SGGS pp 1375-1377, Slok Kabir Ji, 204-243 of 243.

 

ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥

Kabīr ṯūʼn ṯūʼn karṯā ṯū hū▫ā mujẖ mėh rahā na hūʼn.  Jab āpā par kā mit ga▫i▫ā jaṯ ḏekẖ▫a▫u ṯaṯ ṯū. ||204||

 

Says Kabir: O Almighty, (karta = doing) by saying (too’n too’n = You and You) You, i.e. by praising and emulating Your virtues, my being has (hooaa) become (too) You; and my (hoo’n) ego has (na rahaa = has not remained) ceased to exist – I see You within and without everywhere doing everything.

Now (jab) since the distinction of (aapa) my (par ka) others’ God (mitt-i gaiaa) has been erased, (jat) wherever I (deykhau) look, I find (too) You (tat) there, i.e. we all have the same Almighty in us. 204.

 

ਕਬੀਰ ਬਿਕਾਰਹ ਚਿਤਵਤੇ ਝੂਠੇ ਕਰਤੇ ਆਸ ॥ ਮਨੋਰਥੁ ਕੋਇ ਨ ਪੂਰਿਓ ਚਾਲੇ ਊਠਿ ਨਿਰਾਸ ॥੨੦੫॥

Kabīr bikārėh cẖiṯvaṯe jẖūṯẖe karṯe ās.  Manorath ko▫e na pūri▫o cẖāle ūṯẖ nirās. ||205||

 

Says Kabir: Those who (chitvatey) think of (bikaarah-i = vices) unfair means to achieve their purpose, they (kartey) have (jhoottey) false (aas) hopes – they may achieve something temporarily but suffer for it.

(Koey na = not any) none of their (manorath) desires is (poorio) fulfilled – they do not attain peace in life (utth-i = get up, chaaley = leave) depart from the world (niraas) with un-fulfilled wishes – and get no solace in the hereafter. 205

 

ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ ਇਤ ਉਤ ਕਤਹਿ ਨ ਡੋਲਈ ਜਿਸ ਰਾਖੈ ਸਿਰਜਨਹਾਰ ॥੨੦੬॥

Kabīr har kā simran jo karai so sukẖī▫ā sansār.  Iṯ uṯ kaṯėh na dol▫ī jis rākẖai sirjanhār. ||206||

 

Says Kabir: One (jo) who (karai = does, simran-u = remembrance) keeps commands of the Almighty in mind – s/he commits no transgressions and is hence – (sukheea) in comfort/peace (sansaar-i = in the world) in life.

One (jis) whom (sirjanahaar) the Creator (raakhai = protects) keeps in Divine remembrance, s/he does not (ddolaee = lose balance) stray to (it) here, (ut) there, (katah)) anywhere i.e. remains focused on obedience of God and is not distracted by other ideas. 206.

 

ਕਬੀਰ ਘਾਣੀ ਪੀੜਤੇ ਸਤਿਗੁਰ ਲੀਏ ਛਡਾਇ ॥ ਪਰਾ ਪੂਰਬਲੀ ਭਾਵਨੀ ਪਰਗਟੁ ਹੋਈ ਆਇ ॥੨੦੭॥

Kabīr gẖāṇī pīṛ▫ṯe saṯgur lī▫e cẖẖadā▫e.  Parā pūrablī bẖāvnī pargat ho▫ī ā▫e. ||207||

 

Says Kabir: Those who are (peerrtey = being ground, ghaanee = in oilseed crushing machine) suffering in cycles of births and deaths, are (leeay chhaddaaey) liberated in human birth by led by the Almighty to (satigur) the true guru – and obeying him; and they find God.

This (hoee aaey = happens) is (pargatt-u) manifestation of (bhaavni) yearning developed (paraa poorbali = long past) in previous life – due to which one got human birth and obeyed the Almighty. 207.

