SGGS pp 1172-1175, Basant M: 3, Shabads 1-9.

 

ਬਸੰਤੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ਦੁਤੁਕੇ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ mėhlā 3 gẖar 1 ḏuṯuke      Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Basant, (dutukey) with stanzas 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/guidance. 

 

ਮਾਹਾ ਰੁਤੀ ਮਹਿ ਸਦ ਬਸੰਤੁ ॥ ਜਿਤੁ ਹਰਿਆ ਸਭੁ ਜੀਅ ਜੰਤੁ ॥ ਕਿਆ ਹਉ ਆਖਾ ਕਿਰਮ ਜੰਤੁ ॥ ਤੇਰਾ ਕਿਨੈ ਨ ਪਾਇਆ ਆਦਿ ਅੰਤੁ ॥੧॥

Māhā ruṯī mėh saḏ basanṯ.  Jiṯ hari▫ā sabẖ jī▫a janṯ. Ki▫ā ha▫o ākẖā kiram janṯ.  Ŧerā kinai na pā▫i▫ā āḏ anṯ. ||1||

 

(Basant-u) the spring – the evergreen Eternal Almighty – is present (mah-i) in all (maahaa) months and (ruti) seasons; (jit-u) by whose presence in them (sabh-u) every (jeea jant-u) creature (hariaa = green) blooms, i.e. is alive.

(Kiaa) how can (hau) I (kiram) a worm, i.e. an insignificant, (jant-u) creature (aakhaa) talk about You; (kinai na) no one, i.e. no scholar or sage, (paaiaa) has found (teyra) Your (aad-i) beginning and (ant-u) end – You are Infinite and ineffable. 1.

 

ਤੈ ਸਾਹਿਬ ਕੀ ਕਰਹਿ ਸੇਵ ॥ ਪਰਮ ਸੁਖ ਪਾਵਹਿ ਆਤਮ ਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Ŧai sāhib kī karahi sev.  Param sukẖ pāvahi āṯam ḏev. ||1|| rahā▫o.

 

All that I know is that one who (karah-i = does, seyv = service) lives in obedience to You; (paavah-i) attains (param) the supreme (sukh) comfort, o (deyv) Almighty (aatam) within. 1. 

(Rahaau) dwell on this and contemplate.

 

ਕਰਮੁ ਹੋਵੈ ਤਾਂ ਸੇਵਾ ਕਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤ ਮਰੈ ॥ ਅਨਦਿਨੁ ਸਾਚੁ ਨਾਮੁ ਉਚਰੈ ॥ ਇਨ ਬਿਧਿ ਪ੍ਰਾਣੀ ਦੁਤਰੁ ਤਰੈ ॥੨॥

Karam hovai ṯāʼn sevā karai.  Gur parsādī jīvaṯ marai. An▫ḏin sācẖ nām ucẖrai.  In biḏẖ parāṇī ḏuṯar ṯarai. ||2||

 

When (karam-u = grace, hovai = happens) God bestows grace, (taa’n) then one – receives guidance of the guru and – (karai = does, seyva = service) lives in obedience to the Almighty. (Parsaadi) with grace/guidance of (guru) the guru, one (marai) dies (jeevat) alive, i.e. gives up ego like a dead person.

S/he (andin-u = everyday) ever (uchrai = utters) remembers and practices (saach-u) the eternal (naam-u) Divine virtues and commands; (in) this (bidh-i) way, (praani) the creature (tarai) swims across (dutar-u) the hard-to-cross world ocean, i.e. overcomes temptations in in the world-play – and gets to God. 2.

 

ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਕਰਤਾਰਿ ਉਪਾਏ ॥ ਸੰਸਾਰ ਬਿਰਖ ਕਉ ਦੁਇ ਫਲ ਲਾਏ ॥ ਆਪੇ ਕਰਤਾ ਕਰੇ ਕਰਾਏ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਤਿਸੈ ਖਵਾਏ ॥੩॥

Bikẖ amriṯ karṯār upā▫e.  Sansār birakẖ ka▫o ḏu▫e fal lā▫e.  Āpe karṯā kare karā▫e.  Jo ṯis bẖāvai ṯisai kẖavā▫e. ||3||

 

(Kartaar-i) the Creator has (upaaey) created both (bikh-u) poison and (amrit-u) the life-giving nectar; and caused (sansaar) world-(birakh) tree (laaey) to bear both (phal) the fruits, i.e. both goodness and evil are present in the world.

(Karta) the Creator (aapey) IT-self (karey) creates the creatures and (karaaey) causes them to act; IT (khavaaey = give to eat) gives either fruit to eat (tisai) that person (jo) as (tis-u = that) IT (bhaavai) pleases, i.e. keeping with Divine laws people act according to their past deeds; they creatures engage in obedience to the Almighty, which unites them with the Almighty or transgress by self-will and are kept away from God. 3.

 

ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਆਪੇ ਦੇਇ ॥ ਬਿਖਿਆ ਕੀ ਬਾਸਨਾ ਮਨਹਿ ਕਰੇਇ ॥ ਅਪਣਾ ਭਾਣਾ ਆਪਿ ਕਰੇਇ ॥੪॥੧॥

Nānak jis no naḏar kare▫i.  Amriṯ nām āpe ḏe▫e. Bikẖi▫ā kī bāsnā manėh kare▫i.  Apṇā bẖāṇā āp kare▫i. ||4||1||

 

Says third Nanak: One (no) to (jis) whom the Almighty (karey-i = does/bestows, nadar-i = sight – of grace) is kind, (aapey) IT (dey-i) gives awareness of (amrit) the life-giving (naam-u) Divine virtues and commands.

And (manah-i karey-i) dissuades from (baasna = sensuous desire) desire for (bikhiaa) poison, i.e. committing evil; the Almighty (karey-i = does) acts by (aapna = own) IT’s (bhaana) will (aap-i) IT-self – being in the creature. 4. 1.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਰਾਤੇ ਸਾਚਿ ਹਰਿ ਨਾਮਿ ਨਿਹਾਲਾ ॥ ਦਇਆ ਕਰਹੁ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ॥ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨਹੀ ਮੈ ਕੋਇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੈ ਸੋਇ ॥੧॥

Basanṯ mėhlā 3.  Rāṯe sācẖ har nām nihālā.  Ḏa▫i▫ā karahu parabẖ ḏīn ḏa▫i▫ālā. Ŧis bin avar nahī mai ko▫e.  Ji▫o bẖāvai ṯi▫o rākẖai so▫e. ||1||

 

Composition of the third Guru in Raga Basant. Those (raatey) imbued (naam-i) with Naam – virtues and commands – of (sach-i) the Eternal (har-i) Almighty are (nihaala) happy – at peace; O (prabh) Almighty, You are (daiaala) kind to (deen) the poor, please (karahau) bestow (daiaa) kindness to enable me to live by Your Naam.

