SGGS pp 1373-1375, Kabir Ji Sloks 164-203, of 243

 

ਕਬੀਰ ਸੇਵਾ ਕਉ ਦੁਇ ਭਲੇ ਏਕੁ ਸੰਤੁ ਇਕੁ ਰਾਮੁ ॥ ਰਾਮੁ ਜੁ ਦਾਤਾ ਮੁਕਤਿ ਕੋ ਸੰਤੁ ਜਪਾਵੈ ਨਾਮੁ ॥੧੬੪॥

Kabīr sevā ka▫o ḏu▫e bẖale ek sanṯ ik rām.  Rām jo ḏāṯā mukaṯ ko sanṯ japāvai nām. ||164||

 

Says: There are (duey) two entities (bhaley = good) deserving (kau) of (seyva = service) be obedience; (eyk-u) one is (sant-u) the guru and (ik-u = one) the other is (raam-u) the Almighty.

It is (raam-u) the Almighty (ju) who (daataa = giver, ko = of) can grant (mukat-i) emancipation – from births and deaths; (sant-u) the guru (japaavai) guides to remember/obey (naam-u) Divine commands – which enable to overcome vices, and get to God. 164.

 

ਕਬੀਰ ਜਿਹ ਮਾਰਗਿ ਪੰਡਿਤ ਗਏ ਪਾਛੈ ਪਰੀ ਬਹੀਰ ॥ ਇਕ ਅਵਘਟ ਘਾਟੀ ਰਾਮ ਕੀ ਤਿਹ ਚੜਿ ਰਹਿਓ ਕਬੀਰ ॥੧੬੫॥

Kabīr jih mārag pandiṯ ga▫e pācẖẖai parī bahīr.  Ik avgẖat gẖātī rām kī ṯih cẖaṛ rahi▫o Kabīr. ||165||

 

Says Kabir: (Maarg-i) the path on (jih) which the Pundits (gaey) go – the path of rituals and superstitions – (baheer/vaheer) masses (paachhai paree) follow them – thinking this is the easy path to God.

But path to the Almighty is (ik) a (avghaatt) difficult (avghatt = mountain climb) climb – shedding ego and = practice Namm/Divine virtues and commands; (Kabir) the devotee/sincere seeker (charr-i rahio) climbs/adopts (tih) that. 165.

 

ਕਬੀਰ ਦੁਨੀਆ ਕੇ ਦੋਖੇ ਮੂਆ ਚਾਲਤ ਕੁਲ ਕੀ ਕਾਨਿ ॥ ਤਬ ਕੁਲੁ ਕਿਸ ਕਾ ਲਾਜਸੀ ਜਬ ਲੇ ਧਰਹਿ ਮਸਾਨਿ ॥੧੬੬॥

Kabīr ḏunī▫ā ke ḏokẖe mū▫ā cẖālaṯ kul kī kān.  Ŧab kul kis kā lājsī jab le ḏẖarėh masān. ||166||

 

Says Kabir: The humans are worried about pointing (dokhey/dosh) faults by what (duneeaa = world) others, and (chaalat = moves) what one can do (kaan-i) for the sake of good name of his/her (kul-u = lineage) family, until (mooaa) death.

But (ka) of (kis) whose (kul-u) lineage will s/he (laajsi) protect from shame when they (dharey) place his/her body (masaan-i) at the cremation/burial ground – and the soul is made to account for deeds? 166.

Message: A person who leads a righteous life, brings good name to the family. 166.

 

ਕਬੀਰ ਡੂਬਹਿਗੋ ਰੇ ਬਾਪੁਰੇ ਬਹੁ ਲੋਗਨ ਕੀ ਕਾਨਿ ॥ ਪਾਰੋਸੀ ਕੇ ਜੋ ਹੂਆ ਤੂ ਅਪਨੇ ਭੀ ਜਾਨੁ ॥੧੬੭॥

Kabīr dūb▫higo re bāpure baho logan kī kān.  Pārosī ke jo hū▫ā ṯū apne bẖī jān. ||167||

 

Says Kabir: (Rey) o (baapurey = helpless) virtue-less human being, you (doobahigey = will drown) ruin yourself (kaan-i) caring for what (bah-u) various (logan) people will say – but forget command of the Almighty, which bring regard hare and in the hereafter.

(Jaan-u = know) be aware that death (jo) which (hooaa =happened) took away (paarosi) the neighbour, (bhi) also happen to (apaney) yourself sooner or later – you will then have account for your deeds, so obey the Almighty now. 167.

 

ਕਬੀਰ ਭਲੀ ਮਧੂਕਰੀ ਨਾਨਾ ਬਿਧਿ ਕੋ ਨਾਜੁ ॥ ਦਾਵਾ ਕਾਹੂ ਕੋ ਨਹੀ ਬਡਾ ਦੇਸੁ ਬਡ ਰਾਜੁ ॥੧੬੮॥

Kabīr bẖalī maḏẖūkrī nānā biḏẖ ko nāj.  Ḏāvā kāhū ko nahī badā ḏes bad rāj. ||168||

 

Says Kabir: (Madhookri) breads received by begging are (bhali) good; they are made (ko) of (naanaa) many (bidh-i) types of (naaj/anaaj) grains, i.e. person who accepts things as they happen is at peace.

