SGGS pp 792-793, Raag Soohi Kabir Ji, Shabads 1-5 of 5.

 

 

ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਤਥਾ ਸਭਨਾ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਕੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī baṇī sarī Kabīr jī▫o ṯathā sabẖnā bẖagṯā kī.  Kabīr ke    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions in Raga Soohi (ki) of (jeeo, sri) revered Kabir (tathaa) and (sabhna) all (bhagta= devotees) saints; starting with those (key) of Kabir.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਅਵਤਰਿ ਆਇ ਕਹਾ ਤੁਮ ਕੀਨਾ ॥ ਰਾਮ ਕੋ ਨਾਮੁ ਨ ਕਬਹੂ ਲੀਨਾ ॥੧॥

Avṯar ā▫e kahā ṯum kīnā.  Rām ko nām na kabhū līnā. ||1||

 

O my soul, (kahaa) what have (tum) you (keena) done after (aaey = coming, avtar-i = down) taking birth – as human being.

You have (kabahoo na) never (leena = uttered) remembered and acted by (naam-u) commands, i.e. instructions, (ko) of (raam) the all-pervasive Creator – given to you before birth. 1.

 

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਮਤਿ ਲਾਗੇ ॥ ਮਰਿ ਜਇਬੇ ਕਉ ਕਿਆ ਕਰਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥

Rām na japahu kavan maṯ lāge.  Mar ja▫ibe ka▫o ki▫ā karahu abẖāge. ||1|| rahā▫o.

 

You do not (japah-u) keep in mind virtues and commands of (raam) the Almighty; (kavan) what (mat-i) counsel are you (laagah-u = attached) following – in engaging in useless pursuits. 

You are (abhaagey) unfortunate not to remember what you were told, (kiaa) what are you (karh-u) doing (kau) for the period (mar-i jaaibo) after death, i.e. how will you justify defying Divine commands? 1.

(Rahaau) pause and contemplate

 

ਦੁਖ ਸੁਖ ਕਰਿ ਕੈ ਕੁਟੰਬੁ ਜੀਵਾਇਆ ॥ ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥

Ḏukẖ sukẖ kar kai kutamb jīvā▫i▫ā.  Marṯī bār iksar ḏukẖ pā▫i▫ā. ||2||

 

You (kar-i kai = did) went through (sukh) comfort and (dukh) discomfort to (jeevaaiaa = keep alive) look after (kuttamb-u) the family.

But (baar = time) after (marti) death you (iksar) alone will (paaiaa = get) suffer (dukh-u) distress resulting from your deeds. 2.

 

ਕੰਠ ਗਹਨ ਤਬ ਕਰਨ ਪੁਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਆਗੇ ਤੇ ਨ ਸੰਮ੍ਹ੍ਹਾਰਾ ॥੩॥੧॥
Kanṯẖ gahan ṯab karan pukārā.  Kahi Kabīr āge ṯe na samĥārā. ||3||1||

 

When Jam, the agent of Divine justice, (gahan) catches by (kantth) the neck, (tab) then the souls (karan = do, pukaara = calling out) call out for help.

But nothing can then be done, and one realizes; “why did not I (sammhaaraa) pay attention to commands of the Almighty (aagey tey) in advance”, says Kabir. 3. 1.

 

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Note: The message from the Shabad below is that the human being commits transgressions and remains stressed due to fear of consequences. S/he needs to live such as to earn Divine grace but instead engages in rituals following others. At the end, Kabir Ji laments on behalf of the creatures, asking for forgiveness for transgressions and grace to reform the self

 

ਸੂਹੀ ਕਬੀਰ ਜੀ ॥ ਥਰਹਰ ਕੰਪੈ ਬਾਲਾ ਜੀਉ ॥ ਨਾ ਜਾਨਉ ਕਿਆ ਕਰਸੀ ਪੀਉ ॥੧॥

Sūhī Kabīr jī.  Tharhar kampai bālā jī▫o.  Nā jān▫o ki▫ā karsī pī▫o. ||1||

 

Composition by (ji) revered Kabir in Raga Soohi. My (baala = young) immature (jeeo) mind (tharhar kampai = shivers) trembles in fear, (na jaanau) not knowing what (peeo = husband) the Master (karsi) shall do to me, i.e. I am apprehensive of retribution for not having lived by Divine virtues and commands. 1.