(Mai) I have (na koey = not any) none (avar-u) other (tis-u = that) than the One Almighty – whom I can look to; (soey = that) IT (raakhai) keeps me, i.e. causes the creatures to act, (tio) that way (jio) as (bhaavai) pleases IT. 1.

 

ਗੁਰ ਗੋਪਾਲ ਮੇਰੈ ਮਨਿ ਭਾਏ ॥ ਰਹਿ ਨ ਸਕਉ ਦਰਸਨ ਦੇਖੇ ਬਿਨੁ ਸਹਜਿ ਮਿਲਉ ਗੁਰੁ ਮੇਲਿ ਮਿਲਾਏ ॥੧॥ ਰਹਾਉ ॥

Gur gopāl merai man bẖā▫e.  Rėh na saka▫o ḏarsan ḏekẖe bin sahj mila▫o gur mel milā▫e. ||1|| rahā▫o.

 

(Gur) the great (gopaal = nurturer of the world) Almighty is (bhaaey) dear to (meyrai) my (man-i) mind. I (na sakau) cannot (rah-i) live (bin-u) without (deykyey) seeing (darsan = sight) the vision of the Almighty, i.e. I cannot do without Naam, otherwise I fall prey to temptations; the Almighty (meyl-i) led me to (gur-u) the guru who (milaaey = causes to meet) keeps me in IT’s remembrance (sahj-i) steadfastly. 1.

(Rahaau) dwell on this and contemplate.

 

ਇਹੁ ਮਨੁ ਲੋਭੀ ਲੋਭਿ ਲੁਭਾਨਾ ॥ ਰਾਮ ਬਿਸਾਰਿ ਬਹੁਰਿ ਪਛੁਤਾਨਾ ॥ ਬਿਛੁਰਤ ਮਿਲਾਇ ਗੁਰ ਸੇਵ ਰਾਂਗੇ ॥ ਹਰਿ ਨਾਮੁ ਦੀਓ ਮਸਤਕਿ ਵਡਭਾਗੇ ॥੨॥

Ih man lobẖī lobẖ lubẖānā.  Rām bisār bahur pacẖẖuṯānā. Bicẖẖuraṯ milā▫e gur sev rāʼnge.  Har nām ḏī▫o masṯak vadbẖāge. ||2||

 

(Ih-u) this human (man) mind is (lobhi) greedy and gets (lubhaana) engrossed (lobh-i) in greed, i.e. in transitory gains and pleasures. It (bisaar-i) forgets (raam) the Almighty and (bahur-i) then (pachhutaana) repents when it loses peace in life, and is denied union with the Almighty at the end of life.

(Gur) the guru (raangey) imbues those (bichhurat) separated from the Almighty, with (seyv = service) obedience to the Almighty and (milaaey) causes to meet – remain in remembrance. The guru (deeo = gives) imparts awareness of (naam-u) virtues and commands (har-i) of the Almighty to those on whose (mastak-i) forehead (vaddbhaagey) good fortune is written. 2.

 

ਪਉਣ ਪਾਣੀ ਕੀ ਇਹ ਦੇਹ ਸਰੀਰਾ ॥ ਹਉਮੈ ਰੋਗੁ ਕਠਿਨ ਤਨਿ ਪੀਰਾ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਦਾਰੂ ਗੁਣ ਗਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰਿ ਰੋਗੁ ਗਵਾਇਆ ॥੩॥

Pa▫uṇ pāṇī kī ih ḏeh sarīrā.  Ha▫umai rog kaṯẖin ṯan pīrā. Gurmukẖ rām nām ḏārū guṇ gā▫i▫ā. Kar kirpā gur rog gavā▫i▫ā. ||3||

 

(Ih) this (deyh sareera) body comprises of the five elements like (paun) air and (paani) water – the other three being earth, fire and space. It is subject to (rog-u) the disease of (haumai) ego which causes (katthin) hard-to-cure (peera/peerra) pain (tan-i = to the body) to a person who has it. (Gurmukh-i) the guru administers (daaroo) the treatment of living by Naam of (raam) the Almighty and to (gaaiaa = sing) praise and emulate (gun) virtues of the Almighty; (gur-i) the guru (kar-i kirpa) is kind to (gavaaiaa = lose/give up) deliver from (rog-u) the disease of ego. 3.

 

ਚਾਰਿ ਨਦੀਆ ਅਗਨੀ ਤਨਿ ਚਾਰੇ ॥ ਤ੍ਰਿਸਨਾ ਜਲਤ ਜਲੇ ਅਹੰਕਾਰੇ ॥ ਗੁਰਿ ਰਾਖੇ ਵਡਭਾਗੀ ਤਾਰੇ ॥ ਜਨ ਨਾਨਕ ਉਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਧਾਰੇ ॥੪॥੨॥

Cẖār naḏī▫ā agnī ṯan cẖāre.  Ŧarisnā jalaṯ jale ahaʼnkāre. Gur rākẖe vadbẖāgī ṯāre.  Jan Nānak ur har amriṯ ḏẖāre. ||4||2||

 

There are (chaar-i) four (nadeeaa) streams (agni) of fire in the body/mind – Hans = envy, Heyt = attachment, Lobh = greed, and Kop = anger – are present (tan-i) in the body of the human being – they cause one to suffer. One (jalaey) burns in (jalat) the fire of (trisna) craving – running after desires in (ahankaarey) vanity.

(Vaddbhaagi) those with good fortunate are (raakhey) protected (gur-i) by the guru and they (taarey = ferried across) overcome these vices; they (dhaarey) keep (har-i) the Almighty (ur-i) in mind, says (jan) humble third Nanak. 4. 2.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਹਰਿ ਸੇਵੇ ਸੋ ਹਰਿ ਕਾ ਲੋਗੁ ॥ ਸਾਚੁ ਸਹਜੁ ਕਦੇ ਨ ਹੋਵੈ ਸੋਗੁ ॥ ਮਨਮੁਖ ਮੁਏ ਨਾਹੀ ਹਰਿ ਮਨ ਮਾਹਿ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਭੀ ਮਰਿ ਜਾਹਿ ॥੧॥

Basanṯ mėhlā 3.  Har seve so har kā log.  Sācẖ sahj kaḏe na hovai sog. Manmukẖ mu▫e nāhī har man māhi.  Mar mar jamėh bẖī mar jāhi. ||1||

 

Composition of the third Guru in Raga Basant. One who (seyvey = serves) obeys (har-i) the Almighty (so) that person is (log-u = person) a devotee of God; s/he is (saach-u) truthful, (sahj-u) steadfast and (kadey na) never (hovai = happens) touched by (sog-u) grief.

