿਨਿ ਸੇਵਿਆ ਅੰਤ ਬਾਰ ॥ ਰੇ ਮਨ ਸੇਵਿ ਤੂ ਪਰਹਿ ਪਾਰ ॥੪॥ Parahlāḏ rakẖī har paij āp.  Basṯar cẖẖīnaṯ ḏaropaṯī rakẖī lāj. Jin jin sevi▫ā anṯ bār.  Re man sev ṯū parėh pār. ||4||

 

(Har-i) the Almighty (aap) IT-self (rakhi) preserved (paij) honor of Prahlad – whom his father tried to kill for not worshipping him, but was himself killed by God.

According to the Mahabharata, evil-doers tried (chheenat = snatch/remove, bastr = clothes) to disrobe (dropti) Draupadi, but her (laaj = honor) modesty was (rakhi) preserved by God – according to the Mahabharata.

(Jin-i jin-i) all those who (seyviaa = served) obey God till (ant = end, baar = time) the time of death – are all saved. (Rey man) o human being, (too) you should (seyv-i) obey the Almighty so as to (parah-i) land (paar) on far shore, i.e. get across the world-ocean of vices to God. 4.

 

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥ ਤ੍ਰਿਲੋਚਨ ਗੁਰ ਮਿਲਿ ਭਈ ਸਿਧਿ ॥ ਬੇਣੀ ਕਉ ਗੁਰਿ ਕੀਓ ਪ੍ਰਗਾਸੁ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹੋਹਿ ਦਾਸੁ ॥੫॥

Ḏẖannai sevi▫ā bāl buḏẖ.  Ŧarilocẖan gur mil bẖa▫ī siḏẖ. Beṇī ka▫o gur kī▫o pargās.  Re man ṯū bẖī hohi ḏās. ||5||

 

The devotee (dhanai) Dhanaa (seyviaa = served) invoked God with (baal = child) a child-like innocent (budh-i = intellect) love and obtained vision of God. The devotee Trilochan (bhaee = happened) achieved (sidh-i) success in finding God (mil-i) by meeting and following (gur) the guru.

(Gur-i) the guru (keeo = did) gave (pragaas-u) enlightenment (kau) to the devotee Beyni, i.e. showed God within. (Rey man) o human being, you also (hoh-i) be (daas-u) a servant, i.e. live in obedience to the Almighty. 5. 

 

ਜੈਦੇਵ ਤਿਆਗਿਓ ਅਹੰਮੇਵ ॥ ਨਾਈ ਉਧਰਿਓ ਸੈਨੁ ਸੇਵ ॥ ਮਨੁ ਡੀਗਿ ਨ ਡੋਲੈ ਕਹੂੰ ਜਾਇ ॥ ਮਨ ਤੂ ਭੀ ਤਰਸਹਿ ਸਰਣਿ ਪਾਇ ॥੬॥

Jaiḏev ṯi▫āgi▫o ahaʼnmev.  Nā▫ī uḏẖāri▫o sain sev. Man dīg na dolai kahū▫aʼn jā▫e. Man ṯū bẖī ṯarsėh saraṇ pā▫e. ||6||

 

The devotee Jaidev (tiaagio) gave up (ahmeyv) ego – submitted to God and was saved; (naai) the barber Sain (udhrio) was saved (seyv = service) with obedience to God; his (man-u) mind did not (ddeeg-i = fall) fall short in obedience and did not (ddolai) waver to (jaaey) go (kahoo-n) anywhere, i.e. had single-minded devotion. (Man = mind) o human being, (too) you (bhi) also (tarsah-i = shall swim) will get across to the world-ocean to God by (paaey) placing the self (saran-i = in sanctuary) in care and obedience of the Almighty. 6.

