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.

 

 

SGGS pp 855-857, Bilaaval Kabir Ji, Shabads 1-8.

 

ਬਿਲਾਵਲੁ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ਕੀ  ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bilāval baṇī bẖagṯā kī.  Kabīr jī▫o kī    Ik▫oaʼnkār saṯ nām karṯā purakẖ gur parsāḏ.

 

Compositions of (bhagtaa = devotees) the saints in Raga Bilaaval. Starting with that (ki) of (jeeo) revered Kabir.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਐਸੋ ਇਹੁ ਸੰਸਾਰੁ ਪੇਖਨਾ ਰਹਨੁ ਨ ਕੋਊ ਪਈਹੈ ਰੇ ॥ ਸੂਧੇ ਸੂਧੇ ਰੇਗਿ ਚਲਹੁ ਤੁਮ ਨਤਰ ਕੁਧਕਾ ਦਿਵਈਹੈ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Aiso ih sansār pekẖnā rahan na ko▫ū pa▫īhai re.  Sūḏẖe sūḏẖe reg cẖalhu ṯum naṯar kuḏẖkā ḏiva▫īhai re. ||1|| rahā▫o.

 

We (peykhna) see that (ihu) this (sansaar-u) world (aiso) such where (na ko-oo = not any) no one (paeehai) gets (rahn-u) to live – for ever.

Therefore (chalo) walk on (soodhey soodhey) the straight (reyg-i) path – as told by the Creator to the soul and not engage in deceit or pretentious conduct –, (natar) otherwise (tum) you (divaeehai) will be given (kudhakaa = bad push) push into hell – cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

 

ਬਾਰੇ ਬੂਢੇ ਤਰੁਨੇ ਭਈਆ ਸਭਹੂ ਜਮੁ ਲੈ ਜਈਹੈ ਰੇ ॥ ਮਾਨਸੁ ਬਪੁਰਾ ਮੂਸਾ ਕੀਨੋ ਮੀਚੁ ਬਿਲਈਆ ਖਈਹੈ ਰੇ ॥੧॥

Bāre būdẖe ṯarune bẖa▫ī▫ā sabẖhū jam lai ja▫īhai re.  Mānas bapurā mūsā kīno mīcẖ bila▫ī▫ā kẖa▫īhai re. ||1||

 

And this applies to all. (Baarey/baaley) the children, (booddhey) old people and (taruney) young people – who do not obey Divine commands – will (sabh-hoo) all (lai jaeehai) be taken by (jam-u) the agent to death, i.e. everyone is to die.

The Creator has (keeno) made (maanas-u) the human being/creature like (bapura = poor) a helpless (moosa) mouse which (khaeehai = is eaten) consumed by (bilaeeaa) the cat – the embodiment of (meech-u) death. 1.

 

ਧਨਵੰਤਾ ਅਰੁ ਨਿਰਧਨ ਮਨਈ ਤਾ ਕੀ ਕਛੂ ਨ ਕਾਨੀ ਰੇ ॥ ਰਾਜਾ ਪਰਜਾ ਸਮ ਕਰਿ ਮਾਰੈ ਐਸੋ ਕਾਲੁ ਬਡਾਨੀ ਰੇ ॥੨॥

Ḏẖanvanṯā ar nirḏẖan man▫ī ṯā kī kacẖẖū na kānī re.  Rājā parjā sam kar mārai aiso kāl badānī re. ||2||

 

Whether (manaee) a person is (dhanvanta) wealthy or (nirdhan) poor, the Jam has (kachhoo na = nothing) no (kaani) consideration (ta ki) of that.

It (maarai) punishes (raaja) the king and (parja) the subjects (kar-i) treating them (sam) equally; (aiso) so (baddaani/biddaani = different) unattached is (kaal-u/jam) Divine justice. 2.

 

ਹਰਿ ਕੇ ਸੇਵਕ ਜੋ ਹਰਿ ਭਾਏ ਤਿਨ੍ਹ੍ਹ ਕੀ ਕਥਾ ਨਿਰਾਰੀ ਰੇ ॥ ਆਵਹਿ ਨ ਜਾਹਿ ਨ ਕਬਹੂ ਮਰਤੇ ਪਾਰਬ੍ਰਹਮ ਸੰਗਾਰੀ ਰੇ ॥੩॥

Har ke sevak jo har bẖā▫e ṯinĥ kī kathā nirārī re.  Āvahi na jāhi na kabhū marṯe pārbarahm sangārī re. ||3||

 

But (seyvak = servants) devotees (key) of (har-i) the Almighty, (jo) who (bhaaey) are approed by IT, (tinh ki) their (kathaa = story) case is (niraari) different.

