SGGS pp 1168-1170, Basant M: 1, Shabads 1-6

 

ਰਾਗੁ ਬਸੰਤੁ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ ਦੁਤੁਕੇ    ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg basanṯ mėhlā 1 gẖar 1 cẖa▫upḏe ḏuṯuke  Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Compositions (mahla 1) of the first Guru in Raga Basant, (chaupadey) of four stanzas and (dutukey) two stanzas each; (ghar-u 1) to be sung to the first beat.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਮਾਹਾ ਮਾਹ ਮੁਮਾਰਖੀ ਚੜਿਆ ਸਦਾ ਬਸੰਤੁ ॥ ਪਰਫੜੁ ਚਿਤ ਸਮਾਲਿ ਸੋਇ ਸਦਾ ਸਦਾ ਗੋਬਿੰਦੁ ॥੧॥

Māhā māh mumārkẖī cẖaṛi▫ā saḏā basanṯ.  Parfaṛ cẖiṯ samāl so▫e saḏā saḏā gobinḏ. ||1||

 

O human being, (maahaa) amongst all months (maah) the month in which (basant) spring season (charriaa) starts is (mumaarkhi/mubaarki = praise worthy) pleasant – because everything blossoms and looks pleasing; but that mind in which God abides (sadaa) ever blossoms.

(Samaal-i) keep in mind commands of (soey = that) the One (gobind = master of the world) Almighty and your (chit) mind shall (sadaa sadaa) forever (parpharr-u) blossom. 1.

 

ਭੋਲਿਆ ਹਉਮੈ ਸੁਰਤਿ ਵਿਸਾਰਿ ॥ ਹਉਮੈ ਮਾਰਿ ਬੀਚਾਰਿ ਮਨ ਗੁਣ ਵਿਚਿ ਗੁਣੁ ਲੈ ਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Bẖoli▫ā ha▫umai suraṯ visār.  Ha▫umai mār bīcẖār man guṇ vicẖ guṇ lai sār. ||1|| rahā▫o.

 

O (bholiaa) innocently unaware person, (visaar-i = forget) give up (surat-i = consciousness) the mentality of (haumai) ego – it causes to transgress and commit vices. O (man = mind) human being, (maar-i) kill ego and (beechaar-i) reflect; out of all (gun) virtues, (lai) take and (saar-i = keep) remember (gun-u) one virtue – of living by Naam or Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰਮ ਪੇਡੁ ਸਾਖਾ ਹਰੀ ਧਰਮੁ ਫੁਲੁ ਫਲੁ ਗਿਆਨੁ ॥ ਪਤ ਪਰਾਪਤਿ ਛਾਵ ਘਣੀ ਚੂਕਾ ਮਨ ਅਭਿਮਾਨੁ ॥੨॥

Karam ped sākẖā harī ḏẖaram ful fal gi▫ān. Paṯ parāpaṯ cẖẖāv gẖaṇī cẖūkā man abẖimān. ||2||

 

In this environment of spring – remembrance of the Almighty – your (karam) deeds will grow into (peydd-u) a tree with (har-i) green (saakhaa) branches, inculcating (dharam-u) dutifulness as (phul-u) the flower and (giaan-u) awareness of presence of the Almighty within, as (phal-u) the fruit.

This is how (abhimaan-u) vanity of (man) the mind (chooka) ends, (pat) the Master (prapat-i) found and (ghani) dense (chhaav) shade enjoyed, i.e. comfort/peace is attained. 2.

 

ਅਖੀ ਕੁਦਰਤਿ ਕੰਨੀ ਬਾਣੀ ਮੁਖਿ ਆਖਣੁ ਸਚੁ ਨਾਮੁ ॥ ਪਤਿ ਕਾ ਧਨੁ ਪੂਰਾ ਹੋਆ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨੁ ॥੩॥

Akẖī kuḏraṯ kannī baṇī mukẖ ākẖaṇ sacẖ nām.  Paṯ kā ḏẖan pūrā ho▫ā lāgā sahj ḏẖi▫ān. ||3||

 

When one sees the Almighty (kudrat-i) in nature (akhi) with eyes, (kanni) with the ears hears every sound as (baani) Divine message and (aakhan-u) speech (mukh-i) from the mouth praises (sach-u) eternal (naam-u) virtues and commands.

Then (dhan-u = wealth) the means (ka = of) for obtaining (pat-i) honour, i.e. being accepted for union with the Almighty, (hoaa) are (poora) completely provided for, and (dhiaan) attention is (laaga) fixed on God (sahaj-i) steadfastly, i.e. without any other thoughts. 3.

