SGGS pp 857-858, Bilaaval Bhagats Kabir, Naamdev, Ravidas and Sadhna Ji.

 

ਬਿਲਾਵਲੁ ॥ ਇਨ੍ਹ੍ਹਿ ਮਾਇਆ ਜਗਦੀਸ ਗੁਸਾਈ ਤੁਮ੍ਹ੍ਹਰੇ ਚਰਨ ਬਿਸਾਰੇ ॥ ਕਿੰਚਤ ਪ੍ਰੀਤਿ ਨ ਉਪਜੈ ਜਨ ਕਉ ਜਨ ਕਹਾ ਕਰਹਿ ਬੇਚਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Ėniĥ mā▫i▫ā jagḏīs gusā▫ī ṯumĥre cẖaran bisāre.  Kicẖanṯ parīṯ na upjai jan ka▫o jan kahā karahi becẖāre. ||1|| rahā▫o.

 

Composition in Raga Bilaaval. O Almighty (jagdees, gusaaee = master of the world) Master, (inih) these (maaiaa) temptations in the world-play have (bisaarey) caused me to forget (tumhrey) Your (charan = feet) commands – given to the soul on its role in life.

But (kiaa) what can (beychaarey) the helpless (jan) human beings (karey) do; because of being possessed by the temptations, not even (kinchat) a bit of (preet-i) affection (upjai) develops (kau = to) in minds of (jan = persons) the human beings for You. 1.

(Rahaau) pause and reflect on this.

 

ਧ੍ਰਿਗੁ ਤਨੁ ਧ੍ਰਿਗੁ ਧਨੁ ਧ੍ਰਿਗੁ ਇਹ ਮਾਇਆ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਮਤਿ ਬੁਧਿ ਫੰਨੀ ॥ ਇਸ ਮਾਇਆ ਕਉ ਦ੍ਰਿੜੁ ਕਰਿ ਰਾਖਹੁ ਬਾਂਧੇ ਆਪ ਬਚੰਨੀ ॥੧॥

Ḏẖarig ṯan ḏẖarig ḏẖan ḏẖarig ih mā▫i▫ā ḏẖarig ḏẖarig maṯ buḏẖ fannī.  Is mā▫i▫ā ka▫o ḏariṛ kar rākẖo bāʼnḏẖe āp bacẖannī. ||1||

 

It is (dhrig-u) shameful to have (tan-u = body) human birth, shameful to have (dhan-u) money, shameful to have  (maaiaa) the wealth, (dhrig-u) shameful to have (mat-i) thinking and (budh-i) intellect – but forget the Creator who gave these and be engrossed in (phannee) perishable things – which will be left behind on death.

O Almighty, – it is beyond the humans – please (raakhah-u) keep (is) these (maaiaa) temptations in the world-play (drirr-u kar-i) firmly (baandhey = bound) under control and enable us to obey (aap = own) Your (bachannee = words) commands. 1.

 

ਕਿਆ ਖੇਤੀ ਕਿਆ ਲੇਵਾ ਦੇਈ ਪਰਪੰਚ ਝੂਠੁ ਗੁਮਾਨਾ ॥ ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤਿ ਬਿਗੂਤੇ ਆਇਆ ਕਾਲੁ ਨਿਦਾਨਾ ॥੨॥੯॥

Ki▫ā kẖeṯī ki▫ā levā ḏe▫ī parpancẖ jẖūṯẖ gumānā.  Kahi Kabīr ṯe anṯ bigūṯe ā▫i▫ā kāl niḏānā. ||2||9||

 

O human beings: (Kiaa) whether one is in the profession of (kheyti) agriculture or (leyva = taking/buying, deyee = giving/selling) business, i.e. in all pursuits in life, some people engage in (parpanch) machinations, (jhootth-u) falsehood and (gumaana) vanity in conduct.

Those who do that (bigootey) face ignominy (ant-i) at the end – when confronted with their doings; and (nidaana) ultimately (kaal-u = death) agent of Divine justice shall (aaiaa) come and deal with them, (kah-i) says Kabir. 2. 9.