One the other hand, (manmukh) the self-willed persons do not have (har-i) God (maah-i) in (man) mind, and (muey = die) succumb to temptations; they (mar-i mar-i) keep dying/succumbing to vices, (jammah-i) are born and (bhi = also) again (mar-i jaah-i) die, i.e. remain in cycles of births and deaths. 1.

 

ਸੇ ਜਨ ਜੀਵੇ ਜਿਨ ਹਰਿ ਮਨ ਮਾਹਿ ॥ ਸਾਚੁ ਸਮ੍ਹ੍ਹਾਲਹਿ ਸਾਚਿ ਸਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Se jan jīve jin har man māhi.  Sācẖ samĥālih sācẖ samāhi. ||1|| rahā▫o.

 

(Sey) those (jan) persons (jeevey = live) do not succumb to temptations (jin) who have (har-i) God (maah-i) in (man) mind. They (samhaaley) remember (saach-u) the Eternal and (smaah-i) remain absorbed in, i.e. in obedience to, (saach-i) the Eternal. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਨ ਸੇਵਹਿ ਤੇ ਹਰਿ ਤੇ ਦੂਰਿ ॥ ਦਿਸੰਤਰੁ ਭਵਹਿ ਸਿਰਿ ਪਾਵਹਿ ਧੂਰਿ ॥ ਹਰਿ ਆਪੇ ਜਨ ਲੀਏ ਲਾਇ ॥ ਤਿਨ ਸਦਾ ਸੁਖੁ ਹੈ ਤਿਲੁ ਨ ਤਮਾਇ ॥੨॥

Har na sevėh ṯe har ṯe ḏūr.  Disanṯar bẖavėh sir pāvahi ḏẖūr. Har āpe jan lī▫e lā▫e.  Ŧin saḏā sukẖ hai ṯil na ṯamā▫e. ||2||

 

Those who do not (seyvah-i = serve) obey (har-i) the Almighty, (tey) they remain (door-i) away (tey) from, i.e. cannot attain union with, the Almighty. They (bhavah-i) wander (disantar-u = other countries) searching for God but (paavah-i) get (dhoor-i) dust (sar-i) on their heads, i.e. achieve nothing.

(Har-i) the Almighty (leeay laaey) attaches (jan = servants) the seekers to IT-self (aapey) on IT’s own.

(Tin) they (sadaa) ever (hai) have (sukh-u) peace/comfort and not (til-u = sesame seed) a bit (tamaaey) of greed, i.e. have nothing left to be desired. 2.

 

Page 1173

 

ਨਦਰਿ ਕਰੇ ਚੂਕੈ ਅਭਿਮਾਨੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥ ਹਰਿ ਜੀਉ ਵੇਖੈ ਸਦ ਹਜੂਰਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੩॥

Naḏar kare cẖūkai abẖimān.  Sācẖī ḏargėh pāvai mān. Har jī▫o vekẖai saḏ hajūr.  Gur kai sabaḏ rahi▫ā bẖarpūr. ||3||

 

One on whom the Almighty (karai) bestows (nadar-i = sight) grace, his/her (abhimaan-u) vanity (chookai) ends. S/he (paavai) receives (maan) honor in (saachi = true) Divine (dargah) court.

S/he (sad) ever (veykhai) sees (jeeo) the revered (har-i) Almighty (hajoor-i) present; one understands (sabad-i = with word) with teachings (kai) of (gur) the guru, that the Almighty (rahiaa bharpoor) pervades everywhere. 3.

 

ਜੀਅ ਜੰਤ ਕੀ ਕਰੇ ਪ੍ਰਤਿਪਾਲ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਦ ਸਮ੍ਹ੍ਹਾਲ ॥ ਦਰਿ ਸਾਚੈ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਡਾਈ ਪਾਇ ॥੪॥੩॥

Jī▫a janṯ kī kare parṯipāl.  Gur parsādī saḏ samĥāl. Ḏar sācẖai paṯ si▫o gẖar jā▫e.  Nānak nām vadā▫ī pā▫e. ||4||3||

 

The Almighty (karey = does, pratipaal = nurturing, ki = of) looks after (jee jant) the creatures. One should (sad) ever (samhaal) remember – praise and obey God – (parsaadi) with guidance of (gur) the guru.

Such a person (jaaey) gets (ghar-i) home – the place the soul came from -, i.e. received by the Almighty, (sio) with (pat-i) honor; s/he (paaey) receives (vaddiaaee) glory for practice (naam-i) of Naam, i.e. Divine virtues and commands, says third Nanak. 4. 3.  

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਅੰਤਰਿ ਪੂਜਾ ਮਨ ਤੇ ਹੋਇ ॥ ਏਕੋ ਵੇਖੈ ਅਉਰੁ ਨ ਕੋਇ ॥ ਦੂਜੈ ਲੋਕੀ ਬਹੁਤੁ ਦੁਖੁ ਪਾਇਆ ॥ ਸਤਿਗੁਰਿ ਮੈਨੋ ਏਕੁ ਦਿਖਾਇਆ
॥੧॥

Basanṯ mėhlā 3.  Anṯar pūjā man ṯe ho▫e.  Ėko vekẖai a▫or na ko▫e. Ḏūjai lokī bahuṯ ḏukẖ pā▫i▫ā.  Saṯgur maino ek ḏikẖā▫i▫ā. ||1||

 

Composition of the third Guru in Raga Basant. (Pooja) worship (hoey) is done (antar-i) within (tey) from (man) the mind – and not for display to get appreciation of others; then one (veykhai) sees (eko = one) the same Almighty in everything/everyone and (na koey) none (aur-u) other.

But (bahut-u) great (dukh-u) distress (paaiaa) is experienced by (loki) people (doojai) in duality, i.e. seeking to find God but looking elsewhere. (Satigu-i) the true guru (dikhaaiaa) has shown (maino) to me that there is only (eyk-u) One Master. 1.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਮਉਲਿਆ ਸਦ ਬਸੰਤੁ ॥ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਗਾਇ ਗੁਣ ਗੋਬਿੰਦ ॥੧॥ ਰਹਾਉ ॥

Merā parabẖ ma▫oli▫ā saḏ basanṯ.  Ih man ma▫oli▫ā gā▫e guṇ gobinḏ. ||1|| rahā▫o.

