SGGS pp 1371-1373, Slok Kabir Ji, 124-163 of 243

Note: The following three Sloks describe consequences of forgetting God, i.e. ignoring Divine commands.

ਕਬੀਰ ਅੰਬਰ ਘਨਹਰੁ ਛਾਇਆ ਬਰਖਿ ਭਰੇ ਸਰ ਤਾਲ ॥ ਚਾਤ੍ਰਿਕ ਜਿਉ ਤਰਸਤ ਰਹੈ ਤਿਨ ਕੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੨੪॥

Kabīr ambar gẖanhar cẖẖā▫i▫ā barakẖ bẖare sar ṯāl. Cẖāṯrik ji▫o ṯarsaṯ rahai ṯin ko ka▫un havāl. ||124||

Says Kabir: (Ambar) the sky is (chhaaiaa) overcast, (ghanhar-u) cloud (barakh-i) drops rain and (bharey) fills (sar) pools and (taal/taalaab) tanks – but (jio) like (chaatrik) the rain bird which cannot drink this water and (tarsat rahai) keeps yearning despite all this water, similar (kaun-u = what?) is the sad (havaal) state of those who do not experience God present within. 124.

Note: The rain bird’s mouth is on top of the head and it needs the raindrop to fall directly into it and cannot drink in any other way.

ਕਬੀਰ ਚਕਈ ਜਉ ਨਿਸਿ ਬੀਛੁਰੈ ਆਇ ਮਿਲੈ ਪਰਭਾਤਿ ॥ ਜੋ ਨਰ ਬਿਛੁਰੇ ਰਾਮ ਸਿਉ ਨਾ ਦਿਨ ਮਿਲੇ ਨ ਰਾਤਿ ॥੧੨੫॥

Kabīr cẖak▫ī ja▫o nis bīcẖẖurai ā▫e milai parbẖāṯ. Jo nar bicẖẖure rām si▫o nā ḏin mile na rāṯ. ||125||

Says Kabir: (Chakaee/chakvi – a bird) the Chakvi (beechhurai) gets separated – from the male Chakva and is restless – (jau) when (nis-i) night falls, – as it cannot see at night – but it (milai) meets the male when (parbhaat-i) dawn (aaey) comes.

Those (nar) persons (jo) who (bichhurey = separated, sio = from) forget (raam) the Almighty, i.e. do not practice Naam/Divine virtues and commands, they find God neither during (din) day or at (raat-i) night, i.e. they can never find God/peace. 125.

ਕਬੀਰ ਰੈਨਾਇਰ ਬਿਛੋਰਿਆ ਰਹੁ ਰੇ ਸੰਖ ਮਝੂਰਿ ॥ ਦੇਵਲ ਦੇਵਲ ਧਾਹੜੀ ਦੇਸਹਿ ਉਗਵਤ ਸੂਰ ॥੧੨੬॥

Kabīr rainā▫ir bicẖẖori▫ā rahu re sankẖ majẖūr. Ḏeval ḏeval ḏẖāhṛī ḏesėh ugvaṯ sūr. ||126||

Says Kabir: (Rey) o (sankh) conch, (rahu) remain (majhoor-i) in (rainaair) the sea; if you are (bichhoriaa = separated) taken away you will be used (deysah-i) to give (dhaahrri = crying loudly) loud calls (deyval deyval = abode of deity) in temples daily at (soor) sun (ugvat) rise. 126.

Message: O human being, do not let temptations cause you to forget God and cause suffering.

Note: The next three Sloks state that those who ignore obeying the Almighty, suffer.

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਜਾਗੁ ਰੋਇ ਭੈ ਦੁਖ ॥ ਜਾ ਕਾ ਬਾਸਾ ਗੋਰ ਮਹਿ ਸੋ ਕਿਉ ਸੋਵੈ ਸੁਖ ॥੧੨੭॥

Kabīr sūṯā ki▫ā karahi jāg ro▫e bẖai ḏukẖ. Jā kā bāsā gor mėh so ki▫o sovai sukẖ. ||127||

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (jaag-u = awaken) be conscious of the consequential (bhai) fear of (dukh) suffering and (roey) wailing.

One (ja ka) whose ultimate (baasaa) abode is (mah-i) in (gor) the grave, i.e. one who is aware of death and accountability for deeds; (kio = how?) does not (sovai = sleep) get inebriated by (sukh) comforts of the world – and forget God. 127.

Message: We should not let comforts of life forget the Almighty Creator.

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਉਠਿ ਕਿ ਨ ਜਪਹਿ ਮੁਰਾਰਿ ॥ ਇਕ ਦਿਨ ਸੋਵਨੁ ਹੋਇਗੋ ਲਾਂਬੇ ਗੋਡ ਪਸਾਰਿ ॥੧੨੮॥

Kabīr sūṯā ki▫ā karahi uṯẖ kė na jāpėh murār. Ik ḏin sovan ho▫igo lāŉbe god pasār. ||128||

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (ki) why do you not (utth-i = rise, wake up) pay attention to (japah-i) remembering and obeying (muraar-i) the Almighty.

(Ik) one day you (hoeygo) will go to (sovan-u) sleep with (godd) knees/legs (pasaar-i) stretched (laambey) straight forever, i.e. be conscious of death and accountability of deeds. 128.