 

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ਬਿਲਾਵਲੁ ॥ ਸਰੀਰ ਸਰੋਵਰ ਭੀਤਰੇ ਆਛੈ ਕਮਲ ਅਨੂਪ ॥ ਪਰਮ ਜੋਤਿ ਪੁਰਖੋਤਮੋ ਜਾ ਕੈ ਰੇਖ ਨ ਰੂਪ ॥੧॥

Bilāval.  Sarīr sarovar bẖīṯre ācẖẖai kamal anūp.  Param joṯ purkẖoṯamo jā kai rekẖ na rūp. ||1||

 

Composition – of Bhagat Kabir – in Raga Bilaaval. (Bheetrey) in (sareer = body, sarovar = pool) the body-pool there (aachhai) is (anoop = unlike others) a unique (kamal) lotus flower – the mind.

In the mind is (param) the Supreme (jot-i) Spirit (purkhotmo = of supreme person/being) of the Almighty (ja kai) of whom there is no (roop) form or (reykh = lines on hands and feet) identification mark, i.e. who is formless and thus not seen. 1.

 

ਰੇ ਮਨ ਹਰਿ ਭਜੁ ਭ੍ਰਮੁ ਤਜਹੁ ਜਗਜੀਵਨ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥

Re man har bẖaj bẖaram ṯajahu jagjīvan rām. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, (tajah-u) give up any (bhram-u) doubt on the above – look within – and (bhaj-u = acknowledge) recount virtues and commands of (raam) the all-pervasive (har-i) Almighty, (jagjeevan = life of creatures) Creator. 1.

(Rahaau) pause and reflect on this.

 

ਆਵਤ ਕਛੂ ਨ ਦੀਸਈ ਨਹ ਦੀਸੈ ਜਾਤ ॥ ਜਹ ਉਪਜੈ ਬਿਨਸੈ ਤਹੀ ਜੈਸੇ ਪੁਰਿਵਨ ਪਾਤ ॥੨॥

Āvaṯ kacẖẖū na ḏīs▫ī nah ḏīsai jāṯ.  Jah upjai binsai ṯahī jaise purivan pāṯ. ||2||

 

(Kachhoo na) nothing is (deesaee) seen (aavat) coming nor (jaat) going, i.e. soul is neither seen entering the body nor leaving. (Jah) where it (upjai) comes from, it (binsai = perishes) merges (tahi) there itself (jaisey) like (paat) the leaves of (purvan) a water lilly grow and perish in water, i.e. similarly the soul comes from the Almighty and merges in IT. 2.

 

ਮਿਥਿਆ ਕਰਿ ਮਾਇਆ ਤਜੀ ਸੁਖ ਸਹਜ ਬੀਚਾਰਿ ॥ ਕਹਿ ਕਬੀਰ ਸੇਵਾ ਕਰਹੁ ਮਨ ਮੰਝਿ ਮੁਰਾਰਿ ॥੩॥੧੦॥

Mithi▫ā kar mā▫i▫ā ṯajī sukẖ sahj bīcẖār.  Kahi Kabīr sevā karahu man manjẖ murār. ||3||10||

 

One who (beechaar-i) reflects – and practices – Divine commands, (kar-i = treats) considers objects of (maaiaa) attachment to the world-play (mithiaa = false) useless and (taji) gives them up; s/he remains in (sahj) poise and (sukh) peace.

(Kah-i) says Kabir: (Muraar-i = killer of demon Mur – metaphor for) the Almighty is (manjh-i) within (man) the mind – recognize that, be aware of its commands and (karh-u = do, seyva = service) carry them out. 3. 10.

 

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Note: It is natural to be influenced by the environment. This is Maaiaa and acts as impediment in finding the Almighty within. Follow the guru’s guidance to overcome these distractions to be at peace, advises Bhagat Kabir Ji in this Shabad.

 

ਬਿਲਾਵਲੁ ॥ ਜਨਮ ਮਰਨ ਕਾ ਭ੍ਰਮੁ ਗਇਆ ਗੋਬਿਦ ਲਿਵ ਲਾਗੀ ॥ ਜੀਵਤ ਸੁੰਨਿ ਸਮਾਨਿਆ ਗੁਰ ਸਾਖੀ ਜਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Janam maran kā bẖaram ga▫i▫ā gobiḏ liv lāgī.  Kahi Kabīr sevā karahu man manjẖ murār. ||3||10||

 

Composition in Raga Bilaaval: When (liv) attention is (laagi) focused on living by commands of (gobid/gobind = master of world) the Creator, then (bhram-u) wandering – going through – cycles of (janam) births and (maran) deaths (gaiaa = goes) ends.