 

(Prabh-u) the Master (meyra = my) of all (mauliaa) blossoms, is ever fresh as if it is (sad) ever (basant-u) spring. (Ih) this (man-u) mind (mauliaa) blossoms, i.e. does not wither and succumb to temptations, by (gaaey = singing) praising and emulating (gun) virtues of (gobind = master of the world) the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਪੂਛਹੁ ਤੁਮ੍ਹ੍ਹ ਕਰਹੁ ਬੀਚਾਰੁ ॥ ਤਾਂ ਪ੍ਰਭ ਸਾਚੇ ਲਗੈ ਪਿਆਰੁ ॥ ਆਪੁ ਛੋਡਿ ਹੋਹਿ ਦਾਸਤ ਭਾਇ ॥ ਤਉ ਜਗਜੀਵਨੁ ਵਸੈ ਮਨਿ ਆਇ ॥੨॥

Gur pūcẖẖahu ṯumĥ karahu bīcẖār.  Ŧāʼn parabẖ sācẖe lagai pi▫ār.  Āp cẖẖod hohi ḏāsaṯ bẖā▫e.  Ŧa▫o jagjīvan vasai man ā▫e. ||2||

 

If you want to ever blossom, (tumh) you should (poochhahu) ask (gur) the guru and (karahu = do, beechaar-u = reflectin) reflect on his teachings; (taa-n) then (piaar-u = love) devotion/obedience to (saachey) the Eternal (laagey) shall develop.

When one (chhodd-i) gives up (aap-u = self) acting by self-will and (hoh-i) becomes one with (bhaav) attributes of a good (daasat) a servant, (tau) then (jagjeevan-u = life of the world) the Creator (aaey) comes and (vasai) abides (man-i) in mind, i.e. God is found when one drives out other ideas and practices humility. 2.

 

ਭਗਤਿ ਕਰੇ ਸਦ ਵੇਖੈ ਹਜੂਰਿ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਦ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਇਸੁ ਭਗਤੀ ਕਾ ਕੋਈ ਜਾਣੈ ਭੇਉ ॥ ਸਭੁ ਮੇਰਾ ਪ੍ਰਭੁ ਆਤਮ ਦੇਉ ॥੩॥

Bẖagaṯ kare saḏ vekẖai hajūr.  Merā parabẖ saḏ rahi▫ā bẖarpūr. Is bẖagṯī kā ko▫ī jāṇai bẖe▫o.  Sabẖ merā parabẖ āṯam ḏe▫o. ||3||

 

One who (karey = performs, bhagat-i = devotion) obeys, and (veykhai) sees, the Creator (hajoor-i) present with him/her – and practices Naam; s/he sees (prabh-u) the Master (meyra = my) of all (sad) ever (rahiaa pharpoor-i) pervading everywhere.

If (koi) someone (jaanai) knows (bheyo/bheyd = mystery) the value of (is-u) this (bhagti) devotion; s/he sees (prabh-u) the Almighty (deyo) Master of (aatam) the soul (meyra = my) of all present (sabh-u) everywhere. 3.

 

ਆਪੇ ਸਤਿਗੁਰੁ ਮੇਲਿ ਮਿਲਾਏ ॥ ਜਗਜੀਵਨ ਸਿਉ ਆਪਿ ਚਿਤੁ ਲਾਏ ॥ ਮਨੁ ਤਨੁ ਹਰਿਆ ਸਹਜਿ ਸੁਭਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ ॥੪॥੪॥

Āpe saṯgur mel milā▫e.  Jagjīvan si▫o āp cẖiṯ lā▫e. Man ṯan hari▫ā sahj subẖā▫e.  Nānak nām rahe liv lā▫e. ||4||4||

 

When (aapey = self) the Almighty (milaaey) leads to (meyl-i) meet (stigur-u) the true guru; then s/he (aap-i = self) him/her-self (laaey) engages his/her (chit-u) mind (sio) with – obedience to – (jagjeevan    = life of the world) the Creator.

His/her (man-u) mind and (tan-u) body remain (hariaa = green) revitalized (sahj-i subhaaey) naturally; such people (rahey = remain) have (liv) attention (laaey) fixed on practice (naam-i) of Naam, says third Nanak. 4. 4.

                 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਸਹਜ ਸੁਭਾਇ ॥ ਭਗਤਿ ਕਰੇ ਵਿਚਹੁ ਆਪੁ ਖੋਇ ॥ ਤਦ ਹੀ ਸਾਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥

Basanṯ mėhlā 3.  Bẖagaṯ vacẖẖal har vasai man ā▫e.  Gur kirpā ṯe sahj subẖā▫e. Bẖagaṯ kare vicẖahu āp kẖo▫e.  Ŧaḏ hī sācẖ milāvā ho▫e. ||1||

 

Composition of the third Guru in Raga Basant. (Har-i) the Almighty (vachhal-u) loves (bhagat-i) devotion and (aapey) IT-self comes to (vasai) abide (man-i) in mind of the devotee; this happens (sahj subhaaey) naturally (tey) with (kirpa) kindness of (gur) the guru to guide.

When one (khoey = loses) gives up (aap-u = self) ego and (karey = performs, bhagat-i = devotion) lives in obedience to Divine commands, (tad hi) only then (milaava) union (saach-i) with the Eternal (hoey) happens – comes about. 1.

 

ਭਗਤ ਸੋਹਹਿ ਸਦਾ ਹਰਿ ਪ੍ਰਭ ਦੁਆਰਿ ॥ ਗੁਰ ਕੈ ਹੇਤਿ ਸਾਚੈ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥੧॥ ਰਹਾਉ ॥

Bẖagaṯ sohėh saḏā har parabẖ ḏu▫ār.  Gur kai heṯ sācẖai parem pi▫ār. ||1|| rahā▫o.

 

(Bhagat) the devotees (sohah-i = look good) are glorified (duaar-i = at place) by (har-i) the Almighty (prabh) Master; they develop (preym) affection and (piaar-u) love (saachai) for the Eternal (heyt-i = with love) with guidance and obedience (kai) of (gur) the guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਭਗਤਿ ਕਰੇ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਗੁਰ ਸਬਦੀ ਵਿਚਹੁ ਹਉਮੈ ਖੋਇ ॥ ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਸਦਾ ਸਾਂਤਿ ਸੁਖਿ ਸਹਜਿ ਸਮਾਇ ॥੨॥

Bẖagaṯ kare so jan nirmal ho▫e.  Gur sabḏī vicẖahu ha▫umai kẖo▫e.  Har jī▫o āp vasai man ā▫e.  Saḏā sāʼnṯ sukẖ sahj samā▫e. ||2||

 

(So) that (jan-u) person who (kraey = performs, bhagat-i = devotion) lives in obedience to Divine commands, (hoey) becomes (nirmal-u) purified – of vices and evil thoughts; s/he (khoey = loses) gives up (haumai) ego (vichahu) from within by complying with (sabdi = by the word) directions of the guru. 

