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.