Consciousness of Divine commands (jaagi = awakes/manifests) comes by (saakhi) teachings of (gur) the guru, then one (samaaniaa) remains absorbed (sunn-i = numb/unaffected by environment) in the Pristine Almighty and (jeevat = lives) does not succumb to vices. 1.

(Rahaau) pause and reflect on this.

 

ਕਾਸੀ ਤੇ ਧੁਨਿ ਊਪਜੈ ਧੁਨਿ ਕਾਸੀ ਜਾਈ ॥ ਕਾਸੀ ਫੂਟੀ ਪੰਡਿਤਾ ਧੁਨਿ ਕਹਾਂ ਸਮਾਈ ॥੧॥

Kāsī ṯe ḏẖun ūpjai ḏẖun kāsī jā▫ī.  Kāsī fūtī pandiṯā ḏẖun kahāʼn samā▫ī. ||1||

 

O Pandit, when the gong made of (kaasi) bronze – is struck – it (upjai) produces (dhun-i) sound; when it is not struck, (dhun-i) the sound (jaaee = goes) remains in (kaasi) the gong.

Tell me O Pandit, when (kaasi) the bronze gong (phootti) breaks – it does not make the same sound when struck – (kahaa’n) where does (dhun-i) the sound (samaaee = merge) go?

Message: The body is subject to attachments in the world-play and runs after desires as long as there is life in it; when the body dies, all this stops. We should follow the guru’s teachings to break these attachments while alive and be at peace.

 

ਤ੍ਰਿਕੁਟੀ ਸੰਧਿ ਮੈ ਪੇਖਿਆ ਘਟ ਹੂ ਘਟ ਜਾਗੀ ॥ ਐਸੀ ਬੁਧਿ ਸਮਾਚਰੀ ਘਟ ਮਾਹਿ ਤਿਆਗੀ ॥੨॥

Ŧarikutī sanḏẖ mai pekẖi▫ā gẖat hū gẖat jāgī.  Aisī buḏẖ samācẖarī gẖat māhi ṯi▫āgī. ||2||

 

(Sandh-i = piercing) by controlling (trikutti = three attributes) in the world of three types of ego – Tamas, Rajas and Sattva – (mai) I (peykhiaa) see the Almighty (jaagi) manifesting (maah-i) in (ghatt hoo ghatt) every body/soul.

When (aisi) such (budh-i) an understanding (samaachri = is contained) comes to the mind, then one becomes (tiaagi) unattached (maahi) in (ghatt) the mind, i.e. attachments to the world-play end. 2.

 

ਆਪੁ ਆਪ ਤੇ ਜਾਨਿਆ ਤੇਜ ਤੇਜੁ ਸਮਾਨਾ ॥ ਕਹੁ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ਗੋਬਿਦ ਮਨੁ ਮਾਨਾ ॥੩॥੧੧॥

Āp āp ṯe jāni▫ā ṯej ṯej samānā.  Kaho Kabīr ab jāni▫ā gobiḏ man mānā. ||3||11||

 

Then one (jaaniaa) knows (aap-u = self) the Almighty within (tey) by (aap-u) the self and the human (teyj = light/spirit) soul and (teyj-u) the Supreme Spirit become (samaana) the same.

(Ab = now) this is how one (jaaniaa) recognizes commands of (gobid/gobind = master of the world) the Almighty within, and (man-u) the mind (maana) obeys the Master, (kah-u) say o Kabir. 3. 11.

 

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ਬਿਲਾਵਲੁ ॥ ਚਰਨ ਕਮਲ ਜਾ ਕੈ ਰਿਦੈ ਬਸਹਿ ਸੋ ਜਨੁ ਕਿਉ ਡੋਲੈ ਦੇਵ ॥ ਮਾਨੌ ਸਭ ਸੁਖ ਨਉ ਨਿਧਿ ਤਾ ਕੈ ਸਹਜਿ ਸਹਜਿ ਜਸੁ ਬੋਲੈ ਦੇਵ ॥ ਰਹਾਉ ॥

Bilāval.  Cẖaran kamal jā kai riḏai basėh so jan ki▫o dolai ḏev.  Mānou sabẖ sukẖ na▫o niḏẖ ṯā kai sahj sahj jas bolai ḏev. Rahā▫o.