S/he lays (nahi) no (daavaa) claim (ko) on (kahoo) anything like (badd) large (deys-u = country) domain or (badd) great (raaj) kingdom, i.e. is free from pride which is an impediment on path to God. 168.

 

ਕਬੀਰ ਦਾਵੈ ਦਾਝਨੁ ਹੋਤੁ ਹੈ ਨਿਰਦਾਵੈ ਰਹੈ ਨਿਸੰਕ ॥ ਜੋ ਜਨੁ ਨਿਰਦਾਵੈ ਰਹੈ ਸੋ ਗਨੈ ਇੰਦ੍ਰ ਸੋ ਰੰਕ ॥੧੬੯॥

Kabīr ḏāvai ḏājẖan hoṯ hai nirḏāvai rahai nisank.  Jo jan nirḏāvai rahai so ganai inḏar so rank. ||169||

 

Says Kabir: (Daavai) laying claims – to being rich, knowledgeable, strong – (hot-u hai = happens) causes (daajhan-u = burning) fire of jealousy/restless-ness; but one who (nirdaavai = without claim) is happy with what s/he is, (rahai) remains (nisank) free of anxiety/at peace.

(Jan-u) the person (jo) who (rahai) remains (nirdaavai) without claims – happy with what s/he is, (ganai = counts) considers Indra – the king of gods or (rank) a pauper (su) same, i.e. does not compare the self with anyone, and so is happy. 169.

 

ਕਬੀਰ ਪਾਲਿ ਸਮੁਹਾ ਸਰਵਰੁ ਭਰਾ ਪੀ ਨ ਸਕੈ ਕੋਈ ਨੀਰੁ ॥ ਭਾਗ ਬਡੇ ਤੈ ਪਾਇਓ ਤੂੰ ਭਰਿ ਭਰਿ ਪੀਉ ਕਬੀਰ ॥੧੭੦॥

Kabīr pāl samuhā sarvar bẖarā pī na sakai ko▫ī nīr. Bẖāg bade ṯai pā▫i▫o ṯūʼn bẖar bẖar pī▫o Kabīr. ||170||

 

Says Kabir: (Sarvar-u/sarovar) the tank is (bahraa) filled (samuhaa) fully (paal-i = up to bank) to the brim, but (na koee) no one (sakai) can (pee) drink (neer-u) the water, i.e. Naam is present within everyone, but being unaware people do not practice it.

O (kabir) devotee of God, (too) you are fortunate to (paaiaa) have found the guru – in human birth and obtained awareness; (peeo) drink (bhar-i bhar-i = full) to the fill, i.e. be conscious of Naam in thought, word and deed. 170

 

ਕਬੀਰ ਪਰਭਾਤੇ ਤਾਰੇ ਖਿਸਹਿ ਤਿਉ ਇਹੁ ਖਿਸੈ ਸਰੀਰੁ ॥ ਏ ਦੁਇ ਅਖਰ ਨਾ ਖਿਸਹਿ ਸੋ ਗਹਿ ਰਹਿਓ ਕਬੀਰੁ ॥੧੭੧॥

Kabīr parbẖāṯe ṯāre kẖisėh ṯi▫o ih kẖisai sarīr.  Ė ḏu▫e akẖar nā kẖisėh so gėh rahi▫o Kabīr. ||171||

 

Says Kabir: Like (taarey) the stars (khisah-i = taken away) lose light (parbhaatey = at dawn) with end of the night, (tio) similarly the soul (khisai) leaves (ihu) this (sareer-u) body with end of allotted life-span.

But (ey) these two (akhar) words – gun/virtues and Hukam/commands of the Almighty do not (khisah-i) perish, i.e. are eternal; (kabeer-u) a devotee of God (rahio) lives (gah-i) holding (so) them, i.e. takes them as mainstay, does not fall prey to vices in life, and is not reborn after death. 171.

 

ਕਬੀਰ ਕੋਠੀ ਕਾਠ ਕੀ ਦਹ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥ ਪੰਡਿਤ ਪੰਡਿਤ ਜਲਿ ਮੂਏ ਮੂਰਖ ਉਬਰੇ ਭਾਗਿ ॥੧੭੨॥

Kabīr koṯẖī kāṯẖ kī ḏah ḏis lāgī āg.  Pandiṯ pandiṯ jal mū▫e mūrakẖ ubre bẖāg. ||172||

 

Says Kabir; We live in a world which is like (kotthi) a house made of (kaatth) wood which has (laagi) caught (aag-i) fire (dah = ten, dis-i = on sides) on all sides, i.e. life is surrounded by temptations in numerous forms.

(Pundit pundit) learned priests are (jal-i) burn (mooey) dead, but (moorkh = fools) simple persons (ubrey) got up and (bhaag-i) ran away, i.e. the Pundits observe rituals and superstitions but the simple folk follow the guru’s teachings and overcome them. 172.

