SGGS pp 656-659, Soratth Naamdev Ji, Ravidas Ji and Bheekhan Ji.

 

ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇ ਜੀ ਕੀ ਘਰੁ ੨        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ baṇī bẖagaṯ nāmḏe jī kī gẖar 2   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (ji) the revered (bhagat = devotee) saint (naamdey) Namdev in Raga Soratth, (ghar-2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known by the true guru’s grace.

 

ਜਬ ਦੇਖਾ ਤਬ ਗਾਵਾ ॥ ਤਉ ਜਨ ਧੀਰਜੁ ਪਾਵਾ ॥੧॥

Jab ḏekẖā ṯab gāvā.  Ŧa▫o jan ḏẖīraj pāvā. ||1||

 

(Jab) when I (deykha) see nature – I find IT present everywhere including within me and (gaava = sing) praise IT’s virtues.

(Tau) this is how I, (jan) the humble seeker, (paava) obtain (dheeraj-u) solace – by experiencing the Master with me. 1.

 

ਜਹ ਝਿਲਿ ਮਿਲਿ ਕਾਰੁ ਦਿਸੰਤਾ ॥ ਤਹ ਅਨਹਦ ਸਬਦ ਬਜੰਤਾ ॥ ਜੋਤੀ ਜੋਤਿ ਸਮਾਨੀ ॥ ਮੈ ਗੁਰ ਪਰਸਾਦੀ ਜਾਨੀ ॥੨॥

Jah jẖil mil kār ḏisanṯā.  Ŧah anhaḏ sabaḏ bajanṯā.  Joṯī joṯ samānī.  Mai gur parsādī jānī. ||2||

 

(Jah = where) the mind in which (jhil-i mil-i kaar-u) continuous bright light (disanta = seen) shines, i.e. one who has become aware of Divine virtues, (tah = there) in his/her mind (anhad) incessant (sabad = Divine Word) celestial music (bajanta) plays, i.e. that mind is ever connected with the Almighty within.

Then, (joti) the soul (samaani) merges (jot-i) in the Supreme soul – the Almighty.

(Mai) I (jaani) understood this (parsaadi = with grace) with guidance of (gur) the guru. 2.

 

ਰਤਨ ਕਮਲ ਕੋਠਰੀ ॥ ਚਮਕਾਰ ਬੀਜੁਲ ਤਹੀ ॥ ਨੇਰੈ ਨਾਹੀ ਦੂਰਿ ॥ ਨਿਜ ਆਤਮੈ ਰਹਿਆ ਭਰਪੂਰਿ ॥੩॥

Raṯan kamal koṯẖrī.  Cẖamkār bījul ṯahī.  Nerai nāhī ḏūr.  Nij āṯmai rahi▫ā bẖarpūr. ||3||

 

(Kamal = lotus) the human mind is (kotthrri) a chamber containing (ratan = jewels) Divine virtues; they (chamkaar) shine like (beejul) lightning (tahi) there, i.e. one finds the virtues within the mind.

The Almighty is (neyrai) near, (nahi) not (door-i) far; (rahiaa bharpoor = filling) is present in (nij) my (aatmai) inner-self. 3.

 

ਜਹ ਅਨਹਤ ਸੂਰ ਉਜ੍ਯ੍ਯਾਰਾ ॥ ਤਹ ਦੀਪਕ ਜਲੈ ਛੰਛਾਰਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਾਨਿਆ ॥ ਜਨੁ ਨਾਮਾ ਸਹਜ ਸਮਾਨਿਆ ॥੪॥੧॥

Jah anhaṯ sūr uj▫yārā.  Ŧah ḏīpak jalai cẖẖancẖẖārā.  Gur parsādī jāni▫ā.  Jan nāmā sahj samāni▫ā. ||4||1||

 

(Jah = where) the place where (soor) the sun‘s (anhat) uninterrupted (ujyaara) light is present, (tah) there (deepak) a lamp (jalai = lights) seems (chhanchhaara) dim, i.e. one who has the Almighty ever in mind, has no use for gods/goddesses or rituals for worship.

I (jaania) understood this (parsaadi) with grace/guidance of (gur) the guru; now (jan-u) the humble (naama) Naamdev – finds the Master with him and – remains (smaania) absorbed in IT with (sahj) unwavering faith. 4. 1.

 

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Note: The following Shabad is with reference to the story that the dilapidated hut of Bhagat Naamdev was destroyed in his absence. Some anonymous well-wisher got a new one built in its place. A neighbor is impressed and asks for the name of the builder. Bhagat Ji says the Almighty built it, in other words it was with Divine grace that it happened.

ਘਰੁ ੪ ਸੋਰਠਿ ॥ ਪਾੜ ਪੜੋਸਣਿ ਪੂਛਿ ਲੇ ਨਾਮਾ ਕਾ ਪਹਿ ਛਾਨਿ ਛਵਾਈ ਹੋ ॥ ਤੋ ਪਹਿ ਦੁਗਣੀ ਮਜੂਰੀ ਦੈਹਉ ਮੋ ਕਉ ਬੇਢੀ ਦੇਹੁ ਬਤਾਈ ਹੋ ॥੧॥

Pāṛ paṛosaṇ pūcẖẖ le nāmā kā pėh cẖẖān cẖẖavā▫ī ho.  Ŧo pėh ḏugṇī majūrī ḏaiha▫o mo ka▫o bedẖī ḏeh baṯā▫ī ho. ||1||

 

Composition in Raga Soratth (ghar-u 4) to be sung to the fourth beat. (Paarr) the lady (parrosan-i) neighbor (pooch ley) asks (naama) Naamdev as to (pah-i) by (ka) whom have you (chhan-i ho) had the hut (chhavaaee) built?

I (daihau) shall give (dugni) twice (majoori) the labor charges (pah-i) than (to) you; (d-ehu bataai) tell me who (beyddhi) the artisan is. 1.

 

ਰੀ ਬਾਈ ਬੇਢੀ ਦੇਨੁ ਨ ਜਾਈ ॥ ਦੇਖੁ ਬੇਢੀ ਰਹਿਓ ਸਮਾਈ ॥ ਹਮਾਰੈ ਬੇਢੀ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Rī bā▫ī bedẖī ḏen na jā▫ī.  Ḏekẖ bedẖī rahi▫o samā▫ī.  Hamārai bedẖī parān aḏẖārā. ||1|| rahā▫o.

