ਚਰਨ ਸੇਵ ਸੰਤ ਸਾਧ ਕੇ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥੩॥

Cẖaran sev sanṯ sāḏẖ ke sagal manorath pūre. ||3||

 

(Sagal) all (manorath) wishes of the mind (poorey) are fulfilled by (seyv) serving at (charan) feet of, i.e. by complying with teachings of, (sant saadh) the guru to lead life by Naam/Divine commands – every purpose is achieved by doing things the way they ought to be done. 3.

 

ਘਟਿ ਘਟਿ ਏਕੁ ਵਰਤਦਾ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰੇ ॥੪॥

Gẖat gẖat ek varaṯḏā jal thal mahī▫al pūre. ||4||

 

(Eyk-u) the One Creator alone (vartadaa = pervades) is present in (ghatt-i ghatt-i) every living being in (jal-i) in water, (thal-i) on/in land and (maheeal-i) in space/sky. 4.

 

ਪਾਪ ਬਿਨਾਸਨੁ ਸੇਵਿਆ ਪਵਿਤ੍ਰ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੫॥

Pāp bināsan sevi▫ā paviṯar sanṯan kī ḏẖūre. ||5||

 

Those who (seyvia = serve) obey commands of God the (binaasan) destroyer of (paap) wrong-doings (dhoorey) dust of (santan) the saints’ feet, i.e. by humbly following the guru, they are (pavitr) purified of vices. 5.

 

ਸਭ ਛਡਾਈ ਖਸਮਿ ਆਪਿ ਹਰਿ ਜਪਿ ਭਈ ਠਰੂਰੇ ॥੬॥

Sabẖ cẖẖadā▫ī kẖasam āp har jap bẖa▫ī ṯẖarūre. ||6||

 

(Sabh) everyone (bhaee) is (chhaddaaee) freed from bondage to vices (khasam-i) by the Master (aap-i) IT-self; one who (jap-i) remembers/obeys commands of (har-i) the Almighty (bhaee) becomes (ttharoorey = cool) at peace. 6.

 

ਕਰਤੈ ਕੀਆ ਤਪਾਵਸੋ ਦੁਸਟ ਮੁਏ ਹੋਇ ਮੂਰੇ ॥੭॥

Karṯai kī▫ā ṯapāvaso ḏusat mu▫e ho▫e mūre. ||7||

 

At the Creator’ (keeaa) delivers (tapaavso) justice and (dustt = evil doers) the vices (hoey = become) go into become (moorey) coma and (muey) die, i.e. become ineffective.

 

ਨਾਨਕ ਰਤਾ ਸਚਿ ਨਾਇ ਹਰਿ ਵੇਖੈ ਸਦਾ ਹਜੂਰੇ ॥੮॥੫॥੩੯॥੧॥੩੨॥੧॥੫॥੩੯॥

Nānak raṯā sacẖ nā▫e har vekẖai saḏā hajūre. ||8||5||39||1||32||1||5||39||

 

The devotee (rataa) imbued with love/obedience of (sach = true) the inevitable (naaey) Naam/Divine virtues (sadaa) ever (veykhai) sees (har-i) the Almighty (hajoorey = present) with him/her. 8. 5. 39. 1. 32. 1. 5. 39.

 

Note: The numbering system in Gurbani obviates insertions or deletions. This may be seen from the numbers above thus:

 

8 – Verses in the last Asttpadee.

 

5 – Asttpadees of the fifth Guru.

 

39 – Total Asttpadees as follows:

 

1 – of the first Guru.

 

32 – of the third Guru.

 

1 – of the fourth Guru.

 

5 – of the fifth guru.

 

39 – total Asttpadees in Raga Maajh.

 

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ਬਾਰਹ ਮਾਹਾ ਮਾਂਝ ਮਹਲਾ ੫ ਘਰੁ ੪

Bārah māhā māʼnjẖ mėhlā 5 gẖar 4

 

(Baarah) twelve months of the year by the fifth Guru in Raga Maanjh (ghar-u 4) to be sung to the fourth clef (beat).