 

ਕਬੀਰ ਟਾਲੈ ਟੋਲੈ ਦਿਨੁ ਗਇਆ ਬਿਆਜੁ ਬਢੰਤਉ ਜਾਇ ॥ ਨਾ ਹਰਿ ਭਜਿਓ ਨ ਖਤੁ ਫਟਿਓ ਕਾਲੁ ਪਹੂੰਚੋ ਆਇ ॥੨੦੮॥

Kabīr tālai tolai ḏin ga▫i▫ā bi▫āj badẖanṯa▫o jā▫e.  Nā har bẖaji▫o na kẖaṯ fati▫o kāl pahūʼncẖo ā▫e. ||208||

 

Says Kabir: Every (din-u) day (gaiaa = goes) passes (ttaalai tollai) postponing payment of dues and (biaaj) interest (jaaey) keeps (baddhantau) increasing, i.e. one keeps putting off remembrance/obedience of the Almighty and keeps committing more and more vices.

One does not (bhajio) remember/obey (har-i) the Almighty and (khat-u) letter is not (phattio) torn, i.e. account is not settled – one does not do for what s/he was given human birth – and (kaal-u) death (pahoo’nchou aaey) arrives – then one can do nothing. 208.

 

ਮਹਲਾ ੫ ॥ ਕਬੀਰ ਕੂਕਰੁ ਭਉਕਨਾ ਕਰੰਗ ਪਿਛੈ ਉਠਿ ਧਾਇ ॥ ਕਰਮੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ਜਿਨਿ ਹਉ ਲੀਆ ਛਡਾਇ ॥੨੦੯॥

Mėhlā 5.   Kabīr kūkar bẖa▫ukanā karang picẖẖai uṯẖ ḏẖā▫e.  Karmī saṯgur pā▫i▫ā jin ha▫o lī▫ā cẖẖadā▫e. ||209||

 

Verse by the fifth Guru: O Kabir, it is the nature of (kookar-u) a dog (bhaukna) to barks and (utth-i dhaaey) run (pichhai) after (karang = deer) animals, i.e. temptations chase the human beings.

(Karmi) with Divine grace I (paaiaa) found (satigur-u) true guru (jni-i) who (leeaa chhaddaaey) has freed (hau) me from temptations – by guiding to live by Naam/Divine virtues and commands. 209.

 

ਮਹਲਾ ੫ ॥ ਕਬੀਰ ਧਰਤੀ ਸਾਧ ਕੀ ਤਸਕਰ ਬੈਸਹਿ ਗਾਹਿ ॥ ਧਰਤੀ ਭਾਰਿ ਨ ਬਿਆਪਈ ਉਨ ਕਉ ਲਾਹੂ ਲਾਹਿ ॥੨੧੦॥

Mėhlā 5.   Kabīr ḏẖarṯī sāḏẖ kī ṯaskar baisėh gāhi.  Ḏẖarṯī bẖār na bi▫āpa▫ī un ka▫o lāhū lāhi. ||210||

 

Prologue by the fifth Guru. O Kabir: If (taskar) thieves/transgressors come and (baisah-i) sit and (gaah-i = hold) occupy, i.e. remain, on (dharti) land/company of (saadh) the saints,

(dharti) the land does not (biaapaee) feel (bhaar-i) the load but it is (laahoo laah-i = profit) beneficial (kau) to (un) them. 210.

Message: If people of base conduct come and join the devotees, the latter are not affected but the former benefit.

(Note: This Slok is also given on page 965).

 

ਮਹਲਾ ੫ ॥ ਕਬੀਰ ਚਾਵਲ ਕਾਰਨੇ ਤੁਖ ਕਉ ਮੁਹਲੀ ਲਾਇ ॥ ਸੰਗਿ ਕੁਸੰਗੀ ਬੈਸਤੇ ਤਬ ਪੂਛੈ ਧਰਮ ਰਾਇ ॥੨੧੧॥

Mėhlā 5.   Kabīr cẖāval kārne ṯukẖ ka▫o muhlī lā▫e.  Sang kusangī baisṯe ṯab pūcẖẖai ḏẖaram rā▫e. ||211||

 

Verse by the fifth Guru. O Kabir: The way (tukh) paddy (laa-e kau = applied, muhlee = hand crusher) is threshed (kaarney) to get rice out from it,

Similarly when people (baistey) sit (sang-i) with (kusangee) evil company – they commit vices and hence – (dharam raaey) the metaphoric Divine judge (poochhey) asks them, i.e. they are hauled up for their transgressions. 2.

(Note: This Slok is also given on page 965).