 

ਮਾਹਾ ਰੁਤੀ ਆਵਣਾ ਵੇਖਹੁ ਕਰਮ ਕਮਾਇ ॥ ਨਾਨਕ ਹਰੇ ਨ ਸੂਕਹੀ ਜਿ ਗੁਰਮੁਖਿ ਰਹੇ ਸਮਾਇ ॥੪॥੧॥

Māhā ruṯī āvṇā vekẖhu karam kamā▫e.  Nānak hare na sūkhī jė gurmukẖ rahe samā▫e. ||4||1||

 

(Maaha) months and (ruti) seasons of the year (aavna) come as laid down by the Creator, similarly (veykhahu) see that you (kamaaey) carry out your (karam = deeds) duties as directed by the Creator. Remember, (j-i) those who (gurmukh-i) follow the guru’s instructions, they (harey = green) bloom and do not (sookahi) wither, i.e. ave the strength not to fall prey to temptations, and (rahey) remain (samaaey) absorbed in remembrance/obedience of God, says Guru Nanak. 4. 1.

 

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ਮਹਲਾ ੧ ਬਸੰਤੁ ॥ ਰੁਤਿ ਆਈਲੇ ਸਰਸ ਬਸੰਤ ਮਾਹਿ ॥ ਰੰਗਿ ਰਾਤੇ ਰਵਹਿ ਸਿ ਤੇਰੈ ਚਾਇ ॥ ਕਿਸੁ ਪੂਜ ਚੜਾਵਉ ਲਗਉ ਪਾਇ ॥੧॥

Mėhlā 1 basanṯ.  Ruṯ ā▫īle saras basanṯ māhi.  Rang rāṯe ravėh sė ṯerai cẖā▫e. Kis pūj cẖaṛāva▫o laga▫o pā▫e. ||1||

 

Composition of the first Guru in Raga Basant. (Saras) the enjoyable/pleasant (rut-i) season (aaeeley) has come (maah-i) in (basant) spring, i.e. you have obtained human birth which is the opportunity to live by Naam, so be happy, o human being. Those who are (ratey) imbued (rang-i) with Divine love, (s-i) they (ravah-i = utter) praise Divine virtues (chaaey = fondness) yearning (teyrai) for You, o Almighty. I can think of (kis-u = whom?) no one else to (charraavahu) offer flowers lights etc. for (pooj) worship or (lagau = touch, paaey = feet) pay obeisance, I need to live by commands of the Almighty. 1.

  

ਤੇਰਾ ਦਾਸਨਿ ਦਾਸਾ ਕਹਉ ਰਾਇ ॥ ਜਗਜੀਵਨ ਜੁਗਤਿ ਨ ਮਿਲੈ ਕਾਇ ॥੧॥ ਰਹਾਉ ॥

Ŧerā ḏāsan ḏāsā kaha▫o rā▫e.  Jagjīvan jugaṯ na milai kā▫e. ||1|| rahā▫o.

 

I (daasaa) the servant (daasan-i) of Your servants (kahau = say) submit, o (raaey) Master. There is (na kaaey = not any) no other (jugat-i) method by which one (milai) finds, You (jagjeevan = life of the world) the Creator. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੇਰੀ ਮੂਰਤਿ ਏਕਾ ਬਹੁਤੁ ਰੂਪ ॥ ਕਿਸੁ ਪੂਜ ਚੜਾਵਉ ਦੇਉ ਧੂਪ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਕਹਾ ਪਾਇ ॥ ਤੇਰਾ ਦਾਸਨਿ ਦਾਸਾ ਕਹਉ ਰਾਇ ॥੨॥

Ŧerī mūraṯ ekā bahuṯ rūp.  Kis pūj cẖaṛāva▫o ḏe▫o ḏẖūp.  Ŧerā anṯ na pā▫i▫ā kahā pā▫e.  Ŧerā ḏāsan ḏāsā kaha▫o rā▫e. ||2||

 

(Teyri) Your (moorat-i = picture) Being is (ekai) only One but has (bahut-u) numerous (roop) forms; (kis-u) which form should I (charraavau) offer flowers lights etc. and (deo = give) light (dhoop) incense?  (Teyra) Your (ant-u = limit) expanse cannot (paaiaa) be determined, – no deity represents You – (kahaa) where do I (paaey) place the offering?

I (daasaa) the servant (daasan-i) of Your servants (kahau = say) submit, o (raaey) Master – I will rather be in obedience to You like Your devotees. 2.

 

ਤੇਰੇ ਸਠਿ ਸੰਬਤ ਸਭਿ ਤੀਰਥਾ ॥ ਤੇਰਾ ਸਚੁ ਨਾਮੁ ਪਰਮੇਸਰਾ ॥ ਤੇਰੀ ਗਤਿ ਅਵਿਗਤਿ ਨਹੀ ਜਾਣੀਐ ॥ ਅਣਜਾਣਤ ਨਾਮੁ ਵਖਾਣੀਐ ॥੩॥

Ŧere saṯẖ sambaṯ sabẖ ṯīrthā.  Ŧerā sacẖ nām parmesrā. Ŧerī gaṯ avigaṯ nahī jāṇī▫ai.  Aṇjāṇaṯ nām vakẖāṇī▫ai. ||3||

 

Influence of Brahma, Vishnu and Mahadev lasts for twenty years each at a time, but all (satth-i) sixty (sambat) years are (teyrey) Yours as are (sabh-i) all (teertha) places of pilgrimage, i.e. Your commands apply all the time and everywhere. (Teyra) Your (naam-u) virtues and commands are (sach-u) are forever and unchanging, o (parameysra) Supreme Master.

