SGGS pp 1182-1184, Basant M: 5, Shabads 8-13

 

ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਤਿਸੁ ਤੂ ਸੇਵਿ ਜਿਨਿ ਤੂ ਕੀਆ ॥ ਤਿਸੁ ਅਰਾਧਿ ਜਿਨਿ ਜੀਉ ਦੀਆ ॥ ਤਿਸ ਕਾ ਚਾਕਰੁ ਹੋਹਿ ਫਿਰਿ ਡਾਨੁ ਨ ਲਾਗੈ ॥ ਤਿਸ ਕੀ ਕਰਿ ਪੋਤਦਾਰੀ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ॥੧॥

Basanṯ mėhlā 5.  Ŧis ṯū sev jin ṯū kī▫ā.  Ŧis arāḏẖ jin jī▫o ḏī▫ā. Ŧis kā cẖākar hohi fir dān na lāgai.  Ŧis kī kar poṯḏārī fir ḏūkẖ na lāgai. ||1||

 

Composition of the fifth Guru in Raga Basant. O human being, (too) you should (seyv-i) serve/obey (tis-u = that) the Creator (jin-i) who (keeaa) created (too) you; (araadh-i) invoke and obey (tis-u) That (jin-i) who (deeaa) gave (jeeo) life to you.

(Hoh-i) be (chaakar-u = servant) obedient (ka = of, tis = that) to the Creator, (phir-i) then (ddaan-u/ddandd) punishment will not (laagai) be imposed, i.e. you will be committing no transgression for which you could be taken to task. (Kar-i = do, potdaari = being treasurer) keep in mind commands of the Creator, (phir-i) then no (dookh) grief will (laagai) afflict. 1.

 

ਏਵਡ ਭਾਗ ਹੋਹਿ ਜਿਸੁ ਪ੍ਰਾਣੀ ॥ ਸੋ ਪਾਏ ਇਹੁ ਪਦੁ ਨਿਰਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Ėvad bẖāg hohi jis parāṇī.  So pā▫e ih paḏ nirbāṇī. ||1|| rahā▫o.

 

But (praani) the creature/person (jis-u) who has (eyvadd = this big) such blessed (bhaag) fortune, only that person (paaey) obtains (ih-u) this (pad-u) state of (nirbaani) being free from attachments to the world-play – so as to be accepted for merger with God. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੂਜੀ ਸੇਵਾ ਜੀਵਨੁ ਬਿਰਥਾ ॥ ਕਛੂ ਨ ਹੋਈ ਹੈ ਪੂਰਨ ਅਰਥਾ ॥ ਮਾਣਸ ਸੇਵਾ ਖਰੀ ਦੁਹੇਲੀ ॥ ਸਾਧ ਕੀ ਸੇਵਾ ਸਦਾ ਸੁਹੇਲੀ ॥੨॥

Ḏūjī sevā jīvan birthā.  Kacẖẖū na ho▫ī hai pūran arthā.  Māṇas sevā kẖarī ḏuhelī.  Sāḏẖ kī sevā saḏā suhelī. ||2||

 

Engaging in (dooji = second) other (seyva = service) practices – than obedience of the Creator is – (birtha) wasting the opportunity given by (jeevan-u = life) human birth to attain union with God; (kachhoo na = nothing) no (artha = purpose) aspirations is (pooran) fulfilled – by rituals and worship of gods/goddesses etc.

Forgetting God and (seyva) serving/following (maanas) human beings is (khari) very (duheyli) uncomfortable, i.e. results in suffering due to continued separation from God; (seyva = service) obedience (ki) of (saadh) the guru is (sadaa) ever (suheyli = comfortable) the source of solace – by way of union with God.

 

ਜੇ ਲੋੜਹਿ ਸਦਾ ਸੁਖੁ ਭਾਈ ॥ ਸਾਧੂ ਸੰਗਤਿ ਗੁਰਹਿ ਬਤਾਈ ॥ ਊਹਾ ਜਪੀਐ ਕੇਵਲ ਨਾਮ ॥ ਸਾਧੂ ਸੰਗਤਿ ਪਾਰਗਰਾਮ ॥੩॥

Je loṛėh saḏā sukẖ bẖā▫ī.  Sāḏẖū sangaṯ gurėh baṯā▫ī.  Ūhā japī▫ai keval nām.  Sāḏẖū sangaṯ pārgrām. ||3||

 

O (bhaai = brother) dear, (jey) if you (lorrah-i) are looking for (sukh-u) peace/comfort; (sangat-i) company of (saadhoo) the saints – joining the holy congregation – is (bataai = told) prescribed (gurah-i) by the guru.

(Oohaa) there, (keyval) only (naam) virtues and commands of the Almighty are (japeeaai) recounted and learnt to practice; (saadhoo sangat-i) the holy congregation takes one (paargraam = the village across) across the word-ocean to God. 3.

 

ਸਗਲ ਤਤ ਮਹਿ ਤਤੁ ਗਿਆਨੁ ॥ ਸਰਬ ਧਿਆਨ ਮਹਿ ਏਕੁ ਧਿਆਨੁ ॥ ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਊਤਮ ਧੁਨਾ ॥ ਨਾਨਕ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨਾ ॥੪॥੮॥

Sagal ṯaṯ mėh ṯaṯ gi▫ān.  Sarab ḏẖi▫ān mėh ek ḏẖi▫ān.  Har kīrṯan mėh ūṯam ḏẖunā.  Nānak gur mil gā▫e gunā. ||4||8||

 

(Mah-i) in (sagal) all (tat = essence) knowledge, (giaan-u) awareness of Naam is (tat-u) the supreme essence; amongst (sarab) all (dhiaan) contemplation there is (eyk-u) one (dhiaan-u) supreme contemplation – on Naam.

The  most (ootam) sublime (dhunaa) music/tune is (mah-i) in/of (keertan) praising virtues of (har-i) the Almighty; (mil-i) join the guru and (gaaey) sing (gunaa) virtues of the Almighty, says fifth Nanak. 4. 8.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਜਿਸੁ ਬੋਲਤ ਮੁਖੁ ਪਵਿਤੁ ਹੋਇ ॥ ਜਿਸੁ ਸਿਮਰਤ ਨਿਰਮਲ ਹੈ ਸੋਇ ॥ ਜਿਸੁ ਅਰਾਧੇ ਜਮੁ ਕਿਛੁ ਨ ਕਹੈ ॥ ਜਿਸ ਕੀ ਸੇਵਾ ਸਭੁ ਕਿਛੁ ਲਹੈ ॥੧॥

Basanṯ mėhlā 5.  Jis bolaṯ mukẖ paviṯ ho▫e.  Jis simraṯ nirmal hai so▫e. Jis arāḏẖe jam kicẖẖ na kahai.  Jis kī sevā sabẖ kicẖẖ lahai. ||1||

 

Composition of the fifth Guru in Raga Basant. Naam or virtues of God (bolat) by uttering (jis-u) which (mukh-u) the mouth – and life – (hoey) is (pavit-u) purified; (simrat) by remembrance and practice of (jis-u) which (soey) reputation (hai) is (nirmal = clean) good, i.e. one should utter and practice Naam or virtues and commands of the Almighty.

(Araadhey) by invoking and practice of which (jam-u) the agent of Divine justice (kahai) says (kichh-u na) nothing, i.e. no faults are found when account of deeds is taken; by (jis ki) whose (seyva = service) compliance one (lahai) obtains (sabh-u kichh-u) everything, i.e. all aspirations – including union with God – are fulfilled with practice of Naam. 1.

 

ਰਾਮ ਰਾਮ ਬੋਲਿ ਰਾਮ ਰਾਮ ॥ ਤਿਆਗਹੁ ਮਨ ਕੇ ਸਗਲ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Rām rām bol rām rām.  Ŧi▫āgahu man ke sagal kām. ||1|| rahā▫o.

 

(Bol-i = utter) remember (raam raam) God with words and obey in actions, remember (raam raam) the all-pervasive Almighty; (tiaagahu) give up (sagal) all other (kaam = jobs) ideas (key) of (man) the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਸ ਕੇ ਧਾਰੇ ਧਰਣਿ ਅਕਾਸੁ ॥ ਘਟਿ ਘਟਿ ਜਿਸ ਕਾ ਹੈ ਪ੍ਰਗਾਸੁ ॥ ਜਿਸੁ ਸਿਮਰਤ ਪਤਿਤ ਪੁਨੀਤ ਹੋਇ ॥ ਅੰਤ ਕਾਲਿ ਫਿਰਿ ਫਿਰਿ ਨ ਰੋਇ ॥ ੨॥

Jis ke ḏẖāre ḏẖaraṇ akās.  Gẖat gẖat jis kā hai pargās. Jis simraṯ paṯiṯ punīṯ ho▫e.  Anṯ kāl fir fir na ro▫e. ||2||

 

The Creator (jis key = whose) by whom Naam – Divine laws – (dharan-i) the earth and (aakaas-u) sky (dhaarey = have support) are kept in place; and (jis ka) whose (pragaas-u = light) Spirit is present (ghatt-i ghatt-i) in everyone and everything.

(Simrat) by remembering/keeping in mind (jis) whom, i.e. Divine virtues and commands, (patit) those fallen to vices (hoey) are (puneet) purified. And one does not (roey) wail at (ant) the end (kaal-i) time of life (phir-i phir-i) again and again – when the erring soul is denied union with the Almighty and sent for rebirth. 2.

