SGGS pp 1366-1368, Slok Kabir Ji, 44-85 of 243

 

ਕਬੀਰ ਇਹ ਚੇਤਾਵਨੀ ਮਤ ਸਹਸਾ ਰਹਿ ਜਾਇ ॥ ਪਾਛੈ ਭੋਗ ਜੁ ਭੋਗਵੇ ਤਿਨ ਕੋ ਗੁੜੁ ਲੈ ਖਾਹਿ ॥੪੪॥

Kabīr ih cẖeṯāvnī maṯ sahsā rėh jā▫e.   Pācẖẖai bẖog jo bẖogve ṯin ko guṛ lai kẖāhi. ||44||

 

Says Kabir: Let me give (ih-u) this (cheytaavni) caution, (mat) lest any (sahsa) doubt (rah-i jaaey) remains. (Jo) whatever (bhog) pleasures one has (bhogvey) enjoyed (paachhai) in the past, i.e. impression of past deeds remains and one (khaah-i) eats (tin kau) them as (gur-u = molasses) sweet, i.e. does the same thing naturally again – past actions guide current deeds. 44.

 

ਕਬੀਰ ਮੈ ਜਾਨਿਓ ਪੜਿਬੋ ਭਲੋ ਪੜਿਬੇ ਸਿਉ ਭਲ ਜੋਗੁ ॥ ਭਗਤਿ ਨ ਛਾਡਉ ਰਾਮ ਕੀ ਭਾਵੈ ਨਿੰਦਉ ਲੋਗੁ ॥੪੫॥

Kabīr mai jāni▫o paṛibo bẖalo paṛibe si▫o bẖal jog.  Bẖagaṯ na cẖẖāda▫o rām kī bẖāvai ninḏa▫o log. ||45||

 

Says Kabir: First I (jaanio) thought (parribey = reading) knowledge is good, then I thought (jog-u) the path of Yoga is (bhal) better (sio) than knowledge – they bring recognition from people. But have given up those and taken up devotion. I  shall not (chhaaddau) forsake (bhagat-i) devotion – living in obedience – (ki) of (raam) the Almighty, (bhaavai) even if (log) people (nindau) slander me – for giving up rituals and worship as practiced by others. 45.

 

ਕਬੀਰ ਲੋਗੁ ਕਿ ਨਿੰਦੈ ਬਪੁੜਾ ਜਿਹ ਮਨਿ ਨਾਹੀ ਗਿਆਨੁ ॥ ਰਾਮ ਕਬੀਰਾ ਰਵਿ ਰਹੇ ਅਵਰ ਤਜੇ ਸਭ ਕਾਮ ॥੪੬॥

Kabīr log kė ninḏai bapuṛā jih man nāhī gi▫ān.  Rām kabīrā rav rahe avar ṯaje sabẖ kām. ||46||

 

Says Kabir: (Ki) so what if (bapurra = deprived) uninformed (log-u) persons (j-i) who do not have (giaan) awareness of the benefits of obeying God (man-i) in mind, (nindai) slander the devotee – for not performing rituals; (Kabira) the devotee (rav-i rahey) remains absorbed in devotion/obedience to (raam) the Almighty and (tajey) forsakes (sabh) all (avar) other (kaam = actions) rituals, worships and so on. 46.

 

Note: In the next Slok, Kabir Ji compares the body to the Yogi’s Patched garment

 

ਕਬੀਰ ਪਰਦੇਸੀ ਕੈ ਘਾਘਰੈ ਚਹੁ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥ ਖਿੰਥਾ ਜਲਿ ਕੋਇਲਾ ਭਈ ਤਾਗੇ ਆਂਚ ਨ ਲਾਗ ॥੪੭॥

Kabīr parḏesī kai gẖāgẖrai cẖahu ḏis lāgī āg. Kẖinthā jal ko▫ilā bẖa▫ī ṯāge āʼncẖ na lāg. ||47||

 

Says Kabir: (Aag-i) fire has been (laagi) set to (chahu = for, dis = directions) all round (ghaaghrai) the patched garment of (pardeysi) the alien – the human being who has come to the world for a limited period. Every (khinthaa) patch is (bhaee = become) reduced to (koilaa) ash, but no (aanch) heat is (laag) felt by (taagai) the thread, i.e. the body dies but the soul is unaffected. 47.

 

ਕਬੀਰ ਖਿੰਥਾ ਜਲਿ ਕੋਇਲਾ ਭਈ ਖਾਪਰੁ ਫੂਟ ਮਫੂਟ ॥ ਜੋਗੀ ਬਪੁੜਾ ਖੇਲਿਓ ਆਸਨਿ ਰਹੀ ਬਿਭੂਤਿ ॥੪੮॥

Kabīr kẖinthā jal ko▫ilā bẖa▫ī kẖāpar fūt mafūt. Jogī bapuṛā kẖeli▫o āsan rahī bibẖūṯ. ||48||

 

Says Kabir: (Khintha) the patched garment of the Yogi (jal-i) is burnt to (bhaee) become (koila) ash and (khaapar-u) begging bowl (phoott maphoott) destroyed, i.e. the body dies and desires end.

(Bapura) the poor mortal person (kheylio) plays the game of life and (bibhoot-i) ash is what (rahi) remains (aasan-i = on the seat) of the body. 48.

 

Page 1367

 

ਕਬੀਰ ਥੋਰੈ ਜਲਿ ਮਾਛੁਲੀ ਝੀਵਰਿ ਮੇਲਿਓ ਜਾਲੁ ॥ ਇਹ ਟੋਘਨੈ ਨ ਛੂਟਸਹਿ ਫਿਰਿ ਕਰਿ ਸਮੁੰਦੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪੯॥

Kabīr thorai jal mācẖẖulī jẖīvar meli▫o jāl.  Ih togẖnai na cẖẖūtsahi fir kar samunḏ samĥāl. ||49||

 

Says Kabir: (Jheevar-i) the fisherman throws (jaal-u) the net to catch fish; if the fish is in (thorai) little water – a pond – the net (meylio) covers the whole pond and the fish cannot escape, i.e. one cannot escape enticement of temptations of the world with guidance of false gurus – who teach to perform rituals and worships.

Since the fish cannot (chhoottsah-i) escape (ih) this (ghottnai) small pond, it needs to be (phir-i) therefore needs to (samhaal-i = keep in mind) think of being in the deep ocean, i.e. not rituals but obedience to Divine commands enables emancipation from temptations. 49.  

 

ਕਬੀਰ ਸਮੁੰਦੁ ਨ ਛੋਡੀਐ ਜਉ ਅਤਿ ਖਾਰੋ ਹੋਇ ॥ ਪੋਖਰਿ ਪੋਖਰਿ ਢੂਢਤੇ ਭਲੋ ਨ ਕਹਿਹੈ ਕੋਇ ॥੫੦॥

Kabīr samunḏ na cẖẖodī▫ai ja▫o aṯ kẖāro ho▫e.  Pokẖar pokẖar dẖūdẖ▫ṯe bẖalo na kahihai ko▫e. ||50||

 

Continuing from the last Slok, Kabir says: The fish should not (chhoddeeai) leave (samund-u) the ocean (jau) even though it (hoey) is (at-i) very (khaaraa) rough tasting, i.e. it may seem hard to live in obedience to God, but there is destruction otherwise.

(Na koey) no one shall (kahihai) call the fish – the seeker – (bhalo = good) wise who (ddhooddhtey) searches (pokhar-i pokhar-i) pond to pond, i.e. does not remain focused on obedience to the Almighty and runs all over pursuing other means – practice rituals or follow non-genuine gurus. 50.

 

ਕਬੀਰ ਨਿਗੁਸਾਂਏਂ ਬਹਿ ਗਏ ਥਾਂਘੀ ਨਾਹੀ ਕੋਇ ॥ ਦੀਨ ਗਰੀਬੀ ਆਪੁਨੀ ਕਰਤੇ ਹੋਇ ਸੁ ਹੋਇ ॥੫੧॥

Kabīr nigusāʼn▫eʼn bahi ga▫e thāʼngẖī nāhī ko▫e.  Ḏīn garībī āpunī karṯe ho▫e so ho▫e. ||51||

 

Says Kabir: (Nigusaa’ney’n) those without a master are (bah-i gaey) washed away, i.e. those who do not obey God and the guru an act by self-will, are blown away by temptations as they have (naahi koey = not any) no one (thaa’nghi) to give them support. We should live in (aapuni = own) our (deen gareebi = poverty) humility – submission to Divine commands and accept that, because what (hoey = happens) is decided by (kartey) the Creator (su) that (hoey) happens – with the belief that whatever God does is for our good. 51.  

 

ਕਬੀਰ ਬੈਸਨਉ ਕੀ ਕੂਕਰਿ ਭਲੀ ਸਾਕਤ ਕੀ ਬੁਰੀ ਮਾਇ ॥ ਓਹ ਨਿਤ ਸੁਨੈ ਹਰਿ ਨਾਮ ਜਸੁ ਉਹ ਪਾਪ ਬਿਸਾਹਨ ਜਾਇ ॥੫੨॥

Kabīr baisna▫o kī kūkar bẖalī sākaṯ kī burī mā▫e.   Oh niṯ sunai har nām jas uh pāp bisāhan jā▫e. ||52||

 

Says Kabir: (Kookar-i) a female dog (ki) of (baisnau/Vaishnav) a devotee of God is (bhali) good  and in comparison (maaey) the mother of (saakat) one who turns away from God, is (buri) evil.

(Oh = that) the former (sunai) hears (naam) virtues of (har-i) the Almighty being (nit) ever praised by the devotee, while (uh = that) the latter sees her son (jaaey) going to (bisaahan = buy) conduct himself in (paap) sin. 52.

 

ਕਬੀਰ ਹਰਨਾ ਦੂਬਲਾ ਇਹੁ ਹਰੀਆਰਾ ਤਾਲੁ ॥ ਲਾਖ ਅਹੇਰੀ ਏਕੁ ਜੀਉ ਕੇਤਾ ਬੰਚਉ ਕਾਲੁ ॥੫੩॥

Kabīr harnā ḏūblā ih harī▫ārā ṯāl.   Lākẖ aherī ek jī▫o keṯā bancẖa▫o kāl. ||53||

 

Says Kabir: A person who does not pay attention to God’s commands and the guru’s teachings, lets the mind wander like (doobla = thin) a weak (harna = deer) animal who has come to (ih) this (taal-u = pool) world (hareeaara = that takes away) full of enticing temptations. (Note: The hunter waits for the animal to come for water and shoots it; similarly temptations overpower a weak-minded person).