 

(Ri) o (baaee) lady, that (beyddhi) artisan (na jaaee) cannot be (deyn-u = given) be told; (deykh-u) see within, that artisan – the Almighty, is (rahio smaaee) present within us all; the Almighty-artisan is (adhaara) the support of (hamarai) our (praan) life.

(Rahaau) dwell on this and contemplate.

 

ਬੇਢੀ ਪ੍ਰੀਤਿ ਮਜੂਰੀ ਮਾਂਗੈ ਜਉ ਕੋਊ ਛਾਨਿ ਛਵਾਵੈ ਹੋ ॥ ਲੋਗ ਕੁਟੰਬ ਸਭਹੁ ਤੇ ਤੋਰੈ ਤਉ ਆਪਨ ਬੇਢੀ ਆਵੈ ਹੋ ॥੨॥

Bedẖī parīṯ majūrī māʼngai ja▫o ko▫ū cẖẖān cẖẖavāvai ho.  Log kutamb sabẖahu ṯe ṯorai ṯa▫o āpan bedẖī āvai ho. ||2||

 

The Almighty-artisan (maangai) asks (majoori = labor charges) to be paid (preet-i) with love (jau) if (ko) anyone wants (chhaan-i) the house (chhavaavai) built.

Only when one (torai) breaks attachment (tey) to (sabhahu) everything in (log = people) the world-play and (kuttamb) the family, (tau) then (beyddhi) the Almighty Master (aavai) comes to abide in the mind (aapan) on IT’s own, i.e. one finds IT. 2.

 

ਐਸੋ ਬੇਢੀ ਬਰਨਿ ਨ ਸਾਕਉ ਸਭ ਅੰਤਰ ਸਭ ਠਾਂਈ ਹੋ ॥ ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥

Aiso bedẖī baran na sāka▫o sabẖ anṯar sabẖ ṯẖāʼn▫ī ho. Gūʼngai mahā amriṯ ras cẖākẖi▫ā pūcẖẖe kahan na jā▫ī ho. ||3|

 

The Almighty is (aiso) such as (na saakau) cannot (baran-i) be described, but is present (anatar) in (sabh) everyone and at (sabh) all (tthaai) places.

It is like when (goongai) a dumb person (chaakhia) tastes and enjoys a (mahaa) very (amrit = sweet) tasty (ras-u) elixir, but (na jaaee) cannot (kahan) tell the taste (poochhai) when asked. 3.

 

ਬੇਢੀ ਕੇ ਗੁਣ ਸੁਨਿ ਰੀ ਬਾਈ ਜਲਧਿ ਬਾਂਧਿ ਧ੍ਰੂ ਥਾਪਿਓ ਹੋ ॥ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਸੀਅ ਬਹੋਰੀ ਲੰਕ ਭਭੀਖਣ ਆਪਿਓ ਹੋ ॥੪॥੨॥

Bedẖī ke guṇ sun rī bā▫ī jalaḏẖ bāʼnḏẖ ḏẖarū thāpi▫o ho.  Nāme ke su▫āmī sī▫a bahorī lank bẖabẖīkẖaṇ āpi▫o ho. ||4||2||

 

Here, (sun-i) listen to (gun) the virtues/capabilities (key) of the Almighty, (ri) o (baaee) lady; IT (baandh-i = built dam) holds (jaladh-i = water bodies) the oceans in place on land, and has (thaapio) established (dhrooo) the pole star in the sky.

(Suaami) the Master (key) of (naamey = Naamdev) all (bahori) brought back (seea) Sita and made (bhabheekhan) Bhibheekhshan (aapio) the owner/master of (lank) Lanka – as the story of the Ramayana goes. 4. 2.

 

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ਸੋਰਠਿ ਘਰੁ ੩ ॥ ਅਣਮੜਿਆ ਮੰਦਲੁ ਬਾਜੈ ॥ ਬਿਨੁ ਸਾਵਣ ਘਨਹਰੁ ਗਾਜੈ ॥ ਬਾਦਲ ਬਿਨੁ ਬਰਖਾ ਹੋਈ ॥ ਜਉ ਤਤੁ ਬਿਚਾਰੈ ਕੋਈ ॥੧॥

Soraṯẖ gẖar 3.  Aṇmaṛi▫ā manḏal bājai.  Bin sāvaṇ gẖanhar gājai.  Bāḏal bin barkẖā ho▫ī.  Ja▫o ṯaṯ bicẖārai ko▫ī. ||1||

 

Composition in Raga Soratth (ghar-u 3) to be sung to the third beat. Taking the fourth line first. (Jau) if (koee) someone (bichaarai) contemplates (tat-u) the reality, i.e. the Almighty is within us, then s/he would find that –

(Anmarriaa) an un-built (mandal) drum (baajai) pays, i.e. the Almighty is present within us giving instructions as guide for life, but we cannot see IT.

(Bin-u) without (saavan) it being the rainy season, (ghanhar-u) the clouds (gaajai) thunder, i.e. there is no particular time for the Almighty instructing us. It is being done always.

(Barkha) the rain (hoee = happens) falls (bin-u) without (baadal) the clouds, i.e. Divine grace is received without making efforts for it – naturally living by Divine virtues and commands. 1.

ਮੋ ਕਉ ਮਿਲਿਓ ਰਾਮੁ ਸਨੇਹੀ ॥ ਜਿਹ ਮਿਲਿਐ ਦੇਹ ਸੁਦੇਹੀ ॥੧॥ ਰਹਾਉ ॥

Mo ka▫o mili▫o rām sanehī.  Jih mili▫ai ḏeh suḏehī. ||1|| rahā▫o.

 

(Mo = me, kau = to) I (milio) found (saneyhi) the Beloved (raam-u) all-pervasive Master; (miliai) by meeting (jih) Whom, (deyh = body) my being became (sudeyhi = good body) at peace.

(Rahaau) dwell on this and contemplate.

 

ਮਿਲਿ ਪਾਰਸ ਕੰਚਨੁ ਹੋਇਆ ॥ ਮੁਖ ਮਨਸਾ ਰਤਨੁ ਪਰੋਇਆ ॥ ਨਿਜ ਭਾਉ ਭਇਆ ਭ੍ਰਮੁ ਭਾਗਾ ॥ ਗੁਰ ਪੂਛੇ ਮਨੁ ਪਤੀਆਗਾ ॥੨॥

Mil pāras kancẖan ho▫i▫ā.  Mukẖ mansā raṯan paro▫i▫ā.  Nij bẖā▫o bẖa▫i▫ā bẖaram bẖāgā.  Gur pūcẖẖe man paṯī▫āgā. ||2||

 

(Mil-i) by finding (paaras = the stone believed to turn a base metal to gold; metaphor for) the guru and following his teachings, I, an ordinary person (hoiaa) became (kanchan-u = gold) virtuous.

