SGGS pp 1193-96, Basant Kabir JI, Namdev Ji and Ravidas Ji.

 

ਬਸੰਤੁ ਬਾਣੀ ਭਗਤਾਂ ਕੀ ॥ ਕਬੀਰ ਜੀ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ baṇī bẖagṯāʼn kī.  Kabīr jī gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions of (bhagtaa’n) the devotees/saints in Raga Basant.  Firstly of (ji) revered Kabir. Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

 

ਮਉਲੀ ਧਰਤੀ ਮਉਲਿਆ ਅਕਾਸੁ ॥ ਘਟਿ ਘਟਿ ਮਉਲਿਆ ਆਤਮ ਪ੍ਰਗਾਸੁ ॥੧॥

Ma▫ulī ḏẖarṯī ma▫oli▫ā akās.  Gẖat gẖat ma▫oli▫ā āṯam pargās. ||1||

 

(Dharti) the earth (mauli) blooms and (akaas-u) the sky (mauliaa) blooms; and (ghatt-i ghatt-i) every mind/body blooms with (pragaas-u = light) presence (aatam) of the Almighty within them. 1.

 

ਰਾਜਾ ਰਾਮੁ ਮਉਲਿਆ ਅਨਤ ਭਾਇ ॥ ਜਹ ਦੇਖਉ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Rājā rām ma▫oli▫ā anaṯ bẖā▫e.  Jah ḏekẖ▫a▫u ṯah rahi▫ā samā▫e. ||1|| rahā▫o.

 

(Raaja = king) the Sovereign (raam-u) all-pervasive Almighty (mauliaa = blooms) is present (anik) in many (bhaaey) ways – in every form of existence. (Jah) wherever I (deykhau) look I find IT (rahiaa smaaey = contained) present. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੁਤੀਆ ਮਉਲੇ ਚਾਰਿ ਬੇਦ ॥ ਸਿੰਮ੍ਰਿਤਿ ਮਉਲੀ ਸਿਉ ਕਤੇਬ ॥੨॥

Ḏuṯī▫ā ma▫ule cẖār beḏ.  Simriṯ ma▫ulī si▫o kaṯeb. ||2||

 

(Duteeaa) secondly (chaar-i) the four (beyd) Vedas (mauley) bloom – are respected for teaching about God; as (mauli) bloom Smritis (sio) along-with (kateyb) the Semitic scriptures. 2.

 

ਸੰਕਰੁ ਮਉਲਿਓ ਜੋਗ ਧਿਆਨ ॥ ਕਬੀਰ ਕੋ ਸੁਆਮੀ ਸਭ ਸਮਾਨ ॥੩॥੧॥

Sankar ma▫uli▫o jog ḏẖi▫ān.  Kabīr ko su▫āmī sabẖ samān. ||3||1||

 

(Sankar) Shankar/Mahadev/Mahesh (maulio) is worshipped for being in (dhiaan) contemplation of (jog) Yoga – seeking to unite with God. (Suaami) the Master of Kabir – i.e. the all-pervasive Master, is present in present in (sabh) all (samaan) equally. 3. 1. 

 

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ਪੰਡਿਤ ਜਨ ਮਾਤੇ ਪੜ੍ਹ੍ਹਿ ਪੁਰਾਨ ॥ ਜੋਗੀ ਮਾਤੇ ਜੋਗ ਧਿਆਨ ॥ ਸੰਨਿਆਸੀ ਮਾਤੇ ਅਹੰਮੇਵ ॥ ਤਪਸੀ ਮਾਤੇ ਤਪ ਕੈ ਭੇਵ ॥੧॥

Pandiṯ jan māṯe paṛĥ purān.  Jogī māṯe jog ḏẖi▫ān. Sani▫āsī māṯe ahaʼnmev.  Ŧapsī māṯe ṯap kai bẖev. ||1||

 

(Panddit) the learned (jan) people (maatey – intoxicated) are engrossed (parrh-i) reading (puraan) Puranas – containing old stories; (Jogi) the Yogis (maatey = intoxicated) are engrossed in (jog) yogic (dhiaan) meditation.

(Saniaasi) the ascetics are (matey) intoxicated with (ahameyv) pride; (tapsi) the austere are intoxicated (bheyv) in performing (tap) austerities – no one longs for God. 1.

 

ਸਭ ਮਦ ਮਾਤੇ ਕੋਊ ਨ ਜਾਗ ॥ ਸੰਗ ਹੀ ਚੋਰ ਘਰੁ ਮੁਸਨ ਲਾਗ ॥੧॥ ਰਹਾਉ ॥

Sabẖ maḏ māṯe ko▫ū na jāg.  Sang hī cẖor gẖar musan lāg. ||1|| rahā▫o.

 

(Sabh) all are (maatey) engrossed in (mad = intoxicant) their own practices; no one is (jaag) awake/alert to the presence of temptations/vices. (Chor = thieves) the vices are (sang) with (hi) one-self, i.e. present within, and (laag) are engaged in (musan) robbing (ghar) the house, i.e. make the mind unaware of Naam or Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾਗੈ ਸੁਕਦੇਉ ਅਰੁ ਅਕੂਰੁ ॥ ਹਣਵੰਤੁ ਜਾਗੈ ਧਰਿ ਲੰਕੂਰੁ ॥

Jāgai sukḏe▫o ar akūr.  Haṇvanṯ jāgai ḏẖar lankūr.

 

Only the devotees are aware of Naam. Sukdeo and Akoor (jaagai = awake) were conscious of God’s presence. (Hanvat-u) Hanuman (jaagai) was alert to (dhar-i = place) use his (lankoor-u) tail – to set fire in Lanka for the sake of Rama of the Ramayana.

 

Page 1194

 

ਸੰਕਰੁ ਜਾਗੈ ਚਰਨ ਸੇਵ ॥ ਕਲਿ ਜਾਗੇ ਨਾਮਾ ਜੈਦੇਵ ॥੨॥

Sankar jāgai cẖaran sev.  Kal jāge nāmā Jaiḏev. ||2||

 

(Sankar-u) Shankar/Mahadev (jaagai – awake) worships God as (seyv) servant at (charan) feet of God. The devotees (Naama) Namdev and Jaidev (jaagey) were alert to Naam (kal-i) in Kaliyug – the age of conflicts – like others in earlier ages. 2.

 

ਜਾਗਤ ਸੋਵਤ ਬਹੁ ਪ੍ਰਕਾਰ ॥ ਗੁਰਮੁਖਿ ਜਾਗੈ ਸੋਈ ਸਾਰੁ ॥ ਇਸੁ ਦੇਹੀ ਕੇ ਅਧਿਕ ਕਾਮ ॥ ਕਹਿ ਕਬੀਰ ਭਜਿ ਰਾਮ ਨਾਮ ॥੩॥੨॥

Jāgaṯ sovaṯ baho parkār.  Gurmukẖ jāgai so▫ī sār. Is ḏehī ke aḏẖik kām.  Kahi Kabīr bẖaj rām nām. ||3||2||

 

People (jaagat) are awake/alert or (sovat) sleep/indifferent in (bahu) many (prakaar) ways; but the way (gurmukh-i) a follower of the guru (jaagai) remains alert to – practice of Naam – (soi) that is (saar-u) sublime.