They (na kabahoo) never (martey = die) succumb to temptations – transgress from commands the Almighty – they (sangaari = be with) remember (paarbrahm) the Supreme Being, and do not (aavah-i = come) keep taking births and (jaah-i = go) dying, i.e. the Jam who sends the erring souls for rebirth, has no jurisdiction on them. 3.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਲਛਿਮੀ ਮਾਇਆ ਇਹੈ ਤਜਹੁ ਜੀਅ ਜਾਨੀ ਰੇ ॥ ਕਹਤ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਮਿਲਿਹੈ ਸਾਰਿਗਪਾਨੀ ਰੇ ॥੪॥੧॥

Puṯar kalṯar lacẖẖimī mā▫i▫ā ihai ṯajahu jī▫a jānī re.  Kahaṯ Kabīr sunhu re sanṯahu milihai sārigpānī re. ||4||1||

 

(Putr = sons) the children, (kalatr) spouse and (lachhmi) wealth – are the objects of attachment – in (maaiaa) the world-play; (taj-hu) give up (jaani = beloved) attachment to them, o (jeea) creature.

(Kahat) says Kabir: (Sunhu) listen (rey) o (santahu = saints) seekers of the Almighty; this is how (saarigpaani) the Almighty (milihai) is found. 4. 1.

 

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Note: People thought Bagat Kabir had gone mad for having forgotten the practices of his faith and engaging in praising the Almighty. He describes his unique craziness.

 

ਬਿਲਾਵਲੁ ॥ ਬਿਦਿਆ ਨ ਪਰਉ ਬਾਦੁ ਨਹੀ ਜਾਨਉ ॥ ਹਰਿ ਗੁਨ ਕਥਤ ਸੁਨਤ ਬਉਰਾਨੋ ॥੧॥

Bilāval.  Biḏi▫ā na para▫o bāḏ nahī jān▫o.  Har gun kathaṯ sunaṯ ba▫urāno. ||1||

 

Composition in Raga Bilaaval. Says Kabir: I do not (parau/parrau) read (bidiaa = knowledge) to get knowledge – for the sake of knowledge to argue – and do not (jaanau = know) get into (baad-u) argument.

I am (bauraano) mad, i.e. remain lost in, (kathat = saying) praising and (sunat) listening to (gun) virtues of (har-i) the Almighty – and try to live by them. 1.

 

ਮੇਰੇ ਬਾਬਾ ਮੈ ਬਉਰਾ ਸਭ ਖਲਕ ਸੈਆਨੀ ਮੈ ਬਉਰਾ ॥ ਮੈ ਬਿਗਰਿਓ ਬਿਗਰੈ ਮਤਿ ਅਉਰਾ ॥੧॥ ਰਹਾਉ ॥

Mere bābā mai ba▫urā sabẖ kẖalak sai▫ānī mai ba▫urā.  Mai bigri▫o bigrai maṯ a▫urā. ||1|| rahā▫o.

 

O (meyrey) my (baaba) dear, (mai) I am (baura) mad; (sabh = all, khalak = mankind) everyone else is (saaiaani/siaani = wise) conscious; (mai) I alone am (baura) lost.

(Mai) I (bigrio = spoilt) am mad according to people, (mat-i = lest) let not (aura) onyone else (bigrai) be mad like me. 1.

(Rahaau) pause and reflect on this.

 

ਆਪਿ ਨ ਬਉਰਾ ਰਾਮ ਕੀਓ ਬਉਰਾ ॥ ਸਤਿਗੁਰੁ ਜਾਰਿ ਗਇਓ ਭ੍ਰਮੁ ਮੋਰਾ ॥੨॥

Āp na ba▫urā rām kī▫o ba▫urā.  Saṯgur jār ga▫i▫o bẖaram morā. ||2||

 

I am not (baura) mad (aap-i) on my own, (raam) the Almighty (keeo) caused me to be (baura) lost/absorbed in IT.

It happened when (satigur-i) the guru (jaar-i gaio = burnt) destroyed (mora) my (bhram-u) delusion – that rituals etc.which people observe are of any use. 2.

 

ਮੈ ਬਿਗਰੇ ਅਪਨੀ ਮਤਿ ਖੋਈ ॥ ਮੇਰੇ ਭਰਮਿ ਭੂਲਉ ਮਤਿ ਕੋਈ ॥੩॥

Mai bigre apnī maṯ kẖo▫ī.  Mere bẖaram bẖūla▫o maṯ ko▫ī. ||3||

 

(Mai) I (bigrey = spoilt) the transformed one have (khoee) lost (apni) my (mat-i) consciousness of riyualistic practices.