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਬੈਠਾ ਰਹੁ ਅਰੁ ਜਾਗੁ ॥ ਜਾ ਕੇ ਸੰਗ ਤੇ ਬੀਛੁਰਾ ਤਾ ਹੀ ਕੇ ਸੰਗਿ ਲਾਗੁ ॥੧੨੯॥

Kabīr sūṯā ki▫ā karahi baiṯẖā rahu ar jāg. Jā ke sang ṯe bīcẖẖurā ṯā hī ke sang lāg. ||129||

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (rahu) remain (baittha) sitting and (jaag-u) awake/attentive to your duties as human being.

The Creator (tey) from (ja key) whose (sang) company you were (beechhuraa) separated, i.e. who is your source, (laag-u) be attached to (sang-i) company of (taa = that, key = of) God (hi) alone, i.e. be in remembrance and obedience of the Almighty to be able to merge back. 129.

ਕਬੀਰ ਸੰਤ ਕੀ ਗੈਲ ਨ ਛੋਡੀਐ ਮਾਰਗਿ ਲਾਗਾ ਜਾਉ ॥ ਪੇਖਤ ਹੀ ਪੁੰਨੀਤ ਹੋਇ ਭੇਟਤ ਜਪੀਐ ਨਾਉ ॥੧੩੦॥

Kabīr sanṯ kī gail na cẖẖodī▫ai mārag lāgā jā▫o. Pekẖaṯ hī punnīṯ ho▫e bẖetaṯ japī▫ai nā▫o. ||130||

Says Kabir: We should not (chhoddeeai = leave) stop acting under (gail = company) under guidance of (sant) the guru; we should ever (laaga = tagged, jaau = go) follow (maarag-i) the path told by the guru.

One (hoey) is (punneet) purified (peykhat) by seeing – and following the example of the guru; one (japeeai) remembers/obeys (naau) Naam/Divine virtues and commands on (bheyttat) finding and obeying the guru. 130.

ਕਬੀਰ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਦੂਰਹਿ ਜਾਈਐ ਭਾਗਿ ॥ ਬਾਸਨੁ ਕਾਰੋ ਪਰਸੀਐ ਤਉ ਕਛੁ ਲਾਗੈ ਦਾਗੁ ॥੧੩੧॥

Kabīr sākaṯ sang na kījī▫ai ḏūrėh jā▫ī▫ai bẖāg. Bāsan kāro parsī▫ai ṯa▫o kacẖẖ lāgai ḏāg. ||131||

Says Kabir: One should not (keejeeai) keep (sang-u) company with (saakat) one who has turned away from God, but (jaaeeai bhaag-i) run away (doorah-i) far – to avoid his/her influence.

The influence of company cannot be avoided, like when (kaaro) a blackened (baasan) vessel (parseeai) touched, (kach-u) some (daag-u) stain (laagai) is put/left. 131.

ਕਬੀਰਾ ਰਾਮੁ ਨ ਚੇਤਿਓ ਜਰਾ ਪਹੂੰਚਿਓ ਆਇ ॥ ਲਾਗੀ ਮੰਦਿਰ ਦੁਆਰ ਤੇ ਅਬ ਕਿਆ ਕਾਢਿਆ ਜਾਇ ॥੧੩੨॥

Kabīrā rām na cẖeṯi▫o jarā pahūŉcẖi▫o ā▫e. Lāgī manḏir ḏu▫ār ṯe ab ki▫ā kādẖi▫ā jā▫e. ||132||

(Kabeera) o Kabir, the human being does not keep (raam-u) the Almighty, i.e. Naam/Divine virtues and commands (cheytio) in mind the whole life and (jaraa/jalaa) old age (phoonchio aaey) arrives – and ability to get rid of faults is lost. It is like when fire (laagi) engulfs (duaar) door of (mandir) the house, i.e. the allotted life-span ends. (Kiaa = what?) nothing (jaaey) can then be (kaaddhiaa) taken out (tey) by (duaar) door of, i.e. the opportunity to make amends has passes. 132.

Message: Do not postpone practice of Naam till the end for, it may be too late.

ਕਬੀਰ ਕਾਰਨੁ ਸੋ ਭਇਓ ਜੋ ਕੀਨੋ ਕਰਤਾਰਿ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰੁ ਕੋ ਨਹੀ ਏਕੈ ਸਿਰਜਨਹਾਰੁ ॥੧੩੩॥

Kabīr kāran so bẖa▫i▫o jo kīno karṯār. Ŧis bin ḏūsar ko nahī ekai sirjanhār. ||133||

Says Kabir: (So) that (bhaio) gets (kaaran-u) done (jo) what (kartaar) the Creator (keeno) does. There is (eykai) only One (sirjanhaar-u) Creator – who has laid down how things are done; there is (nahi) no (doosar-u) second (bin-u) except (tis-u = that) the One Creator, who can do anything, i.e. one should place reliance on obedience to the Almighty and not look elsewhere. 133.