There are (adhik) a lot of (kaam = tasks) things/temptations for (is-u) this (deyhi) body, i.e. for the human being. The guru guides to (bhaj-i) remember and practice (naam) virtues and commands of (raam) the Almighty – which enable to resist temptations, says Kabir. 3. 2.

 

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Note: In this Shabad Kabir Ji describes the world-play when people do not believe in natural things

 

ਜੋਇ ਖਸਮੁ ਹੈ ਜਾਇਆ ॥ ਪੂਤਿ ਬਾਪੁ ਖੇਲਾਇਆ ॥ ਬਿਨੁ ਸ੍ਰਵਣਾ ਖੀਰੁ ਪਿਲਾਇਆ ॥੧॥

Jo▫e kẖasam hai jā▫i▫ā.  Pūṯ bāp kẖelā▫i▫ā.  Bin sarvaṇā kẖīr pilā▫i▫ā. ||1||

 

(Joey) the wife (hai jaaiaa) has given birth to (kasam-u) the husband, i.e. Divine commands have been made subservient to the mind which is possessed by temptations; (poot-i) the son (kheylaaiaa) causes play/actions of (baap-u) the father, i.e. people give instruction rather than follow the parents.

Illusion causes the woman (pilaaiaa) to feed (kheer-u) milk to the baby (bin-u) without having (sravna) the breasts/teats, i.e. fake gurus try to teach others without having the knowledge. 1.

 

ਦੇਖਹੁ ਲੋਗਾ ਕਲਿ ਕੋ ਭਾਉ ॥ ਸੁਤਿ ਮੁਕਲਾਈ ਅਪਨੀ ਮਾਉ ॥੧॥ ਰਹਾਉ ॥

Ḏekẖhu logā kal ko bẖā▫o.  Suṯ muklā▫ī apnī mā▫o. ||1|| rahā▫o.

 

O (loga) people, (deykhahu) see (bhaau) the ideas people have (kal-i) in Kaliyug – the age of conflicts; (sut) the son (muklaai) has married his (apni) own (maau) mother, i.e. indulges in Maaiaa, i.e. acts under influence of temptations in the world-play 1.

(Rahaau) dwell on this and contemplate.

 

ਪਗਾ ਬਿਨੁ ਹੁਰੀਆ ਮਾਰਤਾ ॥ ਬਦਨੈ ਬਿਨੁ ਖਿਰ ਖਿਰ ਹਾਸਤਾ ॥ ਨਿਦ੍ਰਾ ਬਿਨੁ ਨਰੁ ਪੈ ਸੋਵੈ ॥ ਬਿਨੁ ਬਾਸਨ ਖੀਰੁ ਬਿਲੋਵੈ ॥੨॥

Pagā bin hurī▫ā mārṯā.  Baḏnai bin kẖir kẖir hāsṯā. Niḏrā bin nar pai sovai.  Bin bāsan kẖīr bilovai. ||2||

 

One (maarta) takes (hureeaa) hops (bin-u) without (pagaa) feet, i.e. the mind jumps from one idea to another direction-less; (haasta) laughs (khir khir) boisterously without (badnai) without the mouth, i.e. is happy with pleasures which do not last long.

(Nar-u) the person (pai) lies down and (sovai) sleeps without (nidra) sleep, i.e. is inebriated by temptations. (Bilovai) churns (kheer-u) milk/curd (bin-u) without (baasan) pot to get butter, i.e. wants to find God by rituals but does not look within. 2.

 

ਬਿਨੁ ਅਸਥਨ ਗਊ ਲਵੇਰੀ ॥ ਪੈਡੇ ਬਿਨੁ ਬਾਟ ਘਨੇਰੀ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਈ ॥ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੩॥੩॥

Bin asthan ga▫ū laverī.  Paide bin bāt gẖanerī.  Bin saṯgur bāt na pā▫ī.  Kaho Kabīr samjẖā▫ī. ||3||3||

 

(Gaoo) the cow (laveyri = milch) gives milk without (asthan = udder) the teats, i.e. one thinks s/he has achieved progress to find God without living by the basic need of practice of Naam; covers (ghaneyri) plenty of (baatt) path/distance without covering (paiddey) any distance – like the ox which goes round to operate the oil mill -, i.e. makes efforts but achieves nothing – hopes to find God by rituals and worships.

(Baatt) the path is not (paai) found, i.e. one does not reach God, (bin-u) without following (satigur) the true guru; (Kahu) say this, o Kabir; to (samjhaai) cause understanding of this truth. 3. 3.

 

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ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ ॥ ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ ॥ ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ ॥ ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਗੋੁਪਾਲ  ॥੧॥

Parahlāḏ paṯẖā▫e paṛan sāl.  Sang sakẖā baho lī▫e bāl. Mo ka▫o kahā paṛĥāvas āl jāl. Merī patī▫ā likẖ ḏeh sarī gopāl. ||1||

 

The child Prahlad (patthaaey) was sent to (saal = place of, parran = reading/learning) school; there he (lee-ey = taken) took (bahu) many (baal) children (sang-i) with him as (sakhaa) companions and sang God’s praises.

The teacher asked Prahald to treat his father as god, but he said “(kahaa) why are you (parraahvas-i) teaching me (jaal) the web of (aal) home/the world – to praise a created one; (likh-i deyhu) write down the name of (sri) revered (gupaal/gopaal = sustainor of the world) Almighty Sustainor on (meyri) my (patteeaa) tablet. 1.

 

ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ ॥ ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Nahī cẖẖoda▫o re bābā rām nām.  Mero a▫or paṛĥan si▫o nahī kām. ||1|| rahā▫o.

 

(Rey) o (baba) sir/teacher, I (chhoddau) shall not leave remembering (naam) virtues and commands of (raam) the Almighty. I have nothing (meyro = my, kaam = job/concern) to do with (parrhan) learning (aur-u) other things. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੰਡੈ ਮਰਕੈ ਕਹਿਓ ਜਾਇ ॥ ਪ੍ਰਹਲਾਦ ਬੁਲਾਏ ਬੇਗਿ ਧਾਇ ॥ ਤੂ ਰਾਮ ਕਹਨ ਕੀ ਛੋਡੁ ਬਾਨਿ ॥ ਤੁਝੁ ਤੁਰਤੁ ਛਡਾਊ ਮੇਰੋ ਕਹਿਓ ਮਾਨਿ ॥੨॥

Sandai markai kahi▫o jā▫e. Parahlāḏ bulā▫e beg ḏẖā▫e. Ŧū rām kahan kī cẖẖod bān.  Ŧujẖ ṯuraṯ cẖẖadā▫ū mero kahi▫o mān. ||2||

 

The teachers (sanddai, markai) Sanddaa and Marka (jaaey) went and told Prahlad’s father; who (bulaaey) called Prahlad (dhaaey = run) to come (beyg-i) immediately.

And told him: (Too) you give up (baan-i = habit) the practice of (kahan) saying Raam – praising God; (maan-i = accept) follow my (kahio = saying) instructions and I shall have (tujh-u) you (chhaddaoo) released (turat-u/turant) immediately – said the father. 2.

