SGGS pp 1187-1189, Basant M: 1, Asttpadeeaa 1-4.

 

ਬਸੰਤੁ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ ਘਰੁ ੧ ਦੁਤੁਕੀਆ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

Compositions of the first Guru in Raga Basant, (asttpadeeaa) with eight stanzas (dutukeeaa) of two lines each, (ghar-u -1) to be sung to the first beat.  

Invoking the One all-pervasive Creator who is known with the true guru’s grace/guidance.

 

ਜਗੁ ਕਊਆ ਨਾਮੁ ਨਹੀ ਚੀਤਿ ॥ ਨਾਮੁ ਬਿਸਾਰਿ ਗਿਰੈ ਦੇਖੁ ਭੀਤਿ ॥ ਮਨੂਆ ਡੋਲੈ ਚੀਤਿ ਅਨੀਤਿ ॥ ਜਗ ਸਿਉ ਤੂਟੀ ਝੂਠ ਪਰੀਤਿ ॥੧॥

Jag ka▫ū▫ā nām nahī cẖīṯ.  Nām bisār girai ḏekẖ bẖīṯ. Manū▫ā dolai cẖīṯ anīṯ.  Jag si▫o ṯūtī jẖūṯẖ parīṯ. ||1||

 

(Jag-u = world) the creature who does not have Naam or Divine virtues and commands (cheet-i) in mind, is like (kaooaa) a crow – which goes for the dirt; (deykh-u) see, (bisaar-i) forgetting to live Naam s/he (girai) falls for (bheet-i) for the bait, i.e. falls prey to temptations in the world.

His/her (manooaa) mind (ddolai) wavers (cheet-i) remembering/thinking of (aneet-i = not for ever) perishable/transitory relations or things; this (pareet-i) love (siau) for (jag) the world is (jhootth = false) impermanent and (tootti) breaks – on death or even earlier. 1.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਬਿਖੁ ਬਜਰੁ ਭਾਰੁ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਗੁਨ ਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Kām kroḏẖ bikẖ bajar bẖār.  Nām binā kaise gun cẖār. ||1|| rahā▫o.

 

 (Bhaar-u) the load of (bikh-u) vices of (kaam-u) lust and (krodh-u) anger is (bajar-u) unbearable – one cannot across the world-ocean with this load, which requires (chaar-u = beautiful) good (gun) attributes, but they (kaisey = how?) cannot come (binaa) without awareness of Naam, i.e. Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਘਰੁ ਬਾਲੂ ਕਾ ਘੂਮਨ ਘੇਰਿ ॥ ਬਰਖਸਿ ਬਾਣੀ ਬੁਦਬੁਦਾ ਹੇਰਿ ॥ ਮਾਤ੍ਰ ਬੂੰਦ ਤੇ ਧਰਿ ਚਕੁ ਫੇਰਿ ॥ ਸਰਬ ਜੋਤਿ ਨਾਮੈ ਕੀ ਚੇਰਿ ॥੨॥

Gẖar bālū kā gẖūman gẖer. Barkẖas baṇī buḏbuḏā her.  Maṯar būnḏ ṯe ḏẖar cẖak fer. Sarab joṯ nāmai kī cẖer. ||2||

 

Pleasures of temptations are like (ghar-u) a house of (baaloo) sand which is destroyed by (ghooman gheyr-i) whirlpool of water; they are like (budbudaa) the bubbles (heyr-i) seen (baani) created when rain (barkhas-i) falls, i.e. are short-lived.

The Creator creates the body (tey) from (boond) a drop of the father’s semen when (dhar-i) placed in (maatr) the mother, like the potter (pheyr-i) turns (chak-u) the wheel to make earthen-ware. (Sarab) all (jot-i = light) lives are (cheyr-i/cheyri = servant) subject to (naami) Naam or commands of the Almighty.

 

ਸਰਬ ਉਪਾਇ ਗੁਰੂ ਸਿਰਿ ਮੋਰੁ ॥ ਭਗਤਿ ਕਰਉ ਪਗ ਲਾਗਉ ਤੋਰ ॥ ਨਾਮਿ ਰਤੋ ਚਾਹਉ ਤੁਝ ਓਰੁ ॥ ਨਾਮੁ ਦੁਰਾਇ ਚਲੈ ਸੋ ਚੋਰੁ ॥੩॥

Sarab upā▫e gurū sir mor.  Bẖagaṯ kara▫o pag lāga▫o ṯor. Nām raṯo cẖāha▫o ṯujẖ or.  Nām ḏurā▫e cẖalai so cẖor. ||3||

 

You (upaaey) created (sarab = all) the whole creation and are its (sir-i mor-u guru) highest guru, i.e. everything functions by Your commands; I (laagau = touch, pag = feet) pay obeisance and, i.e. respectfully, (karau = perform, bhagat-i = devotion) obey (tor-u = your) You.

(Rato) imbued (naam-i) with Naam, – love for Divine virtues and commands, I (chaahau) wish to go (tujh) Your (or-u) way, i.e. I yearn for You; anyone who (duraaey = hides) puts Naam aside and forgets, (so) that person (chalai = walks) acts like (chor-u) a thief, i.e. takes out Naam from his/her consciousness and commits vices. 3.

 

ਪਤਿ ਖੋਈ ਬਿਖੁ ਅੰਚਲਿ ਪਾਇ ॥ ਸਾਚ ਨਾਮਿ ਰਤੋ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਕੀਨ੍ਹ੍ਹਸਿ ਪ੍ਰਭੁ ਰਜਾਇ ॥ ਭੈ ਮਾਨੈ ਨਿਰਭਉ ਮੇਰੀ ਮਾਇ ॥੪॥

Paṯ kẖo▫ī bikẖ ancẖal pā▫e.  Sācẖ nām raṯo paṯ si▫o gẖar jā▫e. Jo kicẖẖ kīnĥas parabẖ rajā▫e.  Bẖai mānai nirbẖa▫o merī mā▫e. ||4||

 

One who (paaey = puts, anchal-i = in lap) acquires – and acts by – (bikh-u = poison) vices (khoi) loses (pat-i) honor in Divine court, i.e. does not get peace in life and is rejected for union with the Almighty on death.