ਕਬੀਰ ਫਲ ਲਾਗੇ ਫਲਨਿ ਪਾਕਨਿ ਲਾਗੇ ਆਂਬ ॥ ਜਾਇ ਪਹੂਚਹਿ ਖਸਮ ਕਉ ਜਉ ਬੀਚਿ ਨ ਖਾਹੀ ਕਾਂਬ ॥੧੩੪॥

Kabīr fal lāge falan pākan lāge āŉb. Jā▫e pahūcẖėh kẖasam ka▫o ja▫o bīcẖ na kẖāhī kāŉb. ||134||

Says Kabir: (Phal) fruits (laagey) start (phalan-i = fruition) forming, and later (aamb = mangoes) fruits (laagey) starts (paakan-i) ripening; they (jaaey pahoochah-i = reach) get (kau) to (khasam = master) the owner (jau) if (kaamb) insects do not (khaahi) eat them (beech-i) within, i.e. are not infected with some disease. 134.

Message: One who starts living by Naam, s/he gets some success in focusing on God, but can merge with the Creator only if not afflicted with pride and does not fall prey to vices – so as to forget the Creator.

ਕਬੀਰ ਠਾਕੁਰੁ ਪੂਜਹਿ ਮੋਲਿ ਲੇ ਮਨਹਠਿ ਤੀਰਥ ਜਾਹਿ ॥ ਦੇਖਾ ਦੇਖੀ ਸ੍ਵਾਂਗੁ ਧਰਿ ਭੂਲੇ ਭਟਕਾ ਖਾਹਿ ॥੧੩੫॥

Kabīr ṯẖākur pūjėh mol le manhaṯẖ ṯirath jāhi. Ḏekẖā ḏekẖī savāŉg ḏẖar bẖūle bẖatkā kẖāhi. ||135||

Says Kabir: People (mol-i = at a price, ley = take) buy (tthaakur-u = deity) stone idols and (poojah-i) worship them; God has not directed this; people (jaah-i) go on (teerath) pilgrimages (manhatth-i) by own will, ego..

(Deykha deykhi) seeing others they (dhar-i) adopt (svaang-u) their pretentious garbs, and (bhooley) stray (bhattkey khaah-i) wander directionless. 135.

Message: Rituals and pretentions are not directed by the Almighty; they are made by humans.

ਕਬੀਰ ਪਾਹਨੁ ਪਰਮੇਸੁਰੁ ਕੀਆ ਪੂਜੈ ਸਭੁ ਸੰਸਾਰੁ ॥ ਇਸ ਭਰਵਾਸੇ ਜੋ ਰਹੇ ਬੂਡੇ ਕਾਲੀ ਧਾਰ ॥੧੩੬॥

Kabīr pāhan parmesur kī▫ā pūjai sabẖ sansār. Is bẖarvāse jo rahe būde kālī ḏẖār. ||136||

Says Kabir: (Sansaar-u = world) people (keeaa = make) deem (paahan-u) the stone idol as (parmeysur-u) the Supreme Master, the Almighty, and (poojai) worship.

Those (jo) who (rahey) remain in (is) this (bharvaasey) belief, (booddey) drown in (kaali) black (dhaar) stream, i.e. remain ignorant of Naam/Divine virtues and commands; they are put in never ending cycles of births and deaths. 136.

ਕਬੀਰ ਕਾਗਦ ਕੀ ਓਬਰੀ ਮਸੁ ਕੇ ਕਰਮ ਕਪਾਟ ॥ ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥

Kabīr kāgaḏ kī obrī mas ke karam kapāt. Pāhan borī pirathmī pandiṯ pāṛī bāt. ||137||

Says Kabir: (Obri) the chamber is made of (kaagad) paper, i.e. God is present in mind which is easily accessible, but is blocked by (kapaatt) door shutters of attachment to (karam) ritual of (mas) ink, i.e. written in the Vedas and Shastras. The Pundit who teaches the above causes (pirthmi = earth/world) the people to become (paahan) stone, i.e. loaded with vices; he acts like (paarri baatt = highway robber) a pirate and (bori) sinks the world in the world-ocean, i.e. his followers cannot come out of cycles of births and deaths in the world. 137.

ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥੧੩੮॥

Kabīr kāl karanṯā abėh kar ab karṯā su▫e ṯāl. Pācẖẖai kacẖẖū na ho▫igā ja▫o sir par āvai kāl. ||138||

Says Kabir: What you plan (karantaa) to do (kaal) tomorrow, (kar-u) do that (abah-i = now) today and what you plan to do (ab = now) today, do (suey) that (taal) immediately.

Who knows when death may come; (kachhoo na) nothing will (hoeyga) be possible to do, when (kaal-u) death (aavai) comes (par-i) over (sir) the head, i.e. when one is dead. 138.

ਕਬੀਰ ਐਸਾ ਜੰਤੁ ਇਕੁ ਦੇਖਿਆ ਜੈਸੀ ਧੋਈ ਲਾਖ ॥ ਦੀਸੈ ਚੰਚਲੁ ਬਹੁ ਗੁਨਾ ਮਤਿ ਹੀਨਾ ਨਾਪਾਕ ॥੧੩੯॥

Kabīr aisā janṯ ik ḏekẖi▫ā jaisī ḏẖo▫ī lākẖ. Ḏīsai cẖancẖal baho gunā maṯ hīnā nāpāk. ||139||

Says Kabir. Sometimes we (deykhia = see) come across (ik-u) a (jant-u = creature) person who looks clean (jaisi) like (dhoee = washed) a shining (laakh) sealing-wax stick – but easily breaks.