(Jeeo) the creature who is (eyk-u) alone, i.e. does take support of Naam/Divine virtues and commands is attacked by (laakh) lakhs of (aheyri = hunters) temptations, and (keyta = how long?) cannot for long (banchau) escape (kaal-u) death, i.e. from falling prey to temptations. 53.

 

ਕਬੀਰ ਗੰਗਾ ਤੀਰ ਜੁ ਘਰੁ ਕਰਹਿ ਪੀਵਹਿ ਨਿਰਮਲ ਨੀਰੁ ॥ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਨ ਮੁਕਤਿ ਹੋਇ ਇਉ ਕਹਿ ਰਮੇ ਕਬੀਰ ॥੫੪॥

Kabīr gangā ṯīr jo gẖar karahi pīvėh nirmal nīr. Bin har bẖagaṯ na mukaṯ ho▫e i▫o kahi rame Kabīr. ||54||

 

Says Kabir: One (ju = if) may (karah-i) make (teer) the bank of river Ganga – considered purifying – (ghar-u) house/residence and ever (peevah-i) drink (nirmal = pure) the sacred (neer-u) water.

But s/he cannot (hoey) be (mukat-i) free of vices and thus rebirth, (bin-u) without obedience to commands of (har-i) the Almighty. (Kabir) a devotee of God (kah-i = says) proclaims (io) thus and (ramey = utters) praises and emulates virtues of the Almighty. 54.

 

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥ ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫॥

Kabīr man nirmal bẖa▫i▫ā jaisā gangā nīr.  Pācẖẖai lāgo har firai kahaṯ Kabīr Kabīr. ||55||

 

Continuing from the above, Kabir says: One whose (man-u) mind (bhaiaa) is (nirmal = clean) pure (jaisa) like (neer-u) the water of river Ganga is considered; then instead of that seeker yearning, (har-i) God (phirai = wanders, laagau paachhai = behind) follows the devotee (kahat) calling out to (kabir kabir) the devotee, i.e. the Creator seeks those who live in obedience. 55.

 

ਕਬੀਰ ਹਰਦੀ ਪੀਅਰੀ ਚੂੰਨਾਂ ਊਜਲ ਭਾਇ ॥ ਰਾਮ ਸਨੇਹੀ ਤਉ ਮਿਲੈ ਦੋਨਉ ਬਰਨ ਗਵਾਇ ॥੫੬॥

Kabīr harḏī pī▫arī cẖūʼnnāʼn ūjal bẖā▫e.  Rām sanehī ṯa▫o milai don▫o baran gavā▫e. ||56||

 

Says Kabir: (Hardi/haldi) turmeric is (peeari) yellow, i.e. spices used in cooking have colour and (choonaa’n) the flour to make bread has (oojal bhaaey) whitish (bhaaey = love) colour – both together make food, neither can be eaten alone.

Similarly (saneyhi) a lover/devotee (milai) unites with (raam) Almighty when (donau) both (baran) colours, i.e. difference between the two (gavaaey = lost) disappears, i.e. when the seeker gives up self-recognition, emulates Divine virtues and becomes like the Almighty. 56.

 

ਕਬੀਰ ਹਰਦੀ ਪੀਰਤਨੁ ਹਰੈ ਚੂਨ ਚਿਹਨੁ ਨ ਰਹਾਇ ॥ ਬਲਿਹਾਰੀ ਇਹ ਪ੍ਰੀਤਿ ਕਉ ਜਿਹ ਜਾਤਿ ਬਰਨੁ ਕੁਲੁ ਜਾਇ ॥੫੭॥

Kabīr harḏī pīrṯan harai cẖūn cẖihan na rahā▫e.  Balihārī ih parīṯ ka▫o jih jāṯ baran kul jā▫e. ||57||

 

Continuing from the previous Slok, Kabir says: When the food is cooked, (hardi/haldi) turmeric (harai) gives up its (peertan) yellowness and no (chihan-u) sign of (choon) the flour being white (rahaaey) remains – they lose their identity in order to serve the master.

I (balihaari = am sacrifice, kau = to) adore (ih) this (preet) love for the Almighty by which the human beings (gavaaey = loses) forgets (jaat-i = caste, baran = color, kul-u = lineage) personal identity and humbly and submits to the Almighty. 57.

 

ਕਬੀਰ ਮੁਕਤਿ ਦੁਆਰਾ ਸੰਕੁਰਾ ਰਾਈ ਦਸਏਂ ਭਾਇ ॥ ਮਨੁ ਤਉ ਮੈਗਲੁ ਹੋਇ ਰਹਿਓ ਨਿਕਸੋ ਕਿਉ ਕੈ ਜਾਇ ॥੫੮॥

Kabīr mukaṯ ḏu▫ārā sankurā rā▫ī ḏas▫eʼn bẖā▫e.   Man ṯa▫o maigal ho▫e rahi▫o nikso ki▫o kai jā▫e. ||58||

 

Says Kabir: (Duaara = door) the entrance to (mukat-i) emancipation is (sankura) narrow (bhaaey) like (dasey’n) one-tenth the size of (raaee) a mustard seed; (ta) however (man-u) the mind/soul (hoey rahio) has become like (maigal-u) an elephant and (kiau kai = how?) cannot (nikso = go out) get through it. 58.

Message: The test for union with God and thus freedom from being reborn – is to have humbly obeyed the Almighty in life, an egoist who acts by own will is not accepted for union by the Almighty.

 

ਕਬੀਰ ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤੁਠਾ ਕਰੇ ਪਸਾਉ ॥ ਮੁਕਤਿ ਦੁਆਰਾ ਮੋਕਲਾ ਸਹਜੇ ਆਵਉ ਜਾਉ ॥੫੯॥

Kabīr aisā saṯgur je milai ṯuṯẖā kare pasā▫o.  Mukaṯ ḏu▫ārā moklā sėhje āva▫o jā▫o. ||59||

 

In continuation of the previous Slok, Kabir says: (Jey) if (aisa) such (satigur-u) true guru (milai) is found, who (tuttha) is pleased to (karey = do, pasaau = expansion/propagation) impart awareness of Naam/Divine virtues and commands;

And one kills ego and complies, then (duaara) the entrance to (mukat-i) emancipation becomes (mokla) wide enough and one can (aavau) come in and go out (sahjey) easily, i.e. one effortlessly passes the test as mentioned in the previous Slok and unites with the Almighty. 59.

 

ਕਬੀਰ ਨਾ ਮੋੁਹਿ ਛਾਨਿ ਨ ਛਾਪਰੀ ਨਾ ਮੋੁਹਿ ਘਰੁ ਨਹੀ ਗਾਉ  ॥ ਮਤ ਹਰਿ ਪੂਛੈ ਕਉਨੁ ਹੈ ਮੇਰੇ ਜਾਤਿ ਨ ਨਾਉ ॥੬੦॥

Kabīr nā mohi cẖẖān na cẖẖāprī nā mohi gẖar nahī gā▫o.  Maṯ har pūcẖẖai ka▫un hai mere jāṯ na nā▫o. ||60||

 

Says Kabir: (Muh-i) I do not even have (chhaan-i) a thatched hut or any other place (chhapri) shelter; (muh-i) I have no (gharr-u) house I own; I do not belong to any (gaau) village, i.e. I have no virtues. I have neither (jaat-i) caste nor (naau) name (Mat = lest) why would (har-i) the Almighty take notice of me and (poochhai) ask who this person (hai) is, i.e. I have no qualification to be considered for being taken notice of. 60. 

Note: The devotee considers himself virtue-less and undeserving of attention by the Almighty. The method he adopts to get recognition is in the next Slok.

 

ਕਬੀਰ ਮੁਹਿ ਮਰਨੇ ਕਾ ਚਾਉ ਹੈ ਮਰਉ ਤ ਹਰਿ ਕੈ ਦੁਆਰ ॥ ਮਤ ਹਰਿ ਪੂਛੈ ਕਉਨੁ ਹੈ ਪਰਾ ਹਮਾਰੈ ਬਾਰ ॥੬੧॥

Kabīr muhi marne kā cẖā▫o hai mara▫o ṯa har kai ḏu▫ār.  Maṯ har pūcẖẖai ka▫un hai parā hamārai bār. ||61||

 

As a sequel to the previous Slok, Kabir says: (Muh-i) I (chaau) wish to (marney) die; and when I die (ta) then it should be at (har-i kai) the Almighty’s gate; (mat = lest) just in case (har-i) the Almighty (poochhai) asks (kaun-u) who is this (para) lying at (hamaarai) My (duaar) gate? 61.

Message: A humble seeker is recognized by the Almighty.

 

ਕਬੀਰ ਨਾ ਹਮ ਕੀਆ ਨ ਕਰਹਿਗੇ ਨਾ ਕਰਿ ਸਕੈ ਸਰੀਰੁ ॥ ਕਿਆ ਜਾਨਉ ਕਿਛੁ ਹਰਿ ਕੀਆ ਭਇਓ ਕਬੀਰੁ ਕਬੀਰੁ ॥੬੨॥

Kabīr nā ham kī▫ā na karhige nā kar sakai sarīr.   Ki▫ā jān▫o kicẖẖ har kī▫ā bẖa▫i▫o Kabīr Kabīr. ||62||

 

Says Kabir: (Ham) I have neither (keeaa) done anything nor my (sareer-u = body) person (sakai) can (kar-i) do anything. I (kiaa = what?) do not (jaanau) know but (har-i) the Almighty (keeaa) did (kichh-u) something that Kabir (bhaio = happened) people call out for (kabir-u) Kabir Kabir, i.e. it is God’s grace. 62.