On the other hand, one (rato) imbued (naam-i) with Naam of (saach) the Eternal (jaaey = goes, ghar-i = home) is received (sio) with (pat-i) honor by God.

(Jo kichh-u) whatever one (keenahs-i) does is (rajaaey) by will of (prabh-u) the Almighty; one who (maanai) accepts and obeys (bhai = fear) Divine commands, (nirbhau = fearless) has no apprehensions about what will happen to him/her here or in the hereafter. 4.

 

ਕਾਮਨਿ ਚਾਹੈ ਸੁੰਦਰਿ ਭੋਗੁ ॥ ਪਾਨ ਫੂਲ ਮੀਠੇ ਰਸ ਰੋਗ ॥ ਖੀਲੈ ਬਿਗਸੈ ਤੇਤੋ ਸੋਗ ॥ ਪ੍ਰਭ ਸਰਣਾਗਤਿ ਕੀਨ੍ਹ੍ਹਸਿ ਹੋਗ ॥੫॥

Kāman cẖāhai sunḏar bẖog.  Pān fūl mīṯẖe ras rog.  Kẖīlai bigsai ṯeṯo sog.  Parabẖ sarṇāgaṯ kīnĥas hog. ||5||

 

(Kaaman-i) the wife (chaahai) wants (sundar-i) beautiful (bhog-u) means of pleasure; s/he eats (paan) betel color her lips, wears (phool) flowers for fragrance enjoy (meetthey = sweet) tasty (ras) food and drinks; they become cause for (rog) ailment – vices.

(Kheelai/kheylai = plays) she acts (bigsai) make her happy, but the more s/he acts this way (teyto = that many) the more she gets (sog) sorrows. But if s/he (sarnaagat-i = comes to sanctuary) places the self in care and obedience of (prabh) the Almighty, then everything (keenas-i) does (hog) happens as s/he wishes. 5.

 

ਕਾਪੜੁ ਪਹਿਰਸਿ ਅਧਿਕੁ ਸੀਗਾਰੁ ॥ ਮਾਟੀ ਫੂਲੀ ਰੂਪੁ ਬਿਕਾਰੁ ॥ ਆਸਾ ਮਨਸਾ ਬਾਂਧੋ ਬਾਰੁ ॥ ਨਾਮ ਬਿਨਾ ਸੂਨਾ ਘਰੁ ਬਾਰੁ ॥੬॥

Kāpaṛ pahiras aḏẖik sīgār.  Mātī fūlī rūp bikār. Āsā mansā bāʼnḏẖo bār.  Nām binā sūnā gẖar bār. ||6||

 

The woman (pahiras-i) wears (adhik-u = more) good (kaaparr-u) dress and (seegaar-u) adornment; it is (maatti) clay pot (phooli = bloated) proud (roop-u) good looks which leads to (bikaar-u) vices.

Chasing (aasa) wishes and (mansa) desires (baando) shut (baar-u) the door, i.e. one cannot find Naam when other ideas are present within; and (binaa = without) by ignoring Naam (ghar-u baar-u = house) the mind is (soona) empty. 6.

 

Note: When Guru Nanak went to Sangladeep or Ceylon – now called Srilanka – the king there tried to test Guru Nanak by sending beautiful girls to entice him. The Guru advised them not to indulge in such things and remember God. The verse below is quoted in that context.

 

ਗਾਛਹੁ ਪੁਤ੍ਰੀ ਰਾਜ ਕੁਆਰਿ ॥ ਨਾਮੁ ਭਣਹੁ ਸਚੁ ਦੋਤੁ ਸਵਾਰਿ ॥ ਪ੍ਰਿਉ ਸੇਵਹੁ ਪ੍ਰਭ ਪ੍ਰੇਮ ਅਧਾਰਿ ॥ ਗੁਰ ਸਬਦੀ ਬਿਖੁ ਤਿਆਸ ਨਿਵਾਰਿ ॥੭॥

Gācẖẖahu puṯrī rāj ku▫ār. Nām bẖaṇahu sacẖ ḏoṯ savār. Pari▫o sevhu parabẖ parem aḏẖār.  Gur sabḏī bikẖ ṯi▫ās nivār. ||7||

 

(Gaachhahu) go, my (putri) daughters, (kuaar-i) the young girls of (raaj) the kingdom; (savaar-i) make use of (dot-u = sunrise) the morning hours to (bhanahu = say) utter and learn to practice (naam-u) Divine virtues and commands.

(Seyvhu = serve) obey (priau) the beloved (prabh) Almighty and live (adhaar-i) by support of that (preym) love, i.e. lead life by emulating virtues and obeying commands of the Almighty. (Nivaar-i) get rid of (tiaas = thirst) craving for (bikh-u = poison) vices, (sabdi = by word) with guidance of (gur) the guru. 7.

 

ਮੋਹਨਿ ਮੋਹਿ ਲੀਆ ਮਨੁ ਮੋਹਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਨਾ ਤੋਹਿ ॥ ਨਾਨਕ ਠਾਢੇ ਚਾਹਹਿ ਪ੍ਰਭੂ ਦੁਆਰਿ ॥ ਤੇਰੇ ਨਾਮਿ ਸੰਤੋਖੇ ਕਿਰਪਾ ਧਾਰਿ ॥੮॥੧॥

Mohan mohi lī▫ā man mohi.  Gur kai sabaḏ pacẖẖānā ṯohi Nānak ṯẖādẖe cẖāhėh parabẖū ḏu▫ār.  Ŧere nām sanṯokẖe kirpā ḏẖār. ||8||1||

 

O my (mohan-i) fascinating Master, You have (moh-i leeaa = enticed) captivated (moh-i) my (man-u) mind; I (pachhaana) recognized (toh-i) You within me (sabad-i = with word) with guidance (kai) of (gur) the guru.