 

ਰੈਨਿ ਗਈ ਮਤ ਦਿਨੁ ਭੀ ਜਾਇ ॥ ਭਵਰ ਗਏ ਬਗ ਬੈਠੇ ਆਇ ॥੧॥ ਰਹਾਉ ॥

Rain ga▫ī maṯ ḏin bẖī jā▫e.  Bẖavar ga▫e bag baiṯẖe ā▫e. ||1|| rahā▫o.

 

I need to be careful: (Rain-i) the night (gaee) has passed sleeping/in indifference, (mat) lest (din-u) the day (bhi) also (jaaey) passes, i.e. I have been engrossed in pleasures of the youth and should not let old age also pass in indifference.

(Bhavar) the black bees (gaey) have gone and (bag) the white cranes have (aaey) come (baitthey = sat) to take their place, i.e. youth has gone old age has arrived with black hair turning grey – the end of life is near. 1.

(Rahaau) dwell on this and contemplate

 

ਕਾਚੈ ਕਰਵੈ ਰਹੈ ਨ ਪਾਨੀ ॥ ਹੰਸੁ ਚਲਿਆ ਕਾਇਆ ਕੁਮਲਾਨੀ ॥੨॥

Kācẖai karvai rahai na pānī.  Hans cẖali▫ā kā▫i▫ā kumlānī. ||2||

 

Life is not everlasting like, (paani) water cannot (rahai) remain in (kaachai) an unbaked earthen (karvai = jug) pot.

(Kaaiaa) the body (kumlaani) is withering indicating that (hans) the soul is about (chaliaa) to leave the body, i.e. death is near. 2.

 

ਕੁਆਰ ਕੰਨਿਆ ਜੈਸੇ ਕਰਤ ਸੀਗਾਰਾ ॥ ਕਿਉ ਰਲੀਆ ਮਾਨੈ ਬਾਝੁ ਭਤਾਰਾ ॥੩॥

Ku▫ār kanniā jaise karaṯ sīgārā.  Ki▫o ralī▫ā mānai bājẖ bẖaṯārā. ||3||

 

But I only engage in performing rituals which cannot enable find the Almighty; (jaisey) like (kuaar) an unmarried (kanniaa) girl (karat = does, seegaara = adornment) may wear makeup but (kiau = how?) cannot (maanai raleeaa) make merry because (baajh-u = without) she has no (bhataara) husband to enjoy with. 3.

 

Note: People believe that when a crow comes and sits on the parapet of a house and then flies away, it is an indication of a guest arriving. This is allegory in the verse below in respect of the mind expecting the Almighty to come in.

 

ਕਾਗ ਉਡਾਵਤ ਭੁਜਾ ਪਿਰਾਨੀ ॥ ਕਹਿ ਕਬੀਰ ਇਹ ਕਥਾ ਸਿਰਾਨੀ ॥੪॥੨॥

Kāg udāvaṯ bẖujā pirānī.  Kahi Kabīr ih kathā sirānī. ||4||2||

 

My (bhujaa) arm (piraani) is aching waving to (kaag) the crow (udaani) to fly away, i.e. I have been hoping for the Almighty to come to the mind – but have not succeeded.

(Ih) this (kathaa) story (siraani) is ending this way – please be kind and reveal Yourself within, o Almighty, (kah-i) says Kabir. 4. 2.

 

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ਸੂਹੀ ਕਬੀਰ ਜੀਉ ॥ ਅਮਲੁ ਸਿਰਾਨੋ ਲੇਖਾ ਦੇਨਾ ॥ ਆਏ ਕਠਿਨ ਦੂਤ ਜਮ ਲੇਨਾ ॥

Sūhī Kabīr jī▫o.  Amal sirāno lekẖā ḏenā.  Ā▫e kaṯẖin ḏūṯ jam lenā.

 

Composition of (jeeo) revered Kabir in Raga Soohi. One has to (deyna) give (leykha) account of every (siraano) past (amal-u) deed; the metaphoric (katthin = difficult) hard-to-please (doot) agent of (jam) Divine justice shall (aaey) come and (leyna) take the soul to do the explaining.