 

Composition in Raga Bilaaval: One (ja kai) in whose (ridai) mind (kamal = lotus, charan = feet) virtues and commands of the Almighty (vasai = abide) are remembered, (kio) how can (so) that (jan-u) person (ddolai) waver in the face of temptations, o (deyv) Almighty?

(Maanao) consider that (sabh) all (sukh) comforts and (nau nidh-i) nine treasures are (ta kai) with that person, i.e. s/he has everything that one can wish for; s/he (sahj-i sahj-i) intuitively (bolai = says) praises and emulates (jas-u = praises) virtues of the Almighty.

(Rahaau) pause and reflect on this.

 

ਤਬ ਇਹ ਮਤਿ ਜਉ ਸਭ ਮਹਿ ਪੇਖੈ ਕੁਟਿਲ ਗਾਂਠਿ ਜਬ ਖੋਲੈ ਦੇਵ ॥ ਬਾਰੰ ਬਾਰ ਮਾਇਆ ਤੇ ਅਟਕੈ ਲੈ ਨਰਜਾ ਮਨੁ ਤੋਲੈ ਦੇਵ ॥੧॥

Ŧab ih maṯ ja▫o sabẖ mėh pekẖai kutil gāʼnṯẖ jab kẖolai ḏev.  Bāraʼn bār mā▫i▫ā ṯe atkai lai narjā man ṯolai ḏev. ||1||

 

(Ih) this (mat-i) understanding/wisdom comes when one (peykhai) sees the Almighty (mah-i) in (sabh) all; this happens (jab) when s/he (kholai = opens, gaantth-i = knot) clears the mind (kuttil) of deceit – evil.

S/he (baara’n baar = again and again) continuously (attkai) restrains the mind from (maaiaa) temptations in the world-play; and (lai) taking (narja) the weighing scale, (tolai) weighs, i.e. keeps evaluating (man-u = mind) the self for that. 1.

 

ਜਹ ਉਹੁ ਜਾਇ ਤਹੀ ਸੁਖੁ ਪਾਵੈ ਮਾਇਆ ਤਾਸੁ ਨ ਝੋਲੈ ਦੇਵ ॥ ਕਹਿ ਕਬੀਰ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ਰਾਮ ਪ੍ਰੀਤਿ ਕੀਓ ਲੈ
ਦੇਵ ॥੨॥੧੨॥

Jah uho jā▫e ṯahī sukẖ pāvai mā▫i▫ā ṯās na jẖolai ḏev.  Kahi Kabīr merā man māni▫ā rām parīṯ kī▫o lai ḏev. ||2||12||

 

(Jah) wherever (uhu = that) s/he (jaaey = goes) is, (tahi) there s/he (paavai = obtains) experiences (sukh-u) peace; (maaiaa) temptations in the world-play cannot cause (taas-u = that) him/her (jholai) to vacillate.

(Kah-i) says Kabir: Seeing such a person, (meyra) my (man-u) mind (maaniaa) believes in efficacy of practice of Naam; I am (keeo = makes, lai = absorbed) imbued with (preet-i = loves) love of (raam) the all-pervasive Almighty. 2. 12.

 

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ਬਿਲਾਵਲੁ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਕੀ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval baṇī bẖagaṯ Nāmḏev jī kī     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition in Raga Bilaaval (ki) of (jeeo) revered (bhagat = devotee) saint Naamdev.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਫਲ ਜਨਮੁ ਮੋ ਕਉ ਗੁਰ ਕੀਨਾ ॥ ਦੁਖ ਬਿਸਾਰਿ ਸੁਖ ਅੰਤਰਿ ਲੀਨਾ ॥੧॥

Safal janam mo ka▫o gur kīnā.  Ḏukẖ bisār sukẖ anṯar līnā. ||1||

 

(Gur) the guru has (keenaa) made (mo kau = to me) my (janam-u) human birth (saphal) fruitful – by enabling me to experience the Master within.