Says Guru Nanak: I (tthaaddhey) stand (duaar-i) at gate of (prabhoo) the Almighty (chaahah-i) yearning for IT’s vision; please (dhaar-i) bestow (kirpa) kindness that I (santokhey = satisfied) am happy living (naam) by Naam – and find you within. 8. 1.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਮਨੁ ਭੂਲਉ ਭਰਮਸਿ ਆਇ ਜਾਇ ॥ ਅਤਿ ਲੁਬਧ ਲੁਭਾਨਉ ਬਿਖਮ ਮਾਇ ॥ ਨਹ ਅਸਥਿਰੁ ਦੀਸੈ ਏਕ ਭਾਇ ॥ ਜਿਉ ਮੀਨ ਕੁੰਡਲੀਆ ਕੰਠਿ ਪਾਇ ॥੧॥

Basanṯ mėhlā 1.  Man bẖūla▫o bẖarmas ā▫e jā▫e.  Aṯ lubaḏẖ lubẖāna▫o bikẖam mā▫e. Nah asthir ḏīsai ek bẖā▫e.  Ji▫o mīn kundlī▫ā kanṯẖ pā▫e. ||1||

 

Composition of the first Guru in Raga Basant. (Bhoolau) the deluded (Man-u = mind) human being (bharams-i) wanders (aaey = comes, jaaey = goes) here and there; s/he is (at-i) greatly (lubhaano) engrossed in (lubadh) greed, i.e. is possessed by, (bikham) the hard-to-resist (maaey/maaiaa) temptations in the world-play.

It (nah = not, deesai = seen) does (nah) not (asthir-u = steady) remain focused on (eyk) one (bhaaey) idea – Naam, – and succumbs to temptations, to suffer (jiau) like (meen) the fish (paaey = puts, kantth-i = in throat) bites (kunddaleea) the hook with the bait. 1.

 

ਮਨੁ ਭੂਲਉ ਸਮਝਸਿ ਸਾਚ ਨਾਇ ॥ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੇ ਸਹਜ ਭਾਇ ॥੧॥ ਰਹਾਉ ॥

Man bẖūla▫o samjẖas sācẖ nā▫e.  Gur sabaḏ bīcẖāre sahj bẖā▫e. ||1|| rahā▫o.

 

(Bhoolau) a deluded (man-u) mind (samjhas-i) can understand Naam – Hukam or Divine commands, i.e. the laws of (saach) the Eternal, if s/he (beechaarey) reflects on (sabad-u = words) teachings of (gur) the guru with (sahj) steadfast (bhaaey = love) mind. 1.

(Rahaau) dwell on this and contemplate

 

Page 1188

 

ਮਨੁ ਭੂਲਉ ਭਰਮਸਿ ਭਵਰ ਤਾਰ ॥ ਬਿਲ ਬਿਰਥੇ ਚਾਹੈ ਬਹੁ ਬਿਕਾਰ ॥ ਮੈਗਲ ਜਿਉ ਫਾਸਸਿ ਕਾਮਹਾਰ ॥ ਕੜਿ ਬੰਧਨਿ ਬਾਧਿਓ ਸੀਸ ਮਾਰ ॥੨॥

Man bẖūla▫o bẖarmas bẖavar ṯār.  Bil birthe cẖāhai baho bikār. Maigal ji▫o fāsas kāmhār.  Kaṛ banḏẖan bāḏẖi▫o sīs mār. ||2||

 

(Bhoolau) the deluded (man-u) mind (bharmas-i) wanders (taar/taraa) like (bhavar) the bumble-bee – which goes from flower to flower; with (birthey) empty (bil) cave, i.e. mind bereft of Naam, (chaahai) wants, i.e. is tempted by, (bahu) numerous (bikaar) vices.

Another example: (Jio) like (kaamhaar) the lustful (maigal) elephant (phaasas-i) is trapped – when it goes for the dummy female elephant; it (karr-i) whines when (baadhio) bound (bandhan-i) in captivity and the elephant driver (maar) strikes iron goad on its (sees) head. Similarly the erring soul is put in hell – or cycles of births and deaths. 2.

 

ਮਨੁ ਮੁਗਧੌ ਦਾਦਰੁ ਭਗਤਿਹੀਨੁ ॥ ਦਰਿ ਭ੍ਰਸਟ ਸਰਾਪੀ ਨਾਮ ਬੀਨੁ ॥ ਤਾ ਕੈ ਜਾਤਿ ਨ ਪਾਤੀ ਨਾਮ ਲੀਨ ॥ ਸਭਿ ਦੂਖ ਸਖਾਈ ਗੁਣਹ ਬੀਨ ॥੩॥

Man mugḏẖou ḏāḏar bẖagṯihīn.  Ḏar bẖarsat sarāpī nām bīn.  Ŧā kai jāṯ na pāṯī nām līn.  Sabẖ ḏūkẖ sakẖā▫ī guṇah bīn. ||3||

 

(Mugdhou) the silly (man-u) mind/person (bhagatheen-u = devoid of devotion) does not obey the Almighty is like (daadar-u) frog in the well, i.e. thinks his/her world is his/her own; is considered (bhrastt) corrupt (dar-i) in Divine court and (saraapi = cursed) punished (been/binaa = without) for not obeying Naam.

Those there is no (jaat-i) caste or (paati) lineage and no one (leen = takes, naam = name) talks well (kai) of (ta) them; (sabh-i) all (dookh) distress (sakhaai) gives company to, i.e. afflict, those (been/binaa) without (been = taking) invoke/practice (gunah) virtues. 3.