(Jeeo) the revered (har-i) Almighty (aap-i) IT-self (aaey) comes and (vasai) abides (man-i) in the mind; s/he (sadaa) ever (samaaey) remains (saa’nt-i) in peace, (sukh-i) comfort and (sahaj-i) poise. 2.

 

ਸਾਚਿ ਰਤੇ ਤਿਨ ਸਦ ਬਸੰਤ ॥ ਮਨੁ ਤਨੁ ਹਰਿਆ ਰਵਿ ਗੁਣ ਗੁਵਿੰਦ ॥ ਬਿਨੁ ਨਾਵੈ ਸੂਕਾ ਸੰਸਾਰੁ ॥ ਅਗਨਿ ਤ੍ਰਿਸਨਾ ਜਲੈ ਵਾਰੋ ਵਾਰ ॥੩॥

Sācẖ raṯe ṯin saḏ basanṯ.  Man ṯan hari▫ā rav guṇ guvinḏ.  Bin nāvai sūkā sansār.  Agan ṯarisnā jalai vāro vār. ||3||

 

It is (sad) ever (basant) spring for (tin) those (ratey) imbued with love of (saach-i) of the Eternal; their (man) mind and (tan-u) body (hariaa = green) remain in bloom (rav-i = uttering) by praising and emulating (gun) virtues of the Almighty, (guvind) Master of the world.

On the other hand (sansaar-u = world) a person (sooka) withers (bin-u) without (naavai) living by Naam; and (jalai) burns (agan-i) in the fire of (trisna) craving – chasing desires -, (vaaro vaar) again and again – all the time. 3.

 

ਸੋਈ ਕਰੇ ਜਿ ਹਰਿ ਜੀਉ ਭਾਵੈ ॥ ਸਦਾ ਸੁਖੁ ਸਰੀਰਿ ਭਾਣੈ ਚਿਤੁ ਲਾਵੈ ॥ ਅਪਣਾ ਪ੍ਰਭੁ ਸੇਵੇ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੪॥੫॥

So▫ī kare jė har jī▫o bẖāvai.  Saḏā sukẖ sarīr bẖāṇai cẖiṯ lāvai.  Apṇā parabẖ seve sahj subẖā▫e.  Nānak nām vasai man ā▫e. ||4||5||

 

But one (karey) does (soee) only that (j-i) which (bhaavai = pleases) is the will of (jeeo) the revered Almighty; one (sadaa) ever experiences (sukh-u) peace (sareer-i) in body/mind when s/he (laavai = puts, chit = mind) applies the mind to obedience to (bhaanai) the will of the Almighty.

One who (sevey = serves) obeys (prabh-u) the Master (apna = own) of all (sahj-i subhaaey) instinctively; (naam) God (aaey) comes and (vasai) abides in his/her (man-i) mind, says third Nanak. 4. 5.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਏ ॥ ਮਨੁ ਤਨੁ ਹਰਿਆ ਸਤਿਗੁਰ ਭਾਏ ॥ ਸਫਲਿਓ‍ੁ ਬਿਰਖੁ ਹਰਿ ਕੈ ਦੁਆਰਿ ॥ ਸਾਚੀ ਬਾਣੀ ਨਾਮ ਪਿਆਰਿ ॥੧॥

Basanṯ mėhlā 3.  Mā▫i▫ā moh sabaḏ jalā▫e.  Man ṯan hari▫ā saṯgur bẖā▫e. Safli▫o birakẖ har kai ḏu▫ār.  Sācẖī baṇī nām pi▫ār. ||1||

 

Composition of the third Guru in Raga Basant. One who (jalaaey) burns/gives up (moh-u) attachment to (maaiaa) the transitory world-play – of relatives, wealth, status, pleasures and so on – (sabd-i) by following the guru’s teachings; his/her (man-u) mind and (tan-u) body (hariaa = green) blossom, i.e. s/he remains happy with the strength not to succumb to temptations – through (bhaaey) love/obedience of (satigur) the true guru.

With the seed sown in life as above, (birakh-u) the plant (saphlio) bears fruit at (duaar-i) at the place of (har-i) the Almighty, i.e. s/he is accepted by God; s/he has (piaar-i) love for Naam and (baani = words) commands (saachi) of the Eternal. 1.

 

ਏ ਮਨ ਹਰਿਆ ਸਹਜ ਸੁਭਾਇ ॥ ਸਚ ਫਲੁ ਲਾਗੈ ਸਤਿਗੁਰ ਭਾਇ ॥੧॥ ਰਹਾਉ ॥

Ė man hari▫ā sahj subẖā▫e.  Sacẖ fal lāgai saṯgur bẖā▫e. ||1|| rahā▫o.

 

(Aey) this (man) mind (hariaa) blooms (sahj subhaaey) naturally all the time – with practice of Naam -, by following (bhaaey = will) guidance of (satigur) the true guru it (laagai) bears (phal-u) the fruit, i.e. attains acceptance by the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਪੇ ਨੇੜੈ ਆਪੇ ਦੂਰਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਵੇਖੈ ਸਦ ਹਜੂਰਿ ॥ ਛਾਵ ਘਣੀ ਫੂਲੀ ਬਨਰਾਇ ॥ ਗੁਰਮੁਖਿ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥੨॥

Āpe neṛai āpe ḏūr.  Gur kai sabaḏ vekẖai saḏ hajūr. Cẖẖāv gẖaṇī fūlī banrā▫e.  Gurmukẖ bigsai sahj subẖā▫e. ||2||

 

 (Aapey = self) the Almighty is (neyrrai) near for some and IT-self (door-i) far for others; one who follows (sabad-i) teachings (kai) of the guru (veykhai) sees IT (sad) ever (hajoor-i) present with him/her.

Then one enjoys (ghani) thick (chhaav) shade, i.e. abundant comfort, with (banraaey) vegetation (phooli) blooming – for one who has sown the seed of practice  of Naam in life; (gurmukh-i) one who follows the guru (bigsai) remains happy (sahj-i subhaaey) naturally. 2. 