 

ਜਿਹ ਅਨੁਗ੍ਰਹੁ ਠਾਕੁਰਿ ਕੀਓ ਆਪਿ ॥ ਸੇ ਤੈਂ ਲੀਨੇ ਭਗਤ ਰਾਖਿ ॥ ਤਿਨ ਕਾ ਗੁਣੁ ਅਵਗਣੁ ਨ ਬੀਚਾਰਿਓ ਕੋਇ ॥ ਇਹ ਬਿਧਿ ਦੇਖਿ ਮਨੁ ਲਗਾ ਸੇਵ ॥੭॥

Jih anūgrahu ṯẖākur kī▫o āp.  Se ṯaiʼn līne bẖagaṯ rākẖ. Ŧin kā guṇ avgaṇ na bīcẖāri▫o ko▫e.  Ih biḏẖ ḏekẖ man lagā sev. ||7||

 

Those (jih) to whom (aap-i = self) You (tthaakur-i) the Master (keeo = bestow, anugrahu = kindnesss) are kind; (tain) You (leeney raakh-i) protect (sey) those (bhagat) devotees – who are obedient to You.

You do not (beechaario) consider any (gun-u) virtue or (avgan-u) fault (ka) of (tin = them) the devotees; (deykh-i) seeing (ih) this (bidh-i = method) kind nature of Yours, my (man-u) mind also (lagaa) engaged (seyv = service) in Your devotion/obedience. 7.

 

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ॥ ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ ॥ ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ॥੮॥੧॥
Kabīr ḏẖi▫ā▫i▫o ek rang.  Nāmḏev har jī▫o basėh sang. Raviḏās ḏẖi▫ā▫e parabẖ anūp.  Gur Nānak ḏev govinḏ rūp. ||8||1||

 

The devotee Kabir (dhiaaio) invoked God with (eyk = one) single-minded (rang) love; Namdev ever (basah-i) lived (sang-i) in company of, i.e. remembered, (jeeo) the revered (har-i) Almighty.

The devotee Ravidas (dhiaaey) invoked (anoop = incomparable) the One (prabh) Almighty. (Deyv) the venerable (gur) the guru is (roop) embodiment of (govind) the Almighty Master of the world – obey him as such, says fifth Nanak. 8. 1.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਅਨਿਕ ਜਨਮ ਭ੍ਰਮੇ ਜੋਨਿ ਮਾਹਿ ॥ ਹਰਿ ਸਿਮਰਨ ਬਿਨੁ ਨਰਕਿ ਪਾਹਿ ॥ ਭਗਤਿ ਬਿਹੂਨਾ ਖੰਡ ਖੰਡ ॥ ਬਿਨੁ ਬੂਝੇ ਜਮੁ ਦੇਤ ਡੰਡ ॥੧॥

Basanṯ mėhlā 5.  Anik janam bẖarame jon māhi.  Har simran bin narak pāhi. Bẖagaṯ bihūnā kẖand kẖand.  Bin būjẖe jam ḏeṯ dand. ||1||

 

Composition of the fifth Guru in Raga Basant. The soul (bhramey = wanders) goes through (janam) births (maah-i) in (anik) numerous (jon-i) life forms; it is (paah-i) put (narak-i) in hell – of cycles of births and deaths (bin-u = without) for not (simran) remembering to comply with directions of (har-i) the Almighty Creator.

A soul (bihoona) bereft of (bhagat-i) devotion/obedience of the Almighty is (khandd khandd) cut into pieces, i.e. suffers reincarnations; (jam) Divine justice (deyt = gives) imposes (ddandd) punishment – of being put in cycles of reincarnation. 1.

 

ਗੋਬਿੰਦ ਭਜਹੁ ਮੇਰੇ ਸਦਾ ਮੀਤ ॥ ਸਾਚ ਸਬਦ ਕਰਿ ਸਦਾ ਪ੍ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Gobinḏ bẖajahu mere saḏā mīṯ.  Sācẖ sabaḏ kar saḏā parīṯ. ||1|| rahā▫o.