 

ਮਨੁ ਚਲੈ ਨ ਜਾਈ ਠਾਕਿ ਰਾਖੁ ॥ ਬਿਨੁ ਹਰਿ ਰਸ ਰਾਤੇ ਪਤਿ ਨ ਸਾਖੁ ॥ ਤੂ ਆਪੇ ਸੁਰਤਾ ਆਪਿ ਰਾਖੁ ॥ ਧਰਿ ਧਾਰਣ ਦੇਖੈ ਜਾਣੈ ਆਪਿ ॥੪॥

Man cẖalai na jā▫ī ṯẖāk rākẖ.  Bin har ras rāṯe paṯ na sākẖ. Ŧū āpe surṯā āp rākẖ.  Ḏẖar ḏẖāraṇ ḏekẖai jāṇai āp. ||4||

 

(Man-u) the mind (chalai = walks) wanders and (na jaai) cannot be (tthaak-i) restrained; s/he receives no (pat-i) honor or (saakh-i = standing) recognition – in Divine court (bin-u) without (raatey) being imbued (ras = taste) with love/obedience of (har-i) the Almighty.

O Almighty, (too) You (aapey) Yourself (surta) listen to our entreaties – being within everyone, and (aap-i) Yourself (raakh-u) take care; the Creator (dhar-i) has created (dhaaran) the earth/world, (deykhai) watches and (jaanai) knows everything – what the creatures do and need. 4.

 

ਆਪਿ ਭੁਲਾਏ ਕਿਸੁ ਕਹਉ ਜਾਇ ॥ ਗੁਰੁ ਮੇਲੇ ਬਿਰਥਾ ਕਹਉ ਮਾਇ ॥ ਅਵਗਣ ਛੋਡਉ ਗੁਣ ਕਮਾਇ ॥ ਗੁਰ ਸਬਦੀ ਰਾਤਾ ਸਚਿ ਸਮਾਇ ॥੫॥

Āp bẖulā▫e kis kaha▫o jā▫e.  Gur mele birthā kaha▫o mā▫e. Avgaṇ cẖẖoda▫o guṇ kamā▫e.  Gur sabḏī rāṯā sacẖ samā▫e. ||5||

 

When the Almighty (aap-i) IT-self (bhulaaey) deludes then there is (kis-u = whom?) none to (jaaey) go and (kahahu = say) complain: However if God (meyley) causes to meet (gur-u) the guru then I can (kahau) relate my (birtha = pain) sorry state of going astray and ask for help, o (maaey) mother.

And with his guidance I can (chhoddau = leave) be rid of (avgan) faults to (kamaaey) practice (gun) virtues. Then (raata) imbued (sabdi = with words) with teachings of the guru I can (samaaey) remain absorbed in obedience (sach-i) of the Eternal – and be happy. 5.

 

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਤਿ ਊਤਮ ਹੋਇ ॥ ਮਨੁ ਨਿਰਮਲੁ ਹਉਮੈ ਕਢੈ ਧੋਇ ॥ ਸਦਾ ਮੁਕਤੁ ਬੰਧਿ ਨ ਸਕੈ ਕੋਇ ॥ ਸਦਾ ਨਾਮੁ ਵਖਾਣੈ ਅਉਰੁ ਨ ਕੋਇ ॥੬॥

Saṯgur mili▫ai maṯ ūṯam ho▫e.  Man nirmal ha▫umai kadẖai ḏẖo▫e. Saḏā mukaṯ banḏẖ na sakai ko▫e.  Saḏā nām vakẖāṇai a▫or na ko▫e. ||6||

 

(Mat-i) thinking (hoey) becomes (ootam = sublime) free of wrong ideas (miliai) on finding (satigur) the true guru; (man-u) the mind becomes (niramal-u) cleansed of vices when one (dhoey) washes and (kaddhai) throws out (haumai) ego.

It (sadaa) ever remains (mukat-u) free of vices and (na koey = none) nothing (sakai) can (badh-i) bind it again. S/he (sadaa) ever (vakhaanai) invokes Naam and not (koey) anyone (aur-u) else. 6.

 

ਮਨੁ ਹਰਿ ਕੈ ਭਾਣੈ ਆਵੈ ਜਾਇ ॥ ਸਭ ਮਹਿ ਏਕੋ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਸਭੁ ਹੁਕਮੋ ਵਰਤੈ ਹੁਕਮਿ ਸਮਾਇ ॥ ਦੂਖ ਸੂਖ ਸਭ ਤਿਸੁ ਰਜਾਇ ॥੭॥

Man har kai bẖāṇai āvai jā▫e.  Sabẖ mėh eko kicẖẖ kahaṇ na jā▫e. Sabẖ hukmo varṯai hukam samā▫e.  Ḏūkẖ sūkẖ sabẖ ṯis rajā▫e. ||7||

 

(Man-u) the human mind (aavai = comes = jaaey = goes) obeys or does not obey Naam (bhaanai) by will (kai) of (har-i) the Almighty. (Eyko) the same One Almighty is present (mah-i) in (sabh) all – but their conducts are different; (kichh-u na) nothing (jaaey) can (kahan) be said how this happens.

(Sabh) everyone (vartai) acts (hukmo) by God’s will and (samaaey) merges in God (hukam-i) by Divine will; (sabh) all (dookh) distress and (sookh) comfort/solace is (raajaaey) by will of (tis-u = that) the Almighty. 7.

 

ਤੂ ਅਭੁਲੁ ਨ ਭੂਲੌ ਕਦੇ ਨਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਸੁਣਾਏ ਮਤਿ ਅਗਾਹਿ ॥ ਤੂ ਮੋਟਉ ਠਾਕੁਰੁ ਸਬਦ ਮਾਹਿ ॥ ਮਨੁ ਨਾਨਕ ਮਾਨਿਆ ਸਚੁ ਸਲਾਹਿ ॥੮॥੨॥

Ŧū abẖul na bẖūlou kaḏe nāhi.  Gur sabaḏ suṇā▫e maṯ agāhi. Ŧū mota▫o ṯẖākur sabaḏ māhi.  Man Nānak māni▫ā sacẖ salāhi. ||8||2||

 

O Almighty, (too) You are (abhul-u) unerring and (kadey naah-i) never (bhoolou) err; those whom (sunaaey) cause to hear/receive (sabad-u = word) teachings/guidance of the guru, their (mat-i) thinking becomes (agaah-i = bottomless) profound.