S/he (deesai) looks (chanchal = active) smart having (bahu) many (gunaa) merits; but is (heenaa) devoid of (mat-i) understanding and (naapaak = impure) afflicted with vices. 139.

Message: Pretentious people display wise and virtuous but are counterfeit within – do not take everyone at face value.

ਕਬੀਰ ਮੇਰੀ ਬੁਧਿ ਕਉ ਜਮੁ ਨ ਕਰੈ ਤਿਸਕਾਰ ॥ ਜਿਨਿ ਇਹੁ ਜਮੂਆ ਸਿਰਜਿਆ ਸੁ ਜਪਿਆ ਪਰਵਿਦਗਾਰ ॥੧੪੦॥

Kabīr merī buḏẖ ka▫o jam na karai ṯiskār. Jin ih jamū▫ā sirji▫ā so japi▫ā parviḏagār. ||140||

Says Kabir: (Jam-u) the agent of Divine justice will not (karai = do) show (tiskaar/triskaar) disrespect to (meyri) my (budh-i) intellect – devotion to God.

I (japiaa) remember/obey (su = that) the same (parvidgaar/parvaridgaar) Creator (jin-i) who (sirjiaa) created/appointed (ih-u) this (jamooaa) Jam. 140.

Message: Vices do not afflict my mind which may lead to adverse consequences because I have God within.

ਕਬੀਰੁ ਕਸਤੂਰੀ ਭਇਆ ਭਵਰ ਭਏ ਸਭ ਦਾਸ ॥

Kabīr kasṯūrī bẖa▫i▫ā bẖavar bẖa▫e sabẖ ḏās.

(Kabir-u) the great Almighty (bhaiaa) is highly fragrant like (kastoori) musk, and (sabh) all (daas = servants) seekers (bhaey) are like (bhavar) bumble bees – they are attracted by the Almighty – inspired by Divine virtues. (Note: The fifth Guru says: Sun-i saun-i naam tumaara preetam prabh peykhan ka chaau. M: 5, 405. Hearing your virtues of Beloved Almighty, I am inspired to seek Your vision/sight).

Page 1372

ਜਿਉ ਜਿਉ ਭਗਤਿ ਕਬੀਰ ਕੀ ਤਿਉ ਤਿਉ ਰਾਮ ਨਿਵਾਸ ॥੧੪੧॥

Ji▫o ji▫o bẖagaṯ Kabīr kī ṯi▫o ṯi▫o rām nivās. ||141||

(Jio jio) as Kabir, the seeker progressively (bhagat-i = devotion) dedicates the self to the Almighty, (tio tio) accordingly one progressively discovers/sees more and more of (naam) the Almighty (nivaas) abode within. 141.

ਕਬੀਰ ਗਹਗਚਿ ਪਰਿਓ ਕੁਟੰਬ ਕੈ ਕਾਂਠੈ ਰਹਿ ਗਇਓ ਰਾਮੁ ॥ ਆਇ ਪਰੇ ਧਰਮ ਰਾਇ ਕੇ ਬੀਚਹਿ ਧੂਮਾ ਧਾਮ ॥੧੪੨॥

Kabīr gahgacẖ pari▫o kutamb kai kāŉṯẖai rėh ga▫i▫o rām. Ā▫e pare ḏẖaram rā▫e ke bīcẖėh ḏẖūmā ḏẖām. ||142||

Says Kabir: The human being (pario = is put) gets caught (gahgach-i) in entanglements (kai) of (kuttamb) the family that (raam) the Almighty (rah-i gaio) remain (kaantthai/kinaarai) aside, i.e. is forgotten.

(Beechah-i) in this (dhooma dhaam) boisterous merry-making with the family, agents of (dharam raaey) the metaphoric judge of Divine court (aaey) come and (parey) catch, i.e. death comes and one has to account for deeds. 142.

ਕਬੀਰ ਸਾਕਤ ਤੇ ਸੂਕਰ ਭਲਾ ਰਾਖੈ ਆਛਾ ਗਾਉ ॥ ਉਹੁ ਸਾਕਤੁ ਬਪੁਰਾ ਮਰਿ ਗਇਆ ਕੋਇ ਨ ਲੈਹੈ ਨਾਉ ॥੧੪੩॥
Kabīr sākaṯ ṯe sūkar bẖalā rākẖai ācẖẖā gā▫o. Uho sākaṯ bapurā mar ga▫i▫ā ko▫e na laihai nā▫o. ||143||

Says Kabir: (Sookar) a pig is (bhalaa) better (tey) than (saakat) a person who turns away from God – the latter pollutes mind of people while the former (raakhai) keeps (gaau) the village (aachhaa = good) clean – by eating excrements.

When (uh-u) that (bapura = helpless) merit-less Saakat (mar-i gaiaa) is dead, (koey na) no one (laihai = takes) mentions his/her (naau) name, i.e. has no virtue for which to be remembered. 143.