 

ਕੀਰਤਨੁ ਕਰਹਿ ਦਿਨ ਰਾਤਿ ॥ ਸਤਿਗੁਰਿ ਗਵਾਈ ਵਿਚਹੁ ਜੂਠਿ ਭਰਾਂਤਿ ॥

An▫ḏin kīrṯan karahi ḏin rāṯ.  Saṯgur gavā▫ī vicẖahu jūṯẖ bẖarāʼnṯ.

 

One who (andin-u = everyday) ever (karah-i = does, keertan-u = singing praises) praises and emulates virtues of the Almighty (din) day and (raat-i) night, (satigur-i) the true guru (gavaai = lose) enables to dispel (jootth-i) the pollution of mind (bhraant-i) caused by delusion, i.e. other ideas coming to the mind.

 

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ਪਰਪੰਚ ਵੇਖਿ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਮ ਪ੍ਰਸਾਦੁ ॥੩॥

Parpancẖ vekẖ rahi▫ā vismāḏ.  Gurmukẖ pā▫ī▫ai nām parsāḏ. ||3||

 

I (rahiaa) am (vismaad-u) wonder-struck (veykh-i) seeing (parpanch) creation comprising of five elements; (prasaad-u = grace) the benediction of awareness of Naam or Divine virtues and commands by which the creation functions (paaeeai) is obtained (gurmukh-i) from the guru’s teachings as guide for living in this environment. 3.

 

ਆਪੇ ਕਰਤਾ ਸਭਿ ਰਸ ਭੋਗ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੋਈ ਪਰੁ ਹੋਗ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥ ਨਾਨਕ ਮਿਲੀਐ ਸਬਦੁ ਕਮਾਇ ॥੪॥੬॥

Āpe karṯā sabẖ ras bẖog.  Jo kicẖẖ kare so▫ī par hog. vadā ḏāṯā ṯil na ṯamā▫e.  Nānak milī▫ai sabaḏ kamā▫e. ||4||6||

 

(Aapey = self) the Almighty (karta) creates (sabh-i) all (ras) pleasures (bhog) to enjoy. (Jo kichh) whatever IT (karey) does/desires to be done, (soi) that (hog) happens (par) for sure.

God is (vaddaa) the great (daataa = giver) benefactor with not (til-u = sesame seed) a bit of (tamaaey) greed, i.e. expects nothing in return. We can (mileeai) find God (kamaaey) by complying with (sabad-u = Divine word) Divine commands, says third Nanak. 4. 6. 

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਪੂਰੈ ਭਾਗਿ ਸਚੁ ਕਾਰ ਕਮਾਵੈ ॥ ਏਕੋ ਚੇਤੈ ਫਿਰਿ ਜੋਨਿ ਨ ਆਵੈ ॥ ਸਫਲ ਜਨਮੁ ਇਸੁ ਜਗ ਮਹਿ ਆਇਆ ॥ ਸਾਚਿ ਨਾਮਿ ਸਹਜਿ ਸਮਾਇਆ ॥੧॥

Basanṯ mėhlā 3.  Pūrai bẖāg sacẖ kār kamāvai.  Ėko cẖeṯai fir jon na āvai. Safal janam is jag mėh ā▫i▫ā.  Sācẖ nām sahj samā▫i▫ā. ||1||

 

Composition of the third Guru in Raga Basant. One with (poorai = perfect) good (bhaag-i) fortune (kamaavai) complies with (kaar) the task – performs the role – given by (sach-u) the Eternal. If s/he (cheytai) keeps in mind (eko) the One Almighty, s/he – unites with the Almighty and – does not (aavai) come into (jon-i) a life form, i.e. is not reborn.

His/her (aaiaa) coming (mah-i) in (is-u) this (jag) world in (janam-u) human birth is (saphal) fruitful, i.e. s/he makes use of the opportunity provided by human birth to find God; s/he (sahaj-i) steadfastly (samaaiaa) remains absorbed (naam-i) in Naam (saach-i) of the Eternal. 1.

 

ਗੁਰਮੁਖਿ ਕਾਰ ਕਰਹੁ ਲਿਵ ਲਾਇ ॥ ਹਰਿ ਨਾਮੁ ਸੇਵਹੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ kār karahu liv lā▫e.  Har nām sevhu vicẖahu āp gavā▫e. ||1|| rahā▫o.

 

O human being, (karahu) carry out (kaar) the task/role allotted by the Creator (laaey = fixing, liv = attention) attentively, (gurmukh-i) with the guru’s guidance. (Seyvhu = serve) carry out (naam-u) directions of (har-i) the Almighty, (gavaaey) giving up (aap-u) ego (vichahu) from within. 1.

 (Rahaau) dwell on this and contemplate.

 

ਤਿਸੁ ਜਨ ਕੀ ਹੈ ਸਾਚੀ ਬਾਣੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਜਗ ਮਾਹਿ ਸਮਾਣੀ ॥ ਚਹੁ ਜੁਗ ਪਸਰੀ ਸਾਚੀ ਸੋਇ ॥ ਨਾਮਿ ਰਤਾ ਜਨੁ ਪਰਗਟੁ ਹੋਇ ॥੨॥

Ŧis jan kī hai sācẖī baṇī.  Gur kai sabaḏ jag māhi samāṇī. Cẖahu jug pasrī sācẖī so▫e.  Nām raṯā jan pargat ho▫e. ||2||

 

(Baani) speech – as well as thoughts and deeds – (ki) of (tis-u = that) such (jan) a person is (sachi = true) good; his/her fame (samaani = contained) spreads (maah-i) in (jag) the world by living (sabad-i) by teachings (kai) of (gur) the guru.

His/her (saachi) good (soey) fame (pasri) spreads in (chahu) in all four (jug) ages, i.e. s/he is remembered for generations. (Jan-u = servant) a devotee of God (rataa) being imbued (naam-i) with Naam (pargatt hoey = manifests) gets well known. 2.

 

ਇਕਿ ਸਾਚੈ ਸਬਦਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਸੇ ਜਨ ਸਾਚੇ ਸਾਚੈ ਭਾਇ ॥ ਸਾਚੁ ਧਿਆਇਨਿ ਦੇਖਿ ਹਜੂਰਿ ॥ ਸੰਤ ਜਨਾ ਕੀ ਪਗ ਪੰਕਜ ਧੂਰਿ ॥੩॥

Ik sācẖai sabaḏ rahe liv lā▫e.  Se jan sācẖe sācẖai bẖā▫e. Sācẖ ḏẖi▫ā▫in ḏekẖ hajūr.  Sanṯ janā kī pag pankaj ḏẖūr. ||3||

 

(Ik-i = one type) some persons (rahey) live with (liv) attention (laaey) fixed (sabad-i) on commands of (saachai) the Eternal; (sey) such (jan) persons are (saachey) truthful – not pretentious, i.e. truly live by Divine commands and (bhaaey) are approved (saachai) by the Eternal.