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace

 

Note: Baarah Maahaa meaning twelve months describes the months of the Indian calendar. It is a type of folk poetry that describes changing human moods and emotions, with change in seasons in a year. There are two such compositions in Sri Guru Granth Sahib, one by the first Guru in Raga Tukhaari and the other by the fifth Guru in Raga Maanjh. In both cases taking the yearnings between spouses as a metaphor, the gurus describe that between the human soul and God. The following composition of the fifth guru has fourteen stanzas. It starts with a prologue, covers the twelve months and ends with an epilogue. The months have no spiritual significance; all times are blissful if God is in mind.

 

Prologue.

 

ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥

Kiraṯ karam ke vīcẖẖuṛe kar kirpā melhu rām.   Cẖār kunt ḏah ḏis bẖarame thak ā▫e parabẖ kī sām.

 

O (raam) God, we are (veechhurey) separated from You because of our (kirt karam) past deeds; please (kar-i kirpa) be kind and (meylh-u) unite us with You. We have (bhramey) wandered (chaar kunt = four quarters) the whole world (dah dis = ten directions) all over but (thak-i = got tired) gave up and have sought (saam) sanctuary of the Almighty.

 

ਧੇਨੁ ਦੁਧੈ ਤੇ ਬਾਹਰੀ ਕਿਤੈ ਨ ਆਵੈ ਕਾਮ ॥ ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥

Ḏẖen ḏuḏẖai ṯe bāhrī kiṯai na āvai kām.   Jal bin sākẖ kumlāvaṯī upjahi nāhī ḏām.

 

A (dheyn) cow (baaharee) without milk is of (kitai na = not any) no use, crops (kumlavtee) wither without (jal) water and (upjah-i = come) bring no (daam = money) income.

 

ਹਰਿ ਨਾਹ ਨ ਮਿਲੀਐ ਸਾਜਨੈ ਕਤ ਪਾਈਐ ਬਿਸਰਾਮ ॥ ਜਿਤੁ ਘਰਿ  ਹਰਿ ਕੰਤੁ ਨ ਪ੍ਰਗਟਈ ਭਠਿ ਨਗਰ ਸੇ ਗ੍ਰਾਮ ॥

Har nāh na milī▫ai sājnai kaṯ pā▫ī▫ai bisrām.   Jiṯ gẖar har kanṯ na pargata▫ī bẖaṯẖ nagar se garām.

 

Similarly, without finding (har-i) Divine (naah) Master, one (kat = how?) cannot (paaeeai) attain (bisram = rest) peace; in fact, the minds in which God does not (pragattaee = manifest) abide, (sey) those (nagar) a town or (graam) village (bhatth-i) in a furnace, i.e. restless.

 

ਸ੍ਰਬ ਸੀਗਾਰ ਤੰਬੋਲ ਰਸ ਸਣੁ ਦੇਹੀ ਸਭ ਖਾਮ ॥ ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ॥

Sarab sīgār ṯambol ras saṇ ḏehī sabẖ kẖām.   Parabẖ su▫āmī kanṯ vihūṇī▫ā mīṯ sajaṇ sabẖ jām.

 

(Sarab) all (seegaar) adornments, eating (tambol) betel and its (ras) taste to kindle passion (san-u = with) and (deyhee = body) physical beauty of the wife are (sabh) all (khaam = raw) useless.

Similarly, the soul-wives (vihooneeaa) without (prabh) the Almighty (suaami) Master as (kant) husband in mind, i.e. if one is not aware of Divine commands, then one develops (meet sajan = friends) liking for things which are (sabh-i) all (jaam) agents of death, i.e. are harmful.