You being (avigat-i) formless, (teyri) Your (gat-i = state) Being cannot (jaaneeai) be known – through sensory organs; (anjaanat = without knowing) we do not know You but (vakhaaneeai = utter) acknowledge and practice Your (naam-u) virtues and commands. 3.

 

ਨਾਨਕੁ ਵੇਚਾਰਾ ਕਿਆ ਕਹੈ ॥ ਸਭੁ ਲੋਕੁ ਸਲਾਹੇ ਏਕਸੈ ॥ ਸਿਰੁ ਨਾਨਕ ਲੋਕਾ ਪਾਵ ਹੈ ॥ ਬਲਿਹਾਰੀ ਜਾਉ ਜੇਤੇ ਤੇਰੇ ਨਾਵ ਹੈ ॥੪॥੨॥

Nānak vecẖārā ki▫ā kahai.  Sabẖ lok salāhe eksai. Sir Nānak lokā pāv hai.  Balihārī jā▫o jeṯe ṯere nāv hai. ||4||2||

 

(Kiaa) what can (veychaara = helpless) ignorant Nanak, i.e. anyone, (kahai); (sabh-u) the whole (lok) world (salaahey) praises and acknowledges You, (eyksai) the One alone.

Nanak places his (sir-u) head on (paav) feet of, i.e. pays obeisance to (loka) people who praise the Almighty; I (balihaari jaau = am sacrifice) adore (jeyetey = as many, hai = are) all (teyrey) Your (naav/naam = names) attributes by which You are known. 4. 2.

 

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Note: In this Shabad, Guru Nanak takes different methods employed by the seekers to find God. And then says in each case that God can only be found by practice of Naam, i.e. emulating virtues and obeying commands of the Almighty.

 

ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਸੁਇਨੇ ਕਾ ਚਉਕਾ ਕੰਚਨ ਕੁਆਰ ॥ ਰੁਪੇ ਕੀਆ ਕਾਰਾ ਬਹੁਤੁ ਬਿਸਥਾਰੁ ॥ ਗੰਗਾ ਕਾ ਉਦਕੁ ਕਰੰਤੇ ਕੀ ਆਗਿ ॥ ਗਰੁੜਾ ਖਾਣਾ ਦੁਧ ਸਿਉ ਗਾਡਿ ॥੧॥

Basanṯ mėhlā 1.  Su▫ine kā cẖa▫ukā kancẖan ku▫ār.  Rupe kī▫ā kārā bahuṯ bisthār. Gangā kā uḏak karanṯe kī āg.  Garuṛā kẖāṇā ḏuḏẖ si▫o gād. ||1||

 

Composition of the first Guru in Raga Basant. The Brahmin makes (chuaka) cooking area (ka) of, i.e. as clean/pure as, (suiney) gold, and uses (kuaar) utensils of gold – thoroughly cleaned. And then draws (kaara) lines of (rupey) silver for (bahut = much, bisthaar-u = spread) a large area – in which no one can enter to avoid defilement.

He uses (udak-u) water of the sacred river Ganga and (aag) fire of (karantey) firewood used for Yagnas – fire sacrifices, i.e. pure firewood for cooking; and makes (khaana) food (ka) of, i.e. cooks (garurra) high quality rice (gaadd-i) mixed (siau) with (dudh) milk – and offers this to the idol of the deity. 1.

 

ਰੇ ਮਨ ਲੇਖੈ ਕਬਹੂ ਨ ਪਾਇ ॥ ਜਾਮਿ ਨ ਭੀਜੈ ਸਾਚ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥

Re man lekẖai kabhū na pā▫e.  Jām na bẖījai sācẖ nā▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, such things are only superstitions and rituals and are (kababoo na) never (paaey) put in (leykhai) account, i.e. do not bring credit to make one acceptable to God, (jaam-i) ifone (bheejai = rinsed) is imbued with and practices (naaey) Naam of (saach) the Eternal. 1.

(Rahaau) dwell on this and contemplate.