You (mottau = big) the great (tthaakur-u) Master are (maah-i) in, i.e are understood by (sabad = word) Your commands; (man-u) the mind (maaniaa) believes, emulates (sach-u = true, salaah = praise) virtues of the Almighty, says Guru Nanak. 8. 2.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਦਰਸਨ ਕੀ ਪਿਆਸ ਜਿਸੁ ਨਰ ਹੋਇ ॥ ਏਕਤੁ ਰਾਚੈ ਪਰਹਰਿ ਦੋਇ ॥ ਦੂਰਿ ਦਰਦੁ ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਖਾਇ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਏਕ ਸਮਾਇ ॥੧॥

Basanṯ mėhlā 1.  Ḏarsan kī pi▫ās jis nar ho▫e.  Ėkaṯ rācẖai parhar ḏo▫e. Ḏūr ḏaraḏ math amriṯ kẖā▫e.  Gurmukẖ būjẖai ek samā▫e. ||1||

 

Composition of the first Guru in Raga Basant.  (Nar) a person (jis-u) who (hoey) has (piaas = thirst) longing (ki) of (darsan) vision of the Almighty; s/he (pahar-i) gets rid of (doey = second) other ideas/pursuits and (raachai) remains engrossed in (eykat-u) the One Almighty.

S/he (math-i) churns the mind to obtain and drink (amrit-u) the life-giving elixir, i.e. obtains awareness of Naam, lives by it and becomes (door-i = make far) free of (darad-u) the pain – of separation from the Almighty; s/he (boojhai = understands) recognizes Naam within (gurmukh-i) with the guru’s guidance and (samaaey) remains absorbed in living by it. 1.

 

ਤੇਰੇ ਦਰਸਨ ਕਉ ਕੇਤੀ ਬਿਲਲਾਇ ॥ ਵਿਰਲਾ ਕੋ ਚੀਨਸਿ ਗੁਰ ਸਬਦਿ ਮਿਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Ŧere ḏarsan ka▫o keṯī billā▫e.  virlā ko cẖīnas gur sabaḏ milā▫e. ||1|| rahā▫o.

 

(Keyti) countless creatures (bil-laaey = writhe) are restless (kau) for (teyrey) Your (darsan) vision; You are present within but (ko) some (virla) rare seeker (cheenas-i) recognizes when (milaaey) caused to meet (sabad-i = with word) by fllowing the guru’s guidance. 1.

(Rahaau) dwell on this and contemplate.

 

ਬੇਦ ਵਖਾਣਿ ਕਹਹਿ ਇਕੁ ਕਹੀਐ ॥ ਓਹੁ ਬੇਅੰਤੁ ਅੰਤੁ ਕਿਨਿ ਲਹੀਐ ॥ ਏਕੋ ਕਰਤਾ ਜਿਨਿ ਜਗੁ ਕੀਆ ॥ ਬਾਝੁ ਕਲਾ ਧਰਿ ਗਗਨੁ ਧਰੀਆ ॥੨॥

Beḏ vakẖāṇ kahėh ik kahī▫ai.  Oh be▫anṯ anṯ kin lahī▫ai. Ėko karṯā jin jag kī▫ā.  Bājẖ kalā ḏẖar gagan ḏẖarī▫ā. ||2||

 

(Beyd = Vedas) the scriptures (vakhaan-i) proclaim that there is One God and (kahah-i) say that we should (kaheeai = utter) praise and obey (ik-u) the One Almighty; (Oh-u = that) the Almighty is (beyant-u) Infinite and (kin-i = who?) no one (laheeai) can find IT’s (ant-i = limit) expanse of domain.

There is (eyko) only One (karta) Creator (jin-i) who (keeaa) created (jag-u) the world; and (dhareeaa) located (dhar-i) the earth and (gagan-u) sky (baajh-u) without (kalaa) support. 2.

 

ਏਕੋ ਗਿਆਨੁ ਧਿਆਨੁ ਧੁਨਿ ਬਾਣੀ ॥ ਏਕੁ ਨਿਰਾਲਮੁ ਅਕਥ ਕਹਾਣੀ ॥ ਏਕੋ ਸਬਦੁ ਸਚਾ ਨੀਸਾਣੁ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਣੈ ਜਾਣੁ ॥੩॥

Ėko gi▫ān ḏẖi▫ān ḏẖun baṇī.  Ėk nirālam akath kahāṇī. Ėko sabaḏ sacẖā nīsāṇ.  Pūre gur ṯe jāṇai jāṇ. ||3||

 

There is (eyko) only one (giaan-u) awareness – Naam – to (dhiaan) focus, (dhun-i = music) sing and (baani) words – Divine commands; (eyk-u) the One Almighty is (niraalam-u) unique whose (kahaani = story) description (akath) cannot be stated/told – being unseen.

Obedience to Sabad-u) the Divine/Divine commands (eko) alone is (sachaa) the true/real (neesaan-u) sign – for being accepted for union with the Almighty; one (jaanai) knows it (tey) from (poorey) the true (gur) guru who is himself (jaan-u) aware. 3.

 

ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ॥ ਗੁਰਮਤਿ ਪੂਰਾ ਜੁਗਿ ਜੁਗਿ ਸੋਈ ॥ ਅਨਹਦਿ ਰਾਤਾ ਏਕ ਲਿਵ ਤਾਰ ॥ ਓਹੁ ਗੁਰਮੁਖਿ ਪਾਵੈ ਅਲਖ ਅਪਾਰ ॥੪॥

Ėko ḏẖaram ḏariṛai sacẖ ko▫ī.  Gurmaṯ pūrā jug jug so▫ī. Anhaḏ rāṯā ek liv ṯār.  Oh gurmukẖ pāvai alakẖ apār. ||4||

 

(Koi) some rare person (drirrai) develops firm commitment to (dharam-u) faith in (sach-u) the Eternal (eko) alone; (gurmat-i) the guru counsels that (soi = only that) the same One Almighty (poora) pervades (jug-i jug-i) in all ages.