 

ਕਿਆ ਤੈ ਖਟਿਆ ਕਹਾ ਗਵਾਇਆ ॥ ਚਲਹੁ ਸਿਤਾਬ ਦੀਬਾਨਿ ਬੁਲਾਇਆ ॥੧॥

Ki▫ā ṯai kẖati▫ā kahā gavā▫i▫ā.  Cẖalhu siṯāb ḏībān bulā▫i▫ā. ||1||

 

(Kiaa) what did (tai) you (khattiaa) earn, i.e. what good deeds you did, and (kahaa) where (gavaaiaa = lost) you transgressed.

(Chalh-u) come you have been (bulaaiaa) called (deebaan-i) to the Divine court (sitaab) immediately –to account for your deeds. 1.

 

ਚਲੁ ਦਰਹਾਲੁ ਦੀਵਾਨਿ ਬੁਲਾਇਆ ॥ ਹਰਿ ਫੁਰਮਾਨੁ ਦਰਗਹ ਕਾ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Cẖal ḏarhāl ḏīvān bulā▫i▫ā.  Har furmān ḏargėh kā ā▫i▫ā. ||1|| rahā▫o.

 

(Chalh-u) move (darhaal-u = in this state) now, (deevaan-i) the judge has (bulaaiaa) called you.

Dharam Rai, the metaphoric judge, has (aaiaa = come) received (phurmaan-i) order of (dargah) court of (har-i) the Almighty. 1.

(Rahaau) pause and contemplate on this.

ਕਰਉ ਅਰਦਾਸਿ ਗਾਵ ਕਿਛੁ ਬਾਕੀ ॥ ਲੇਉ ਨਿਬੇਰਿ ਆਜੁ ਕੀ ਰਾਤੀ ॥ ਕਿਛੁ ਭੀ ਖਰਚੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਸਾਰਉ ॥ ਸੁਬਹ ਨਿਵਾਜ ਸਰਾਇ ਗੁਜਾਰਉ ॥੨॥

Kara▫o arḏās gāv kicẖẖ bākī.  Le▫o niber āj kī rāṯī.  Kicẖẖ bẖī kẖaracẖ ṯumĥārā sāra▫o.  Subah nivāj sarā▫e gujāra▫o. ||2||

 

The soul says to the Jam: I (karau = make) this is (ardaas-i) supplication; I have (kichh-u) some work (baaki) left in (gaav) the village; I shall (leyo nibeyr-i) finish it (raat-i) at night (ki) of (aaj) to-day, i.e. tonight.

I shall (saarau = provide) give (kichh-u) some for (tumhaara) your (kharach) expenses – expression used for bribe.

I shall leave early with you and (gujaarau) offer (subah) the morning (nivaaj/namaaz of the Muslims) prayer at some (saraaey) inn on the way, i.e. promises to accompany the Jam before dawn. 2.

Message: The human being is so engrossed in his/pursuits in the world-play that s/he wants to pursue them even when death is imminent and s/he knows that everything will be left behind.

 

ਸਾਧਸੰਗਿ ਜਾ ਕਉ ਹਰਿ ਰੰਗੁ ਲਾਗਾ ॥ ਧਨੁ ਧਨੁ ਸੋ ਜਨੁ ਪੁਰਖੁ ਸਭਾਗਾ ॥ ਈਤ ਊਤ ਜਨ ਸਦਾ ਸੁਹੇਲੇ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤਿ ਅਮੋਲੇ ॥੩॥

Sāḏẖsang jā ka▫o har rang lāgā.  Ḏẖan ḏẖan so jan purakẖ sabẖāgā.  Īṯ ūṯ jan saḏā suhele.  Janam paḏārath jīṯ amole. ||3||

 

One (ja kau) to whom (rang-u) love of (har-i) the Almighty (laaga) focused (saadhsang-i) the guru’s company/guidance. (So) such a (jan-u = servant) obedient (purakh-u) person is (dhan dhan) blessed and (sabhaaga) fortunate.

(Jan) the seekers are (sadaa) ever (suheylye) comfortable (eet = here) in life and (oot = there) in the hereafter; they (jeet-i) win the game of (amoley) the invaluable (padaarath-u) gift of (janam-u = birth) human birth, i.e. they remember Naam, overcome temptations in the world-play, and succeed in attaining union with the Almighty. 3.