Now (ratan-u = jewel) Divine virtues (proiaa) have been strung on the rosary of (mansa = mind) my thoughts, and I ever have Divine virtues, (mukh-i = mouth) on my lips.

I have (bhaiaa) developed (bhaau) love for the Almighty and I treat IT as my (nij) own; (bhram-u) any doubt about IT’s being present everywhere (bhaaga = ran) has fled.

My (man-u) mind (pateeaaga) is happy to have (poochhey = ask) learnt from the guru. 2.

 

ਜਲ ਭੀਤਰਿ ਕੁੰਭ ਸਮਾਨਿਆ ॥ ਸਭ ਰਾਮੁ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਗੁਰ ਚੇਲੇ ਹੈ ਮਨੁ ਮਾਨਿਆ ॥ ਜਨ ਨਾਮੈ ਤਤੁ ਪਛਾਨਿਆ ॥੩॥੩॥

Jal bẖīṯar kumbẖ samāni▫ā.  Sabẖ rām ek kar jāni▫ā.  Gur cẖele hai man māni▫ā. Jan nāmai ṯaṯ pacẖẖāni▫ā. ||3||3||

         

(Jal) the water (bheetar-i) in (kumbh) a pitcher – and in the sea – (smaania) is the same; similarly we should (jaania = know) see (eyk-u) the One (raam-u) all-pervasive Master present (sabh) everywhere.

(Man-u) the mind as (cheyley) the disciple, (maania = accepted) has learnt this from the guru;

(Jan) the humble (naamai) Naamdev (pachhaania) has recognized/found (tat-u) the reality that the Eternal Master is everywhere. 3. 3.

 

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ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ baṇī bẖagaṯ Raviḏās jī kī   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (ji) the revered (bhagat = devotee) saint Ravidas in Raga Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The Shabad below uses the expression ਭ੍ਰਮੁ (bhram-u) meaning doubt or delusion. This term is often used in Gurbani. This Shabad uses metaphors to describe how the mortals have deluded about the presence of the all-pervasive Almighty within and without. The Shabad also advises how this delusion may be overcome.

 

ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥ ਅਨਲ ਅਗਮ ਜੈਸੇ ਲਹਰਿ ਮਇ ਓਦਧਿ ਜਲ ਕੇਵਲ ਜਲ ਮਾਂਹੀ ॥੧॥

Jab ham hoṯe ṯab ṯū nāhī ab ṯūhī mai nāhī.  Anal agam jaise lahar ma▫i oḏaḏẖ jal keval jal māʼnhī. ||1||

 

(Jab) when (ham) I (hotey) was present, i.e. when the mind had ego, (tab) then (too) You were (naahi) not in the mind; (ab) now (toohi) only You are present and (mai = I) the ego is (naahi) not present – has left the mind, o Almighty. 

(Jaisey) like when there is (agam = beyond reach) strong (anal) wind and (lahar-i) waves rise from (maey-i odadh-i) the ocean, but when the storm is no more the waves which are (keyval) only (jal) water, fall back (maa’nhi) in (jal) water – similar is the state of the mind.

Message: When there is turbulence in the mind, all types of thoughts arise and one forgets the Master. When turbulence is over, one is at peace and finds the Master within.

 

ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥ ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥

Māḏẖve ki▫ā kahī▫ai bẖaram aisā.  Jaisā mānī▫ai ho▫e na ṯaisā. ||1|| rahā▫o.

 

Question: O (maadhvey = master of the world-play) Almighty, (kiaa) what do we (kaheeai) say (bhram-u) delusion is (aisa) like?

Answer: When things are not (taisa) that way (jaisa) which we (maaneeai) believe them (hoey) to be. 1. (Rahaau) dwell on this and contemplate.

 

More examples of delusion follow.

 

ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥

Narpaṯ ek singẖāsan so▫i▫ā supne bẖa▫i▫ā bẖikẖārī.  Acẖẖaṯ rāj bicẖẖuraṯ ḏukẖ pā▫i▫ā so gaṯ bẖa▫ī hamārī. ||2||

 

(Eyk-u) a (narpat-i) king (soiaa) dosed off sitting (singhaasan-i) on the throne and (supn-e) in a dream (bhaiaa = became) sees himself (bhikhaari) a beggar.

(Raaj) the kingdom (achhat) is there but (bichhrat = separated) believing it is lost, he (paaia) suffers (dukh-u) grief; (so) such (bhaee) has become (hamaari) our state. 2.

Message: The Almighty is within us but being inebriated by attachment to the world-play we are oblivious. We can become alert and find the Master with the guru’s guidance.

 

Page 658

 

ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥ ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥੩॥

Rāj bẖu▫i▫ang parsang jaise hėh ab kacẖẖ maram janā▫i▫ā.  Anik katak jaise bẖūl pare ab kahṯe kahan na ā▫i▫ā. ||3||

 

(Jaisey) like (prasang) the story of (raaj/raj) a rope (hah-i) is – that someone walking in the dark took the rope as – (bhuiang) a snake; (ab) now the guru has (janaaia) caused to understand (kachh-u) some (maram) mystery in this.

 (Jaisey) like one (bhool-i parey) is misled seeing (anik) numerous types of (kattak) bracelets – whether the gold in them is of different types; having learnt the truth (kahtey) what was said earlier (na aaiaa) is not (kahn-u) said (ab) now. 3.

Message: Delusion is caused by ignorance; one feels ornaments made from gold are different from gold. When that goes one sees the truth, i.e. the soul is part of the Creator and merges back, like ornaments when melted are gold.

 

ਸਰਬੇ ਏਕੁ ਅਨੇਕੈ ਸੁਆਮੀ ਸਭ ਘਟ ਭੁਗਵੈ ਸੋਈ ॥ ਕਹਿ ਰਵਿਦਾਸ ਹਾਥ ਪੈ ਨੇਰੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥੪॥੧॥

Sarbe ek anekai su▫āmī sabẖ gẖat bẖogvai so▫ī.  Kahi Raviḏās hāth pai nerai sėhje ho▫e so ho▫ī. ||4||1||

 

The Almighty is (eyk-u) the One (suaami) Master of (sarbey) all creatures (aneykai) of different forms; (soee = that one) IT (bhugvai = enjoys) is present in (sabh) all (ghatt) creatures.