S/he is (raata) imbued with love of the Almighty (anhad-i = without limit) all the time and maintains (eyk) one (taar) continuous (liv) focus – on the Almighty. (Oh-u) that person (paavai) obtains vision of (alakh = without signs) the Ineffable and (apaar) Infinite Almighty (gurmukh-i) with the guru’s guidance. 4.

 

ਏਕੋ ਤਖਤੁ ਏਕੋ ਪਾਤਿਸਾਹੁ ॥ ਸਰਬੀ ਥਾਈ ਵੇਪਰਵਾਹੁ ॥ ਤਿਸ ਕਾ ਕੀਆ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥ ਓਹੁ ਅਗਮੁ ਅਗੋਚਰੁ ਏਕੰਕਾਰੁ ॥੫॥

Ėko ṯakẖaṯ eko pāṯisāhu.  Sarbī thā▫ī veparvāhu. Ŧis kā kī▫ā ṯaribẖavaṇ sār.  Oh agam agocẖar ekankār. ||5||

 

There is (eyko) only one (takhat-u) throne and only one (paatisaah-u) Emperor; who is (veyparvaah-u = carefree, answerable to none) the highest authority with writ applicable (sarbi) at all (thaai) places; (Tribhavan = three regions) the whole world (keeaa) is creation (ka) of (tis = that) the Creator who (saar-u) looks after it; but (oh-u) that (ekankaar-u) One all-pervasive Almighty is (agam-u) beyond reach/comprehension and (agochar-u) not detected by the senses – we should perceive IT’s presence as Divine laws applicable to all existence and obey. 5.

 

ਏਕਾ ਮੂਰਤਿ ਸਾਚਾ ਨਾਉ ॥ ਤਿਥੈ ਨਿਬੜੈ ਸਾਚੁ ਨਿਆਉ ॥ ਸਾਚੀ ਕਰਣੀ ਪਤਿ ਪਰਵਾਣੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪਾਵੈ ਮਾਣੁ ॥੬॥

Ėkā mūraṯ sācẖā nā▫o.  Ŧithai nibṛai sācẖ ni▫ā▫o. Sācẖī karṇī paṯ parvāṇ.  Sācẖī ḏargėh pāvai māṇ. ||6||

 

The Almighty has (eyka) only one (moorat-i) form, (saacha) the eternal (naau = naam) laws made by IT; one who lives by Naam (nibrrai = lasts) stands scrutiny (saach-u) the just (niaau) judgement – when account of deeds is taken in the metaphoric Divine court.

One with (saachi) truthful (karni) conduct – conducting the self by Naam – is (parvaan-u) accepted (pat-i) with honor; s/he (paavai) receives (maan-u) recognition in (saachi) the eternal (dargah) Divine court. 6.

 

ਏਕਾ ਭਗਤਿ ਏਕੋ ਹੈ ਭਾਉ ॥ ਬਿਨੁ ਭੈ ਭਗਤੀ ਆਵਉ ਜਾਉ ॥ ਗੁਰ ਤੇ ਸਮਝਿ ਰਹੈ ਮਿਹਮਾਣੁ ॥ ਹਰਿ ਰਸਿ ਰਾਤਾ ਜਨੁ ਪਰਵਾਣੁ ॥੭॥

Ėkā bẖagaṯ eko hai bẖā▫o.  Bin bẖai bẖagṯī āva▫o jā▫o. Gur ṯe samajẖ rahai mihmāṇ.  Har ras rāṯā jan parvāṇ. ||7||

 

(Eyka = only one) undivided (bhagat-i) devotion and (bhaau) love (hai) is the way to the Almighty; on the other hand one cannot attain union with the Creator (bin-u) without (bhai = fear) respect and (bahgti) devotion; s/he (aavau = comes) is born and (jaavau = goes) dies again and again.

One who (samajh-i) understands this (tey) from (gur) the guru, (rahai = remains) thinks of the self as (mihmaan-u) a guest, i.e. realizes that the world-play is transitory, and does not get attached to it; (jan-u = servant) a seeker (raata) imbued (ras-i = with taste) with love/obedience is (parvaan-u) accepted for union (har-i) by the Almighty. 7.

 

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ਇਤ ਉਤ ਦੇਖਉ ਸਹਜੇ ਰਾਵਉ ॥ ਤੁਝ ਬਿਨੁ ਠਾਕੁਰ ਕਿਸੈ ਨ ਭਾਵਉ ॥ ਨਾਨਕ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ॥ ਸਤਿਗੁਰਿ ਸਾਚਾ ਦਰਸੁ ਦਿਖਾਇਆ ॥੮॥੩॥

Iṯ uṯ ḏekẖ▫a▫u sėhje rāva▫o.  Ŧujẖ bin ṯẖākur kisai na bẖāva▫o. Nānak ha▫umai sabaḏ jalā▫i▫ā.  Saṯgur sācẖā ḏaras ḏikẖā▫i▫ā. ||8||3||

 

I (deykhau) see You (it = here, ut = there) everywhere and (raavau = remember) keep You in mind (sahjey) naturally: I (bhaavahu) love (kisai na) none (bin-u) except (tujh) You, my (tthaakur) Master.

(Haumai) ego (jalaaiaa = burnt) is dissolved (sabad-i = with word) by obedience to Divine commands, says Guru Nanak; when (daras-u) vision of (saacha) the Eternal (dikhaaiaa) shown, i.e. awareness of Naam is imparted, (satigur-i) by the true guru. 8. 3.

