SGGS pp 91-93 Siriraag Bhagat Baani (Siriraag completed)

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥    ਸਿਰੀਰਾਗੁ ਕਬੀਰ ਜੀਉ ਕਾ ॥ ਏਕੁ ਸੁਆਨੁ ਕੈ ਘਰਿ ਗਾਵਣਾ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Sirīrāg Kabīr jī▫o kā. Ėk su▫ān kai gẖar gāvṇā.

Invoking One God who may be known by the grace of the true guru. Bani of Bhagat Kabir Ji in Raga Sirirag to be sung in the same beat as the Shabad “Suaan kai ghar (page 24)”, like that composition this Shabad is to be sung (gahru 2) to the fourth beat.

ਜਨਨੀ ਜਾਨਤ ਸੁਤੁ ਬਡਾ ਹੋਤੁ ਹੈ ਇਤਨਾ ਕੁ ਨ ਜਾਨੈ ਜਿ ਦਿਨ ਦਿਨ ਅਵਧ ਘਟਤੁ ਹੈ ॥ ਮੋਰ ਮੋਰ ਕਰਿ ਅਧਿਕ ਲਾਡੁ ਧਰਿ ਪੇਖਤ ਹੀ ਜਮਰਾਉ ਹਸੈ ॥੧॥

Jannī jānaṯ suṯ badā hoṯ hai iṯnā ko na jānai jė ḏin ḏin avaḏẖ gẖataṯ hai.   Mor mor kar aḏẖik lād ḏẖar pekẖaṯ hī jamrā▫o hasai. ||1||

With every day passing, (janani) the mother (jaanat = knowing) sees that (dutu = son) the child (hotu hai) is (baddaa) growing; s/he does not (jaanai = know) realise (itna ku) this much that its balance (avadh) life-span (hai) is (ghattat) is reducing (din din) day by day.

(Kari) saying (mor mor) me and my, i.e. with great affection, she (adhik) increasingly (dhari = does, laaddu = pampering) pampers the child, but (jamraau/Dharam Raaey) the head of Divine justice (hasat) smiles at her mindless-ness.1.

Page 92

ਐਸਾ ਤੈਂ ਜਗੁ ਭਰਮਿ ਲਾਇਆ ॥ ਕੈਸੇ ਬੂਝੈ ਜਬ ਮੋਹਿਆ ਹੈ ਮਾਇਆ ॥ ੧॥ ਰਹਾਉ ॥

Aisā ṯaiʼn jag bẖaram lā▫i▫ā.   Kaise būjẖai jab mohi▫ā hai mā▫i▫ā. ||1|| rahā▫o.

O Almighty, (tain) You have (laaiaa) put (jagu = world) the creature in (aisa) such (bharami) delusion; that s/he (kaisay = how?) does not (boojhai) realise – that worldly relations are transitory – (jab) when s/he is (mohiaa) bewitched by (maaaiaa) attachments to the world-play. 1.

(Rahaau) pause and reflect on this.

Note: The next verse uses two terms which are often found in Gurbani. The first ਮਰਣਾ (Marna) means dying and second, ਭਵ ਸਾਗਰੁ ਤਰਣਾ (bhav saagar tarna) means swimming/getting across the world ocean. The latter translates into overcoming temptations to vices and thus qualifying to get to the Creator. Failure in these amounts to drowning or dying in the sea of vices. The two are therefore interconnected. At times, the term ‘Bhavjal’ is used instead of ‘bhav saagar’, both meaning the world ocean.

ਕਹਤ ਕਬੀਰ ਛੋਡਿ ਬਿਖਿਆ ਰਸ ਇਤੁ ਸੰਗਤਿ ਨਿਹਚਉ ਮਰਣਾ ॥ ਰਮਈਆ ਜਪਹੁ ਪ੍ਰਾਣੀ ਅਨਤ ਜੀਵਣ ਬਾਣੀ ਇਨ ਬਿਧਿ ਭਵ ਸਾਗਰੁ ਤਰਣਾ ॥੨॥

Kahaṯ Kabīr cẖẖod bikẖi▫ā ras iṯ sangaṯ nihcẖa▫o marṇā.   Rama▫ī▫ā japahu parāṇī anaṯ jīvaṇ baṇī in biḏẖ bẖav sāgar ṯarṇā. ||2||

(Kahat) says Kabir: (Chhoddi) give up (ras = taste) liking for (bikhiaa) vices; (itu) in this (sangati) company, one is (nihchau) certain (marna) to die and reborn.