 

ਕਬੀਰ ਸੰਸਾ ਦੂਰਿ ਕਰੁ ਕਾਗਦ ਦੇਹ ਬਿਹਾਇ ॥ ਬਾਵਨ ਅਖਰ ਸੋਧਿ ਕੈ ਹਰਿ ਚਰਨੀ ਚਿਤੁ ਲਾਇ ॥੧੭੩॥

Kabīr sansā ḏūr kar kāgaḏ ḏeh bihā▫e.  Bāvan akẖar soḏẖ kai har cẖarnī cẖiṯ lā▫e. ||173||

 

Says Kabir: (Deyh bihaaey = let pass) disregard (kaagad = paper) writings in the Vedas and Shastras about rituals, and (door-i kar-i) be rid of (sansaa) delusion – that they enable to find God.

We should (sodh-i kai) get proper understanding of (baavaan = fifty two, akhar = letters of the Alphabet) writings of the scriptures and (laaey) fix (chit-u) the mind to (charni) feet, i.e. place the self in care and obedience of (har-i) the Almighty. 173.

 

ਕਬੀਰ ਸੰਤੁ ਨ ਛਾਡੈ ਸੰਤਈ ਜਉ ਕੋਟਿਕ ਮਿਲਹਿ ਅਸੰਤ ॥ ਮਲਿਆਗਰੁ ਭੁਯੰਗਮ ਬੇਢਿਓ ਤ ਸੀਤਲਤਾ ਨ ਤਜੰਤ ॥੧੭੪॥

Kabīr sanṯ na cẖẖādai sanṯ▫ī ja▫o kotik milėh asanṯ.  Mali▫āgar bẖuyangam bedẖi▫o ṯa sīṯalṯā na ṯajanṯ. ||174||

 

Says Kabir. (Sant-u = sant) a devotee obeys God; s/he does not (chhaaddai) give up (santaee) being saint/obeying God even (jau) if (kottin) crores of (asant = not saint) of those who have turned away from God, (milah-i) meet/try to influence him/her. (Note: As the fourth Guru says: Har-i jan raam naam gun gaavai; jey koee nind karai har-i jan ki apna gun na gavaavai. M: 4, p 719. A devotee of God praises, and obeys commands of, the Almighty. If someone slanders the devotee, s/he does not lose his/her virtue of praising the Almighty).

S/he is like (maliaagar-u) a sandalwood tree (beyddhio) wrapped by (bhuya’ngam) snakes does not (tajant) lose its (seetlata) cool-ness. 174.

 

ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ ਜਿਨਿ ਜੁਆਲਾ ਜਗੁ ਜਾਰਿਆ ਸੁ ਜਨ ਕੇ ਉਦਕ ਸਮਾਨਿ ॥੧੭੫॥

Kabīr man sīṯal bẖa▫i▫ā pā▫i▫ā barahm gi▫ān.  Jin ju▫ālā jag jāri▫ā so jan ke uḏak samān. ||175||

 

Says Kabir: One who (paaiaa) obtains (giaan-u) awareness of Naam/virtues and commands of the Almighty, – s/he commits no transgressions, his/her (man-u) mind (bhaiaa) becomes (seetal-u = cool) at peace. 

(Juaala) the fire of craving or envy (jin-i) which (jaariaa/jaaliaa) burns (jag-u) the world, (su) that is (samaan) like (udak) water (key) for (jan) God’s devotee, i.e. the devotee changes craving for physical pleasures to yearning for God and converts negative envy/jealousy to positive envy, i.e. tries to learn from strengths of those who try to harm. 175.

 

Note: In the game of Chauparr, pieces on the board are called Saari – they move according to throw of dice – called Paasa. This is used as metaphor for the creatures acting by Divine will, and has been so used in the Slok below.

ਕਬੀਰ ਸਾਰੀ ਸਿਰਜਨਹਾਰ ਕੀ ਜਾਨੈ ਨਾਹੀ ਕੋਇ ॥ ਕੈ ਜਾਨੈ ਆਪਨ ਧਨੀ ਕੈ ਦਾਸੁ ਦੀਵਾਨੀ ਹੋਇ ॥੧੭੬॥

Kabīr sārī sirjanhār kī jānai nāhī ko▫e. Kai jānai āpan ḏẖanī kai ḏās ḏīvānī ho▫e. ||176||

 

Like (saari) the pieces on the Chauparr board are controlled by throw of dice, i.e. all creation moves by (sirjanhaar = creator) Divine will/commands, but (naahi koey = not any) no one (jaanai) recognizes that.

(Kai) someone (janaai) considers (aapan) him/her-self (dhani) the master and acts by self-will, while (kai) someone becomes (divaani) mad (daas-u) servant, i.e. lovingly obeys the Creator. 176.

 

ਕਬੀਰ ਭਲੀ ਭਈ ਜੋ ਭਉ  ਪਰਿਆ ਦਿਸਾ ਗਂਈ ਸਭ ਭੂਲਿ ॥

Kabīr bẖalī bẖa▫ī jo bẖa▫o pari▫ā ḏisā ga▫īʼn sabẖ bẖūl.

 

Says Kabir: It (bhaee) is (bhali) good (jau) that that I (pariaa = was put) I got (bhau = fear) awareness of Divine commands – what I am here for – and (sabh) all other (disaa) directions (ga’nee) have been (bhool-i) forgotten, i.e. I no longer act by self-will.