 

O (meet) friends, (sadaa) ever (bhajahu) remember and obey (gobind) the Almighty Master of the world, (Sadaa) ever (kar-i = doing) having (preet-i) affection to live by (sabad = word) commands of (saach) the Eternal. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤੋਖੁ ਨ ਆਵਤ ਕਹੂੰ ਕਾਜ ॥ ਧੂੰਮ ਬਾਦਰ ਸਭਿ ਮਾਇਆ ਸਾਜ ॥ ਪਾਪ ਕਰੰਤੌ ਨਹ ਸੰਗਾਇ ॥ ਬਿਖੁ ਕਾ ਮਾਤਾ ਆਵੈ ਜਾਇ ॥੨॥

Sanṯokẖ na āvaṯ kahū▫aʼn kāj.  Ḏẖūmm bāḏar sabẖ mā▫i▫ā sāj.  Pāp karanṯou nah sangā▫e.  Bikẖ kā māṯā āvai jā▫e. ||2||

 

(Santokh-u) contentment does not (aavat) come by (kahoo-n) any other (kaaj) acts – like obtaining material or physical gains/pleasures; (sabh-i) all (saaj) the things in (maaiaa) the world-play are transitory like (baadar) a cloud of (dhoom) smoke.

The human being does not (sangaaey) hesitate from (karantao) committing (paap) sins – to satisfy desires; (maata) being intoxicated with pleasures of (bikh-u = poison) vices – she cannot attain union with the Almighty and – (aavai) comes and (jaaey) goes, i.e. keeps taking births and dying. 2.

 

ਹਉ ਹਉ ਕਰਤ ਬਧੇ ਬਿਕਾਰ ॥ ਮੋਹ ਲੋਭ ਡੂਬੌ ਸੰਸਾਰ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮਨੁ ਵਸਿ ਕੀਆ ॥ ਸੁਪਨੈ ਨਾਮੁ ਨ ਹਰਿ ਲੀਆ ॥੩॥

Ha▫o ha▫o karaṯ baḏẖe bikār.  Moh lobẖ dūbou sansār. Kām kroḏẖ man vas kī▫ā.  Supnai nām na har lī▫ā. ||3||

 

(Karat) saying (hau hau) I and I – I am strong, beautiful, rich, powerful, I did it, I will do it and acting in ego – (badhey) increases (bikaar) vices; (sansaar = world) the creature (ddoobao = drowns) remains immersed in (moh) attachment to the relatives and (lobh = greed) to gather more and more wealth.

(Man-u) the mind (keeaa = made, vas-i = under control) remains possessed (kaam-i) by lust/desires and (krodh-i) by anger for failure to fulfil them; but does not (leeaa = taken) think of (naam-u) Divine virtues and commands even (supnai) in a dream. 3.

 

ਕਬ ਹੀ ਰਾਜਾ ਕਬ ਮੰਗਨਹਾਰੁ ॥ ਦੂਖ ਸੂਖ ਬਾਧੌ ਸੰਸਾਰ ॥ ਮਨ ਉਧਰਣ ਕਾ ਸਾਜੁ ਨਾਹਿ ॥ ਪਾਪ ਬੰਧਨ ਨਿਤ ਪਉਤ ਜਾਹਿ ॥੪॥

Kab hī rājā kab manganhār.  Ḏūkẖ sūkẖ bāḏẖou sansār. Man uḏẖraṇ kā sāj nāhi.  Pāp banḏẖan niṯ pa▫uṯ jāhi. ||4||

 

The soul/person is (kab hi) sometimes (raaja) a king and (kab) sometimes (manganhaar-u) a beggar; (sansaar = world) the creatures are (baadhao = bound) subject to both (dookh) distress and (sookh) comfort.

The human being makes no (saaj-u = provision) effort for (udhran) emancipation of (man = mind) the soul; but instead (paut jaah-i) keeps putting the self in (bandhan) bondage of (paap = sins) vices. 4.

 

ਈਠ ਮੀਤ ਕੋਊ ਸਖਾ ਨਾਹਿ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਂਹਿ ॥

Īṯẖ mīṯ ko▫ū sakẖā nāhi.  Āp bīj āpe hī kẖāʼnhi.

 

(Ko-oo naah-i = not any) no (eetth) dear on, (meet) friend or (sakha) companion helps when the soul is confronted with deeds in life, in the hereafter; what (aap-i = self) one (beej-i) sows (hi) that alone (aapey = self) one (khaanh-i) eats, i.e. one has to face consequences of one’s deeds in life him/her-self.