 

ਕਬੀਰ ਸੁਪਨੈ ਹੂ ਬਰੜਾਇ ਕੈ ਜਿਹ ਮੁਖਿ ਨਿਕਸੈ ਰਾਮੁ ॥ ਤਾ ਕੇ ਪਗ ਕੀ ਪਾਨਹੀ ਮੇਰੇ ਤਨ ਕੋ ਚਾਮੁ ॥੬੩॥

Kabīr supnai hū barṛā▫e kai jih mukẖ niksai rām.   Ŧā ke pag kī pānhī mere ṯan ko cẖām. ||63||

 

Says Kabir: One (jih) from whose (mukh-i) mouth (raam-u) Raam (niksai = comes out) is uttered (supnai hoo) even in dream – is blessed; I wish (key = of, ta = that) his/her (paanhi) shoe for (pag) the feet is made from (chaam) skin (ko) of (meyrey) my (tan) body, i.e. I wish to serve at the feet of such a devotee. 63.

 

ਕਬੀਰ ਮਾਟੀ ਕੇ ਹਮ ਪੂਤਰੇ ਮਾਨਸੁ ਰਾਖਿਓ‍ੁ ਨਾਉ ॥ ਚਾਰਿ ਦਿਵਸ ਕੇ ਪਾਹੁਨੇ ਬਡ ਬਡ ਰੂੰਧਹਿ ਠਾਉ ॥੬੪॥

Kabīr mātī ke ham pūṯre mānas rākẖi▫o nā▫o.  Cẖār ḏivas ke pāhune bad bad rūʼnḏẖėh ṯẖā▫o. ||64||

 

Says Kabir: (Ham) we human beings are (pootrey/putley) statues made (key) of (maatti) clay and have been (raakhio) given (naau) name as (maanas-u) human being.

We are (paahuney/praahuney) guests in this world (key) of (chaar-i) four (divas) days, i.e. for a limited time, but (roondhey) occupy (badd badd) bigger and bigger (tthaau) place/mansions, i.e. show pride for transitory possessions. 64.

 

ਕਬੀਰ ਮਹਿਦੀ ਕਰਿ ਘਾਲਿਆ ਆਪੁ ਪੀਸਾਇ ਪੀਸਾਇ ॥ ਤੈ ਸਹ ਬਾਤ ਨ ਪੂਛੀਐ ਕਬਹੁ ਨ ਲਾਈ ਪਾਇ ॥੬੫॥

Kabīr mahiḏī kar gẖāli▫ā āp pīsā▫e pīsā▫e.   Ŧai sah bāṯ na pūcẖẖī▫ai kabahu na lā▫ī pā▫e. ||65||

 

Prologue by Bhagat/saint Kabir. Says Kabir on behalf of a soul-wife: I (ghaaliaa) toiled (peesaaey peesaaey) grinding myself (kar-i kai) like (mahidi) henna, i.e. putting myself through hardships of rituals and austerities, hoping the Almighty-husband shall be attracted to me.

But (tai) You, my (sah) Master did not (puchheeaa = asked, baat = anything) take notice of me and (kabahoo na) never (laaee) applied me the henna on Your (paaey) feet – have not taken me as Your servant/wife, i.e. rituals and austerities do not help unite with the Creator.  65.

Note: This Slok also occurs at page 947.

 

ਕਬੀਰ ਜਿਹ ਦਰਿ ਆਵਤ ਜਾਤਿਅਹੁ ਹਟਕੈ ਨਾਹੀ ਕੋਇ ॥ ਸੋ ਦਰੁ ਕੈਸੇ ਛੋਡੀਐ ਜੋ ਦਰੁ ਐਸਾ ਹੋਇ ॥੬੬॥

Kabīr jih ḏar āvaṯ jāṯi▫ahu hatkai nāhī ko▫e.  So ḏar kaise cẖẖodī▫ai jo ḏar aisā ho▫e. ||66||

 

Says Kabir: Out of many gates to the Almighty’s mansion, (dar-i) the gate at (jih) which (naahi koey = not any) no one (hattkai) stops while (aavat = coming) entering and (jaatiahu = going) leaving, i.e. the path of obedience to the Almighty enables to find the Master without hindrance.

We (aisey = how?) cannot afford to (chhoddeeai) forsake (so) that (dar-u = gate) path/entrance which is (aisa) such, i.e. obedience is the only way to attain union with the Almighty. 66.

 

Page 1368

 

ਕਬੀਰ ਡੂਬਾ ਥਾ ਪੈ ਉਬਰਿਓ ਗੁਨ ਕੀ ਲਹਰਿ ਝਬਕਿ ॥ ਜਬ ਦੇਖਿਓ ਬੇੜਾ ਜਰਜਰਾ ਤਬ ਉਤਰਿ ਪਰਿਓ ਹਉ ਫਰਕਿ ॥੬੭॥

Kabīr dūbā thā pai ubri▫o gun kī lahar jẖabak.  Jab ḏekẖi▫o beṛā jarjarā ṯab uṯar pari▫o ha▫o farak. ||67||

 

Says Kabir: I (ddooba thaa) was drowning (pai = put) being in the sea of vices, i.e. had fallen prey to vices, but (jhabak-i) was suddenly (ubrio) lifted by (lahar-i = wave) reminder of (gun = virtue) teachings of the guru to obey Naam.

(Jab) When I (deykhio) saw that (beyrra) the boat was (jarjara) worn out, i.e. vices would cause death – come in way of finding the Almighty, (tab) then I (utar-i pario) got down, i.e. gave up the path of vices, (pharak-i) immediately – and took the boat of obedience to the Almighty. 67

 

ਕਬੀਰ ਪਾਪੀ ਭਗਤਿ ਨ ਭਾਵਈ ਹਰਿ ਪੂਜਾ ਨ ਸੁਹਾਇ ॥ ਮਾਖੀ ਚੰਦਨੁ ਪਰਹਰੈ ਜਹ ਬਿਗੰਧ ਤਹ ਜਾਇ ॥੬੮॥
Kabīr pāpī bẖagaṯ na bẖāv▫ī har pūjā na suhā▫e.  Mākẖī cẖanḏan parharai jah biganḏẖ ṯah jā▫e. ||68||

 

Says Kabir: (Bhagat-i = devotion) obeying Naam of the Almighty does not (bhaavaee) please/suit (paapi) a sinner; nor (pooja = worship) praising and emulating virtues of (har-i) the Almighty (suhaaey) is pleasant for him/her – because s/he has other ideas.

It is like (maakhi) a fly (parharai) forsakes the fragrant (chandan-u) sandalwood and (jaaey) goes (tah) there (jah) where there is (bigandh) foul smell, i.e. filth. 68.

 

ਕਬੀਰ ਬੈਦੁ ਮੂਆ ਰੋਗੀ ਮੂਆ ਮੂਆ ਸਭੁ ਸੰਸਾਰੁ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੂਆ ਜਿਹ ਨਾਹੀ ਰੋਵਨਹਾਰੁ ॥੬੯॥
Kabīr baiḏ mū▫ā rogī mū▫ā mū▫ā sabẖ sansār.   Ėk kabīrā nā mū▫ā jih nāhī rovanhār. ||69||

 

Says Kabir: (Baid/vaid) the physician (mooaa) dies, (rogi) the patient dies and (sabh) all (sansaar-u = world) creatures die, i.e. everyone who is attached to the world-play succumbs to temptations for their sake.

(Eyk-u = one) only (kabeera) a devotee of God does not (mooaa) die, (jih) who has no one (rovanhaar-u) to wail, i.e. one who has no attachments does not commit vices – and ends cycles of births and deaths. 69.

 

ਕਬੀਰ ਰਾਮੁ ਨ ਧਿਆਇਓ ਮੋਟੀ ਲਾਗੀ ਖੋਰਿ ॥ ਕਾਇਆ ਹਾਂਡੀ ਕਾਠ ਕੀ ਨਾ ਓਹ ਚਰ੍ਹੈ ਬਹੋਰਿ ॥੭੦॥

Kabīr rām na ḏẖi▫ā▫i▫o motī lāgī kẖor.  Kā▫i▫ā hāʼndī kāṯẖ kī nā oh cẖarĥai bahor. ||70||

 

Says Kabir: One who (laagi = attached) has (motti = big) strong (khor-i) addiction/attachment to the world-play – of relations, wealth, rivalries and so on, does not (dhiaaiaa = pay attention) think of obeying God – not realizing that one does not get human birth – when one can obey the Almighty – again. It is like (haandi) a pot of (kaatth) wood cannot be (charhai) put on the hearth for cooking (bahor-i) again – it burns down and cannot be re-used. 70.

 

ਕਬੀਰ ਐਸੀ ਹੋਇ ਪਰੀ ਮਨ ਕੋ ਭਾਵਤੁ ਕੀਨੁ ॥ ਮਰਨੇ ਤੇ ਕਿਆ ਡਰਪਨਾ ਜਬ ਹਾਥਿ ਸਿਧਉਰਾ ਲੀਨ ॥੭੧॥

Kabīr aisī ho▫e parī man ko bẖāvaṯ kīn. Marne ṯe ki▫ā darapnā jab hāth siḏẖa▫urā līn. ||71||

 

Says Kabir: When one (keen-u) makes (ko = to, man = mind) the mind (bhaavat = agreeable) determined, then what one wishes (aisi) that (hoey pari) happens.

Hence (jab) when a woman decides to commit Satee, i.e. burns herself on the dead husband’s funeral pyre, she (leen) takes (sidhaura) a saffron marked coconut (haath-i) hand – and prays; then (kiaa = why?) she does not have (ddarpanaa) fear (tey) from (marney) dying. 71.

Message: Once one makes a commitment, one cannot violate it.

 

ਕਬੀਰ ਰਸ ਕੋ ਗਾਂਡੋ ਚੂਸੀਐ ਗੁਨ ਕਉ ਮਰੀਐ ਰੋਇ ॥ ਅਵਗੁਨੀਆਰੇ ਮਾਨਸੈ ਭਲੋ ਨ ਕਹਿਹੈ ਕੋਇ ॥੭੨॥

Kabīr ras ko gāʼndo cẖūsī▫ai gun ka▫o marī▫ai ro▫e.   Avgunī▫āre mānsai bẖalo na kahihai ko▫e. ||72||

 

Says Kabir: We (chooseeai) suck/drink (gaanddo/gannaa) the sugar cane (ras-u) juice for taste or for cooling, i.e. the sugar cane gets chewed or pressed in a machine to give the juice – and is then appreciated; similarly one has to (mareeai = die, roey) go through hardships to acquire virtues and be appreciated.