 

Page 1169

 

ਦਸ ਅਠ ਲੀਖੇ ਹੋਵਹਿ ਪਾਸਿ ॥ ਚਾਰੇ ਬੇਦ ਮੁਖਾਗਰ ਪਾਠਿ ॥ ਪੁਰਬੀ ਨਾਵੈ ਵਰਨਾਂ ਕੀ ਦਾਤਿ ॥ ਵਰਤ ਨੇਮ ਕਰੇ ਦਿਨ ਰਾਤਿ ॥੨॥

Ḏas aṯẖ līkẖe hovėh pās.  Cẖāre beḏ mukẖāgar pāṯẖ. Purbī nāvai varnāʼn kī ḏāṯ.  varaṯ nem kare ḏin rāṯ. ||2||

 

One may have (das = ten + atth = eight) the eighteen Puranas (leekhey) written and kept (paas-i) with him/her. Or be able to (paatth-i) recite (chaarey) all four (beyd) Vedas (mukhaagar) from mouth, i.e. from memory without reading from the texts.

Or s/he (naavai) takes baths (purbi) laid down for special occasions and (daat-i) gives charity (ki = of) as laid down for (varnaa’n) various castes, i.e. as applicable to his/her caste.

Or one (karey) may perform/observe (varat) fasts and (neym) do acts as laid down, (din) day and (raat-i) night – but these do not impress the Almighty. 2.

 

ਕਾਜੀ ਮੁਲਾਂ ਹੋਵਹਿ ਸੇਖ ॥ ਜੋਗੀ ਜੰਗਮ ਭਗਵੇ ਭੇਖ ॥ ਕੋ ਗਿਰਹੀ ਕਰਮਾ ਕੀ ਸੰਧਿ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭ ਖੜੀਅਸਿ ਬੰਧਿ ॥੩॥

Kājī mulāʼn hovėh sekẖ.  Jogī jangam bẖagve bẖekẖ. Ko girhī karmā kī sanḏẖ.  Bin būjẖe sabẖ kẖaṛī▫as banḏẖ. ||3||

 

One may become (kaaji) Qazi and (mulaa-n) Mullah – the Muslim religious officials. Or become (jogi) Yogi, (jangam = of legs) a wandering ascetic and wear (bhagvey) saffron-colored garbs. Or (ko) someone be (girahi) a householder (sandh = unity, ki = of) performing (karma) rituals.

But (bin-u) without (boojhey) understanding Naam and its practice, all shall (bandh-i) be bound and (kharreeas-i) taken away by Divine Justice – not allowed access to God and put in cycles of births and deaths. 3.

 

ਜੇਤੇ ਜੀਅ ਲਿਖੀ ਸਿਰਿ ਕਾਰ ॥ ਕਰਣੀ ਉਪਰਿ ਹੋਵਗਿ ਸਾਰ ॥ ਹੁਕਮੁ ਕਰਹਿ ਮੂਰਖ ਗਾਵਾਰ ॥ ਨਾਨਕ ਸਾਚੇ ਕੇ ਸਿਫਤਿ ਭੰਡਾਰ ॥੪॥੩॥

Jeṯe jī▫a likẖī sir kār.  Karṇī upar hovag sār. Hukam karahi mūrakẖ gāvār.  Nānak sācẖe ke sifaṯ bẖandār. ||4||3||

 

(Kaar-i = actions) roles of (jeytey = as many) all (jeea) creatures are (likhi) written (sir-i = on the head) for them. (Saar = taking care) the decision on their performance is (hovag-i) based (upar-i) on their (karni) performance/deeds.

Those who (karah-i = do, hukam = orders) act by self-will are (moorakh) foolish and (gaavaar) unmindful of, (bhanddaar = storehouses) treasures of (siphat-i = praise) virtues (key) of (saachey) the Eternal, says Guru Nanak. 4. 3.

 

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ਬਸੰਤੁ ਮਹਲਾ ੩ ਤੀਜਾ ॥ ਬਸਤ੍ਰ ਉਤਾਰਿ ਦਿਗੰਬਰੁ ਹੋਗੁ ॥ ਜਟਾਧਾਰਿ ਕਿਆ ਕਮਾਵੈ ਜੋਗੁ ॥ ਮਨੁ ਨਿਰਮਲੁ ਨਹੀ ਦਸਵੈ ਦੁਆਰ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਵੈ ਮੂੜ੍ਹ੍ਹਾ ਵਾਰੋ ਵਾਰ ॥੧॥

Basanṯ mėhlā 3 ṯījā.  Basṯar uṯār ḏigambar hog.  Jatāḏẖār ki▫ā kamāvai jog. Man nirmal nahī ḏasvai ḏu▫ār.  Bẖaram bẖaram āvai mūṛĥā vāro vār. ||1||

 

Composition of the third Guru in Raga Basant. Some (utaar-i = take off) shed (bastr) clothes and (hog-u) remain (digambar-u) naked. Some Yogis (jattaadhaar-i) keep matted hair; but one (kiaa = how) cannot (kamaavai = earn) obtain (jog-u) union with the Almighty this way.