 

ਸਗਲ ਧਰਮ ਮਹਿ ਊਤਮ ਧਰਮ ॥ ਕਰਮ ਕਰਤੂਤਿ ਕੈ ਊਪਰਿ ਕਰਮ ॥ ਜਿਸ ਕਉ ਚਾਹਹਿ ਸੁਰਿ ਨਰ ਦੇਵ ॥ ਸੰਤ ਸਭਾ ਕੀ ਲਗਹੁ ਸੇਵ ॥੩॥

Sagal ḏẖaram mėh ūṯam ḏẖaram.  Karam karṯūṯ kai ūpar karam. Jis ka▫o cẖāhėh sur nar ḏev.  Sanṯ sabẖā kī lagahu sev. ||3||

 

(Mah-i) amongst (sagal) all (dharam = dutiful-ness) religious practices, the practice of Naam is (ootam) the most sublime (dharam) practice; this (karam) practice is (kai oopar-i) above (kartoot-i) the act of performing (karam) rituals.

Something (jis kau) which (sur-i) godly (nar) persons (chaah-i) yearn for, (lagahu) engage in (seyv) service (ki) of (sant = saints, sabha = assembly) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice. 3.

 

ਆਦਿ ਪੁਰਖਿ ਜਿਸੁ ਕੀਆ ਦਾਨੁ ॥ ਤਿਸ ਕਉ ਮਿਲਿਆ ਹਰਿ ਨਿਧਾਨੁ ॥ ਤਿਸ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਨਾਨਕ ਜਨ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥੪॥੯॥

Āḏ purakẖ jis kī▫ā ḏān.  Ŧis ka▫o mili▫ā har niḏẖān. Ŧis kī gaṯ miṯ kahī na jā▫e.  Nānak jan har har ḏẖi▫ā▫e. ||4||9||

 

One to (jis-u) whom (aad-i) the primal (purakh-i) Supreme Being (keeaa = gives, daan-u = charity) is kind; (nidhaan-u) the treasure/wealth of awareness of virtues and commands of the Almighty (miliaa) is obtained (tis kau) by that person.

(Gat-i) the state and (mit-i) measure (ki = of, tis = that) of God (na jaaey) cannot (kahi) be stated; (jan) the devotee (dhiaaey) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands, says fifth Nanak. 4. 9.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਮਨ ਤਨ ਭੀਤਰਿ ਲਾਗੀ ਪਿਆਸ ॥ ਗੁਰਿ ਦਇਆਲਿ ਪੂਰੀ ਮੇਰੀ ਆਸ ॥ ਕਿਲਵਿਖ ਕਾਟੇ ਸਾਧਸੰਗਿ ॥ ਨਾਮੁ ਜਪਿਓ ਹਰਿ ਨਾਮ ਰੰਗਿ ॥੧॥

Basanṯ mėhlā 5.  Man ṯan bẖīṯar lāgī pi▫ās.  Gur ḏa▫i▫āl pūrī merī ās. Kilvikẖ kāte sāḏẖsang.  Nām japi▫o har nām rang. ||1||

 

Composition of the fifth Guru in Raga Basant. I (laagi) have (piaas = thirst) longing for the Almighty (bheetar-i) in my (man) mind and (tan) body; (daiaal-i) the kind (gur-i) guru (poori) fulfilled (meyri) my (aas) wish – of this longing by dispelling other ideas.

(Kilvikh) vices from my mind (kaattey = cut) were rid (saadhsang-i) in company of the guru, where I (japio) recalled and learnt to (rang-i) lovingly practice (naam-u) virtues and commands of (har-i) the Almighty. 1.

 

ਗੁਰ ਪਰਸਾਦਿ ਬਸੰਤੁ ਬਨਾ ॥ ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਉਰਿ ਧਾਰੇ ਸਦਾ ਸਦਾ ਹਰਿ ਜਸੁ ਸੁਨਾ ॥੧॥ ਰਹਾਉ ॥

Gur parsāḏ basanṯ banā.  Cẖaran kamal hirḏai ur ḏẖāre saḏā saḏā har jas sunā. ||1|| rahā▫o.

 

I am (basant-u = spring season, banaa = made) blessed with happiness (parsaad-i) with grace/guidance of the guru; I (dhaarey) keep (charan = feet, kamal = lotus) instructions of the Almighty (ur-i) in (hirdai) mind and (sadaa sadaa) forever (sunaa) listen to (jas-u = praises) virtues of (har-i) the Almighty and emulate them. 1.

(Rahaau) dwell on this and contemplate.

 

Page 1183

 

ਸਮਰਥ ਸੁਆਮੀ ਕਾਰਣ ਕਰਣ ॥ ਮੋਹਿ ਅਨਾਥ ਪ੍ਰਭ ਤੇਰੀ ਸਰਣ ॥ ਜੀਅ ਜੰਤ ਤੇਰੇ ਆਧਾਰਿ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਲੇਹਿ ਨਿਸਤਾਰਿ ॥੨॥

Samrath su▫āmī kāraṇ karaṇ.  Mohi anāth parabẖ ṯerī saraṇ. Jī▫a janṯ ṯere āḏẖār.  Kar kirpā parabẖ lehi nisṯār. ||2||

 

O (samrath) Omnipotent (suaami) Master (karan) Creator of (kaaran) the creation; (moh-i) I was (anaath = master-less) hapless, until I placed myself in (teyri) Your care and obedience, o (prabh) Almighty,

(Jeea jant) the creatures exist by (teyrey) Your (aadhaar-i) support, i.e. rely on You; please (kar-i kirpa) be kind and (leyh-i nistaar-i = ferry) take me across the world-ocean, i.e. enable to overcome vices in the world-play and unite with You -, o (prabh) Almighty. 2.

 

ਭਵ ਖੰਡਨ ਦੁਖ ਨਾਸ ਦੇਵ ॥ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਤਾ ਕੀ ਸੇਵ ॥ ਧਰਣਿ ਅਕਾਸੁ ਜਾ ਕੀ ਕਲਾ ਮਾਹਿ ॥ ਤੇਰਾ ਦੀਆ ਸਭਿ ਜੰਤ ਖਾਹਿ ॥੩॥

Bẖav kẖandan ḏukẖ nās ḏev.  Sur nar mun jan ṯā kī sev. Ḏẖaraṇ akās jā kī kalā māhi.  Ŧerā ḏī▫ā sabẖ janṯ kẖāhi. ||3||

 

(Deyv) Almighty (khanddan = breaker) can end cycles of (bhav = short form of Bhavsaagar = world-ocean) coming to the world/rebirth; (sur-i) godlike (nar) persons, i.e. seekers, and (mun-i jan) sages are engaged in (ta ki = of that) IT’s (seyv = service) obedience, i.e. they invoke God.

It is You in (ja ki) whose (kalaa = power) control are (akaas-u) the sky and (dharan-i) earth; (sabh-i) all (jant) creatures (khaah-i) eat/get what is (deeaa) given (teyra = your) by You, i.e. You are the Sustainor of all. 3.

 

ਅੰਤਰਜਾਮੀ ਪ੍ਰਭ ਦਇਆਲ ॥ ਅਪਣੇ ਦਾਸ ਕਉ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਦੇਹੁ ਦਾਨੁ ॥ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਤੇਰੋ ਨਾਮੁ ॥੪॥੧੦॥

Anṯarjāmī parabẖ ḏa▫i▫āl.  Apṇe ḏās ka▫o naḏar nihāl. Kar kirpā mohi ḏeh ḏān.  Jap jīvai Nānak ṯero nām. ||4||10||

 

O (daiaal) kind (prabh) Almighty, You (antarjaami) know all minds; and (nihaal-i) look at (apney = own) Your (daas = servant) devotees (nadar-i) with sight of grace, bless them;

Please (kar-i kirpa) be kind and (deyhu) give this (daan-u = alms) benediction, that fifth Nanak, i.e. the devotee, (jeevai) lives with practice of (teyro) Your Naam. 4. 10.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਰਾਮ ਰੰਗਿ ਸਭ ਗਏ ਪਾਪ ॥ ਰਾਮ ਜਪਤ ਕਛੁ ਨਹੀ ਸੰਤਾਪ ॥ ਗੋਬਿੰਦ ਜਪਤ ਸਭਿ ਮਿਟੇ ਅੰਧੇਰ ॥ ਹਰਿ ਸਿਮਰਤ ਕਛੁ ਨਾਹਿ ਫੇਰ ॥੧॥

Basanṯ mėhlā 5.  Rām rang sabẖ ga▫e pāp.  Rām japaṯ kacẖẖ nahī sanṯāp.  Gobinḏ japaṯ sabẖ mite anḏẖer.  Har simraṯ kacẖẖ nāhi fer. ||1||

 

Composition of the fifth Guru in Raga Basant. (Sabh) all (paap) wrongdoings (gaey) have left (rang-i) with love, i.e. obedience, of (raam) the the Almighty; (kachh-u nahi = not any) no (santaap) suffering touches (japat) with remembrance and obedience of (raam) the Almighty.

(Sabh-i) all (andheyr = darkness) causes of being blinded by attachment to the world-play (mittey) are effaced (japat) with remembrance and practice of Naam of the Almighty (gobind) Master of the world. There is (kachh naahi = not any) no (pheyr-i) return – to be reborn in the world – (simrat) with remembrance and obedience of (har-i) the Almighty. 1.

 

ਬਸੰਤੁ ਹਮਾਰੈ ਰਾਮ ਰੰਗੁ ॥ ਸੰਤ ਜਨਾ ਸਿਉ ਸਦਾ ਸੰਗੁ ॥੧॥ ਰਹਾਉ ॥

Basanṯ hamārai rām rang.  Sanṯ janā si▫o saḏā sang. ||1|| rahā▫o.