(Dukh) distress – of having forgotten the Almighty – (bisaar-i = forgotten) has gone and I (leena = taken) experience (sukh-u) peace (antar-i) within. 1.

 

Page 858

 

ਗਿਆਨ ਅੰਜਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਜੀਵਨੁ ਮਨ ਹੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Gi▫ān anjan mo ka▫o gur ḏīnā.  Rām nām bin jīvan man hīnā. ||1|| rahā▫o.

 

This has happened since (gur-i) the guru (deena = gave) administered (anajan = collyrium) the eye medicine, i.e. enlightened, with (giaan = knowledge) awareness of instructions of the Creator to the soul – as guide for me and made me understand that –

One must (man) accept that (jeevan-u) life (bin-u) without – awareness and practice of – (naam) virtues and commands of (raam) the Almighty is (heenaa) devoid of purpose. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮਦੇਇ ਸਿਮਰਨੁ ਕਰਿ ਜਾਨਾਂ ॥ ਜਗਜੀਵਨ ਸਿਉ ਜੀਉ ਸਮਾਨਾਂ ॥੨॥੧॥

Nāmḏe▫e simran kar jānāʼn.  Jagjīvan si▫o jī▫o samānāʼn. ||2||1||

 

Naamdey-i /Naamdev (jaanaa’n = known) has understood this (kar-i = doing, simran-u = recalling) by recalling instructions of the Creator to the soul.

Now (jeeo) my mind (samaanaa’n) is absorbed (sio) with (jagjeevan-u = life of the world) the Creator, i.e. I live by virtues and commands of the Almighty. 2. 1.

 

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ਬਿਲਾਵਲੁ ਬਾਣੀ ਰਵਿਦਾਸ ਭਗਤ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval baṇī Raviḏās bẖagaṯ kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions of (bhagat = devotee) the saint Ravidas in Raga Bilaaval.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਦਾਰਿਦੁ ਦੇਖਿ ਸਭ ਕੋ ਹਸੈ ਐਸੀ ਦਸਾ ਹਮਾਰੀ ॥ ਅਸਟ ਦਸਾ ਸਿਧਿ ਕਰ ਤਲੈ ਸਭ ਕ੍ਰਿਪਾ ਤੁਮਾਰੀ ॥੧॥

Ḏāriḏ ḏekẖ sabẖ ko hasai aisī ḏasā hamārī.  Asat ḏasā siḏẖ kar ṯalai sabẖ kirpā ṯumārī. ||1||

 

(Hamaari) my (dasaa) state was (aisi) such that (sabh ko) everyone (hasai) laughed (deykh-i) seeing my (daarid/daaridr = poverty) misery.

But now (astt = eight + dasaa = ten) the eighteen, i.e. all, (sidh-i) miraculous powers are (talai) on the palm of my (kar) hand – everyone now shows respect – it is (sabh) all due to (tumaari) Your (kripa) kindness, O Almighty. 1.

 

ਤੂ ਜਾਨਤ ਮੈ ਕਿਛੁ ਨਹੀ ਭਵ ਖੰਡਨ ਰਾਮ ॥ ਸਗਲ ਜੀਅ ਸਰਨਾਗਤੀ ਪ੍ਰਭ ਪੂਰਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Ŧū jānaṯ mai kicẖẖ nahī bẖav kẖandan rām.  Sagal jī▫a sarnāgaṯī parabẖ pūran kām. ||1|| rahā▫o.

 

(Mai) I am (kichh-u nahi) nothing, i.e. I have not attained these powers on my own; (too) You (jaanat) knew and was kind, o (raam) all-pervasive Master (khanddan) destroyer of (bhav = physical being) rebirth, i.e. my rebirth has been obviated by Your grace.