One may practice breath control and claim to have reached (dasvai) tenth (duaar) gate, i.e. achieved exalted spiritual state; whereas his/her (man) mind is not (nirmal-u) clean – has other ideas in it. Such a person is (moorrha) foolish and (bhram-i bhram-i = keeps wandering) goes through numerous life forms (aavai = comes) taking birth (vaaro vaar) again and again. 1.  

 

ਏਕੁ ਧਿਆਵਹੁ ਮੂੜ੍ਹ੍ਹ ਮਨਾ ॥ ਪਾਰਿ ਉਤਰਿ ਜਾਹਿ ਇਕ ਖਿਨਾਂ ॥੧॥ ਰਹਾਉ ॥

Ėk ḏẖi▫āvahu mūṛĥ manā.  Pār uṯar jāhi ik kẖināʼn. ||1|| rahā▫o.

 

O (moorh) foolish (manaa = mind) human being (dhiaavhu) pay attention to virtues and commands of (eyk-u) the One Almighty; you will (utar-i jaah-i = land, paar-i = on far shore) get across the world-ocean, i.e. overcome temptations/vices and become acceptable to God in (ik) one (khinaa-n) moment, i.e. as soon as you start paying attention. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਕਰਹਿ ਵਖਿਆਣ ॥ ਨਾਦੀ ਬੇਦੀ ਪੜ੍ਹ੍ਹਹਿ ਪੁਰਾਣ ॥ ਪਾਖੰਡ ਦ੍ਰਿਸਟਿ ਮਨਿ ਕਪਟੁ ਕਮਾਹਿ ॥ ਤਿਨ ਕੈ ਰਮਈਆ ਨੇੜਿ ਨਾਹਿ ॥੨॥

Simriṯ sāsṯar karahi vakẖi▫āṇ.  Nāḏī beḏī paṛĥahi purāṇ. Pakẖand ḏarisat man kapat kamāhi.  Ŧin kai rama▫ī▫ā neṛ nāhi. ||2||

 

If someone (karah-i = does) gives (vakhiaan = speech) discourse on 27 Smritis and 6 Shastras; or (naadi = of music) plays on musical instrument or (parrah-i) reads Puranas (beydi = of scriptures) to attain scriptural knowledge.

But does these (dristt-i = sight) only as (paakhandd) pretence and (kamaah-i = performs) has (kapatt-u) deceit (man-i) in mind; (ramaeeaa) the all-pervasive Master is not (neyrr-i) near (kai = of, tin = their) them, i.e. such a person can never unite with God. 2.

 

ਜੇ ਕੋ ਐਸਾ ਸੰਜਮੀ ਹੋਇ ॥ ਕ੍ਰਿਆ ਵਿਸੇਖ ਪੂਜਾ ਕਰੇਇ ॥ ਅੰਤਰਿ ਲੋਭੁ ਮਨੁ ਬਿਖਿਆ ਮਾਹਿ ॥ ਓਇ ਨਿਰੰਜਨੁ ਕੈਸੇ ਪਾਹਿ ॥੩॥

Je ko aisā sanjmī ho▫e.  Kir▫ā visekẖ pūjā kare▫i. Anṯar lobẖ man bikẖi▫ā māhi.  O▫e niranjan kaise pāhi. ||3||

 

(Jey) if (ko) someone (hoey) be (aisa) such (sanjmi) a disciplined person; who (karey-i) performs (viseykh) special (kriaa) rituals as laid down.

But has (lobh-u) greed (antar-i) within and his/her (man) t mind is engrossed (maah-i) in (bikhiaa) vices, i.e. indulges in evil thoughts; (oey = that) such a person (kaisey = how?) cannot (paah-i) receive acceptance from (niranjan-u = spotless) the pristine Almighty. 3.

 

ਕੀਤਾ ਹੋਆ ਕਰੇ ਕਿਆ ਹੋਇ ॥ ਜਿਸ ਨੋ ਆਪਿ ਚਲਾਏ ਸੋਇ ॥ ਨਦਰਿ ਕਰੇ ਤਾਂ ਭਰਮੁ ਚੁਕਾਏ ॥ ਹੁਕਮੈ ਬੂਝੈ ਤਾਂ ਸਾਚਾ ਪਾਏ ॥੪॥

Kīṯā ho▫ā kare ki▫ā ho▫e.  Jis no āp cẖalā▫e so▫e.  Naḏar kare ṯāʼn bẖaram cẖukā▫e.  Hukmai būjẖai ṯāʼn sācẖā pā▫e. ||4||

 

In one who (hoaa) is (keetaa) created, (karey) does something by the self, (kiaa = what) nothing (hoey = happens) is achieved; only that person achieves something (jis no) whom (soey = that) the One Almighty (aap-i) IT-self (chalaaey) causes to move – one acts as desired by the Creator.

If the Almighty (karey) bestows (nadar-i) sight of grace, i.e. is kind, (taa’n) then IT (chukaaey) ends (bharam-u) directionless wandering and (boojhai) understands (hukmai) Divine commands present within; (taan) then (paaey) finds (saacha) the Eternal. 4.