(Kah-i) says Ravidas: IT is (nerai) nearer (pai) than (haath) the hands; what is to (hoee) happen (sahjey) naturally, – according to the laws of nature, (s-u) that (hoee) happens, i.e. we should happily accept the will of the Almighty, the other name for laws of nature. 4. 1.

Message: The reference to hands above in the context that they have the maximum reach of all the organs of the body, but the Master is nearer – within.

 

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Note: This Shabad of Bhagat Ravidas Ji displays a deep sense of belonging to the Almighty. It says the devotee has the Master ever in his/her consciousness. The Shabad ends with supplication to that Almighty that this love be natural and not bondage like rituals.

 

ਜਉ ਹਮ ਬਾਂਧੇ ਮੋਹ ਫਾਸ ਹਮ ਪ੍ਰੇਮ ਬਧਨਿ ਤੁਮ ਬਾਧੇ ॥ ਅਪਨੇ ਛੂਟਨ ਕੋ ਜਤਨੁ ਕਰਹੁ ਹਮ ਛੂਟੇ ਤੁਮ ਆਰਾਧੇ ॥੧॥

Ja▫o ham bāʼnḏẖe moh fās ham parem baḏẖan ṯum bāḏẖe.  Apne cẖẖūtan ko jaṯan karahu ham cẖẖūte ṯum ārāḏẖe. ||1||

 

(Jau) if (ham) I am (baandhey) tied (phaas = noose) with the rope of (moh) attachment to the world-play; I have (baadhey) tied (tum) You (badhan-i/bandhan) with the bondage of (preym) love, o Almighty.

I (chhoottey) can become free by (araadhey) invoking (tum) You; now (jatan karaahu) try (ko) for (apney = own) Your (chhoottan) freedom – from my love. 1.

 

ਮਾਧਵੇ ਜਾਨਤ ਹਹੁ ਜੈਸੀ ਤੈਸੀ ॥ ਅਬ ਕਹਾ ਕਰਹੁਗੇ ਐਸੀ ॥੧॥ ਰਹਾਉ ॥

Māḏẖve jānaṯ hahu jaisī ṯaisī.  Ab kahā karhuge aisī. ||1|| rahā▫

 

(Maadhvey = master of the world-play) O Almighty, You (jaanat hahu) know (taisi) that (jaisi = as) how things are, i.e. how much love there is between You and me.

(Ab) now (kaha) why You (karahugey) will do (aisi) such a thing, i.e. break this affection – no, please do not do that, because I love You the way fish loves water, as described below.

(Rahaau) dwell on this and contemplate.

 

ਮੀਨੁ ਪਕਰਿ ਫਾਂਕਿਓ ਅਰੁ ਕਾਟਿਓ ਰਾਂਧਿ ਕੀਓ ਬਹੁ ਬਾਨੀ ॥ ਖੰਡ ਖੰਡ ਕਰਿ ਭੋਜਨੁ ਕੀਨੋ ਤਊ ਨ ਬਿਸਰਿਓ ਪਾਨੀ ॥੨॥

Mīn pakar fāʼnki▫o ar kāti▫o rāʼnḏẖ kī▫o baho bānī.  Kẖand kẖand kar bẖojan kīno ṯa▫ū na bisri▫o pānī. ||2||

 

(Meen-u) the fish (pakar-i) is caught, (phaankio) cleaned (ar-u) and (kaattio) cut into pieces; then it is (raandh-i keeo) cooked in (bahu) many (baani) ways.

It is (bhojan-u keeno) eaten (khandd khandd) piece by piece; (taoo) even then it does not (bisrio) forget (paani) water, i.e. one who eats fish keeps asking for water which the live fish loved – similarly o Master, I cannot be without You. 2.

 

ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥ ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥

Āpan bāpai nāhī kisī ko bẖāvan ko har rājā.  Moh patal sabẖ jagaṯ bi▫āpi▫o bẖagaṯ nahī sanṯāpā. ||3||

 

The Almighty does not (ko = of) belong to (kisi) anyone’s (baapai) father, i.e. to any particular person or group, (raaja = king) the Sovereign Master of all, is pleased (ko) by (bhaavan = affection) love.

(Moh) attachment to the world-play acts (pattal) as a curtain/obstacle to separate the soul from the Master and (biaapai) affects (sabh-u) the whole (jagat-u = world) humankind, but does not (santaapa = torment) afflict (bhagat) the devotee – who lives by Divine virtues and commands. 3.

 

ਕਹਿ ਰਵਿਦਾਸ ਭਗਤਿ ਇਕ ਬਾਢੀ ਅਬ ਇਹ ਕਾ ਸਿਉ ਕਹੀਐ ॥ ਜਾ ਕਾਰਨਿ ਹਮ ਤੁਮ ਆਰਾਧੇ ਸੋ ਦੁਖੁ ਅਜਹੂ ਸਹੀਐ ॥੪॥੨॥

Kahi Raviḏās bẖagaṯ ik bādẖī ab ih kā si▫o kahī▫ai.  Jā kāran ham ṯum ārāḏẖe so ḏukẖ ajhū sahī▫ai. ||4||2||

 

(Kah-i) says Ravidas: I have (ik = one) single-minded (baaddhi) strong (bhagat-i = devotion) affection – only for You, but (ka siau) whom do I (kaheeai) tell (ih) this?

(Kaaran-i) the reason for (ja) which (ham) I (aaraadhey) invoked (tum) You, (so) that (dukh-u) suffering – of deep attachment to You– I (ajahoo) still (saheeai) bear. 4.2.

Message: Please enable me to be Your devotee naturally – not be in bondage to other methods like rituals.

 

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Note: Human birth is hard to get, but having got it, thoughtless human beings get engrossed in short term pleasures and fail to distinguish between what is good and bad in the long run. Human birth is an opportunity to attain union with the Creator but this is forgotten. The mortal is unable to deal with this situation, says Bhagat Ravidas in this Shabad in Raag Soratth, and prays for kindness of the Almighty.

