SGGS pp 1175-1177, Basant M: 3, Shabads 10-18.
ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਿਨੁ ਕਰਮਾ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥ ਮਾਇਆ ਮੋਹਿ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥ ਮਨਮੁਖ ਅੰਧੇ ਠਉਰ ਨ ਪਾਈ ॥ ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਈ ॥੧॥
Basanṯ mėhlā 3. Bin karmā sabẖ bẖaram bẖulā▫ī. Mā▫i▫ā mohi bahuṯ ḏukẖ pā▫ī. Manmukẖ anḏẖe ṯẖa▫ur na pā▫ī. Bistā kā kīṛā bistā māhi samā▫ī. ||1||
Composition of the third Guru in Raga Basant. (Sabh) all humans (bin-u = without) who do not (karma = deeds) obey God’s commands (bhulaaee) go astray (bharam-i) in delusion; they (paaee) suffer (bahut) great (dukh) distress (moh-i) with attachment to (maaiaa) the transitory world-play – of relatives, wealth, status, pleasures and so on – and forgetting the Creator.
(Manmukh = self oriented) those who go their own way (andhey = blind) are blinded by attachment to the world-play, and do not (paaee) get place – with God, i.e. cannot attain union with the Creator; like (keerra) a worm of excrement (samaaee) remains (maah-i) in the excrement, they remain attached to the world-play. 1.
ਹੁਕਮੁ ਮੰਨੇ ਸੋ ਜਨੁ ਪਰਵਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Hukam manne so jan parvāṇ. Gur kai sabaḏ nām nīsāṇ. ||1|| rahā▫o.
One who (manney) obeys (hukam-u) Divine commands, (so) that (jan-u) person is (parvaan-u) accepted by the Almighty. His/her living by Naam or Divine virtues and commands (sabad-i = by words) according to teachings (kai) of (gur) the guru, is (neesaan-u = marking) the sign for recognition for acceptance. 1.
(Rahaau) dwell on this and contemplate.
ਸਾਚਿ ਰਤੇ ਜਿਨ੍ਹ੍ਹਾ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਸਦਾ ਮਨਿ ਭਾਇਆ ॥ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ ਸੋਇ ॥੨॥
Sācẖ raṯe jinĥā ḏẖur likẖ pā▫i▫ā. Har kā nām saḏā man bẖā▫i▫ā. Saṯgur kī baṇī saḏā sukẖ ho▫e. Joṯī joṯ milā▫e so▫e. ||2||
Those in (jinha) whose destiny it has been so (likh-i = written, paaiaa = put) written down, they (ratey) are imbued with love (saach-i) of the Eternal. Naam of (har-i) the Almighty (sadaa) is ever (bhaaiaa) liked (man-i) by their minds.
(Sukh-u) peace/comfort is (sadaa) ever (hoey) experienced by complying with (baani = words) guidance of (satigur) the true guru; (soey = that) it (milaaey = causes to meet) enables (joti) the soul to merge (jot-i) with the Supreme Spirit. 2.
ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮ ਪਿਆਰੁ ॥ ਬਿਨੁ ਨਾਮੈ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥
Ėk nām ṯāre sansār. Gur parsādī nām pi▫ār. Bin nāmai mukaṯ kinai na pā▫ī. Pūre gur ṯe nām palai pā▫ī. ||3||
Naam (teyra = your) of You, (eyk) the One Almighty (taarey) ferries (sansaar-u) the creatures – saves from vices in life and from rebirth on death, through (piaar-u) love for Naam (parsaadi) with grace/guidance of the guru.
(Kinai na) no one (paaee) obtains (mukat-i) freedom vices in life and from rebirth on death, (bin-u) without (naamai) practice of Naam; and awareness of Naam is (paaee = put, plai = in lap) received (tey) from the guru. 3.
ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ॥ ਸਤਿਗੁਰ ਸੇਵਾ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਏ ॥ ਜਿਨ ਇਕੁ ਜਾਤਾ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਦਰਿ ਨੀਸਾਣੁ ॥੪॥੧੦॥
So būjẖai jis āp bujẖā▫e. Saṯgur sevā nām ḏariṛ▫ā▫e. Jin ik jāṯā se jan parvāṇ. Nānak nām raṯe ḏar nīsāṇ. ||4||10||
But (so) that person (boojhai) understands Naam (jis-u) whom (aap-i = self) the Almighty (bujhaaey) gives the understanding; (seyva = service) obedience to (satigur) the true guru (drirraaey) creates firm understanding of, and commitment for, Naam.