Therefore o (praani) mortal, (japhu) remember/obey (ramaeeaa) the Almighty guided by the guru’s (baani = words) teachings which enable (anat/anant = without end) eternal life, i.e. not succumb to vices; (in) this (bidhi) way one (tarna = swims) gets across (bhav) world (saagar) ocean of vices and merge with God obviating rebirth. 2.

ਜਾਂ ਤਿਸੁ ਭਾਵੈ ਤਾ ਲਾਗੈ ਭਾਉ ॥ ਭਰਮੁ ਭੁਲਾਵਾ ਵਿਚਹੁ ਜਾਇ ॥ ਉਪਜੈ ਸਹਜੁ ਗਿਆਨ ਮਤਿ ਜਾਗੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅੰਤਰਿ ਲਿਵ ਲਾਗੈ ॥੩॥

Jāʼn ṯis bẖāvai ṯā lāgai bẖā▫o.   Bẖaram bẖulāvā vicẖahu jā▫e.   Upjai sahj gi▫ān maṯ jāgai.   Gur parsāḏ anṯar liv lāgai. ||3|

(Jaan) when it (bhaavai) pleases (tisu = that) the Almighty then (bhaau) affection/focus (laagai) is fixed on Naam; and (bharamu) delusion and (bhulaava) straying (jaaey) leaves (vichah0u) from within.

Then (sahaju) steadfastness (upjai) is achieved and (giaan = awareness) enlightened (mati) understanding (jaagai) awakens, i.e. the Almighty is recognised within; (liv) focus is (laagai) fixed (antari) within (pasaadi) with grace/guidance of (gur) the guru. 3.

ਇਤੁ ਸੰਗਤਿ ਨਾਹੀ ਮਰਣਾ ॥ ਹੁਕਮੁ ਪਛਾਣਿ ਤਾ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥

Iṯ sangaṯ nāhī marṇā.   Hukam pacẖẖāṇ ṯā kẖasmai milṇā. ||1|| rahā▫o ḏūjā.

(Itu) in this (sangati) company, i.e. enlightenment, there is (naahi) no (marna = dying) succumbing to vices; when (Hukamu) Divine commands (pachhaani = recognised) are understood/obey (taa) then one (milna) unites (kasmai) with the Master.

(Rahaau = pause, dooja = second) pause again and reflect – in light of first pause.

Note: As may be noticed, this Shabad has two verses with Rahaau, to pause and contemplate. This occurs in many hymns in Gurbani and has a purpose. In this case the first Rahaau verse warns against attachment to the world play and says in the next verse that this leads to certain death in the world ocean. The same verse also advises that one gets across the world ocean by following the Word. This has been reiterated in the second Rahaau wherein Hukam, Divine command has been used instead of the Word; both are God’s. ============

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ਸਿਰੀਰਾਗੁ ਤ੍ਰਿਲੋਚਨ ਕਾ ॥

Sirīrāg Ŧrilocẖan kā.

Composition of Bhagat Trilochan in Raga Siriraag.

ਮਾਇਆ ਮੋਹੁ ਮਨਿ ਆਗਲੜਾ ਪ੍ਰਾਣੀ ਜਰਾ ਮਰਣੁ ਭਉ ਵਿਸਰਿ ਗਇਆ ॥ ਕੁਟੰਬੁ ਦੇਖਿ ਬਿਗਸਹਿ ਕਮਲਾ ਜਿਉ ਪਰ ਘਰਿ ਜੋਹਹਿ ਕਪਟ ਨਰਾ ॥੧॥

Mā▫i▫ā moh man āglaṛā parāṇī jarā maraṇ bẖa▫o visar ga▫i▫ā.   Kutamb ḏekẖ bigsahi kamlā ji▫o par gẖar johėh kapat narā. ||1||

Because of (aaglarra) strong (mohu) attachment to (maaiaa) the world play – of relatives, wealth, temptations etc., (praani) the mortal (visari gaiaa) forgets (bhau = fear) to obey Divine commands even in (jaraa) old age and inevitability of (marna) death.

S/he is happy (deykhi) to see (kuttambu) the family (jiau) like (kamla) the lotus flower (bigsahi) blossoms – with sunrise; (kapatt) the deceitful/lustful (naraa) man (johahi) eyes (par) other (ghari = house) women.

ਦੂੜਾ ਆਇਓਹਿ ਜਮਹਿ ਤਣਾ ॥ ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥ ਕੋਈ ਕੋਈ ਸਾਜਣੁ ਆਇ ਕਹੈ ॥ ਮਿਲੁ ਮੇਰੇ ਬੀਠੁਲਾ ਲੈ ਬਾਹੜੀ ਵਲਾਇ ॥ ਮਿਲੁ ਮੇਰੇ ਰਮਈਆ ਮੈ ਲੇਹਿ ਛਡਾਇ ॥੧॥ ਰਹਾਉ ॥

Ḏūṛā ā▫i▫ohi jamėh ṯaṇā.   Ŧin āglaṛai mai rahaṇ na jā▫e.   Ko▫ī ko▫ī sājaṇ ā▫e kahai.   Mil mere bīṯẖulā lai bāhṛī valā▫e.   Mil mere rama▫ī▫ā mai lehi cẖẖadā▫e. ||1|| rahā▫o.