 

(Bsant-u = spring season) the joy (hamaarai = at our place) in the mind comes by having (rang-u) love of Raam, i.e. praising and emulating virtues of, (raam) the Almighty; in (sang-u) company (siau) of (sant = saintly, janaa = persons) the seekers of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਜਨੀ ਕੀਆ ਉਪਦੇਸੁ ॥ ਜਹ ਗੋਬਿੰਦ ਭਗਤੁ ਸੋ ਧੰਨਿ ਦੇਸੁ ॥ ਹਰਿ ਭਗਤਿਹੀਨ ਉਦਿਆਨ ਥਾਨੁ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਘਟਿ ਘਟਿ ਪਛਾਨੁ ॥੨॥

Sanṯ janī kī▫ā upḏes.  Jah gobinḏ bẖagaṯ so ḏẖan ḏes.  Har bẖagṯihīn uḏi▫ān thān.  Gur parsāḏ gẖat gẖat pacẖẖān. ||2||

 

(Sant jani = saintly persons) devotees of the Almighty (keeaa) imparted this (updeys-u) guidance; (jah) wherever (bhagat-u) a devotee of (gobind = master of the world) God lives, (so) that is (dhann-i) a great (deys-u = country) place to be.

But (thaan-u) a place which is (bhagat-i-heen) bereft of devotion (har-i) of the Almighty, is (udiaan) a jungle – not a pleasant place to be in. However one can (pachhaan-u) recognize the Almighty present (ghatt-i ghatt-i) in every mind, i.e. make every place pleasant by practice of Naam, (prasaad-i) with grace/guidance of (gur) the guru. 2.

 

ਹਰਿ ਕੀਰਤਨ ਰਸ ਭੋਗ ਰੰਗੁ ॥ ਮਨ ਪਾਪ ਕਰਤ ਤੂ ਸਦਾ ਸੰਗੁ ॥ ਨਿਕਟਿ ਪੇਖੁ ਪ੍ਰਭੁ ਕਰਣਹਾਰ ॥ ਈਤ ਊਤ ਪ੍ਰਭ ਕਾਰਜ ਸਾਰ ॥੩॥

Har kīrṯan ras bẖog rang.  Man pāp karaṯ ṯū saḏā sang. Nikat pekẖ parabẖ karanhār.  Īṯ ūṯ parabẖ kāraj sār. ||3||

 

(Bhog = enjoy, ras = taste) relish (keertan) praising virtues of (har-i) the Almighty with (rang-u) pleasure. And (too) you should (sang-u = hesitate) keep back from (karat) committing (paap) sin, o (man = mind) human being.

(Peykh-i) see/perceive (prabh-u) the Almighty (karanhaar) Creator (nikatt-i) being near – to look after and watch your deeds; then you will commit no transgressions; and (prabh) the Almighty shall (saar = take care) fulfil your (kaaraj) purposes of (eet) here in life and (oot) the hereafter. 3.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਲਗੋ ਧਿਆਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਕੀਨੋ ਦਾਨੁ ॥ ਤੇਰਿਆ ਸੰਤ ਜਨਾ ਕੀ ਬਾਛਉ ਧੂਰਿ ॥ ਜਪਿ ਨਾਨਕ ਸੁਆਮੀ ਸਦ ਹਜੂਰਿ ॥੪॥੧੧॥

Cẖaran kamal si▫o lago ḏẖi▫ān.  Kar kirpā parabẖ kīno ḏān. Ŧeri▫ā sanṯ janā kī bācẖẖa▫o ḏẖūr.  Jap Nānak su▫āmī saḏ hajūr. ||4||11||

 

With the above, my (dhiaan-u) focus (lago) was fixed (sio) on (kamal) lotus (charan) feet, i.e. to being in submission and obedience of the Almighty; (prabh-i) the Almighty (kar-i kirpa) was kind (keeno = gave, daan-u = alms) to motivate.

I (baachhau) seek (dhoor-i = dust of the feet) guidance of (teyriaa) Your (sant janaa = saintly persons) devotees; to (sad) ever see You (hajoor-i) present with me and (jap-i) remember and practice Your virtues and commands, o (suaami) Master, says fifth Nanak. 4. 11.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਸਚੁ ਪਰਮੇਸਰੁ ਨਿਤ ਨਵਾ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਿਤ ਚਵਾ ॥ ਪ੍ਰਭ ਰਖਵਾਲੇ ਮਾਈ ਬਾਪ ॥ ਜਾ ਕੈ ਸਿਮਰਣਿ ਨਹੀ ਸੰਤਾਪ ॥੧॥

Basanṯ mėhlā 5.  Sacẖ parmesar niṯ navā.  Gur kirpā ṯe niṯ cẖavā. Parabẖ rakẖvāle mā▫ī bāp.  Jā kai simraṇ nahī sanṯāp. ||1||

 

Composition of the fifth Guru in Raga Basant. (Sach-u = truth) the Eternal (parmeysar-u) Supreme Master is (nit) ever (navaa = new) fresh, i.e. the more one contemplates the more virtues one becomes aware of; I (chavaa = say) praise and emulate Divine virtues (tey) with (kirpa) kindness/guidance of (gur) the guru.

Like (maai) the mother and (baap) father, (prabh) the Almighty (rakhvaaley = protector) looks after; (ja kai) by whose (simran) remembrance and obedience, no (santaap) suffering/grief afflicts. 1.

 

ਖਸਮੁ ਧਿਆਈ ਇਕ ਮਨਿ ਇਕ ਭਾਇ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਸਦਾ ਸਰਣਾਈ ਸਾਚੈ ਸਾਹਿਬਿ ਰਖਿਆ ਕੰਠਿ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Kẖasam ḏẖi▫ā▫ī ik man ik bẖā▫e.  Gur pūre kī saḏā sarṇā▫ī sācẖai sāhib rakẖi▫ā kanṯẖ lā▫e. ||1|| rahā▫o.

 

When one (dhiaaee) pays attention to Divine virtues and commands with (ik) single (man-i = mind) minded focus and (ik) one (bhaaey = love) faith; with placing the self (sarnaai = in sanctuary) in care and obedience (ki) of (poorey) the perfect (gur) guru, (sahib-i) the Master (rakhiaa) keeps (laaey = touching, kantth-i = throats) in embrace, i.e. fully protected against all adversity. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਪਣੇ ਜਨ ਪ੍ਰਭਿ ਆਪਿ ਰਖੇ ॥ ਦੁਸਟ ਦੂਤ ਸਭਿ ਭ੍ਰਮਿ ਥਕੇ ॥ ਬਿਨੁ ਗੁਰ ਸਾਚੇ ਨਹੀ ਜਾਇ ॥ ਦੁਖੁ ਦੇਸ ਦਿਸੰਤਰਿ ਰਹੇ ਧਾਇ ॥੨॥

Apṇe jan parabẖ āp rakẖe.  Ḏusat ḏūṯ sabẖ bẖaram thake. Bin gur sācẖe nahī jā▫e.  Ḏukẖ ḏes disanṯar rahe ḏẖā▫e. ||2||

 

(Prabh-i) the Almighty (rakhey) protects (apney = own) IT’s (jan = servants) devotees (aap-i) on IT’s own; and (dustt) evil persons and (doot) vices (sabh-i) all (thakey) get tired (bhram-i = wandering) trying to harm – but do not succeed.

There is no (jaaey) place/source – to obtain this comfort (bin-u) except guidance of (saachey) the true guru; there is only (dukh-u) grief for those who (rahey) keep (dhaaey) running to (deys = country, disantar-i = to other countries) here and there. 2.

 

ਕਿਰਤੁ ਓਨ੍ਹ੍ਹਾ ਕਾ ਮਿਟਸਿ ਨਾਹਿ ॥ ਓਇ ਅਪਣਾ ਬੀਜਿਆ ਆਪਿ ਖਾਹਿ ॥ ਜਨ ਕਾ ਰਖਵਾਲਾ ਆਪਿ ਸੋਇ ॥ ਜਨ ਕਉ ਪਹੁਚਿ ਨ ਸਕਸਿ ਕੋਇ ॥੩॥

Kiraṯ onĥā kā mitas nāhi.  O▫e apṇā bīji▫ā āp kẖāhi. Jan kā rakẖvālā āp so▫e.  Jan ka▫o pahucẖ na sakas ko▫e. ||3||

 

The influence of (onaah) their (kirat-u) of past deeds is not (mittas-i) erased from their minds; (aap-i = self) they (khaah-i) eat what they (beejiaa) sowed (aapnaa = own) themselves, i.e. one faces favorable or adverse consequences of own deeds and can blame none else.

(Soey = that one) the One Almighty is (aap-i) IT-self (rakhvaala) the protector of (jan = servants) those who are obedient; (koey) anyone who does not obey God, cannot (pahuch-i = reach) be equal (kau) to (jan) the devotees, i.e. cannot expect Divine grace. 3.

 

ਪ੍ਰਭਿ ਦਾਸ ਰਖੇ ਕਰਿ ਜਤਨੁ ਆਪਿ ॥ ਅਖੰਡ ਪੂਰਨ ਜਾ ਕੋ ਪ੍ਰਤਾਪੁ ॥ ਗੁਣ ਗੋਬਿੰਦ ਨਿਤ ਰਸਨ ਗਾਇ ॥ ਨਾਨਕੁ ਜੀਵੈ ਹਰਿ ਚਰਣ ਧਿਆਇ ॥੪॥੧੨॥

Parabẖ ḏās rakẖe kar jaṯan āp.  Akẖand pūran jā ko parṯāp. Guṇ gobinḏ niṯ rasan gā▫e.  Nānak jīvai har cẖaraṇ ḏẖi▫ā▫e. ||4||12||

 

(Prabh-i) the Master (rakhey) protects (daas) the devotees (kar-i) making (jatan-u) effort (aap-i) IT-self, i.e. by motivating from within. (prataap-u) majesty/power (ja ko = whose) of the Almighty is (akhnadd) indestructible and (pooran) complete – nothing is left wanting.