Those (jin) who (jaata = know) acknowledge and obey the (ik-i) One Almighty (sey) those (jan) persons are (parvaan-u) accepted by God. Their (ratey) being imbued (naam-i) with Naam is (neessan-u) the mark for recognition (dar-i) in Divine court, says third Nanak. 4. 10.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਕ੍ਰਿਪਾ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਆਪੇ ਆਪਿ ਵਸੈ ਮਨਿ ਆਏ ॥ ਨਿਹਚਲ ਮਤਿ ਸਦਾ ਮਨ ਧੀਰ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਗੁਣੀ ਗਹੀਰ ॥੧॥
Basanṯ mėhlā 3. Kirpā kare saṯgurū milā▫e. Āpe āp vasai man ā▫e. Nihcẖal maṯ saḏā man ḏẖīr. Har guṇ gāvai guṇī gahīr. ||1||
Composition of the third Guru in Raga Basant. One to whom the Almighty (kripa karey) is kind to IT (milaaey) leads to (satiguru) the true guru – and s/he obeys the guru; (aapey aap-i) IT-self (aaey) comes to (vasai) abide (man-i) in mind of that person, i.e. s/he acts by Naam.
His/her (mat-i) understanding becomes (nihchal) steady and (man) the mind (sadaa) ever (dheer) restful/at peace; s/he (gaavai = sings) praises and emulates (gun) virtues of the Almighty who is (gaheer) deep/profound (guni) in virtues. 1.
ਨਾਮਹੁ ਭੂਲੇ ਮਰਹਿ ਬਿਖੁ ਖਾਇ ॥ ਬ੍ਰਿਥਾ ਜਨਮੁ ਫਿਰਿ ਆਵਹਿ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Nāmhu bẖūle marėh bikẖ kẖā▫e. Baritha janam fir āvahi jā▫e. ||1|| rahā▫o.
Those who (bhooley) stray (naamhu) from Naam (marah-i = die, khaaey = eating) succumb to (bikh-u) vices; their (janam-u) human birth – the opportunity to unite with the Creator – is (brithaa) wasted and they (aavah-i = come, jaaey = go) are born to die (phir-i) again. 1.
(Rahaau) dwell on this and contemplate.
ਬਹੁ ਭੇਖ ਕਰਹਿ ਮਨਿ ਸਾਂਤਿ ਨ ਹੋਇ ॥ ਬਹੁ ਅਭਿਮਾਨਿ ਅਪਣੀ ਪਤਿ ਖੋਇ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿਨ ਸਬਦੁ ਪਛਾਣਿਆ ॥ ਬਾਹਰਿ ਜਾਦਾ ਘਰ ਮਹਿ ਆਣਿਆ ॥੨॥
Baho bẖekẖ karahi man sāʼnṯ na ho▫e. Baho abẖimān apṇī paṯ kẖo▫e. Se vadbẖāgī jin sabaḏ pacẖẖāṇi▫ā. Bāhar jāḏā gẖar mėh āṇi▫ā. ||2||
People (karah-i = do) adopt (bahu) numerous types of (bheykh) garbs – trying to show they have become pious – but do not (hoey) have (saant-i) peace (man-i) in mind, i.e. have desires within; because of their (bahu) big (abhimaan-i) pride they – do not obey the Almighty and – (khoey) lose (apni) their (pat-i) honor, i.e. are not approved by the Almighty.
(Sey) those (jin) who (pachhaaniaa) recognize (sabad-u = Divine word) Divine commands within are (vadbhaagi) very fortunate; their (baahar-i = outside, jaada = going) the unsteady mind (aaniaa) is brought (mah = in, ghar = home) made steady – with focus on God. 2.
ਘਰ ਮਹਿ ਵਸਤੁ ਅਗਮ ਅਪਾਰਾ ॥ ਗੁਰਮਤਿ ਖੋਜਹਿ ਸਬਦਿ ਬੀਚਾਰਾ ॥ ਨਾਮੁ ਨਵ ਨਿਧਿ ਪਾਈ ਘਰ ਹੀ ਮਾਹਿ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਚਿ ਸਮਾਹਿ ॥੩॥
Gẖar mėh vasaṯ agam apārā. Gurmaṯ kẖojėh sabaḏ bīcẖārā. Nām nav niḏẖ pā▫ī gẖar hī māhi. Saḏā rang rāṯe sacẖ samāhi. ||3||
(Apaara) the Infinite (vast = thing) Almighty is (agam) beyond reach/comprehension but can be found (mah-i) in home/mind; IT is found by one who (khojah-i) searches (gurmat-i) with the guru’s guidance (beechaara) reflecting (sabad-i) on his teachings.
(Nav nidh-i = nine treasures) the valuable (naam-u) Naam or Divine virtues and commands is (paaee) found (maah-i) in (ghar = house) mind (hi) itself. Those (raatey) imbued (rang-i) with love of God (samaah-i) remain absorbed in – in obedience – (sach-i) of the Eternal. 3.
ਆਪਿ ਕਰੇ ਕਿਛੁ ਕਰਣੁ ਨ ਜਾਇ ॥ ਆਪੇ ਭਾਵੈ ਲਏ ਮਿਲਾਇ ॥ ਤਿਸ ਤੇ ਨੇੜੈ ਨਾਹੀ ਕੋ ਦੂਰਿ ॥ ਨਾਨਕ ਨਾਮਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੪॥੧੧॥
Āp kare kicẖẖ karaṇ na jā▫e. Āpe bẖāvai la▫e milā▫e. Ŧis ṯe neṛai nāhī ko ḏūr. Nānak nām rahi▫ā bẖarpūr. ||4||11||
The Almighty (aap-i) IT-self (karey) does things, (kiachh-u na) nothing (jaaey) can be (karan-u) done by the creature by him/her-self; God (laey milaaey) unites with IT-self when (aapaey = self) is IT is (bhaavai) pleased – with deeds of the creature.
