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.

 

Page 857

 

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.

 

SGGS pp 853-855, Bilaaval Ki Vaar M: 4, Paurris 10-13 of 13.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਜਲੰਦਾ ਰਖਿ ਲੈ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥ ਜਿਤੁ ਦੁਆਰੈ ਉਬਰੈ ਤਿਤੈ ਲੈਹੁ ਉਬਾਰਿ ॥

Salok mėhlā 3.  Jagaṯ jalanḏā rakẖ lai āpṇī kirpā ḏẖār.  Jiṯ ḏu▫ārai ubrai ṯiṯai laihu ubār.

 

(Slok) prologue (m: 3) by the third Guru:  O Almighty, (jagat-u = world) the creatures are (jalandaa) ablaze/restless – with fires of four types namely Hans = violence/conflict, Heyt = attachments to the world-play, Lobh = greed/running after desires and Kop = wrath/intolerance; please (dhaar-i) bestow (aapni = own) Your (kirpa) mercy and (rakh-i lai) save them.

(Jit-u) whatever (duaarai = gate) way they (ubrai = rise above) can be saved, please (laih-u ubaar-i) pull them out – of the vices.

 

ਸਤਿਗੁਰਿ ਸੁਖੁ ਵੇਖਾਲਿਆ ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਸੁਝਈ ਹਰਿ ਬਿਨੁ ਬਖਸਣਹਾਰੁ ॥੧॥

Saṯgur sukẖ vekẖāli▫ā sacẖā sabaḏ bīcẖār.  Nānak avar na sujẖ▫ī har bin bakẖsaṇhār. ||1||

 

(Satigur-i) the true guru (veykhaaliaa) shows that (sukh-u) peace is attained by (beechaar-i) contemplating and obeying (sabad-u = Divine world) commands of (sachaa) the Eternal.

I do not (sujhaee) see (avar-u) anyone else, (bin-u) except (har-i) the Almighty, who (bakhsanhaar = capable to bestow grace) can help to get rid of the vices, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਉਮੈ ਮਾਇਆ ਮੋਹਣੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾ ਇਹ ਮਾਰੀ ਨ ਮਰੈ ਨਾ ਇਹ ਹਟਿ ਵਿਕਾਇ ॥

Mėhlā 3.  Ha▫umai mā▫i▫ā mohṇī ḏūjai lagai jā▫e.  Nā ih mārī na marai nā ih hat vikā▫e.

 

(M:3) prologue by the third Guru: (Maaiaa) the world-play – relationships, wealth, pleasures etc. are (mohni) fascinate one because of (haumai) ego – s/he ignores Divine commands is tempted to transgress – by (lagai = attached, jaaey = goes and gets) forgetting the Almighty and pursuing other paths.

Attachment to the world play neither (marai = dies) goes away on its own nor (maari) is killed by anyone, nor can it (vikaaey) be sold (hatt-i) at a shop, i.e. it cannot be passed on to someone else.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਇਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥

Gur kai sabaḏ parjālī▫ai ṯā ih vicẖahu jā▫e.  Ŧan man hovai ujlā nām vasai man ā▫e.  Nānak mā▫i▫ā kā māraṇ sabaḏ hai gurmukẖ pā▫i▫ā jā▫e. ||2||

 

When it (parjaaleeai = completely burnt) is dissolved (sabad-i = with word) with guidance of (gur) the guru, (ta) then (ih) it (jaaey) leaves (vichah-u = from within) the mind.

Then one’s (tan-u = body) actions and (man-u = mind) thoughts (hovai) become (ujla = clean) free of this vice, and (naam-u) Divine virtues and commands (aa-e) come to (vasai) abide (man-i) in the mind, i.e. one leads life by Naam.

Says third Nanak: (Maaran = softener/agent used to aid melting) the way to dissolve (maaiaa) attachment to the world-play is to obey (sabad-u = Word) Divine commands which are known (gurmukh-i) with the guru’s guidance. 2.