 

ਮੋ ਕਉ ਕਹਾ ਸਤਾਵਹੁ ਬਾਰ ਬਾਰ ॥ ਪ੍ਰਭਿ ਜਲ ਥਲ ਗਿਰਿ ਕੀਏ ਪਹਾਰ ॥ ਇਕੁ ਰਾਮੁ ਨ ਛੋਡਉ ਗੁਰਹਿ ਗਾਰਿ ॥ ਮੋ ਕਉ ਘਾਲਿ ਜਾਰਿ ਭਾਵੈ ਮਾਰਿ ਡਾਰਿ ॥੩॥

Mo ka▫o kahā saṯāvahu bār bār.  Parabẖ jal thal gir kī▫e pahār. Ik rām na cẖẖoda▫o gurėh gār. Mo ka▫o gẖāl jār bẖāvai mār dār. ||3||

 

Prahlad replied: (Kahaa) why do you (sataavhu) bother (mo kau) me (baar baar) again and again. It is (Prabh-i) the Almighty who (keeay) created (jal) water, (thal) land, (gir-i) hills and (pahaar/pahaarr) mountains – and I owe allegiance to that God.

I cannot (chhoddau) forsake (ik-u) the lone (raam-u) all-pervasive Almighty, it will be (gaar-i = swear) insulting/disobeying the Almighty (gurah-i) guru within, (bhaavai) whether you (ghaal-i) torture, (jaar-i) burn or (maar-i ddaar-i) kill me. 3.

 

ਕਾਢਿ ਖੜਗੁ ਕੋਪਿਓ ਰਿਸਾਇ ॥ ਤੁਝ ਰਾਖਨਹਾਰੋ ਮੋਹਿ ਬਤਾਇ ॥ ਪ੍ਰਭ ਥੰਭ ਤੇ ਨਿਕਸੇ ਕੈ ਬਿਸਥਾਰ ॥ ਹਰਨਾਖਸੁ ਛੇਦਿਓ ਨਖ ਬਿਦਾਰ ॥੪॥

Kādẖ kẖaṛag kopi▫o risā▫e.  Ŧujẖ rākẖanhāro mohi baṯā▫e. Parabẖ thambẖ ṯe nikse kai bisthār.  Harnākẖas cẖẖeḏi▫o nakẖ biḏār. ||4||

 

The father (kopio) flared up (risaaey) with anger, (kaaddh-i) took out (kharrag-u) the sword and said; (baaaey = tell) show me (tujh-u) your (raakhanhaaro) protector.

Just then (prabh) the Almighty (kai bistthaar) opened up (thambh) a pillar and came out; and taking the form of man-lion (chheydio = made hole) stuck (nakh) nails and (bidaar) killed Harnaakhas, the father. 4.

 

ਓਇ ਪਰਮ ਪੁਰਖ ਦੇਵਾਧਿ ਦੇਵ ॥ ਭਗਤਿ ਹੇਤਿ ਨਰਸਿੰਘ ਭੇਵ ॥ ਕਹਿ ਕਬੀਰ ਕੋ ਲਖੈ ਨ ਪਾਰ ॥ ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਅਨਿਕ ਬਾਰ ॥੫॥੪॥

O▫e param purakẖ ḏevāḏẖ ḏev.  Bẖagaṯ heṯ narsingẖ bẖev. Kahi Kabīr ko lakẖai na pār.  Parahlāḏ uḏẖāre anik bār. ||5||4||

 

(Oey = that) the (param) Supreme (purakh – personality) Being is (dev) God (deyvaadh-i) above the gods. IT took (bheyv/bheys) the form of (narsingh) man-lion (heyt-i) for the sake (bhagat-i) of the devotee.

(Kah-i) says Kabir: (Ko na = not any) no one (lakhai) knows (paar = far end) the extent of God’s powers. Like Prahlad, God (udhaarey) has saved the devotees (anik) numerous (baar) times. 5. 4.

 

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ਇਸੁ ਤਨ ਮਨ ਮਧੇ ਮਦਨ ਚੋਰ ॥ ਜਿਨਿ ਗਿਆਨ ਰਤਨੁ ਹਿਰਿ ਲੀਨ ਮੋਰ ॥ ਮੈ ਅਨਾਥੁ ਪ੍ਰਭ ਕਹਉ ਕਾਹਿ ॥ ਕੋ ਕੋ ਨ ਬਿਗੂਤੋ ਮੈ ਕੋ ਆਹਿ ॥੧॥

Is ṯan man maḏẖe maḏan cẖor.  Jin gi▫ān raṯan hir līn mor.  Mai anāth parabẖ kaha▫o kāhi.  Ko ko na bigūṯo mai ko āhi. ||1||

 

(Madan) enticing (chor = thieves) vices dwell, (madhey) in (is-u) this (tan) body and (man) mind, (jin-i) which have (hir-i) taken away – made mind bereft of – (mor) my (ratan-u) jewel – wealth of (giaan) awareness of Your presence within, i.e. made me oblivious of Your virtues and commands, o Almighty.

(Mai) I am (anaath-u = master-less) helpless; (kaah-i) whom do (kahau) I tell this, o (prabh) Master; (ko ko) who all have not (bigooto) been destroyed by these vices; (ko/kaun) who (aah-i) am (mai) I? – please save me.

 

ਮਾਧਉ ਦਾਰੁਨ ਦੁਖੁ ਸਹਿਓ ਨ ਜਾਇ ॥ ਮੇਰੋ ਚਪਲ ਬੁਧਿ ਸਿਉ ਕਹਾ ਬਸਾਇ ॥੧॥ ਰਹਾਉ ॥

Māḏẖa▫o ḏārun ḏukẖ sahi▫o na jā▫e.  Mero cẖapal buḏẖ si▫o kahā basā▫e. ||1|| rahā▫o.

 

O (maadhau = husband of maaiaa/world-play) Almighty, this (daarun) terrible (dukh-u) pain of forgetting Your Naam (na jaaey) cannot (sahio) be borne, i.e. is hard to bear; (meyro) my (chapal) unsteady (budh-i = intellect) mind (kahaa = what?) does not have (basaaey = under control) the ability – I seek Your protection. 1.

() dwell on this and contemplate.

 

ਸਨਕ ਸਨੰਦਨ ਸਿਵ ਸੁਕਾਦਿ ॥ ਨਾਭਿ ਕਮਲ ਜਾਨੇ ਬ੍ਰਹਮਾਦਿ ॥ ਕਬਿ ਜਨ ਜੋਗੀ ਜਟਾਧਾਰਿ ॥ ਸਭ ਆਪਨ ਅਉਸਰ ਚਲੇ ਸਾਰਿ ॥੨॥

Sanak sananḏan siv sukāḏ.  Nābẖ kamal jāne barahmāḏ. Kab jan jogī jatāḏẖār.  Sabẖ āpan a▫osar cẖale sār. ||2||

 

Sages/gods like Sanak, Sanadan, (siv) Mahadev (sukaad-i = Suk etc) Sukhdev and others; (Brahmaad-i = Brahma etc) Brahma (jaaney/janey) born from (kamal) lotus (naabh-i) on navel – of Vishnu, and others.

(Kab-i/kavi = poetic, jan = persons) poets and (jogi) Yogis (jattaadhaar-i) supporting matted hair; (sabh) all (saar-i) manage (aapan = own) their (ausar) time and (chaley) depart – are affected by these distractions. 2.