There is (naahi ko) none (neyrrai) nearer (tey) than (tis-u = that) God – being within; none is (door-i) away from IT; God (rahiaa gharpoor-i) pervades everywhere applicable everywhere (naam-i) with IT’s virtues and commands, says third Nanak. 4. 11.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਚੇਤਿ ਸੁਭਾਇ ॥ ਰਾਮ ਨਾਮ ਰਸਿ ਰਹੈ ਅਘਾਇ ॥ ਕੋਟ ਕੋਟੰਤਰ ਕੇ ਪਾਪ ਜਲਿ ਜਾਹਿ ॥ ਜੀਵਤ ਮਰਹਿ ਹਰਿ ਨਾਮਿ ਸਮਾਹਿ ॥੧॥
Basanṯ mėhlā 3. Gur sabḏī har cẖeṯ subẖā▫e. Rām nām ras rahai agẖā▫e. Kot kotanṯar ke pāp jal jāhi. Jīvaṯ marėh har nām samāhi. ||1||
Composition of the third Guru in Raga Basant. One who makes it his/her (subhaaey) nature to keep (har-i) the Almighty (cheyt-i) in mind (sabdi = with word) as taught by (gur) the guru, s/he (rahai) remains (aghaaey) satiated with (ras-i) the pleasure of practice of (naam) virtues and commands of (raam) the all-pervasive Almighty.
Influence of (paap) sins of (kott kottantar) crores of, i.e. numerous, past births (jal-i jaah-i = are burnt) are removed from the mind, i.e. one who has God in mind no longer commits sins, s/he (marah-i) dies (jeevat) alive, i.e. gives up ego, obeys Divine commands and (smaah-i) remains absorbed in practice Naam of (har-i) the Almighty. 1.
ਹਰਿ ਕੀ ਦਾਤਿ ਹਰਿ ਜੀਉ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਹਰਿ ਗੁਣਦਾਤਾ ਨਾਮੁ ਵਖਾਣੈ ॥੧॥ ਰਹਾਉ ॥
Har kī ḏāṯ har jī▫o jāṇai. Gur kai sabaḏ ih man ma▫oli▫ā har guṇḏāṯā nām vakẖāṇai. ||1|| rahā▫o.
(Daat-i) benediction (ki) of (har-i) the Almighty, i.e. awareness of Naam, is priceless; (jeeo) the revered (har-i) Almighty (jaanai) knows – whom to give. (Ih-u = this) the human (man-u) mind – of one who receives it – (mauliaa = made green) blossoms with (vakhaanai = utters) praise and practice of Naam of (har-i) the Almighty (gundaata) giver of virtues. 1.
(Rahaau) dwell on this and contemplate.
ਭਗਵੈ ਵੇਸਿ ਭ੍ਰਮਿ ਮੁਕਤਿ ਨ ਹੋਇ ॥ ਬਹੁ ਸੰਜਮਿ ਸਾਂਤਿ ਨ ਪਾਵੈ ਕੋਇ ॥ ਗੁਰਮਤਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਵਡਭਾਗੀ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥੨॥
Bẖagvai ves bẖaram mukaṯ na ho▫e. Baho sanjam sāʼnṯ na pāvai ko▫e. Gurmaṯ nām parāpaṯ ho▫e. vadbẖāgī har pāvai so▫e. ||2||
(Mukat-i) freedom from vices in life, and from rebirth on death, is not (hoey = happen) attained by wearing (bhagavai) saffron (veys-i) attire, i.e. by wearing pious-looking garbs; (na koey) no one (paavai) obtains (saant-i) peace by adopting (bahu) numerous such (sanjam-i) disciplines/methods – but by deeds.
Awareness of Naam (praapat-i = hoey) is received (gurmat-i) with the guru’s guidance; some (vaddbhaagi) fortunate person (paavai) receives – and acts by – (soey) that. 2.
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ਕਲਿ ਮਹਿ ਰਾਮ ਨਾਮਿ ਵਡਿਆਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਜਾਈ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਪਾਈ ॥ ਬਿਨੁ ਨਾਮੈ ਹਉਮੈ ਜਲਿ ਜਾਈ ॥੩॥
Kal mėh rām nām vadi▫ā▫ī. Gur pūre ṯe pā▫i▫ā jā▫ī. Nām raṯe saḏā sukẖ pā▫ī. Bin nāmai ha▫umai jal jā▫ī. ||3||
Different methods are practiced by people in different ages to find God; it is (vaddiaai) praise and practice (naam-i) of Naam (mah-i) in (kal-i) the age of conflicts – which has numerous distractions. Awareness of Naam (paaiaa jaaee) is received (tey) from (poorey) the perfect (gur) guru.