 

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ਸਤਿਗੁਰਿ ਦਿਤੀ ਧੁਰਹੁ ਹੁਕਮੁ ਬੁਝਿ ਨੀਸਾਣੁ ॥ ਪੁਤੀ ਭਾਤੀਈ ਜਾਵਾਈ ਸਕੀ ਅਗਹੁ ਪਿਛਹੁ ਟੋਲਿ ਡਿਠਾ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਾ ਅਭਿਮਾਨੁ ॥

Pa▫oṛī.  Saṯgur kī vadi▫ā▫ī saṯgur ḏiṯī ḏẖarahu hukam bujẖ nīsāṇ.  Puṯī bẖāṯī▫ī jāvā▫ī sakī agahu picẖẖahu tol diṯẖā lāhi▫on sabẖnā kā abẖimān.

 

(Paurri) stanza: (Satigur-i) the true guru (ditee) gives (vaddiaaee = greatness) the status (ki) of (satigur) the true guru to a disciple (bujh-i) by recognizing (hukam-u) commands/will (dhurhu = from the source) of the Almighty as (neesaan-u) the sign of guru-ship, e.g. Guru Nanak recognized the Almighty-given virtues/capability in Guru Angad and anointed him as the second Guru, and so on.

(Putee) sons/children, (bhaatee-ee) nephews/nieces, (jaavaaee) sons-in-law, (sakee) relatives of the present Guru are (ttol-i dditthaa = searched) examined and (abhimaan) pride (ka) of (sabhna) all (laahion-u) removed, i.e. reasons for such decisions were clear in each case.

 

ਜਿਥੈ ਕੋ ਵੇਖੈ ਤਿਥੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਹਰਿ ਬਖਸਿਓਸੁ ਸਭੁ ਜਹਾਨੁ ॥ ਜਿ ਸਤਿਗੁਰ ਨੋ ਮਿਲਿ ਮੰਨੇ ਸੁ ਹਲਤਿ ਪਲਤਿ ਸਿਝੈ ਜਿ ਵੇਮੁਖੁ ਹੋਵੈ ਸੁ ਫਿਰੈ ਭਰਿਸਟ ਥਾਨੁ ॥
Jithai ko vekẖai ṯithai merā saṯgurū har bakẖsi▫os sabẖ jahān.  Jė saṯgur no mil manne so halaṯ palaṯ sijẖai jė vaimukẖ hovai so firai bẖarisat thān.

 

(Jithai) wherever (ko) someone (veykhai) looks, (tithai) there (meyra) my (satiguru) Almighty true guru is present, i.e. teachings of the guru are universally applicable; (har-i) the Almighty (bakhsios-u) blessed (sabh) the whole (jahaan) world to be guided by the guru.

(Ji) one who (miley) meets (no) with (satigur) the true guru and (ma’nney) obeys him; (su) that person (sijhai) succeeds (halat-i) here and (palat-i) in the hereafter; but (j-i) one who (hovai = be, (veymukh-u = with face away) turns away from the guru, (su) that person (phirai) wanders in (bhristt) defiled (thaan) places, i.e. pursues vices and – hence remains in cycles of births and deaths.

 

Page 854

 

ਜਨ ਨਾਨਕ ਕੈ ਵਲਿ ਹੋਆ ਮੇਰਾ ਸੁਆਮੀ ਹਰਿ ਸਜਣ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥ ਪਉਦੀ ਭਿਤਿ ਦੇਖਿ ਕੈ ਸਭਿ ਆਇ ਪਏ ਸਤਿਗੁਰ ਕੀ ਪੈਰੀ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਿਅਹੁ ਮਨਹੁ ਗੁਮਾਨੁ ॥੧੦॥

Jan Nānak kai val ho▫ā merā su▫āmī har sajaṇ purakẖ sujān.  Pa▫uḏī bẖiṯ ḏekẖ kai sabẖ ā▫e pa▫e saṯgur kī pairī lāhi▫on sabẖnā ki▫ahu manhu gumān. ||10||

 

(Har-i) the Almighty is (purakh-u) all-pervasive (sujaan-u) Omniscient Master and (sajan) friend; (suaami) the Master (meyra = my) of all (hoaa) is (val-i) on the side of (jan) humble servants, says fourth Nanak.