(Nit) ever (gaaey = singing) praising and emulating (gun) virtues of (gobind) the Master of the world with (rasan) the tongue, Nanak, i.e. the devotee (jeevai) lives (dhiaaey) thinking of being at (charan) feet, i.e. in obedience of (har-i) the Almighty. 4. 12.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਗੁਰ ਚਰਣ ਸਰੇਵਤ ਦੁਖੁ ਗਇਆ ॥ ਪਾਰਬ੍ਰਹਮਿ ਪ੍ਰਭਿ ਕਰੀ ਮਇਆ ॥ ਸਰਬ ਮਨੋਰਥ ਪੂਰਨ ਕਾਮ ॥ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਰਾਮ ਨਾਮ ॥੧॥

Basanṯ mėhlā 5.  Gur cẖaraṇ sarevaṯ ḏukẖ ga▫i▫ā.  Pārbarahm parabẖ karī ma▫i▫ā. Sarab manorath pūran kām.  Jap jīvai Nānak rām nām. ||1||

 

Composition of the fifth Guru in Raga Basant. (Dukh-u) the pain of separation from the Almighty (gaiaa = goes) ends (sareyvey = serving, charan = feet) by following (gur) the guru’s guidance – to live by Naam; as (prabh-i) the Almighty (paarbrahm-i) Supreme Being (kari) bestows (maiaa = kindness) grace.

(Sarab) all (manorath) aspirations and (kaam) desires are (pooran) fulfilled; Nanak, the devotee (jeevai) lives protected (jap-i) with remembrance and practice of Naam of the Almighty. 1.

 

ਸਾ ਰੁਤਿ ਸੁਹਾਵੀ ਜਿਤੁ ਹਰਿ ਚਿਤਿ ਆਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਦੀਸੈ ਬਿਲਲਾਂਤੀ ਸਾਕਤੁ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Sā ruṯ suhāvī jiṯ har cẖiṯ āvai.  Bin saṯgur ḏīsai billāʼnṯī sākaṯ fir fir āvai jāvai. ||1|| rahā▫o.

 

(Sa) that (rut-i = season) environment is (suhaavi) pleasant (jit-u) wherein (har-i) the Almighty (aavai) comes (chit-i) to mind.

(Saakat-u) one who turns away from God is (deesai) seen (bil-laanti) in acute discomfort; anyone who (bin-u = without) does not follow (satigur-u) the true guru – to live by Naam – (aavai = comes, jaavai = goes) is born and dies (phir-i phir-i) again and again. 1.

(Rahaau) dwell on this and contemplate.  

 

Page 1184

 

ਸੇ ਧਨਵੰਤ ਜਿਨ ਹਰਿ ਪ੍ਰਭੁ ਰਾਸਿ ॥ ਕਾਮ ਕ੍ਰੋਧ ਗੁਰ ਸਬਦਿ ਨਾਸਿ ॥ ਭੈ ਬਿਨਸੇ ਨਿਰਭੈ ਪਦੁ ਪਾਇਆ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕਿ ਖਸਮੁ ਧਿਆਇਆ ॥੨॥

Se ḏẖanvanṯ jin har parabẖ rās.  Kām kroḏẖ gur sabaḏ nās. Bẖai binse nirbẖai paḏ pā▫i▫ā.  Gur mil Nānak kẖasam ḏẖi▫ā▫i▫ā. ||2||

 

(Jin) those who have (raas-i = money) the wealth of awareness of Naam of (har-i) the Almighty (prabh-u) Master, (sey) they are (dhanvant) rich – wealth of Naam sustains here and in the hereafter; they are (naas-i = destroy) rid of (kaam) lust and (krodh) anger – the impediments to finding God within – (sabad-i = by the word) by following teachings of the guru.

Their (bhai) fears of retribution for committing vices (binsey = destroyed )are obviated and they (paaiaa) attain (pad-u) the state of (nirbahi) fearless-ness; when (mil-i) they find (gur) the guru and with his guidance (dhiaaiaa = pay attention) remember and practice Naam of (khasam-u) the Master. 2.

 

ਸਾਧਸੰਗਤਿ ਪ੍ਰਭਿ ਕੀਓ ਨਿਵਾਸ ॥ ਹਰਿ ਜਪਿ ਜਪਿ ਹੋਈ ਪੂਰਨ ਆਸ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕਿ ਹਰਿ ਹਰਿ ਕਹਿਆ ॥੩॥

Sāḏẖsangaṯ parabẖ kī▫o nivās.  Har jap jap ho▫ī pūran ās.  Jal thal mahī▫al rav rahi▫ā.  Gur mil Nānak har har kahi▫ā. ||3||

 

(Prabh-i) the Almighty (keeo = has made, nivaas = residence) dwells (saadhsangat-i) in the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice; one’s (aas) wish of finding God (hoi) is (pooran) fulfilled (jap-i jap-i) by remembrance and practice of (har-i = God) Naam.

The Almighty (ravi rahiaa) is present (jal-i) in water, (thal-i) in/on land and (maheeal-i = between sky and land) in space; and (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty (kahiaa = uttered) are recounted and learnt to practice (mil-i = meeting, gur = guru) with the guru’s guidance, says fifth Nanak. 3.

 

ਅਸਟ ਸਿਧਿ ਨਵ ਨਿਧਿ ਏਹ ॥ ਕਰਮਿ ਪਰਾਪਤਿ ਜਿਸੁ ਨਾਮੁ ਦੇਹ ॥ ਪ੍ਰਭ ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਤੇਰੇ ਦਾਸ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਕਮਲ ਪ੍ਰਗਾਸ ॥੪॥੧੩॥

Asat siḏẖ nav niḏẖ eh.  Karam parāpaṯ jis nām ḏeh. Parabẖ jap jap jīvėh ṯere ḏās.  Gur mil Nānak kamal pargās. ||4||13||

 

People try to obtain (astt) eight (sidh-i) supernatural powers and (nav) nine (nidh-i) treasures given below, but for a seeker of Almighty the wish is (ih) this; to live by Naam; awareness of Naam (praapat-i) is obtained by one to (jis-u) whom the Almighty (karam-i) is graciously (deyh = gives) imparts – through the guru.

O (prabh) Almighty, (teyrey) Your (daas    = servants) devotees live (jap-i jap-i) ever in remembrance and practice of Naam; (kamal) lotus flower (pragaas) blooms, i.e. the mind is enlightened and life blossoms, (mil-i = meeting) with guidance of (gur) the guru, says fifth Nanak. 4. 13.

 

8 Siddhis (Supernatural powers) are:

1. Aṇimā: Ability to reduce one’s size
2. Mahima: Ability to increase one’s size
3. Garima: Ability to increase one’s weight infinitely
4. Laghima: Ability to become lighter than the lightest
5. Prāpti: Ability to Obtain anything
6. Prākāmya: Ability to acquire anything desired
7. Iṣiṭva: Lordship over creation
8. Vaśitva: Having control over things

 

9 Nidhis (treasures) are:

1. Mahapadma: Great lotus flower
2. Padma: Lotus/ a Himalayan lake with treasures
3. Shankha: Conch shell
4. Makara: Crocodile/ Antimony
5. Kachchhapa: Tortoise or turtle shell
6. Mukunda: Cinnabar/ Quick Silver
7. Kunda: Jasmine/ Arsenic
8. Nila: Sapphire/ Antimony
9. Kharva: Cups, vessels baked in fire

 

 

 

SGGS pp 1180-1182, Basant M: 5, Shabads 1-7.

 

ਬਸੰਤੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ਦੁਤੁਕੇ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ mėhlā 5 gẖar 1 ḏuṯuke       Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Basant, (dutukey) stanzas of two lines each.   Invoking the One all-pervasive Creator who is known with the true guru’s grace/guidance.

 

Note: Holi is celebrated in India in the month of Phalgun – corresponding to March-April – as a festival of joy and is played with colours. In this Shabad the fifth Guru gives this reference and says one who follows the guru and finds the Almighty, ever experiences joy.

 

ਗੁਰੁ ਸੇਵਉ ਕਰਿ ਨਮਸਕਾਰ ॥ ਆਜੁ ਹਮਾਰੈ ਮੰਗਲਚਾਰ ॥ ਆਜੁ ਹਮਾਰੈ ਮਹਾ ਅਨੰਦ ॥ ਚਿੰਤ ਲਥੀ ਭੇਟੇ ਗੋਬਿੰਦ ॥੧॥

Gur seva▫o kar namaskār.  Āj hamārai mangalcẖār.  Āj hamārai mahā anand.  Cẖinṯ lathī bẖete gobinḏ. ||1||

 

I (kar-i = doing, namsakaar = obeisance) respectfully (seyvau = serve) obey (gur-u) the guru. (Aaj-u) today is (mangalchaar) the occasion of joy (hamaarai) for us.

Today there is (mahaa) great (anand) joy (hamaarai = at our place) in my mind; my (chint) anxiety caused by separation has (lathi) has been removed, as I have (bheyttey) found (gobind = master of the world) the Almighty present within. 1.

 

ਆਜੁ ਹਮਾਰੈ ਗ੍ਰਿਹਿ ਬਸੰਤ ॥ ਗੁਨ ਗਾਏ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹ ਬੇਅੰਤ ॥੧॥ ਰਹਾਉ ॥

Āj hamārai garihi basanṯ.  Gun gā▫e parabẖ ṯumĥ be▫anṯ. ||1|| rahā▫o.