 

ਦੁਲਭ ਜਨਮੁ ਪੁੰਨ ਫਲ ਪਾਇਓ ਬਿਰਥਾ ਜਾਤ ਅਬਿਬੇਕੈ ॥ ਰਾਜੇ ਇੰਦ੍ਰ ਸਮਸਰਿ ਗ੍ਰਿਹ ਆਸਨ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਕਹਹੁ ਕਿਹ ਲੇਖੈ ॥੧॥

Ḏulabẖ janam punn fal pā▫i▫o birthā jāṯ abibekai.  Rāje inḏar samsar garih āsan bin har bẖagaṯ kahhu kih lekẖai. ||1||

 

(Dulabh) the hard-to-get (janam-u) human birth (paaio) is obtained as (phal = fruit) a result of past (punn) good deeds, but (jaat) goes (birtha) in vain (abibeykai) without discernment/being thoughtful, – and getting engrossed in world-play, not paying attention to Divine virtues and commands.

Even if one has (grih = home) mansions and (aasan = seat) throne (samsar-i) like that of (raajey) the King (indr) Indra – the king of gods –, i.e. the highest status, they (kih = what?) are of no (leykhai = account) value (bin-u) without (bhagat-i) devotion/obedience to (har-i) the Almighty – because all status is left behind on death and there is no solace for the soul in the hereafter, except by good deeds in life. 1.

 

ਨ ਬੀਚਾਰਿਓ ਰਾਜਾ ਰਾਮ ਕੋ ਰਸੁ ॥ ਜਿਹ ਰਸ ਅਨਰਸ ਬੀਸਰਿ ਜਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Na bīcẖāri▫o rājā rām ko ras.  Jih ras anras bīsar jāhī. ||1|| rahā▫o.

 

The creature does not (beechaario = contemplate) experience the pleasure of living by (ras-u = elixir) virtues of (raaja = king) the Sovereign (raam) all-pervasive Master, (jih) by which (ras-u = taste) pleasure, (anras = other tastes) other pleasures are forgotten, i.e. one no longer thinks of transitory pleasures on the one hand, and worship of gods/goddesses or performing rituals on the other. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾਨਿ ਅਜਾਨ ਭਏ ਹਮ ਬਾਵਰ ਸੋਚ ਅਸੋਚ ਦਿਵਸ ਜਾਹੀ ॥ ਇੰਦ੍ਰੀ ਸਬਲ ਨਿਬਲ ਬਿਬੇਕ ਬੁਧਿ ਪਰਮਾਰਥ ਪਰਵੇਸ ਨਹੀ ॥੨॥

Jān ajān bẖa▫e ham bāvar socẖ asocẖ ḏivas jāhī.  Inḏrī sabal nibal bibek buḏẖ parmārath parves nahī. ||2||

 

(Ham) we (bhaey) were (jaan-i = knowing) given instructions by the Creator on the role of life, but we (ajaan = ignorant) ignore them, (bhaey) become (baavar = mad) direction-less – and get engrossed in attachments to the world-play; (divas = days) life (jaahi = goes) passes fruitlessly by being (asoch = thought-less) indifferent to Divine commands and (soch) thinking under influence of temptations in the world-play.

Temptations targeting our (indri) sensory organs are (sabal) strong, and (bibeyk) discerning (budh-i) thinking faculty is (nibal) weak – the mind does not distinguish between good and bad; and (parmaarath = supremely useful) Divine virtues and commands do not (parveys) enter the mind. 2.

 

ਕਹੀਅਤ ਆਨ ਅਚਰੀਅਤ ਅਨ ਕਛੁ ਸਮਝ ਨ ਪਰੈ ਅਪਰ ਮਾਇਆ ॥ ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਪਰਹਰਿ ਕੋਪੁ ਕਰਹੁ ਜੀਅ ਦਇਆ ॥੩॥੩॥

Kahī▫aṯ ān acẖrī▫aṯ an kacẖẖ samajẖ na parai apar mā▫i▫ā.  Kahi Raviḏās uḏās ḏās maṯ parhar kop karahu jī▫a ḏa▫i▫ā. ||3||3||

 

We (kaheeat = say) profess (aan = other) one thing and (achreeat) practice (an kachh-u) something different; being captivated by (apar = unlimited) widespread temptations in (maaia) the world-play, we do not (parai) have (samajh) understanding of good versus bad.

(Kah-i) says Ravidas. O Almighty, I, (daas = servant, mat-i = spirit) a humble seeker, am myself (udaas) disappointed with myself, please (parhar-i) leave (kop-u) anger and (karah-u daiaa) be kind to forgive – the unintended transgressions of – this (jeea) creature. 3. 3.

 

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ਸੁਖ ਸਾਗਰੁ ਸੁਰਤਰ ਚਿੰਤਾਮਨਿ ਕਾਮਧੇਨੁ ਬਸਿ ਜਾ ਕੇ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਦਸਾ ਸਿਧਿ ਨਵ ਨਿਧਿ ਕਰ ਤਲ ਤਾ ਕੇ ॥੧॥

Sukẖ sāgar surṯar cẖinṯāman kāmḏẖen bas jā ke.  Cẖār paḏārath asat ḏasā siḏẖ nav niḏẖ kar ṯal ṯā ke. ||1||

 

The Almighty is (saagar-u) the ocean of (sukh-u = comfort) solace, (ja kai) in whose (bas-i) control are (surtar) the trees of the gods which are believed to fulfill wishes, (chintaman-i) the wish fulfilling gem and (kaamdheyn-u) the cow that fulfills wishes.

The (chaar-i) four (padaarath = substances) potentials – of Dharam – dutifulness, Arth – economic well-being, Kaam – fulfillment of desires, and Mokh – emancipation; (asstt = eight + dasaa = ten) eighteen (sidh-i) occult powers of the Sidhas, and (nav nidh-i = nine treasures) all treasure of the world, are on (tal) palm of, i.e. in the hand of, (kar) hand (ta k-e = of that) of the Master. 1.

Message: Instead of wishing for the above, we should live by Divine virtues and commands – the laws of nature – to deserve Divine grace, and everything will be achieved.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਨ ਜਪਹਿ ਰਸਨਾ ॥ ਅਵਰ ਸਭ ਤਿਆਗਿ ਬਚਨ ਰਚਨਾ ॥੧॥ ਰਹਾਉ ॥

Har har har na jāpėh rasnā.  Avar sabẖ ṯi▫āg bacẖan racẖnā. ||1|| rahā▫o.

 

The mortal does not (japah-i) remember (har-i = sheds evil) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty with (rasna) the tongue – and emulate them.