(Deykh-i kai) seeing (bhit) food – for the soul – (paudi = served) being distributed by the guru (sabh-i) everyone (aaey) comes and (paey) falls (pairi) at the feet (ki) of (satigur) the true guru; the Almighty (laahion-u) removes (gumaan-u) pride (manhu) from the minds (kiahu) of (sabhna) all. 10.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਕੋਈ ਵਾਹੇ ਕੋ ਲੁਣੈ ਕੋ ਪਾਏ ਖਲਿਹਾਨਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕੋਈ ਖਾਇ ਨਿਦਾਨਿ ॥੧॥

Salok mėhlā 1.  Ko▫ī vāhe ko luṇai ko pā▫e kẖalihān.  Nānak ev na jāp▫ī ko▫ī kẖā▫e niḏān. ||1||

 

Prologue by the first Guru. (Koee) someone (vaahey) tills the soil – and sows the seeds; (ko) someone (lunai) harvests the crop and someone (paaey) places (khalihaan-i) the produce – to separate the corn from the husk. (Note: the above describes the manual system of sowing and harvesting a crop like wheat).

(Nidaan-i = at the end) ultimately (koee) someone else (khaaey) eats that grain; but (eyv) it is not (jaapaee) seen/realized – that we all collectively work for benefit of one another, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਤਰਿਆ ਸੋਇ ॥ ਨਾਨਕ ਜੋ ਭਾਵੈ ਸੋ ਹੋਇ ॥੨॥

Mėhlā 1.  Jis man vasi▫ā ṯari▫ā so▫e.  Nānak jo bẖāvai so ho▫e. ||2||

 

Prologue by the first Guru. One (jis-u) in whose (man-i) mind the One Almighty (vasiaa) abides, i.e. one who is conscious of the Almighty in thought, word and deed, (soey) that person (tariaaa = swims) gets across the world-ocean, i.e. overcomes vices and qualifies to unite with the Almighty – and thus not be reborn.

(Jo) whatever (bhaavai) pleases IT, (so) that (hoey) happens, – based on deeds -, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਪਾਰਬ੍ਰਹਮਿ ਦਇਆਲਿ ਸਾਗਰੁ ਤਾਰਿਆ ॥ ਗੁਰਿ ਪੂਰੈ ਮਿਹਰਵਾਨਿ ਭਰਮੁ ਭਉ ਮਾਰਿਆ ॥

Pa▫oṛī.  Pārbarahm ḏa▫i▫āl sāgar ṯāri▫ā.  Gur pūrai miharvān bẖaram bẖa▫o māri▫ā.

 

(Paurri) stanza. (Daiaal-i) the compassionate (paarbrahm-i) Supreme Being (taariaa) ferries one across (saagar-u = ocean) the world-ocean of vices, by leading one to (poorai) the perfect guru who (miharvaan-i = kind) kindly guides to (maariaa = kill) dispel (bharam-u = delusion) lack of faith in the Almighty and hence (bhau) fear – of the unknown.

 

ਕਾਮ ਕ੍ਰੋਧੁ ਬਿਕਰਾਲੁ ਦੂਤ ਸਭਿ ਹਾਰਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਧਾਨੁ ਕੰਠਿ ਉਰਿ ਧਾਰਿਆ ॥ ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਨਮੁ ਮਰਣੁ ਸਵਾਰਿਆ ॥੧੧॥

Kām kroḏẖ bikrāl ḏūṯ sabẖ hāri▫ā.  Amriṯ nām niḏẖān kanṯẖ ur ḏẖāri▫ā.  Nānak sāḏẖū sang janam maraṇ savāri▫ā. ||11||

 

Then (sabh-i) all (bikraal = dreadful) the terrible (doot = messengers of evil) vices like (kaam) lust and (krodh-u) wrath (haariaa = lose) do not afflict anymore.