(Sagal) all (jeea) creatures (sarnaagti) come to seek Your sanctuary/care, and You (pooran) fulfill their (kaam) wishes, o (prabh) Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜੋ ਤੇਰੀ ਸਰਨਾਗਤਾ ਤਿਨ ਨਾਹੀ ਭਾਰੁ ॥ ਊਚ ਨੀਚ ਤੁਮ ਤੇ ਤਰੇ ਆਲਜੁ ਸੰਸਾਰੁ ॥੨॥

Jo ṯerī sarnāgaṯā ṯin nāhī bẖār.  Ūcẖ nīcẖ ṯum ṯe ṯare ālaj sansār. ||2||

 

Those (jo) who seek (teyri) Your (sarnaagta = sanctuary) care, (tin) they have (naahi) no (bhaar-u = load) distress – of births and deaths.

Whether (ooch) high or (neech) low, who may have (aalaj-u = shameless) indulged in vices – but seek Your sanctuary, i.e. live by Your commands – they are all (tarey) ferried across (sansaar-u = world) the world-ocean of vices in the (tey) by (tum) You. 2.

 

ਕਹਿ ਰਵਿਦਾਸ ਅਕਥ ਕਥਾ ਬਹੁ ਕਾਇ ਕਰੀਜੈ ॥ ਜੈਸਾ ਤੂ ਤੈਸਾ ਤੁਹੀ ਕਿਆ ਉਪਮਾ ਦੀਜੈ ॥੩॥੧॥

Kahi Raviḏās akath kathā baho kā▫e karījai.  Jaisā ṯū ṯaisā ṯuhī ki▫ā upmā ḏījai. ||3||1||

 

(Kah-i) says Ravidas: Your (kathaa = description) virtues (akath) cannot be described, (kaaey = why?) people un-necessarily (kareejai = doing) talk (bah-u) much.

(Tuhi) You alone are (jaisa = such) what (too) You are; (kiaa = what?) no (upma) comparison can be made of anyone with You. 3. 1.

 

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ਬਿਲਾਵਲੁ ॥ ਜਿਹ ਕੁਲ ਸਾਧੁ ਬੈਸਨੌ ਹੋਇ ॥ ਬਰਨ ਅਬਰਨ ਰੰਕੁ ਨਹੀ ਈਸੁਰੁ ਬਿਮਲ ਬਾਸੁ ਜਾਨੀਐ ਜਗਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Jih kul sāḏẖ baisnou ho▫e.  Baran abran rank nahī īsur bimal bās jānī▫ai jag so▫e. ||1|| rahā▫o.

 

Composition in Raga Bilaaval. (Kul) a lineage (jih) in which (saadh) a devotee (baisnao = of Vishnu – metaphor for) of the Almighty (hoey = be) is born.

There is no consideration whether that is (baran) of high caste, (abaran) low caste, (eesar-u) opulent or (rank-u) poor; (soey) his/her (bimal = clean) good (baas-u) fragrance, i.e. glory of virtues, (jaaneeai = known) spreads (jag-i) in the world – s/he is respected by everyone. 1.

(Rahaau) pause and reflect on this.

 

ਬ੍ਰਹਮਨ ਬੈਸ ਸੂਦ ਅਰੁ ਖ੍ਯ੍ਯਤ੍ਰੀ ਡੋਮ ਚੰਡਾਰ ਮਲੇਛ ਮਨ ਸੋਇ ॥ ਹੋਇ ਪੁਨੀਤ ਭਗਵੰਤ ਭਜਨ ਤੇ ਆਪੁ ਤਾਰਿ ਤਾਰੇ ਕੁਲ ਦੋਇ ॥੧॥

Barahman bais sūḏ ar kẖa▫yṯarī dom cẖandār malecẖẖ man so▫e.  Ho▫e punīṯ bẖagvanṯ bẖajan ṯe āp ṯār ṯāre kul ḏo▫e. ||1||

 

(Soey) that person may be of any caste, like in Hindu faith – Brahmin, (bais) Vaish, (sood) Sudra (ar-u = and) or (khaytri) Khatri/Kshatriya, (ddom) low caste singers, (chandaar/chandaal) outcasts or those (man) considered (maleychh) barbarian.

S/he (hoey) becomes (puneet) purified, i.e. lifted to an exalted position – (tey) by (bhajan) praising and emulation of virtues of (bhagvant) the Almighty; s/he takes (aap-u) him/her-self (taar-i) across world-ocean of vices, i.e. is emancipated, and (taarey) ferries across (doey) both (kul) lineages – paternal and maternal. 1.