 

Note: Bhagats Namdev and Trilochan were devotees of God. However Trilochan Ji believed one should not work for a living but only engage in prayer/meditation. On the other hand Namdev Ji believed in working while keeping God in mind. Bhagat Kabir Ji records their views in the two Sloks below.

 

ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥ ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥

Nāmā mā▫i▫ā mohi▫ā kahai ṯilocẖan mīṯ.  Kāhe cẖẖīpahu cẖẖā▫ilai rām na lāvhu cẖīṯ. ||212||

 

(Naama) Namdev is (mohiaa) possessed by (maaiaa) money-making, (kahai) says his (meet) friend Tilichan/Trilochan. And asks him (kaahey) why do you (chheepahu) keep printing (chhaaeylai) fabrics and do not (laavahu) fix your (cheet-u) mind on (raam) the Almighty? 212.

 

Page 1376

 

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥ ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥

Nāmā kahai ṯilocẖanā mukẖ ṯe rām samĥāl.  Hāth pā▫o kar kām sabẖ cẖīṯ niranjan nāl. ||213||

 

(Naama) Namdev (kahai) says: O (tilochna) Trilochan, (sa’mmhaal-i = take care of) keep praising (raam-u) the Almighty (tey) with (mukh) the mouth; use (haath) hands and (paau) feet to (kar-i) perform (sabh-u) all (kaam = work) tasks with (cheet-u) mind (naal-i) with (niranjan) the pristine Almighty – who has no attachments. 213.

 

ਮਹਲਾ ੫ ॥ ਕਬੀਰਾ ਹਮਰਾ ਕੋ ਨਹੀ ਹਮ ਕਿਸ ਹੂ ਕੇ ਨਾਹਿ ॥ ਜਿਨਿ ਇਹੁ ਰਚਨੁ ਰਚਾਇਆ ਤਿਸ ਹੀ ਮਾਹਿ ਸਮਾਹਿ ॥੨੧੪॥

Mėhlā 5.   Kabīrā hamrā ko nahī ham kis hū ke nāhi. Jin ih racẖan racẖā▫i▫ā ṯis hī māhi samāhi. ||214||

 

Prologue by the fifth Guru. (Kabiraa) says Kabir: (Ko nahee) none is (hamra = our) mine and (ham = we) I am (naah-i) not (key) of (kis hoo) anyone, i.e. all relationships in the world are false/transitory – none lasts beyond life.

I remain (samaah-i = absorbed) engrossed (tis hi) only in the Creator (jin-i) who (rachaaiaa) created (ih-u) this (rachan-u) creation, i.e. I emulate virtues and obey commands of the Almighty, this goes to the hereafter. 214.

(Note: This Slok is also given on page 965).

 

ਕਬੀਰ ਕੀਚੜਿ ਆਟਾ ਗਿਰਿ ਪਰਿਆ ਕਿਛੂ ਨ ਆਇਓ ਹਾਥ ॥ ਪੀਸਤ ਪੀਸਤ ਚਾਬਿਆ ਸੋਈ ਨਿਬਹਿਆ ਸਾਥ ॥੨੧੫॥

Kabīr kīcẖaṛ ātā gir pari▫ā kicẖẖū na ā▫i▫o hāth.  Pīsaṯ pīsaṯ cẖābi▫ā so▫ī nibhi▫ā sāth. ||215||

 

Says Kabir: If (aattaa) flour (gir-i pariaa) falls (keecharr-i) into mud, (kichoo na) nothing of it (aaio = comes in, haath = hand) can be picked up.

That which is (chaabiaa = chewed) eaten (peesat peesat) while grinding the wheat (nibahiaa/nibhiaa) lasts (saath) with, i.e. is of avail. 215.

Message: There is no point collecting money and then burying it; it must be put to productive use in life, otherwise it will be left behind on death.

 

ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ ॥੨੧੬॥

Kabīr man jānai sabẖ bāṯ jānaṯ hī a▫ugan karai.  Kāhe kī kuslāṯ hāth ḏīp kū▫e parai. ||216||

 

Says Kabir: (Man-u) the human mind (jaanai) knows (sabh) every (baat) thing, but (hi) despite (jaanat) knowing – succumbs to temptations and – (karai) commits (augan-u) fault/transgression, i.e. Naam is present within, but one ignores and transgresses.