One (dhaariaa) keeps (ur-i) in mind (nidhaan-u = treasure) the valuable (amrit-u) life-giving (naam-u) Divine virtues and commands,

 (sang-i) in company of (saadhoo) the guru; s/he makes (janam-u) birth and (maran-u) death, (savaariaa = transforms) to be comfortable, i.e. one is comfortable here and in the hereafter says fourth Nanak. 11.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕੂੜੇ ਕਹਣ ਕਹੰਨ੍ਹ੍ਹਿ ॥ ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥ ਸਾਕਤ ਮੁਠੇ ਦੁਰਮਤੀ ਹਰਿ ਰਸੁ ਨ ਜਾਣੰਨ੍ਹ੍ਹਿ ॥
Salok mėhlā 3.  Jinĥī nām visāri▫ā kūṛe kahaṇ kahaʼnniĥ.  Pancẖ cẖor ṯinā gẖar muhniĥ ha▫umai anḏar saʼnniĥ.  Sākaṯ muṯẖe ḏurmaṯī har ras na jāṇaʼnniĥ.

 

Prologue by the third Guru. Those (jinhi) who (visaariaa) have forgotten (naam-u) instructions given by the Creator to the soul – they (kaha’nnih) talk of (koorrey = false) impermanent (kahn = saying) things of the world-play like relations, wealth and pleasures.

(Panch) the five (chor = thieves) vices – lust, wrath, greed, attachment and vanity – (muhinah) rob (tinaa) their (ghar-i) house, i.e. attachment to these vices causes them to forget Divine commands, and (sannih) break-in takes place, i.e. they are robbed of awareness of Naam (anadar-i) within by (haumai) ego.

This is the state of (saakat) those who turn away from the Almighty; they are (mutthey) robbed of Naam (durmati) because of evil counsel/company; they remain (na jaannan-i = do not know) devoid of (har-i) Divine (ras-u = taste) experience within.

 

ਜਿਨ੍ਹ੍ਹੀ ਅੰਮ੍ਰਿਤੁ ਭਰਮਿ ਲੁਟਾਇਆ ਬਿਖੁ ਸਿਉ ਰਚਹਿ ਰਚੰਨ੍ਹ੍ਹਿ ॥ ਦੁਸਟਾ ਸੇਤੀ ਪਿਰਹੜੀ ਜਨ ਸਿਉ ਵਾਦੁ ਕਰੰਨ੍ਹ੍ਹਿ ॥

Jinĥī amriṯ bẖaram lutā▫i▫ā bikẖ si▫o racẖėh racẖaʼnniĥ.   Ḏustā seṯī pirhaṛī jan si▫o vāḏ karaʼnniĥ.

 

(Jinhi) those who (luttaaiaa = caused to be robbed) lose (amrit-u = nectar) awareness of Naam (bharam-i) because of delusion – lack of faith in the Almighty, i.e. those who are deluded by temptations in the world-play and forget the instructions given by the Creator to the soul – they (rachah-i rachann-ih) remain engrossed (siau) with (bikh/vishya) vices.

They keep (pirharri = love) friendship (seyti) with (dusttaa) evil persons but (karannih = do) get into (vaad) conflict (siau) with (jan = servants) seekers of the Almighty.