 

ਜਿਸੁ ਜੀਉ ਅੰਤਰੁ ਮੈਲਾ ਹੋਇ ॥ ਤੀਰਥ ਭਵੈ ਦਿਸੰਤਰ ਲੋਇ ॥ ਨਾਨਕ ਮਿਲੀਐ ਸਤਿਗੁਰ ਸੰਗ ॥ ਤਉ ਭਵਜਲ ਕੇ ਤੂਟਸਿ ਬੰਧ ॥੫॥੪॥

Jis jī▫o anṯar mailā ho▫e.  Ŧirath bẖavai disanṯar lo▫e.  Nānak milī▫ai saṯgur sang.  Ŧa▫o bẖavjal ke ṯūtas banḏẖ. ||5||4||

 

(Jeeo) the person (jis-u) whose (antar-i) inner-self (hoey) is (maila = dirty) full of other ideas; s/he may (bhavai) keep going to bathe (teerath-i) at pilgrim centers and wander (disantar = foreign, loey = land) all over – s/he can never find the Almighty.

If we (mileeai =  meet) join (sang) company/guidance of (satigur) the true guru, says Guru Nanak; (tau) then (bandh) bonds (key) of/with (bhavjal) the world-ocean (toottas-i) break, i.e. one does not keep coming back to the world again and again. 5. 4.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ਮੋਹ ॥ ਮੈ ਅਵਰੁ ਨ ਦੀਸੈ ਸਰਬ ਤੋਹ ॥ ਤੂ ਸੁਰਿ ਨਾਥਾ ਦੇਵਾ ਦੇਵ ॥ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਗੁਰ ਚਰਨ ਸੇਵ ॥੧॥

Basanṯ mėhlā 1.  Sagal bẖavan ṯerī mā▫i▫ā moh.  Mai avar na ḏīsai sarab ṯoh. Ŧū sur nāthā ḏevā ḏev.  Har nām milai gur cẖaran sev. ||1||

 

Composition of the first Guru in Raga Basant. People (sagal) all (bhavan) places are subject to (moh) being fascinated by temptations in (teyri) Your (maaiaa) world-play – fascinated by transitory pleasures or gains. But to (mai) me, there (na deesai = not seen) seems to nothing else; (sarab) everything is You, i.e. I see God in everything.

You are (sur-i) the god of (naathaa) the Yogis and (deyv) Master of (dev) gods. Awareness of (har-i = Almighty) Your Naam or virtues and commands (milai) is obtained by (seyv) serving at (charan) feet, i.e. with guidance, of (gur) the guru. 1.

 

ਮੇਰੇ ਸੁੰਦਰ ਗਹਿਰ ਗੰਭੀਰ ਲਾਲ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਗੁਨ ਗਾਏ ਤੂ ਅਪਰੰਪਰੁ ਸਰਬ ਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Mere sunḏar gahir gambẖīr lāl.  Gurmukẖ rām nām gun gā▫e ṯū aprampar sarab pāl. ||1|| rahā▫o.

 

O (meyrey) my (sundar = handsome) fascinating (laal) Beloved, You are (gahir) deep in virtues and (gambheer) profound. (Too) You, (aprampar) the Infinite, (paal) sustain (sarab) all; (gurmukh-i) one who follows the guru learns to (gaaey = sings) praise and emulate (gun) virtues and obey (naam) commands of You (raam) the all-pervasive Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਿਨੁ ਸਾਧ ਨ ਪਾਈਐ ਹਰਿ ਕਾ ਸੰਗੁ ॥ ਬਿਨੁ ਗੁਰ ਮੈਲ ਮਲੀਨ ਅੰਗੁ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸੁਧੁ ਹੋਇ ॥ ਗੁਰ ਸਬਦਿ ਸਲਾਹੇ ਸਾਚੁ ਸੋਇ ॥੨॥

Bin sāḏẖ na pā▫ī▫ai har kā sang.  Bin gur mail malīn ang. Bin har nām na suḏẖ ho▫e.  Gur sabaḏ salāhe sācẖ so▫e. ||2||

 

(Sang-u = company) union with (har-i) the Almighty is not (paaeeai) attained (bin-u) without guidance of (saadh) the guru; (ang-u) the limb/body gets (maleen) defiled with (mail) dirt, i.e. commits vices by not following the guru – who teaches to live by Naam.

One (na hoey) is not (sudh-u) purified of vices (bin-u) except by awareness of Naam or virtues and commands of (har-i) the Almighty. One who (salaahey) praises and obeys the Almighty (sabad-i = with word) guided by (gur) the guru, (soey) that person becomes (saach-u) truthful, i.e. s/he does not practice pretense and his/her actions accord with precept. 2.