S/he should (tiaag-i) give up (sabh) all (avar) other (bachan = talk) things and (rachna) be absorbed in the Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਨਾ ਖਿਆਨ ਪੁਰਾਨ ਬੇਦ ਬਿਧਿ ਚਉਤੀਸ ਅਖਰ ਮਾਂਹੀ ॥ ਬਿਆਸ ਬਿਚਾਰਿ ਕਹਿਓ ਪਰਮਾਰਥੁ ਰਾਮ ਨਾਮ ਸਰਿ ਨਾਹੀ ॥੨॥

Nānā kẖi▫ān purān beḏ biḏẖ cẖa▫uṯīs akẖar māʼnhī.  Bi▫ās bicẖār kahi▫o parmārath rām nām sar nāhī. ||2||

 

(Naana) numerous (khiaan) epic stories and (b-ed bidh-i) scriptures are written (maanhi) in (chautees = thirty four, akhar = letters) letters of the alphabet.

The sage (biaas) Vyaas (bichaar-i) reflected on the Vedas and (kahio) told this (paramaarath-u) sublime thought; that nothing (sar-i) is equal to (naam) virtues of (raam) the all-pervasive Master. 2.

 

ਸਹਜ ਸਮਾਧਿ ਉਪਾਧਿ ਰਹਤ ਫੁਨਿ ਬਡੈ ਭਾਗਿ ਲਿਵ ਲਾਗੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਪ੍ਰਗਾਸੁ ਰਿਦੈ ਧਰਿ ਜਨਮ ਮਰਨ ਭੈ ਭਾਗੀ ॥੩॥੪॥

Sahj samāḏẖ upāḏẖ rahaṯ fun badai bẖāg liv lāgī.  Kahi Raviḏās pargās riḏai ḏẖar janam maran bẖai bẖāgī. ||3||4||

 

One who is (vaddai bhaag-i) fortunate to be (rahat) free of (upaadh-i = deception) temptations, is able to be (sahj-i) in unwavering (samaadh-i) concentration; (phun-i) then the mind (liv laagi) is absorbed in the Almighty.

(Kah-i) says Ravidas: S/he (dhaar-i) keeps (pragaas-u = light) teachings of the guru (ridai) in mind; then (bhai) fear of (janam = birth, maran = death) being reborn again and again is (bhaagi = runs away) obviated. 3. 4.

 

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ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥ ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥੧॥

Ja▫o ṯum girivar ṯa▫o ham morā.  Ja▫o ṯum cẖanḏ ṯa▫o ham bẖa▫e hai cẖakorā. ||1||

 

O Almighty, (jau) if (tum) You be (girivar) the clouds coming from the mountains, (tau) then (ham) I am (mora) the peacock – which dances when clouds come.

(Jau) if You be (chand) the moon (tau) then (ham) I am (chakora) the bird that loves the moon. 1.

 

ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥ ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥੧॥ ਰਹਾਉ ॥

Māḏẖve ṯum na ṯorahu ṯa▫o ham nahī ṯorėh.  Ŧum si▫o ṯor kavan si▫o jorėh. ||1|| rahā▫o.

 

O (maadhvey = Master of world-play) Almighty – I am in love with You like the metaphors mentioned herein; if (tum) You do not (torah-u) break the affection, (tau) then (ham) I will not (torah-i) break. (Kavan) with whom do I (jorah-i) connect (tora-i) breaking (sio) with (tum) You? – I see only you. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥ ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥੨॥

Ja▫o ṯum ḏīvrā ṯa▫o ham bāṯī.  Ja▫o ṯum ṯirath ṯa▫o ham jāṯī. ||2||

 

(Jau) if You be (deevra) the oil lamp, (tau) then I am (baati) its wick.

If You be (teerrath) a pilgrim center, (tau) then I am (jaati/yaatri) the pilgrim. 2.

 

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ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥ ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥੩॥

Sācẖī parīṯ ham ṯum si▫o jorī.  Ŧum si▫o jor avar sang ṯorī. ||3||

 

I have (jori = connected) developed (saachi = true) sincere (preet-i) affection (sio) with (tum) You.

And (jor-i) connecting (sio) with (tum) You, I have (tori) broken (sang-i) with (avar) others – gods/goddesses and rituals. 3.

 

ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥ ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥੪॥

Jah jah jā▫o ṯahā ṯerī sevā.  Ŧum so ṯẖākur a▫or na ḏevā. ||4||

 

May I (seva = service) be in obedience to (ter-i = your) You, (jah jah) wherever I (jaau = go) be; O (d-eva) my object of Worship, there is no (aur-u) other (tthaakur-u) Master (so) like (tum) You. 4.

 

ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥ ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥੫॥੫॥

Ŧumre bẖajan katėh jam fāʼnsā.  Bẖagaṯ heṯ gāvai Raviḏāsā. ||5||5||

 

(Bhajan) praising and emulating virtues (tumrey) of Yours (kattah-i) breaks (phaasa) the noose of (jam) the messenger of death, i.e. those who practice Divine virtues are not taken by the Jam.

Ravidas (gavai = sings) praises Your virtues (heyt) with (bhagat-i) devotion – wishes to live by Your virtues and commands. 5. 5.

 

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ਜਲ ਕੀ ਭੀਤਿ ਪਵਨ ਕਾ ਥੰਭਾ ਰਕਤ ਬੁੰਦ ਕਾ ਗਾਰਾ ॥ ਹਾਡ ਮਾਸ ਨਾੜਂ​‍ੀ ਕੋ ਪਿੰਜਰੁ ਪੰਖੀ ਬਸੈ ਬਿਚਾਰਾ ॥੧॥

Jal kī bẖīṯ pavan kā thambẖā rakaṯ bunḏ kā gārā.  Hād mās nāṛīʼn ko pinjar pankẖī basai bicẖārā. ||1||

 

The human body is like a building, made with (bheet-i) the walls of water and (thambaa) columns of (pavan = air) breaths, using (gaara) the mortar of (rakat) blood of the mother and (bund/bind) semen of the father.

(Pinjar-u) the skeleton/structure is made (ko) of (haadd) bones, (maas) flesh and (naarree’n) arteries; and in it (basai) dwells (bichaara) helpless (pankhi = bird) soul. 1.

Message: The physical body lives as long as there is soul in it, but the latter may be called back when the Almighty decides.