 

Page 1374

 

ਓਰਾ ਗਰਿ ਪਾਨੀ ਭਇਆ ਜਾਇ ਮਿਲਿਓ ਢਲਿ ਕੂਲਿ ॥੧੭੭॥

Orā gar pānī bẖa▫i▫ā jā▫e mili▫o dẖal kūl. ||177||

 

ਕਬੀਰਾ ਧੂਰਿ ਸਕੇਲਿ ਕੈ ਪੁਰੀਆ ਬਾਂਧੀ ਦੇਹ ॥ ਦਿਵਸ ਚਾਰਿ ਕੋ ਪੇਖਨਾ ਅੰਤਿ ਖੇਹ ਕੀ ਖੇਹ ॥੧੭੮॥

Kabīrā ḏẖūr sakel kai purī▫ā bāʼnḏẖī ḏeh.  Ḏivas cẖār ko pekẖnā anṯ kẖeh kī kẖeh. ||178||

 

Says Kabir: The Creator (sakeyl-i kai = collected) put together (dhoor-i) dust/clay – and four other elements, namely clay, water, air, fire/energy and space – and (baandhi) constructed (pureeaa) the town of (deyh) creatures’ bodies.

They (peykhna = are seen) exist for (char-i = four, divas = days) some time and (khey) dust/body becomes (kheyh) dust (ant-i) at the end of allotted lifespan. 178.

 

ਕਬੀਰ ਸੂਰਜ ਚਾਂਦ ਕੈ ਉਦੈ ਭਈ ਸਭ ਦੇਹ ॥ ਗੁਰ ਗੋਬਿੰਦ ਕੇ ਬਿਨੁ ਮਿਲੇ ਪਲਟਿ ਭਈ ਸਭ ਖੇਹ ॥੧੭੯॥

Kabīr sūraj cẖāʼnḏ kai uḏai bẖa▫ī sabẖ ḏeh.  Gur gobinḏ ke bin mile palat bẖa▫ī sabẖ kẖeh. ||179||

 

Says Kabir: Like rising and setting (kai) of (sooraj) the sun and (chaa’nd) the moon, (sabh) all (deyh = bodies) creatures – are born, grow and – then die. (Bin-u) without (miley) union of the soul with (gur) the great (gobind = Master of the world) the Almighty, the soul (palt-i bhaee) returns to (bhaee) become/be reborn as (kheyh = dust) bodies. 179.

 

ਜਹ ਅਨਭਉ ਤਹ ਭੈ ਨਹੀ ਜਹ ਭਉ ਤਹ ਹਰਿ ਨਾਹਿ ॥ ਕਹਿਓ ਕਬੀਰ ਬਿਚਾਰਿ ਕੈ ਸੰਤ ਸੁਨਹੁ ਮਨ ਮਾਹਿ ॥੧੮੦॥

Jah anbẖa▫o ṯah bẖai nahī jah bẖa▫o ṯah har nāhi. Kahi▫o Kabīr bicẖār kai sanṯ sunhu man māhi. ||180||

 

The mind in (jah) there is (anbhau/anubhav) perception/understanding – that whatever God does is four our good – there is no (bhai) fear (tah = there) in that mind; the mind in (jah) which there is (bhau) fear – consider that -, the Almighty is not present (tah) there. Kabir (kahio) has said this (bichaar-i kai) after deliberation; (suhu) listen and keep (maah-i) in mind, o (sant) saints – seekers of Almighty, i.e. you should have full faith in order to realize presence of the Almighty within. 180.

 

ਕਬੀਰ ਜਿਨਹੁ ਕਿਛੂ ਜਾਨਿਆ ਨਹੀ ਤਿਨ ਸੁਖ ਨੀਦ ਬਿਹਾਇ ॥ ਹਮਹੁ ਜੁ ਬੂਝਾ ਬੂਝਨਾ ਪੂਰੀ ਪਰੀ ਬਲਾਇ ॥੧੮੧॥

Kabīr jinahu kicẖẖū jāni▫ā nahī ṯin sukẖ nīḏ bihā▫e.  Hamhu jo būjẖā būjẖnā pūrī parī balā▫e. ||181||

 

Says Kabir: (Jinahu) those who (jaaniaa) know (kichhoo nahi) nothing – of and do not practice Naam/Divine virtues and commands – (sukh) peaceful (need) sleep (bihaaey) abandons (tin) them. (Hamahu) I (boojhna) have understood (ju) what (boojhna) needed to be understood and my (balaaey) troubles (poori pari = completed life) have ended, i.e. temptations do not bother me. 181.