 

ਧੰਨਿ ਸੁ ਗਾਉ ਧੰਨਿ ਸੋ ਠਾਉ ਧੰਨਿ ਪੁਨੀਤ ਕੁਟੰਬ ਸਭ ਲੋਇ ॥ ਜਿਨਿ ਪੀਆ ਸਾਰ ਰਸੁ ਤਜੇ ਆਨ ਰਸ ਹੋਇ ਰਸ ਮਗਨ ਡਾਰੇ ਬਿਖੁ ਖੋਇ ॥੨॥

Ḏẖan so gā▫o ḏẖan so ṯẖā▫o ḏẖan punīṯ kutamb sabẖ lo▫e.  Jin pī▫ā sār ras ṯaje ān ras ho▫e ras magan dāre bikẖ kẖo▫e. ||2||

 

(Dha’nn-i) blessed is (s-u) that (gaau) village, (so) that (tthaau) place, where s/he belongs; (dha’nn-i) blessed and (puneet) sanctified are (kuttamb) the family and (sabh) all his/her (loey) people.

S/he is one (jin-i) who (peeaa) drinks (saar) the sublime (ras-u) Divine elixir – emulates Divine virtues – and (tajey) gives up (aan) other (ras = taste) pursuits; s/he remains (magan = engrossed) intoxicated with (ras) Divine elixir and (khoey) gives up (ddaarey = drops) leaves (bikh-u = poison) life of vices. 2.

 

ਪੰਡਿਤ ਸੂਰ ਛਤ੍ਰਪਤਿ ਰਾਜਾ ਭਗਤ ਬਰਾਬਰਿ ਅਉਰੁ ਨ ਕੋਇ ॥ ਜੈਸੇ ਪੁਰੈਨ ਪਾਤ ਰਹੈ ਜਲ ਸਮੀਪ ਭਨਿ ਰਵਿਦਾਸ ਜਨਮੇ ਜਗਿ ਓਇ ॥੩॥੨॥

Pandiṯ sūr cẖẖaṯarpaṯ rājā bẖagaṯ barābar a▫or na ko▫e.  Jaise purain pāṯ rahai jal samīp bẖan Raviḏās janme jag o▫e. ||3||2||

 

Those considered exalted in the society like (pandit) the scholars, (soor) warriors, (raaja) rulers (chhatarpat-i) with crown; (na koey) none (aur-u) other is (braabar-i) equal to (bhagat = devotee) the seeker of the Almighty.

(Jaisey) the way (paat) leaves of (purain) the water-plant (rahai) remain (sameep) near/with (jal) the water – from beginning to end – the devotee ever remains absorbed in the Almighty; (oey) such people (janmey) are born to succeed (jag-i) in the world, (bhan-i) says Ravidas. 3. 2.

 

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ਬਾਣੀ ਸਧਨੇ ਕੀ ਰਾਗੁ ਬਿਲਾਵਲੁ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Baṇī saḏẖne kī rāg bilāval  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition (ki) of (sadhney) the saint Sadhna in Raga Bilaaval.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਨ੍ਰਿਪ ਕੰਨਿਆ ਕੇ ਕਾਰਨੈ ਇਕੁ ਭਇਆ ਭੇਖਧਾਰੀ ॥ ਕਾਮਾਰਥੀ ਸੁਆਰਥੀ ਵਾ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥੧॥

Nrip kanniā ke kārnai ik bẖa▫i▫ā bẖekẖ▫ḏẖārī.  Kāmārathī su▫ārthī vā kī paij savārī. ||1||

 

(Ik) a person (bhaiaa) became, (bheykhdhaari) disguiser, i.e. disguised himself – as the Hindu God Vishnu (kaaranai) for the sake of marrying (kanniaa = girl) the daughter of (nrip) a king – as s/he had said she would marry only Vishnu, says a story.

Note: The story continues; after sometime the kingdom was attacked by another country, the king asked his pretender son-in-law – who posed as Vishnu for Divine help; the pretender prayed to the Almighty and his father-in-law won the battle.

 The pretender had been (kaamaarthi) lust-full and (suaarthi) self-serving, but responding to the prayer, the Almighty (savaari) preserved (va ki = of that) his (paij) honor. 1.