 

(Aaj-u) today it is (basant-u = spring season) the time of happiness (hamaarai) at our place; made possible (gaaey = singing) by praising and emulating (gun) virtues of (tumh) You (beyant = without end) the Infinite (prabh) Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਜੁ ਹਮਾਰੈ ਬਨੇ ਫਾਗ ॥ ਪ੍ਰਭ ਸੰਗੀ ਮਿਲਿ ਖੇਲਨ ਲਾਗ ॥ ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥ ਰੰਗੁ ਲਾਗਾ ਅਤਿ ਲਾਲ ਦੇਵ ॥੨॥

Āj hamārai bane fāg.  Parabẖ sangī mil kẖelan lāg. Holī kīnī sanṯ sev.  Rang lāgā aṯ lāl ḏev. ||2||

 

Today (baney = become) it is (phaag = month of Phaagun) the joyful festival of Holi/playing with colors, that comes in the Indian month of Phaagun/month March of CE (hamaarai) at our place. I (lag) started (kheylan) playing (mil-i) on meeting my (sangi) companion (prabh) the Almighty – within.

Holi/happiness was (keeni) made possible by (seyv = service) obedience to (sant = saint) the guru; which (laagaa) developed (at-i) very deep (rang-u) love for (laal) the Beloved (deyv) God. 2.

 

ਮਨੁ ਤਨੁ ਮਉਲਿਓ ਅਤਿ ਅਨੂਪ ॥ ਸੂਕੈ ਨਾਹੀ ਛਾਵ ਧੂਪ ॥ ਸਗਲੀ ਰੂਤੀ ਹਰਿਆ ਹੋਇ ॥ ਸਦ ਬਸੰਤ ਗੁਰ ਮਿਲੇ ਦੇਵ ॥੩॥

Man ṯan ma▫uli▫o aṯ anūp.  Sūkai nāhī cẖẖāv ḏẖūp. Saglī rūṯī hari▫ā ho▫e.  Saḏ basanṯ gur mile ḏev. ||3||

 

With love of the Almighty within, (man-u) the mind and (tan-u) body (maulio) have blossomed (at-i = very, anoop = incomparable) unlike before. My being does not (sookai = dry) wither in (chaav) shade or (dhoop) sunshine, i.e. is not affected by discomfort or comfort, grief or joy.

It (hoey) remains (hariaa = green) blooming in (sagli) all (rooti/ruti) seasons – under all circumstances; it is (sad) ever (basant) spring since I (miley) found (gur) the great (deyv) the Almighty within, i.e. I remain in continuous bliss because I am ever conscious of God and commit no transgressions. 3.

 

ਬਿਰਖੁ ਜਮਿਓ ਹੈ ਪਾਰਜਾਤ ॥ ਫੂਲ ਲਗੇ ਫਲ ਰਤਨ ਭਾਂਤਿ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਨੇ ਹਰਿ ਗੁਣਹ ਗਾਇ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥੪॥੧॥

Birakẖ jami▫o hai pārjāṯ.  Fūl lage fal raṯan bẖāʼnṯ. Ŧaripaṯ agẖāne har guṇah gā▫e.  Jan Nānak har har har ḏẖi▫ā▫e. ||4||1||

 

Everyone wishes to obtain the Paarjaat (birakh-u) tree – which is believed to fulfill wishes, but it (jamio) has grown – in  my yard; it (laagey) bears (phool) the flowers and (phal) fruits (bhaant-i = of the type) like (ratan) jewels, i.e. I have become aware of the jewel/valuable Naam of the Almighty.

I am (tript-i aghaaney) satiated/happy (gaaey = singing) by praising and emulating (gunah) virtues of (har-i) the Almighty – which enables to find IT; (jan) humble fifth Nanak (dhiaaey) pays invokes (har-i, har-i har-i) the Almighty in three ways – in thought, word and deed. 4. 1.

 

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Note: This Shabad says that a devotee remains engaged in devotion/obedience of the Almighty like different types of creatures are engaged in their favorite pursuits in life.

 

ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਹਟਵਾਣੀ ਧਨ ਮਾਲ ਹਾਟੁ ਕੀਤੁ ॥ ਜੂਆਰੀ ਜੂਏ ਮਾਹਿ ਚੀਤੁ ॥ ਅਮਲੀ ਜੀਵੈ ਅਮਲੁ ਖਾਇ ॥ ਤਿਉ ਹਰਿ ਜਨੁ ਜੀਵੈ ਹਰਿ ਧਿਆਇ ॥੧॥

Basanṯ mėhlā 5.  Hatvāṇī ḏẖan māl hāt kīṯ.  Jū▫ārī jū▫e māhi cẖīṯ. Amlī jīvai amal kẖā▫e.  Ŧi▫o har jan jīvai har ḏẖi▫ā▫e. ||1||

 

Composition of the fifth Guru in Raga Basant.  Like (hattvaani) a shopkeeper (keet-u) does (haatt-u = shop) business and thinks of (dhan) money and (maal) merchandise; or (cheet-u) the mind of (jooaari) the gambler is fixed (maah-i) in (jooey) gambling.

Or (amli) an addict (jeevai) lives – cannot do without (khaaey) eating/consuming (amal = the addiction) the addictive item; (tio) like-wise (jan-u = servant) a devotee of (har-i) the Almighty (jeevai) lives with (har-i) the Almighty (dhiaaey = paying attention) in mind. 1.

  

ਅਪਨੈ ਰੰਗਿ ਸਭੁ ਕੋ ਰਚੈ ॥ ਜਿਤੁ ਪ੍ਰਭਿ ਲਾਇਆ ਤਿਤੁ ਤਿਤੁ ਲਗੈ ॥੧॥ ਰਹਾਉ ॥

Apnai rang sabẖ ko racẖai.  Jiṯ parabẖ lā▫i▫ā ṯiṯ ṯiṯ lagai. ||1|| rahā▫o.

 

(Sabh-u ko) everyone (rachai) remains engrossed in (apnai) own (rang-i = love) interests; but actually s/he (lagaai) pursues (tit-u tit-u) that in (jit-u) what s/he is (laaiaa) engaged (prabh-i) by the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੇਘ ਸਮੈ ਮੋਰ ਨਿਰਤਿਕਾਰ ॥ ਚੰਦ ਦੇਖਿ ਬਿਗਸਹਿ ਕਉਲਾਰ ॥ ਮਾਤਾ ਬਾਰਿਕ ਦੇਖਿ ਅਨੰਦ ॥ ਤਿਉ ਹਰਿ ਜਨ ਜੀਵਹਿ ਜਪਿ ਗੋਬਿੰਦ ॥੨॥

Megẖ samai mor nirṯikār.  Cẖanḏ ḏekẖ bigsahi ka▫ulār.  Māṯā bārik ḏekẖ anand.  Ŧi▫o har jan jīvėh jap gobinḏ. ||2||

 

(Mor) the peacock (niratikaar = dancer) dances (samai = time) when (meygh) the clouds come; (kaulaar) the lotus flowers (bigsah-i = happy) blossom/open up (deykh-i) seeing (chand) the moon.

(Maata) the mother is (anand) is happy (deykh-i) to see her (baarik) child; (tio) likewise (har-i jan) devotees of the Almighty (jeevah-i = live) are happy (japi-i) in remembrance and obedience of the Almighty (gobind) Master of the world. 2.

 

ਸਿੰਘ ਰੁਚੈ ਸਦ ਭੋਜਨੁ ਮਾਸ ॥ ਰਣੁ ਦੇਖਿ ਸੂਰੇ ਚਿਤ ਉਲਾਸ ॥ ਕਿਰਪਨ ਕਉ ਅਤਿ ਧਨ ਪਿਆਰੁ ॥ ਹਰਿ ਜਨ ਕਉ ਹਰਿ ਹਰਿ ਆਧਾਰੁ ॥੩॥

Singẖ rucẖai saḏ bẖojan mās.  Raṇ ḏekẖ sūre cẖiṯ ulās. Kirpan ka▫o aṯ ḏẖan pi▫ār.  Har jan ka▫o har har āḏẖār. ||3||

 

(Singh) the lion (ruchai) likes to (sad) ever have (maas) meat as (bhojan-u) food; (chit) mind of (soorey) a warrior is (ulaas) enthused (deykh-i) to see (ran-u) the battlefield.

 (Dhan) money is (at-i) very (piaar-u) dear (kau) to (kirpan) a miser. Similarly (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of the Almighty are (aadhaar-u) the mainstay (kau) to (har-i jan) a devotee of God. 3.

 

ਸਰਬ ਰੰਗ ਇਕ ਰੰਗ ਮਾਹਿ ॥ ਸਰਬ ਸੁਖਾ ਸੁਖ ਹਰਿ ਕੈ ਨਾਇ ॥ ਤਿਸਹਿ ਪਰਾਪਤਿ ਇਹੁ ਨਿਧਾਨੁ ॥ ਨਾਨਕ ਗੁਰੁ ਜਿਸੁ ਕਰੇ ਦਾਨੁ ॥੪॥੨॥

Sarab rang ik rang māhi.  Sarab sukẖā sukẖ har kai nā▫e. Ŧisėh parāpaṯ ih niḏẖān.  Nānak gur jis kare ḏān. ||4||2||

 

(Sarab) all (rang) pleasures are contained (maah-i) in (ik) one (rang) pleasure – of living by Naam of the Almighty. The most sublime (sukh) comfort/pleasure of (sarab) all (sukhaa) comforts/pleasures – of merging with God – is obtained through living (naaey = by naam) by Naam (kai) of (har-i) the Almighty.