 

ਕਬੀਰ ਮਾਰੇ ਬਹੁਤੁ ਪੁਕਾਰਿਆ ਪੀਰ ਪੁਕਾਰੈ ਅਉਰ ॥ ਲਾਗੀ ਚੋਟ ਮਰੰਮ ਕੀ ਰਹਿਓ ਕਬੀਰਾ ਠਉਰ ॥੧੮੨॥

Kabīr māre bahuṯ pukāri▫ā pīr pukārai a▫or.  Lāgī cẖot maramm kī rahi▫o kabīrā ṯẖa▫ur. ||182||

 

Says Kabir: (Maarey) one who is hit (pukaarey) calls for help (bahut-u) a lot, and one in (peer/peerr) pain (pukaarai) cries and calls out (hor-u) more. But when (chott) the hit received is of (mara’mm = within) on the heart, one (rahio) remains (tthaur = place) there, i.e. one does not cry, but becomes still – focused on Naam, says (kabira) God’s devotee. 182.

 

ਕਬੀਰ ਚੋਟ ਸੁਹੇਲੀ ਸੇਲ ਕੀ ਲਾਗਤ ਲੇਇ ਉਸਾਸ ॥ ਚੋਟ ਸਹਾਰੈ ਸਬਦ ਕੀ ਤਾਸੁ ਗੁਰੂ ਮੈ ਦਾਸ ॥੧੮੩॥

Kabīr cẖot suhelī sel kī lāgaṯ le▫e usās.  Cẖot sahārai sabaḏ kī ṯās gurū mai ḏās. ||183||

 

Says Kabir: It is (suheyli) easy to bear (chott) strike (ki) of (seyl) a spear; one whom it (laagat) hits (ley-i) takes (usaas) deep breaths, i.e. sighs.

But one who (sahaarai) bears/receives (chott) the hit of (sabad) Divine word, i.e. who receives Divine commands happily and complies, (taas-u) that person is the guru and I am his/her (daas-u) servant, i.e. I adore and follow that person. 183.

 

ਕਬੀਰ ਮੁਲਾਂ ਮੁਨਾਰੇ ਕਿਆ ਚਢਹਿ ਸਾਂਈ ਨ ਬਹਰਾ ਹੋਇ ॥ ਜਾ ਕਾਰਨਿ ਤੂੰ ਬਾਂਗ ਦੇਹਿ ਦਿਲ ਹੀ ਭੀਤਰਿ ਜੋਇ ॥੧੮੪॥

Kabīr mulāʼn munāre ki▫ā cẖadẖėh sāʼn▫ī na bahrā ho▫e.  Jā kāran ṯūʼn bāʼng ḏėh ḏil hī bẖīṯar jo▫e. ||184||

 

Says Kabir: O (mullaa’n) Muslim priest, (ki) why do you (chaddhah-i) climb (munaarey) on a minaret to give a call for prayer? (Saa’nee) the Master is not (bahra) deaf.

The Almighty (ja) for whose (kaaran-i) sake (too’n) you (deyh-i) give (baa’ng) prayer-call; (joey) see/find IT (bheetar-i) in (dil) in heart/mind (hi) itself. 184.

 

ਸੇਖ ਸਬੂਰੀ ਬਾਹਰਾ ਕਿਆ ਹਜ ਕਾਬੇ ਜਾਇ ॥ ਕਬੀਰ ਜਾ ਕੀ ਦਿਲ ਸਾਬਤਿ ਨਹੀ ਤਾ ਕਉ ਕਹਾਂ ਖੁਦਾਇ ॥੧੮੫॥

Sekẖ sabūrī bāhrā ki▫ā haj kābe jā▫e.  Kabīr jā kī ḏil sābaṯ nahī ṯā ka▫o kahāʼn kẖuḏā▫e. ||185||

 

(Kiaa = what?) it is no use if Sheikh, i.e. a Muslim, (baahra) devoid of (saboori = contentment) happily accepting Divine will, (jaaey) goes (kaabey) to the shrine in Mecca, i.e. it is no use going on pilgrimages but not obey the Almighty.

One (ja ki) whose (dil) heart is not (saabat = whole) pure – free of any extraneous ideas – (kahaa’n = how) it is not possible (kau) for (ta) that person to find (khudaaey) the Almighty. 185.

 

ਕਬੀਰ ਅਲਹ ਕੀ ਕਰਿ ਬੰਦਗੀ ਜਿਹ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ ॥ ਦਿਲ ਮਹਿ ਸਾਂਈ ਪਰਗਟੈ ਬੁਝੈ ਬਲੰਤੀ ਨਾਂਇ ॥੧੮੬॥

Kabīr alah kī kar banḏagī jih simraṯ ḏukẖ jā▫e.  Ḏil mėh sāʼn▫ī pargatai bujẖai balanṯī nāʼn▫e. ||186||

 

Says Kabir: (Kar-i = do) be in (bandgi = devotion) obedience (ki) of (allah) God, (simrat) remembering/obeying (jih) by whom – one does not transgress and hence – (dukh-u) distress (jaaey = goes) is obviated.

(Saa’nee) the Master (pragttai = manifests) is recognized (mah-i) in (dil) the heart/mind; (balanti = burning) the fire of jealousy and craving (bujhai) is extinguished (naa’ey) through Naam, i.e. emulating virtues and obeying commands of the Almighty. 186.

 

ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥

Kabīr jorī kī▫e julam hai kahṯā nā▫o halāl.  Ḏafṯar lekẖā māʼngī▫ai ṯab ho▫igo ka▫un havāl. ||187||

 

Says Kabir: It is (julam-u) cruelty to (keeay) cause death – of an animal or bird – (jori) by force, but you (kahta = say) call it (halaal-u) righteous sacrifice.

