SGGS pp 1369-1371, Slok Kabir Ji, 86-123 of 243

 

ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥

Kabīr man pankẖī bẖa▫i▫o ud ud ḏah ḏis jā▫e. Jo jaisī sangaṯ milai so ṯaiso fal kẖā▫e. ||86||

 

Says Kabir: (Man-u) the human mind (bhaio) is like (pankhi) a bird which (udd-i udd-i) keeps flying (jaaey) going in (dah = ten, dis = directions) all directions. (Jo jaisi) whatever (sangat-i) company one (milai) gets, s/he (khhaey = eats, phal-u = fruit – of the tree the bird sits on) acts under (so) that influence, i.e. if one wishes to find God then company of the devotees should be joined. 86.

 

ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥

Kabīr jā ko kẖojṯe pāio soī ṯẖaur.  So▫ī fir kai ṯū bẖa▫i▫ā jā ka▫o kahṯā a▫or. ||87||

 

Says Kabir: (Tthaur-u) the place (ja kau) which we (khojtey) searching (soee) that (paaio) is found.

(Phir-i kai) after wandering in search, (too) you (bhaiaa) became that (ja kau) whom you (kahta) said was (aur-u) someone different. 87.

Message: One searches for God all over but when s/he remembers Naam, i.e. praises and emulates Divine virtues s/he becomes like, and becomes one with, God.

 

ਕਬੀਰ ਮਾਰੀ ਮਰਉ ਕੁਸੰਗ ਕੀ ਕੇਲੇ ਨਿਕਟਿ ਜੁ ਬੇਰਿ ॥ ਉਹ ਝੂਲੈ ਉਹ ਚੀਰੀਐ ਸਾਕਤ ਸੰਗੁ ਨ ਹੇਰਿ ॥੮੮॥

Kabīr mārī mara▫o kusang kī kele nikat jo ber.  Uh jẖūlai uh cẖīrī▫ai sākaṯ sang na her. ||88||

 

Says Kabir: One (marau = die, maari = hit) is ruined by (kusang) evil company, like (ju) when (beyr-i) a berry tree – whose braches have thorns – is (nikatt-i) near (keyley) the banana plant.

(Uh = that) the berry tree (jhoolai) sways with the wind and (uh = that) the bananas (cheereeai) are cut by the thorns; therefore o human being, do not (heyr-i) look for (sang-u) company of (saakaat) those who turn away from God – you will be torn away from God. 88.

 

ਕਬੀਰ ਭਾਰ ਪਰਾਈ ਸਿਰਿ ਚਰੈ ਚਲਿਓ ਚਾਹੈ ਬਾਟ ॥ ਅਪਨੇ ਭਾਰਹਿ ਨਾ ਡਰੈ ਆਗੈ ਅਉਘਟ ਘਾਟ ॥੮੯॥

Kabīr bẖār parā▫ī sir cẖarai cẖali▫o cẖāhai bāt.  Apne bẖārėh nā darai āgai a▫ugẖat gẖāt. ||89||

 

Says Kabir: By slandering others, the human being (charai) puts (bhaar) load of sins (paraaee) of others and (chaahai) wants (chalio) to walks on (baatt) path – to God.

S/he is not (ddarai) afraid of his/her (apney) own (bhaarah-i = load) sins, not realizing that there is (aughatt) difficult (ghaatt = hills) climb, i.e. has to face close Divine scrutiny and get rid of own faults. 89.

Message: Instead of finding faults with others one should be conscious of one’s own shortcomings. Slandering others is a serious fault and adds to one’s own faults.

 

ਕਬੀਰ ਬਨ ਕੀ ਦਾਧੀ ਲਾਕਰੀ ਠਾਢੀ ਕਰੈ ਪੁਕਾਰ ॥ ਮਤਿ ਬਸਿ ਪਰਉ ਲੁਹਾਰ ਕੇ ਜਾਰੈ ਦੂਜੀ ਬਾਰ ॥੯੦॥

Kabīr ban kī ḏāḏẖī lākrī ṯẖādẖī karai pukār.  Maṯ bas para▫o luhār ke jārai ḏūjī bār. ||90||

 

Says Kabir: (Laakri) the wood (daadhi) burnt (ki) of (ban) the jungle (tthaadhi) stands and (karai) makes (pukaar = call for help) supplication to God. (Mat-i) may I not (parau) fall (bas-i = control) in hands of (luhaar) the blacksmith who (jaarai/jaalai) shall burns me (dooji) a second (baar) time – in the furnace. 90.

Message: Life is afflicted with vices; the soul entreats the Almighty not to be led to a counterfeit gurus who would cause to commit more vices – but lead to the true guru who teaches to live by Naam/Divine virtues and commands. 90.