I should be aware that when the allotted life-span is over (tanaa) the powerful (hamahi) agent of Divine justice (aaiohi) come (doorra) running to take. I (na jaaey) cannot (rahanu) stay in the world (aaglrrai) before (tin) it, i.e. against its orders.

(koee) some (koee) rare (saajanu = friend) person who (aaey = comes) is born, (kahai = says) supplicates; (meyrey) my (bootthulaa) Almighty Master please (milu) meet and (valaaey) take me (baahrri) in arms, i.e. protect me.

O (meyrey) my (ramaeeaa) all pervasive Master (milu) (lahI chhaddaaey) free (mai) me from attachment to the world-play. 1.

(Rahaau) pause here and reflect.

ਅਨਿਕ ਅਨਿਕ ਭੋਗ ਰਾਜ ਬਿਸਰੇ ਪ੍ਰਾਣੀ ਸੰਸਾਰ ਸਾਗਰ ਪੈ ਅਮਰੁ ਭਇਆ ॥ ਮਾਇਆ ਮੂਠਾ ਚੇਤਸਿ ਨਾਹੀ ਜਨਮੁ ਗਵਾਇਓ ਆਲਸੀਆ ॥੨॥

Anik anik bẖog rāj bisre parāṇī sansār sāgar pai amar bẖa▫i▫ā.   Mā▫i▫ā mūṯẖā cẖeṯas nāhī janam gavā▫i▫o ālsī▫ā. ||2||

O (praani) mortal (pai = being put) being born in (sansaar) world (saagar) ocean, you think you have (bhaiaa) become (amar) immortal, (visrey = forgotten) have become oblivious of death and are engrossed in (anik anik) numerous (bhog) methods of merry making and (raaj = rule) exercising authority.

(Mootthaa = robbed/deceived) enticed by (maaiaa) temptations in the world-play, you do not (cheytasi) bring to mind Naam/Divine commands and (gavaaio) are losing) wasting (janamu) human birth – to unite with the Creator, o (aalseeaa = lazy) indifferent person. 2.

ਬਿਖਮ ਘੋਰ ਪੰਥਿ ਚਾਲਣਾ ਪ੍ਰਾਣੀ ਰਵਿ ਸਸਿ ਤਹ ਨ ਪ੍ਰਵੇਸੰ ॥ ਮਾਇਆ ਮੋਹੁ ਤਬ ਬਿਸਰਿ ਗਇਆ ਜਾਂ ਤਜੀਅਲੇ ਸੰਸਾਰੰ ॥੩॥

Bikẖam gẖor panth cẖālṇā parāṇī rav sas ṯah na parvesaʼn.   Mā▫i▫ā moh ṯab bisar .ga▫i▫ā jāʼn ṯajī▫ale saʼnsāraʼn. ||3||

The soul has (chaalna) to goon (bikham) a difficult and (ghor) dark (panthi) path of Divine scrutiny; (ravi) the sun and (sasi) moon do not (praveysan) enter (tah) there, i.e. one can do nothing there, so act in life, o mortal.

(Jaan = when) as soon as the soul (tajeealey) leaves (sansaarn = world) the body then (mohu) attachment to (maaiaa) the world-play (bisari gaiaa) is forgotten – overcome them in life by killing ego and obviate going on that path. 3.

ਆਜੁ ਮੇਰੈ ਮਨਿ ਪ੍ਰਗਟੁ ਭਇਆ ਹੈ ਪੇਖੀਅਲੇ ਧਰਮਰਾਓ ॥ ਤਹ ਕਰ ਦਲ ਕਰਨਿ ਮਹਾਬਲੀ ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥੪॥

Āj merai man pargat bẖa▫i▫ā hai pekẖī▫ale ḏẖaramrā▫o.   Ŧah kar ḏal karan mahābalī ṯin āglaṛai mai rahaṇ na jā▫e. ||4||

It (hai) has (bhaiaa = become, pragattu = manifest) occurred in (meyrai) my mind (aaju = today) now that I will have to (peykheealey = see) face Dharam Raao/Rai, the metaphoric judge in Divine court.