Just think, when (leykha) account of deeds is (maa’ngeeai) asked/taken (daftar-i = in office) in Divine court (tab) then (kaun-u) what (hoeygo) will (havaal-u) happen to you – you will be treated as a murderer, and punished. 187.

Message: Killing creatures as sacrifice does not please God; surrendering the self-ego does.

 

ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥

Kabīr kẖūb kẖānā kẖīcẖrī jā mėh amriṯ lon.  Herā rotī kārne galā katāvai ka▫un. ||188||

 

Says Kabir: (Khaana = food) a meal of (kheechri) rice and lentils (mah-i) in (ja) which are (amrit-u) ghee/butter and (lon-u) salt, is (khoob-u = good) tasty.

(Kaun-u) who would have (gala) the throat (kattaavai) cut (kaarney) for the sake of (roti = bread) meal of (heyra = hunter) meat, i.e. will receive punishment in Divine court for killing animals here. 188.

 

ਕਬੀਰ ਗੁਰੁ ਲਾਗਾ ਤਬ ਜਾਨੀਐ ਮਿਟੈ ਮੋਹੁ ਤਨ ਤਾਪ ॥ ਹਰਖ ਸੋਗ ਦਾਝੈ ਨਹੀ ਤਬ ਹਰਿ ਆਪਹਿ ਆਪਿ ॥੧੮੯॥

Kabīr gur lāgā ṯab jānī▫ai mitai moh ṯan ṯāp. Harakẖ sog ḏājẖai nahī ṯab har āpėh āp. ||189||

 

Says Kabir: A person should be considered to (laaga) apply him/her-self to (gur-u = guru) the guru’s instructions only (tab) then when (moh) worldly attachments and (taap = ailments, tan = body) transgressions (mittai = erased) are given up.

One whom (harakh) joy or (sog) sorrow does not (daajhai = burn) affect, that person is like (har-i) the Almighty (aapah-i aap-i) IT-self. 189.

 

ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥

Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār.  So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190||

 

Says Kabir: There is (bheyd-u) difference (mah-i) in (kahan) saying Raam and there is (bichaar-u) consideration (mah-i) in (ta) that; (sabhai) everyone (kahah-i) talks of (soee) the same (raam-u) the One (kautakhaar = playful) Almighty who causes everything to happen. 190.

Message: God is only One but paths to God are many.

 

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥

Kabīr rāmai rām kaho kahibe māhi bibek.  Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191||

 

Says Kabir: You (kahu) call (raamai) Rama – of the Ramayana as (raam) the Almighty. There is (bibeyk) a distinction (maah-i) in (kahibey) saying.  

There is (eyk-u) only One who (mil-i gaiaa) pervades (aneykah-i) in numerous, i.e. is the all-pervasive Almighty, while (eyk) one, i.e. the other, (samaana) is contained in (eyk = one) himself, i.e. is a person – Rama of the Ramayana. 191.

 

ਕਬੀਰ ਜਾ ਘਰ ਸਾਧ ਨ ਸੇਵੀਅਹਿ ਹਰਿ ਕੀ ਸੇਵਾ ਨਾਹਿ ॥ ਤੇ ਘਰ ਮਰਹਟ ਸਾਰਖੇ ਭੂਤ ਬਸਹਿ ਤਿਨ ਮਾਹਿ ॥੧੯੨॥

Kabīr jā gẖar sāḏẖ na sevī▫ah har kī sevā nāhi.  Ŧe gẖar marhat sārkẖe bẖūṯ basėh ṯin māhi. ||192||

 

Says Kabir: (Ghar) houses in (ja) which (saadh) saints are not (seyveeah-i) served, i.e. the persons who do not follow the guru; and do not live in (seyva = service) obedience to (har-i) the Almighty.

(Tey) those (ghar) houses are (saarkhey) like (marhatt) the cremation ground, with (bhoot) ghosts (basah-i) living (maah-i) in (tin) them, i.e. such persons fall prey to vices and lead life direction-less. 192.

 

ਕਬੀਰ ਗੂੰਗਾ ਹੂਆ ਬਾਵਰਾ ਬਹਰਾ ਹੂਆ ਕਾਨ ॥ ਪਾਵਹੁ ਤੇ ਪਿੰਗੁਲ ਭਇਆ ਮਾਰਿਆ ਸਤਿਗੁਰ ਬਾਨ ॥੧੯੩॥

Kabīr gūngā hū▫ā bāvrā bahrā hū▫ā kān.   Pāvhu ṯe pingul bẖa▫i▫ā māri▫ā saṯgur bān. ||193||

 

 Says Kabir: I have (hooaa) become (goonga) dumb, (baavra) mad and (kaan) ears have (hooaa) become (bahra) deaf. I have (bhaiaa) became (pingul) bereft of (paahu) feet, when (satigur) the true guru (maariaa) struck with (baan) the arrow, i.e. the true guru has enabled me to experience God within and now I do not need the tongue to converse with, ears to listen to commands, and feet to walk on path of, the Almighty. 193.