 

ਤੂ ਅਥਾਹੁ ਮੋਹਿ ਥਾਹ ਨਾਹਿ ॥ ਪ੍ਰਭ ਦੀਨਾ ਨਾਥ ਦੁਖੁ ਕਹਉ ਕਾਹਿ ॥ ਮੋਰੋ ਜਨਮ ਮਰਨ ਦੁਖੁ ਆਥਿ ਧੀਰ ॥ ਸੁਖ ਸਾਗਰ ਗੁਨ ਰਉ ਕਬੀਰ ॥੩॥੫॥

Ŧū athāhu mohi thāh nāhi.  Parabẖ ḏīnā nāth ḏukẖ kaha▫o kāhi. Moro janam maran ḏukẖ āth ḏẖīr.  Sukẖ sāgar gun ra▫o Kabīr. ||3||5||

 

O Almighty, (too) You are (athaah-u = bottomless) unfathomable, (moh-i) I do not have (thaah = depth) awareness of Your virtues and powers. O (prabh) Almighty, You are (naath = master) the support of (deena = poor) the helpless, (kaah-i) to whom – except You – can I (kahau) relate my (dukh-u) pain.

(Aath-i = worldly wealth) attachment to the world-play is the cause of (moro) my being in (dukh-u) distress of cycles of (janam) births and deaths, please give me (dheer) relief from this; for this enable me to (rau) remember and emulate Your (gun) virtues, o (saagar = ocean) source of (sukh) comfort, supplicates Kabir. 3. 5.

 

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ਨਾਇਕੁ ਏਕੁ ਬਨਜਾਰੇ ਪਾਚ ॥ ਬਰਧ ਪਚੀਸਕ ਸੰਗੁ ਕਾਚ ॥ ਨਉ ਬਹੀਆਂ ਦਸ ਗੋਨਿ ਆਹਿ ॥ ਕਸਨਿ ਬਹਤਰਿ ਲਾਗੀ ਤਾਹਿ ॥੧॥

Nā▫ik ek banjāre pācẖ.  Baraḏẖ pacẖīsak sang kācẖ. Na▫o bahī▫āʼn ḏas gon āhi.  Kasan bahṯar lāgī ṯāhi. ||1||

 

There is (eyk-u) one (naaik-u) master and (paach/paanch) five (banjaarey) dealers, i.e. the mind is the master of the body and the five action organs do its bidding; there are (pacheesak) twenty five (baradh = oxen) carriers, i.e. actions are governed by twenty things – five sensory organs, five action organs, five elements that form the body – earth, water, air, fire/energy and space -, five virtues – Sat, Santokh, Daiaa, Dharam and Sach -, and five vices – Kaam, Krodh, Lobh, Moh and Ahankaar; but this (sang-u) company is (kaach) impermanent.

(Aah-i) there are (nau) nine (baheeaa-n) lifters, i.e. the nine forms of Bhagti/devotion – given below -, (das) ten (gon-i) twin bags, i.e. in ten gates – nine visible and one hidden (bahatar-i) seventy two (kasan = threads/ropes) arteries (laagi) used in (taah-i) them – but the body acts in ten directions, i.e. is direction-less. 1.

 

Note: the nine types devotion are: Sravan = listening, Simran = remembrance, Keertan = singing praises, Charan Seyva = serving at the feet/guidance of the guru, Archan = worship with flowers etc, Bandna = obeisance, Sakhya = friendship/companionship of seekers, daasya = obedience like a servant, Aap Arpan = making offering of the self. SGGS p 71.

 

ਭਗਤਿ ਨਵੈ ਪਰਕਾਰਾ = ਨੌ ਕਿਸਮ ਦੀ = ਸ੍ਰਵਨ, ਕੀਰਤਨ, ਸਿਮਰਨ, ਚਰਨ-ਸੇਵਾ, ਅਰਚਨ, ਬੰਦਨਾ, ਸਖਯ (ਮਿੱਤਰ-ਭਾਵ), ਦਾਸਯ (ਦਾਸ-ਭਾਵ), ਆਪਣਾ ਆਪ ਅਰਪਨ ਕਰਨਾ। Darpan

 

ਮੋਹਿ ਐਸੇ ਬਨਜ ਸਿਉ ਨਹੀਨ ਕਾਜੁ ॥ ਜਿਹ ਘਟੈ ਮੂਲੁ ਨਿਤ ਬਢੈ ਬਿਆਜੁ ॥ ਰਹਾਉ ॥

Mohi aise banaj si▫o nahīn kāj.  Jih gẖatai mūl niṯ badẖai bi▫āj. Rahā▫o.

 

I have (naheen) nothing (kaaj = work) to do (sio) with (aisey) such (banaj) business; in (jih) which (mool-u) the capital (ghattai) reduces and (biaaj-u) interest (nit) ever (baddhai) increases, i.e. one engages in such religious practices by which one keeps losing sight of Naam or Divine commands and made to on performance of ritualistic practices. 1.

(Rahaau) dwell on this and contemplate.

 

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ਸਾਤ ਸੂਤ ਮਿਲਿ ਬਨਜੁ ਕੀਨ ॥ ਕਰਮ ਭਾਵਨੀ ਸੰਗ ਲੀਨ ॥ ਤੀਨਿ ਜਗਾਤੀ ਕਰਤ ਰਾਰਿ ॥ ਚਲੋ ਬਨਜਾਰਾ ਹਾਥ ਝਾਰਿ ॥੨॥

Sāṯ sūṯ mil banaj kīn. Karam bẖāvnī sang līn. Ŧīn jagāṯī karaṯ rār.  Cẖalo banjārā hāth jẖār. ||2||

 

The body of (saat) seven (soot) things, i.e. blood, semen, brain, liver, muscles, skin and bones, (keen) does (banaj) business, i.e. conduct itself; (leen) taking (sang-i) with it, i.e. performs (karam) action to fulfil (bhaavni) wishes.

(Teen-i) the three (jagaati = taxmen) modes of ego – Tamas, Rajas, Sattva – (karat raar-i) quarrel, i.e. interfere with trying to remember God; and then (banjara) the human being (chalo) departs (jhaar-i = dusting, haath = hands) empty handed, i.e. not having lived by Naam which enables union with God. 2.

 

ਪੂੰਜੀ ਹਿਰਾਨੀ ਬਨਜੁ ਟੂਟ ॥ ਦਹ ਦਿਸ ਟਾਂਡੋ ਗਇਓ ਫੂਟਿ ॥ ਕਹਿ ਕਬੀਰ ਮਨ ਸਰਸੀ ਕਾਜ ॥ ਸਹਜ ਸਮਾਨੋ ਤ ਭਰਮ ਭਾਜ ॥੩॥੬॥

Pūnjī hirānī banaj tūt.  Ḏah ḏis tāʼndo ga▫i▫o fūt. Kahi Kabīr man sarsī kāj.  Sahj samāno ṯa bẖaram bẖāj. ||3||6||

 

(Poonji) capital for business (hiraani) is lost, and (banaj-u) business (ttoott = breaks) fails, i.e. one does not conduct the self by Naam. (Ttaandda) the caravan (gaio) gets (phoott-i) broken, i.e. the soul cannot get across the world-ocean of vices to God.

O (man = mind) human being, (kaaj) the purpose/aim – of uniting with the Creator – is (sarsi) fulfilled, if one (samaano) remains (sahaj) steadfast in focus on Naam of the Almighty; (taa) then (bharam) wandering in cycles of births and deaths (bhaaj = runs) ends – by following instructions of the guru. 3. 6.

 

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ਬਸੰਤੁ ਹਿੰਡੋਲੁ ਘਰੁ ੨                      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ hindol gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition in Raga Basant Hinddol (ghar-u 2) to be sung to the second beat.

Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

 

ਮਾਤਾ ਜੂਠੀ ਪਿਤਾ ਭੀ ਜੂਠਾ ਜੂਠੇ ਹੀ ਫਲ ਲਾਗੇ ॥ ਆਵਹਿ ਜੂਠੇ ਜਾਹਿ ਭੀ ਜੂਠੇ ਜੂਠੇ ਮਰਹਿ ਅਭਾਗੇ ॥੧॥

Māṯā jūṯẖī piṯā bẖī jūṯẖā jūṯẖe hī fal lāge. Āvahi jūṯẖe jāhi bẖī jūṯẖe jūṯẖe marėh abẖāge. ||1||

 

(Maata) the mother is (jootthi) defiled, (pitaa) the father is (bhi) also defiled by vices, and (phal) fruit they (laagey) bear are (jootthey) defiled, i.e. their children fall prey to vices. They (aavah-i = come) are born (jootthey = defiled) with vices and (bhi) also (jaaey) go defiled, (abhaagey) the unfortunate people (marah-i) die defiled, i.e. with vices not making use of human birth to obey God and get rid of vices. 1.

 

ਕਹੁ ਪੰਡਿਤ ਸੂਚਾ ਕਵਨੁ ਠਾਉ ॥ ਜਹਾਂ ਬੈਸਿ ਹਉ ਭੋਜਨੁ ਖਾਉ ॥੧॥ ਰਹਾਉ ॥

Kaho pandiṯ sūcẖā kavan ṯẖā▫o.  Jahāʼn bais ha▫o bẖojan kẖā▫o. ||1|| rahā▫o.

 

(Kahu = say) tell me o Pandit, which (tthaau) place is (soochaa) undefiled – where someone is free of vices. (Jahaa-n) where (hau) I may (khaau) eat (bhojan-u) food – and it will be undefiled according to you. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਹਬਾ ਜੂਠੀ ਬੋਲਤ ਜੂਠਾ ਕਰਨ ਨੇਤ੍ਰ ਸਭਿ ਜੂਠੇ ॥ ਇੰਦ੍ਰੀ ਕੀ ਜੂਠਿ ਉਤਰਸਿ ਨਾਹੀ ਬ੍ਰਹਮ ਅਗਨਿ ਕੇ ਲੂਠੇ ॥੨॥

Jihbā jūṯẖī bolaṯ jūṯẖā karan neṯar sabẖ jūṯẖe.  Inḏrī kī jūṯẖ uṯras nāhī barahm agan ke lūṯẖe. ||2||

 

(Jihba) the tongue is (jootthi) defiled as it (bolat) speaks (joottha = impure) lies; (karan) ears – by listening to lies and evil things and (neytr) eyes – by evil sight at others’ beauty or wealth; similarly (sabh-i) all organs are defiled. (Jootth-i) defilement of (indri) the sensory organs is (naahi) not (utras-i) removed O Brahmin you are (lootthey) burnt by (agan-i) fire of ego given by (brahm) Creator – brought from past births. 2.

 

ਅਗਨਿ ਭੀ ਜੂਠੀ ਪਾਨੀ ਜੂਠਾ ਜੂਠੀ ਬੈਸਿ ਪਕਾਇਆ ॥ ਜੂਠੀ ਕਰਛੀ ਪਰੋਸਨ ਲਾਗਾ ਜੂਠੇ ਹੀ ਬੈਠਿ ਖਾਇਆ ॥੩॥

Agan bẖī jūṯẖī pānī jūṯẖā jūṯẖī bais pakā▫i▫ā. Jūṯẖī karcẖẖī parosan lāgā jūṯẖe hī baiṯẖ kẖā▫i▫ā. ||3||

 

(Agan-i) the fire is (jootthi) defiled because the wood producing it has insects in it, so is (paani) the water used for cooking and (jootthi) a defiled/person with vices (baisi) sits and (pakaaiaa) cooks the food.

A defiled (karchhi) ladle is used which one (laaga) starts (prosan) serving food and (hi) also (jootthey) defiled persons (bah-i) sit and (khaaiaa) eat – so your cooking and eating area and the food are defiled. 3.

 

ਗੋਬਰੁ ਜੂਠਾ ਚਉਕਾ ਜੂਠਾ ਜੂਠੀ ਦੀਨੀ ਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਤੇਈ ਨਰ ਸੂਚੇ ਸਾਚੀ ਪਰੀ ਬਿਚਾਰਾ ॥੪॥੧॥੭॥

Gobar jūṯẖā cẖa▫ukā jūṯẖā jūṯẖī ḏīnī kārā. Kahi Kabīr ṯe▫ī nar sūcẖe sācẖī parī bicẖārā. ||4||1||7||

 

(Gobar-u) the dung used to coat – considered purifying – the cooking area has worms and hence is (joottha) defiled, so your (chauka) the cooking area is defiled, and (kaara) the line drawn to (deeni) mark the cooking are is defiled. Says Kabir: (Teyi) only those (nar) persons are (soochey) pure/undefiled who (pari = put) have (saachi) true (bichaara) understanding, i.e. who have Naam or Divine virtues and commands in mind. 4. 1. 7.

 

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ਰਾਮਾਨੰਦ ਜੀ ਘਰੁ ੧                                 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmānanḏ jī gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered Ramanand.     Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

 

ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥ ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥

Kaṯ jā▫ī▫ai re gẖar lāgo rang.  Merā cẖiṯ na cẖalai man bẖa▫i▫o pang. ||1|| rahā▫o.

 

(Rey) o friends (kat) where and why should one (jaaeeai) go when (rang-u) merry making (laago) is happening at (ghar) home, i.e. why should one go out to look for bliss when God is within. (Meyra) my (chit-u) mind focus does not (chalai) move from within; (man-u) the mind (bhaio) has become (pang-u) a leper – unable to leave from where the Almighty is – refuses to look elsewhere. 1.

(Rahaau) dwell on this and contemplate.

  

ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥ ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥ ਪੂਜਨ ਚਾਲੀ ਬ੍ਰਹਮ ਠਾਇ ॥ ਸੋ ਬ੍ਰਹਮੁ ਬਤਾਇਓ ਗੁਰ ਮਨ ਹੀ ਮਾਹਿ ॥੧॥

Ėk ḏivas man bẖa▫ī umang.  Gẖas cẖanḏan cẖo▫ā baho suganḏẖ. Pūjan cẖālī barahm ṯẖā▫e.  So barahm baṯā▫i▫o gur man hī māhi. ||1||

 

(Eyk) one (divas) day (man) the mind (bhaee = happened) developed (umang = desire) longing for meeting the Almighty. I (ghas-i) rubbed Sandalwood to make paste, and also bought (bahu) many types of (sugandh) fragrant (choaa) distillates – to please the Almighty, i.e. collected incense and flowers.

I (chaali) set out to (tthaaey) the place of (brahm) the Almighty (poojan) to worship, i.e. to worship idols in a temple. But (gur) the guru (bataaio = told) made me aware that (so = that) the One (brahm-u) Almighty is (maah-i) in the mind (hi) itself. 1.