(Tah = that) its (kar) hands/power is so strong as to (dal = crushed, karanI = make) crush (mahaabali) powerful warriors; (mai) I (na jaaey They are so strong as to crush people with their hands; I (na jaaey) cannot (rahanu) stand up (aaglrrai) before (tin) it, i.e. against its orders. 4.

ਜੇ ਕੋ ਮੂੰ ਉਪਦੇਸੁ ਕਰਤੁ ਹੈ ਤਾ ਵਣਿ ਤ੍ਰਿਣਿ ਰਤੜਾ ਨਾਰਾਇਣਾ ॥ ਐ ਜੀ ਤੂੰ ਆਪੇ ਸਭ ਕਿਛੁ ਜਾਣਦਾ ਬਦਤਿ ਤ੍ਰਿਲੋਚਨੁ ਰਾਮਈਆ ॥੫॥੨॥

Je ko mūʼn upḏes karaṯ hai ṯā vaṇ ṯariṇ raṯ▫ṛā nārā▫iṇā.   Ai jī ṯūʼn āpe sabẖ kicẖẖ jāṇḏā baḏaṯ Ŧrilocẖan rām▫ī▫ā. ||5||2||

(Jey) if (ko) someone could (karatu hai) impart (updeysu) guidance (moon) to me (ta) then, i.e. I have realised with the guru’s guidance, that every (vani) trees and (trini) blade of grass is (ratrraa) imbued with Naam/commands of (naaraainaa) the Almighty, – and I should obey Naam.

(Ai) o (ji) revered (raamaeeaa) Almighty, (toon) You (aapey) Yourself (jaanda) know (sabh kichhu) everything, i.e. You know my yearning for You, please lead me to the guru to enable living by Naam, (badati) says Trilochan. 5. 2.

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ਸ੍ਰੀਰਾਗੁ ਭਗਤ ਕਬੀਰ ਜੀਉ ਕਾ ॥

Sarīrāg bẖagaṯ Kabīr jī▫o kā.

Composition (ka) of (jeeo) revered Bhagat Kabir in Raga Siriraag.

Note: This Shabad is about the state of ecstasy that the yogis exhibit for which purpose they resort to intoxicants. Bhagat Kabir explains that real ecstasy is experiencing the Divine within and not by artificial means. The Shabad draws a parallel between distilling liquor and experiencing God within. This Shabad is a conversation with the Pundit, a learned man.

ਅਚਰਜ ਏਕੁ ਸੁਨਹੁ ਰੇ ਪੰਡੀਆ ਅਬ ਕਿਛੁ ਕਹਨੁ ਨ ਜਾਈ ॥ ਸੁਰਿ ਨਰ ਗਣ ਗੰਧ੍ਰਬ ਜਿਨਿ ਮੋਹੇ ਤ੍ਰਿਭਵਣ ਮੇਖੁਲੀ ਲਾਈ ॥੧॥

Acẖraj ek sunhu re pandī▫ā ab kicẖẖ kahan na jā▫ī.   Sur nar gaṇ ganḏẖarab jin mohe ṯaribẖavaṇ mekẖulī lā▫ī. ||1||

(Rey) O (panddeeaa) priest, (sunhu) listen to (acharj) wondrous experience within; about which (kichhu na) nothing (jaaee) can be (kahanu) said (ab) now, i.e. by the external means advocated by the yogi.

I am talking of getting freedom from temptations which (laaee) have put (meykhuli) a rope, i.e. enticed (tribhavan = three regions – water, land and space) the whole world; and (mohey) bewitch (suri nar) gods, (gan) their servants, (gandharb) the hymn singers in heaven, i.e. it is wonderful to have overcome temptations and be focused on God.

ਰਾਜਾ ਰਾਮ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੈ ॥ ਜਾ ਕੀ ਦਿਸਟਿ ਨਾਦ ਲਿਵ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Rājā rām anhaḏ kingurī bājai.   Jā kī ḏisat nāḏ liv lāgai. ||1|| rahā▫o.

The Yogi plays (kingnuri) a stringed instrument to get sound and connect with God, but (kingnuri) musical instrument, i.e. celestial music, (baajai) plays within all the time by God; (ka ki) by whose (dristti) sight of grace (naad) the music plays and (liv) focus is (laagai) is fixed, – and one can hear it and connects with God. 1.

(Rahaau) pause here and reflect.

Note: The yogis distil their own liquor using a (bhaathi) a boiling flask for evaporation, the condenser tin which the fumes condense, with (singniaa) an inlet tube for water to cool and condense the fumes and (chungniaa) the outlet tube for the water to flow out. The resultant liquid from the condenser is collected in (kalas) a receptacle. . Bhagat Kabir says a devotee does all this as spiritual experience within.

ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥ ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥

Bẖāṯẖī gagan sińi▫ā ar cẖuńi▫ā kanak kalas ik pā▫i▫ā.   Ŧis mėh ḏẖār cẖu▫ai aṯ nirmal ras mėh rasan cẖu▫ā▫i▫ā. ||2||

The yogis distil liquor and drink to be ecstatic, but real ecstasy is by inner experience. In this (gaganu = sky an exalted mind free of temptations is (bhaatthi = furnace) the boiling flask, remembrance of Naam is (singniaa) the inlet tube for the cooling water and dispelling vices (chungniaa) the outlet tube for the water, (iku = one) the distillate (paaiaa) is put in (kanak = golden) purr/devoted (kalas = receptacle) mind.

(Dhaar) the stream of (ati) highly (nirmal) pure (ras) elixir (chuaai) flows (mahi) in (tisu) that devoted mind; (ras) elixir that (chuaaiaa) flows in is the most sublime of all (rasan) elixir. 2.  

ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥ ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥

Ėk jo bāṯ anūp banī hai pavan pi▫ālā sāji▫ā.   Ŧīn bẖavan mėh eko jogī kahhu kavan hai rājā. ||3||

(Eyk = one) another (baat) thing (ju) that (bani hai) happens is that (piaala) cup of (pavan = air) breaths, i.e. the Naam elixir is to be drunk with every breath.

There is (eyko) only one (jogi) Yogi (mahi) in (teeni bhavan = three regions) the whole world, i.e. God alone can unite with IT-self; (kahahu) tell me who is (raajaa = king) the most exalted Yogi. 3.

ਐਸੇ ਗਿਆਨ ਪ੍ਰਗਟਿਆ ਪੁਰਖੋਤਮ ਕਹੁ ਕਬੀਰ ਰੰਗਿ ਰਾਤਾ ॥ ਅਉਰ ਦੁਨੀ ਸਭ ਭਰਮਿ ਭੁਲਾਨੀ ਮਨੁ ਰਾਮ ਰਸਾਇਨ ਮਾਤਾ ॥੪॥੩॥

Aise gi▫ān pargati▫ā purkẖoṯam kaho Kabīr rang rāṯā.   A▫or ḏunī sabẖ bẖaram bẖulānī man rām rasā▫in māṯā. ||4||3||

(Aisey) this is how (giaan) awareness of (purkhotam) the Supreme Being (pragttiaa = manifests) is obtained and one (raata) is imbued (rangi) with love/obedience of the Almighty, says Kabir.

S/he is (maataa = intoxicated) ecstatic with (raam) Divine (rasaain) elixir; (sabh) all (aur) other (duni = world) people – who use symbolism of union with God – are (bhulaani) misled (bharami) in delusion – lack of understanding. 4. 3.

Page 93

ਸ੍ਰੀਰਾਗ ਬਾਣੀ ਭਗਤ ਬੇਣੀ ਜੀਉ ਕੀ ॥ ਪਹਰਿਆ ਕੈ ਘਰਿ ਗਾਵਣਾ ॥

Sarīrāg baṇī bẖagaṯ Beṇī jī▫o kī. Pėhri▫ā kai gẖar gāvṇā.

Composition of (jeeo) revered Bhagat Beni in Raga Siriraag to be sung in the same (ghari) beat as the Shabads titled “Pahrey” (page 74), i.e. first beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

Note: This Shabad describes life from formation of the foetus through childhood to death, how the soul is enticed by Maiaa, the world play, and thus forgets the Creator.

In the mother’s womb.

ਰੇ ਨਰ ਗਰਭ ਕੁੰਡਲ ਜਬ ਆਛਤ ਉਰਧ ਧਿਆਨ ਲਿਵ ਲਾਗਾ ॥ ਮਿਰਤਕ ਪਿੰਡਿ ਪਦ ਮਦ ਨਾ ਅਹਿਨਿਸਿ ਏਕੁ ਅਗਿਆਨ ਸੁ ਨਾਗਾ ॥

Re nar garabẖ kundal jab ācẖẖaṯ uraḏẖ ḏẖi▫ān liv lāgā.   Mirṯak pind paḏ maḏ nā ahinis ek agi▫ān so nāgā.

(Rey) o (nar) human being, remember, (jab) when you (aachhat) were (kunddal = circle) in (garabh) the mother’s womb (uradh = inverse) with head down, you had (liv) focus (laaga) fixed, i.e. prayed to God in that difficult position.