 

ਕਬੀਰ ਏਕ ਮਰੰਤੇ ਦੁਇ ਮੂਏ ਦੋਇ ਮਰੰਤਹ ਚਾਰਿ ॥ ਚਾਰਿ ਮਰੰਤਹ ਛਹ ਮੂਏ ਚਾਰਿ ਪੁਰਖ ਦੁਇ ਨਾਰਿ ॥੯੧॥

Kabīr ek maranṯe ḏu▫e mū▫e ḏo▫e maranṯah cẖār.  Cẖār maranṯah cẖẖah mū▫e cẖār purakẖ ḏu▫e nār. ||91||

 

Says Kabir: With (eyk) one dying, (duey) two (mooey) die, and with (doey) the two (mooey) dying (chaar-i) for die, i.e. when vanity is dissolved, then two, namely Aasa/expectations and Trisna/cravings die/end and with the two dying/ending, four vices namely lust, anger, greed and worldly attachments end.

With (chaar-i) the four (marantah) dying a total of (chhah) six die of which four namely, Kaam/lust, Krodh/anger, Lobh/greed, Moh/attachment, and Ahankkar/pride, have (purakh) masculine gender and (duey) two namely, Asaa/expectations and Trisna/craving have (naar-i) female gender. 91.

 

ਕਬੀਰ ਦੇਖਿ ਦੇਖਿ ਜਗੁ ਢੂੰਢਿਆ ਕਹੂੰ ਨ ਪਾਇਆ ਠਉਰੁ ॥ ਜਿਨਿ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤਿਓ ਕਹਾ ਭੁਲਾਨੇ ਅਉਰ ॥੯੨॥

Kabīr ḏekẖ ḏekẖ jag dẖūʼndẖi▫ā kahū▫aʼn na pā▫i▫ā ṯẖa▫ur.  Jin har kā nām na cẖeṯi▫o kahā bẖulāne a▫or. ||92||

 

Says Kabir: I (deykh-i deykh-i) kept looking around (ddhoonddhiaa) searching but did not (paaiaa) find (tthaur-u) a place – to settle down, i.e. where one finds solace.

Those who (na cheytio = not remember) forget Naam/virtues and commands of (har-i) the Almighty, (kahaa = what?) do not need (aur-u) any other (bhulaaney) delusion, i.e. they will not find solace anywhere. 92.

 

ਕਬੀਰ ਸੰਗਤਿ ਕਰੀਐ ਸਾਧ ਕੀ ਅੰਤਿ ਕਰੈ ਨਿਰਬਾਹੁ ॥ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥

Kabīr sangaṯ karī▫ai sāḏẖ kī anṯ karai nirbāhu.  Sākaṯ sang na kījī▫ai jā ṯe ho▫e bināhu. ||93||

 

Says Kabir: We should (kareeai = do) keep (sangat-i) company (ki) of, i.e. remember teachings of, (saadh) the guru which (karai = does, nirbaah = lasting till end) maintain the company, i.e. ever guide.

We should not (keejeeai) keep (sang-u) company with (saakat) one who has turned away from God, (tey) by (ja) which (binaah-u) destruction (hoey) occurs, i.e. one falls prey to vices and fails to unite with God. 93.

 

ਕਬੀਰ ਜਗ ਮਹਿ ਚੇਤਿਓ ਜਾਨਿ ਕੈ ਜਗ ਮਹਿ ਰਹਿਓ ਸਮਾਇ ॥ ਜਿਨ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤਿਓ ਬਾਦਹਿ ਜਨਮੇਂ ਆਇ ॥੯੪॥

Kabīr jag mėh cẖeṯi▫o jān kai jag mėh rahi▫o samā▫e.  Jin har kā nām na cẖeṯi▫o bāḏėh janmeʼn ā▫e. ||94||

 

Says Kabir: (Jaan-i kai) deeming that everything, i.e. sources of solace lie (mah-i) in (jag) the world, one (cheytio) fixes mind accordingly, and (rahio) remains (smaaey) contained (mah-i) in (jag) the world, i.e. cannot unite with God and keeps taking births and dying in this world.

Those (jin) who do not (cheytio) pay attention to Naam/virtues and commands of (har-i) the Almighty, (aaey) come/take (janmey’n) human birth (baadh-i) in vain – because they do not make use of the opportunity provided by human birth to obey, and attain union with, God. 94.

 

ਕਬੀਰ ਆਸਾ ਕਰੀਐ ਰਾਮ ਕੀ ਅਵਰੈ ਆਸ ਨਿਰਾਸ ॥ ਨਰਕਿ ਪਰਹਿ ਤੇ ਮਾਨਈ ਜੋ ਹਰਿ ਨਾਮ ਉਦਾਸ ॥੯੫॥

Kabīr āsā karī▫ai rām kī avrai ās nirās. Narak parėh ṯe mān▫ī jo har nām uḏās. ||95||

 

Says Kabir: We should (kareeai = have, aasaa = hope) place reliance on following commands of (raam) the Almighty; (aas) hope/reliance on (avrai) on others (niraas) disappoints.

(Maanaee = accept) be certain that those (jo) who are (udaas-i = withdrawn) indifferent to Naam/commands of (har-i) the Almighty, (tey) they will (parah-i) be put (narak-i) in hell, i.e. in cycles of births and deaths. 95.