 

ਜਹਾ ਜਾਈਐ ਤਹ ਜਲ ਪਖਾਨ ॥ ਤੂ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਭ ਸਮਾਨ ॥ ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥ ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥

Jahā jā▫ī▫ai ṯah jal pakẖān.  Ŧū pūr rahi▫o hai sabẖ samān. Beḏ purān sabẖ ḏekẖe jo▫e.  Ūhāʼn ṯa▫o jā▫ī▫ai ja▫o īhāʼn na ho▫e. ||2||

 

(Jahaa) wherever we go to worship – whether pilgrim centers or temples – (tah) there one finds (jal) water and (pakhaan = stone) idols. But o Almighty, (too) You (poor rahio = fill) pervade (sabh) at all places (samaan) equally.

I have (deykhey) seen and (joey) searched (beyd) the Vedas and Puranas and learnt: We should (jaaeeai) go (oohaa-n) there – on pilgrimages or to temples – only (tau) then (jau) if God (na hoey) is not present (eehaa-n) here, i.e. within. 2.

 

ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥ ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥ ਰਾਮਾਨੰਦ ਸੁਆਮੀ ਰਮਤ ਬ੍ਰਹਮ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥

Saṯgur mai balihārī ṯor.  Jin sakal bikal bẖaram kāte mor. Rāmānanḏ su▫āmī ramaṯ barahm.  Gur kā sabaḏ kātai kot karam. ||3||1||

 

O (satigur) true guru (mai) I am (balihaari = am sacrifice) adore (tor) you, (jin-i) who (kaattey = cut) removed (sakal) all (mor) my (bikal = weakening) inebriating (bharam) delusions – which caused me to stray. (Suaami) the Almighty Master, (brahm) the Creator (ramat) is all-pervasive, says Ramanand; (sabad-u = word) teachings (ka) of (gur) the guru (kaattai = cuts) helps get rid of (kott-i = crores) all (karam) rituals. 3. 1. 

 

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ਬਸੰਤੁ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ baṇī nāmḏe▫o jī kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions (ki) of (ji) revered (naamdeo) the saint Namdev in Raga Basant.    Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

(Rahaau) dwell on this and contemplate.

 

ਸਾਹਿਬੁ ਸੰਕਟਵੈ ਸੇਵਕੁ ਭਜੈ ॥ ਚਿਰੰਕਾਲ ਨ ਜੀਵੈ ਦੋਊ ਕੁਲ ਲਜੈ ॥੧॥

Sāhib sanktavai sevak bẖajai.  Cẖirankāl na jīvai ḏo▫ū kul lajai. ||1||

 

If (seyvak-u) the servant (bhajai) runs, i.e. shies  away when (sahib-u) the Master (sankattvai = troubles) expects hard work or to face inconvenience; that servant does not (jeevai) live (chirankaal) for long, i.e. soon falls prey to vices and (lajai) is shamed (do-oo) both (kul) lineages, i.e. gets a bad name in this world as well as in Divine court. 1.

 

ਤੇਰੀ ਭਗਤਿ ਨ ਛੋਡਉ ਭਾਵੈ ਲੋਗੁ ਹਸੈ ॥ ਚਰਨ ਕਮਲ ਮੇਰੇ ਹੀਅਰੇ ਬਸੈਂ ॥੧॥ ਰਹਾਉ ॥

Ŧerī bẖagaṯ na cẖẖoda▫o bẖāvai log hasai.  Cẖaran kamal mere hī▫are basaiʼn. ||1|| rahā▫o.

 

O Almighty, I shall not (chhodau) leave (teyri) Your (bhagat-i) devotion/obedience, (bhaavai) even if (log-u) people (hasai = laugh) make fun of me. Your (kamal) lotus (charan) feet (basai-n) always abide in (meyrey) my (hirdai) mind, i.e. my mind is ever focused on Your obedience. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸੇ ਅਪਨੇ ਧਨਹਿ ਪ੍ਰਾਨੀ ਮਰਨੁ ਮਾਂਡੈ ॥ ਤੈਸੇ ਸੰਤ ਜਨਾਂ ਰਾਮ ਨਾਮੁ ਨ ਛਾਡੈਂ ॥੨॥

Jaise apne dẖanėh parānī maran māʼndai.  Ŧaise sanṯ janāʼn rām nām na cẖẖādaiʼn. ||2||

 

(Jaisey) like (praani) a person (maanddai = accepts) risks (maran-u) death (dhanah-i = for money) while protecting his/her wealth; (taisey) similarly (sant = saintly, janaa-n = people) the devotees do not (chhaaddai-n) forsake practice of Naam of (raam) the Almighty – for any other benefit. 2.

 

ਗੰਗਾ ਗਇਆ ਗੋਦਾਵਰੀ ਸੰਸਾਰ ਕੇ ਕਾਮਾ ॥ ਨਾਰਾਇਣੁ ਸੁਪ੍ਰਸੰਨ ਹੋਇ ਤ ਸੇਵਕੁ ਨਾਮਾ ॥੩॥੧॥

Gangā ga▫i▫ā goḏāvrī sansār ke kāmā.  Nārā▫iṇ suparsan ho▫e ṯa sevak nāmā. ||3||1||

 

One goes to bathe at the rivers Ganga and Godavari (kaamaa = purposes, key = of, sansaar = world) for fulfilment of wishes for worldly relations or wealth etc. But only when (naaraain) the Almighty (hoey) is (suprasann) well pleased by the actions (ta) then one is (seyvak) a servant/devotee i.e. if s/he obeys God, says (naama) Namdev – rituals do not please the Master. 3. 1.

 

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ਲੋਭ ਲਹਰਿ ਅਤਿ ਨੀਝਰ ਬਾਜੈ ॥ ਕਾਇਆ ਡੂਬੈ ਕੇਸਵਾ ॥੧॥

Lobẖ lahar aṯ nījẖar bājai.  Kā▫i▫ā dūbai kesvā. ||1||

 

(Lahar-i) the waves of (lobh) greed (baajai = manifest) rise (at-i = greatly) high (neejhar) continuously in the mind, i.e. I cannot overcome thoughts of worldly possessions, I commit vices under their and (kaaiaa = body) I (ddoobai = drowns) cannot get across to You, o (keysva = of long hair – Vishnu metaphor for) Almighty. 1.

 

ਸੰਸਾਰੁ ਸਮੁੰਦੇ ਤਾਰਿ ਗੋੁਬਿੰਦੇ  ॥ ਤਾਰਿ ਲੈ ਬਾਪ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥

Sansār samunḏe ṯār gobinḏe.  Ŧār lai bāp bīṯẖulā. ||1|| rahā▫o.

 

O (gubindey) Master of the world, please (taar-i) ferry me across (sansaar-u) the world (samundey) ocean, i.e. enable me to overcome temptations in the world-play; please (taar lai = ferry) save me, o (beetthula) Almighty (baap) father – I am helpless. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਲ ਬੇੜਾ ਹਉ ਖੇਵਿ ਨ ਸਾਕਉ ॥ ਤੇਰਾ ਪਾਰੁ ਨ ਪਾਇਆ ਬੀਠੁਲਾ ॥੨॥

Anil beṛā ha▫o kẖev na sāka▫o.  Ŧerā pār na pā▫i▫ā bīṯẖulā. ||2||

 

(Hau) I (na saakau) cannot (kheyv-i = sail) steer (beyrra) the ship of life (anil = wind) through the storm – of temptations; and (naa paaia) cannot (paaiaa) find (teyra) Your (paar-i) far shore, i.e. find You within me – and be able to live by them, o (beetthulaa) Almighty. 2.