One (kaahey ki = how?) cannot have (kuslaat) happiness/comfort if s/he has (deep-u = lamp) light (haath-i) in hand and still (parai) falls (kuey) in a well, i.e. has Naam within but ignoring it, disobeys it. 216.

 

ਕਬੀਰ ਲਾਗੀ ਪ੍ਰੀਤਿ ਸੁਜਾਨ ਸਿਉ ਬਰਜੈ ਲੋਗੁ ਅਜਾਨੁ ॥ ਤਾ ਸਿਉ ਟੂਟੀ ਕਿਉ ਬਨੈ ਜਾ ਕੇ ਜੀਅ ਪਰਾਨ ॥੨੧੭॥

Kabīr lāgī parīṯ sujān si▫o barjai log ajān.  Ŧā si▫o tūtī ki▫o banai jā ke jī▫a parān. ||217||

 

Says Kabir: I (laagi = attached) have developed (preet-i) affection/love (sio) with (sujaan) the Omniscient Almighty, i.e. I love/enjoy being in to obedience of the Almighty; but (ajaan-u) an ignorant (log) person (barjai) dissuades, i.e. temptations try to wean me away.

But (ttootti = broken) breaking (siu) with the Almighty (ja key = whose) who controls my (jeea) soul and (praan = breaths) life, (kiau = how?) does not (banai) befit, i.e. will be devastating – like if string of a kite breaks, it falls down. 217.

 

ਕਬੀਰ ਕੋਠੇ ਮੰਡਪ ਹੇਤੁ ਕਰਿ ਕਾਹੇ ਮਰਹੁ ਸਵਾਰਿ ॥ ਕਾਰਜੁ ਸਾਢੇ ਤੀਨਿ ਹਥ ਘਨੀ ਤ ਪਉਨੇ ਚਾਰਿ ॥੨੧੮॥

Kabīr koṯẖe mandap heṯ kar kāhe marahu savār.  Kāraj sādẖe ṯīn hath gẖanī ṯa pa▫une cẖār. ||218||

 

Says Kabir: O human being, (kaahey = why) for whom do you (heyt-u kar-i) lovingly (savaar-i = decorate) build (kotthey) buildings and (manddap) halls for festivities when you are to (marahu) die?

Your (kaaraj-u) purpose is served with area with length of (saadhey teen-i) three and a half (hath) fore-arms; or (ghani = if more, ta = then) at the most (pauney chaar-i) a quarter less than four/three and three-quarters – for sleeping in life and for the grave after death. 218.

 

ਕਬੀਰ ਜੋ ਮੈ ਚਿਤਵਉ ਨਾ ਕਰੈ ਕਿਆ ਮੇਰੇ ਚਿਤਵੇ ਹੋਇ ॥ ਅਪਨਾ ਚਿਤਵਿਆ ਹਰਿ ਕਰੈ ਜੋ ਮੇਰੇ ਚਿਤਿ ਨ ਹੋਇ ॥੨੧੯॥

Kabīr jo mai cẖiṯva▫o nā karai ki▫ā mere cẖiṯve ho▫e.  Apnā cẖiṯvi▫ā har karai jo mere cẖiṯ na ho▫e. ||219||

 

Says Kabir: The Almighty does not (karai) do, i.e. things do not happen (jo) as (mai) I (chitvau) think should happen; (kiaa = what?) there is no point (meyery) my (chitvey) thinking that – I can only try.

(Har-i) the Almighty (karai) does after IT’s (apana) own (chitviaa) consideration, (jo) which does not (hoey) is/come to (meyrey) my (chit-i) mind – like natural disasters on the negative side and windfalls of meeting loved ones on the positive. 219.

 

ਮਃ ੩ ॥ ਚਿੰਤਾ ਭਿ ਆਪਿ ਕਰਾਇਸੀ ਅਚਿੰਤੁ ਭਿ ਆਪੇ ਦੇਇ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਨਾ ਸਾਰ ਕਰੇਇ ॥੨੨੦॥

Mėhlā 3.   Cẖinṯā bẖė āp karā▫isī acẖinṯ bẖė āpe ḏe▫e.  Nānak so salāhī▫ai jė sabẖnā sār kare▫i. ||220||

 

Verse by the third Guru: The Almighty (aap-i) IT-self (karaaeysee) causes to have (chinta) anxiety – and ask – and (bhi) also (aapey) IT-self (dey-i) gives (achint-u) without our thinking about it.