 

ਕਬੀਰ ਸਿਖ ਸਾਖਾ ਬਹੁਤੇ ਕੀਏ ਕੇਸੋ ਕੀਓ ਨ ਮੀਤੁ ॥ ਚਾਲੇ ਥੇ ਹਰਿ ਮਿਲਨ ਕਉ ਬੀਚੈ ਅਟਕਿਓ ਚੀਤੁ ॥੯੬॥

Kabīr sikẖ sākẖā bahuṯe kī▫e keso kī▫o na mīṯ.  Cẖāle the har milan ka▫o bīcẖai atki▫o cẖīṯ. ||96||

 

Says Kabir: One who gets some success/recognition as a devotee, (keeay) makes (bahutey) plenty of (sikh) disciples and (saakha) companions but does not (keeo) make (keyso) the Almighty his/her (meet-u) friend, i.e. stops being a devotee.

S/he (chhaley) had set out (kau) to (milan) meet/find (har-i) God, but his/her (cheet-u) mind (attkio) got stuck (beechai) in the middle, i.e. can never find God. 96.

 

ਕਬੀਰ ਕਾਰਨੁ ਬਪੁਰਾ ਕਿਆ ਕਰੈ ਜਉ ਰਾਮੁ ਨ ਕਰੈ ਸਹਾਇ ॥ ਜਿਹ ਜਿਹ ਡਾਲੀ ਪਗੁ ਧਰਉ ਸੋਈ ਮੁਰਿ ਮੁਰਿ ਜਾਇ ॥੯੭॥

Kabīr kāran bapurā ki▫ā karai ja▫o rām na karai sahā▫e.  Jih jih dālī pag ḏẖara▫o so▫ī mur mur jā▫e. ||97||

 

Says Kabir: (Kaaran-u) the created creature can (karai) do (kiaa = what?) nothing, (jau) if (raam-u) the Almighty (na karai) does not (sahaaey) help, i.e. does not give the ability.

Reliance on others does not help; it is like (jih jih) whatever (ddaali) branch of the tree one (dharau) puts (pag-u) foot, (soee) that (jaaey) keeps (mur-i mur-i) bending down, i.e. they do not have the ability, and no one supports another without expectation in return; only God does. 97.

 

ਕਬੀਰ ਅਵਰਹ ਕਉ ਉਪਦੇਸਤੇ ਮੁਖ ਮੈ ਪਰਿ ਹੈ ਰੇਤੁ ॥ ਰਾਸਿ ਬਿਰਾਨੀ ਰਾਖਤੇ ਖਾਯਾ ਘਰ ਕਾ ਖੇਤੁ ॥੯੮॥

Kabīr avrah ka▫o upḏesṯe mukẖ mai par hai reṯ.  Rās birānī rākẖ▫ṯe kẖā▫yā gẖar kā kẖeṯ. ||98||

 

Says Kabir: Those who (updeystey) keep giving instructions (kau) to (avrah) others – without being asked –, (reyt) sand/dust is (par-i) falls (mai) in their (mukh) faces, i.e. are shunned by others.

They think they (raakhtey) are protecting (biraani) others’ (raas-i) wealth, i.e. trying to help them, while (ghar = house, ka = of) their own (kheyt = agricultural field) crop is being (khaaiaa) eaten, i.e. they becoming increasingly egoistic and do not realize that they should remove their own shortcomings. 98.

 

ਕਬੀਰ ਸਾਧੂ ਕੀ ਸੰਗਤਿ ਰਹਉ ਜਉ ਕੀ ਭੂਸੀ ਖਾਉ ॥ ਹੋਨਹਾਰੁ ਸੋ ਹੋਇਹੈ ਸਾਕਤ ਸੰਗਿ ਨ ਜਾਉ ॥੯੯॥

Kabīr sāḏẖū kī sangaṯ raha▫o ja▫o kī bẖūsī kẖā▫o.  Honhār so ho▫ihai sākaṯ sang na jā▫o. ||99||

 

Says Kabir: O human being, (rahau) be in (sangat-i) company (ki) of (saadhoo) the guru and (khaau) eat (bhoosi) the bread made from (jau) barley – as the poor do, i.e. humbly obey the guru.

(Honhaar-u) whatever is to happen, (so) that (hoihai) happens, i.e. accept Divine will, and do not (jaau) go to seek in (sang-u) in company of (saakat) those who have turned away from God, i.e. do not become like them. 99.

 

ਕਬੀਰ ਸੰਗਤਿ ਸਾਧ ਕੀ ਦਿਨ ਦਿਨ ਦੂਨਾ ਹੇਤੁ ॥ ਸਾਕਤ ਕਾਰੀ ਕਾਂਬਰੀ ਧੋਏ ਹੋਇ ਨ ਸੇਤੁ ॥੧੦੦॥

Kabīr sangaṯ sāḏẖ kī ḏin ḏin ḏūnā heṯ.  Sākaṯ kārī kāʼnbrī ḏẖo▫e ho▫e na seṯ. ||100||

 

Says Kabir: Remaining (sangat-i) in company/under guidance of (ki) of (saadh) guru brings (doona = double) increasing (heyt-u) benefit (din din) by the day, i.e. one’s life is progressively purified of vices.