 

ਪ੍ਰਾਨੀ ਕਿਆ ਮੇਰਾ ਕਿਆ ਤੇਰਾ ॥ ਜੈਸੇ ਤਰਵਰ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Parānī ki▫ā merā ki▫ā ṯerā.  Jaise ṯarvar pankẖ baserā. ||1|| rahā▫o.

 

O (praani) mortal, (kiaa) what is this talk of what (meyra) is mine and what is (teyra) yours, i.e. people talk of possessions.

But our association with all things is (jaisey) like (pankh-i) the birds have with (baseyra) abode on (tarvar) a tree – for the night, i.e. all this is transitory. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਾਖਹੁ ਕੰਧ ਉਸਾਰਹੁ ਨੀਵਾਂ ॥ ਸਾਢੇ ਤੀਨਿ ਹਾਥ ਤੇਰੀ ਸੀਵਾਂ ॥੨॥

Rākẖo kanḏẖ usārahu nīvāʼn.  Sādẖe ṯīn hāth ṯerī sīvāʼn. ||2||

 

You (raakhah-u) lay (neevaa’n) foundations and (usaarh-u) build (kandh) walls – for a big house.

But the space required by (teyri = your) the body is (seevaa-n) limited to (saaddhey teen) three and a half (haath) forearm lengths. 2.

 

ਬੰਕੇ ਬਾਲ ਪਾਗ ਸਿਰਿ ਡੇਰੀ ॥ ਇਹੁ ਤਨੁ ਹੋਇਗੋ ਭਸਮ ਕੀ ਢੇਰੀ ॥੩॥

Banke bāl pāg sir derī.  Ih ṯan ho▫igo bẖasam kī dẖerī. ||3||

 

You dress (baal) the hair (bankey = good looking) nicely and have (ddeyri/teyrrhi) a tilted (paag) turban (sir-i) on the head – to show you are special.

But (ih-u) this (tan-u) body (hoeygo) will become (ddheyri) a heap of (bhasam) ash – on death.

 

ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਨਾਰੀ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਾਜੀ ਹਾਰੀ ॥੪॥

Ūcẖe manḏar sunḏar nārī.  Rām nām bin bājī hārī. ||4||

 

You are proud of (oochey) tall (mandar) mansions and (sundar) a beautiful (naari) wife.

But shall (haari) lose (baaji) the game of human life, i.e. not be united with the Creator (bin-u) without pay attention to, (naam) virtues and commands of (raam) the Almighty. 4.

 

ਮੇਰੀ ਜਾਤਿ ਕਮੀਨੀ ਪਾਂਤਿ ਕਮੀਨੀ ਓਛਾ ਜਨਮੁ ਹਮਾਰਾ ॥ ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ॥੫॥੬॥

Merī jāṯ kamīnī pāʼnṯ kamīnī ocẖẖā janam hamārā.  Ŧum sarnāgaṯ rājā rām cẖanḏ kahi Raviḏās cẖamārā. ||5||6||

 

O Almighty, (meyri) my (jaat-i) caste is (kameeni) low, (paa’nt-i) lineage is low and (hamaara) my (janam-u) birth is in a (ochha) merit-less, i.e. in a poor family – I have no qualification to attain anything worthwhile

O Ravidas, (kah-i) say: I have sought (tum) Your (sarnaagat-i = sanctuary) care – and am called Your devotee – o (raaja) sovereign King (raam chand = Rama of the Ramayana, metaphor for) Almighty – save the honor of Your name. 5. 6.

Message: Low caste or poor economic condition is no bar to being accepted for union with the creator

 

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ਚਮਰਟਾ ਗਾਂਠਿ ਨ ਜਨਈ ॥ ਲੋਗੁ ਗਠਾਵੈ ਪਨਹੀ ॥੧॥ ਰਹਾਉ ॥

Cẖamratā gāʼnṯẖ na jan▫ī.  Log gaṯẖāvai panhī. ||1|| rahā▫o.

 

This (charmatta) cobbler Ravidas does not (janaee) know how (gaantth-i = join) repair shoes;

People come to me to have (panhi) the shoes (gatthaavai) repaired. 1.

(Rahaau) dwell on this and contemplate.

Message: People seem to believe in outward appearance and attire, but not the mind, about which I am, i.e. people are, ignorant.

 

ਆਰ ਨਹੀ ਜਿਹ ਤੋਪਉ ॥ ਨਹੀ ਰਾਂਬੀ ਠਾਉ ਰੋਪਉ ॥੧॥

Ār nahī jih ṯopa▫o.  Nahī rāʼnbī ṯẖā▫o ropa▫o. ||1||

 

I do not have (aar) a stitching tool with (jih) which (topau) to stitch; I do not have (raambi) the cutting tool to – cut a piece of leather and (ropau) patch it on (tthaau = place) a hole on a shoe. 1.

Mesaage: Physical means cannot repair/transform the mind.

 

ਲੋਗੁ ਗੰਠਿ ਗੰਠਿ ਖਰਾ ਬਿਗੂਚਾ ॥ ਹਉ ਬਿਨੁ ਗਾਂਠੇ ਜਾਇ ਪਹੂਚਾ ॥੨॥

Log ganṯẖ ganṯẖ kẖarā bigūcẖā.  Ha▫o bin gāʼnṯẖe jā▫e pahūcẖā. ||2||

 

(Log-u) people (gantth-i gantth-i = stitching) paying attention to outward appearance (bigoocha) are frustrated – by not being able to get to the Almighty.

But (hau) I have (jaa-e pahoocha) reached – obtained acceptance (bin-u) without (gaantth-e = stitching) making a show by pretense. 2.

 

This is how.

 

ਰਵਿਦਾਸੁ ਜਪੈ ਰਾਮ ਨਾਮਾ ॥ ਮੋਹਿ ਜਮ ਸਿਉ ਨਾਹੀ ਕਾਮਾ ॥੩॥੭॥

Raviḏās japai rām nāmā.  Mohi jam si▫o nāhī kāmā. ||3||7||

 

Ravidas (japai) remembers and lives by (naama/naam) virtues and commands of (raam) the all-pervasive Master

And so (moh-i) I have (naahi) nothing (kaama = work) to do with, i.e. am not subject to being taken by (jam) the messenger of death. 3. 7.

 

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ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਭੀਖਨ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ baṇī bẖagaṯ Bẖīkẖan kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (bhagat = devotee) saint Bheekhan in Raga Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The Shabad below asks human being not to wait for old age to start remembering and emulating Divine virtues because it may then not be possible to do so.