You had no (mad = intoxication) pride of (mirtak) the mortal (pinddi) body, paid attention to (eyku = one) commands of the Almighty; there was (naaga) no in (su) that === state there was (naaga) no (agiaan) lack of awareness of God (ahinisi) day and night. With no lack of awareness =======

ਤੇ ਦਿਨ ਸੰਮਲੁ ਕਸਟ ਮਹਾ ਦੁਖ ਅਬ ਚਿਤੁ ਅਧਿਕ ਪਸਾਰਿਆ ॥ ਗਰਭ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲ ਆਇਆ ਤਉ ਨਰਹਰਿ ਮਨਹੁ ਬਿਸਾਰਿਆ ॥੧॥

Ŧe ḏin sammal kasat mahā ḏukẖ ab cẖiṯ aḏẖik pasāri▫ā.   Garabẖ cẖẖod miṯar mandal ā▫i▫ā ṯa▫o narhar manhu bisāri▫ā. ||1||

(Sammalu) recall (tey) those (din) days, that period, when you were in (mahaa) great (dukh) discomfort and (kastt) suffering – and try to avoid its recurrence – but you have (ab) now (pasaariaa) spread (chitu) the mind (adhik) wide; since the time you (chhoddi) left (garabh) the womb and (aaiaa) came to (manddal) gathering of  (mrit) perishable beings, (tau) you have (bisaariaa) forgotten (nahar) the Almighty (manhu) from the mind i.e. have forgotten God and engage in numerous other things.

ਫਿਰਿ ਪਛੁਤਾਵਹਿਗਾ ਮੂੜਿਆ ਤੂੰ ਕਵਨ ਕੁਮਤਿ ਭ੍ਰਮਿ ਲਾਗਾ ॥ ਚੇਤਿ ਰਾਮੁ ਨਾਹੀ ਜਮ ਪੁਰਿ ਜਾਹਿਗਾ ਜਨੁ ਬਿਚਰੈ ਅਨਰਾਧਾ ॥੧॥ ਰਹਾਉ ॥

Fir pacẖẖuṯāvhigā mūṛi▫ā ṯūʼn kavan kumaṯ bẖaram lāgā.   Cẖeṯ rām nāhī jam pur jāhigā jan bicẖrai anrāḏẖā. ||1|| rahā▫o.

O (moorriaa) fool, realise in (kavan) what (kumati) wrong ideas are you (bhrami) strayed from God’s path and (laaga) engaged you; (pachhutaavahiga) will repent (phir) again when you (jaahiga) shall go (jampur = town of Divine justice) under detention of Divine justice your wrong thoughts which have deluded you to adopt other pursuits 

Remember the Creator; if you remain unbridled, the messengers of death will take you. 1.

Pause and contemplate.

In childhood.

ਬਾਲ ਬਿਨੋਦ ਚਿੰਦ ਰਸ ਲਾਗਾ ਖਿਨੁ ਖਿਨੁ ਮੋਹਿ ਬਿਆਪੈ ॥ ਰਸੁ ਮਿਸੁ ਮੇਧੁ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਚਾਖੀ ਤਉ ਪੰਚ ਪ੍ਰਗਟ ਸੰਤਾਪੈ ॥

Bāl binoḏ cẖinḏ ras lāgā kẖin kẖin mohi bi▫āpai.   Ras mis meḏẖ amriṯ bikẖ cẖākẖī ṯa▫o pancẖ pargat sanṯāpai.

In (baal) childhood (chind/chit) the mind (laaga) engages in (binod) playful-ness, (ras) pleasures and is (biaapai = happens) given (mohi = attachment) love/pampering (khinu khinu) every moment.

When s/he (chaakhi = tastes) considers (rasu) sweet, (misu) sour (meydhu) curry and (bikhu) poison as (ammritu) nectar, i.e. enjoying eating/pleasure as aim of life, (tau) then (panch) the five vices – lust, anger, greed, attachment and vanity – (pragatt) manifest/afflict and (santaapai) cause suffering.

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਛੋਡਿ ਸੁਕ੍ਰਿਤ ਮਤਿ ਰਾਮ ਨਾਮੁ ਨ ਅਰਾਧਿਆ ॥ ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥

Jap ṯap sanjam cẖẖod sukariṯ maṯ rām nām na arāḏẖi▫ā.   Ucẖẖli▫ā kām kāl maṯ lāgī ṯa▫o ān sakaṯ gal bāʼnḏẖi▫ā. ||2||

One simply follows others and does not (chhoddi) gives up (mati) ideas of (japu) reciting mantras, (tapu) austerity, (sanjamu) control of senses and (araadhiaa) invoke/obey (naamu) Naam/commands of (raam) the Almighty.

(Kaamu) lust/desires (uchhliaa = jumps) assert, (mati) the mind (laagi) is affected by (kaal= black) temptations; then (sakati) material pursuits – as against Siv = spiritual pursuits – (aanI = brought) come and are (baandhiaa) put (gali) round the neck, i.e. God is forgotten and material pleasures are pursued.