On the other hand, (saakat) one who turns away from God is like (kaari/kaali) black (kaambri/kambal) blanket, which does not (hoey) become (seyt) white i.e. is full of vices which cannot be rid and gives to others, so keep away from a Saakat. 100.

 

ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ॥ ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ॥੧੦੧॥

Kabīr man mūʼndi▫ā nahī kes mundā▫e kāʼn▫e.  Jo kicẖẖ kī▫ā so man kī▫ā mūʼndā mūnd ajāʼn▫e. ||101||

 

Says Kabir: People shave off their heads and say they have become ascetics. But if one does not (moonddiaa = shaved) removed vices off (man-u) the mind, then (kaa’ney = what?) it is no use (munddaaey) removing (keys) hair from the head, i.e. it is only pretense.

(Jo) whatever one (keeaa) does, (so) that is (keeaa) is done by (man) the mind, (moondda) a shaved (moondd-u) the head is (ajaa’ney) meaningless. 101.

 

ਕਬੀਰ ਰਾਮੁ ਨ ਛੋਡੀਐ ਤਨੁ ਧਨੁ ਜਾਇ ਤ ਜਾਉ ॥ ਚਰਨ ਕਮਲ ਚਿਤੁ ਬੇਧਿਆ ਰਾਮਹਿ ਨਾਮਿ ਸਮਾਉ ॥੧੦੨॥

Kabīr rām na cẖẖodī▫ai ṯan ḏẖan jā▫e ṯa jā▫o.  Cẖaran kamal cẖiṯ beḏẖi▫ā rāmėh nām samā▫o. ||102||

 

Says Kabir: We should not (chhoddeeai) give up obeying (raam-u) the Almighty till the end of life, but if (tan-u) the body but (dhan-u) wealth are (jaaey = go) are lost, (ta) then (jaau = go) let them be lost – they are transitory while the Almighty is Eternal and gives support here and in the hereafter.

One whose (chit-u) mind (beydhiaa = pierced) is in love with (charan = feet, kamal = lotus) the Almighty, s/he (samaau) remains absorbed in practice (naam-i) of Naam/virtues and commands (raamah-i) of the Almighty, and ultimately merges with the Creator. 102.

 

ਕਬੀਰ ਜੋ ਹਮ ਜੰਤੁ ਬਜਾਵਤੇ ਟੂਟਿ ਗਈਂ ਸਭ ਤਾਰ ॥ ਜੰਤੁ ਬਿਚਾਰਾ ਕਿਆ ਕਰੈ ਚਲੇ ਬਜਾਵਨਹਾਰ ॥੧੦੩॥

Kabīr jo ham janṯ bajāvṯe tūt ga▫īʼn sabẖ ṯār.  Janṯ bicẖārā ki▫ā karai cẖale bajāvanhār. ||103||

 

Says Kabir: (Jant-u = instrument) the stringed musical instrument (jo) which (ham) I (bajaavtey) was playing, (sabh) all its (taar) strings (toott-i gaee’n) have broken, i.e. all the body organs by which the body acted have stopped working.

(Kiaa) what can (bichaara = without means) the hapless (jant-u) musical instrument (karai) do when (bajaavanhaar) the player (chaley) leaves, i.e. the organs work when the soul is present in the body, when the Almighty pulls the soul, the body dies. 103.

Message: One can act to resist vices when God is present in mind; when the Almighty is forgotten we succumb to vices.

 

ਕਬੀਰ ਮਾਇ ਮੂੰਡਉ ਤਿਹ ਗੁਰੂ ਕੀ ਜਾ ਤੇ ਭਰਮੁ ਨ ਜਾਇ ॥

Kabīr mā▫e mūnda▫o ṯih gurū kī jā ṯe bẖaram na jā▫e.

 

Says Kabir: I shall (moonddau = shave the hair/disgrace) blame (maaey) the mother of (tih) that guru, i.e. the Brahmin, by (jaa = whom) whose guidance (bharam-u) straying from living by Naam does not (jaaey = go) stop, i.e. such a guru brings bad name not only to himself but to his total lineage.

 

Page 1370

 

ਆਪ ਡੁਬੇ ਚਹੁ ਬੇਦ ਮਹਿ ਚੇਲੇ ਦੀਏ ਬਹਾਇ ॥੧੦੪॥

Āp dube cẖahu beḏ mėh cẖele ḏī▫e bahā▫e. ||104||

 

The Brahmin (aap) himself (ddubey = drowned) does not overcome vices because he remains immersed only in rituals given (mah) in (chah-u) the four Vedas – but forgets the essence of the Vedas; he causes his (cheyley) disciples (deeay = bahaaey) to be swept by the flood waters – the fruitless rituals. 104.

 

ਕਬੀਰ ਜੇਤੇ ਪਾਪ ਕੀਏ ਰਾਖੇ ਤਲੈ ਦੁਰਾਇ ॥ ਪਰਗਟ ਭਏ ਨਿਦਾਨ ਸਭ ਜਬ ਪੂਛੇ ਧਰਮ ਰਾਇ ॥੧੦੫॥

Kabīr jeṯe pāp kī▫e rākẖe ṯalai ḏurā▫e.  Pargat bẖa▫e niḏān sabẖ jab pūcẖẖe ḏẖaram rā▫e. ||105||

 

Says Kabir: (Jeytey = as many) all (paap) the sins the human being (keeay) commits, s/he (raakhey) keeps them (duraaey) hidden (talai) under cover, i.e. one tries to hide them from the people.