 

ਜਾਗਤੁ ਸੋਇਆ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਾਲੁ ਧਨੁ ਜੋਰਿਆ ਭਇਆ ਪਰਾਇਆ ॥ ਕਹੁ ਕਬੀਰ ਤੇਈ ਨਰ ਭੂਲੇ ॥ ਖਸਮੁ ਬਿਸਾਰਿ ਮਾਟੀ ਸੰਗਿ ਰੂਲੇ ॥੪॥੩॥

Jāgaṯ so▫i▫ā janam gavā▫i▫ā.  Māl ḏẖan jori▫ā bẖa▫i▫ā parā▫i▫ā.  Kaho Kabīr ṯe▫ī nar bẖūle.  Kẖasam bisār mātī sang rūle. ||4||3||

 

The human being is (soiaa) asleep while (jaagat) awake, i.e. s/he being inebriated by temptations, (gavaaiaa) loses the opportunity provided by (janam-u) human birth to live by Naam; (maal-u) property and (dhan-u) money (joriaa) amassed by him/her, (bhaiaa) becomes (praaiaa) others’ on death, i.e. s/he leaves them behind.

(Kah-u) say o Kabir: (Teyee) those (nar) persons who (bisaar-i) forget commands of (khasam) the Master given before birth, (bhooley) stray off the path and do not get to the Almighty; they (rooley) roll (sang-i) in (maatti) dust, i.e. waste their human birth. 4. 3.

 

Page 793

 

ਸੂਹੀ ਕਬੀਰ ਜੀਉ ਲਲਿਤ ॥ ਥਾਕੇ ਨੈਨ ਸ੍ਰਵਨ ਸੁਨਿ ਥਾਕੇ ਥਾਕੀ ਸੁੰਦਰਿ ਕਾਇਆ ॥ ਜਰਾ ਹਾਕ ਦੀ ਸਭ ਮਤਿ ਥਾਕੀ ਏਕ ਨ ਥਾਕਸਿ ਮਾਇਆ ॥੧॥

Sūhī Kabīr jī▫o laliṯ.  Thāke nain sarvan sun thāke thākī sunḏar kā▫i▫ā.  Jarā hāk ḏī sabẖ maṯ thākī ek na thākas mā▫i▫ā. ||1||

 

Composition of (jeeo) revered Kabir in Raga Soohi with Raagini or sub-musical measure Lalit. In old age, (nain) eyes (thaakey = get tired) become weak, (sravan) the ears (thaakey = tired) find it hard to (sun-i) hear; (sundar-i) the beautiful (kaaiaa) body (thaaki) withers.

When (jaraa) old age (di = gives, haak = call) comes, (sabh) all (mat-i) thinking ability (thaaki) weakens; (maaiaa) attachment to the world-play (eyk = one) alone does not (thaaki) weaken. 1.

 

ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Bāvre ṯai gi▫ān bīcẖār na pā▫i▫ā.  Birthā janam gavā▫i▫ā. ||1|| rahā▫o.

 

O (baavrey = mad person) mindless person, (tai) you have never (paaiaa) acquired (beechaar-u = reflection) the understanding – that the purpose of human birth is to attain union with the Creator, and (gavaaiaa = lost) wasted it (birtha) in useless pursuits. 1.

(Rahaau) pause and reflect on this.

 

ਤਬ ਲਗੁ ਪ੍ਰਾਨੀ ਤਿਸੈ ਸਰੇਵਹੁ ਜਬ ਲਗੁ ਘਟ ਮਹਿ ਸਾਸਾ ॥ ਜੇ ਘਟੁ ਜਾਇ ਤ ਭਾਉ ਨ ਜਾਸੀ ਹਰਿ ਕੇ ਚਰਨ ਨਿਵਾਸਾ ॥੨॥

Ŧab lag parānī ṯisai sarevhu jab lag gẖat mėh sāsā.  Je gẖat jā▫e ṯa bẖā▫o na jāsī har ke cẖaran nivāsā. ||2||

 

o (praani) mortal, (Jab lag-u) as long as you have (saasa = breaths) life (mah-i) in (ghatt) the body, (tab lag) until then (sreyvahu = serve) obey commands of (tisai = that) the Almighty.

If you do it with devotion, then (jey) when (ghatt-u) the body (jaaey = goes) dies, (bhaau) devotion will still not (jaasi = go) end and the soul shall obtain (nivaasa = abode) merger with (charan = feet) in (har-i) the Almighty. 2.

 

Note: The next two lines refer to the game of Chaupar. Chaupar is a game of dice, which is played on a board made of two cotton or woolen strips intersecting each at right angles making a cross with four segments. The pieces are moved on the board according to throw of the dice with the aim to enter ‘home’ on the board. The dice are called ‘Paasa’ and the pieces, Saari. ‘Paasa Dhaal’ means ‘throw the dice’.