In youth.

ਤਰੁਣ ਤੇਜੁ ਪਰ ਤ੍ਰਿਅ ਮੁਖੁ ਜੋਹਹਿ ਸਰੁ ਅਪਸਰੁ ਨ ਪਛਾਣਿਆ ॥ ਉਨਮਤ ਕਾਮਿ ਮਹਾ ਬਿਖੁ ਭੂਲੈ ਪਾਪੁ ਪੁੰਨੁ ਨ ਪਛਾਨਿਆ ॥

Ŧaruṇ ṯej par ṯari▫a mukẖ johėh sar apsar na pacẖẖāṇi▫ā.   Unmaṯ kām mahā bikẖ bẖūlai pāp punn na pacẖẖāni▫ā.

In (teyju) passion of (tarun) youth one (johahi) looks at (mukhu = face) beauty of (par) others’ (tria) women, not (pachaaniaa = recognise) realising, i.e. loses consideration of (saru) right and wrong.

(Bhoolai) misled by (mahaa = great) powerful (bikhu = poison) temptations and (unmat) that thinking one indulges (kaami) in lustful acts; not (pachhaaniaa) distinguishing between (paapu = sin) wrong and (punnu = good acts) right.

ਸੁਤ ਸੰਪਤਿ ਦੇਖਿ ਇਹੁ ਮਨੁ ਗਰਬਿਆ ਰਾਮੁ ਰਿਦੈ ਤੇ ਖੋਇਆ ॥ ਅਵਰ ਮਰਤ ਮਾਇਆ ਮਨੁ ਤੋਲੇ ਤਉ ਭਗ ਮੁਖਿ ਜਨਮੁ ਵਿਗੋਇਆ ॥੩॥

Suṯ sampaṯ ḏekẖ ih man garbi▫ā rām riḏai ṯe kẖo▫i▫ā.   Avar maraṯ mā▫i▫ā man ṯole ṯa▫o bẖag mukẖ janam vigo▫i▫ā. ||3||

(Ihu) this human (manu) mind (garbiaa) becomes proud (seykhi) seeing (sut = sons) the family and (sampati) wealth, so (raamu) God is (khoaaiaa = lost) forgotten (tey) from (ridai) the mind.

When (avar = another) some relative (marat) dies then your (manu) the mind (toley = weigh) estimates your share; (tau) thus (janamu) human birth (vigoiaa) is wasted in pleasures o (mukh-i = of mouth) making merry eating and drinking and (bhag = female sex organ) sexual indulgence. 3.

In old age

ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥ ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥

Pundar kes kusam ṯe ḏẖa▫ule sapaṯ pāṯāl kī baṇī.   Locẖan sarmėh buḏẖ bal nāṯẖī ṯā kām pavas māḏẖāṇī.

In old age, (keys) the hair become more (punddar) white (tey) like (kusam = flower) the lotus flower; and (baani) voice becomes so weak as if coming from (sapat) the seventh (paataal) under-world.

(Lochan) the eyes (sramahi) flow, (budhi) the intellect and (bal) physical strength (naatthi = run) become weak, but even then (kaamu = lust) desires (pavasi) are put under (maadhaani) the churning column, i.e. desires still keep afflicting the mind.  

ਤਾ ਤੇ ਬਿਖੈ ਭਈ ਮਤਿ ਪਾਵਸਿ ਕਾਇਆ ਕਮਲੁ ਕੁਮਲਾਣਾ ॥ ਅਵਗਤਿ ਬਾਣਿ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲਿ ਤਉ ਪਾਛੈ ਪਛੁਤਾਣਾ ॥੪॥

Ŧā ṯe bikẖai bẖa▫ī maṯ pāvas kā▫i▫ā kamal kumlāṇā.   Avgaṯ bāṇ cẖẖod miṯar mandal ṯa▫o pācẖẖai pacẖẖuṯāṇā. ||4||

(Ta tey) because of that (mati) the mind (bhaee) is (paavasi) irrigated with (bikhai) vices and (kaaiaa) the body (kamal) lotus (kumlaana) withers, i.e. falls prey to temptations.

One (chhoddi) leaves/forgets (baani/baani) commands of (avgati) the Formless Almighty gets engrossed (mrit manddali) in the world-play – suffers separations from God; and (tau) then (pachhutaana) repents (paachhai) later. 4.