They (bhaey) are (nidaan = end) ultimately (pargatt = manifest) laid bare when (dharam raaey) the metaphoric Divine judge opens the record and (poochhey) asks to account for the deeds, i.e. one can hide misdeeds from the world but is not spared by Divine justice. 105.

 

Note: The next three Sloks describe the consequences of forgetting God and engaging in rituals.

 

ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਛਾਡਿ ਕੈ ਪਾਲਿਓ ਬਹੁਤੁ ਕੁਟੰਬੁ ॥ ਧੰਧਾ ਕਰਤਾ ਰਹਿ ਗਇਆ ਭਾਈ ਰਹਿਆ ਨ ਬੰਧੁ ॥੧੦੬॥

Kabīr har kā simran cẖẖād kai pāli▫o bahuṯ kutamb.  Ḏẖanḏẖā karṯā rėh ga▫i▫ā bẖā▫ī rahi▫ā na banḏẖ. ||106||

 

Says Kabir: One who (chhaadd-i kai) gives up/ignores (simran-u) remembrance/obedience (ka) of (har-i) the Almighty, and engages in (bahut-u) many pursuits to make money (paalio = nurture) for benefit of (kuttumb-u) the family.

S/he (rah-i gaiaa = cannot do) dies (karta = doing) pursuing (dhandhaa) making money, but does not realize that no (bhaaee) brother/sibling or (bandh-u) relatives (rahiaa = remains) accompany one to help in the hereafter when s/he has to face consequences of misdeeds committed for their sake. 106.

 

ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਛਾਡਿ ਕੈ ਰਾਤਿ ਜਗਾਵਨ ਜਾਇ ॥ ਸਰਪਨਿ ਹੋਇ ਕੈ ਅਉਤਰੈ ਜਾਏ ਅਪੁਨੇ ਖਾਇ ॥੧੦੭॥

Kabīr har kā simran cẖẖād kai rāṯ jagāvan jā▫e.  Sarpan ho▫e kai a▫uṯarai jā▫e apune kẖā▫e. ||107||

 

Says Kabir: One who (chhaadd-i kai) gives up/ignores (simran-u) remembrance/obedience (ka) of (har-i) the Almighty, (jaaey) goes (jagaaey) to keep awake (raat-i) at night, i.e. joins night-long sessions of praises of the goddess – and begs material benefits.

S/he (autrai) is born (hoey kai = being) as (sarpan-i) a female serpent who (khaaey) eats its (aapuney) own (jaaey = given birth) newborn. 107.

 

ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਛਾਡਿ ਕੈ ਅਹੋਈ ਰਾਖੈ ਨਾਰਿ ॥ ਗਦਹੀ ਹੋਇ ਕੈ ਅਉਤਰੈ ਭਾਰੁ ਸਹੈ ਮਨ ਚਾਰਿ ॥੧੦੮॥

Kabīr har kā simran cẖẖād kai aho▫ī rākẖai nār.  Gaḏhī ho▫e kai a▫uṯarai bẖār sahai man cẖār. ||108||

 

Says Kabir: One who (chhaadd-i kai) gives up/ignores (simran-u) remembrance/obedience (ka) of (har-i) the Almighty, but (raakhai = keeps) observes (ahoee) fast for welfare of her sons. (Note: The day of this fast is eight days before Diwali).

S/he (autrai) is reborn (hoey kai = being) as (gadahi) a she-donkey, and (sahai = bears) is used for carrying (bhaar-u) load of (chaar-i) four (man) maund – a weight measure equal to about thirty seven kilograms, i.e. is reborn to suffer. 108

 

ਕਬੀਰ ਚਤੁਰਾਈ ਅਤਿ ਘਨੀ ਹਰਿ ਜਪਿ ਹਿਰਦੈ ਮਾਹਿ ॥ ਸੂਰੀ ਊਪਰਿ ਖੇਲਨਾ ਗਿਰੈ ਤ ਠਾਹਰ ਨਾਹਿ ॥੧੦੯॥

Kabīr cẖaṯurā▫ī aṯ gẖanī har jap hirḏai māhi.  Sūrī ūpar kẖelnā girai ṯa ṯẖāhar nāhi. ||109||

 

Says Kabir: (At-i = very, ghani = abundant/great) the greatest (chaturaaee = cleverness) wisdom is (jap-i) to remember (har-i) the Almighty (maah-i) in (hirdai) mind and conduct the self by Naam/Divine virtues and commands.

It is like (kheylna = playing) performing tricks (oopar-i) on top of a pole – which requires skill and attention for –, if one (girai) falls (ta) then there is no (tthaahar) place, i.e. one dies, similarly one who ignores Naam in human birth falls prey to vices and keeps taking births to die, again and again. 109.