 

ਜਾ ਕਉ ਤੂ ਰਾਖਹਿ ਰਖਨਹਾਰ ॥ ਸਤਿਗੁਰੂ ਮਿਲਾਵਹਿ ਕਰਹਿ ਸਾਰ ॥ ਬਿਖੁ ਹਉਮੈ ਮਮਤਾ ਪਰਹਰਾਇ ॥ ਸਭਿ ਦੂਖ ਬਿਨਾਸੇ ਰਾਮ ਰਾਇ ॥੩॥

Jā ka▫o ṯū rākẖahi rakẖaṇhār.  Saṯgurū milāvėh karahi sār. Bikẖ ha▫umai mamṯā parahrā▫e.  Sabẖ ḏūkẖ bināse rām rā▫e. ||3||

 

One (ja kau) whom (too) You (raakhanhaar) the protector decide to (raakhah-i) protect from vices, You (milaavah-i = cause to meet) leading him/her to (satiguru) the true guru who guides and (karah-i = does) takes (saar) care of him/her.

You cause such a person (parharaaey) to shed (haumai) ego and (mamta) possessiveness. This is how (sabh-i) all his/her (dookh) suffering/distress (binaasey = destroyed) ends, o (raam) all-pervasive (raaey) Master. 3.

 

ਊਤਮ ਗਤਿ ਮਿਤਿ ਹਰਿ ਗੁਨ ਸਰੀਰ ॥ ਗੁਰਮਤਿ ਪ੍ਰਗਟੇ ਰਾਮ ਨਾਮ ਹੀਰ ॥ ਲਿਵ ਲਾਗੀ ਨਾਮਿ ਤਜਿ ਦੂਜਾ ਭਾਉ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਰੁ ਗੁਰ ਮਿਲਾਉ ॥੪॥੫॥

Ūṯam gaṯ miṯ har gun sarīr.  Gurmaṯ pargate rām nām hīr.  Liv lāgī nām ṯaj ḏūjā bẖā▫o.  Jan Nānak har gur gur milā▫o. ||4||5||

 

When one emulates (gun) virtues of the Almighty in (sareer = body) actions, s/he attains (ootam) a sublime (mit-i = measure) great and exalted (gat-i) state.

(Heer/heera = jewel) the valuable awareness of (naam) virtues and commands of (raam) the Almighty (pragttey) manifests in the mind (gurmat-i) with the guru’s guidance.

S/he (taj-i) gives up (dooja = second) other (bhaau) ideas and his/her (liv) attention (laagi) fixes on practice (naam-i) of Naam: submits (jan) humble Guru Nanak: please (milaau = cause to find) lead me to (gur-u) the great (gur) guru. 4. 5.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਮੇਰੀ ਸਖੀ ਸਹੇਲੀ ਸੁਨਹੁ ਭਾਇ ॥ ਮੇਰਾ ਪਿਰੁ ਰੀਸਾਲੂ ਸੰਗਿ ਸਾਇ ॥ ਓਹੁ ਅਲਖੁ ਨ ਲਖੀਐ ਕਹਹੁ ਕਾਇ ॥ ਗੁਰਿ ਸੰਗਿ ਦਿਖਾਇਓ ਰਾਮ ਰਾਇ ॥੧॥

Basanṯ mėhlā 1.  Merī sakẖī sahelī sunhu bẖā▫e.  Merā pir rīsālū sang sā▫e.  Oh alakẖ na lakẖī▫ai kahhu kā▫e.  Gur sang ḏikẖā▫i▫o rām rā▫e. ||1||

 

Composition of the first Guru in Raga Basant. A soul-woman says: O (meyri) my (sakhi) girl companions and (saheyli) friends (sunhu) listen (bhaaey) carefully. (Meyra = my) our (reesaaloo) pleasing (pir-u) Almighty-husband; (saaey = that) who is ever (sang-i) with us.

(Ohu = that) the Master is (alakh-u = without signs) unseen so I can (kahahu) say (kaaey = what?) nothing about IT. (Gur-i) the guru (dikhaaio) shows – gives awareness of the presence of – (raam) the all-pervasive (raaey) Master (sang-i) with us – and everywhere. 1.

 

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ਮਿਲੁ ਸਖੀ ਸਹੇਲੀ ਹਰਿ ਗੁਨ ਬਨੇ ॥ ਹਰਿ ਪ੍ਰਭ ਸੰਗਿ ਖੇਲਹਿ ਵਰ ਕਾਮਨਿ ਗੁਰਮੁਖਿ ਖੋਜਤ ਮਨ ਮਨੇ ॥੧॥ ਰਹਾਉ ॥

Mil sakẖī sahelī har gun bane.  Har parabẖ sang kẖelėh var kāman gurmukẖ kẖojaṯ man mane. ||1|| rahā▫o.