ਕਬੀਰ ਕਉਡੀ ਕਉਡੀ ਜੋਰਿ ਕੈ ਜੋਰੇ ਲਾਖ ਕਰੋਰਿ ॥ ਚਲਤੀ ਬਾਰ ਨ ਕਛੁ ਮਿਲਿਓ ਲਈ ਲੰਗੋਟੀ ਤੋਰਿ ॥੧੪੪॥
Kabīr ka▫udī ka▫udī jor kai jore lākẖ karor. Cẖalṯī bār na kacẖẖ mili▫o la▫ī langotī ṯor. ||144||

Says Kabir: (Jor-i kai) gathering (kauddi kauddi = small shell) bit by bit, one (jorey) accumulates wealth worth lakhs and crores, i.e. millions.

But the soul (milio) gets (na kachh-u) nothing to take (baar) at the time of (chaltey) departure from the world; even (langotti) underwear (laee tor-i = broken) is taken away, i.e. nothing goes with the soul while the body is disposed of. 144.

Message: One should gather what accompanies to the hereafter, i.e. lead life by Naam/Divine virtues and commands.

ਕਬੀਰ ਬੈਸਨੋ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਮਾਲਾ ਮੇਲੀਂ ਚਾਰਿ ॥ ਬਾਹਰਿ ਕੰਚਨੁ ਬਾਰਹਾ ਭੀਤਰਿ ਭਰੀ ਭੰਗਾਰ ॥੧੪੫॥

Kabīr baisno hū▫ā ṯa ki▫ā bẖa▫i▫ā mālā melīŉ cẖār. Bāhar kancẖan bārhā bẖīṯar bẖarī bẖangār. ||145||

Says Kabir: (Ta = then, kiaa = what, bhaiaa = happened?) so what (hooaa) if one becomes (baisno) a devotee and (meylee’n) wears (chaar-i) four (maala) rosaries.

S/he (baahr-i) outwardly shows to be as purified of vices as (kanchan-u) gold purified (baarhaa) twelve times, i.e. totally free of vices, but is (bharee) filled with vices (bheetar-i) inside; s/he is like (bhangaar) sealing wax, shining to l0ok at but is weak and breaks easily. 145.

Note: The next four Sloks explore what one should be like so as to merge with IT. And finally concludes that one should be as God is, which means to emulate Divine virtues.

ਕਬੀਰ ਰੋੜਾ ਹੋਇ ਰਹੁ ਬਾਟ ਕਾ ਤਜਿ ਮਨ ਕਾ ਅਭਿਮਾਨੁ ॥ ਐਸਾ ਕੋਈ ਦਾਸੁ ਹੋਇ ਤਾਹਿ ਮਿਲੈ ਭਗਵਾਨੁ ॥੧੪੬॥

Kabīr roṛā ho▫e rahu bāt kā ṯaj man kā abẖimān. Aisā ko▫ī ḏās ho▫e ṯāhi milai bẖagvān. ||146||

Says Kabir: One should (taj-i) forsake (abhimaan-u) pride and (hoey rahu) be like (rorra) debris (ka) on (baatt) the path, i.e. be humble.

If there (hoey) be (koee) some (aisa) such (daas-u = servant) a seeker, (taah-i = that) s/he (milai) finds (bhgvaan-u) the Almighty. 146.

ਕਬੀਰ ਰੋੜਾ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਪੰਥੀ ਕਉ ਦੁਖੁ ਦੇਇ ॥ ਐਸਾ ਤੇਰਾ ਦਾਸੁ ਹੈ ਜਿਉ ਧਰਨੀ ਮਹਿ ਖੇਹ ॥੧੪੭॥

Kabīr roṛā hū▫ā ṯa ki▫ā bẖa▫i▫ā panthī ka▫o ḏukẖ ḏe▫e. Aisā ṯerā ḏās hai ji▫o ḏẖarnī mėh kẖeh. ||147||

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooaa) becomes (rorra) debris, it (dey-i) gives/causes (dukh-u) discomfort (kau) to (panthi = traveler) one walking on the path.

O Almighty, (teyra) Your (daas-u = servant) seeker (hai) is (aisa) such, i.e. who is humble, (jio) like (kheyh) dust of (dharni) the soil. 147.

ਕਬੀਰ ਖੇਹ ਹੂਈ ਤਉ ਕਿਆ ਭਇਆ ਜਉ ਉਡਿ ਲਾਗੈ ਅੰਗ ॥ ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜਿਉ ਪਾਨੀ ਸਰਬੰਗ ॥੧੪੮॥

Kabīr kẖeh hū▫ī ṯa▫o ki▫ā bẖa▫i▫ā ja▫o ud lāgai ang. Har jan aisā cẖāhī▫ai ji▫o pānī sarbang. ||148||

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooee) becomes (kheyh) dust (jau) which (udd-i) flies and (laagai) and sticks to (ang) the body.

(Jan-u = servant) a seeker of (har-i) the Almighty (chaaheeai) should be (aisa) such (jio) as is (paani) water which washes (sarbang) all limbs of the body – and humbly moulds itself to shape of any container, as also seeks lower level. 148.

ਕਬੀਰ ਪਾਨੀ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਸੀਰਾ ਤਾਤਾ ਹੋਇ ॥ ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜੈਸਾ ਹਰਿ ਹੀ ਹੋਇ ॥੧੪੯॥

Kabīr pānī hū▫ā ṯa ki▫ā bẖa▫i▫ā sīrā ṯāṯā ho▫e. Har jan aisā cẖāhī▫ai jaisā har hī ho▫e. ||149||

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooaa) becomes (paani) water, which (hoey) becomes (seera) cold and (taataa) hot with weather, i.e. a person who is not stable.