 

ਕਬੀਰ ਸੋੁਈ ਮੁਖੁ ਧੰਨਿ ਹੈ ਜਾ ਮੁਖਿ ਕਹੀਐ ਰਾਮੁ ॥ ਦੇਹੀ ਕਿਸ ਕੀ ਬਾਪੁਰੀ ਪਵਿਤ੍ਰੁ ਹੋਇਗੋ ਗ੍ਰਾਮੁ ॥੧੧੦॥

Kabīr so▫ī mukẖ ḏẖan hai jā mukẖ kahī▫ai rām.  Ḏehī kis kī bāpurī paviṯar ho▫igo garām. ||110||

 

Says Kabir: (Suee/soee) that (mukh-u = mouth) person is (dhann-i) blessed (kaheeai = says) praises (raam-u) the Almighty (ja) who (mukh-i) with mouth – and emulates God’s virtues.

(Kis ki = whose?) it is not (baapuri = poor) just (deyhi) the body/person, (graam-u) the village (hoeygo) becomes (pavitr-u) purified of vices, i.e. such is the virtue of good company. 110.

 

ਕਬੀਰ ਸੋਈ ਕੁਲ ਭਲੀ ਜਾ ਕੁਲ ਹਰਿ ਕੋ ਦਾਸੁ ॥ ਜਿਹ ਕੁਲ ਦਾਸੁ ਨ ਊਪਜੈ ਸੋ ਕੁਲ ਢਾਕੁ ਪਲਾਸੁ ॥੧੧੧॥

Kabīr so▫ī kul bẖalī jā kul har ko ḏās.  Jih kul ḏās na ūpjai so kul dẖāk palās. ||111||

 

Says Kabir: (Soee) that (kul) lineage in (ja) which (kul) lineage there is (daas-u = servant) a devotee, i.e. who lives by virtues and commands (ko) of (har-i) the Almighty, is (bhali = good) glorified

(Kul) the lineage in which (daas-u = servant) a devotee of God is not (oopjai) born, is like (ddhaak-u plaas-u) foliage, i.e. is insignificant and makes no contribution to goodness in the world. 111.

 

ਕਬੀਰ ਹੈ ਗਇ ਬਾਹਨ ਸਘਨ ਘਨ ਲਾਖ ਧਜਾ ਫਹਰਾਹਿ ॥ ਇਆ ਸੁਖ ਤੇ ਭਿਖ੍ਯ੍ਯਾ ਭਲੀ ਜਉ ਹਰਿ ਸਿਮਰਤ ਦਿਨ ਜਾਹਿ ॥੧੧੨॥

Kabīr hai ga▫e bāhan sagẖan gẖan lākẖ ḏẖajā fahrāhi.  I▫ā sukẖ ṯe bẖikẖ▫yā bẖalī ja▫o har simraṯ ḏin jāhi. ||112||

 

Says Kabir: A rich person has (hai/haivar) horses, (gaeyi/gaivar) elephants, (baahan) chariots (saghan ghan = thickly populated) in large numbers and (laakh) lakhs of (dhajaa) flags (pharaah-i) flying, i.e. has all glory of the world.

But (bhikhyaa) begging is (bhali) better (tey) than (iaa) these (sukh) comforts (jau) if (din) the day (jaah-i = goes) passes keeping (har-i) the Almighty (simrat) in mind – in thought, word and deed; this brings perfect peace. 112.

 

ਕਬੀਰ ਸਭੁ ਜਗੁ ਹਉ ਫਿਰਿਓ ਮਾਂਦਲੁ ਕੰਧ ਚਢਾਇ ॥ ਕੋਈ ਕਾਹੂ ਕੋ ਨਹੀ ਸਭ ਦੇਖੀ ਠੋਕਿ ਬਜਾਇ ॥੧੧੩॥

Kabīr sabẖ jag ha▫o firi▫o māʼnḏal kanḏẖ cẖadẖā▫e.  Ko▫ī kāhū ko nahī sabẖ ḏekẖī ṯẖok bajā▫e. ||113||

 

Says Kabir: (Hau) I have (phirio = wandered) surveyed (sabh-u) the whole (jag-u) world with beat of (maandal-u) drum (chaddhaaey) mounted on (kandh) the shoulder, i.e. announcing arrival and asking people as to who has found anyone else to help selflessly.

But was told by people they have (tthok-i vajaaey) actually tested everyone and (deykhi) seen that (koee) no one is (ko) of/for (kaahhoo) anyone else, i.e. God alone helps without any expectation. 113.

Note: Tthok-i = striking to vajaaey = to produce sound, is in context of an earthen ware being struck as a test for goodness; if it is cracked it gives a dull sound but if in good shape then the sound is sharp.

 

ਮਾਰਗਿ ਮੋਤੀ ਬੀਥਰੇ ਅੰਧਾ ਨਿਕਸਿਓ ਆਇ ॥ ਜੋਤਿ ਬਿਨਾ ਜਗਦੀਸ ਕੀ ਜਗਤੁ ਉਲੰਘੇ ਜਾਇ ॥੧੧੪॥

Mārag moṯī bīthre anḏẖā niksi▫o ā▫e.  Joṯ binā jagḏīs kī jagaṯ ulangẖe jā▫e. ||114||

 

Says Kabir: If (moti) pearls (beethrey) lie scattered on the ground, (andha) a blind person (aaey) comes and just (niksio = goes out) goes past them – whereas as a sighted person would pick them up.