(mat-i) let not (koee) anyone (bhoolau) go astray like (meyrey) my (bharam-i) straying – if anyone thinks that it is madness. 3.

 

ਸੋ ਬਉਰਾ ਜੋ ਆਪੁ ਨ ਪਛਾਨੈ ॥ ਆਪੁ ਪਛਾਨੈ ਤ ਏਕੈ ਜਾਨੈ ॥੪॥

So ba▫urā jo āp na pacẖẖānai.  Āp pacẖẖānai ṯa ekai jānai. ||4||

 

Actually, (so) that person (jo) who does not (pachhaanai) recognize (aap-u = self) Naam/Divine virtues and commands within to conform, is (baura) mad – does not realize the reality.

If one (pachhaanai) recognizes (aap-u = self) Naam within (ta) then s/he would (jaanai = know) realize that (eykai) the One Almighty – in the form of Naam/Divine commands/laws of nature is present everywhere including within – and one should obey. 4.

 

ਅਬਹਿ ਨ ਮਾਤਾ ਸੁ ਕਬਹੁ ਨ ਮਾਤਾ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰੰਗਿ ਰਾਤਾ ॥੫॥੨॥

Abėh na māṯā so kabahu na māṯā.  Kahi Kabīr rāmai rang rāṯā. ||5||2||

 

If one does not (maataa = intoxicated) conform to Divine virtues and commands (abah-i = now) in human birth, (s-u) that person shall never (maataa = intoxicated) conform – and would remain in cycles of births and deaths.

I am (raata) imbued (rang-i) with love (raamai) of the Almighty – and conform to Divine virtues and commands, (kah-i) says Kabir. 5. 2.

 

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Note: Bhagat Kabir describes the experience of those who engage in rituals and symbolism as way to be free of entanglements in the world-play and reach the Almighty, but realize that this is not the way.

 

ਬਿਲਾਵਲੁ ॥ ਗ੍ਰਿਹੁ ਤਜਿ ਬਨ ਖੰਡ ਜਾਈਐ ਚੁਨਿ ਖਾਈਐ ਕੰਦਾ ॥ ਅਜਹੁ ਬਿਕਾਰ ਨ ਛੋਡਈ ਪਾਪੀ ਮਨੁ ਮੰਦਾ ॥੧॥

Bilāval.  Garihu ṯaj ban kẖand jā▫ī▫ai cẖun kẖā▫ī▫ai kanḏā.  Ajahu bikār na cẖẖod▫ī pāpī man manḏā. ||1||

 

Composition in Raga Bilaaval. We may (taj-i) forsake (grih-u) home to (jaaeeai) go to (khandd = part – of earth, ban = jungle) to the jungle and (chun-i = pick) pull out and (khaaeeai = eat) subsist with (kandaa) vegetables with roots – like carrots, rather than eat normal food thinking craving is killed like this;

But (man-u) the mind is (mandaa = bad) a terrible (paapi) sinner; it does not (chhoddae) stop thinking of (bikaar) evil (ajah-u) even now, i.e. with all the rituals and austerities. 1.

 

ਕਿਉ ਛੂਟਉ ਕੈਸੇ ਤਰਉ ਭਵਜਲ ਨਿਧਿ ਭਾਰੀ ॥ ਰਾਖੁ ਰਾਖੁ ਮੇਰੇ ਬੀਠੁਲਾ ਜਨੁ ਸਰਨਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Ki▫o cẖẖūta▫o kaise ṯara▫o bẖavjal niḏẖ bẖārī.  Rākẖ rākẖ mere bīṯẖulā jan saran ṯumĥārī. ||1|| rahā▫o.

 

Question: (Kio) how may (chhoottau) I be freed of the vices and (kaisey) how (tarau) may I get across (bhaar-i = heavy) the terrible hard-to—cross (bhav) world (jal = water, nidh-i = treasure of) ocean – of vices.

Amswer: One cannot succeed with efforts. This (jan-u) humble servant has placed the self in (tumhaari) Your (saran-i) care; please (raakh-u raakh-u) protect me, (meyrey) my (beetthula/Vitthal = incarnation of Vishnu – metaphor for) Almighty Master. 1.

(Rahaau) pause and reflect on this.