 

(Sakhi saheyli) companions and friends (mil-u) meet in holy congregation where (gun) virtues of (har-i) the Almighty recounted and (baney = become) appreciated, i.e. praised and learnt to emulate. (Kaaman-i) soul-wives of (var) the Almighty-husband (kheylah-i) play (sang-i) with (har-i) the Almighty (prabh) Master, i.e. enjoy the practice of Naam or Divine virtues and commands with presence of God within; they (khojat) search and find the Almighty (gurmukh-i) with the guru’s guidance and  (man) the mind (maney = accepts) submits to Divine commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਨਮੁਖੀ ਦੁਹਾਗਣਿ ਨਾਹਿ ਭੇਉ ॥ ਓਹੁ ਘਟਿ ਘਟਿ ਰਾਵੈ ਸਰਬ ਪ੍ਰੇਉ ॥ ਗੁਰਮੁਖਿ ਥਿਰੁ ਚੀਨੈ ਸੰਗਿ ਦੇਉ ॥ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਜਪੁ ਜਪੇਉ ॥੨॥

Manmukẖī ḏuhāgaṇ nāhi bẖe▫o.  Oh gẖat gẖat rāvai sarab pare▫o. Gurmukẖ thir cẖīnai sang ḏe▫o.  Gur nām driṛ▫ā▫i▫ā jap jape▫o. ||2||

 

(Manukhi) a self-willed soul-wife – does not follow the guru and – is (duhaagan-i) unfortunate and remains separated from the Almighty-husband; s/he does not know (bheyo/bheyd = mystery) how to win love of the Almighty-spouse; (Ohu = that) the Beloved (preyo) Spouse (raavai) gives company (ghatt-i ghatt-i) every body/mind, i.e. every soul who is guided by the guru.

(Gurmukh-i) one who follows the guru (thir-u) is steadfast in living by Naam and (cheenai) recognizes/experiences (deyo/deyv) the Almighty (sang-i) with him/her. (Gur-i) the guru (driraaiaa) creates firm commitment for Naam and s/he (japeyo) practices (jap-u) what needs to be remembered and practiced. 2.

 

ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਭਾਉ ਹੋਇ ॥ ਬਿਨੁ ਗੁਰ ਸੰਤ ਨ ਸੰਗੁ ਦੇਇ ॥ ਬਿਨੁ ਗੁਰ ਅੰਧੁਲੇ ਧੰਧੁ ਰੋਇ ॥ ਮਨੁ ਗੁਰਮੁਖਿ ਨਿਰਮਲੁ ਮਲੁ ਸਬਦਿ ਖੋਇ ॥੩॥

Bin gur bẖagaṯ na bẖā▫o ho▫e.  Bin gur sanṯ na sang ḏe▫e. Bin gur anḏẖule ḏẖanḏẖ ro▫e.  Man gurmukẖ nirmal mal sabaḏ kẖo▫e. ||3||

 

(Bhaau) loving (bhagat-i) devotion is not (hoey) done (bin-u) without guidance of (gur) the guru; (sang-u = company) union with (dey-i/deyv) the Almighty is not attained (bin-u) without guidance of (gur) the guru (sant) saint.

People (bin-u = without) who do not follow the guru (andhuley = blind) are blinded with engrossment in other (dhandh) pursuits and (roey) wail – for inability to find the Master. (Man-u) the mind of (gurmukh-i) one who follows the guru is (nirmal-u = clean) free of vices; s/he (khoey = love) gives up (mal-u = dirt) vices (sabad-i = by word) by following teachings of the guru. 3.

 

ਗੁਰਿ ਮਨੁ ਮਾਰਿਓ ਕਰਿ ਸੰਜੋਗੁ ॥ ਅਹਿਨਿਸਿ ਰਾਵੇ ਭਗਤਿ ਜੋਗੁ ॥ ਗੁਰ ਸੰਤ ਸਭਾ ਦੁਖੁ ਮਿਟੈ ਰੋਗੁ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਵਰੁ ਸਹਜ ਜੋਗੁ ॥੪॥੬॥

Gur man māri▫o kar sanjog.  Ahinis rāve bẖagaṯ jog. Gur sanṯ sabẖā ḏukẖ mitai rog.  Jan Nānak har var sahj jog. ||4||6||

 

(Gur-i) the guru (maario) kills (man-u) the mind, i.e. ego, and (kar-i = makes) facilitates (sanjog-u) union with the Almighty. The Almighty (raavey) gives company (ahinis-i) day and night to those in (bhagtat-i) Bhakti (jog-u) Yoga, i.e. those who engage themselves in devotion/obedience.

(Rog-u) the ailment of ego and resultant (dukh-u) distress is (mittai = erased) obviated by participating in (sant = saints, sabha = meeting) holy congregation where teachings of the guru are imparted. The soul-wife thus finds (har-i) the Almighty (var-u) spouse through (sahaj) natural (jog-u) union, i.e. leading a householder’s life by Naam, says (jan) humble Guru Nanak. 4. 6.