 

ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਕਰਿ ਕਿਰਪਾ ਦੀਜੈ ਨਾਮੁ ॥ ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਸੰਗਿ ਪ੍ਰਭ ਜਿਸ ਕਾ ਨਿਹਚਲ ਧਾਮ ॥੧॥

Nānak kī bananṯī▫ā kar kirpā ḏījai nām.   Har melhu su▫āmī sang parabẖ jis kā nihcẖal ḏẖām. ||1||

 

It is (beynateeaa) supplication of fifth Nanak, the seeker. O God; please (kar-i kirpa) be kind and (deejai) impart awareness of (naam-u) Naam/Divine commands; and o (har-i) Almighty (suaami) Master, please (meylh-u) lead me to Your (sang-i) company my (prabh) Master (jis ka) whose (dhaam) abode is (nihchal = unshakable) eternal, i.e. unite me with Yourself so that I settle down and not be subject to births and deaths. 1.

 

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Note: The first month of Cheyt (March-April) sees the onset of spring that brings pleasure. Similarly having the Creator in mind brings bliss.

 

ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਪਾਈਐ ਰਸਨਾ ਨਾਮੁ ਭਣਾ ॥

Cẖeṯ govinḏ arāḏẖī▫ai hovai anand gẖaṇā.   Sanṯ janā mil pā▫ī▫ai rasnā nām bẖaṇā.

 

The message for the month of Cheyt: (Araadheeai) remembrance of (govind) the Master of the universe brings (ghana) abundant (anand) bliss; it is received (mil-i = meeting) in company of (sadh janaa = saints) holy congregating and (bhanaa = saying) recounting and obeying (naam-u) Divine commands.

 

ਜਿਨਿ ਪਾਇਆ ਪ੍ਰਭੁ ਆਪਣਾ ਆਏ ਤਿਸਹਿ ਗਣਾ ॥ ਇਕੁ ਖਿਨੁ ਤਿਸੁ ਬਿਨੁ ਜੀਵਣਾ ਬਿਰਥਾ ਜਨਮੁ ਜਣਾ ॥

Jin pā▫i▫ā parabẖ āpṇā ā▫e ṯisėh gaṇā.   Ik kẖin ṯis bin jīvṇā birthā janam jaṇā.

 

(Jin-i) those who (paaiaa) find (prabh) Almighty Master (aapna = own) of all, (tisah-i) they are (ganaa = counted) recognised/approved (aaey) on arrival – at Divine court.

For them (jeevna) leading life (bin-u) without (tis-u = that) the Almighty in mind even for (ik-u) one (khin-u) a moment (janaa) considered (janam-u) human birth (birtha) wasted.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਰਵਿਆ ਵਿਚਿ ਵਣਾ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਤੜਾ ਦੁਖੁ ਗਣਾ ॥

jal thal mahī▫al pūri▫ā ravi▫ā vicẖ vaṇā.   So parabẖ cẖiṯ na āvī kiṯ▫ṛā ḏukẖ gaṇā.

 

The Creator (pooriaa) pervades (jal-i) in water, (thal-i) in/on the land and (maheeal-i) in space; IT is (raviaa) present (vich-i) in (vanaa) trees/all vegetation; it is hard to state (kitrraa) how much (dukh-u) grief is experienced when (so = that) the One (prabh-u) Master does not (aavaee) come (chit-i) to consciousness, because then one transgresses and suffers. 

 

ਜਿਨੀ ਰਾਵਿਆ ਸੋ ਪ੍ਰਭੂ ਤਿੰਨਾ ਭਾਗੁ ਮਣਾ ॥ ਹਰਿ ਦਰਸਨ ਕੰਉ ਮਨੁ ਲੋਚਦਾ ਨਾਨਕ ਪਿਆਸ ਮਨਾ ॥ ਚੇਤਿ ਮਿਲਾਏ ਸੋ ਪ੍ਰਭੂ ਤਿਸ ਕੈ ਪਾਇ ਲਗਾ ॥੨॥