 

ਬਿਖੈ ਬਿਖੈ ਕੀ ਬਾਸਨਾ ਤਜੀਅ ਨਹ ਜਾਈ ॥ ਅਨਿਕ ਜਤਨ ਕਰਿ ਰਾਖੀਐ ਫਿਰਿ ਫਿਰਿ ਲਪਟਾਈ ॥੨॥

Bikẖai bikẖai kī bāsnā ṯajī▫a nah jā▫ī.  Anik jaṯan kar rākẖī▫ai fir fir laptā▫ī. ||2||

 

(Baasna/Vaasna) pull of (bikhai bikhai) numerous vices (nah jaaee) cannot (tajeea = forsaken) be avoided/overcome.

We may (raakheeai = keep) try to control (kar-i = doing) with (anik) numerous (jatan) efforts, but the vices (lapttaaee = cling) come back (phir-i phir-i) again and again. 2.

 

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ਜਰਾ ਜੀਵਨ ਜੋਬਨੁ ਗਇਆ ਕਿਛੁ ਕੀਆ ਨ ਨੀਕਾ ॥ ਇਹੁ ਜੀਅਰਾ ਨਿਰਮੋਲਕੋ ਕਉਡੀ ਲਗਿ ਮੀਕਾ ॥੩॥

Jarā jīvan joban ga▫i▫ā kicẖẖ kī▫ā na nīkā.  Ih jī▫arā nirmolko ka▫udī lag mīkā. ||3||

 

(Jeevan = life) the period of (joban-u) youth (gaiaa) goes and (jaraa) old age comes; but one (keeaa) does (kachhoo na = not any) no (neekaa) good deed.

(Ihu) this (jeearaa = life) human birth is (nirmolko) invaluable; but is made (meeka) equal (lag-i) to (kauddi) a pittance – is wasted. 3.

 

ਕਹੁ ਕਬੀਰ ਮੇਰੇ ਮਾਧਵਾ ਤੂ ਸਰਬ ਬਿਆਪੀ ॥ ਤੁਮ ਸਮਸਰਿ ਨਾਹੀ ਦਇਆਲੁ ਮੋਹਿ ਸਮਸਰਿ ਪਾਪੀ ॥੪॥੩॥

Kaho Kabīr mere māḏẖvā ṯū sarab bi▫āpī.  Ŧum samsar nāhī ḏa▫i▫āl mohi samsar pāpī. ||4||3||

 

(Kah-u) says Kabir: O (meyrey) my (maadhvaa = master of Laksmi/maaiaa) Master (too) You are (viaapi) pervasive (sarab = all) everywhere – including minds of all and know my state.

There is (naahi) no (paapi) sinner (samsara-i) like (moh-i) me and none (samsara-i) as (daiaal-u) kind as (tum) You – kindly save me. 4. 3.

 

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Note: This Shabad describes lament by Bhagat Kabir’s mother for his spiritual ways, and his own description of his state of being lost in, the Almighty.

 

ਬਿਲਾਵਲੁ ॥ ਨਿਤ ਉਠਿ ਕੋਰੀ ਗਾਗਰਿ ਆਨੈ ਲੀਪਤ ਜੀਉ ਗਇਓ ॥ ਤਾਨਾ ਬਾਨਾ ਕਛੂ ਨ ਸੂਝੈ ਹਰਿ ਹਰਿ ਰਸਿ ਲਪਟਿਓ ॥੧॥

Bilāval.  Niṯ uṯẖ korī gāgar ānai līpaṯ jī▫o ga▫i▫o.  Ŧānā bānā kacẖẖū na sūjẖai har har ras lapti▫o. ||1||

 

Composition – of Bhagat Kabir – in Raga Bilaaval. Says Kabir’s mother: Kabir (kori) the weaver, (nit) ever used to (utth-i) get up and (aanai) bring (gaagar-i) a pitcher of water and (leepat) give coating on the ground to cleanse it – sit down to pray and then do his work of weaver – but now his (jeeo) mind has (gaio = gone) given that up.

Now, (kachhoo na) nothing (taana = warp/length-wise yarns, baana = woof/cross yarns in weaving) of his job of weaving (soojhai) comes to his mind and he (lapttio = clings) remains lost (ras-i = elixir) with intoxicantion of (har-i har-i) the Almighty all the time. 1.

 

ਹਮਾਰੇ ਕੁਲ ਕਉਨੇ ਰਾਮੁ ਕਹਿਓ ॥ ਜਬ ਕੀ ਮਾਲਾ ਲਈ ਨਿਪੂਤੇ ਤਬ ਤੇ ਸੁਖੁ ਨ ਭਇਓ ॥੧॥ ਰਹਾਉ ॥

Hamāre kul ka▫une rām kahi▫o.  Jab kī mālā la▫ī nipūṯe ṯab ṯe sukẖ na bẖa▫i▫o. ||1|| rahā▫o.