Similarly (binaa) without (jot-i = light) enlightenment with Naam/virtues and commands (ki) of the Almighty, (jagat-u = world) the creatures (ulanghey = go past) pass human birth fruitlessly, i.e. do not make use of the opportunity provided by human birth to practice Naam to merge with the Almighty. 114

 

ਬੂਡਾ ਬੰਸੁ ਕਬੀਰ ਕਾ ਉਪਜਿਓ ਪੂਤੁ ਕਮਾਲੁ ॥ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਛਾਡਿ ਕੈ ਘਰਿ ਲੇ ਆਯਾ ਮਾਲੁ ॥੧੧੫॥

Būdā bans Kabīr kā upji▫o pūṯ kamāl.   Har kā simran cẖẖād kai gẖar le ā▫yā māl. ||115||

 

Says Kabir: (Bans-u) lineage of Kabir, the devotee, (boodda/ddooba) drowned/got a bad name when his (poot-u) son Kamaal (upjio) manifested – as below.

He (chhaadd-i kai) has forsaken practice of Naam/virtues and commands and works only (ley aaia) to bring (maal-u) material wealth (ghar-i) home. 115.

 

ਕਬੀਰ ਸਾਧੂ ਕਉ ਮਿਲਨੇ ਜਾਈਐ ਸਾਥਿ ਨ ਲੀਜੈ ਕੋਇ ॥ ਪਾਛੈ ਪਾਉ ਨ ਦੀਜੀਐ ਆਗੈ ਹੋਇ ਸੁ ਹੋਇ ॥੧੧੬॥

Kabīr sāḏẖū ka▫o milne jā▫ī▫ai sāth na lījai ko▫e.  Pācẖẖai pā▫o na ḏījī▫ai āgai ho▫e so ho▫e. ||116||

 

Says Kabir: When we (jaaeeai) go to (saadhoo) a saint, we should not (leejai) take (koey) anyone (saath) along – like people do to show importance, i.e. guidance of the guru should be sought, and followed, with humility.

We should not (deejeeai = give) put (paau) the feet (paachhai) backwards, but go (aagai) forward, believing that whatever is to (hoey) happen, (so = that) that (hoey) happens, i.e. follow the guru with the confidence that the guru’s guidance is beneficial. 116.

 

ਕਬੀਰ ਜਗੁ ਬਾਧਿਓ ਜਿਹ ਜੇਵਰੀ ਤਿਹ ਮਤ ਬੰਧਹੁ ਕਬੀਰ ॥ ਜੈਹਹਿ ਆਟਾ ਲੋਨ ਜਿਉ ਸੋਨ ਸਮਾਨਿ ਸਰੀਰੁ ॥੧੧੭॥
Kabīr jag bāḏẖi▫o jih jevrī ṯih maṯ banḏẖhu Kabīr.  Jaihėh ātā lon ji▫o son samān sarīr. ||117||

 

Says Kabir: O (kabir) devotee of God, (mat) do not (bandhahu) get bound by (tih) that rope, with (jih) which (jeyvri) rope (jag-u = wolrd) all human beings are (baadhio) bound, i.e. do not get attached to the world-play of wealth, relatives, status and rivalries, and commit vices for their sake.

Otherwise the way (aatta = flour) bread and (lon) salt (jaihai = go) get consumed, your (son) gold (samaan-i) like body, i.e. the virtues within be lost to the vices. 117.

 

ਕਬੀਰ ਹੰਸੁ ਉਡਿਓ ਤਨੁ ਗਾਡਿਓ ਸੋਝਾਈ ਸੈਨਾਹ ॥ ਅਜਹੂ ਜੀਉ ਨ ਛੋਡਈ ਰੰਕਾਈ ਨੈਨਾਹ ॥੧੧੮॥

Kabīr hans udi▫o ṯan gādi▫o sojẖā▫ī saināh.  Ajhū jī▫o na cẖẖod▫ī rankā▫ī naināh. ||118||

 

Says Kabir: (Hans-u) the soul (uddio) has flown away – has left the body; (tan-u) the body is (gaaddio) buried, but one wants to (sojhaaee = awareness) be recognized even then with (sinaah = sign) with the tomb-stone on the grave.

(Jeeo) the creature (ajahoo) still does not (chhoddaee) give up (rankaaee = poverty) begging for attention of others’ (nainaah) eyes, i.e. the human being seeks recognition in life and wants that even after death. 118.

 

Note: The following three Sloks talk of the wish and joy of experiencing presence of the Almighty within.