But (ihu) this (nidhaan-u) treasure/wealth (prapat-i) is received (tisah-i) by that person, (jis-u) whom (gur-u) the guru (karey = gives, daan-u = alms) is pleased to impart awareness of Naam, says fifth Nanak. 4. 2.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਤਿਸੁ ਬਸੰਤੁ ਜਿਸੁ ਪ੍ਰਭੁ ਕ੍ਰਿਪਾਲੁ ॥ ਤਿਸੁ ਬਸੰਤੁ ਜਿਸੁ ਗੁਰੁ ਦਇਆਲੁ ॥ ਮੰਗਲੁ ਤਿਸ ਕੈ ਜਿਸੁ ਏਕੁ ਕਾਮੁ ॥ ਤਿਸੁ ਸਦ ਬਸੰਤੁ ਜਿਸੁ ਰਿਦੈ ਨਾਮੁ ॥੧॥

Basanṯ mėhlā 5.  Ŧis basanṯ jis parabẖ kirpāl.  Ŧis basanṯ jis gur ḏa▫i▫āl. Mangal ṯis kai jis ek kām.  Ŧis saḏ basanṯ jis riḏai nām. ||1||

 

Composition of the fifth Guru in Raga Basant. One (jis-u) to whom (prabh-u) the Almighty is (kripaal-u) kind is (basant-u = spring season) cheerul; one to whom (gur-u) the guru is (daiaal-u) kind to guide is cheerful.

It is ever (mangal-u) joy (kai) for (tis-u) that person who has (eyk-u) the one pursuit – of living by Naam of the Almighty; there is (sad) ever (basant-u) happiness for one who has Naam (ridai) in mind – i.e. lives by Naam. 1.

 

ਗ੍ਰਿਹਿ ਤਾ ਕੇ ਬਸੰਤੁ ਗਨੀ ॥ ਜਾ ਕੈ ਕੀਰਤਨੁ ਹਰਿ ਧੁਨੀ ॥੧॥ ਰਹਾਉ ॥

Garihi ṯā ke basanṯ ganī.  Jā kai kīrṯan har ḏẖunī. ||1|| rahā▫o.

 

 (Basant-u) happiness is (gani = counted) comes (grih-i) in household/mind (key) of (ta) that person in (ja kai) whose place/mind (dhuni) singing of (keertan-u) praises virtues (har-i) of the Almighty is done. 1.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰੀਤਿ ਪਾਰਬ੍ਰਹਮ ਮਉਲਿ ਮਨਾ ॥ ਗਿਆਨੁ ਕਮਾਈਐ ਪੂਛਿ ਜਨਾਂ ॥ ਸੋ ਤਪਸੀ ਜਿਸੁ ਸਾਧਸੰਗੁ ॥ ਸਦ ਧਿਆਨੀ ਜਿਸੁ ਗੁਰਹਿ ਰੰਗੁ ॥੨॥

Parīṯ pārbarahm ma▫ul manā.  Gi▫ān kamā▫ī▫ai pūcẖẖ janāʼn. So ṯapsī jis sāḏẖsang.  Saḏ ḏẖi▫ānī jis gurėh rang. ||2||

 

O (manaa) mind, (maul-i) blossom (preet-i) with affection of (paarbrahm) the Supreme Being; (kamaaeeai) practice (giaan-u = awareness of Naam) Naam, (poochh-i = asking) with guidance of (janaa-n = servants) seekers of the Almighty to achieve that.

One (jis-u) who has (saadhsang-u) company of the guru, i.e. one who follows the guru’s teachings. (So) that person is (tapsi) an ascetic – is unattached to the world-play. The person (jis-u) who is imbued with (rang-u) love (gurah-i) of the guru, is (sad) ever (dhiaani = pays attention) focused on living by Naam. 2.

Note: A Tapsi is one who practices austerities and penances. A dhinaani is one who sits in meditation.

 

ਸੇ ਨਿਰਭਉ ਜਿਨ੍ਹ੍ਹ ਭਉ ਪਇਆ ॥ ਸੋ ਸੁਖੀਆ ਜਿਸੁ ਭ੍ਰਮੁ ਗਇਆ ॥ ਸੋ ਇਕਾਂਤੀ ਜਿਸੁ ਰਿਦਾ ਥਾਇ ॥ ਸੋਈ ਨਿਹਚਲੁ ਸਾਚ ਠਾਇ ॥੩॥

Se nirbẖa▫o jinĥ bẖa▫o pa▫i▫ā.  So sukẖī▫ā jis bẖaram ga▫i▫ā. So ikāʼnṯī jis riḏā thā▫e.  So▫ī nihcẖal sācẖ ṯẖā▫e. ||3||

 

One (jinh) who (paiaa) has (bhau) fear, i.e. obeys the Almighty -, s/he commits no transgressions and thus – (sey) they (nirbhau = fearless) have no fear of anything adverse happening. One (jis-u) whose (bhram-u) doubt – about God being present to help – (gaiaa) leaves, (so) that person is (sukheeaa = comfortable) at peace – is not worried in life and finds the Almighty on death.

(So) that person (ikaanti) stays alone – can concentrate on God – (jis-u) whose (ridaa) mind is (thaaey) at one place/unwavering; (soee) that person (nihchal-u = static) is steady with focus on (saach) the eternal (tthaaey) place, i.e. on virtues and commands of God. 3.

 

ਏਕਾ ਖੋਜੈ ਏਕ ਪ੍ਰੀਤਿ ॥ ਦਰਸਨ ਪਰਸਨ ਹੀਤ ਚੀਤਿ ॥ ਹਰਿ ਰੰਗ ਰੰਗਾ ਸਹਜਿ ਮਾਣੁ ॥ ਨਾਨਕ ਦਾਸ ਤਿਸੁ ਜਨ ਕੁਰਬਾਣੁ ॥੪॥੩॥

Ėkā kẖojai ek parīṯ.  Ḏarsan parsan hīṯ cẖīṯ. Har rang rangā sahj māṇ.  Nānak ḏās ṯis jan kurbāṇ. ||4||3||

 

One who (khojai = searches) seeks (eyka) only One (preet-i) affection – for God; s/he has (heet) longing for (parsan) seeing (darsan) vision of the Master;

Is (ranga) imbued with, and (maan-u) enjoys (rang) love of (har-i) the Almighty (sahaj-i) naturally and steadfastly; I (kurbaan-u = am sacrifice) adore (tis-u) that (jan = servant) seeker of the Almighty, says (jan) humble fifth Nanak. 4. 3.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਜੀਅ ਪ੍ਰਾਣ ਤੁਮ੍ਹ੍ਹ ਪਿੰਡ ਦੀਨ੍ਹ੍ਹ ॥ ਮੁਗਧ ਸੁੰਦਰ ਧਾਰਿ ਜੋਤਿ ਕੀਨ੍ਹ੍ਹ ॥ ਸਭਿ ਜਾਚਿਕ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹ ਦਇਆਲ ॥ ਨਾਮੁ ਜਪਤ ਹੋਵਤ ਨਿਹਾਲ ॥੧॥

Basanṯ mėhlā 5.  Jī▫a parāṇ ṯumĥ pind ḏīnĥ.  Mugaḏẖ sunḏar ḏẖār joṯ kīnĥ. Sabẖ jācẖik parabẖ ṯumĥ ḏa▫i▫āl.  Nām japaṯ hovaṯ nihāl. ||1||

 

Composition of the fifth Guru in Raga Basant. O Almighty, (tumh) You gave (jeea) the souls, (praan) breaths/life and (pindd) the bodies to the creatures; You (keen) made (sundar) the beautiful body from (mugadh = foolish/unaware) a drop of the father’s semen and (dhaar-i) put (jot-i = light/spirit) the soul in it.

(Sabh-i) all creatures are (jaachik) beggars/dependents and (tumh) You are (daiaal = compassionate) the benevolent giver; one (hovat = becomes, nihaal = happy) attains peace by (japat) remembrance and practice of Naam – Divine virtues and commands. 1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮ ਕਾਰਣ ਕਰਣ ਜੋਗ ॥ ਹਉ ਪਾਵਉ ਤੁਮ ਤੇ ਸਗਲ ਥੋਕ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯam kāraṇ karaṇ jog.  Ha▫o pāva▫o ṯum ṯe sagal thok. ||1|| rahā▫o.

 

O (meyrey) my (preetam) beloved Master; You are (jog = capable) the Omnipotent (karan) Creator (kaaran) of the creation; (hau) I (paavau) receive (sagal) all (thok) things (tey) from (tum) You. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਮੁ ਜਪਤ ਹੋਵਤ ਉਧਾਰ ॥ ਨਾਮੁ ਜਪਤ ਸੁਖ ਸਹਜ ਸਾਰ ॥ ਨਾਮੁ ਜਪਤ ਪਤਿ ਸੋਭਾ ਹੋਇ ॥ ਨਾਮੁ ਜਪਤ ਬਿਘਨੁ ਨਾਹੀ ਕੋਇ ॥੨॥

Nām japaṯ hovaṯ uḏẖār.  Nām japaṯ sukẖ sahj sār.  Nām japaṯ paṯ sobẖā ho▫e.  Nām japaṯ bigẖan nāhī ko▫e. ||2||

 

It is by (japat) remembrance and practice of Naam, i.e. emulation of Divine virtues and obedience of Divine commands – the Divine laws of nature that the following happen:-

(udhaar) emancipation from vices in life and from rebirth after death (hovat = happens) is attained;

(sahaj) poise and (saar) the supreme (sukh) comfort – by way of union with the Almighty – come;

(pat-i) honor and (sobha) glory (hoey = happen) are obtained in Divine court;

there is (naahi koey = not any) no (bighan-u) obstacle in life, and, to union with the Almighty  on death. 2.