 

(Kauney) who in (hamaarai) our (kul = lineage) profession has ever (kahio = uttered) engaged in remembring (raam) the Almighty?

(Jab ki) Since the time he – (nipootey = without son) may he not have a son – (laee) has taken to (maala) the rosary, i.e. the spiritual ways, (tey) from (tab) then there on (bhio) is no (sukh) peace – in the family because he earns nothing. 1.

(Rahaau) pause and reflect on this.

 

Note: The mother continues:

 

ਸੁਨਹੁ ਜਿਠਾਨੀ ਸੁਨਹੁ ਦਿਰਾਨੀ ਅਚਰਜੁ ਏਕੁ ਭਇਓ ॥ ਸਾਤ ਸੂਤ ਇਨਿ ਮੁਡੀਂਏ ਖੋਏ ਇਹੁ ਮੁਡੀਆ ਕਿਉ ਨ ਮੁਇਓ ॥੨॥

Sunhu jiṯẖānī sunhu ḏirānī acẖraj ek bẖa▫i▫o.  Sāṯ sūṯ in mudīʼne kẖo▫e ih mudī▫ā ki▫o na mu▫i▫o. ||2||

 

(Sunhu) listen (jitthaani = elder sister-in-law, diraani = younger sister-in-law) o our family members, a (acharaj-u = wonder) strange thing (bhaio) has happened – he has given up his work.

(In-i) this (muddee’ney) boy/son of mine (khoey = lost) has given up (saat soot = yarns) working with the yarns – weaving; (kiau) why did this (muddeeaa) boy not (muio) die? 2.

 

ਸਰਬ ਸੁਖਾ ਕਾ ਏਕੁ ਹਰਿ ਸੁਆਮੀ ਸੋ ਗੁਰਿ ਨਾਮੁ ਦਇਓ ॥ ਸੰਤ ਪ੍ਰਹਲਾਦ ਕੀ ਪੈਜ ਜਿਨਿ ਰਾਖੀ ਹਰਨਾਖਸੁ ਨਖ ਬਿਦਰਿਓ ॥੩॥

Sarab sukẖā kā ek har su▫āmī so gur nām da▫i▫o.  Sanṯ parahlāḏ kī paij jin rākẖī harnākẖas nakẖ biḏri▫o. ||3||

 

Bhagat Kabir reacts: (Gur-i) the guru has (daio) imparted me awareness of (naam-u) virtues and commands of (eyk-u) the lone (har-i) Almighty (suaami) Master – who is giver of – (sarab) all (sukhaa) comforts – peace.

(Jin-i) who (raakhi) preserved (paij) the honor of IT’s (sant) devotee Prahlaad and (bidrio) tore his father the demon king Harnaakhas/Harnakashyap with (nakh) nails – because he tried to kill Prahlaad. 3.

 

ਘਰ ਕੇ ਦੇਵ ਪਿਤਰ ਕੀ ਛੋਡੀ ਗੁਰ ਕੋ ਸਬਦੁ ਲਇਓ ॥ ਕਹਤ ਕਬੀਰੁ ਸਗਲ ਪਾਪ ਖੰਡਨੁ ਸੰਤਹ ਲੈ ਉਧਰਿਓ ॥ ੪॥੪॥

Gẖar ke ḏev piṯar kī cẖẖodī gur ko sabaḏ la▫i▫o.  Kahaṯ Kabīr sagal pāp kẖandan sanṯėh lai uḏẖāri▫o. ||4||4||

 

I have (chhoddi) forsaken worship of (deyv = god, ghar key = of house) the family deity as done by (pitar) the ancestors and have (laio) taken to following (sabad-u = word) teachings (ko) of the guru – as guide for life.

(Kahat) says Kabir: Practice of Naam – virtuyes and commands – of the Almighty (khanddan = destroys) obviates (sagal) all (paap) transgressions; I have (lai = taken) received awareness from (santah = saint) the guru and have (udhrio = risen above) been emancipated from wrong-doings. 4. 4.

 

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ਬਿਲਾਵਲੁ ॥ ਕੋਊ ਹਰਿ ਸਮਾਨਿ ਨਹੀ ਰਾਜਾ ॥ ਏ ਭੂਪਤਿ ਸਭ ਦਿਵਸ ਚਾਰਿ ਕੇ ਝੂਠੇ ਕਰਤ ਦਿਵਾਜਾ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Ko▫ū har samān nahī rājā.  Ė bẖūpaṯ sabẖ ḏivas cẖār ke jẖūṯẖe karaṯ ḏivājā. ||1|| rahā▫o.