We should (saalaaheeai) praise and obey (so) such a Master who (karey-i = does, saar = care) looks after (sabhna) all, says third Nanak. 220.

Note: In Slok 219 Kabir Ji said the Almighty does things not as we ask but by IT-self and without our thinking about it. And in Slok 220, the third Guru says the Almighty sometimes causes anxiety and then we ask, but sometimes gives without our thinking about them. So we should just do our duties – not for reward.

 

ਮਃ ੫ ॥ ਕਬੀਰ ਰਾਮੁ ਨ ਚੇਤਿਓ ਫਿਰਿਆ ਲਾਲਚ ਮਾਹਿ ॥ ਪਾਪ ਕਰੰਤਾ ਮਰਿ ਗਇਆ ਅਉਧ ਪੁਨੀ ਖਿਨ ਮਾਹਿ ॥੨੨੧॥

Mėhlā 5.   Kabīr rām na cẖeṯi▫o firi▫ā lālacẖ māhi.  Pāp karanṯā mar ga▫i▫ā a▫oḏẖ punī kẖin māhi. ||221||

 

Verse by the fifth Guru: (Kabeer) the human being does not (cheytio) remember to obey (raam) the Almighty and (phiriaa = wanders) spends life (maah-i) in (laalach) greed – pursuing material goals. S/he (mar-i gaiaa) dies (karanta) committing (paap) transgressions as (audh) the allotted time-span gets (khin = moment, maah-i = in) suddenly (punee) is complete – and has no time to make amends. 221.

 

ਕਬੀਰ ਕਾਇਆ ਕਾਚੀ ਕਾਰਵੀ ਕੇਵਲ ਕਾਚੀ ਧਾਤੁ ॥ ਸਾਬਤੁ ਰਖਹਿ ਤ ਰਾਮ ਭਜੁ ਨਾਹਿ ਤ ਬਿਨਠੀ ਬਾਤ ॥੨੨੨॥

Kabīr kā▫i▫ā kācẖī kārvī keval kācẖī ḏẖāṯ.  Sābaṯ rakẖėh ṯa rām bẖaj nāhi ṯa binṯẖī bāṯ. ||222||

 

Says Kabir: (Kaaiaa) the body is like (kaachi) an unbaked (kaarvi) earthen pot which is (keyval) only (kaachi) a fragile (dhaat) material, i.e. the human mind is fickle and gets get easily tempted to fall prey to vices.

If you wish to (takhah-i) keep it (saabat) whole/free of vices (ta) then (bhaj = revere) obey (raam) the Almighty (naah-i = if not, ta = then) otherwise (baat) the story will (bintthi = destroyed) end, i.e. by forgetting God’s commands, one succumbs to vices and is n0t be able to find God. 222.

 

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥ ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥

Kabīr keso keso kūkī▫ai na so▫ī▫ai asār.  Rāṯ ḏivas ke kūkne kabhū ke sunai pukār. ||223||

 

Says Kabir: We should (kookeeai) call out/invoke (keyso keyso) to the Almighty all the time and not (soeeai) sleep (asaar) care-free, i.e. be careless.

With (kookney) calling out by (raat-i) night and (divas) day, God will (sunai) hear (pukaar) the call for help (kabahoo key) sometime, i.e. with being ever in obedience of the Almighty, a time will come when we have overcome vices. 223.

 

ਕਬੀਰ ਕਾਇਆ ਕਜਲੀ ਬਨੁ ਭਇਆ ਮਨੁ ਕੁੰਚਰੁ ਮਯ ਮੰਤੁ ॥ ਅੰਕਸੁ ਗ੍ਯ੍ਯਾਨੁ ਰਤਨੁ ਹੈ ਖੇਵਟੁ ਬਿਰਲਾ ਸੰਤੁ ॥੨੨੪॥

Kabīr kā▫i▫ā kajlī ban bẖa▫i▫ā man kuncẖar ma▫y manṯ.  Ankas ga▫yān raṯan hai kẖevat birlā sanṯ. ||224||

 

Says Kabir: (Kaaiaa) the human body is (kajli = like soot) a dark (ban-u) jungle and in it (man-u) the mind is (mayy mant-u) an intoxicated (kunchar-u) elephant.