 

ਜਾ ਕਾਰਣਿ ਇਹ ਦੁਲਭ ਦੇਹ ॥ ਸੋ ਬੋਲੁ ਮੇਰੇ ਪ੍ਰਭੂ ਦੇਹਿ ॥ ਸਾਧਸੰਗਤਿ ਮਹਿ ਇਹੁ ਬਿਸ੍ਰਾਮੁ ॥ ਸਦਾ ਰਿਦੈ ਜਪੀ ਪ੍ਰਭ ਤੇਰੋ ਨਾਮੁ ॥੩॥

Jā kāraṇ ih ḏulabẖ ḏeh.  So bol mere parabẖū ḏėh. Sāḏẖsangaṯ mėh ih bisrām.  Saḏā riḏai japī parabẖ ṯero nām. ||3||

 

(Kaaran-i = for reason) the purpose for (ja) which You gave (ih) this (dulabh-u) hard-to-get human (deyh) body; please (deyh-i = give) impart awareness of (so) such (bol-u) words/instructions, i.e. enable me to praise and emulate Your virtues, o (prabhoo) Almighty.

(Ihu) this (bisraam-u) rests/is obtained (mah-i) in (saadhsangat-i = company of the guru) the holy congregation where Naam is taught to practice. May I (sadaa) ever (japi) remember and practice (teyro) Your Naam – virtues and commands – o (prabh) Almighty. 3.

 

ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਇ ਨਾਹਿ ॥ ਸਭੁ ਤੇਰੋ ਖੇਲੁ ਤੁਝ ਮਹਿ ਸਮਾਹਿ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਿ ਲੇ ॥ ਸੁਖੁ ਨਾਨਕ ਪੂਰਾ ਗੁਰੁ ਮਿਲੇ ॥੪॥੪॥

Ŧujẖ bin ḏūjā ko▫e nāhi.  Sabẖ ṯero kẖel ṯujẖ mėh samāhi. Ji▫o bẖāvai ṯi▫o rākẖ le.  Sukẖ Nānak pūrā gur mile. ||4||4||

 

There is (naahi koey = not any) no (dooja = second) other Creator; all (kheyl-u = play) creation is (teyro = your) created and controlled by You and (samaah-i) merges (mah-i) in (tujh) You.

Please (raakh-i ley) save me – by enabling to conduct myself – (jio) the way it (bhaavai) pleases You; (sukh-u) the comfort of union with You is obtained when (poora) the perfect (gur-u) guru is (miley) found and followed – please be kind to lead me to the guru, supplicates fifth Nanak. 4. 4.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਮੇਰੈ ਸੰਗਿ ਰਾਇ ॥ ਜਿਸਹਿ ਦੇਖਿ ਹਉ ਜੀਵਾ ਮਾਇ ॥ ਜਾ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਹੋਇ ॥ ਕਰਿ ਦਇਆ ਮਿਲਾਵਹੁ ਤਿਸਹਿ ਮੋਹਿ ॥੧॥

Basanṯ mėhlā 5.  Parabẖ parīṯam merai sang rā▫e.  Jisahi ḏekẖ ha▫o jīvā mā▫e.  Jā kai simran ḏukẖ na ho▫e.  Kar ḏa▫i▫ā milāvhu ṯisėh mohi. ||1||

 

Composition of the fifth Guru in Raga Basant. (Preetam) the beloved (raaey) Sovereign (prabh) Master is (sang-i) with (meyrai) me; (deykh-i) by seeing (jisah-i) whom (hau) I (jeeva = live) am enlivened, i.e. Naam is within me; I can resist temptations with awareness of Naam, o (maaey) mother.

By (kai = of, ja = who) whose (simran-i) remembrance/awareness (dukh-u) grief does not (hoey) happen, i.e. I do not succumb to vices and suffer; o guru, (kar-i = do, daiaa = kindness) kindly (milaavahu) lead me to (tisah-i = that) the Master – help me find God within.1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰ ਮਨ ॥ ਜੀਉ ਪ੍ਰਾਨ ਸਭੁ ਤੇਰੋ ਧਨ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯam parān aḏẖār man.  Jī▫o parān sabẖ ṯero ḏẖan. ||1|| rahā▫o.

 

(Meyrey) my (preetam) Beloved Master, You are (adhaar-i) the support/guide of my (praan) life and (man) mind; (jeeo) the soul, (praan) breaths/life and (dhan) wealth/belongings are (sabh-u) all (teyro) your (dhan) wealth, i.e. belong to You. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾ ਕਉ ਖੋਜਹਿ ਸੁਰਿ ਨਰ ਦੇਵ ॥ ਮੁਨਿ ਜਨ ਸੇਖ ਨ ਲਹਹਿ ਭੇਵ ॥ ਜਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਘਟਿ ਘਟਿ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਇ ॥੨॥

Jā ka▫o kẖojėh sur nar ḏev.  Mun jan sekẖ na lahėh bẖev. Jā kī gaṯ miṯ kahī na jā▫e.  Gẖat gẖat gẖat gẖat rahi▫ā samā▫e. ||2||

 

The Almighty (ja kau) whom (sur-i = godlike, nar = persons) the seekers (khojah-i) search; and whose (bheyv/bheyd) mysteries/awareness (mun-i jan) the sages and (seykh/Sheyshnaag) the mythical snake do not (na lahah-i) do not get to know.

And (ja ki) whose (gat-i) state and (mit-i) measure (na jaaey) cannot (kahi) told/known; that Almighty (rahiaa = remains, samaaey = contained) is present in (ghatt-i ghatt-i ghatt-i ghatt-i) everybody everywhere. 2.

 

ਜਾ ਕੇ ਭਗਤ ਆਨੰਦ ਮੈ ॥ ਜਾ ਕੇ ਭਗਤ ਕਉ ਨਾਹੀ ਖੈ ॥ ਜਾ ਕੇ ਭਗਤ ਕਉ ਨਾਹੀ ਭੈ ॥ ਜਾ ਕੇ ਭਗਤ ਕਉ ਸਦਾ ਜੈ ॥੩॥

Jā ke bẖagaṯ ānanḏ mai.  Jā ke bẖagaṯ ka▫o nāhī kẖai. Jā ke bẖagaṯ ka▫o nāhī bẖai.  Jā ke bẖagaṯ ka▫o saḏā jai. ||3||

 

(Ja key) whose (bhagat) devotees (mai = in state of) ever enjoy (aanand) bliss; whose devotees do not (khai = destruction) fall prey to temptations.

Whose devotees have no (bhai) fear – because they do not transgress; (sadaa) ever (jai) glory is (kau) to (ja kai) whose devotees, i.e. God’s devotees overcome vices and are praised. 3.

 

ਕਉਨ ਉਪਮਾ ਤੇਰੀ ਕਹੀ ਜਾਇ ॥ ਸੁਖਦਾਤਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥ ਨਾਨਕੁ ਜਾਚੈ ਏਕੁ ਦਾਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਦੇਹੁ ਨਾਮੁ ॥੪॥੫॥

Ka▫un upmā ṯerī kahī jā▫e.  Sukẖ▫ḏāṯa parabẖ rahi▫o samā▫e. Nānak jācẖai ek ḏān.  Kar kirpā mohi ḏeh nām. ||4||5||

 

(Kaun) what all (upma = praise) virtues of (teyri) Yours (kahi jaaey = told) be mentioned; You (sukhdaata = giver of comfort) the benevolent (prabh-u) Master (rahio samaaey) are present – in everything/everyone.

Nanak, i.e. the seeker, (jaachai) asks for this (eyk-i) one (daan-u = alms) benediction; (kar-i kirpa) kindly (deyhu = give) impart awareness of Naam (moh-i) to me. 4. 5.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਮਿਲਿ ਪਾਣੀ ਜਿਉ ਹਰੇ ਬੂਟ ॥ ਸਾਧਸੰਗਤਿ ਤਿਉ ਹਉਮੈ ਛੂਟ ॥ ਜੈਸੀ ਦਾਸੇ ਧੀਰ ਮੀਰ ॥ ਤੈਸੇ ਉਧਾਰਨ ਗੁਰਹ ਪੀਰ ॥੧॥

Basanṯ mėhlā 5.  Mil pāṇī ji▫o hare būt.  Sāḏẖsangaṯ ṯi▫o ha▫umai cẖẖūt. Jaisī ḏāse ḏẖīr mīr.  Ŧaise uḏẖāran gurah pīr. ||1||

 

Composition of the fifth Guru in Raga Basant.  (Jio) like a withering (boott/bootta) plant (harey = green) is revived when it (mil-i) gets (paani) water; (tio) likewise one is (chhoott) freed from (haumai) ego – one does not suffer by committing transgressions, by joining (saadhsangat-i) the holy congregation where virtues and commands of the Almighty are recounted and learnt to emulate.

(Jaisi) like support of (meer) the master is a source of (dheer) consolation/confidence (daasey) for the servant; (taisey) similarly the follower is confident that (gurah) guru and Peer – Muslim name for the guru – (udhaaran) save from vices in the world-play. 1.

 

ਤੁਮ ਦਾਤੇ ਪ੍ਰਭ ਦੇਨਹਾਰ ॥ ਨਿਮਖ ਨਿਮਖ ਤਿਸੁ ਨਮਸਕਾਰ ॥੧॥ ਰਹਾਉ ॥

Ŧum ḏāṯe parabẖ ḏenhār.  Nimakẖ nimakẖ ṯis namaskār. ||1|| rahā▫o.