 

ਕਬੀਰ ਨੈਨ ਨਿਹਾਰਉ ਤੁਝ ਕਉ ਸ੍ਰਵਨ ਸੁਨਉ ਤੁਅ ਨਾਉ ॥ ਬੈਨ ਉਚਰਉ ਤੁਅ ਨਾਮ ਜੀ ਚਰਨ ਕਮਲ ਰਿਦ ਠਾਉ ॥੧੧੯॥

Kabīr nain nihāra▫o ṯujẖ ka▫o sarvan sun▫o ṯu▫a nā▫o.  Bain ucẖara▫o ṯu▫a nām jī cẖaran kamal riḏ ṯẖā▫o. ||119||

 

Says Kabir: O Almighty, I wish to (nihaarau) see (tujh kau) You with (nain) eyes, and (sunau) listen to (tua) Your (naau) Naam/virtues and commands with (sravan) the ears.

And that I may (uchrau = utter) remember (tua) Your (ji) revered Naam, and make my (rid) mind (tthaau = place) the abode of Your (kamal) lotus (charan) feet, i.e. I wish to have awareness of Naam/Divine virtues and experience the Almighty in mind. 119.

 

ਕਬੀਰ ਸੁਰਗ ਨਰਕ ਤੇ ਮੈ ਰਹਿਓ ਸਤਿਗੁਰ ਕੇ ਪਰਸਾਦਿ ॥ ਚਰਨ ਕਮਲ ਕੀ ਮਉਜ ਮਹਿ ਰਹਉ ਅੰਤਿ ਅਰੁ ਆਦਿ ॥੧੨੦॥

Kabīr surag narak ṯe mai rahi▫o saṯgur ke parsāḏ.  Cẖaran kamal kī ma▫uj mėh raha▫o anṯ ar āḏ. ||120||

 

Says Kabir: (Mai) I (rahio = given up) am free (tey) from wish to go to (surag) heaven or fear of going to (narak) hell; (parsaad-i) with grace/guidance of (satigur) the true guru; I (ant-i = end, ar-u = and, aad-i = beginning) ever (rahau) remain (mah-i) in (mauj) joy (ki) of  (kamal = lotus, charan = feet) experiencing God within. 120.

 

ਕਬੀਰ ਚਰਨ ਕਮਲ ਕੀ ਮਉਜ ਕੋ ਕਹਿ ਕੈਸੇ ਉਨਮਾਨ ॥ ਕਹਿਬੇ ਕਉ ਸੋਭਾ ਨਹੀ ਦੇਖਾ ਹੀ ਪਰਵਾਨੁ ॥੧੨੧॥

Kabīr cẖaran kamal kī ma▫uj ko kahi kaise unmān.  Kahibe ka▫o sobẖā nahī ḏekẖā hī parvān. ||121||

 

Says Kabir: (Ko = who?) no one (kaisey = how) can (kah-i) state (unmaan = estimate) the worth/value of (mauj) pleasure of (kamal = lotus, charan = feet) experiencing the Almighty.

 (Kahibey) talking about it does by (kau) by someone not (sobha = glory) do justice, the joy has to be (hi) actually (deykha) seen (parvaan-u = accept) believed, i.e. the pleasure of presence of God within cannot be described; it can only be experienced. 121.

 

ਕਬੀਰ ਦੇਖਿ ਕੈ ਕਿਹ ਕਹਉ ਕਹੇ ਨ ਕੋ ਪਤੀਆਇ ॥ ਹਰਿ ਜੈਸਾ ਤੈਸਾ ਉਹੀ ਰਹਉ ਹਰਖਿ ਗੁਨ ਗਾਇ ॥੧੨੨॥

Kabīr ḏekẖ kai kih kaha▫o kahe na ko paṯī▫ā▫e.  Har jaisā ṯaisā uhī raha▫o harakẖ gun gā▫e. ||122||

 

Says Kabir: I (kih = how?) cannot (kahau) describe the experience of (deykh-i kai = seeing) of seeing God with, because no one can (pateeaaey = satisfied) can get real understanding by (kahey = saying) description of someone as no one is like the Almighty.

(Jaisa) howsoever (har-i) the Almighty is, it is (uhee = only that) God alone; I (rahau = remain) enjoy (harakh-i) the joy of (gaaey = singing) praising (gun) virtues of (har-i) the Almighty. 122.

 

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ਕਬੀਰ ਚੁਗੈ ਚਿਤਾਰੈ ਭੀ ਚੁਗੈ ਚੁਗਿ ਚੁਗਿ ਚਿਤਾਰੇ ॥ ਜੈਸੇ ਬਚਰਹਿ ਕੂੰਜ ਮਨ ਮਾਇਆ ਮਮਤਾ ਰੇ ॥੧੨੩॥

Kabīr cẖugai cẖiṯārai bẖī cẖugai cẖug cẖug cẖiṯāre.  Jaise bacẖrahi kūʼnj man mā▫i▫ā mamṯā re. ||123||

 

Says Kabir: A bird (chugai) pecks at the feed, (chitaarai) thinks of its offspring collects feed in the mouth, and (bhi = also) again (chugai) pecks more; it (chitaarey) keeps thinking of the little one (chug-i chug-i) while pecking, i.e. bird collects the feed in its mouth for the offspring and then feeds it mouth to mouth; the human who being is (jaisey) like (koonj) the bird ever (mamata) possessed by (maaiaa) attachment to the family, i.e. just gathers wealth for them – and cannot unite with the Almighty which is possible in human life when one lives by Naam/Divine virtues and commands. 123.