 

ਜਿਸ ਕਉ ਸਬਦੁ ਬਸਾਵੈ ਅੰਤਰਿ ਚੂਕੈ ਤਿਸਹਿ ਪਿਆਸਾ ॥ ਹੁਕਮੈ ਬੂਝੈ ਚਉਪੜਿ ਖੇਲੈ ਮਨੁ ਜਿਣਿ ਢਾਲੇ ਪਾਸਾ ॥੩॥

Jis ka▫o sabaḏ basāvai anṯar cẖūkai ṯisėh pi▫āsā.  Hukmai būjẖai cẖa▫upaṛ kẖelai man jiṇ dẖāle pāsā. ||3||

 

One (jis kau = whom) in whose (antar-i = inner-self) mind, the Almighty (basaavai = causes to dwell) gives awareness of (sabad-u = Word) instructions given to the soul before birth, (tisah-i) his/her (piaasa = thirst) running after desires (chookai) ends.

One who (boojhai) understands (hukmai) Divine commands – given to the soul before birth – and (kheylai = plays the game of Chaupar) leads life according to those instructions, (jin-i = conquers) controls (man-u) the mind and then (ddhaaley = throws, paasa = dice) acts. 3.

 

ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਅਬਿਗਤ ਕਉ ਤਿਨ ਕਾ ਕਛੂ ਨ ਨਾਸਾ ॥ ਕਹੁ ਕਬੀਰ ਤੇ ਜਨ ਕਬਹੁ ਨ ਹਾਰਹਿ ਢਾਲਿ ਜੁ ਜਾਨਹਿ ਪਾਸਾ ॥੪॥੪॥

Jo jan jān bẖajėh abigaṯ ka▫o ṯin kā kacẖẖū na nāsā.  Kaho Kabīr ṯe jan kabahu na hārėh dẖāl jo jānėh pāsā. ||4||4||

 

(Jan) the persons (jo) who (jaan-i = knowingly) attentively (bhajah-i) praise virtues of (abigat/aviakt) the formless Master – and emulate them – (kachoo na) nothing of (tin) theirs (naasa) is lost, i.e. their efforts for union with the Almighty are fruitful.

Says Kabir: (Tey) those (jan) persons (kabah-u na) never (haarah-i) lose the game of life (ju) who (jaanah-i) know how (ddhaal-i = throw, paasa = dice) to act, i.e. those who practice Divine virtues and commands, do not fail to unite with the Almighty. 4. 4. 

 

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ਸੂਹੀ ਲਲਿਤ ਕਬੀਰ ਜੀਉ ॥ ਏਕੁ ਕੋਟੁ ਪੰਚ ਸਿਕਦਾਰਾ ਪੰਚੇ ਮਾਗਹਿ ਹਾਲਾ ॥ ਜਿਮੀ ਨਾਹੀ ਮੈ ਕਿਸੀ ਕੀ ਬੋਈ ਐਸਾ ਦੇਨੁ ਦੁਖਾਲਾ ॥੧॥
Sūhī laliṯ Kabīr jī▫o.  Ėk kot pancẖ sikḏārā pancẖe māgėh hālā.  Jimī nāhī mai kisī kī bo▫ī aisā ḏen ḏukẖālā. ||1||

 

Composition by (jeeo) revered Kabir in Raga Soohi with Raagini or sub musical measure, Lalit. There is (eyk-u) one (kott-u = fort) body with (panch) five (sikdaara = rulers) vices – lust, anger, greed, attachment to world-play and vanity – (panchey) all five (maagah-i = ask) cause (haala = taxes) suffering.

I have not (boee = sowed) harvested (jimi) land (ki) of (kisi) anyone so (aisa) such (deyn-u = giving) parting is (dukhaala) difficult, i.e. I have not succumbed to anyone of them, so they cannot cause suffering to me. 1.

ਹਰਿ ਕੇ ਲੋਗਾ ਮੋ ਕਉ ਨੀਤਿ ਡਸੈ ਪਟਵਾਰੀ ॥ ਊਪਰਿ ਭੁਜਾ ਕਰਿ ਮੈ ਗੁਰ ਪਹਿ ਪੁਕਾਰਿਆ ਤਿਨਿ ਹਉ ਲੀਆ ਉਬਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Har ke logā mo ka▫o nīṯ dasai patvārī.  Ūpar bẖujā kar mai gur pėh pukāri▫ā ṯin ha▫o lī▫ā ubārī. ||1|| rahā▫o.