 

Composition in Raga Bilaaval. There is (ko-oo nahi = not any) no (raaja = king) power (samaan-i = equal to) like (har-i) the Almighty.

(Eey) these (bhoopat-i) kings in the world are (sabh) all (jhootth-e = false) transitory (key) for (chaar-i = four, divas= days) a short period but (karat = make, divaaja = display) show off their authority. 1.

(Rahaau) pause and reflect on this.

 

ਤੇਰੋ ਜਨੁ ਹੋਇ ਸੋਇ ਕਤ ਡੋਲੈ ਤੀਨਿ ਭਵਨ ਪਰ ਛਾਜਾ ॥ ਹਾਥੁ ਪਸਾਰਿ ਸਕੈ ਕੋ ਜਨ ਕਉ ਬੋਲਿ ਸਕੈ ਨ ਅੰਦਾਜਾ ॥੧॥

Ŧero jan ho▫e so▫e kaṯ dolai ṯīn bẖavan par cẖẖājā.  Hāth pasār sakai ko jan ka▫o bol sakai na anḏājā. ||1||

 

These kings can provide protection in their limited domains, but O Almighty, Your (chhaaja = shadow/influence) authority runs (par) over (teen-i = three, bhavan = regions) the whole world; so if one (hoey) be (teyro) Your (jan-u = servant) devotee, (kat) why would s/he (ddol-e) waver, i.e. look to any human being because You protect him/her everywhere.

No one (sakai) can cause (pasaar-i = lift, haath-u = hand) harm to Your (jan) devotees; in fact no one (sakai) can (bol-i) say anything because they (andaaja = estimate) know Your powers. 1.

 

ਚੇਤਿ ਅਚੇਤ ਮੂੜ ਮਨ ਮੇਰੇ ਬਾਜੇ ਅਨਹਦ ਬਾਜਾ ॥ ਕਹਿ ਕਬੀਰ ਸੰਸਾ ਭ੍ਰਮੁ ਚੂਕੋ ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਨਿਵਾਜਾ ॥੨॥੫॥

Cẖeṯ acẖeṯ mūṛ man mere bāje anhaḏ bājā.  Kahi Kabīr sansā bẖaram cẖūko ḏẖarū par▫hilāḏ nivājā. ||2||5||

 

O (meyrey) my (acheyt) indifferent and (moorr) silly (man) mind, – do not indulge in other pursuits but – (cheyt-i) recall and live by IT’s instructions to You – then You would have (baaja) musical instruments – celestial music – (anhad) incessantly (baajey) playing within, i.e. you would find that the Almighty is present with you – and you will not dither in faith.

(Kah-i) says Kabir: One whose (sansaa) doubt and (bhram-u) delusion – lack of faith in the Almighty – (chooka) ends – and has a child-like faith, s/he (nivaaja) is honored like the child devotees Dhru and Prahilaad. 2. 5.

 

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Note: In this Shabad describes himself as a transgressor asks for Divine forgiveness. It is motivation for those who have gone astray.

 

ਬਿਲਾਵਲੁ ॥ ਰਾਖਿ ਲੇਹੁ ਹਮ ਤੇ ਬਿਗਰੀ ॥ ਸੀਲੁ ਧਰਮੁ ਜਪੁ ਭਗਤਿ ਨ ਕੀਨੀ ਹਉ ਅਭਿਮਾਨ ਟੇਢ ਪਗਰੀ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Rākẖ leho ham ṯe bigrī.  Sīl ḏẖaram jap bẖagaṯ na kīnī ha▫o abẖimān tedẖ pagrī. ||1|| rahā▫o.

 

Composition in Raga Bilaaval. O Almighty, things have been (bigri) spoilt (tey) by me, i.e. I have transgressed from the instructions given by You; but we now seek forgiveness, please (raakh-i leyhu) protect me from the transgressions in future.

I have not practised (seel-u) good conduct, (dharam-u) done my duties, (jap-u) remembered Your commands and not (keeni) acted (bhagt-i) in devotion – not obeyed Your commands; in my (abhimaan) vanity I walked on (tteyddh) the crooked (pagri) path, i.e. practiced deceit and pretense. 1.

(Rahaau) pause and reflect on this.