 

ਨੈਨਹੁ ਨੀਰੁ ਬਹੈ ਤਨੁ ਖੀਨਾ ਭਏ ਕੇਸ ਦੁਧ ਵਾਨੀ ॥ ਰੂਧਾ ਕੰਠੁ ਸਬਦੁ ਨਹੀ ਉਚਰੈ ਅਬ ਕਿਆ ਕਰਹਿ ਪਰਾਨੀ ॥੧॥

Nainhu nīr bahai ṯan kẖīnā bẖa▫e kes ḏuḏẖ vānī.  Rūḏẖā kanṯẖ sabaḏ nahī ucẖrai ab ki▫ā karahi parānī. ||1||

 

In old age, (neer-u) water (bahai) flows (nainh-u) from the eyes, and (keys) the hair (bhaey) become (dudh vaani) white like milk.

(Kantth-u) the throat is (roodhaa) choked with phlegm and cannot (uchrai) utter (sabad-u) a word; (kiaa) what can (praani) the mortal do then?

Message: It is not possible to remember the Master – and practice IT’s virtues and commands when old; so start now. 1.

 

ਰਾਮ ਰਾਇ ਹੋਹਿ ਬੈਦ ਬਨਵਾਰੀ ॥ ਅਪਨੇ ਸੰਤਹ ਲੇਹੁ ਉਬਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Rām rā▫e hohi baiḏ banvārī.  Apne sanṯėh leho ubārī. ||1|| rahā▫o.

 

O (raaey-i = king) Sovereign King (raam) Almighty, (banvaari = gardener of the vegetation) the sustainer of the universe, please (hoh-i) be (baid) a physician – of the soul.

And (l-ehu ubaari = lift) save (apn-e = own) Your (santah = devotees) seekers – from vices. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਥੇ ਪੀਰ ਸਰੀਰਿ ਜਲਨਿ ਹੈ ਕਰਕ ਕਰੇਜੇ ਮਾਹੀ ॥ ਐਸੀ ਬੇਦਨ ਉਪਜਿ ਖਰੀ ਭਈ ਵਾ ਕਾ ਅਉਖਧੁ ਨਾਹੀ ॥੨॥

Māthe pīr sarīr jalan hai karak kareje māhī.  Aisī beḏan upaj kẖarī bẖa▫ī vā kā a▫ukẖaḏẖ nāhī. ||2||

 

In old age one has (peer = pain, maathey = on forehead) headache, (jalan-i) burning (sareer-i) of the body and (karak) pain (maah-i) in (kareyjey/kleyjey) the heart, i.e. one has pangs of separation from the Almighty.

(Aisi) such (khar-i) an acute (beydan) ailment (upaj-i bhaee = manifested) has developed; there is no (aukhadh-u) medicine (va ka) for that. 2.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਕਹੈ ਜਨੁ ਭੀਖਨੁ ਪਾਵਉ ਮੋਖ ਦੁਆਰਾ ॥੩॥੧॥

Har kā nām amriṯ jal nirmal ih a▫ukẖaḏẖ jag sārā.  Gur parsāḏ kahai jan Bẖīkẖan pāva▫o mokẖ ḏu▫ārā. ||3||1||

 

But do not despair. (Naam-u) virtues of (har-i) the Almighty are (nirmal) pristine (amrit) life-giving (jal-u = water) elixir; (ihu) this is (saara) the most sublime (aukhadh-u) medicine (jag-i) in the world.

(Kahai) says (jan-u) the humble Bheekhan; it is obtained (parsaad-i) with grace/guidance of the guru; by following him I shall (paavau = obtain) be admitted to (duaara) the gate to (mokh) emancipation from rebirth. 3. 1.

 

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ਐਸਾ ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਪੁੰਨਿ ਪਦਾਰਥੁ ਪਾਇਆ ॥ ਅਨਿਕ ਜਤਨ ਕਰਿ ਹਿਰਦੈ ਰਾਖਿਆ ਰਤਨੁ ਨ ਛਪੈ ਛਪਾਇਆ ॥੧॥

Aisā nām raṯan nirmolak punn paḏārath pā▫i▫ā.  Anik jaṯan kar hirḏai rākẖi▫ā raṯan na cẖẖapai cẖẖapā▫i▫ā. ||1||

 

(Aisa) such a (nirmolak) priceless (ratan-u) jewel as (naam-u) Divine virtues, is (padaarath-u) a gift (paaiaa) obtained by (pu’nn-i) past good deeds.

One may (kar-i) make (anik = numerous) any amount of (jatan) efforts to (raakhiaa) keep hidden, but (ratan-u) this jewel cannot (chhapai) remain hidden (chhapaaia) by hiding it – it shows in one’s life-conduct. 1.

 

ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥ ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Har gun kahṯe kahan na jā▫ī.  Jaise gūnge kī miṯẖi▫ā▫ī. ||1|| rahā▫o.

 

If one tries to (kahtey = say) describe (har-i gun) Divine virtues they (na jaaee) cannot (kahn-u = said) be described.

It is (jaisey) like (mitthiaaee) a sweet eaten by (goongey) a dumb person; s/he enjoys, and it shows on his/her face, but s/he cannot describe it. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਸਨਾ ਰਮਤ ਸੁਨਤ ਸੁਖੁ ਸ੍ਰਵਨਾ ਚਿਤ ਚੇਤੇ ਸੁਖੁ ਹੋਈ ॥ ਕਹੁ ਭੀਖਨ ਦੁਇ ਨੈਨ ਸੰਤੋਖੇ ਜਹ ਦੇਖਾਂ ਤਹ ਸੋਈ ॥੨॥੨॥

Rasnā ramaṯ sunaṯ sukẖ sarvanā cẖiṯ cẖeṯe sukẖ ho▫ī.  Kaho Bẖīkẖan ḏu▫e nain sanṯokẖe jah ḏekẖāʼn ṯah so▫ī. ||2||2||

 

(Rasna) the tongue feels (sukh-u = comfort) happy (ramat) by uttering, and (sravna) the ears (sunat) by hearing – Divine virtues; (chit-u) the mind feels (sukh-u) at peace (cheytey) remembering them.

O Bheekhan, (kahu) say; (duey) both my (nain) eyes (santokhey) are satisfied; now (jah) wherever I (deykhaa’n) see, (tah) there it is (soey = that one) the Almighty alone. 2. 2.