 

ਨਾਨਕ ਸਾਕਤ ਨਰਕ ਮਹਿ ਜਮਿ ਬਧੇ ਦੁਖ ਸਹੰਨ੍ਹ੍ਹਿ ॥ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਦੇ ਜਿਵ ਰਾਖਹਿ ਤਿਵੈ ਰਹੰਨ੍ਹ੍ਹਿ ॥੧॥

Nānak sākaṯ narak mėh jam baḏẖe ḏukẖ sahaʼnniĥ.  Pa▫i▫ai kiraṯ kamāvḏe jiv rākẖahi ṯivai rahaʼnniĥ. ||1||

 

Says third Nanak: (Saakat) those who turn away from the Almighty – and live by vices – are (badhey) bound (jam-i) by the agent of Divine justice and sent (mah-i) into (narak = hell) cycles of births and deaths and (sahannih = bear) suffer (dukh) pain.

They (kamaavdey) act under (paiai kirat-i) influence of past deeds; (jivai) as the Almighty (raakhah-i) keeps (tivai) so they (rahannih) remain – they have to be; this is the law of nature. 1.

 

ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਾਣੁ ਨਿਤਾਣੇ ਤਿਸੁ ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਸਦਾ ਮਨਿ ਵਸੈ ਜਮੁ ਜੋਹਿ ਨ ਸਕੈ ਤਿਸੁ ॥

Mėhlā 3.  Jinĥī saṯgur sevi▫ā ṯāṇ niṯāṇe ṯis.  Sās girās saḏā man vasai jam johi na sakai ṯis.

 

Prologue by the third guru. If one (jinhi) who is (nitaaney) powerless against temptations, (s-eviaa = serves) follows the teachings of (satiguru-u) the true guru (tis-u) that person gets awareness of Naam or Divine virtues and commands which give him/her (taan) the strength to overcome temptations.

One in whose (man-i) the mind Naam is (sadaa) ever (vasai = abides) kept with (saas-i) every breath and (giraas-i) morsel of food – s/he commits no transgressions and thus – (Jam) the agent of Divine justice (na sakai = cannot) is not allowed to (joh-i = see) take (tis-u) such a person.

 

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਨਾਮ ਰਸੁ ਕਵਲਾ ਸੇਵਕਿ ਤਿਸੁ ॥ ਹਰਿ ਦਾਸਾ ਕਾ ਦਾਸੁ ਹੋਇ ਪਰਮ ਪਦਾਰਥੁ ਤਿਸੁ ॥

Hirḏai har har nām ras kavlā sevak ṯis.  Har ḏāsā kā ḏās ho▫e param paḏārath ṯis.

 

S/he (ras-u = taste) lovingly keeps Naam, (har-i = dispels = vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (hirdai) in mind; (kavla = goddess of wealth/maaiaa) attachments to the world-play (sevak-i = maid-servant) serve (tis-u) that person, i.e. temptations become subservient to him/her.

S/he (hoey) remains (daas-u) the servant of (daasaa) servants of, (har-i) the Almighty, i.e. humbly serves and follows them; (tis-u) s/he receives (param) the Supreme (padaarath-u = substance) gift – of being absorbed in the Almighty.

 

ਨਾਨਕ ਮਨਿ ਤਨਿ ਜਿਸੁ ਪ੍ਰਭੁ ਵਸੈ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਿਸੁ ॥ ਜਿਨ੍ਹ੍ਹ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਰਸੁ ਸੰਤ ਜਨਾ ਸਿਉ ਤਿਸੁ ॥੨॥

Nānak man ṯan jis parabẖ vasai ha▫o saḏ kurbāṇai ṯis.  Jinĥ ka▫o pūrab likẖi▫ā ras sanṯ janā si▫o ṯis. ||2||

 

Says third Nanak: (Hau) I (kurbaanai = am sacrifice) adore (tis-u) that person in (jis-u) whose, i.e. who is conscious of, (prabh-u) the Almighty (man-i = in mind) in thought and (tan-i = in body) in deed.

One (kau) for (jinh) whom, i.e. in whose destiny, it is (likhiaa) written (poorabb-i = from past) based on past deeds, (tis-u) that person has (ras-u = taste) liking (siau) for (sant janaa = saints) seekers of the Almighty – joins the holy congregation. 2.