They (deykh-i) see (saach-u) the Eternal (hajoor-i) present everywhere and (dhiaaian-i) pay attention to IT’s commands. I seek (dhoor-i) the dust of (pankaj) lotus (pag) feet of such (sant = saint, janaa = people) saints, i.e. learn from and follow their example. 3.

 

ਏਕੋ ਕਰਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਸਬਦੀ ਮੇਲਾਵਾ ਹੋਇ ॥ ਜਿਨਿ ਸਚੁ ਸੇਵਿਆ ਤਿਨਿ ਰਸੁ ਪਾਇਆ ॥ ਨਾਨਕ ਸਹਜੇ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੭॥

Ėko karṯā avar na ko▫e.  Gur sabḏī melāvā ho▫e. Jin sacẖ sevi▫ā ṯin ras pā▫i▫ā.  Nānak sėhje nām samā▫i▫ā. ||4||7||

 

There is (eko) only One (karta) Creator; there is (na koey = not any) not (avar-u) another; (meylaava) union with IT (hoey) comes about (sabdi = with word) by following teachings of (gur) the guru.

(Jin-i) those who (seyviaa) serve (sach-u) the Eternal (paaiaa) enjoy (ras-u) the pleasure; they (sahjey) steadfastly (samaaiaa) remain absorbed (naam-i) in Naam, and merge in the Creator, says third Nanak. 4. 7.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਕਰਹਿ ਜਨ ਦੇਖਿ ਹਜੂਰਿ ॥ ਸੰਤ ਜਨਾ ਕੀ ਪਗ ਪੰਕਜ ਧੂਰਿ ॥ ਹਰਿ ਸੇਤੀ ਸਦ ਰਹਹਿ ਲਿਵ ਲਾਇ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਦੀਆ
ਬੁਝਾਇ ॥੧॥

Basanṯ mėhlā 3.  Bẖagaṯ karahi jan ḏekẖ hajūr.  Sanṯ janā kī pag pankaj ḏẖūr. Har seṯī saḏ rahėh liv lā▫e.  Pūrai saṯgur ḏī▫ā bujẖā▫e. ||1||

 

Composition of the third Guru in Raga Basant. (Jan) the devotees (karah-i = perform, bhagat-i = devotion) live in devotion/obedience (deykh-i) seeing the Almighty (hajoor-i) present before them. They seek (dhoor-i) dust of (pankaj) the lotus (pag) feet, i.e. follow the example, (ki) of (sant janaa = saints) God’s seekers.

They (sad) ever (rahah-i) remain with (liv) attention (laaey) fixed (seyti) with, i.e. on virtues and commands of, (har-i) the Almighty, (deeaa = given, bujhaaey = understanding) guided by (poorai) the perfect (satigur-i) true guru. 1.

 

ਦਾਸਾ ਕਾ ਦਾਸੁ ਵਿਰਲਾ ਕੋਈ ਹੋਇ ॥ ਊਤਮ ਪਦਵੀ ਪਾਵੈ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Ḏāsā kā ḏās virlā ko▫ī ho▫e.  Ūṯam paḏvī pāvai so▫e. ||1|| rahā▫o.

 

(Koee) some (virla) rare person (hoey) is (daas-u) servant of (daasaa) the servants, i.e. people rarely follow the example of the seekers of the Almighty; (soey = that) one who does so, (paavai) obtains (ootam) the sublime (padvi) status – of being freed from vices and finding God within. 1.

 (Rahaau) dwell on this and contemplate.

 

ਏਕੋ ਸੇਵਹੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਨਾ ਓਹੁ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਸੇਵੀ ਕਿਉ ਮਾਇ ॥੨॥

Ėko sevhu avar na ko▫e.  Jiṯ sevi▫ai saḏā sukẖ ho▫e. Nā oh marai na āvai jā▫e.  Ŧis bin avar sevī ki▫o mā▫e. ||2||

 

O human being, (seyvhu = serve) owe allegiance to (na koey) none (avar-u) other than (eyko) the One Master; by (jit) whose (seyviai = serving) obedience (sukh-u) peace is (sadaa) ever experienced.

(Ohu = that) the Almighty neither (marai) dies nor (jaaey) leaves, i.e. is ever with us unlike worldly masters; o (maaey) my mother, (kio) how can I (seyvi = serve) owe allegiance to anyone (avar-u) else (bin-u) except (tis-u = that) the Almighty. 2.

 

ਸੇ ਜਨ ਸਾਚੇ ਜਿਨੀ ਸਾਚੁ ਪਛਾਣਿਆ ॥ ਆਪੁ ਮਾਰਿ ਸਹਜੇ ਨਾਮਿ ਸਮਾਣਿਆ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਮਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਸਚੁ ਸੋਇ ॥੩॥

Se jan sācẖe jinī sācẖ pacẖẖāṇi▫ā.  Āp mār sėhje nām samāṇi▫ā. Gurmukẖ nām parāpaṯ ho▫e.  Man nirmal nirmal sacẖ so▫e. ||3||

 

(Sey) those (jan) persons (jin-i) who (pachhaaniaa) recognize (saach-u) the Eternal within, i.e. obtain awareness of Divine virtues and commands, are (saachey) truly live by them – not just pretend. They (maar-i) kill (aap-u = self) ego and (samaaniaa) remain (sahjey) naturally absorbed in practice (naam) of Naam.

Awareness of Naam (hoey = happens) comes (gurmukh-i) with the guru’s guidance; one who has (nirmal-u) clean (man-u) mind, i.e. ignores other ideas, s/he acts by (sach-u = truth) Naam and gets (nirmal) clean (soey) reputation. 3.

 

ਜਿਨਿ ਗਿਆਨੁ ਕੀਆ ਤਿਸੁ ਹਰਿ ਤੂ ਜਾਣੁ ॥ ਸਾਚ ਸਬਦਿ ਪ੍ਰਭੁ ਏਕੁ ਸਿਞਾਣੁ ॥ ਹਰਿ ਰਸੁ ਚਾਖੈ ਤਾਂ ਸੁਧਿ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਚੁ ਸੋਇ ॥੪॥੮॥

Jin gi▫ān kī▫ā ṯis har ṯū jāṇ.  Sācẖ sabaḏ parabẖ ek siñāṇ. Har ras cẖākẖai ṯāʼn suḏẖ ho▫e.  Nānak nām raṯe sacẖ so▫e. ||4||8||

 

(Jaan-u) know/acknowledge (too) you (tis-u) that (har-i) the Almighty (jin-i) who (keeaa = made) gave you (giaan-u) awareness – of your role in life. (Sinjnaan-u) recognize (eyk-u) the One (prabh-u) Master through (saach) the sacrosanct/inviolable (sabad-i) commands of the Almighty.