Those (ratey) imbued (naam-i) with Naam (sadaa) ever (paai) experience (sukh-u) peace comfort, i.e. their minds are at peace; bin-u) without (naamai) practice of Naam, one (jal-i jaaee = burns) remains restless – running around – with (haumai) ego. 3.
ਵਡਭਾਗੀ ਹਰਿ ਨਾਮੁ ਬੀਚਾਰਾ ॥ ਛੂਟੈ ਰਾਮ ਨਾਮਿ ਦੁਖੁ ਸਾਰਾ ॥ ਹਿਰਦੈ ਵਸਿਆ ਸੁ ਬਾਹਰਿ ਪਾਸਾਰਾ ॥ ਨਾਨਕ ਜਾਣੈ ਸਭੁ ਉਪਾਵਣਹਾਰਾ ॥੪॥੧੨॥
Vadbẖāgī har nām bīcẖārā. Cẖẖūtai rām nām ḏukẖ sārā. Hirḏai vasi▫ā so bāhar pāsārā. Nānak jāṇai sabẖ upāvaṇhārā. ||4||12||
One who (beechaara) reflects on Naam or virtues and commands of (har-i) the Almighty, are (vaddbhaagi) fortunate; s/he (chhoottai) is delivered from (saara) all (dukh-u) distress by practice of Naam of the Almighty.
S/he realizes that the Almighty who (vasiaa) abides (hirdai) in mind (su) that is also (pasaaraa = expanse) present (baahar-i) outside; s/he (jaanai = knows) recognizes (upaavanhaara) the Creator present (sabh-u) everywhere, says third Nanak. 4. 12.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ਇਕ ਤੁਕੇ ॥ ਤੇਰਾ ਕੀਆ ਕਿਰਮ ਜੰਤੁ ॥ ਦੇਹਿ ਤ ਜਾਪੀ ਆਦਿ ਮੰਤੁ ॥੧॥
Basanṯ mėhlā 3 ik ṯuke. Ŧerā kī▫ā kiram janṯ. Ḏėh ṯa jāpī āḏ manṯ. ||1||
Composition of the third Guru in Raga Basant (ik tukey) stanzas of one line each. I am (kiram = worm) an insignificant (jant-u) creature (keeaa) created (teyra = your) by You, o Almighty. If You (deyh-i) give awareness (ta) then I (jaapi) remember and practice (aad-i) the primal (mant-u) mantra of – Satinaam, the eternal virtues and commands of the Eternal. (Corroboration: Satinaam teyra paraa poorbala: M: 5, p 1083. Satnaam is Your Primal Naam).
ਗੁਣ ਆਖਿ ਵੀਚਾਰੀ ਮੇਰੀ ਮਾਇ ॥ ਹਰਿ ਜਪਿ ਹਰਿ ਕੈ ਲਗਉ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Guṇ ākẖ vīcẖārī merī mā▫e. Har jap har kai laga▫o pā▫e. ||1|| rahā▫o.
I wish to (aakh-i) utter and (veechaari) reflect on (gun) virtues of the Almighty, o (meyri) my (maaey) mother; and (jap-i) by remembering Naam of (har-i) the Almighty (lagau) touch feet (kai) of, i.e. place myself in care and obedience of, (har-i) the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਗੁਰ ਪ੍ਰਸਾਦਿ ਲਾਗੇ ਨਾਮ ਸੁਆਦਿ ॥ ਕਾਹੇ ਜਨਮੁ ਗਵਾਵਹੁ ਵੈਰਿ ਵਾਦਿ ॥੨॥
Gur parsāḏ lāge nām su▫āḏ. Kāhe janam gavāvahu vair vāḏ. ||2||
One (laagey) develops (suaad-i = taste) liking for Naam (prasaad-i) with grace/guidance of (gur) the guru; (kaahey) why are you (gavaavhu = losing) wasting (janam-u) human birth (vair-i) in animosity and (vaad-i) conflicts – follow the guru, o human being? 2.
ਗੁਰਿ ਕਿਰਪਾ ਕੀਨ੍ਹ੍ਹੀ ਚੂਕਾ ਅਭਿਮਾਨੁ ॥ ਸਹਜ ਭਾਇ ਪਾਇਆ ਹਰਿ ਨਾਮੁ ॥੩॥
Gur kirpā kīnĥī cẖūkā abẖimān. Sahj bẖā▫e pā▫i▫ā har nām. ||3||
(Gur-i) the guru (keeni = did/showed, kirpa = kindness) was kind to guide and my (abhimaan-u) pride – causing to act by own will – (chooka) ended; and with (sahj) steadfastness and (bhaaey) love I (paaiaa) obtained awareness of Naam of (har-i) the Almighty. 3.