(Jan-u = servant) a seeker of (har-i) the Almighty (chaaheeai) should be (aisa) such (jaisa) as is (har-i) the Almighty (hi) IT-self, i.e. one who emulates Divine virtues. 149.

ਊਚ ਭਵਨ ਕਨਕਾਮਨੀ ਸਿਖਰਿ ਧਜਾ ਫਹਰਾਇ ॥ ਤਾ ਤੇ ਭਲੀ ਮਧੂਕਰੀ ਸੰਤਸੰਗਿ ਗੁਨ ਗਾਇ ॥੧੫੦॥

Ūcẖ bẖavan kankāmnī sikẖar ḏẖajā fėhrā▫e. Ŧā ṯe bẖalī maḏẖūkrī saṯsang gun gā▫e. ||150||

One may have (ooch) high (bhavan) mansions, with (kanakaamni – kanak = gold + kaamni = women) plenty of wealth and women, and have (dhajaa/dhvaj) flags (pharaaey) flying (sikhar-i) atop, i.e. a man may have all the pleasures of the world but if he forgets the Almighty who gave all these. One who lives (madhookri) on alms and (gaaey = sings) praises (gun) Divine virtues, i.e. thanks the Almighty for whatever s/he gets, (bhali) is better (tey) than (ta) that rich man – s/he is not thankless. 150.

ਕਬੀਰ ਪਾਟਨ ਤੇ ਊਜਰੁ ਭਲਾ ਰਾਮ ਭਗਤ ਜਿਹ ਠਾਇ ॥ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਜਮ ਪੁਰੁ ਮੇਰੇ ਭਾਂਇ ॥੧੫੧॥

Kabīr pātan ṯe ūjar bẖalā rām bẖagaṯ jih ṯẖā▫e. Rām sanehī bāhrā jam pur mere bẖāŉ▫e. ||151||

Says Kabir: (Bhalaa) better than (paattan) a habituated town is (oojar-u) a desolate place in (jah) which (tthaaey) place (bhagat) devotees of (raam) the Almighty live – praising/obeying the Creator.

In (meyrey) my (bhaa’ney = idea) view, being in a place (baahraa) devoid of (sneyhi = lover) devotees of (raam) the Almighty is (jam = Divine justice/prison, pur-u = town) punishment – discomforting. 151.

ਕਬੀਰ ਗੰਗ ਜਮੁਨ ਕੇ ਅੰਤਰੇ ਸਹਜ ਸੁੰਨ ਕੇ ਘਾਟ ॥ ਤਹਾ ਕਬੀਰੈ ਮਟੁ ਕੀਆ ਖੋਜਤ ਮੁਨਿ ਜਨ ਬਾਟ ॥੧੫੨॥

Kabīr gang jamun ke anṯre sahj sunn ke gẖāt. Ŧahā kabīrai mat kī▫ā kẖojaṯ mun jan bāt. ||152||

Says Kabir: People go to bathe at rivers Ganga and Yamuna for purification, but this only washes the body: (Antrey) different from rivers (gang) Ganga and (jamun) Yamuna is (ghaatt) a bathing place for attaining (sahj) steadfastness and (sunn – numbness) freedom from temptations, i.e. the holy congregation where virtues and commands of the Almighty are heard and their practice learnt.

(Kabirai) Kabir, the devotee of God (keeaa) has made (matt-u) abode (tah) there; (mun-i = sage, jan = people) the seekers of God (khojat) search (baatt) the route to that place, i.e. find God who abides in holy congregation. 152

ਕਬੀਰ ਜੈਸੀ ਉਪਜੀ ਪੇਡ ਤੇ ਜਉ ਤੈਸੀ ਨਿਬਹੈ ਓੜਿ ॥ ਹੀਰਾ ਕਿਸ ਕਾ ਬਾਪੁਰਾ ਪੁਜਹਿ ਨ ਰਤਨ ਕਰੋੜਿ ॥੧੫੩॥

Kabīr jaisī upjī ped ṯe ja▫o ṯaisī nibhai oṛ. Hīrā kis kā bāpurā pujėh na raṯan karoṛ. ||153||

Says Kabir: The love that (upji) manifests (tey) from (peydd) the tree, i.e. it never leaves its roots; (jau) if (taisi) similar love for God (nibahai) lasts (orr-i) till the end.

(Kis ka = whose?) what to talk of (baapura) poor/one (heera) jewel, even a crore (ratan) jewels cannot (pujah-i = reach) equal him/her, i.e. such a devotee attains the exalted state of being free of temptations and is honourably united with the Almighty, which cannot be attained at any price. 153.

ਕਬੀਰਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਓ ਹੀਰਾ ਹਾਟ ਬਿਕਾਇ ॥ ਬਨਜਨਹਾਰੇ ਬਾਹਰਾ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੧੫੪॥

Kabīrā ek acẖambẖa▫o ḏekẖi▫o hīrā hāt bikā▫e. Banjanhāre bāhrā ka▫udī baḏlai jā▫e. ||154||

Says Kabir: I (deykhio) have seen (achambhau) a strange phenomenon at (haatt) a shop that (bikaaey) sells (heera) jewels/diamonds.