 

ਪਉੜੀ ॥ ਜੋ ਬੋਲੇ ਪੂਰਾ ਸਤਿਗੁਰੂ ਸੋ ਪਰਮੇਸਰਿ ਸੁਣਿਆ ॥ ਸੋਈ ਵਰਤਿਆ ਜਗਤ ਮਹਿ ਘਟਿ ਘਟਿ ਮੁਖਿ ਭਣਿਆ ॥ ਬਹੁਤੁ ਵਡਿਆਈਆ ਸਾਹਿਬੈ ਨਹ ਜਾਹੀ ਗਣੀਆ ॥

Pa▫oṛī.  Jo bole pūrā saṯgurū so parmesar suṇi▫ā.  So▫ī varṯi▫ā jagaṯ mėh gẖat gẖat mukẖ bẖaṇi▫ā.  Bahuṯ vaḏi▫ā▫ī▫ā sāhibai nah jāhī gaṇī▫ā.

 

(Paurri) stanza: (Jo) what (poora) the perfect (satiguru) true guru (boley) says, (so) that (suniaa) is heard (parmeysar-i) by the Supreme Being, i.e. teachings of the true guru are approved by the Almighty.

(Soee) the same (vartiaa) gets known (ghat-i ghat-i = in everybody/mind) by everyone (mah-i) in (jagat) the world and they (bhaniaa) utter it (mukh-i) from the mouth, i.e. true guru’s words are acknowledged by everyone.

The true guru teaches that there are (bahut-u) myriad (vaddiaaeeaa) virtues (sahibai) of the Master and (na jaaee) cannot (ganeeaa) be counted.

 

ਸਚੁ ਸਹਜੁ ਅਨਦੁ ਸਤਿਗੁਰੂ ਪਾਸਿ ਸਚੀ ਗੁਰ ਮਣੀਆ ॥ ਨਾਨਕ ਸੰਤ ਸਵਾਰੇ ਪਾਰਬ੍ਰਹਮਿ ਸਚੇ ਜਿਉ ਬਣਿਆ ॥੧੨॥

Sacẖ sahj anaḏ saṯgurū pās sacẖī gur maṇī▫ā.  Nānak sanṯ savāre pārbarahm sacẖe ji▫o baṇi▫ā. ||12||

 

There is (sach-u) truth, (sahj-u = poise, anad-u/anand = bliss) bliss with poise (paas-i) with ( ) the true guru; teachings of (gur) the guru are (sachi) true (maneeaa) gems.

Says fourth Nanak: (Paarbrahm-i) the Supreme Being (savaarey = transforms) imparts virtues to (sant = saints) the seekers and they (baniaa) become (jio) like (sachey) the Eternal – and their merger with IT facilitated. 12.

 

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Note: This thirteenth and final Paurri/stanza of Bilaaval Ki Vaar M: 4 has two Sloks/prologues of the third Guru preceding it. The message from the Sloks is that the Almighty is within us all; but only one who gives up other ideas and looks within can recognize the Master. And the means to attain this. The Paurri describes the forgiving nature of the true guru; he forgives and patronizes even his slanderers.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅਪਣਾ ਆਪੁ ਨ ਪਛਾਣਈ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਰਿ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਵਿਸਰੀ ਕਿਉ ਮਨੁ ਰਹੈ ਹਜੂਰਿ ॥

Salok mėhlā 3.  Apṇā āp na pacẖẖāṇ▫ī har parabẖ jāṯā ḏūr.  Gur kī sevā visrī ki▫o man rahai hajūr.

 

Prologue by the third Guru. One who does not (pachhaanaee) understand (aapna) his/her own (aap-u) self, i.e. does not recognize the Almighty within, s/he (jaataa) perceives (har-i) the Almighty (prabh-u) Master to be (door-i) far somewhere.