ਊਤਮੁ ਊਚਾ ਸਬਦ ਕਾਮੁ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਸਾਚੁ ਨਾਮੁ ॥੪॥੧॥੧੩॥
Ūṯam ūcẖā sabaḏ kām. Nānak vakẖāṇai sācẖ nām. ||4||1||13||
(Ootam) the sublime and (oocha) exalted (kaam-u = work) way of life is obedience (sabad = word) to Divine commands; third Nanak (vakhaanai = utters) remembers and practices Naam of (saach-u) the Eternal. 4. 1. 13.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਨਸਪਤਿ ਮਉਲੀ ਚੜਿਆ ਬਸੰਤੁ ॥ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਸਤਿਗੁਰੂ ਸੰਗਿ ॥੧॥
Basanṯ mėhlā 3. Banaspaṯ ma▫ulī cẖaṛi▫ā basanṯ. Ih man ma▫oli▫ā saṯgurū sang. ||1||
Composition of the third Guru in Raga Basant. When (basant) the spring season (charriaa = risen) comes (banaspat-i) vegetation (mauli) blooms. Similarly (ih-u = this) the human (man-u) mind (mauliaa) blossoms – is rejuvenated (sang-i) in company, i.e. with guidance, of (satiguru) the true guru – to practice Naam. 1.
ਤੁਮ੍ਹ੍ਹ ਸਾਚੁ ਧਿਆਵਹੁ ਮੁਗਧ ਮਨਾ ॥ ਤਾਂ ਸੁਖੁ ਪਾਵਹੁ ਮੇਰੇ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥
Ŧumĥ sācẖ ḏẖi▫āvahu mugaḏẖ manā. Ŧāʼn sukẖ pāvhu mere manā. ||1|| rahā▫o.
O my (mugadh = foolish) forgetful (manaa) mind, (too) you should (dhiaavhu) pay attention to – commands of – (saach-u) the Eternal, (taa’n) then you would (paavhu) obtain (sukh-u) peace, (meyrey) my (manaa) mind. 1.
(Rahaau) dwell on this and contemplate.
ਇਤੁ ਮਨਿ ਮਉਲਿਐ ਭਇਆ ਅਨੰਦੁ ॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਇਆ ਨਾਮੁ ਗੋਬਿੰਦ ॥੨॥
Iṯ man ma▫uli▫ai bẖa▫i▫ā anand. Amriṯ fal pā▫i▫ā nām gobinḏ. ||2||
(Anand-u) happiness (bhaiaa) comes (mauliai) with blossoming of (it-u) this (man-i) mind, one does not then wither and fall prey to temptations; this (amrit) life-giving (phal-u = fruit) result is (paaiaa) obtained by practice of Naam of (gobind) the Almighty Master of the world. 2.
ਏਕੋ ਏਕੁ ਸਭੁ ਆਖਿ ਵਖਾਣੈ ॥ ਹੁਕਮੁ ਬੂਝੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥੩॥
Ėko ek sabẖ ākẖ vakẖāṇai. Hukam būjẖai ṯāʼn eko jāṇai. ||3||
(Sabh = all) everyone (vakhaanai = utters) talks of (eyko eayk-u) the One Almighty; but one (jaanai) knows (eyko) the One Almighty only then when s/he (boojhai) understands (hukam) Divine commands. 3.
ਕਹਤ ਨਾਨਕੁ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥ ਆਖਣੁ ਵੇਖਣੁ ਸਭੁ ਸਾਹਿਬ ਤੇ ਹੋਇ ॥੪॥੨॥੧੪॥
Kahaṯ Nānak ha▫umai kahai na ko▫e. Ākẖaṇ vekẖaṇ sabẖ sāhib ṯe ho▫e. ||4||2||14||
Then one does not (kahai) say – and do – (koey) anything in (haumai) ego; (sabh-u) all (aakhan-u) saying and (veykhan-u) seeing (hoey) happens (tey) with at will of (sahib) the Master. 4. 2. 14.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਸਭਿ ਜੁਗ ਤੇਰੇ ਕੀਤੇ ਹੋਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮਤਿ ਬੁਧਿ ਹੋਏ ॥੧॥
Basanṯ mėhlā 3. Sabẖ jug ṯere kīṯe ho▫e. Saṯgur bẖetai maṯ buḏẖ ho▫e. ||1||
Composition of the third Guru in Raga Basant. O Almighty, (sabh-i) all (jug) ages – seasons – (hoey) are (keetey) made (teyrey = your) by You; (mat-i) understanding and (budh-i = intellect) knowledge (hoey = happen) come, i.e. the mind is conditioned, (bheyttai) by meeting – and listening to – (satigur-u) the true guru. 1.
ਹਰਿ ਜੀਉ ਆਪੇ ਲੈਹੁ ਮਿਲਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਚ ਨਾਮਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Har jī▫o āpe laihu milā▫e. Gur kai sabaḏ sacẖ nām samā▫e. ||1|| rahā▫o.
O (jeeo) revered (har-i) Almighty, please (laihu milaaey) unite me with You (aapey) Yourself – I am unable to attain union with You on my own.
And for that please enable that I (samaaey) be absorbed in practice (naam-i) Naam, or virtues and commands of (sach) the Eternal.
(Rahaau) dwell on this and contemplate.
ਮਨਿ ਬਸੰਤੁ ਹਰੇ ਸਭਿ ਲੋਇ ॥ ਫਲਹਿ ਫੁਲੀਅਹਿ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਇ ॥੨॥
Man basanṯ hare sabẖ lo▫e. Falėh fulī▫ah rām nām sukẖ ho▫e. ||2||
When there is (basant-u = spring) happiness (man-i) in mind, then (sabh) all (loey/lok) places (harey) bloom, i.e. one who is happy finds everyone so.