 

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ਜਾ ਕੈ ਕੀਨ੍ਹ੍ਹੈ ਹੋਤ ਬਿਕਾਰ ॥ ਸੇ ਛੋਡਿ ਚਲਿਆ ਖਿਨ ਮਹਿ ਗਵਾਰ ॥੫॥

Jā kai kīnĥai hoṯ bikār.  Se cẖẖod cẖali▫ā kẖin mėh gavār. ||5||

 

Wealth and pleasures (ja kai) for (keenhai = doing for) whose sake (hot = happen) one commits (bikaar) vices; (gavaar) the mindless person does not realize that s/he (chhodd-i) leaves them (maah-i) in (khin) a moment (chaliaa) when departing from the world – one should get attached to them that and obey God. 5.

 

ਮਾਇਆ ਮੋਹਿ ਬਹੁ ਭਰਮਿਆ ॥ ਕਿਰਤ ਰੇਖ ਕਰਿ ਕਰਮਿਆ ॥ ਕਰਣੈਹਾਰੁ ਅਲਿਪਤੁ ਆਪਿ ॥ ਨਹੀ ਲੇਪੁ ਪ੍ਰਭ ਪੁੰਨ ਪਾਪਿ ॥੬॥

Mā▫i▫ā mohi baho bẖarmi▫ā.  Kiraṯ rekẖ kar karmi▫ā. Karṇaihār alipaṯ āp.  Nahī lep parabẖ punn pāp. ||6||

 

The soul (bharmiaa) wanders (bahu) a lot (moh-i) being attached to (maaiaa) vices in the world-play; but the creature (karmiaa) acts (kar-i) because (reykh = line) writing/influence on the soul of (kirat) past deeds.

(Karnaihaar-u) the Creator (aap-i) IT-self (alipt) is untouched by the temptations; (punn) good deeds or (paap-i) of sins do not (leyp-u) touch (prabh) the Almighty IT-self – and the creature needs to emulate that to attain union with God. 6.

 

ਰਾਖਿ ਲੇਹੁ ਗੋਬਿੰਦ ਦਇਆਲ ॥ ਤੇਰੀ ਸਰਣਿ ਪੂਰਨ ਕ੍ਰਿਪਾਲ ॥ ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਹੀ ਠਾਉ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਦੇਹੁ ਨਾਉ ॥੭॥

Rākẖ leho gobinḏ ḏa▫i▫āl.  Ŧerī saraṇ pūran kirpāl. Ŧujẖ bin ḏūjā nahī ṯẖā▫o.  Kar kirpā parabẖ ḏeh nā▫o. ||7||

 

O (daiaal) kind (gobind) Master of the world, please (raakh-i leyhu) protect me from vices in the world-play; I have placed myself in (teyri) Your (saran-i = sanctuary) care and obedience, o (kripal) merciful (pooran) perfect Master.

There is no (dooja = second) other (tthau) place – I can look to, (bin-u) except (tujh) You; please (kar-i) bestow (kirpa) mercy and (deyhu = give) make me aware of Your (naau) virtues and commands, so that I can live by them and resist temptations. 7.

 

ਤੂ ਕਰਤਾ ਤੂ ਕਰਣਹਾਰੁ ॥ ਤੂ ਊਚਾ ਤੂ ਬਹੁ ਅਪਾਰੁ ॥ ਕਰਿ ਕਿਰਪਾ ਲੜਿ ਲੇਹੁ ਲਾਇ ॥ ਨਾਨਕ ਦਾਸ ਪ੍ਰਭ ਕੀ ਸਰਣਾਇ ॥੮॥੨॥

Ŧū karṯā ṯū karanhār.  Ŧū ūcẖā ṯū baho apār. Kar kirpā laṛ leho lā▫e.  Nānak ḏās parabẖ kī sarṇā▫e. ||8||2||

 

(Too) You are (karanhaar = capable to do) the Omnipotent (karta) Creator; You are (bahu) very (oocha) high and (apaar-u) Infinite.