(Na koey) no one (kahihai = calls, bhalo = good) appreciates (avguneeaarey) a virtue-less (maansai) person. 72.

Message: God accepts virtuous persons for union.

 

ਕਬੀਰ ਗਾਗਰਿ ਜਲ ਭਰੀ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਜੈਹੈ ਫੂਟਿ ॥ ਗੁਰੁ ਜੁ ਨ ਚੇਤਹਿ ਆਪਨੋ ਅਧ ਮਾਝਿ ਲੀਜਹਿਗੇ ਲੂਟਿ ॥੭੩॥

Kabīr gāgar jal bẖarī āj kāliĥ jaihai fūt.  Gur jo na cẖīṯėh āpno aḏẖ mājẖ lījhige lūt. ||73||

 

Says Kabir: (Gaagar-i) an earthen pitcher (bhari) filled with (jal) water (phoott-i jaihai) may break (aaj-u = to-day, kaalh-i = tomorrow) anytime, i.e. when the allotted life span is reached, one dies – and wishes to merge with the Creator.

But (ju) one who does not (cheytah-i) pay attention to (aapno = own) his/her (gur-u) guru’s teachings (leejahigey) gets (loott) looted (adh = half, maajh-i = in) half-way, i.e. is enticed by vices in life, stopped by and cannot each to merge with the Almighty. 73.

ਕਬੀਰ ਕੂਕਰੁ ਰਾਮ ਕੋ ਮੁਤੀਆ ਮੇਰੋ ਨਾਉ ॥ ਗਲੇ ਹਮਾਰੇ ਜੇਵਰੀ ਜਹ ਖਿੰਚੈ ਤਹ ਜਾਉ ॥੭੪॥

Kabīr kūkar rām ko muṯī▫ā mero nā▫o.  Gale hamāre jevrī jah kẖincẖai ṯah jā▫o. ||74||

 

Says Kabir: I am (kookar-u) a dog (ko) of (raam) the Almighty and (meyro) my (naau) name is (muteeaa) Moti – the most common Indian name for pet dogs.

There is (jeyvri = rope) leash round (hamaarey) my (galey) neck; (jah) whatever way the Master (khinchai) pulls, I (jaau) go (tah) that way, i.e. our lives are governed by Naam/Divine commands. 74.

 

ਕਬੀਰ ਜਪਨੀ ਕਾਠ ਕੀ ਕਿਆ ਦਿਖਲਾਵਹਿ ਲੋਇ ॥ ਹਿਰਦੈ ਰਾਮੁ ਨ ਚੇਤਹੀ ਇਹ ਜਪਨੀ ਕਿਆ ਹੋਇ ॥੭੫॥

Kabīr japnī kāṯẖ kī ki▫ā ḏikẖlāvahi lo▫e.   Hirḏai rām na cẖeṯhī ih japnī ki▫ā ho▫e. ||75||

 

Says Kabir: O pretender, (kiaa = why?) do not (dikhlaavah-i) make a show of (japni) the rosary of (kaatth = wood) wooden beads in your hand (loey) to people.

You do not (cheytahi) pay attention to Naam/commands of (raam-u) the Almighty (hirdai) in mind; (kiaa = what?) nothing will (hoey = happen) be achieved, i.e. you will not attain union with the Almighty by display of (ih) this (japni) rosary. 75.

 

ਕਬੀਰ ਬਿਰਹੁ ਭੁਯੰਗਮੁ ਮਨਿ ਬਸੈ ਮੰਤੁ ਨ ਮਾਨੈ ਕੋਇ ॥ ਰਾਮ ਬਿਓਗੀ ਨਾ ਜੀਐ ਜੀਐ ਤ ਬਉਰਾ ਹੋਇ ॥੭੬॥

Kabīr birahu bẖuyangam man basai manṯ na mānai ko▫e.  Rām bi▫ogī nā jī▫ai jī▫ai ṯa ba▫urā ho▫e. ||76||

 

Says Kabir: (Birhu) separation from the beloved is (bhuyangam-u) a snake (basai) living (man-i) in the mind and it is not (maanai = obeys) tamed by (koey) any (mant) mantra. (Note: It is believed that the Garurr Mantra neutralizes a snake’s poison).

(Biogi) a seeker of (raam) the Almighty cannot (jeeai) live separated from IT; if s/he (jeeai) lives (ta) then is (hoey = being) as a person (baura) mad because of the separation. 76. 

 

ਕਬੀਰ ਪਾਰਸ ਚੰਦਨੈ ਤਿਨ੍ਹ੍ਹ ਹੈ ਏਕ ਸੁਗੰਧ ॥ ਤਿਹ ਮਿਲਿ ਤੇਊ ਊਤਮ ਭਏ ਲੋਹ ਕਾਠ ਨਿਰਗੰਧ ॥੭੭॥

abīr pāras cẖanḏnai ṯinĥ hai ek suganḏẖ. Ŧih mil ṯe▫ū ūṯam bẖa▫e loh kāṯẖ nirganḏẖ. ||77||

 

Says Kabir: The Paras stone and (chandnai) sandalwood: (tinh) they have (eyk) a common (sugandh = fragrance) attribute. Whatever (mil-i meeting) comes close to (tih) them, (teyoo) that (bhaey) becomes (ootam) sublime; (loh) iron – becomes gold on touching Paras, and (kaatth) wood which (nirgandh) has no smell, attains the fragrance of the sandalwood in vicinity of a sandalwood tree. 77.

Message: The true guru is like Paras and sandalwood, he imparts awareness to the ignorant.

 

ਕਬੀਰ ਜਮ ਕਾ ਠੇਂਗਾ ਬੁਰਾ ਹੈ ਓਹੁ ਨਹੀ ਸਹਿਆ ਜਾਇ ॥ ਏਕੁ ਜੁ ਸਾਧੂ ਮੋੁਹਿ ਮਿਲਿਓ ਤਿਨ੍ਹ੍ਹਿ ਲੀਆ ਅੰਚਲਿ ਲਾਇ ॥੭੮॥

Kabīr jam kā ṯẖeʼngā burā hai oh nahī sahi▫ā jā▫e.   Ėk jo sāḏẖū mohi mili▫o ṯiniĥ lī▫ā ancẖal lā▫e. ||78||

 

Says Kabir: (Ttheynga) kick/punishment of (jam) Divine justice is (bura = bad) terrible, (oh = that) it (na jaaey = cannot be) is hard to (sahiaa) withstand, i.e. one has to go through Divine punishment – of being put in cycles of births and deaths for committing vices in life.

(Ju) since I (milio) found (eyk-u = one) the true (saadhoo) guru, (tinh = that) he (leeaa laaey) has attached me to (anchal-i) to his garment, i.e. gave me support, and I no longer succumb to vices, thus being spared punishment by the Jam. 78.

 

ਕਬੀਰ ਬੈਦੁ ਕਹੈ ਹਉ ਹੀ ਭਲਾ ਦਾਰੂ ਮੇਰੈ ਵਸਿ ॥ ਇਹ ਤਉ ਬਸਤੁ ਗੁਪਾਲ ਕੀ ਜਬ ਭਾਵੈ ਲੇਇ ਖਸਿ ॥੭੯॥

Kabīr baiḏ kahai ha▫o hī bẖalā ḏārū merai vas.   Ih ṯa▫o basaṯ gupāl kī jab bẖāvai le▫e kẖas. ||79||

 

Says Kabir: (Baid-u) the physician (kahai) says (hau) I (hi) alone am (bhalaa = good) an expert; all (daaroo) cure is within (meyrai) my (vas-i = control) capability.

(Tau) however (ih = this, basat-u = thing) this life is (ki = of) in hands of (gupaal) the Almighty Sustainor, IT (ley-i khas-i) snatches it (jab) when IT (bhaavai = pleases) decides, i.e. no treatment works when the allotted life span ends. 79.

 

ਕਬੀਰ ਨਉਬਤਿ ਆਪਨੀ ਦਿਨ ਦਸ ਲੇਹੁ ਬਜਾਇ ॥ ਨਦੀ ਨਾਵ ਸੰਜੋਗ ਜਿਉ ਬਹੁਰਿ ਨ ਮਿਲਹੈ ਆਇ ॥੮੦॥
Kabīr na▫ubaṯ āpnī ḏin ḏas leho bajā▫e.   Naḏī nāv sanjog ji▫o bahur na milhai ā▫e. ||80||

 

Says Kabir: (Leyhu bajaaey = play musical instrument) make use of (aapni = own) your (naubat-i = state) human birth – to be in obedience to the Almighty – (din = days, das = ten) for the limited period of life.

(Jio) like (sanjog) coincidence of the travellers being together in (naav) a boat on (nadi) a river, human birth is not (milhai) obtained (bahur-i) again. 80.

 

ਕਬੀਰ ਸਾਤ ਸਮੁੰਦਹਿ ਮਸੁ ਕਰਉ ਕਲਮ ਕਰਉ ਬਨਰਾਇ ॥ ਬਸੁਧਾ ਕਾਗਦੁ ਜਉ ਕਰਉ ਹਰਿ ਜਸੁ ਲਿਖਨੁ ਨ ਜਾਇ ॥੮੧॥

Kabīr sāṯ samunḏėh mas kara▫o kalam kara▫o banrā▫e.  Basuḏẖā kāgaḏ ja▫o kara▫o har jas likẖan na jā▫e. ||81||

 

Says Kabir: If I (karau) make the water of (saat) the seven (samudah-i) seas as (mas-u), the ink and (karau) make (kalam) pens of (banraaey) all vegetation. And (jau) if I (karay = make) use surface of the whole (basudhaa) earth as (kaagaad-u) paper to write on; it is (na jaaey) not possible to (likhan-u) to write all (jas-u) glory/virtues of (har-i) the Almighty who is Infinite. 81.

 

ਕਬੀਰ ਜਾਤਿ ਜੁਲਾਹਾ ਕਿਆ ਕਰੈ ਹਿਰਦੈ ਬਸੇ ਗੁਪਾਲ ॥ ਕਬੀਰ ਰਮਈਆ ਕੰਠਿ ਮਿਲੁ ਚੂਕਹਿ ਸਰਬ ਜੰਜਾਲ ॥੮੨॥

Kabīr jāṯ julāhā ki▫ā karai hirḏai base gupāl.   Kabīr rama▫ī▫ā kanṯẖ mil cẖūkėh sarab janjāl. ||82||

 

Says Kabir: (Kia) what can my low (jaat-i) caste (karai) do, i.e. it cannot come in my way when (gupaal = sustainer of the world) the Almighty (basey = dwells) is present (hirdai) in mind?