(Birla) some rare (sant-u = saint) devotee – who obeys Naam – is (kheyvatt-u) the driver/who controls the elephant with (gyaan) awareness of (ratan-u = jewel) Naam/Divine virtues and commands as (ankas-u) the goad to. 224.

 

ਕਬੀਰ ਰਾਮ ਰਤਨੁ ਮੁਖੁ ਕੋਥਰੀ ਪਾਰਖ ਆਗੈ ਖੋਲਿ ॥ ਕੋਈ ਆਇ ਮਿਲੈਗੋ ਗਾਹਕੀ ਲੇਗੋ ਮਹਗੇ ਮੋਲਿ ॥੨੨੫॥

Kabīr rām raṯan mukẖ kothrī pārakẖ āgai kẖol.  Ko▫ī ā▫e milaigo gāhkī lego mahge mol. ||225||

 

Says Kabir: The human being is (kothri) a bag containing (ratan-u = jewel) the valuable Naam of (raam) the Almighty; it should be opened, i.e. one should open one’s (mukh-u) mouth to explain Naam (aagai) before (paarakh) one who can value it, i.e. cares to hear.

When (koey) some (gaahaki) buyer/seeker (aaey = come, milaigo = shall meet) comes to ask and s/he (leygo) will take it at (mahgey) a high (mol-i) price, i.e. we should get into conversation about Naam only with those who value it. 225.

 

ਕਬੀਰ ਰਾਮ ਨਾਮੁ ਜਾਨਿਓ ਨਹੀ ਪਾਲਿਓ ਕਟਕੁ ਕੁਟੰਬੁ ॥ ਧੰਧੇ ਹੀ ਮਹਿ ਮਰਿ ਗਇਓ ਬਾਹਰਿ ਭਈ ਨ ਬੰਬ ॥੨੨੬॥

Kabīr rām nām jāni▫o nahī pāli▫o katak kutamb. Ḏẖanḏẖe hī mėh mar ga▫i▫o bāhar bẖa▫ī na bamb. ||226||

 

Says Kabir: The human being (nahi = not, jaanio = knows) forgets Naam/virtues and commands of (raam) the Almighty and only (paalio) nurtures (kuttamb-u) family (katak-u = bracelet) around him/her.

S/he (mar-i gaio) dies (hi) only being caught (mah-i) in (dhandhey) these involvements and Naam (na = not, bhaee = happened) never uttered by (bamb) the mouth, i.e. never remembers God. 226.

 

ਕਬੀਰ ਆਖੀ ਕੇਰੇ ਮਾਟੁਕੇ ਪਲੁ ਪਲੁ ਗਈ ਬਿਹਾਇ ॥ ਮਨੁ ਜੰਜਾਲੁ ਨ ਛੋਡਈ ਜਮ ਦੀਆ ਦਮਾਮਾ ਆਇ ॥੨੨੭॥

Kabīr ākẖī kere mātuke pal pal ga▫ī bihā▫e.  Man janjāl na cẖẖod▫ī jam ḏī▫ā ḏamāmā ā▫e. ||227||

 

Says Kabir: One’s allotted life-span (gaee bihaaey) is reducing with (pal-u pal-u) every moment as short as (maattukey) blinking (keyrey) of (aakhi) eye.

(Man-u = mind) the human being does not (chhoddaee) give up (janjaal) entanglements of life and (jam) the agent of death (deeaa = gives, damaama = beat of drum) announces arrival, i.e. death comes and one can do nothing. 227.

 

Note: The next three Sloks bring out the importance of obeying the Almighty and the guru.

 

ਕਬੀਰ ਤਰਵਰ ਰੂਪੀ ਰਾਮੁ ਹੈ ਫਲ ਰੂਪੀ ਬੈਰਾਗੁ ॥ ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ॥੨੨੮॥

Kabīr ṯarvar rūpī rām hai fal rūpī bairāg.  Cẖẖā▫i▫ā rūpī sāḏẖ hai jin ṯaji▫ā bāḏ bibāḏ. ||228||

 

Says Kabir: (Raam-u) the Almighty is (roopi = of the form) like (tarvar) a tree; (bairaag-u) yearning is (roopi) like (phal) fruit.

