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.
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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.
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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:
- Aṇimā: Ability to reduce one’s size
- Mahima: Ability to increase one’s size
- Garima: Ability to increase one’s weight infinitely
- Laghima: Ability to become lighter than the lightest
- Prāpti: Ability to Obtain anything
- Prākāmya: Ability to acquire anything desired
- Iṣiṭva: Lordship over creation
- Vaśitva: Having control over things
9 Nidhis (treasures) are:
- Mahapadma: Great lotus flower
- Padma: Lotus/ a Himalayan lake with treasures
- Shankha: Conch shell
- Makara: Crocodile/ Antimony
- Kachchhapa: Tortoise or turtle shell
- Mukunda: Cinnabar/ Quick Silver
- Kunda: Jasmine/ Arsenic
- Nila: Sapphire/ Antimony
- Kharva: Cups, vessels baked in fire
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