(Phaleeah-i = bearing fruit, phuleeah-i = bearing flowers) one blossoms through living (naam-i) by Naam of the Almighty and (sokh-u) peace (hoey) is experienced. 2.
ਸਦਾ ਬਸੰਤੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਰਾਮ ਨਾਮੁ ਰਾਖੈ ਉਰ ਧਾਰੇ ॥੩॥
Saḏā basanṯ gur sabaḏ vīcẖāre. Rām nām rākẖai ur ḏẖāre. ||3||
It is (sadaa) ever (basant-u) spring/happiness for one who (beechaarey) reflects on and acts by (sabad-u = word) teachings of (gur) the guru; and as taught by the guru; s/he (raakhai) keeps Naam of (raam) the Almighty (dhaarey) enshrined in (ur) mind. 3.
ਮਨਿ ਬਸੰਤੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇ ॥ ਨਾਨਕ ਇਹੁ ਤਨੁ ਬਿਰਖੁ ਰਾਮ ਨਾਮੁ ਫਲੁ ਪਾਏ ਸੋਇ ॥੪॥੩॥੧੫॥
Man basanṯ ṯan man hari▫ā ho▫e. Nānak ih ṯan birakẖ rām nām fal pā▫e so▫e. ||4||3||15||
With (basant-u) spring – remembrance of God – (man-i) in mind, (tan-u) body and (man-u) mind (hoey) are (hariaa = green) rejuvenated – one does not wither and fall prey to temptations.
(Ihu) this (tan-u = body) human body is (birakh-u) a tree; one who irrigates with Naam, (soey) that person (paaey) gets (phal-u) the fruit of Raam Naam – which helps in the hereafter. 4. 3. 15.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਤਿਨ੍ਹ੍ਹ ਬਸੰਤੁ ਜੋ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਪੂਰੈ ਭਾਗਿ ਹਰਿ ਭਗਤਿ ਕਰਾਇ ॥੧॥
Basanṯ mėhlā 3. Ŧinĥ basanṯ jo har guṇ gā▫e. Pūrai bẖāg har bẖagaṯ karā▫e. ||1||
Composition of the third Guru in Raga Basant. It is ever (basant-u) spring for (tinh) those (jo) who (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty; (bhaag-i) with their good fortune (har-i) the Almighty (karaaey = causes to do) motivates to act in (bhagat-i) devotion. 1.
ਇਸੁ ਮਨ ਕਉ ਬਸੰਤ ਕੀ ਲਗੈ ਨ ਸੋਇ ॥ ਇਹੁ ਮਨੁ ਜਲਿਆ ਦੂਜੈ ਦੋਇ ॥੧॥ ਰਹਾਉ ॥
Is man ka▫o basanṯ kī lagai na so▫e. Ih man jali▫ā ḏūjai ḏo▫e. ||1|| rahā▫o.
(Soey = news) characteristic of (basant) spring, i.e. pleasant feelings, do not (lagai) touch (is-u) this human mind; as (ihu) this mind (jaliaa = burnt) is possessed by (doojai, doey = second) other ideas. 1.
(Rahaau) dwell on this and contemplate.
ਇਹੁ ਮਨੁ ਧੰਧੈ ਬਾਂਧਾ ਕਰਮ ਕਮਾਇ ॥ ਮਾਇਆ ਮੂਠਾ ਸਦਾ ਬਿਲਲਾਇ ॥੨॥
Ih man ḏẖanḏẖai bāʼnḏẖā karam kamā▫e. Mā▫i▫ā mūṯẖā saḏā billā▫e. ||2||
(Ihu) this (man) mind (karam = actions, kamaaey = does) acts (baandha) bound by (dhandhai) material pursuits; (moottha = cheated) overtaken by (maaiaa) temptations in the world-play, it (sadaa) ever (bil-laaey) writhes in suffering – is restless. 2.
ਇਹੁ ਮਨੁ ਛੂਟੈ ਜਾਂ ਸਤਿਗੁਰੁ ਭੇਟੈ ॥ ਜਮਕਾਲ ਕੀ ਫਿਰਿ ਆਵੈ ਨ ਫੇਟੈ ॥੩॥
Ih man cẖẖūtai jāʼn saṯgur bẖetai. Jamkāl kī fir āvai na fetai. ||3||
This mind (chhoottai) is released from the bondage of temptations (jaa-n) when one (bheyttai) meets (satigur-u) the true guru and follows his guidance; it (phir-i) then (aavai) does not come (pheyttai) under the hit, i.e. is not punished by (jamkaal) the agent of death/Divine justice – i.e. is not kept away from God. 3.