A jewel (jaaey) goes (badlai) in exchange for (kauddi = small shell) a pittance (baahra) without (banjanhaarey = trader) one who knows its value, i.e. Naam/Divine virtues and commands have no value for one who has turned away from God. 154.

ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥

Kabīrā jahā gi▫ān ṯah ḏẖaram hai jahā jẖūṯẖ ṯah pāp. Jahā lobẖ ṯah kāl hai jahā kẖimā ṯah āp. ||155||

Says Kabir: (Jahaa) where, i.e. one has, (giaan-u) awareness of Naam/Divine virtues and commands (tahaa) s/he act in (dharam-u) righteousness/dutiful-ness; and (jahaa) where there is (jhootth-u = falsehood) pretence, (tah) there are (paap-u) transgressions.

Where there is (lobh-u) greed there is (kaal-u = death) succumbing to vices; and one who acts (khimaa = forgive-ness/tolerance) in obedience to Naam, s/he has (aap-i) the Almighty IT-self is present within. 155.

ਕਬੀਰ ਮਾਇਆ ਤਜੀ ਤ ਕਿਆ ਭਇਆ ਜਉ ਮਾਨੁ ਤਜਿਆ ਨਹੀ ਜਾਇ ॥ ਮਾਨ ਮੁਨੀ ਮੁਨਿਵਰ ਗਲੇ ਮਾਨੁ ਸਭੈ ਕਉ ਖਾਇ ॥੧੫੬॥

Kabīr mā▫i▫ā ṯajī ṯa ki▫ā bẖa▫i▫ā ja▫o mān ṯaji▫ā nahī jā▫e. Mān munī munivar gale mān sabẖai ka▫o kẖā▫e. ||156||

Says Kabir: (Kiaa = what?, bhaiaa = happened) it does not help if (maaiaa) wealth (taji) renounced to find God, (jau) if (maan-u) pride – of renouncing is not (tajiaa) given up – because pride comes in way of finding the Almighty.

(Muni) sages, even (munivar) the best of sages (galey = rot) are destroyed by (maan) pride; pride (khaaey) consumes (sabhai kau) all. 156.

ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਮੈ ਮਿਲਿਆ ਸਬਦੁ ਜੁ ਬਾਹਿਆ ਏਕੁ ॥ ਲਾਗਤ ਹੀ ਭੁਇ ਮਿਲਿ ਗਇਆ ਪਰਿਆ ਕਲੇਜੇ ਛੇਕੁ ॥੧੫੭॥

Kabīr sācẖā saṯgur mai mili▫ā sabaḏ jo bāhi▫ā ek. Lāgaṯ hī bẖu▫e mil ga▫i▫ā pari▫ā kaleje cẖẖek. ||157||

Says Kabir: (Mai) I (miliaa) found (saacha) the genuine (satigur-u) true guru; (ju) when (baahiaa) released (eyk-u) an arrow of, i.e. imparted awareness of (sabad-u = word) Naam.

(Hi) as soon as I was (laagat) hit, (chheyk-u) a hole was (pariaa) made in (kaleyjey) in the heart and I (mil- gaiaa = mixed) became one with, i.e. fell down, (bhuey-i) on the ground, – I am now humbly in sincere love/obedience of the Almighty with the guru’s guidance. 157.

ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਕਿਆ ਕਰੈ ਜਉ ਸਿਖਾ ਮਹਿ ਚੂਕ ॥ ਅੰਧੇ ਏਕ ਨ ਲਾਗਈ ਜਿਉ ਬਾਂਸੁ ਬਜਾਈਐ ਫੂਕ ॥੧੫੮॥

Kabīr sācẖā saṯgur ki▫ā karai ja▫o sikẖā mėh cẖūk. Anḏẖe ek na lāg▫ī ji▫o bāŉs bajā▫ī▫ai fūk. ||158||

Says Kabir: What can (saacha) the perfect (satigur-u) true guru (karai) do (jau) when there is (chook) shortcoming (mah-i) in (sikhaa) the disciples, i.e. who do not have the inclination to learn.

Not (eyk) one word (laagaee) hits them, i.e. they do not pay attention to the guidance; the teachings enter in their one ear and go out from the other, like someone (bajaaeeai) tries to play (baa’ns) bamboo by (phook) blowing air – as a flute. 158.

Page 1373

ਕਬੀਰ ਹੈ ਗੈ ਬਾਹਨ ਸਘਨ ਘਨ ਛਤ੍ਰਪਤੀ ਕੀ ਨਾਰਿ ॥ ਤਾਸੁ ਪਟੰਤਰ ਨਾ ਪੁਜੈ ਹਰਿ ਜਨ ਕੀ ਪਨਿਹਾਰਿ ॥੧੫੯॥
Kabīr hai gai bāhan sagẖan gẖan cẖẖaṯarpaṯī kī nār. Ŧās patanṯar na pujai har jan kī panihār. ||159||

Says Kabir: (Naar-i) wife of (chhattrpati = master of crown) the king has (saghan = thickly populated – numerous, ghan = plenty) numerous (hai/haivar) elephants, (gai/gaivar) horses and (baahan) chariots to ride

But she cannot have peace (pujai = reach, pattantar = comparison) be equal to (panihaar-i = water carrier) maid of (jan) a servant/devotee of (har-i) the Almighty who listens to God’s praises. 159.

