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.