ਇਹੁ ਮਨੁ ਛੂਟਾ ਗੁਰਿ ਲੀਆ ਛਡਾਇ ॥ ਨਾਨਕ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਇ ॥੪॥੪॥੧੬॥
Ih man cẖẖūtā gur lī▫ā cẖẖadā▫e. Nānak mā▫i▫ā moh sabaḏ jalā▫e. ||4||4||16||
This mind is (chhootta) is freed from temptations when (gur-i) the guru (leeaa chhaddaey) has it released, i.e. when one submits to the guru’s guidance. (Moh-u) attachment to (maaiaa) the world-play (jalaaey = burnt) is broken (sabad-i = by word) with the guru’s guidance, says third Nanak. 4. 4. 16.
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ਬਸੰਤੁ ਮਹਲਾ ੩ ॥ ਬਸੰਤੁ ਚੜਿਆ ਫੂਲੀ ਬਨਰਾਇ ॥ ਏਹਿ ਜੀਅ ਜੰਤ ਫੂਲਹਿ ਹਰਿ ਚਿਤੁ ਲਾਇ ॥੧॥
Basanṯ mėhlā 3. Basanṯ cẖaṛi▫ā fūlī banrā▫e. Ėhi jī▫a janṯ fūlėh har cẖiṯ lā▫e. ||1||
Composition of the third Guru in Raga Basant. (Banraaey) vegetation (phooli) blooms with (charriaa) advent of (basant) spring; (ih-i) these (jeea jant) creatures – the humans – (phoolah-i) blossom by (laaey) engaging (chit-u) the mind (har-i) to practice of virtues and commands of the Almighty. 1.
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ਇਨ ਬਿਧਿ ਇਹੁ ਮਨੁ ਹਰਿਆ ਹੋਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਹਉਮੈ ਕਢੈ ਧੋਇ ॥੧॥ ਰਹਾਉ ॥
In biḏẖ ih man hari▫ā ho▫e. Har har nām japai ḏin rāṯī gurmukẖ ha▫umai kadẖai ḏẖo▫e. ||1|| rahā▫o.
(Ihu) this human mind (hoey = becomes, hariaa = green) blossoms (in) this (bidh-i) way; when it (japai) remembers to practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands; and (kaddhai = takes out, dhoey = washing) washes out (haumai) ego – the tendency to act by self-will – (gurmukh-i) with the guru’s guidance. 1.
(Rahaau) dwell on this and contemplate.
ਸਤਿਗੁਰ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਏ ॥ ਇਹੁ ਜਗੁ ਹਰਿਆ ਸਤਿਗੁਰ ਭਾਏ ॥੨॥
Saṯgur baṇī sabaḏ suṇā▫e. Ih jag hari▫ā saṯgur bẖā▫e. ||2||
(Baani = word) teachings of (satigur-u) the true guru (sunaaey = tell) impart awareness of (sabad-u = word) Divine commands; (ih-i) this (jag-u = world) creature (hariaa) is rejuvenated by (bhaaey = love) following (satiguru) the true guru. 2.
ਫਲ ਫੂਲ ਲਾਗੇ ਜਾਂ ਆਪੇ ਲਾਏ ॥ ਮੂਲਿ ਲਗੈ ਤਾਂ ਸਤਿਗੁਰੁ ਪਾਏ ॥੩॥
Fal fūl lāge jāʼn āpe lā▫e. Mūl lagai ṯāʼn saṯgur pā▫e. ||3||
(Phal) fruits and (phool) flowers (laagey) are borne, (jaa-n) when the Almighty (aapey) IT-self (laaey) attaches, i.e. fulfilment of wishes happens with Divine grace; when one (lagai) attaches (mool-i) to the root, i.e. when one relies on, and the Almighty is pleased, then one (paaey) finds (satigur-u) the true guru. 3.
ਆਪਿ ਬਸੰਤੁ ਜਗਤੁ ਸਭੁ ਵਾੜੀ ॥ ਨਾਨਕ ਪੂਰੈ ਭਾਗਿ ਭਗਤਿ ਨਿਰਾਲੀ ॥੪॥੫॥੧੭॥
Āp basanṯ jagaṯ sabẖ vāṛī. Nānak pūrai bẖāg bẖagaṯ nirālī. ||4||5||17||
(Aap-i = self) the Almighty is (basant-u) the spring season and (sabh-u) all (jagat-u) world/creatures are (vaarri) the garden, i.e. all creation is sustained by the Creator. It is with (poorai) good (bhaag-i) fortune that one engages (niraali) in unique (bhagat-i) devotion – devotion/obedience by which the mind blossoms is obtained, says the third Nanak. 4. 5. 17.
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ਬਸੰਤੁ ਹਿੰਡੋਲ ਮਹਲਾ ੩ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Basanṯ hindol mėhlā 3 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the third Guru in Raga Basant, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਗੁਰ ਕੀ ਬਾਣੀ ਵਿਟਹੁ ਵਾਰਿਆ ਭਾਈ ਗੁਰ ਸਬਦ ਵਿਟਹੁ ਬਲਿ ਜਾਈ ॥ ਗੁਰੁ ਸਾਲਾਹੀ ਸਦ ਅਪਣਾ ਭਾਈ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਈ ॥੧॥
Gur kī baṇī vitahu vāri▫ā bẖā▫ī gur sabaḏ vitahu bal jā▫ī. Gur sālāhī saḏ apṇā bẖā▫ī gur cẖarṇī cẖiṯ lā▫ī. ||1||
I (vaaria = am sacrifice, vittahu = to) adore (baani) teachings of the guru and (bal-i jaaee = sacrifice, vittahu = to) give up ego and obey (gur) the great (sabad) Divine commands, as taught by the guru, (bhaai) o brother.