(Kar-i kirpa) kindly (leyhu laaey) attach me to Your (larr-i) scarf – to hold and follow, i.e. enable me to follow Your commands; I have placed myself (sarnaaey = in sanctuary) in Your care and obedience, says (daas = servant) humble fifth Nanak. 8. 2.

  

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ਬਸੰਤ ਕੀ ਵਾਰ ਮਹਲੁ ੫     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ kī vār mahal 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) a ballad by the fifth Guru in Raga Basant.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: Vaars are composed of a number of Paurris or stanzas generally each preceded by two or more Sloks or prologues. There are a total of twenty two Vaars in Sri Guru Granth Sahib. This Vaar and one by Balvandd and Sataa in Raag Ramkali only are without Sloks or prologues preceding the Paurris. This Vaar is the shortest with just three Paurris. The human mind withers under influence of vices for not remembering the Almighty; the fifth Guru teaches in the first Paurri to reverse this.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇ ਕੈ ਹੋਹੁ ਹਰਿਆ ਭਾਈ ॥ ਕਰਮਿ ਲਿਖੰਤੈ ਪਾਈਐ ਇਹ ਰੁਤਿ ਸੁਹਾਈ ॥

Har kā nām ḏẖi▫ā▫e kai hohu hari▫ā bẖā▫ī.  Karam likẖanṯai pā▫ī▫ai ih ruṯ suhā▫ī.

 

O (bhaai = brother) dear, (dhiaaey kai) pay attention to (naam-u) virtues and commands of (ka) of (har-i) the Almighty and (hohu) be (hariaa = green) rejuvenated – so as to overcome vices and unite with the Almighty, and not be reborn.

(Ih) this (suhaai) pleasant (rut-i) season – spring in which plants bloom, i.e. human birth in which one can live by Naam, (paaeeai) is obtained by (likhantai) the writing/destiny (karam-i) based on deeds, i.e. because of past deeds.

 

ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣੁ ਮਉਲਿਆ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਈ ॥ ਮਿਲਿ ਸਾਧੂ ਸੁਖੁ ਊਪਜੈ ਲਥੀ ਸਭ ਛਾਈ ॥ ਨਾਨਕੁ ਸਿਮਰੈ ਏਕੁ ਨਾਮੁ ਫਿਰਿ ਬਹੁੜਿ ਨ ਧਾਈ ॥੧॥

vaṇ ṯariṇ ṯaribẖavaṇ ma▫oli▫ā amriṯ fal pā▫ī. Mil sāḏẖū sukẖ ūpjai lathī sabẖ cẖẖā▫ī. Nānak simrai ek nām fir bahuṛ na ḏẖā▫ī. ||1||

 

(Van-u) every plant, (trin-u) blade of grass, (tribhavan-u = three regions – water, land, space) the whole world, i.e. the whole humankind (mauliaa) blooms through living by Naam or Divine virtues and commands; it then (paaee) attains (amrit = not dying) the state of deathless-ness (phal-u = fruit) as a result, i.e. one who lives by Naam – does not fall prey to vices.

This (sukh) comfort (oopjai = manifest) is obtained (mil-i) on meeting and following (saadhoo) the guru; (sabh) all (chhaaee = dust) dirt/vices (lathi) are then removed. One who (simrai) keeps in mind (eyk-u) the One Naam, i.e. Divine commands, s/he does not (dhaaee = run) wander in births (phir-i) again, says fifth Nanak. 1.

 

ਪੰਜੇ ਬਧੇ ਮਹਾਬਲੀ ਕਰਿ ਸਚਾ ਢੋਆ ॥ ਆਪਣੇ ਚਰਣ ਜਪਾਇਅਨੁ ਵਿਚਿ ਦਯੁ ਖੜੋਆ ॥ ਰੋਗ ਸੋਗ ਸਭਿ ਮਿਟਿ ਗਏ ਨਿਤ ਨਵਾ ਨਿਰੋਆ ॥

Panje baḏẖe mahābalī kar sacẖā dẖo▫ā. Āpṇe cẖaraṇ japā▫i▫an vicẖ ḏa▫yu kẖaṛo▫ā.  Rog sog sabẖ mit ga▫e niṯ navā niro▫ā.