When (ramaeeaa) the all-pervasive Almighty (kantth-i mil-i = meets touching throats) embraces (kabir) the devotee, (sarab) all (janjaal) entanglements of the world (chookah-i) end – and nothing can come between the devotee and the Almighty. 82

 

ਕਬੀਰ ਐਸਾ ਕੋ ਨਹੀ ਮੰਦਰੁ ਦੇਇ ਜਰਾਇ ॥ ਪਾਂਚਉ ਲਰਿਕੇ ਮਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਉ ਲਾਇ ॥੮੩॥

Kabīr aisā ko nahī manḏar ḏe▫e jarā▫e.  Pāʼncẖa▫o larike mār kai rahai rām li▫o lā▫e. ||83||

 

Says Kabir: There is (koee na) no (aisa) such person i.e. it is hard to find someone, who (laavai) sets (apanai) his own (mandar-u) house (aag-i) on fire, i.e. kills the self-ego. And (maar-i kai) after killing ego kills (paanchau) all five (larikaa) sons, i.e. subdues sensory organs from being enticed by temptations; s/he (rahai) remains/leads life with (liau) attention (laag-i) fixed on obedience to (raam) the Almighty. 42.

Note: A similar Slok is given as No 42 on page 1366.

 

ਕਬੀਰ ਐਸਾ ਕੋ ਨਹੀ ਇਹੁ ਤਨੁ ਦੇਵੈ ਫੂਕਿ ॥ ਅੰਧਾ ਲੋਗੁ ਨ ਜਾਨਈ ਰਹਿਓ ਕਬੀਰਾ ਕੂਕਿ ॥੮੪॥

Kabīr aisā ko nahī ih ṯan ḏevai fūk.   Anḏẖā log na jān▫ī rahi▫o kabīrā kūk. ||84||

 

Says Kabir: There is (ko nahi = not any) no (aisa) such person who (deyvai phook-i) burns down (ih-u) this (tan-u) body, i.e. ends attachment to the body.

(Kabeera/Kabir) a devotee of the Almighty (rahio) keeps (kook-i) proclaiming that this is the way to find the Almighty, but (log-u) people (andha = blind) blinded by attachment do not (jaanaee = know) understand this. 84.

 

ਕਬੀਰ ਸਤੀ ਪੁਕਾਰੈ ਚਿਹ ਚੜੀ ਸੁਨੁ ਹੋ ਬੀਰ ਮਸਾਨ ॥ ਲੋਗੁ ਸਬਾਇਆ ਚਲਿ ਗਇਓ ਹਮ ਤੁਮ ਕਾਮੁ ਨਿਦਾਨ ॥੮੫॥

Kabīr saṯī pukārai cẖih cẖaṛī sun ho bīr masān.   Log sabā▫i▫ā cẖal ga▫i▫o ham ṯum kām niḏān. ||85||

 

Says Kabir: (Satee) the woman who decides to burn herself on the funeral power of the husband (pukaarai) calls out saying (sun-u) listen, (ho) o (beer) brother (masaan) cremation ground.

(Sabaaiaa) all (log-u) people who came to attend the cremation (chal-i gaio) have gone away; (nidaan = end) ultimately it will be (kaam-u) things to do between (ham) me and (tum) you, i.e. people come to the cremation ground to fulfil social responsibility; ultimately only the cremation ground and the person being cremated remain. 85.

Message: No one can help one who has died.

 

SGGS pp 1364-1366, Slok Kabir Ji 1-43 of 243

 

ਸਲੋਕ ਭਗਤ ਕਬੀਰ ਜੀਉ ਕੇ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok bẖagaṯ Kabīr jī▫o ke   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Slok) verses (key) of (jeeo) revered (bhagat) devotee Kabir.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥

Kabīr merī simrnī rasnā ūpar rām. Āḏ jugāḏī sagal bẖagaṯ ṯā ko sukẖ bisrām. ||1||

 

Says Kabir: Ever praising (raam-u) the Almighty (oopar-i) on/with my (rasna) tongue is turning (simrani) the rosary (meyri = my) for me. It has brought (sukh-u) peace and (bisraam-u = rest) solace to (sagal) all (bhagat) devotes of God (aad-i) from the beginning of time (jugaad-i = beginning of ages) through the ages. 1.

 

ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥

Kabīr merī jāṯ ka▫o sabẖ ko hasnehār.  Balihārī is jāṯ ka▫o jih japi▫o sirjanhār. ||2||

 

Says Kabir: (Sabh ko) everyone (kau hasneyhaar-u) laughs at, i.e. ridicules (meyri) my (jaat-i) caste – of weaver which is considered low; but I (balihaari = am sacrifice, kau = to) adore (is) this (jaat-i) caste (jih) in which I (japio) remember and obey (sirjanhaar-u) the Creator. 2.  

 

ਕਬੀਰ ਡਗਮਗ ਕਿਆ ਕਰਹਿ ਕਹਾ ਡੁਲਾਵਹਿ ਜੀਉ ॥ ਸਰਬ ਸੂਖ ਕੋ ਨਾਇਕੋ ਰਾਮ ਨਾਮ ਰਸੁ ਪੀਉ ॥੩॥
Kabīr dagmag ki▫ā karahi kahā dulāvėh jī▫o.  Sarab sūkẖ ko nā▫iko rām nām ras pī▫o. ||3||

 

Says Kabir: O human being, (kiaa) why are you (karah-i = doing, dagmag = vacillation) vacillating and why (kahaa) why do you cause your (jeeo) mind to (ddulaavah) waver.

(Peeo) drink (ras-u) the elixir of, i.e. practice, (naam) virtues and commands of (raam) the Almight; this is (naaeyko = leader) the most sublime means to obtain (sarab) all (sookh) comforts/peace. 3.

 

ਕਬੀਰ ਕੰਚਨ ਕੇ ਕੁੰਡਲ ਬਨੇ ਊਪਰਿ ਲਾਲ ਜੜਾਉ ॥ ਦੀਸਹਿ ਦਾਧੇ ਕਾਨ ਜਿਉ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਨਾਹੀ ਨਾਉ ॥੪॥
Kabīr kancẖan ke kundal bane ūpar lāl jaṛā▫o.  Ḏīsėh ḏāḏẖe kān ji▫o jinĥ man nāhī nā▫o. ||4||

 

Says Kabir: (Kunddal) earrings (baney) made (key) of (kanchan) gold with (laal) precious stones (jarraau) imbedded (oopar-i) on them – are expensive and attractive.

They (deesah-i) look (jio) like (daadhey) burnt (kaan) canes when worn by those in (jinh) whose (man-i) minds (naau) Naam/Divine virtues and commands are (naahi) not remembered, i.e. it is not riches but devotion which count in Divine court. 4.

 

ਕਬੀਰ ਐਸਾ ਏਕੁ ਆਧੁ ਜੋ ਜੀਵਤ ਮਿਰਤਕੁ ਹੋਇ ॥ ਨਿਰਭੈ ਹੋਇ ਕੈ ਗੁਨ ਰਵੈ ਜਤ ਪੇਖਉ ਤਤ ਸੋਇ ॥੫॥

Kabīr aisā ek āḏẖ jo jīvaṯ mirṯak ho▫e.  Nirbẖai ho▫e kai gun ravai jaṯ pekẖa▫o ṯaṯ so▫e. ||5||

 

Says Kabir: There is some (eyk-u = one, aadh-u = half) – proverbially – rare person (jo) who (hoey = be) is (mirtak-u) dead while (jeevat) alive, i.e. invulnerable to temptations like a dead person.

S/he (hoey kai = being) is (nibhai = fearless) unmindful of what others may say, and (ravai = utters) praises and emulates (gun) virtues of the Almighty; I (peykhau) see (soey = that) the One Almighty (tat) there (jat) wherever I am. 5.

 

ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥ ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗੋੁਬਿੰਦੁ  ॥੬॥

Kabīr jā ḏin ha▫o mū▫ā pācẖẖai bẖa▫i▫ā anand.  Mohi mili▫o parabẖ āpnā sangī bẖajėh gobinḏ. ||6||

 

Says Kabir: Since (din) the day my (hau) ego (mooaa = died) was dissolved, (paachhai) after that everyone (bhaiaa) is (anand) happy. (Moh-i) I (miliaa) found (prabh-u) the Almighty (aapna = own) within and my (sangi) companions all (bhajah-i) praise (gubind-u) the Almighty Master of the world. 6

 

ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥ ਜਿਨਿ ਐਸਾ ਕਰਿ ਬੂਝਿਆ ਮੀਤੁ ਹਮਾਰਾ ਸੋਇ ॥੭॥

Kabīr sabẖ ṯe ham bure ham ṯaj bẖalo sabẖ ko▫e.  Jin aisā kar būjẖi▫ā mīṯ hamārā so▫e. ||7||

 

Says Kabir: (Ham) I am (burey) worse (tey) than (sabh) everyone else; in fact (sabh koey) everyone (taj-i) except (ham) me is (bhalo) good. One (jin-i) who (boojhiaa) understands (kar-i) like (aisa) this; (soey) that person is (meet-u) friend (hamaara) of mine – and of everyone. 7.

 

ਆਈ ਮੁਝਹਿ ਪਹਿ ਅਨਿਕ ਕਰੇ ਕਰਿ ਭੇਸ ॥ ਹਮ ਰਾਖੇ ਗੁਰ ਆਪਨੇ ਉਨਿ ਕੀਨੋ ਆਦੇਸੁ ॥੮॥

Kabīr ā▫ī mujẖėh pėh anik kare kar bẖes.  Ham rākẖe gur āpne un kīno āḏes. ||8||

 

Says Kabir: Temptations (aaee) come (pah-i) to (mujha-i) me to entice, (karey kar-i) adopting (anik) numerous (bheys = garbs) forms. (Ham) I am (raakhey) protected by following teachings of (aapney = own) my (gur) guru, and (uni-i) they (keeno = do) pay (aadeys) obeisance, i.e. respectfully retreat. 8.  