 

ਅਮਰ ਜਾਨਿ ਸੰਚੀ ਇਹ ਕਾਇਆ ਇਹ ਮਿਥਿਆ ਕਾਚੀ ਗਗਰੀ ॥ ਜਿਨਹਿ ਨਿਵਾਜਿ ਸਾਜਿ ਹਮ ਕੀਏ ਤਿਸਹਿ ਬਿਸਾਰਿ ਅਵਰ ਲਗਰੀ ॥੧॥

Amar jān sancẖī ih kā▫i▫ā ih mithi▫ā kācẖī gagrī.  Jinėh nivāj sāj ham kī▫e ṯisėh bisār avar lagrī. ||1||

 

(Jaan-i) considering (ih) this (kaaiaa) body as (amar) immortal, I have (sanchi) fed it, but that is (mithiaa) false; it is like (kaachi) an unbaked – easily perishable – (gagri) earthen pitcher.

I (bisaar-i) forgot – instructions of the Creator – (jinah-i) who (kee-ey) created, and (saaj-i) shaped us (nivaaj-i) honoring with human birth, but (lagri) pursue (avar) other things – relations, wealth, pleasures etc. 1.

 

ਸੰਧਿਕ ਤੋਹਿ ਸਾਧ ਨਹੀ ਕਹੀਅਉ ਸਰਨਿ ਪਰੇ ਤੁਮਰੀ ਪਗਰੀ ॥ ਕਹਿ ਕਬੀਰ ਇਹ ਬਿਨਤੀ ਸੁਨੀਅਹੁ ਮਤ ਘਾਲਹੁ ਜਮ ਕੀ ਖਬਰੀ ॥੨॥੬॥

Sanḏẖik ṯohi sāḏẖ nahī kahī▫a▫o saran pare ṯumrī pagrī.  Kahi Kabīr ih binṯī sunī▫ahu maṯ gẖālhu jam kī kẖabrī. ||2||6||

 

I cannot claim to be (kaheeau) called (saadh) a saint; instead I should be called (sandhik) a criminal; but I have (parey) placed myself at (tumri) Your (pagri) feet and (saran-i) care, please protect me, O Almighty.

(Kah-i) says Kabir: (Suneeah-u = listen) this is my (binti) supplication; please (mat) do not (ghaalhu = toil) make me suffer (khabri = news) punishment by (jam) the agent of Divine justice. 2. 6.

 

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ਬਿਲਾਵਲੁ ॥ ਦਰਮਾਦੇ ਠਾਢੇ ਦਰਬਾਰਿ ॥ ਤੁਝ ਬਿਨੁ ਸੁਰਤਿ ਕਰੈ ਕੋ ਮੇਰੀ ਦਰਸਨੁ ਦੀਜੈ ਖੋਲ੍ਹ੍ਹਿ ਕਿਵਾਰ ॥੧॥ ਰਹਾਉ ॥

Bilāval.  Ḏarmāḏe ṯẖādẖe ḏarbār.  Ŧujẖ bin suraṯ karai ko merī ḏarsan ḏījai kẖoliĥ kivār. ||1|| rahā▫o.

 

Composition in Raga Bilaaval.  I (darmaadey = weak) a hapless one (tthaaddhey) stand in Your (darbaa-i) court, o Almighty.

(Ko) who (bin-u) except (tujh) You (surat-i = state, karey = enquire and provide solace) take care (meyri) of me; please (kholh-i) open (kivaar/kivaarr) the door – to You in my mind – and (deejay = give, darsan = sight) reveal Yourself. 1.

(Rahaau) pause and reflect on this.

 

ਤੁਮ ਧਨ ਧਨੀ ਉਦਾਰ ਤਿਆਗੀ ਸ੍ਰਵਨਨ੍ਹ੍ਹ ਸੁਨੀਅਤੁ ਸੁਜਸੁ ਤੁਮ੍ਹ੍ਹਾਰ ॥ ਮਾਗਉ ਕਾਹਿ ਰੰਕ ਸਭ ਦੇਖਉ ਤੁਮ੍ਹ੍ਹ ਹੀ ਤੇ ਮੇਰੋ ਨਿਸਤਾਰੁ ॥੧॥

Ŧum ḏẖan ḏẖanī uḏār ṯi▫āgī saravnanĥ sunī▫aṯ sujas ṯumĥār.  Māga▫o kāhi rank sabẖ ḏekẖ▫a▫u ṯumĥ hī ṯe mero nisṯār. ||1||

 

(Tum) You are (dhan) greatly (dhani) wealthy and (udaar) big-hearted, i.e. You are profound in virtues, and (tiaagi) unattached to the world-play; I (suneeat-u) listen to (tumhaar) Your (sujas-u = good praise) great virtues with my (sravnnnah) ears.