ਨਿਕੁਟੀ ਦੇਹ ਦੇਖਿ ਧੁਨਿ ਉਪਜੈ ਮਾਨ ਕਰਤ ਨਹੀ ਬੂਝੈ ॥ ਲਾਲਚੁ ਕਰੈ ਜੀਵਨ ਪਦ ਕਾਰਨ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੈ ॥

Nikutī ḏeh ḏekẖ ḏẖun upjai mān karaṯ nahī būjẖai.   Lālacẖ karai jīvan paḏ kāran locẖan kacẖẖū na sūjẖai.

S/he (upjai) develops (dhuni = resonance) love/affection (deykhi) seeing (nikutti) small (deyh = bodies) grandchildren, (karat = does, maan = pride) feels proud not (boojhai) realising that these attachments will end with death.

S/he (karai = does, laalachu = greed) wants (pad) the state of (Jeevan) living long, (soojhai) seeing (kachhoo na) nothing with (lochan) the eyes – that old age is sign of death approaching.

ਥਾਕਾ ਤੇਜੁ ਉਡਿਆ ਮਨੁ ਪੰਖੀ ਘਰਿ ਆਂਗਨਿ ਨ ਸੁਖਾਈ ॥ ਬੇਣੀ ਕਹੈ ਸੁਨਹੁ ਰੇ ਭਗਤਹੁ ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ ॥੫॥

Thākā ṯej udi▫ā man pankẖī gẖar āʼngan na sukẖā▫ī.   Beṇī kahai sunhu re bẖagṯahu maran mukaṯ kin pā▫ī. ||5||

Finally (teyju) strength of the body (thaaka = tired) ends, (man = mind0 the soul (pankhi) bird (uddiaa) flies away; the dead body lying (aangani) courtyard (ghari) of the house is not (sukhaaee = give comfort) liked by any family member.

(Kahai) says Beni: (Sunhu) listen (rey) o (bhagtahu) devotes/seekers of the Almighty (kini = who?) no one (paaee) obtains (mukati) emancipation after (maran) death – remember/obey Naam/Divine commands in life to be free from temptations, unite with God on death, and obviate being in cycles of births and deaths. 5.

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ਸਿਰੀਰਾਗੁ ॥ ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥

Sirīrāg. Ŧohī mohī mohī ṯohī anṯar kaisā.   Kanak katik jal ṯarang jaisā. ||1||

Composition of Bhagat Ravidas in Raga Sirirag.

Question: O my Creator, (kaisa = what?) there is no (antaru) difference between (tohi) You and (mohi) me and between (mohi) me and (tohi) You.

It is (jaisa) like that between (kanak) gold and (kattik = bracelet) gold jewellery, or between (jal) water of the sea and (trang) its waves, i.e. the creatures are born from God and merge back on death, the waves rise from water and fall back into it. 1.

Note: In the next two verses Bhagat Ravidas shows the close relationship between God and its devotee. Both are known by their mutual relationship.

ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥ ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥੧॥ ਰਹਾਉ ॥

Ja▫o pai ham na pāp karanṯā ahe ananṯā.   Paṯiṯ pāvan nām kaise hunṯā. ||1|| rahā▫o.

(Ahey) o Infinite Master, (jau) if (ham) I do not (karanta) commit (paapu) wrong-doings; (kaisey) how would you (hunta = have, naamu = name) be known as (paavan) lifter of (patit) the fallen? 1.

(Rahaau) pause here and reflect.

ਤੁਮ੍ਹ੍ਹ ਜੁ ਨਾਇਕ ਆਛਹੁ ਅੰਤਰਜਾਮੀ ॥ ਪ੍ਰਭ ਤੇ ਜਨੁ ਜਾਨੀਜੈ ਜਨ ਤੇ ਸੁਆਮੀ ॥੨॥

Ŧumĥ jo nā▫ik ācẖẖahu anṯarjāmī.   Parabẖ ṯe jan jānījai jan ṯe su▫āmī. ||2||

(Ju) if (tumh) You (aachhahu) are (naaik = leader) the guide You also (antarjaami) know my mind; – please guide me to remove shortcomings to become like You; because (janu) the servant (jaaneeaji) is known (tey) from (prabh) the master and (suaami) the master (tey) from (jan) the servant. 2.

ਸਰੀਰੁ ਆਰਾਧੈ ਮੋ ਕਉ ਬੀਚਾਰੁ ਦੇਹੂ ॥ ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥੩॥

Sarīr ārāḏẖai mo ka▫o bīcẖār ḏehū.   Raviḏās sam ḏal samjẖāvai ko▫ū. ||3||

Please (deyhoo) grant (ko) to (mo) me (beechaaru) the understanding such that my (sareeru = body) being (aaraadgai) invokes You.

Please lead me to (kooo) someone who (samjhaavai = causes to understand) gives awareness that the One Almighty is (sam) equally present in (dal = army) all creation, says Ravidas. 3.