 

O (loga) people of (har-i) the Almighty, (patwaari = local land revenue officer) the metaphoric snake, the embodiment of temptations, (neet-i) ever (ddasai) stings (mo kau) me, i.e. I am being continuously enticed by the vices in the world-play.

I cannot resist them on my own, so (mai) I (oopar-i = above, kar-i = did) raised my (bhujaa = arms) hands and (pukaariaa) called out (pah-i) to (gur) the guru, and (tin-i = that) he (leeaa ubaari = raised) saved (hau) me. 1.

(Rahaau) pause and reflect on this.

 

ਨਉ ਡਾਡੀ ਦਸ ਮੁੰਸਫ ਧਾਵਹਿ ਰਈਅਤਿ ਬਸਨ ਨ ਦੇਹੀ ॥ ਡੋਰੀ ਪੂਰੀ ਮਾਪਹਿ ਨਾਹੀ ਬਹੁ ਬਿਸਟਾਲਾ ਲੇਹੀ ॥੨॥

Na▫o dādī ḏas munsaf ḏẖāvėh ra▫ī▫aṯ basan na ḏehī.  Dorī pūrī māpėh nāhī baho bistālā lehī. ||2||

 

(Nau = nine) many (ddaaddi) land measurers and (das = ten) many (munsaf) judges/inspectors (dhaavah-i) come running and (na deyhi) do not let (raeeat-i = subjects) the people/farmers (basan) live in peace.

The land measurers do not (maapah-i) measure with (ddori = string) the measuring tape (poori = perfectly) properly and (leyhi = take) ask for (bah-u) large (bisttaala = filth) bribe – but those who conform to rules do not care about them. 2.

 

ਬਹਤਰਿ ਘਰ ਇਕੁ ਪੁਰਖੁ ਸਮਾਇਆ ਉਨਿ ਦੀਆ ਨਾਮੁ ਲਿਖਾਈ ॥ ਧਰਮ ਰਾਇ ਕਾ ਦਫਤਰੁ ਸੋਧਿਆ ਬਾਕੀ ਰਿਜਮ ਨ ਕਾਈ ॥੩॥

Bahṯar gẖar ik purakẖ samā▫i▫ā un ḏī▫ā nām likẖā▫ī.  Ḏẖaram rā▫e kā ḏafṯar soḏẖi▫ā bākī rijam na kā▫ī. ||3||

 

There are (bahatar-i) seventy two (ghar = houses) chambers in the body; (ik-u) the one (purakh-u) Almighty – is present within and (un-i = that) IT (deeaa) gives (naam-u) commands (likhaaee) in writing, i.e. guides from within.

One who conforms to the commands, his/her account kept in (daftar-u = office) office (dharam raaey) of the metaphoric presenter in Divine court shows (na kaaee – not any) not (rijam) a bit of (baaki = debit balance) shortcoming, i.e. is cleared for union with the Almighty. 3.

 

ਸੰਤਾ ਕਉ ਮਤਿ ਕੋਈ ਨਿੰਦਹੁ ਸੰਤ ਰਾਮੁ ਹੈ ਏਕੋ ॥ ਕਹੁ ਕਬੀਰ ਮੈ ਸੋ ਗੁਰੁ ਪਾਇਆ ਜਾ ਕਾ ਨਾਉ ਬਿਬੇਕੋ ॥੪॥੫॥

Sanṯā ka▫o maṯ ko▫ī ninḏahu sanṯ rām hai eko.  Kaho Kabīr mai so gur pā▫i▫ā jā kā nā▫o bibeko. ||4||5||

 

Such people are the real saints: (Mat-i = do not) let not (koee) anyone (nindah-u = slander) find fault (kau) with (santaa = saints) those who live by Naam; for, a sint and (raam) the Almighty (hai) is (eyko) one and same, i.e. the saint is embodiment of the Almighty.

Says Kabir: (Mai) I (paaiaa) found (so) that the guru (ja ka) whose (naau) name is (bibeyko) discernment, i.e. the guru has taught me to believe and live by reason or the laws of nature – and not fall for distractions. 4. 5.