 

ਕਬੀਰ ਸੋਈ ਮਾਰੀਐ ਜਿਹ ਮੂਐ ਸੁਖੁ ਹੋਇ ॥ ਭਲੋ ਭਲੋ ਸਭੁ ਕੋ ਕਹੈ ਬੁਰੋ ਨ ਮਾਨੈ ਕੋਇ ॥੯॥

Kabīr so▫ī mārī▫ai jih mū▫ai sukẖ ho▫e.  Bẖalo bẖalo sabẖ ko kahai buro na mānai ko▫e. ||9||

 

Says Kabir: We should (maareeai) kill/dissolve (soee = that) vanity/arrogance by (jih) whose (mooai) dying, (sukh-u) peace (hoey = happens) is felt by everyone. One who does that (sabh ko) everyone (kahai) call him/her (bhalo bhalo) good; (na koey) no one (maanai) considers him/her (buraa) bad. 9.

 

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ਕਬੀਰ ਰਾਤੀ ਹੋਵਹਿ ਕਾਰੀਆ ਕਾਰੇ ਊਭੇ ਜੰਤ ॥ ਲੈ ਫਾਹੇ ਉਠਿ ਧਾਵਤੇ ਸਿ ਜਾਨਿ ਮਾਰੇ ਭਗਵੰਤ ॥੧੦॥

Kabīr rāṯī hovėh kārī▫ā kāre ūbẖe janṯ.  Lai fāhe uṯẖ ḏẖāvṯe sė jān māre bẖagvanṯ. ||10||

 

Says Kabir: When (raati) the nights (hovah-i) are (kaareeaa/kaaleeaa) dark (kaarey) dark (jant) persons are (oobey) up, i.e. evil persons keep awake to commit evil on moonless nights.

They (laai) take (phaahey = noose) implements (utth-i = get up, dhaavtey = run) ready to harm others; (jaan-i) consider (s-i) such persons (maarey = hit) deprived of goodness by (bhagvant) the Almighty Master of destiny. 10

 

ਕਬੀਰ ਚੰਦਨ ਕਾ ਬਿਰਵਾ ਭਲਾ ਬੇੜ੍ਹ੍ਹਿਓ ਢਾਕ ਪਲਾਸ ॥ ਓਇ ਭੀ ਚੰਦਨੁ ਹੋਇ ਰਹੇ ਬਸੇ ਜੁ ਚੰਦਨ ਪਾਸਿ ॥੧੧॥

Kabīr cẖanḏan kā birvā bẖalā beṛėha▫o dẖāk palās.  O▫e bẖī cẖanḏan ho▫e rahe base jo cẖanḏan pās. ||11||

 

Says Kabir: (Birva) the tree (ka) of (chandan) sandalwood is good, i.e. does not lose its fragrance, even when (beyrrhio) surrounded by (ddhaak plaas) weeds; (oey) those plants (ju) which (basey) are located (paas-i) in vicinity of (chandan) a sandalwood tree (bhi) also (hoey rahey) become fragrant like the sandalwood tree. 11.

Message: Devotees of the Almighty do not give up their goodness even if surrounded by evil doers. Others without ego benefit from their company.

 

ਕਬੀਰ ਬਾਂਸੁ ਬਡਾਈ ਬੂਡਿਆ ਇਉ ਮਤ ਡੂਬਹੁ ਕੋਇ ॥ ਚੰਦਨ ਕੈ ਨਿਕਟੇ ਬਸੈ ਬਾਂਸੁ ਸੁਗੰਧੁ ਨ ਹੋਇ ॥੧੨॥

Kabīr bāʼns badā▫ī būdi▫ā i▫o maṯ dūbahu ko▫e. Cẖanḏan kai nikte basai bāʼns suganḏẖ na ho▫e. ||12||

 

(Baans) the bamboo plant (doobiaa) drowns in its (baddaaee) big-ness – big height; o friends, be careful (mat-i) lest (koey) someone (doobahu) drowns (io) like this. Even when it (basai) is located (nikttey) near (chandan) a sandalwood tree, (baans) the bamboo does not (hoey) get (sugandh-u) the fragrance. 12.

Message: Arrogance does not let one learn from virtuous company – and needs to be shed. This contrasts with the previous verse.

 

ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥ ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥

Kabīr ḏīn gavā▫i▫ā ḏunī si▫o ḏunī na cẖālī sāth.  Pā▫e kuhāṛā māri▫ā gāfal apunai hāth. ||13||

 

Says Kabir: The human being (gavaaiaa) loses being accepted by God, in (deen) the hereafter (siau) for benefits/pleasures of vices and attachments in (duni) the world, i.e. the sources of these pleasures/benefits of life do not (chaali) go (saath-i) with the soul to the hereafter – and the soul suffers consequences. (Gaafil = lazy/indifferent) the careless person (maariaa) strikes (kuhaarraa) the axe on the self by (apunai = own) his/her (haatth-i) hand. 13.

Message: Succour or suffering is caused by one’s own deeds; no one else should be blamed.

 

ਕਬੀਰ ਜਹ ਜਹ ਹਉ ਫਿਰਿਓ ਕਉਤਕ ਠਾਓ ਠਾਇ ॥ ਇਕ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਊਜਰੁ ਮੇਰੈ ਭਾਂਇ ॥੧੪॥

Kabīr jah jah ha▫o firi▫o ka▫uṯak ṯẖā▫o ṯẖā▫e.  Ik rām sanehī bāhrā ūjar merai bẖāʼn▫e. ||14||

 

Says Kabir: (Jah jah) wherever (hau) I (phirio = wandered) have gone I found (kautak = plays) playful-ness/happiness in (tthaao tthaaey) place after place. (Ik) only a place (baahraa) devoid of persons (saneyhi) with love of (raam) the Almighty is (oojar-u/oojarr-u) deserted in (meyrai) my (bhaa’ney) view. 14.

 

ਕਬੀਰ ਸੰਤਨ ਕੀ ਝੁੰਗੀਆ ਭਲੀ ਭਠਿ ਕੁਸਤੀ ਗਾਉ ॥ ਆਗਿ ਲਗਉ ਤਿਹ ਧਉਲਹਰ ਜਿਹ ਨਾਹੀ ਹਰਿ ਕੋ ਨਾਉ ॥੧੫॥

Kabīr sanṯan kī jẖungī▫ā bẖalī bẖaṯẖ kusṯī gā▫o. Āg laga▫o ṯih ḏẖa▫ulhar jih nāhī har ko nā▫o. ||15||

 

Says Kabir: A set of (jhungeeaa) huts (ki) of (santan = saints) those who obey the Almighty is (bhali = good) is comfortable/peaceful; but (gaau) a village of (kusati) false – those who display devotion falsely – is (bhatth-i) a furnace – causes restless-ness.

May (tih) those (dhaulhar) white/marble mansion (lagau) be set (aag-i) on fire (jih) which are (naahi = not) bereft of practice of (naau) Naam/virtues and commands of (har-i) the Almighty. 15.

Message: The creatures are judged in the hereafter by their deeds and not status in the world. 15.

 

ਕਬੀਰ ਸੰਤ ਮੂਏ ਕਿਆ ਰੋਈਐ ਜੋ ਅਪੁਨੇ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਰੋਵਹੁ ਸਾਕਤ ਬਾਪੁਰੇ ਜੁ ਹਾਟੈ ਹਾਟ ਬਿਕਾਇ ॥੧੬॥

Kabīr sanṯ mū▫e ki▫ā ro▫ī▫ai jo apune garihi jā▫e. Rovhu sākaṯ bāpure jo hātai hāt bikā▫e. ||16||

 

Says Kabir: We (kiaa = why?) should not (roeeai) wail (mooey) on death of (sant) a saint – one who lives in obedience to the Almighty, (jo) who (jaaey) goes to (apuney) own (grih-i) home, i.e. attains peace by merging with the Creator.

(Rovh-u) wail for (saakat) those (j-u) who turn away from God, and (baapurey = helpless) cannot settle down; they are (bikaaey) sold (haattai) from one shop to (haatt) another shop, i.e. are turned away from God and keep taking births in different life forms. 16.

 

ਕਬੀਰ ਸਾਕਤੁ ਐਸਾ ਹੈ ਜੈਸੀ ਲਸਨ ਕੀ ਖਾਨਿ ॥ ਕੋਨੇ ਬੈਠੇ ਖਾਈਐ ਪਰਗਟ ਹੋਇ ਨਿਦਾਨਿ ॥੧੭॥

Kabīr sākaṯ aisā hai jaisī lasan kī kẖān. Kone baiṯẖe kẖā▫ī▫ai pargat ho▫e niḏān. ||17||

 

Says Kabir: (Saakat-u) one who turns away from God is (aisa) such like (jaisi) as is one who has (khaan-i) eaten raw (lasan) garlic. If it (khaaeeai) eaten (baitthey) sitting (koney) in a corner it (pargatt hoey = manifests) is known to (nidaan-i) the end of the room. 17.

Message: People are easily influenced by things which take one away from God.   Transitory pleasures and evil spreads easily

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥

Kabīr mā▫i▫ā dolnī pavan jẖakolanhār.  Sanṯahu mākẖan kẖā▫i▫ā cẖẖācẖẖ pī▫ai sansār. ||18||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner. (Santahu = saints) God’s devotees – churn the curd to obtain and (khaaiaa) eat (maakhan-u) the butter, i.e. lead life by Naam/Divine virtues and commands and find God; while (sansaar-u = world) others (peeai) drink (chhaachh) the liquid left behind, i.e. do not know how to churn resulting in no butter, i.e. remain engrossed with transitory pleasures and cannot find the Creator within. 18. 

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥

Kabīr mā▫i▫ā dolnī pavan vahai hiv ḏẖār.  Jin bilo▫i▫ā ṯin kẖā▫i▫ā avar bilovanhār. ||19||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner; one in whom (pavan = air, vahai = blows) the cooling Naam is present within has the mind with (dhaar) stream of (hivai) snow.

One (jin-i) who (biloiaa) churns, i.e. contemplates Naam, (tin-i) that person gets and (khaaiaa) eats butter, i.e. finds God within, while (avar) others only (bilovanhaar) keep churning the ignorant mind. 19.