 

ਹੋਹੁ ਦਇਆਲੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂ ਮੋ ਕਉ ॥ ਪਾਰਿ ਉਤਾਰੇ ਕੇਸਵਾ ॥੩॥

Hohu ḏa▫i▫āl saṯgur mel ṯū mo ka▫o.  Pār uṯāre kesvā. ||3||

 

Please (hohu) be (daiaal-u) kind to (meyl-i) lead me to (satigur-u) true guru, who can (utaarey) land me (paar-i) on the far shore – overcome temptations and get to You, o (keysva) Almighty. 3.

 

ਨਾਮਾ ਕਹੈ ਹਉ ਤਰਿ ਭੀ ਨ ਜਾਨਉ ॥ ਮੋ ਕਉ ਬਾਹ ਦੇਹਿ ਬਾਹ ਦੇਹਿ ਬੀਠੁਲਾ ॥੪॥ ੨॥

Nāmā kahai ha▫o ṯar bẖī na jān▫o.  Mo ka▫o bāh ḏėh bāh ḏėh bīṯẖulā. ||4||2||

 

(Kahai) says (naama) Namdev: (Hau) I do not (bhi) even (jaanau) know (tar-i) swimming, i.e. am unable to overcome temptations, please (deyh-i) give me Your (baah-i) arm, i.e. please enable me to overcome temptations, o Almighty. 4. 2.

 

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ਸਹਜ ਅਵਲਿ ਧੂੜਿ ਮਣੀ ਗਾਡੀ ਚਾਲਤੀ ॥ ਪੀਛੈ ਤਿਨਕਾ ਲੈ ਕਰਿ ਹਾਂਕਤੀ ॥੧॥

Sahj aval ḏẖūṛ maṇī gādī cẖālṯī.  Pīcẖẖai ṯinkā lai kar hāʼnkṯī. ||1||

 

It is (sahaj = normal) human nature that (gaaddi) the vehicle of the human mind (mani) aspiration full of (dhoorr-i = dirt) vices (chaalti) moves (aval-i = first) in front; ego (lai kar-i) takes (tinka) stick (haankti) drives from (peechhai) behind. 1.

 

ਜੈਸੇ ਪਨਕਤ ਥ੍ਰੂਟਿਟਿ ਹਾਂਕਤੀ ॥ ਸਰਿ ਧੋਵਨ ਚਾਲੀ ਲਾਡੁਲੀ ॥੧॥ ਰਹਾਉ ॥

Jaise pankaṯ tharūtit hāʼnkṯī. Sar ḏẖovan cẖālī lādulī. ||1|| rahā▫o.

 

(Jaisey) like (pankat) a creeping insect (haankti = drives) drives moves– holding by its claw (throottatti/maingan)  ball of dung – like droppings of goat or sheep (Note: One sees this happening where the cattle graze); (laadduli = pampered) a soul which is dear to God (chaali) goes (dhovan) to wash, i.e. is lead to the guru for getting rid of vices. 1.

(Rahaau) dwell on this and contemplate.

 

ਧੋਬੀ ਧੋਵੈ ਬਿਰਹ ਬਿਰਾਤਾ ॥ ਹਰਿ ਚਰਨ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ॥੨॥

Ḏẖobī ḏẖovai birah birāṯā.  Har cẖaran merā man rāṯā. ||2||

 

(Dhobi = washerman) the guru (dhovai) washes (biraata/birakt = unattached) to remove (birah = separating) the cause of separation from the Almighty; it is with the guru’s grace that (meyra) my (man-u) mind (raata) is imbued with love for being at feet of (har-i) the Almighty. 2.

 

ਭਣਤਿ ਨਾਮਦੇਉ ਰਮਿ ਰਹਿਆ ॥ ਅਪਨੇ ਭਗਤ ਪਰ ਕਰਿ ਦਇਆ ॥੩॥੩॥

Bẖaṇaṯ nāmḏe▫o ram rahi▫ā.  Apne bẖagaṯ par kar ḏa▫i▫ā. ||3||3||

 

(Bhanat-i) says (naamdeo) Namdev: You (ram rahiaa = pervading) are present in my mind, and know, my yearning for You; please (kar-i = bestow, daiaa = kindness) be kind (par = on) to (apney = own) Your (bhagat) devotee – and unite with Yourself. 3. 3.

 

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ਬਸੰਤੁ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀ ਕੀ                             ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ baṇī Raviḏās jī kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered Ravidas in Raga Basant.    Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

(Rahaau) dwell on this and contemplate.

 

ਤੁਝਹਿ ਸੁਝੰਤਾ ਕਛੂ ਨਾਹਿ ॥ ਪਹਿਰਾਵਾ ਦੇਖੇ ਊਭਿ ਜਾਹਿ ॥ ਗਰਬਵਤੀ ਕਾ ਨਾਹੀ ਠਾਉ ॥ ਤੇਰੀ ਗਰਦਨਿ ਊਪਰਿ ਲਵੈ ਕਾਉ ॥੧॥

Ŧujẖėh sujẖanṯā kacẖẖū nāhi.  Pahirāvā ḏekẖe ūbẖ jāhi. Garabvaṯī kā nāhī ṯẖā▫o.  Ŧerī garḏan ūpar lavai kā▫o. ||1||

 

O human being, (kachhoo naah-i) nothing seems (sujhanta) to be understood (tujhah-i) by you – that everyone great or small perishes. You (oobh-i jaah-i = go up) become proud seeing your (pahraava = attire) good clothes.

Remember, there is no (thaau) place (ka) of/for (garabvati) a proud soul-woman in the mind of the Almighty-husband, i.e. you will not be accepted for union with the Creator; (Kaau) the crow (lavai = speaks) is crowing (oopar-i) on (teyri) your (gardan) neck/head – a crow crowing on the parapet of the house is considered a sign of someone coming -, i.e. Divine justice is watching you. 1.

 

ਤੂ ਕਾਂਇ ਗਰਬਹਿ ਬਾਵਲੀ ॥ ਜੈਸੇ ਭਾਦਉ ਖੂੰਬਰਾਜੁ ਤੂ ਤਿਸ ਤੇ ਖਰੀ ਉਤਾਵਲੀ ॥੧॥ ਰਹਾਉ ॥

Ŧū kāʼn▫e garbėh bāvlī.  Jaise bẖāḏa▫o kẖūmbrāj ṯū ṯis ṯe kẖarī uṯāvalī. ||1|| rahā▫o.

 

(Kaa-n-ey) what for do (too) you (garbah-i) take pride, o (baavli = crazy) unmindful soul-woman.? (Jaisey) like (khoombraaj-u) the mushroom grows large in the month of Bhaadau – the hot and humid months of August-September in North India; (too) you are even (khari) more (utaavli) in a hurry to be big – but remember that mushroom perishes fat, and so will you. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸੇ ਕੁਰੰਕ ਨਹੀ ਪਾਇਓ ਭੇਦੁ ॥ ਤਨਿ ਸੁਗੰਧ ਢੂਢੈ ਪ੍ਰਦੇਸੁ ॥ ਅਪ ਤਨ ਕਾ ਜੋ ਕਰੇ ਬੀਚਾਰੁ ॥ ਤਿਸੁ ਨਹੀ ਜਮਕੰਕਰੁ ਕਰੇ ਖੁਆਰੁ ॥੨॥

Jaise kurank nahī pā▫i▫o bẖeḏ.  Ŧan suganḏẖ dẖūdẖai parḏes. Ap ṯan kā jo kare bīcẖār.  Ŧis nahī jamkankar kare kẖu▫ār. ||2||

 

(Jaisey) like (kurank) the deer does not know (bheyd-u = mystery) the reality; that (sugandh) fragrance is coming from the musk (tan-i) in its navel and (ddhooddhai) searches (pradeys-u = foreign) outside – Naam is within you but you search outside.