I (sad) ever (saalaahi) praise (aapna = own) my (gur) guru and (laaee) engage my (chit-u) mind with (charni) feet, i.e. submit to guidance, of the guru, o brother. 1.
ਮੇਰੇ ਮਨ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਇ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਹਰਿਆ ਹੋਵੈ ਇਕੁ ਹਰਿ ਨਾਮਾ ਫਲੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Mere man rām nām cẖiṯ lā▫e. Man ṯan ṯerā hari▫ā hovai ik har nāmā fal pā▫e. ||1|| rahā▫o.
O (meyrey) my (man) mind, i.e. human being, (laaey) engage (chit-u) your thoughts (naam-i) on Naam of (raam) the all-pervasive Almighty. You will (paaey) receive Naam of (ik-u) the One (har-i) Almighty as (phal-u = fruit) a result, i.e. you will find the Almighty within and (teyra) your (man-u) mind and (tan-u) body (hovai) will be (hariaa = green) rejuvenated – enabled to resist temptations. 1.
(Rahaau) dwell on this and contemplate.
ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਭਾਈ ਹਰਿ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇ ॥ ਵਿਚਹੁ ਹਉਮੈ ਦੁਖੁ ਉਠਿ ਗਇਆ ਭਾਈ ਸੁਖੁ ਵੁਠਾ ਮਨਿ ਆਇ ॥੨॥
Gur rākẖe se ubre bẖā▫ī har ras amriṯ pī▫ā▫e. vicẖahu ha▫umai ḏukẖ uṯẖ ga▫i▫ā bẖā▫ī sukẖ vuṯẖā man ā▫e. ||2||
Those (raakhey) protected/guided (gur-i) by the guru by (peeaaey) are caused to drink (ras-u) elixir of (har-i) the Almighty, i.e. practice Naam or Divine virtues and commands, (sey) they (ubrey) rise above the temptations – are saved.
The (dukh-u) the pain-causing (haumai) ego (utth-i gaiaa) leaves (vichahu) from within, and (sukhu) peace (aaey) comes to (vutthaa) abide, i.e. is experienced, o (bhaai) brother. 2.
ਧੁਰਿ ਆਪੇ ਜਿਨ੍ਹ੍ਹਾ ਨੋ ਬਖਸਿਓਨੁ ਭਾਈ ਸਬਦੇ ਲਇਅਨੁ ਮਿਲਾਇ ॥ ਧੂੜਿ ਤਿਨ੍ਹ੍ਹਾ ਕੀ ਅਘੁਲੀਐ ਭਾਈ ਸਤਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੩॥
Ḏẖur āpe jinĥā no bakẖsi▫on bẖā▫ī sabḏe la▫i▫an milā▫e. Ḏẖūṛ ṯinĥā kī agẖulī▫ai bẖā▫ī saṯsangaṯ mel milā▫e. ||3||
Those (jina no) whom (dhur-i = source) the Almighty (aapey) IT-self (bakhsion) bestows grace; they (laian-u milaaey) are united with IT’s (sabdey = by word) motivation to obey Divine commands, o brother.
We (aghuleeai) are emancipated (dhoorr-i) with dust of feet (tina = their, ki = of) of theirs, i.e. serving and following their example, by (milaaey = cause to meet) being led to (satsangat-i) holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – and (meyl-i) be united with the Master. 3.
ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਭਾਈ ਜਿਨਿ ਹਰਿਆ ਕੀਆ ਸਭੁ ਕੋਇ ॥ ਨਾਨਕ ਮਨਿ ਤਨਿ ਸੁਖੁ ਸਦ ਵਸੈ ਭਾਈ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੪॥੧॥੧੮॥੧੨॥੧੮॥੩੦॥
Āp karā▫e kare āp bẖā▫ī jin hari▫ā kī▫ā sabẖ ko▫e. Nānak man ṯan sukẖ saḏ vasai bẖā▫ī sabaḏ milāvā ho▫e. ||4||1||18||12||18||30||
This experience comes when one is (karaaey) caused to act that way by (aap-i = self) the Almighty (aap-i) IT-self who (keeaa) makes (sabh-u koey) everyone (hariaa = green) to blossom, o brother.
Then one (sukh-u) peace/comfort (sad) ever (vasai) abides (man-i) in mind and (tan-i) body, i.e. one attains the supreme comfort with (milaava) union with the Almighty (hoi) being attained (sabd-i = with word) through obedience to Divine commands, o brother, says third Nanak. 4. 1. 18. 12. 18. 30.
Note: The Shabads are numbered such as to obviate addition/removal of any material. The significance of the above numbers is as follows.
Add 18. Shabads of the third Guru.
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