 

ਤਵ ਗੁਨ ਕਹਾ ਜਗਤ ਗੁਰਾ ਜਉ ਕਰਮੁ ਨ ਨਾਸੈ ॥ ਸਿੰਘ ਸਰਨ ਕਤ ਜਾਈਐ ਜਉ ਜੰਬੁਕੁ ਗ੍ਰਾਸੈ ॥੧॥ ਰਹਾਉ ॥

Ŧav gun kahā jagaṯ gurā ja▫o karam na nāsai.  Singẖ saran kaṯ jā▫ī▫ai ja▫o jaʼnbuk garāsai. ||1|| rahā▫o.

 

(Kahaa) what is (tav) Your (gun) greatness, i.e. what use is it to be Your devotee, o (guraa) Almighty guru of (jagat) the world (jau) if (karam-u) the influence of past deeds does not (naasai = run) leave the mind, i.e. one keeps falling prey to vices.

It is like (kat) why should we (jaaeeai) go (saran-i) for protection of (singh) a lion if (jambuk) a jackal can still (graasai) devour. 1.

(Rahaau) pause and reflect on this.

 

ਏਕ ਬੂੰਦ ਜਲ ਕਾਰਨੇ ਚਾਤ੍ਰਿਕੁ ਦੁਖੁ ਪਾਵੈ ॥ ਪ੍ਰਾਨ ਗਏ ਸਾਗਰੁ ਮਿਲੈ ਫੁਨਿ ਕਾਮਿ ਨ ਆਵੈ ॥੨॥

Ėk būnḏ jal kārne cẖāṯrik ḏukẖ pāvai.  Parān ga▫e sāgar milai fun kām na āvai. ||2||

 

(Chaatrik-u) the rain-bird (paavai = suffers, dukh-u = pain) is restless (kaarney) for (eyk) a (boond) drop of rainwater to fall into its mouth – it does not drink otherwise.

If it (milai) gets (saagar-u) the sea to drink, i.e. plenty of rainwater, after (praan) life (gaey = gone) is lost, (phun-i) then (aavai) it is of no (kaam) use, enable us not to succumb to vices before they lead us to rebirth. 2. 

 

ਪ੍ਰਾਨ ਜੁ ਥਾਕੇ ਥਿਰੁ ਨਹੀ ਕੈਸੇ ਬਿਰਮਾਵਉ ॥ ਬੂਡਿ ਮੂਏ ਨਉਕਾ ਮਿਲੈ ਕਹੁ ਕਾਹਿ ਚਢਾਵਉ ॥੩॥

Parān jo thāke thir nahī kaise birmāva▫o.  Būd mū▫e na▫ukā milai kaho kāhi cẖadẖāva▫o. ||3||

 

(J-u) if (praan) breaths (thaakey = tired) stop, life ends, (thir-u = steady) there, i.e. am punished with rebirth, then (kaisey) how (birmaavau = I get solace) can I be in comfort?

It is like if (nauka) a boat (milai = obtained) arrives after (muey) one has died (boodd-i) by drowning; then (kah-u) tell me (kaah-i) whom does one (chaddhaavau) cause to board the boat. 3.

 

ਮੈ ਨਾਹੀ ਕਛੁ ਹਉ ਨਹੀ ਕਿਛੁ ਆਹਿ ਨ ਮੋਰਾ ॥ ਅਉਸਰ ਲਜਾ ਰਾਖਿ ਲੇਹੁ ਸਧਨਾ ਜਨੁ ਤੋਰਾ ॥੪॥੧॥

Mai nāhī kacẖẖ ha▫o nahī kicẖẖ āhi na morā.  A▫osar lajā rākẖ leho saḏẖnā jan ṯorā. ||4||1||

 

O Almighty, (mai) I am (naahi) nothing, i.e. I have no worth, and (kichh-u na) nothing (aah-i) is (mora) mine.

You had given me (ausar) the opportunity of human birth to unite with You, and I have placed myself in Your sanctuary – please (raakh-i leyhu) preserve my (lajaa) honor, for I, Sadhna am (tora) Your (jan = servant) devotee. 4. 1.