When one (chaakhai) tastes (ras-u) the elixir of God, (taa-n) then s/he (hoey) is (sudh-i) purified, i.e. vices leave one by practice of Naam or virtues and commands of the Almighty; those (ratey) imbued (naam-i) with Naam have (sach-u) good (soey) reputation, says third Nanak. 4. 8.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਨਾਮਿ ਰਤੇ ਕੁਲਾਂ ਕਾ ਕਰਹਿ ਉਧਾਰੁ ॥ ਸਾਚੀ ਬਾਣੀ ਨਾਮ ਪਿਆਰੁ ॥ ਮਨਮੁਖ ਭੂਲੇ ਕਾਹੇ ਆਏ ॥ ਨਾਮਹੁ ਭੂਲੇ ਜਨਮੁ ਗਵਾਏ ॥੧॥

Basanṯ mėhlā 3.  Nām raṯe kulāʼn kā karahi uḏẖār.  Sācẖī baṇī nām pi▫ār.  Manmukẖ bẖūle kāhe ā▫e.  Nāmhu bẖūle janam gavā▫e. ||1||

 

Composition of the third Guru in Raga Basant. Those (ratey) imbued (naam-i) with Naam, – are not only themselves saved but also – (karah-i = do, udhaar-u = saving) save their (kulaa-n) their lineages/generations; they (piaar-u) love (baani = words) commands and Naam (saachi) of the Eternal.

(Manmukh-i = self-oriented) those who go their own way, (bhooley) are deluded – have no faith in God – (kaahey) what for did they (aaey = come) take human birth? i.e. human birth is fpr following the guru and find God; they (bhooley) go astray (naamhu) from Naam and (gavaaey = lose) waste (janam-u) human birth – the opportunity to unite with the Creator. 1.

 

ਜੀਵਤ ਮਰੈ ਮਰਿ ਮਰਣੁ ਸਵਾਰੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਾਚੁ ਉਰ ਧਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Jīvaṯ marai mar maraṇ savārai.  Gur kai sabaḏ sācẖ ur ḏẖārai. ||1|| rahā▫o.

 

One who (marai) dies (jeevat) alive, i.e. gives up ego like a dead person (svaarai) makes a success of (maran-u) death – by attaining union with the Creator. S/he (dhaarai) keeps (saach-u) the Eternal in (ur) mind, (sabad-i = with word) with guidance (kai) of (gur) the guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਮੁਖਿ ਸਚੁ ਭੋਜਨੁ ਪਵਿਤੁ ਸਰੀਰਾ ॥ ਮਨੁ ਨਿਰਮਲੁ ਸਦ ਗੁਣੀ ਗਹੀਰਾ ॥ ਜੰਮੈ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਾਚਿ ਸਮਾਇ ॥੨॥

Gurmukẖ sacẖ bẖojan paviṯ sarīrā.  Man nirmal saḏ guṇī gahīrā.  Jammai marai na āvai jā▫e.  Gur parsādī sācẖ samā▫e. ||2||

 

(Gurmukj-i) one who follows the guru eats (bhojan-u) the food of (sach-u = truth) Naam, i.e. Naam is his/her sustenance and his/her (sareera) the body (pavit-u = pure) is free of vices; his/her (man-u) mind is (nirmal-u) clean with (guni = virtues, gaheera = deep) the Almighty treasure of virtues (sad) ever present within.

S/he (na jammai = is not born, na marai = does not die) does not keep falling prey to vices and hence does not remain (aavai = coming, jaaey = going) in cycles of births and deaths. S/he remains (samaaey) absorbed (saach-i) in the Eternal, (parsaadi) with grace/guidance of (gur) the guru. 2.

 

ਸਾਚਾ ਸੇਵਹੁ ਸਾਚੁ ਪਛਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਦਰਿ ਨੀਸਾਣੈ ॥

Sācẖā sevhu sācẖ pacẖẖāṇai.  Gur kai sabaḏ har ḏar nīsāṇai.

 

O human being, (seyvhu = serve) obey (saacha) the Eternal; (saach-u) the Eternal (pachhaanai) recognizes the servants; they obtain (neesaanai = marking) recognition in (dar-i) court of (har-i) the Almighty (sabad-i) by complying with (sabad-i) teachings (kai) of the guru.

 

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ਦਰਿ ਸਾਚੈ ਸਚੁ ਸੋਭਾ ਹੋਇ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਵੈ ਸੋਇ ॥੩॥

Ḏar sācẖai sacẖ sobẖā ho▫e.  Nij gẖar vāsā pāvai so▫e. ||3||

 

(Sach-u) good (sobha = glory) praise of the devotee (hoey) is done in (dar-i) in court of (saachai) the Eternal; (soey) such a  soul (paavai) gets to (vaasaa) stay in (nij) own (ghar-i) home, i.e. merges with the Creator – where the soul came from. 3.

 

ਆਪਿ ਅਭੁਲੁ ਸਚਾ ਸਚੁ ਸੋਇ ॥ ਹੋਰਿ ਸਭਿ ਭੂਲਹਿ ਦੂਜੈ ਪਤਿ ਖੋਇ ॥ ਸਾਚਾ ਸੇਵਹੁ ਸਾਚੀ ਬਾਣੀ ॥ ਨਾਨਕ ਨਾਮੇ ਸਾਚਿ ਸਮਾਣੀ ॥੪॥੯॥

Āp abẖul sacẖā sacẖ so▫e.  Hor sabẖ bẖūlėh ḏūjai paṯ kẖo▫e. Sācẖā sevhu sācẖī baṇī.  Nānak nāme sācẖ samāṇī. ||4||9||

 

 (sachaa) the eternal and (sach-u = true) ever-the-same (aap-i = self) Almighty is (abhul-u) not forgetful of Divine role. (Sabh-i) all (hor-i) others (bhoolah-i) forget their duties (doojai = other) because of other ideas and (khoey) lose (pat-i) honor, i.e. are not approved by the Almighty.

O human being, (seyvhu = serve) obey (saacha) the Eternal through complying with (baani = words) commands (saachi = true) of the Eternal Master; (samaani) merger with (saachey) the Almighty is attained (naamey) with practice of Naam, says third Nanak. 4. 9.