(Kaah-i) who else can (maagau) I ask for anything, I (deykhau = see) find that (sabh = all) everyone is (rank) a pauper a transgressor, i.e. I find everyone attached to the world-play so I find no one to guide on how to be free of these attachments; (meyro) my (nistaar) emancipation is possible (hi tey) only by (tumh) You – with Your grace. 1.

 

ਜੈਦੇਉ ਨਾਮਾ ਬਿਪ ਸੁਦਾਮਾ ਤਿਨ ਕਉ ਕ੍ਰਿਪਾ ਭਈ ਹੈ ਅਪਾਰ ॥ ਕਹਿ ਕਬੀਰ ਤੁਮ ਸੰਮ੍ਰਥ ਦਾਤੇ ਚਾਰਿ ਪਦਾਰਥ ਦੇਤ ਨ ਬਾਰ ॥੨॥੭॥

Jaiḏe▫o nāmā bip suḏāmā ṯin ka▫o kirpā bẖa▫ī hai apār.  Kahi Kabīr ṯum samrath ḏāṯe cẖār paḏārath ḏeṯ na bār. ||2||7||

 

Your devotees Jaideo/Jaidev, Naama/Naamdev and (bip) the Brahmin Sudaama; they (bhaee) were bestowed (apaar) infinite (kripa = mercy) grace by You.

(Kah-i) says Kabir: You are (sammrath) the Omnipotent (daatey = giver) beneficent Master and take no (baar-i) time in (d-et) giving (chaar-i) the four (padaarath = substances) gifts, i.e. attaining the four potentials – namely Dharam = being dutiful, Arth = economic well-being, Kaam = fufilment of desires/aspirations and Mokh = emancipation from rebirth – and make human birth a success by attaining union with You. 2. 7.

 

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ਬਿਲਾਵਲੁ ॥ ਡੰਡਾ ਮੁੰਦ੍ਰਾ ਖਿੰਥਾ ਆਧਾਰੀ ॥ ਭ੍ਰਮ ਕੈ ਭਾਇ ਭਵੈ ਭੇਖਧਾਰੀ ॥੧॥

Bilāval.  Dandā munḏrā kẖinthā āḏẖārī.  Bẖaram kai bẖā▫e bẖavai bẖekẖ▫ḏẖārī. ||1||

 

Composition in Raga Bilaaval. With (ddandda) the staff in hand, (mundra) rings in the ears, (khintha) wearing a patched garment and (aadhaari) begging bag; (bheykhdhaari = wearer of pretentious garb) a pretenteder (bhavai) wanders around as a Yogi (bhaaey) with the idea of (bhram) deluding people. 1.

 

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ਆਸਨੁ ਪਵਨ ਦੂਰਿ ਕਰਿ ਬਵਰੇ ॥ ਛੋਡਿ ਕਪਟੁ ਨਿਤ ਹਰਿ ਭਜੁ ਬਵਰੇ ॥੧॥ ਰਹਾਉ ॥

Āsan pavan ḏūr kar bavre.  Cẖẖod kapat niṯ har bẖaj bavre. ||1|| rahā▫o.

 

O (bavrey = mad) mindless person, (door-i kar-i = put away) – give up – (aasan-u) the practice of body postures and (pavan = air) breathing practices of Hatth Yoga – as they cannot connect with the Almighty.

(Chhodd-i) give up (kapatt-u) deception – pretentions – and (nit) ever (bhaj) remember and practice Virtues and commands of (har-i) the Almighty, o (bavrey) mindless person. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਹ ਤੂ ਜਾਚਹਿ ਸੋ ਤ੍ਰਿਭਵਨ ਭੋਗੀ ॥ ਕਹਿ ਕਬੀਰ ਕੇਸੌ ਜਗਿ ਜੋਗੀ ॥੨॥੮॥

Jih ṯū jācẖėh so ṯaribẖavan bẖogī.  Kahi Kabīr kesou jag jogī. ||2||8||

 

The Almighty (jih) whom (too) You (jaachah-i) seek, (so) that (bhogi = is enjoyer) is present in (tribhavan = three regions) the sky, on/under land and space – the whole world, i.e. the Almighty is everywhere so you do not have to wander to find IT.

(Kah-i) says Kabir: (Keysao = with long hair = Vishnu – metaphor for) the Almighty (jogi) is found (jag-i) in the world – is present in everyone – seek IT within you. 2. 8.