Jinī rāvi▫ā so parabẖū ṯinnā bẖāg maṇā.   Har ḏarsan kaʼn▫u man locẖḏā Nānak pi▫ās manā.   Cẖeṯ milā▫e so parabẖū ṯis kai pā▫e lagā. ||2||

 

Those (jinee) who (raavia) experience (so = that) the One (prabhoo) Master within, (ti’nnaa) they have (manaa) great (bhaag-u) good fortune; my (manaa) mind (lochda) yearns (k’nau) for (darsan) vision of (har-i) the Almighty; with (piaas = thirst) hope, says fifth Nanak.

In the month of Cheyt I shall (lagaa = touch) serve at (paaey) feet of one who can (milaaey) unite me with the Master. 2.

 

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Note: In the month of Vaisakhi (April-May), the Rabi crop (wheat, barley, and gram) is cultivated and there is joy in the families, but God is forgotten. The verses below describe the state of someone who is separated from the family in the month of Vaisakhi as a metaphor and apply to life in the spiritual context.

 

ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥ ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥

vaisākẖ ḏẖīran ki▫o vādẖī▫ā jinā parem bicẖẖohu.   Har sājan purakẖ visār kai lagī mā▫i▫ā ḏẖohu.

 

The wives (jinaa) who are (bichhoh-u) bereft of (preym) love for, are (vaaddheea = away) separated from the Almighty-husband; they (kiau = how?) cannot have (dheeran-i = patience) solace. Similarly, those who (visaar-i kai) forget (har-i) the Almighty (saajan-u) friend (lagee) act under (dhoh/dhroh = cheating) allurement by (maaiaa) temptations, – and do not have peace.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਸੰਗਿ ਧਨਾ ਹਰਿ ਅਵਿਨਾਸੀ ਓਹੁ ॥ ਪਲਚਿ ਪਲਚਿ ਸਗਲੀ ਮੁਈ ਝੂਠੈ ਧੰਧੈ ਮੋਹੁ ॥

Puṯar kalṯar na sang ḏẖanā har avināsī oh.   Palacẖ palacẖ saglī mu▫ī jẖūṯẖai ḏẖanḏẖai moh.

 

(Putr = sons) children, (klatr) spouse or (dhanaa) wealth do not remain (sang-i) with the soul, only (oh-u = that) the One (abinaasee) Eternal Master is with the soul here and in the hereafter.

But (saglee) all humanity (muee) perishes (palach-i palach-i) for being entangled in (jhootthai) false (dhandhai) pursuits, i.e. they pursue transitory satisfaction due to (moh-u) allurement – and forget God.

 

ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਅਗੈ ਲਈਅਹਿ ਖੋਹਿ ॥ ਦਯੁ ਵਿਸਾਰਿ ਵਿਗੁਚਣਾ ਪ੍ਰਭ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Ikas har ke nām bin agai la▫ī▫ah kẖohi.   Ḏa▫yu visār vigucẖṇā parabẖ bin avar na ko▫e.

 

Everything (bin-u) except imbibed (naam) Naam/commands of (ikas-u) the One (har-i) the Almighty is (laeeai khoh-i) snatched (agai) before departure of the soul on death.

(Visaar-i) forgetting commands of (day-u) the Almighty results in (viguchnaa) frustration to hopes of union with the Almighty; (na koey = o any) no (avarou) other method than obeying (prabh) the Almighty helps.

 

ਪ੍ਰੀਤਮ ਚਰਣੀ ਜੋ ਲਗੇ ਤਿਨ ਕੀ ਨਿਰਮਲ ਸੋਇ ॥

Parīṯam cẖarṇī jo lage ṯin kī nirmal so▫e.

 

Those (jo) who (lagey) engage in (charnee = feet) obeying (preetam) the Beloved Almighty, (tin ki) their (soey) reputation is (nirmal) clean, i.e. they are free of vices, and approved by the Almighty.