One who (karey = does, beechaar-u = reflection) looks within (ap/aap) own (tan) body – knows, and lives by, Naam; (jamkankar-u) the agent of Divine justice does not (karey = make, khuaar-u = frustrated) come in way of union with the Almighty. 2.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਕਾ ਕਰਹਿ ਅਹੰਕਾਰੁ ॥ ਠਾਕੁਰੁ ਲੇਖਾ ਮਗਨਹਾਰੁ ॥ ਫੇੜੇ ਕਾ ਦੁਖੁ ਸਹੈ ਜੀਉ ॥ ਪਾਛੇ ਕਿਸਹਿ ਪੁਕਾਰਹਿ ਪੀਉ ਪੀਉ ॥੩॥

Puṯar kalṯar kā karahi ahaʼnkār.  Ŧẖākur lekẖā maganhār. Feṛe kā ḏukẖ sahai jī▫o.  Pācẖẖe kisėh pukārėh pī▫o pī▫o. ||3||

 

One who (karey = takes, ahankaar-u = pride) is proud/attached to (putr = sons) children and (klatr) spouse – and commits vices for their sake; (tthaakur-u) the Master (maganhaar) asks (leykha) account of deeds;

And one (sahey) has to bear (dukh-u) grief (ka = of) caused by (pheyrrey) deeds done – alone; (kisah-i) whom will you (pukaarah-i) call (peeo peeo) o my dears, i.e. none will to come to your help – so avoid vices and live by Naam. 3.

 

ਸਾਧੂ ਕੀ ਜਉ ਲੇਹਿ ਓਟ ॥ ਤੇਰੇ ਮਿਟਹਿ ਪਾਪ ਸਭ ਕੋਟਿ ਕੋਟਿ ॥ ਕਹਿ ਰਵਿਦਾਸ ਜੋੁ ਜਪੈ ਨਾਮੁ ॥ ਤਿਸੁ ਜਾਤਿ ਨ ਜਨਮੁ ਨ ਜੋਨਿ ਕਾਮੁ ॥੪॥੧॥

Sāḏẖū kī ja▫o lehi ot.  Ŧere mitėh pāp sabẖ kot kot. Kahi Raviḏās jo japai nām.  Ŧis jāṯ na janam na jon kām. ||4||1||

 

(Jau) if you (leyh-i) take (ott = protection) guidance (ki) of (saadhoo) the guru; influence of (kott-i kott-i) crores and crores of, i.e. all, (teyrey) your (paap) sins committed I the past (mittah-i) will be erased from your mind – and you will not commit them again.

(Kah-i) says Ravidas: (Ju) one who (japai) remembers and practices Naam, i.e. Divine virtues and commands; (tis-u = that) she has nothing (kaam = work) to do with (jaat-i) caste/class, (janam-u = birth) lineage or (jon-i) entering the womb, i.e. being reborn. 4. 1.

 

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ਬਸੰਤੁ ਕਬੀਰ ਜੀਉ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Basanṯ Kabīr jī▫o  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (jeeeo) revered Kabir in Raga Basant. Invoking the One all-pervasive Creator who may be known with grace/guidance of the guru.

 

ਸੁਰਹ ਕੀ ਜੈਸੀ ਤੇਰੀ ਚਾਲ ॥ ਤੇਰੀ ਪੂੰਛਟ ਊਪਰਿ ਝਮਕ ਬਾਲ ॥੧॥

Surah kī jaisī ṯerī cẖāl.  Ŧerī pūʼncẖẖat ūpar jẖamak bāl. ||1||

 

O dog, (teyri) your (chaal) gait is (jaisi) like that (ki) of (surah) a cow; (baal) hair (oopar-i) on (teyri) your (poonchhatt) tail (jhamak) shine, i.e. o strongly longing for God mind you are graceful and people like you when you obey God. 1.

 

ਇਸ ਘਰ ਮਹਿ ਹੈ ਸੁ ਤੂ ਢੂੰਢਿ ਖਾਹਿ ॥ ਅਉਰ ਕਿਸ ਹੀ ਕੇ ਤੂ ਮਤਿ ਹੀ ਜਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Is gẖar mėh hai so ṯū dẖūndẖ kẖāhi.  A▫or kis hī ke ṯū maṯ hī jāhi. ||1|| rahā▫o.

 

(Too) you go ahead (ddhoomddh-i) search and (khaah-i) eat and whatever (hai) is present (mah-i) in (is) this (ghar) house; (mat-i hi) do not (jaah-i) go to the place of (key) of (kis hi) anyone (aur-u) else, i.e. you are searching for God who is within do not look elsewhere – do not go to jungles or worship gods and goddesses. 1.

(Rahaau) dwell on this and contemplate.

 

ਚਾਕੀ ਚਾਟਹਿ ਚੂਨੁ ਖਾਹਿ ॥ ਚਾਕੀ ਕਾ ਚੀਥਰਾ ਕਹਾਂ ਲੈ ਜਾਹਿ ॥੨॥

Cẖākī cẖātėh cẖūn kẖāhi.  Cẖākī kā cẖīthrā kahāʼn lai jāhi. ||2||

 

You the dog (chaattah-i) lick (chaaki) the flour-mill stone and (khaah-i) eat (choon/choona) the flour. But (kahaa’n) where are you (lai jaah-i) taking (cheethra) cloth of (chaaki) four-mill stone – used to clean the grind stones and block the grain falling down?, i.e. you should fulfil your needs but do not eye which will not to go with you to the hereafter. 2.

 

ਛੀਕੇ ਪਰ ਤੇਰੀ ਬਹੁਤੁ ਡੀਠਿ ॥ ਮਤੁ ਲਕਰੀ ਸੋਟਾ ਤੇਰੀ ਪਰੈ ਪੀਠਿ ॥੩॥

Cẖẖīke par ṯerī bahuṯ dīṯẖ.  Maṯ lakrī sotā ṯerī parai pīṯẖ. ||3||

 

Your (ddeetth-i) sight is (bahut-u) greatly fixed (par) on (chheekey) the hanging basket containing other things – not meant for you; do not try to take it (mat) lest (sotta) stick of (lakri) wood (parai = falls) hits you (peetth-i) on the back, i.e. do take what is not for you. 3.

 

ਕਹਿ ਕਬੀਰ ਭੋਗ ਭਲੇ ਕੀਨ ॥ ਮਤਿ ਕੋਊ ਮਾਰੈ ਈਂਟ ਢੇਮ ॥੪॥੧॥

Kahi Kabīr bẖog bẖale kīn.  Maṯ ko▫ū mārai īʼnt dẖem. ||4||1||

 

(Kah-i) says Kabir: You (keen = done/enjoyed, bhog = eating) take enough from your house; do not look at others’ women or wealth (mat-i) lest the owner (maarai) hits you with (eentt) brick or (ddheym) lump of earth, i.e. you will suffer for such acts. 4. 1.