ਕਬੀਰ ਨ੍ਰਿਪ ਨਾਰੀ ਕਿਉ ਨਿੰਦੀਐ ਕਿਉ ਹਰਿ ਚੇਰੀ ਕਉ ਮਾਨੁ ॥ ਓਹ ਮਾਂਗ ਸਵਾਰੈ ਬਿਖੈ ਕਉ ਓਹ ਸਿਮਰੈ ਹਰਿ ਨਾਮੁ ॥੧੬੦॥

Kabīr nrip nārī ki▫o ninḏī▫ai ki▫o har cẖerī ka▫o mān. Oh māŉg savārai bikẖai ka▫o oh simrai har nām. ||160||

Kabir asks: (Kio) why should (naari) women of (nrip) the king (nindeeai = slandered) be looked down upon and (maan-u) respect given to (cheyri) servant/devotee of (raam) the Almighty?

And answers: (Oh = that) the former spends time as she (savaarai) styles (maa’ng = hair parting) the hair (kau) for (bikhai = vice) being attractive, (oh = that) the latter (simrai) remembers/obeys (naam-u) commands of (har-i) the Almighty – and has righteous conduct. 160.

ਕਬੀਰ ਥੂਨੀ ਪਾਈ ਥਿਤਿ ਭਈ ਸਤਿਗੁਰ ਬੰਧੀ ਧੀਰ ॥ ਕਬੀਰ ਹੀਰਾ ਬਨਜਿਆ ਮਾਨ ਸਰੋਵਰ ਤੀਰ ॥੧੬੧॥

Kabīr thūnī pā▫ī thiṯ bẖa▫ī saṯgur banḏẖī ḏẖīr. Kabīr hīrā banji▫ā mān sarovar ṯīr. ||161||

Says Kabir: (Satigur) the true guru (bandhi) created (dheer = patience) the sense to happily obey Divine commands, I (paaee) have got (thooni) a pillar of strength and (bhaee) become (thit-i) stable of mind, i.e. I pay single-minded attention to Naam.

I (banjiaa = bought) have got (heeraa) the jewel – of Naam – by going to (teer) the bank of (maan sarovar) Mansarovar lake which has pearls and jewels in it, i.e. by joining the holy congregation where Naam is expounded, says Kabir. 161.

ਕਬੀਰ ਹਰਿ ਹੀਰਾ ਜਨ ਜਉਹਰੀ ਲੇ ਕੈ ਮਾਂਡੈ ਹਾਟ ॥ ਜਬ ਹੀ ਪਾਈਅਹਿ ਪਾਰਖੂ ਤਬ ਹੀਰਨ ਕੀ ਸਾਟ ॥੧੬੨॥

Kabīr har hīrā jan ja▫uharī le kai māŉdai hāt. Jab hī pā▫ī▫ah pārkẖū ṯab hīran kī sāt. ||162||

Says Kabir: Naam/Virtues and commands of (har-i) the Almighty is (heera) the jewel and (jan) devotee is (jauhari) jeweler who (ley) brings and (maanddai = puts) displays in (haatt) shop, i.e. expounds Naam to others.

(Hi) only (jab) when (paarkhoo) an appraiser – one who knows the value of the jewel – (paaeeah-i) is found, then (saatt = exchange value) the right price of (heeran) the jewels is received. 162.

Message: Naam/Divine virtues and commands are expounded in Sadhsangat/holy congregation, but only those keen to learn get the understanding and appreciate its value.

ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ ਅਮਰਾ ਪੁਰ ਬਾਸਾ ਕਰਹੁ ਹਰਿ ਗਇਆ ਬਹੋਰੈ ਬਿਤ ॥੧੬੩॥

Kabīr kām pare har simrī▫ai aisā simrahu niṯ. Amrā pur bāsā karahu har ga▫i▫ā bahorai biṯ. ||163||

Says Kabir: Like we (simreeai) invoke (har-i) the Almighty when (kaam parey) in need, we should (simrh-u) remember/obey (aisa) likewise (nit) always, i.e. ever keep the Almighty in mind so that transgressions and resultant suffering are obviated.

You will (karh-u = make, baasaa = residence) be in state of (amra = immortality, puri = town) not succumbing to temptations (gaiaa = gone) the lost (bit/vit) wealth of presence of God within (bahorai) come back, i.e. one stays in one stable state focused on God. 163.

Tuesday, 10 October 2017 21:30 Written by admin 0 Comments

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

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

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

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

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

Kabīr jā ka▫o kẖojṯe pā▫i▫o so▫ī ṯẖa▫ur. So▫ī fir kai ṯū bẖa▫i▫ā jā ka▫o kahṯā a▫or. ||87||

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Page 1370

ਆਪ ਡੁਬੇ ਚਹੁ ਬੇਦ ਮਹਿ ਚੇਲੇ ਦੀਏ ਬਹਾਇ ॥੧੦੪॥

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Page 1371

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

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

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