 

ਕਬੀਰ ਮਾਇਆ ਚੋਰਟੀ ਮੁਸਿ ਮੁਸਿ ਲਾਵੈ ਹਾਟਿ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੁਸੈ ਜਿਨਿ ਕੀਨੀ ਬਾਰਹ ਬਾਟ ॥੨੦॥

Kabīr mā▫i▫ā cẖortī mus mus lāvai hāt.  Ėk kabīrā nā musai jin kīnī bārah bāt. ||20||

 

Says Kabir: (Maaiaa) temptations in the world-play are like (chortti) the thief who (laavai) sets (haatt-i) shop and (mus-i mus-i) keeps robbing, i.e. succumbing to temptations rob people goodness.

They cannot (musai) rob/deceive (kabeeraa) God’s devotee (eyk-u) alone (jin-i) who (keeni = makes) cuts them into (baarah) twelve (baatt) pieces, i.e. makes temptations ineffective. 20.

 

ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥ ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥

Kabīr sūkẖ na eʼnh jug karahi jo bahuṯai mīṯ.  Jo cẖiṯ rākẖahi ek si▫o ṯe sukẖ pāvahi nīṯ. ||21||

 

Says Kabir: (Sookh-u) comfort/peace in (eynh) this (jug-i = age) human birth is not attained by those (ju) who (karah-i) make (bahutai) numerous (meet) friends, i.e. pursue many measures like rituals, worships and so on, do not get.

(Jo) those who (raakhah-i) keep/maintain (chit-u) mind (siau) on (eyk) one thing – practice of Naam, (tey) they (paavah-i) find (sukh-u) peace (neet) forever, i.e. they find, and merge with, God. 21.

 

ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥

Kabīr jis marne ṯe jag darai mere man ānanḏ. Marne hī ṯe pā▫ī▫ai pūran parmānanḏ. ||22||

 

Says Kabir, (marney) death – breaking attachments to objects of transitory pleasures in life – (tey) from (jis-u) which (jag-u = world) the humans (ddarai = are afraid) hesitate, gives (aanad-i) bliss/peace to (meyrai) my (man-i) mind. For, it is by this (marney) death – giving up other ideas from mind – that the Almighty source of (pooran-u) the perfect (parmanand-u) supreme bliss (paaeeai) is found within. 22.

 

ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥

Rām paḏārath pā▫e kai kabīrā gāʼnṯẖ na kẖolĥ.  Nahī pataṇ nahī pārkẖū nahī gāhak nahī mol. ||23||

 

(Kabira) o Kabir: (Paaey kai) if you have received (padaarath-u = substance) the valuable wealth of awareness of Naam/virtues and commands of (raam) the Almighty, do not (kholh) open (gaantth-i) the bundle – try to tell the world what living by Naam does.

There is neither (pattan-u = town) the market nor (paarkhoo) appraiser, nor (gaahak-u) any buyer – seeker of truth – and nor good (mol) price, i.e. there is no respect for Naam in the worldly persons. 23.

 

ਕਬੀਰ ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜਾ ਕੋ ਠਾਕੁਰੁ ਰਾਮੁ ॥ ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥

Kabīr ṯā si▫o parīṯ kar jā ko ṯẖākur rām.  Pandiṯ rāje bẖūpṯī āvahi ka▫une kām. ||24||

 

Says Kabir: (Kar-i = do) have (preet-i) affection (sio) with (ta) those (ja ko = whose) who accept (raam-u) the One Almighty as (ttaakur-u) the Master, i.e. who practice and guide others to obey One God. Relying on (panddit) Pundits – the scholars who talk of numerous deities, or looking to (raajey) kings and (bhoopati) landlords/rich people for support is of (kauney = what?) no (aavah-i = be of, kaam = use) avail – when account of deeds is taken in Divine court. 24.

 

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥

Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.  Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||

 

Says Kabir: (Kee-ey = doing) bearing (preet-i) affection (sio) with, being in obedience of (ik) the One Almighty, (aan) other (dubidha) alternative ideas (jaaey) leave the mind. It does not matter (bhaavai) whether one (kar-u = does) keeps (laambey) long – matted – (keys) hair or have (muddaaey/munddaey) head shaven (gharar-i) closely, i.e. symbolism does not please God. 25.

 

ਕਬੀਰ ਜਗੁ ਕਾਜਲ ਕੀ ਕੋਠਰੀ ਅੰਧ ਪਰੇ ਤਿਸ ਮਾਹਿ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਪੈਸਿ ਜੁ ਨੀਕਸਿ ਜਾਹਿ ॥੨੬॥

Kabīr jag kājal kī koṯẖrī anḏẖ pare ṯis māhi.  Ha▫o balihārī ṯin ka▫o pais jo nīkas jāhi. ||26||

 

Says Kabir: (Jag-u) the world is (kotthri) a room of (kaajal = black eye lining) soot; (andh) blind persons (parey) remain (maah-i) in (tis) that, i.e. there are temptations galore in the world; those oblivious of Naam/Divine virtues and commands cannot overcome them, and remain in their grip. (Hau) I (balihaari = am sacrifice, kau = to) adore (tin) those (ju) who (pais-i= put) being in the world (neekas-i jaah-i) get out, i.e. overcome temptations through obedience to the Almighty. 26.

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਸਕਹੁ ਤ ਲੇਹੁ ਬਹੋਰਿ ॥ ਨਾਂਗੇ ਪਾਵਹੁ ਤੇ ਗਏ ਜਿਨ ਕੇ ਲਾਖ ਕਰੋਰਿ ॥੨੭॥

Kabīr ih ṯan jā▫igā sakahu ṯa leho bahor.  Nāʼnge pāvhu ṯe ga▫e jin ke lākẖ karor. ||27||

 

Says Kabir: (bahor) this (tan-u) body (jaaeyga) shall go/perish, if you (sakah-i) can, (ta) then (leyhu bahor-i) get it back and keep enjoying all that you have in life – no, it cannot happen. Those (jin = who, key = of) whose wealth was in Lakhs and crores, (tey) they (gaey) departed from the world (naangey) bare (paavhu) footed – and never came back. 27

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਕਵਨੈ ਮਾਰਗਿ ਲਾਇ ॥ ਕੈ ਸੰਗਤਿ ਕਰਿ ਸਾਧ ਕੀ ਕੈ ਹਰਿ ਕੇ ਗੁਨ ਗਾਇ ॥੨੮॥

Kabīr ih ṯan jā▫igā kavnai mārag lā▫e.  Kai sangaṯ kar sāḏẖ kī kai har ke gun gā▫e. ||28||

 

Says Kabir: (Ihu) this (tan-u) body (jaaeyga) shall go on (kavnai) whatever (maarg-i) path you (laaey) put it, i.e. you can control your actions. If you wish to find God, then (kai) either (kar-i = do) keep (sangat-i) company of, i.e. receive guidance of, (saadh) the guru (kai) or (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty – on your own. 28.

 

ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥
Kabīr marṯā marṯā jag mū▫ā mar bẖī na jāni▫ā ko▫e.

 

Says Kabir: (Jag-u = world) the human beings (marta marta) keep dying, i.e. keep falling prey to vices, yet (na koey) no one (jaaniaa) tries to (mar-i) die only once, i.e. submit to the guru’s guidance to overcome vices.

 

Page 1366

 

ਐਸੇ ਮਰਨੇ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੨੯॥

Aise marne jo marai bahur na marnā ho▫e. ||29||

 

One who (marai) dies (aisey) such (marney) death – killing ego and submission to Divine commands guided by the guru – his/her (marna = dying) falling prey to vices – and hence being in cycles of births and deaths – (na hoey) does not occur (bauhr-i) again. 29.

Note: This Slok also occurs on SGGS page 555.

 

ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥੩੦॥

Kabīr mānas janam ḏulambẖ hai ho▫e na bārai bār.  Ji▫o ban fal pāke bẖu▫e girėh bahur na lāgėh dār. ||30||

 

Says Kabir: (Maanas) human (janam-u) birth (hai) is (dulambh-u) hard-to-get, it is not (hoey = happen) obtained by the soul (baarai baar) again and again – after death. It is (jio) like (paakey) ripened (phal) fruits once (girah-i) fallen from (ban) the tree do not (laagah-i) get attached to its (ddaar) branch (bahur-i) again. 30.

Message: Make use of the opportunity provided by human birth to obey and attain union with God; you will not get another chance.

 

ਕਬੀਰਾ ਤੁਹੀ ਕਬੀਰੁ ਤੂ ਤੇਰੋ ਨਾਉ ਕਬੀਰੁ ॥ ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥

Kabīrā ṯuhī Kabīr ṯū ṯero nā▫o Kabīr.  Rām raṯan ṯab pā▫ī▫ai ja▫o pahile ṯajėh sarīr. ||31||

 

Says Kabir: O Almighty, (too) You are (kabeer-u) the Almighty, (tuhi) You are (kabeera) the greatest; (teyro) Your (naau) name is Kabir, i.e. You are present in every mind. (Ratan-u = jewel) the wealth of awareness of (raam) the Almighty within is (paaeeai) found (jau) if one (tajah-i) forsakes (sareer-u) body – drives out other ideas of physical pleasure from the mind. 31.

 

ਕਬੀਰ ਝੰਖੁ ਨ ਝੰਖੀਐ ਤੁਮਰੋ ਕਹਿਓ ਨ ਹੋਇ ॥ ਕਰਮ ਕਰੀਮ ਜੁ ਕਰਿ ਰਹੇ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥੩੨॥

Kabīr jẖankẖ na jẖankẖī▫ai ṯumro kahi▫o na ho▫e. Karam karīm jo kar rahe met na sākai ko▫e. ||32||

 

Says Kabir: We should not (jhankheeai) engage in (jhankh) meaningless talk; things do not (hoey) happen at (tumro) your (kahio) bidding. (Na koey) no one (saakai) can (meytt-i = efface) undo (ju) whatever (karam = grace) destiny (kreem) the gracious Almighty (kar-i rahey) gives. 32.

Message: The Almighty decides our destiny based on deeds. So obey the Creator now in life. It will be too late to make amends after death.