 

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ਬਸੰਤੁ ਮਹਲਾ ੧ ॥ ਚੰਚਲੁ ਚੀਤੁ ਨ ਪਾਵੈ ਪਾਰਾ ॥ ਆਵਤ ਜਾਤ ਨ ਲਾਗੈ ਬਾਰਾ ॥ ਦੂਖੁ ਘਣੋ ਮਰੀਐ ਕਰਤਾਰਾ ॥ ਬਿਨੁ ਪ੍ਰੀਤਮ ਕੋ ਕਰੈ ਨ ਸਾਰਾ ॥੧॥

Basanṯ mėhlā 1.  Cẖancẖal cẖīṯ na pāvai pārā.  Āvaṯ jāṯ na lāgai bārā. Ḏūkẖ gẖaṇo marī▫ai karṯārā.  Bin parīṯam ko karai na sārā. ||1||

 

Composition of the first Guru in Raga Basant. (Cheet-u) the mind (chanchal = unsteady) that does not focus on living by Naam, does not (paavai) get to (paara) the far shore of the world-ocean; and it (laagai) takes no (baara) delay for the soul to be sent for (aavat) coming and (jaat) going, i.e. being put in cycles of births and deaths, after every life.

This is (ghano = plenty) a great (dookh-u) pain which (mareeai = die) is killing, o (kartaara) Creator; (ko na) no one can (karai = do, saara = care) take care, i.e. free from cycles of births and deaths, (bin-u) except You, (preetam) the Beloved Master. 1.

 

ਸਭ ਊਤਮ ਕਿਸੁ ਆਖਉ ਹੀਨਾ ॥ ਹਰਿ ਭਗਤੀ ਸਚਿ ਨਾਮਿ ਪਤੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Sabẖ ūṯam kis ākẖa▫o hīnā.  Har bẖagṯī sacẖ nām paṯīnā. ||1|| rahā▫o.

 

(Sabh) everyone is (ootam = sublime) good; (kis-u) whom do I (aakhau) call (heena) inferior – God is present in all.

My mind (pateena = satisfied) remains happy with practice (naam-i) of Naam (sach-i) of the Eternal with (bhagti = devotion) love/respect. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਉਖਧ ਕਰਿ ਥਾਕੀ ਬਹੁਤੇਰੇ ॥ ਕਿਉ ਦੁਖੁ ਚੂਕੈ ਬਿਨੁ ਗੁਰ ਮੇਰੇ ॥ ਬਿਨੁ ਹਰਿ ਭਗਤੀ ਦੂਖ ਘਣੇਰੇ ॥ ਦੁਖ ਸੁਖ ਦਾਤੇ ਠਾਕੁਰ ਮੇਰੇ ॥੨॥

A▫ukẖaḏẖ kar thākī bahuṯere.  Ki▫o ḏukẖ cẖūkai bin gur mere. Bin har bẖagṯī ḏūkẖ gẖaṇere.  Ḏukẖ sukẖ ḏāṯe ṯẖākur mere. ||2||

 

I (thaaki) have got tired (kar-i = doing) using (bahuteyrey = plenty) numerous (aukadh = medicines) treatments – performing rituals and worships; and realized that (dukh-u) pain of separation from the Almighty (kiau = how?) cannot (chookai) end (bin-u) without help of (meyrey) my (gur) guru.

There is (ghanerey) plenty of (dookh = pains) sufferings (bin-u) without (bhagti) devotion/obedience of (har-i) the Almighty; (dukh) pain and (sukh) comfort are in hands of (tthaakur) Master (meyrey = my) of all, i.e. we should invoke the Almighty to alleviate the suffering of separation from IT. 2.

 

ਰੋਗੁ ਵਡੋ ਕਿਉ ਬਾਂਧਉ ਧੀਰਾ ॥ ਰੋਗੁ ਬੁਝੈ ਸੋ ਕਾਟੈ ਪੀਰਾ ॥ ਮੈ ਅਵਗਣ ਮਨ ਮਾਹਿ ਸਰੀਰਾ ॥ ਢੂਢਤ ਖੋਜਤ ਗੁਰਿ ਮੇਲੇ ਬੀਰਾ ॥੩॥

Rog vado ki▫o bāʼnḏẖa▫o ḏẖīrā.  Rog bujẖai so kātai pīrā. Mai avgaṇ man māhi sarīrā.  Dẖūdẖaṯ kẖojaṯ gur mele bīrā. ||3||

 

(Kiau) how do I (baandhau = bind) remain (dheera = patience) comforted with (vaddaa = big) the painful (rog-u) malady – of separation of God; one – the guru alone – who (bujhai) understands (rog-u) the ailment (kaattai = cuts) can free from (peera/peerra) the pain.

(Mai) I have (avgan) faults (maah-i) in (man = mind) thinking and (sareera = body) actions – and could not find solace; (gur-i) the guru (meyley) helped me find God by (ddhooddhat) searching and (khojat = searching) looking within, o (beeraa) brother. 3.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਦਾਰੂ ਹਰਿ ਨਾਉ ॥ ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਵੈ ਰਹਾਉ ॥ ਜਗੁ ਰੋਗੀ ਕਹ ਦੇਖਿ ਦਿਖਾਉ ॥ ਹਰਿ ਨਿਰਮਾਇਲੁ ਨਿਰਮਲੁ ਨਾਉ ॥੪॥

Gur kā sabaḏ ḏārū har nā▫o.  Ji▫o ṯū rākẖahi ṯivai rahā▫o. Jag rogī kah ḏekẖ ḏikẖā▫o.  Har nirmā▫il nirmal nā▫o. ||4||

 

I have realized that (sabad-u = word) teachings (ka) of (gur) the guru to practice (naau) Naam of virtues and commands of (har-i) the Almighty are (daaroo) the cure for all shortcomings/ailments; I (rahaau) live (tivai) that way (jio) as (too) You (raakhah-i) keep, i.e. I am happy living with Divine will.

(Jag-u = world) all creatures are (rogi = ill) afflicted with ills, (kah-i) whom do I (deykh-i = see) find and (dikhaau) show/tell of my pain?