 

ਕਬੀਰ ਸਤਿਗੁਰ ਸੂਰਮੇ ਬਾਹਿਆ ਬਾਨੁ ਜੁ ਏਕੁ ॥ ਲਾਗਤ ਹੀ ਭੁਇ ਗਿਰਿ ਪਰਿਆ ਪਰਾ ਕਰੇਜੇ ਛੇਕੁ ॥੧੯੪॥

Kabīr saṯgur sūrme bāhi▫ā bān jo ek.  Lāgaṯ hī bẖu▫e gir pari▫ā parā kareje cẖẖek. ||194||

 

Says Kabir: (Ju) when (soormey) the warrior (satigur-u) true guru (baahiaa) released (eyk-u) an arrow of, i.e. imparted awareness of Naam/Divine virtues and commands.

 (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, – inebriated with love; I am now humbly in sincere love/obedience of the Almighty with the guru’s guidance. 194.

Note: Slok N0 157 earlier is similar.

 

ਕਬੀਰ ਨਿਰਮਲ ਬੂੰਦ ਅਕਾਸ ਕੀ ਪਰਿ ਗਈ ਭੂਮਿ ਬਿਕਾਰ ॥

Kabīr nirmal būnḏ akās kī par ga▫ī bẖūm bikār.

 

Says Kabir: When (boond) the drop of (nirmal) clean water (ki = of) from (akaas) the sky (par-i gaee) falls on (bikaar = useless) uncultivatable (bhoom-i) land – it is wasted.

 

Page 1375

 

ਬਿਨੁ ਸੰਗਤਿ ਇਉ ਮਾਂਨਈ ਹੋਇ ਗਈ ਭਠ ਛਾਰ ॥੧੯੫॥

Bin sangaṯ i▫o māʼnn▫ī ho▫e ga▫ī bẖaṯẖ cẖẖār. ||195||

 

(Maa’nnaee) consider it (iau) like this, that (bin-u) without (sangat-i) company – of receptive soil – it (hoey gaee) became (chhaar) ash of (bhatth) the furnace, i.e. effort to impart Naam to one who has turned away from God, is a waste of time. 195.

 

ਕਬੀਰ ਨਿਰਮਲ ਬੂੰਦ ਅਕਾਸ ਕੀ ਲੀਨੀ ਭੂਮਿ ਮਿਲਾਇ ॥ ਅਨਿਕ ਸਿਆਨੇ ਪਚਿ ਗਏ ਨਾ ਨਿਰਵਾਰੀ ਜਾਇ ॥੧੯੬॥

Kabīr nirmal būnḏ akās kī līnī bẖūm milā▫e.  Anik si▫āne pacẖ ga▫e nā nirvārī jā▫e. ||196||

 

Says Kabir: When cultivatable (bhoom-i) land (laee milaaey) absorbs (nirmal) the clean (boond) drop of (akaas = sky) rain, i.e. humble devotees assimilate and obey the Divine word coming from the conscience within. (Anik) numerous (siaaney) clever persons who are proud, (pach-i gaey = burnt) burn and (na jaaey) cannot(ni rvaari) get rid of cleverness and obey God. 196.

Message: When a receptive disciple receives instructions of the true guru, no vices can distract him/her from following these. 196. 

 

ਕਬੀਰ ਹਜ ਕਾਬੇ ਹਉ ਜਾਇ ਥਾ ਆਗੈ ਮਿਲਿਆ ਖੁਦਾਇ ॥ ਸਾਂਈ ਮੁਝ ਸਿਉ ਲਰਿ ਪਰਿਆ ਤੁਝੈ ਕਿਨ੍ਹ੍ਹਿ ਫੁਰਮਾਈ ਗਾਇ ॥੧੯੭॥

Kabīr haj kābe ha▫o jā▫e thā āgai mili▫ā kẖuḏā▫e.  Sāʼn▫ī mujẖ si▫o lar pari▫ā ṯujẖai kiniĥ furmā▫ī gā▫e. ||197||

 

Says Kabir: (Hau) I (jaaey tha) was going (kaabey) to the shrine Kaaba for (haj) pilgrimage, but (khudaaey) God (aagai = ahead, milaa = met) confronted be on the way.

(Saa’nee) the Master (larr-i pariaa = quarreled) was annoyed and asked (kinh-i) who (phumaaee) told you that this is (gaaey/jaaey) the place to find Me? 197.

Message: God is present within everyone and at everywhere; not restricted to one place.

 

ਕਬੀਰ ਹਜ ਕਾਬੈ ਹੋਇ ਹੋਇ ਗਇਆ ਕੇਤੀ ਬਾਰ ਕਬੀਰ ॥ ਸਾਂਈ ਮੁਝ ਮਹਿ ਕਿਆ ਖਤਾ ਮੁਖਹੁ ਨ ਬੋਲੈ ਪੀਰ ॥੧੯੮॥

Kabīr haj kābai ho▫e ho▫e ga▫i▫ā keṯī bār Kabīr.  Sāʼn▫ī mujẖ mėh ki▫ā kẖaṯā mukẖahu na bolai pīr. ||198||

 

Says Kabir: I (hoey hoey) have been (gaiaa) going (kaabai) to Kaaba shrine (keyti) so many (baar) times, (Kabir) as a devotee.