When (seyva = service) compliance with teachings of (gur) the guru – to focus on Divine virtues and commands within – is (visri) forgotten, (man-u) the mind (kio = how?) cannot (rahai) remain (hajoor-i) present before the Master, i.e. cannot maintain focus on obedience to the Almighty.  

 

ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ਝੂਠੈ ਲਾਲਚਿ ਕੂਰਿ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਸਚੈ ਸਬਦਿ ਹਦੂਰਿ ॥੧॥

Manmukẖ janam gavā▫i▫ā jẖūṯẖai lālacẖ kūr.  Nānak bakẖas milā▫i▫an sacẖai sabaḏ haḏūr. ||1||

 

(Manmukh-i) a self-willed person lives (koor-i) by falsehood, (laalach-i = in greed) gets engrossed in (jhoottahi = false) transitory gains/pleasures and (gavaaiaa) wastes (janam-u) human birth, i.e. does not make use of the opportunity provided human birth to attain union with the Almighty.

When one is inspired by (sabad-i = by Word) by commands (sachai) of the Eternal then one sees IT (hadoor-i/hajoor) present – and one stays in remembrance; IT (bakhas-i) graciously (milaaian-u) unites him/her with IT-self, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਚਾ ਸੋਹਿਲਾ ਗੁਰਮੁਖਿ ਨਾਮੁ ਗੋਵਿੰਦੁ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਲਾਹਣਾ ਹਰਿ ਜਪਿਆ ਮਨਿ ਆਨੰਦੁ ॥
Mėhlā 3.  Har parabẖ sacẖā sohilā gurmukẖ nām govinḏ.  An▫ḏin nām salāhṇā har japi▫ā man ānanḏ.

 

Prologue by the third Guru: Let us (sohila) praise/acknowledge (sachaa) the Eternal (har-i) Almighty (prabh) Master and live by (naam-u) virtues and commands of (govind-u = master of the world) the Almighty (gurmukh-i) guided by the guru.

(Andin-u = everyday) always (salaahna) praise and live by Naam; one who (japiaa) keeps in mind – Naam/virtues and commands of (har-i) the Almighty – commits no transgressions and – experiences (aanand-u) bliss (man-i = in mind) within.

 

ਵਡਭਾਗੀ ਹਰਿ ਪਾਇਆ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿਆ ਬਹੁੜਿ ਨ ਮਨਿ ਤਨਿ ਭੰਗੁ ॥੨॥

vadbẖāgī har pā▫i▫ā pūran parmānanḏ.  Jan Nānak nām sahāli▫ā bahuṛ na man ṯan bẖang. ||2||

 

It is (vaddbhaagi) by good fortune that one (paaiaa) finds (har-i) the Almighty and experiences (pooran-u) perfect (parmaanand-u) Supreme bliss – is at peace within.

Those who (salaahiaa) praise and practice (naam-u) Divine virtues and commands, they do not (bhang-u = destroy) break with, i.e. are always conscious of, the Almighty (man-i = in mind) in thoughts and (tan-i = in body) deeds, says (jan) humble third Nanak. 2.

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ਪਉੜੀ ॥ ਕੋਈ ਨਿੰਦਕੁ ਹੋਵੈ ਸਤਿਗੁਰੂ ਕਾ ਫਿਰਿ ਸਰਣਿ ਗੁਰ ਆਵੈ ॥ ਪਿਛਲੇ ਗੁਨਹ ਸਤਿਗੁਰੁ ਬਖਸਿ ਲਏ ਸਤਸੰਗਤਿ ਨਾਲਿ ਰਲਾਵੈ ॥

Pa▫oṛī.

Ko▫ī ninḏak hovai saṯgurū kā fir saraṇ gur āvai.  Picẖẖle gunah saṯgur bakẖas la▫e saṯsangaṯ nāl ralāvai.