 

O (prabh) Almighty, (tum) You (daatey = giver) the provider ever (deynhaar) keep giving; my (namaskaar) obeisance to (tis-u = that) the Sustainor (nimakh nimakh) every moment. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਸਹਿ ਪਰਾਪਤਿ ਸਾਧਸੰਗੁ ॥ ਤਿਸੁ ਜਨ ਲਾਗਾ ਪਾਰਬ੍ਰਹਮ ਰੰਗੁ ॥ ਤੇ ਬੰਧਨ ਤੇ ਭਏ ਮੁਕਤਿ ॥ ਭਗਤ ਅਰਾਧਹਿ ਜੋਗ ਜੁਗਤਿ ॥੨॥

Jisahi parāpaṯ sāḏẖsang.  Ŧis jan lāgā pārbarahm rang. Ŧe banḏẖan ṯe bẖa▫e mukaṯ.  Bẖagaṯ arāḏẖėh jog jugaṯ. ||2||

 

One (jisah-i) by whom (saadhsang-i) company of the guru, i.e. the holy congregation (praapat-i) is obtained/joined; (tis-u) that (jan) person (laaga) gets (rang-u) the color, i.e. emulates virtues, of (paarbrahm) the Supreme Being – becomes like the Almighty.

(Tey) such persons (bhaey) become (mukat-i) free (tey) from (bandhan) bondage of temptations in the world-play; such (bhagat) devotees (araadhah-i) invoke the Almighty (jugat-i) with the method, i.e. practice of Naam, which enables (jog) union with the Almighty. 2.

  

ਨੇਤ੍ਰ ਸੰਤੋਖੇ ਦਰਸੁ ਪੇਖਿ ॥ ਰਸਨਾ ਗਾਏ ਗੁਣ ਅਨੇਕ ॥ ਤ੍ਰਿਸਨਾ ਬੂਝੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਮਨੁ ਆਘਾਨਾ ਹਰਿ ਰਸਹਿ ਸੁਆਦਿ ॥੩॥

Neṯar sanṯokẖe ḏaras pekẖ.  Rasnā gā▫e guṇ anek. Ŧarisnā būjẖī gur parsāḏ.  Man āgẖānā har rasėh su▫āḏ. ||3||

 

Their (neytr) eyes – the inner eye or mind – (santokey = satisfied) are happy (deykh-i) to see (daras-u) vision, i.e. get awareness of Naam.

Their (rasna) tongue (gaaey = sings) praises (aneyk) the numerous (gun) virtues of the Almighty.

Their (trisna) craving (bujhi) is quenched (prasaad-i) with grace/guidance of (gur) the guru; and (man-u) the mind (aghaana) is satiated (suaad-i = with taste) by drinking (rasah-i) of elixir of (har-i) the Almighty – to live by Naam and gives up other methods of trying to find God. 3.

 

ਸੇਵਕੁ ਲਾਗੋ ਚਰਣ ਸੇਵ ॥ ਆਦਿ ਪੁਰਖ ਅਪਰੰਪਰ ਦੇਵ ॥ ਸਗਲ ਉਧਾਰਣ ਤੇਰੋ ਨਾਮੁ ॥ ਨਾਨਕ ਪਾਇਓ ਇਹੁ ਨਿਧਾਨੁ ॥੪॥੬॥

Sevak lāgo cẖaraṇ sev.  Āḏ purakẖ aprampar ḏev. Sagal uḏẖāraṇ ṯero nām.  Nānak pā▫i▫o ih niḏẖān. ||4||6||

 

(Seyvak-u) the servant/devotee (laago) engages in (seyv) service at (charan) feet – places the self in care and obedience of (aad-i) the Primal (purakh) all-pervasive (aprampar) Infinite (deyv) Almighty.

Practice of (teyro) Your Naam (udhaaran) saves from (sagal) all types of faults; I have (paaiaao) found (ihu) this (nidhaan-u) treasure – awareness of Naam, says fifth Nanak. 4. 6.

 

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ਬਸੰਤੁ ਮਹਲਾ ੫ ॥ ਤੁਮ ਬਡ ਦਾਤੇ ਦੇ ਰਹੇ ॥ ਜੀਅ ਪ੍ਰਾਣ ਮਹਿ ਰਵਿ ਰਹੇ ॥ ਦੀਨੇ ਸਗਲੇ ਭੋਜਨ ਖਾਨ ॥ ਮੋਹਿ ਨਿਰਗੁਨ ਇਕੁ ਗੁਨੁ ਨ ਜਾਨ ॥੧॥

Basanṯ mėhlā 5.  Ŧum bad ḏāṯe ḏe rahe.  Jī▫a parāṇ mėh rav rahe. Ḏīne sagle bẖojan kẖān.  Mohi nirgun ik gun na jān. ||1||

 

Composition of the fifth Guru in Raga Basant. O Almighty, (tum) You (badd) the great (daatey = giver) Sustainor ever (rahey) keep (dey) giving – guidance from within and provisions. You (rav-i rahey = pervading) are present in (jeea) the soul and (praan) breaths, i.e. You are my very life.

And You (deeney) give (sagely) all (bhojan) foods (khan) to eat; (moh-i) I, (nirgun = virtue-less) am ignorant not (jaan) to know even (ik-u) one (gun-u) virtue, i.e. I do not realize that You provide everything – am not thankful for anything. 1.

 

ਹਉ ਕਛੂ ਨ ਜਾਨਉ ਤੇਰੀ ਸਾਰ ॥ ਤੂ ਕਰਿ ਗਤਿ ਮੇਰੀ ਪ੍ਰਭ ਦਇਆਰ ॥੧॥ ਰਹਾਉ ॥

Ha▫o kacẖẖū na jān▫o ṯerī sār.  Ŧū kar gaṯ merī parabẖ ḏa▫i▫ār. ||1|| rahā▫o.

 

I (jaanau) know (kachhoo na = nothing) not a bit of (teyri) Your (saar) worth; please (kar-i = make, gat-i = state) give me the sense, o (daiaar/daiaal) kind (prabh) Master. 1.

(Rahaau) dwell on this and contemplate.

 

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ਜਾਪ ਨ ਤਾਪ ਨ ਕਰਮ ਕੀਤਿ ॥ ਆਵੈ ਨਾਹੀ ਕਛੂ ਰੀਤਿ ॥ ਮਨ ਮਹਿ ਰਾਖਉ ਆਸ ਏਕ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਤਰਉ ਟੇਕ ॥੨॥

Jāp na ṯāp na karam kīṯ.  Āvai nāhī kacẖẖū rīṯ. Man mėh rākẖa▫o ās ek.  Nām ṯere kī ṯara▫o tek. ||2||

 

I (na keet) do not perform (jaap) recitation of Mantras, (taap) austerities or (karam) rituals; I (aavai naahi) do not know (kachhoo) any (reet-i) tradition/method – the people adopt – to please You.

But (raakhau) I keep (eyk) one (aas) hope that I will (tarau = swim) get across the world-ocean with (tteyk = support) efficacy of practice (ki) of (teyrey) Your Naam, i.e. emulation of Your virtues and obedience to Your commands. 2.

 

ਸਰਬ ਕਲਾ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹ ਪ੍ਰਬੀਨ ॥ ਅੰਤੁ ਨ ਪਾਵਹਿ ਜਲਹਿ ਮੀਨ ॥ ਅਗਮ ਅਗਮ ਊਚਹ ਤੇ ਊਚ ॥ ਹਮ ਥੋਰੇ ਤੁਮ ਬਹੁਤ ਮੂਚ ॥੩॥

Sarab kalā parabẖ ṯumĥ parbīn.  Anṯ na pāvahi jalėh mīn.  Agam agam ūcẖah ṯe ūcẖ.  Ham thore ṯum bahuṯ mūcẖ. ||3||

 

O (prabh) Almighty, (tumh) You are (prabeen) accomplished in (sarab) all (kalaa) skills, i.e. do everything; but the creatures cannot (paavah-i) find Your (ant-u = limits) expanse/measure like (meen) the fish of water – but knows that it is sustained by it. 

You are (agama agam) totally incomprehensible, and (oochh) higher (tey) than (oochah-i) the highest; (ham) we are (thorey) little and (tum) You are (bahut) very (mooch) big. 3.

 

ਜਿਨ ਤੂ ਧਿਆਇਆ ਸੇ ਗਨੀ ॥ ਜਿਨ ਤੂ ਪਾਇਆ ਸੇ ਧਨੀ ॥ ਜਿਨਿ ਤੂ ਸੇਵਿਆ ਸੁਖੀ ਸੇ ॥ ਸੰਤ ਸਰਣਿ ਨਾਨਕ ਪਰੇ ॥੪॥੭॥

Jin ṯū ḏẖi▫ā▫i▫ā se ganī.  Jin ṯū pā▫i▫ā se ḏẖanī. Jin ṯū sevi▫ā sukẖī se.  Sanṯ saraṇ Nānak pare. ||4||7||

 

(Jin) those who (dhiaaiaa) contemplate and become aware of Your virtues and commands – to act by them -, (sey) they are (gani = counted) recognized – identified and approved for union with the Almighty. (Jin) those who (paaiaa) find (too) You – the ultimate wealth -, (sey) they are (dhani) ric – they have achieved everything.

Those who (seyviaa = serve) obey You, (sey) they are (sukhi) comfortable here and in the hereafter; I (parey) place myself (saran-i = in sanctuary) in care and guidance of those (sant) saints, says fifth Nanak. 4. 7.