O (saa’nee) Master, (kiaa) what is (khataa) the shortcoming (mah-i) in (mujh) me that (peer = guru) Almighty does not (bolai) speak (mukhahu) from the mouth, i.e. I cannot see the Almighty there? 198.

Message: The Almighty is present within, and is not found by searching outside.

 

ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ ॥ ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ॥੧੯੯॥

Kabīr jī▫a jo mārėh jor kar kahṯe hėh jo halāl.  Ḏafṯar ḏa▫ī jab kādẖ hai ho▫igā ka▫un havāl. ||199||

 

Says Kabir: Those (j-u) who (jor-u kar-i) forcibly (maarah-i) kill (jeea) creatures – animal or bird – and (j-u) who (kahtey = say) call it (halaal-u) righteous sacrifice.

Just think, (jab) when the account of your deeds (kaaddh-i hai) taken out (daftar-u = office) court of (daee) God, (kaun-u) what (hoeygo) will (havaal) happen to you – you will be treated as a murderer, and punished. 199.

 

ਕਬੀਰ ਜੋਰੁ ਕੀਆ ਸੋ ਜੁਲਮੁ ਹੈ ਲੇਇ ਜਬਾਬੁ ਖੁਦਾਇ ॥ ਦਫਤਰਿ ਲੇਖਾ ਨੀਕਸੈ ਮਾਰ ਮੁਹੈ ਮੁਹਿ ਖਾਇ ॥੨੦੦॥

Kabīr jor kī▫ā so julam hai le▫e jabāb kẖuḏā▫e.  Ḏafṯar lekẖā nīksai mār muhai muhi kẖā▫e. ||200||

 

Says Kabir: When (jor-u) force (keeaa = done) is used on anyone, (so) it (hai) is (julam-u) cruelty: and (khudaaey) God (ley-i) will want (jabaab-u) answer for each. True (leykha) account (neeksai) comes out (daftar-i = in office) in Divine court and the guilty (khaaey) receive (maar = hits) slaps (muhai muh-i) on the face, i.e. are punished for every felony. 200.

 

ਕਬੀਰ ਲੇਖਾ ਦੇਨਾ ਸੁਹੇਲਾ ਜਉ ਦਿਲ ਸੂਚੀ ਹੋਇ ॥ ਉਸੁ ਸਾਚੇ ਦੀਬਾਨ ਮਹਿ ਪਲਾ ਨ ਪਕਰੈ ਕੋਇ ॥੨੦੧॥

Kabīr lekẖā ḏenā suhelā ja▫o ḏil sūcẖī ho▫e. Us sācẖe ḏībān mėh palā na pakrai ko▫e. ||201||

l

Continuing from the previous Slok Kabir Says, on the other hand: (Deyna) giving (leykha) account of deeds is (suheyla) easy (jau) if (hoey) there is (soochi) purity of (dil = heart) mind, i.e. if one acts righteously.

Otherwise (na koey) no one can (pakrai = holds, palaa = scarf) provide support – in saving from punishment (mah-i) in (us-u) that (saachey) just (deebaan) court – as true justice id delivered there. 201.

 

ਕਬੀਰ ਧਰਤੀ ਅਰੁ ਆਕਾਸ ਮਹਿ ਦੁਇ ਤੂੰ ਬਰੀ ਅਬਧ ॥ ਖਟ ਦਰਸਨ ਸੰਸੇ ਪਰੇ ਅਰੁ ਚਉਰਾਸੀਹ ਸਿਧ ॥੨੦੨॥

Kabīr ḏẖarṯī ar ākās mėh ḏu▫e ṯūʼn barī abaḏẖ. Kẖat ḏarsan sanse pare ar cẖa▫orāsīh siḏẖ. ||202||

 

Says Kabir: O (duey) duality, i.e. distractions, (too’n) you are (bari) very (abadh) hard to subdue (mah-i) in (dharti) on land (ar-u) and (aakaas) sky, i.e. temptations affect everyone in the world.

Followers of (khatt) the six Hindu (darsan) philosophies (parey) fall in (sansey) delusion and stray, (ar-u = and) as do (chauraasih = eighty four) all types of (sidh) Yogis, i.e. all those who rely on rituals and wanderings are affected by temptations – one needs to practice Naam, i.e. emulation of virtues and obedience to commands of, the Almighty. 202.

 

ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥

Kabīr merā mujẖ mėh kicẖẖ nahī jo kicẖẖ hai so ṯerā.  Ŧerā ṯujẖ ka▫o sa▫upaṯe ki▫ā lāgai merā. ||203||

 

Submits Kabir: O Almighty, there is (kichh nahi) nothing (meyra) mine, and no ability (mah-i) in (mujh) me; whatever I have (so) that is (teyra = your) given by You.

When (sauptey) making offering of what (teyra = your) is given by You (laagai) costs (meyra) me (kiaa = what?) nothing. 203.

Message: Anyone who claims to be a donor should acknowledge s/he got, the ability to give, from God.

 

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).

 

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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.