 

(Paurri) stanza: If (koee) someone (hovai) is (nindak-u = slanderer) an ill-wisher of (satiguru) the true guru but then (aavai) comes (phir-i) back (saran-i = in sanctuary) and submits to teachings of (gur) the guru,

(satigur-u) the true guru (bakhas-i laey) forgives his/her (pichhley) past (gunah) transgressions and (ralaavai = mixes, naal-i = with) takes him/her into (satisangat-i) holy congregation where the Almighty is praised.

 

ਜਿਉ ਮੀਹਿ ਵੁਠੈ ਗਲੀਆ ਨਾਲਿਆ ਟੋਭਿਆ ਕਾ ਜਲੁ ਜਾਇ ਪਵੈ ਵਿਚਿ ਸੁਰਸਰੀ ਸੁਰਸਰੀ ਮਿਲਤ ਪਵਿਤ੍ਰੁ ਪਾਵਨੁ ਹੋਇ ਜਾਵੈ ॥

Ji▫o mīhi vuṯẖai galī▫ā nāli▫ā tobẖi▫ā kā jal jā▫e pavai vicẖ sursarī sursarī milaṯ paviṯar pāvan ho▫e jāvai.

 

(Jio) the way when (meeh-i) rain (vutthai) falls, (jal-u) water (ka) of (galeeaa) streets, (naaliaa) drains and (ttobiaa) overflowing ponds (jaaey) goes and (pavai) enters (vich-i) in (sursari) the river Ganges/Ganga – considered holy – then (milat) by mixing with it – and it is believed that – it also (hoey jaavai) becomes (pavitr-u) holy and (paavan-u) consecrated – like original Ganga water as is the Hindu belief.

 

ਏਹ ਵਡਿਆਈ ਸਤਿਗੁਰ ਨਿਰਵੈਰ ਵਿਚਿ ਜਿਤੁ ਮਿਲਿਐ ਤਿਸਨਾ ਭੁਖ ਉਤਰੈ ਹਰਿ ਸਾਂਤਿ ਤੜ ਆਵੈ ॥

Ėh vadi▫ā▫ī saṯgur nirvair vicẖ jiṯ mili▫ai ṯisnā bẖukẖ uṯrai har sāʼnṯ ṯaṛ āvai.

 

(Eh = this) such is (vaddiaaee) the virtue (vich-i = in) of (satigur) the true guru (nirvair = without enmity) who bears no ill-will to anyone, (miliai) by meeting (jit-u) whom (tisna = thirst, bhukh = hunger) running after desires (utrai = removed) ends, one finds (har-i) the Almighty within and (saant-i) peace (aavai) comes to the mind (tarr) instantly.

 

ਨਾਨਕ ਇਹੁ ਅਚਰਜੁ ਦੇਖਹੁ ਮੇਰੇ ਹਰਿ ਸਚੇ ਸਾਹ ਕਾ ਜਿ ਸਤਿਗੁਰੂ ਨੋ ਮੰਨੈ ਸੁ ਸਭਨਾਂ ਭਾਵੈ ॥੧੩॥੧॥ ਸੁਧੁ ॥

Nānak ih acẖraj ḏekẖhu mere har sacẖe sāh kā jė saṯgurū no mannai so sabẖnāʼn bẖāvai. ||13||1|| suḏẖ.

 

Says fourth Nanak: (Deykhahu) see (ihu) this (acharaj-u) wondrous play of (har-i) the Almighty (sachey) Eternal (saah) Sovereign (meyra = my) of all; (j-i) one who (mannai) is obedient (no) to (satiguru) the true guru, (su) that person (bhaavai) is liked (sabhna) by all. 13. 1.

 

(Sudh-u) this is correct. (Note: The fifth Guru had the AGGS transcribed from the collected works of his and the earlier gurus as well as saints and bards. This is an annotation at the end of some Vaars, which the fifth Guru made on checking, to say it is correctly transcribed. In some cases he wrote “sudh-u keechai” i.e. correct it).