 

ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥ ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਿ ਜੀਵਾ ਹੋਇ ॥੩੩॥

Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.  Rām kasa▫utī so sahai jo mar jīvā ho▫e. ||33||

 

Says Kabir: (Na koey = not any) no (jhoottha = false) person who only pretends to obey God (ttikai) withstands/passes (kasautti = touchstone) appraisal (ki) of (raam) the Almighty. One (jo) who (hoey) is (mar-i) dead (jeeva) alive, i.e. gives up ego and submits to Divine commands in life, (so) that person (sahai) withstands/passes (kasautti = touchstone) the test – and approved for union – by (raam) the Almighty. 33.

Note: This Slok is also given on page 984.

 

ਕਬੀਰ ਊਜਲ ਪਹਿਰਹਿ ਕਾਪਰੇ ਪਾਨ ਸੁਪਾਰੀ ਖਾਹਿ ॥ ਏਕਸ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਬਾਧੇ ਜਮ ਪੁਰਿ ਜਾਂਹਿ ॥੩੪॥

Kabīr ūjal pahirahi kāpre pān supārī kẖāhi. Ėkas har ke nām bin bāḏẖe jam pur jāʼnhi. ||34||

 

Says Kabir: Those who (paharah-i) wear (oojal) clean/impressive (kaaprey) clothes and (khaah-i = eat) chew (paan) betel leaves and (supaari) with betel nuts – which colours their lips, i.e. can impress others. But if (bin-u = without) do not obey (naam) commands (key) of (eykas) the One (har-i) Almighty, such persons (baadhey = bound) are detained and (jaanh-i = go) taken (pur-i) to town/jurisdiction of (jam) Divine justice, i.e. are not accepted by the Almighty for union and sent for rebirth. 34.

 

ਕਬੀਰ ਬੇੜਾ ਜਰਜਰਾ ਫੂਟੇ ਛੇਂਕ ਹਜਾਰ ॥ ਹਰੂਏ ਹਰੂਏ ਤਿਰਿ ਗਏ ਡੂਬੇ ਜਿਨ ਸਿਰ ਭਾਰ ॥੩੫॥

Kabīr beṛā jarjarā fūte cẖẖeʼnk hajār.  Harū▫e harū▫e ṯir ga▫e dūbe jin sir bẖār. ||35||

 

Says Kabir: (Beyrra) the boat is (jarjaraa) worn out and (phoottey) cracked with (hajaar) a thousand (chhey’nk) holes, i.e. the human being is weak and exposed to numerous vices. (Harooey harooey/halkey = light-weight) the humble who obey God and do not carry the load of vices on them, they (tir-i gaey = swim across the world-ocean) pass examination by the Almighty, but those who have (bhaar) the load of vices on their (sir) heads (ddoobey) drown, i.e. are rejected by the Almighty for union. 35.

 

ਕਬੀਰ ਹਾਡ ਜਰੇ ਜਿਉ ਲਾਕਰੀ ਕੇਸ ਜਰੇ ਜਿਉ ਘਾਸੁ ॥ ਇਹੁ ਜਗੁ ਜਰਤਾ ਦੇਖਿ ਕੈ ਭਇਓ ਕਬੀਰੁ ਉਦਾਸੁ ॥੩੬॥

Kabīr hād jare ji▫o lākrī kes jare ji▫o gẖās.  Ih jag jarṯā ḏekẖ kai bẖa▫i▫o Kabīr uḏās. ||36||

 

(Haadd) the bones (jarey/jaley) burn (jio) like (laakri) wood and (keys) hair burn like (ghaas-u) grass, i.e. this is what happens on death. (Deykh-i kai) seeing (ihu = this, jag-u = world) the human being (jarta) being burnt, i.e. the truth about end of life, (kabeer-u) a devotee of God (bhaio) becomes (udaas) detached from entanglements of the world. 36.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਚਾਮ ਲਪੇਟੇ ਹਾਡ ॥ ਹੈਵਰ ਊਪਰਿ ਛਤ੍ਰ ਤਰ ਤੇ ਫੁਨਿ ਧਰਨੀ ਗਾਡ ॥੩੭॥

Kabīr garab na kījī▫ai cẖām lapete hād.  Haivar ūpar cẖẖaṯar ṯar ṯe fun ḏẖarnī gād. ||37||

 

Says Kabir: We should not (keejeeai = have garab-u = pride) be proud of the self; the body is just (haadd) bones (lapetey) wrapped in (chaam) the flesh. Those who ride (haivar) horses (tar/taley) under (chhatr) canopies (oopar-i) over their heads; (tey) they – the wealthy people – are also (phun-i = then) ultimately (gaadd) buried under (dharni) the earth, i.e. one should shed vanity – and humbly obey the Almighty. 37.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਊਚਾ ਦੇਖਿ ਅਵਾਸੁ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਭੁਇ ਲੇਟਣਾ ਊਪਰਿ ਜਾਮੈ ਘਾਸੁ ॥੩੮॥

Kabīr garab na kījī▫ai ūcẖā ḏekẖ avās. Āj kāliĥ bẖu▫e letṇā ūpar jāmai gẖās. ||38||

 

Says Kabir: We should not (keejeeai = do, garab-u = pride) be arrogant to the poor (deykh-i = seeing) because of our (oocha) high (aavaas-u) residence/mansion. One may die (aaj-u = to-day, kaalh-i = tomorrow) anytime and (leyttna = lie) be buried under (bhuey) the earth and (ghaas-u) grass (jaamai) grows (oopar-i) above the grave. 38.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਰੰਕੁ ਨ ਹਸੀਐ ਕੋਇ ॥ ਅਜਹੁ ਸੁ ਨਾਉ ਸਮੁੰਦ੍ਰ ਮਹਿ ਕਿਆ ਜਾਨਉ ਕਿਆ ਹੋਇ ॥੩੯॥

Kabīr garab na kījī▫ai rank na hasī▫ai ko▫e.  Ajahu so nā▫o samunḏar mėh ki▫ā jān▫o ki▫ā ho▫e. ||39||

 

Says Kabir: We should not (keejeeai) show (garab-u = pride) arrogance of riches and should not (haseeai = laugh) ridicule (koey) any (rank-u) poor person. (Naau) the boat is (ajahu ta) still (mah-i) in (saumdr) the sea, i.e. one has still in the world and not merged with God; (kiaa) who (jaanau) knows (kiaa) what (hoey) may happen – wealth does not enable to unite with God; good deeds enable disregarding worldly status. 39.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਦੇਹੀ ਦੇਖਿ ਸੁਰੰਗ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਤਜਿ ਜਾਹੁਗੇ ਜਿਉ ਕਾਂਚੁਰੀ ਭੁਯੰਗ ॥੪੦॥

Kabīr garab na kījī▫ai ḏehī ḏekẖ surang.  Āj kāliĥ ṯaj jāhuge ji▫o kāʼncẖurī bẖuyang. ||40||

 

Says Kabir: One should not (keejeeai) show (garab-u) pride (deykh-i = seeing) because of (surang = good color) physical beauty or strength. You will (taj-i) forsake this body (aaj-u = to-day, kaalh-i = tomorrow) sooner or later and (jaahugey) depart, (jio) like (bhuyang) the snake sheds its (kaachuri) skin. 40.

 

ਕਬੀਰ ਲੂਟਨਾ ਹੈ ਤ ਲੂਟਿ ਲੈ ਰਾਮ ਨਾਮ ਹੈ ਲੂਟਿ ॥ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹੁਗੇ ਪ੍ਰਾਨ ਜਾਹਿੰਗੇ ਛੂਟਿ ॥੪੧॥

Kabīr lūtnā hai ṯa lūt lai rām nām hai lūt.  Fir pācẖẖai pacẖẖuṯāhuge parān jāhinge cẖẖūt. ||41||

 

Says Kabir: If you want to (loottna) loot (ta) then (loott-i lai) loot, (naam) Naam/Divine virtues and commands; they  are there (loott-i = loot) for you to take, i.e. are available within you – get rid of other ideas and get awareness of Naam from within and live by Naam and benefit.

(Phir-i – again) otherwise you (pachhutaahugey) will repent (paachhai) later – when (praan) breaths/soul (jaahingey) depart (chhoott-i) leaving the body – unable to do anything. Naam can only be obeyed in life. 41.

 

ਕਬੀਰ ਐਸਾ ਕੋਈ ਨ ਜਨਮਿਓ ਅਪਨੈ ਘਰਿ ਲਾਵੈ ਆਗਿ ॥ ਪਾਂਚਉ ਲਰਿਕਾ ਜਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਵ ਲਾਗਿ ॥੪੨॥

Kabīr aisā ko▫ī na janmi▫o apnai gẖar lāvai āg.  Pāʼncẖa▫o larikā jār kai rahai rām liv lāg. ||42||

 

Says Kabir: (Koee na) no (aisa) such person (janmio) has been born, i.e. it is hard to find someone who (laavai) sets (apanai) his own (ghar-i) house (aag-i) on fire, i.e. kills the self-ego. And (jaar-i kai = after burning) kills (paanchau) all five (larikaa) sons, i.e. subdues the five vices of lust, anger, greed, attachment and vanity, and (rahai) remains/leads life with (liv) attention (laag-i) fixed on being in obedience to (raam) the Almighty. 42.

Note: A similar Slok is given as No 83 on page 1368.

 

ਕੋ ਹੈ ਲਰਿਕਾ ਬੇਚਈ ਲਰਿਕੀ ਬੇਚੈ ਕੋਇ ॥ ਸਾਝਾ ਕਰੈ ਕਬੀਰ ਸਿਉ ਹਰਿ ਸੰਗਿ ਬਨਜੁ ਕਰੇਇ ॥੪੩॥

Ko hai larikā becẖ▫ī larikī becẖai ko▫e.  Sājẖā karai Kabīr si▫o har sang banaj kare▫i. ||43||

 

(Ko) some rare person (beychaee) sells/gives up (larika) the sons/vices and (koey) some other (beychai) sells (larikee) the daughters/desires, i.e. people remain engrossed only with the family. S/he (karai) does (saajhaa = sharing) exchange of views (sio) with, i.e. joins company and takes guidance of (Kabir) God’s devotees, s/he does (banaj-u) business (sang-i) with Naam of (har-i) God, as the merchandise,  i.e. leads life by Naam of the Almighty. 43.