Answer: (Har-i) the Almighty is (nirmaail-u) pristine, and (nirmal = clean) flawless are (naau) Naam virtues and commands – Divine laws of nature – one must conform to them with the guru’s guidance and be rid of the malady; one does not have to go and tell anyone else. 4.

 

ਘਰ ਮਹਿ ਘਰੁ ਜੋ ਦੇਖਿ ਦਿਖਾਵੈ ॥ ਗੁਰ ਮਹਲੀ ਸੋ ਮਹਲਿ ਬੁਲਾਵੈ ॥ ਮਨ ਮਹਿ ਮਨੂਆ ਚਿਤ ਮਹਿ ਚੀਤਾ ॥ ਐਸੇ ਹਰਿ ਕੇ ਲੋਗ ਅਤੀਤਾ ॥੫॥

Gẖar mėh gẖar jo ḏekẖ ḏikẖāvai.  Gur mahlī so mahal bulāvai.  Man mėh manū▫ā cẖiṯ mėh cẖīṯā.  Aise har ke log aṯīṯā. ||5||

 

One (jo) who (deykh-i) has seen (ghar-u = the house) abode of the Almighty (mah-i) in (ghar = house) the mind and (dikhaavai = shows) make others aware; (gur) the great (mahli = master of the palace) the Almighty (bulaavai = calls) invites (so) that person (mahal-i) to the palace, i.e. s/he remains absorbed in the Almighty, and merges with IT on death.

Those whose (manooaa) mind is (mah-i) in (man) the mind and (cheeta) remembrance in (cheet) consciousness, i.e. have the mind focused within on God with undivided love; (aisey) such are (log = people) devotees (key) of (har-i) the Almighty (ateet) unattached to the world-play.

 

ਹਰਖ ਸੋਗ ਤੇ ਰਹਹਿ ਨਿਰਾਸਾ ॥ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿ ਹਰਿ ਨਾਮਿ ਨਿਵਾਸਾ ॥ ਆਪੁ ਪਛਾਣਿ ਰਹੈ ਲਿਵ ਲਾਗਾ ॥ ਜਨਮੁ ਜੀਤਿ ਗੁਰਮਤਿ ਦੁਖੁ ਭਾਗਾ ॥੬॥

Harakẖ sog ṯe rahėh nirāsā.  Amriṯ cẖākẖ har nām nivāsā.  Āp pacẖẖāṇ rahai liv lāgā.  Janam jīṯ gurmaṯ ḏukẖ bẖāgā. ||6||

 

The devotee (rahah-i) remains (niraasa) unaffected (tey) by (harakh) joy and (sog) sorrow; s/he has (chaakh-i) tasted (amrit-u) the life-giving elixir of Naam and remains (nivaasa = resident) absorbed in living (naam) by Naam or virtues and commands of the Almighty.

(Pachhaan-i) having (pachhaan-i) recognized (aap-u) self, i.e. found God within, s/he (rahai) remains (laagaa = fixed, liv = attention) focused on God. S/he (jeet-i) wins, i.e. succeeds in achieving the purpose of (janam-u) human birth – to attain union with God –, (gurmat-i) with the guru’s guidance and his/her (dukh-u) pain of separation from the Almighty (bhaagaa = runs away) ends. 6.

 

ਗੁਰਿ ਦੀਆ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵਉ ॥ ਸਹਜਿ ਮਰਉ ਜੀਵਤ ਹੀ ਜੀਵਉ ॥ ਅਪਣੋ ਕਰਿ ਰਾਖਹੁ ਗੁਰ ਭਾਵੈ ॥ ਤੁਮਰੋ ਹੋਇ ਸੁ ਤੁਝਹਿ ਸਮਾਵੈ ॥੭॥

Gur ḏī▫ā sacẖ amriṯ pīva▫o.  Sahj mara▫o jīvaṯ hī jīva▫o. Apṇo kar rākẖo gur bẖāvai.  Ŧumro ho▫e so ṯujẖėh samāvai. ||7||

 

(Gur-i) the guru (deeaa) gave (amrit-u) the life-giving elixir of (sach-u = truth) Naam which I (peevau) drink, i.e. live by Naam; I (sahj-i) steadfastly (marau) die, i.e. with ego killed, I remain in submission to God and (jeevat) live and (jeevau) live, i.e. do not fall prey to temptations.

O Almighty, You (kar-i) make Your (apno) own and (raakhahu) take in care, when (gur) the guru (bhaavai) is pleased to guide; one who (hoey) becomes (tumor) Yours, (su) that person (samaavai) remains absorbed in, and finally merges in, (tujhah-i) You. 7.

 

ਭੋਗੀ ਕਉ ਦੁਖੁ ਰੋਗ ਵਿਆਪੈ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਜਾਪੈ ॥ ਸੁਖ ਦੁਖ ਹੀ ਤੇ ਗੁਰ ਸਬਦਿ ਅਤੀਤਾ ॥ ਨਾਨਕ ਰਾਮੁ ਰਵੈ ਹਿਤ ਚੀਤਾ ॥੮॥੪॥

Bẖogī ka▫o ḏukẖ rog vi▫āpai.  Gẖat gẖat rav rahi▫ā parabẖ jāpai. Sukẖ ḏukẖ hī ṯe gur sabaḏ aṯīṯā.  Nānak rām ravai hiṯ cẖīṯā. ||8||4||

 

(Rog) the malady – of separation – and the resultant (dukh) pain afflicts (bhogi) one who indulges in pleasures; but if s/he (jaapai) invokes (prabh-u) the Almighty who (rav-i rahiaa) is present (ghatt-i ghatt-i) in every mind.

S/he is then (ateeta = unattached) not afflicted affected by (sukh) comfort and (dukh) pain (sabad-i = with word) by following teachings (gur) the guru; s/he (hit) lovingly (ravai) remembers (raam-u) the all-pervasive Almighty, says Guru Nanak. 8. 4.