 

I (badhey = bound) have controlled (panjey) all five (mahabali) powerful ones – vices of lust, anger, greed, worldly attachments and vanity – (kar-i) with (sachaa) true (ddhoaa) support, i.e. with practice of Naam.

(Dayy-u) the kind Almighty (khaloaa = stood) motivates from within to (japaaian-u) remember (aapney = own, charan = feet) Divine commands and obey them.

(Sabh-i) all (rog = ailments) faults and resulting (sog) sorrows (mitt-i gaey = erased) have left and I am (nit) ever (nava niroaa) well, i.e. never succumb to temptations.

 

ਦਿਨੁ ਰੈਣਿ ਨਾਮੁ ਧਿਆਇਦਾ ਫਿਰਿ ਪਾਇ ਨ ਮੋਆ ॥ ਜਿਸ ਤੇ ਉਪਜਿਆ ਨਾਨਕਾ ਸੋਈ ਫਿਰਿ ਹੋਆ ॥੨॥

Ḏin raiṇ nām ḏẖi▫ā▫iḏā fir pā▫e na mo▫ā.  Jis ṯe upji▫ā nānkā so▫ī fir ho▫ā. ||2||

 

One who (dhiaaida) pays attention to Naam (din-u) day and (rain-i) night, does not (paaey) get (moaa) death, i.e. does not succumb to temptations (phir-i) again; and (hoaa) becomes the Creator (phir-i) again, i.e. merges in the Creator (tey) from (jis) whom s/he (upjiaa = manifested) was created/came, says fifth Nanak. 2.

 

ਕਿਥਹੁ ਉਪਜੈ ਕਹ ਰਹੈ ਕਹ ਮਾਹਿ ਸਮਾਵੈ ॥ ਜੀਅ ਜੰਤ  ਸਭਿ ਖਸਮ ਕੇ ਕਉਣੁ ਕੀਮਤਿ ਪਾਵੈ ॥

Kithhu upjai kah rahai kah māhi samāvai. Jī▫a janṯ sabẖ kẖasam ke ka▫uṇ kīmaṯ pāvai.

 

Question: (Kithahu) where does the soul (upjai) come from and (maah-i) in (kah) what it (samaavai) merges?

Answer: (sabh) all (jee jant) creatures are (kai = of) created by (khasam) the Master; (kaun-u = who?) no one can (paavai = put, keemat-i = price) know the worth of his/her Creator, i.e. no one one knows what lies ahead after death.

 

ਕਹਨਿ ਧਿਆਇਨਿ ਸੁਣਨਿ ਨਿਤ ਸੇ ਭਗਤ ਸੁਹਾਵੈ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਦੂਸਰੁ ਲਵੈ ਨ ਲਾਵੈ ॥ ਸਚੁ ਪੂਰੈ ਗੁਰਿ ਉਪਦੇਸਿਆ ਨਾਨਕੁ ਸੁਣਾਵੈ ॥੩॥੧॥

Kahan ḏẖi▫ā▫in suṇan niṯ se bẖagaṯ suhāvai. Agam agocẖar sāhibo ḏūsar lavai na lāvai. Sacẖ pūrai gur upḏesi▫ā Nānak suṇāvai. ||3||1||

 

Those who (nit) ever (kahan-i = say) praise, (sunan-i) listen to and (dhiaain-i) pay attention to virtues and commands of the Almighty, (sey) those (bhagat) devotees (suhaavai = look good) are glorified – accepted for union – by God.

(Sahibo) the Master is (agam-u) beyond reach/comprehension and (agochar-u) not perceived by the senses; none (doosar-u = second) else (lavai laavai) comes anywhere near IT.

Fifth Nanak (sunaavai = causes to hear) says that (sach) truth which (poorai) the perfect (gur-i) guru (updeysiaa) has taught. 3. 1.