(Saadh) the guru (jin-i) who (tajiaa) gives up (bad-u bibaad-u) controversies, i.e. obeys only the Almighty, is like (chhaaiaa) the shade of the tree. 228

Message: One who seeks (shade) solace should come to the guru who only teaches Naam and nothing else. The guru’s teachings create – phal = fruit as above – yearning to find the Almighty.

 

ਕਬੀਰ ਐਸਾ ਬੀਜੁ ਬੋਇ ਬਾਰਹ ਮਾਸ ਫਲੰਤ ॥ ਸੀਤਲ ਛਾਇਆ ਗਹਿਰ ਫਲ ਪੰਖੀ ਕੇਲ ਕਰੰਤ ॥੨੨੯॥

Kabīr aisā bīj bo▫e bārah mās falanṯ.  Sīṯal cẖẖā▫i▫ā gahir fal pankẖī kel karanṯ. ||229||

 

Says Kabir: (Boey) sow (aisa) such a (beej-u) seed, i.e. plant a tree, which (phalant) produces fruit (baarah) twelve (maas) months of the year

And which has (gahir = deep) thick (seetal) cool (chhaaiaa) shade, so (pankhi) birds (keyl = play, karant = do) make merry. 229.

Message: Place yourself in care of the Eternal Almighty who has unlimited resources and provides solace to all.

 

ਕਬੀਰ ਦਾਤਾ ਤਰਵਰੁ ਦਯਾ ਫਲੁ ਉਪਕਾਰੀ ਜੀਵੰਤ ॥ ਪੰਖੀ ਚਲੇ ਦਿਸਾਵਰੀ ਬਿਰਖਾ ਸੁਫਲ ਫਲੰਤ ॥੨੩੦॥

Kabīr ḏāṯā ṯarvar ḏa▫yā fal upkārī jīvanṯ. Pankẖī cẖale ḏisāvarī birkẖā sufal falanṯ. ||230||

 

Says Kabir: (Daata = giver) the benevolent Almighty is like (taravar) the tree with (phal-u) fruit of (daiaa) compassion and (upkaari) helps (jeevant) all creatures.

(Pankhi) birds sitting on this tree (chaley) go (disaavri = other places) fly away but come back to (birkha) the tree (phalant) fruit-bearing (suphal) good fruit. 230.

Message: Those who forget God, keep wandering but come back, i.e. submit to God’s care and obedience, because they cannot get solace elsewhere.

 

Page 1377

 

ਕਬੀਰ ਸਾਧੂ ਸੰਗੁ ਪਰਾਪਤੀ ਲਿਖਿਆ ਹੋਇ ਲਿਲਾਟ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਪਾਈਐ ਠਾਕ ਨ ਅਵਘਟ ਘਾਟ ॥੨੩੧॥
Kabīr sāḏẖū sang parāpaṯī likẖi▫ā ho▫e lilāt.  Mukaṯ paḏārath pā▫ī▫ai ṯẖāk na avgẖat gẖāt. ||231||

 

Says Kabir: (Sang-u) company/guidance of (saadhoo) the guru is (praapti) obtained when it is so (likihaa hoey) written in (lilaatt = forehead) destiny, i.e. by Divine grace.

(Padaarath-u = substance) the gift of (mukat-i) freedom from vices in life and from rebirth after death is received by following the guru’s teaching, then there is no (tthaak) obstacle in climbing (avghatt = difficult (ghaatt) hilly road, i.e. the hard-to-resist temptations causing vices are easily overcome. 231.

 

ਕਬੀਰ ਏਕ ਘੜੀ ਆਧੀ ਘਰੀ ਆਧੀ ਹੂੰ ਤੇ ਆਧ ॥ ਭਗਤਨ ਸੇਤੀ ਗੋਸਟੇ ਜੋ ਕੀਨੇ ਸੋ ਲਾਭ ॥੨੩੨॥

Kabīr ek gẖaṛī āḏẖī gẖarī āḏẖī hūʼn ṯe āḏẖ.  Bẖagṯan seṯī goste jo kīne so lābẖ. ||232||

 

Says Kabir: Be it for as little time as (eyk) one (ghari) period of twenty four minutes, (aadhi) half of that or (aadhi) half (hoo’n tey) of even (aadhi) half.

(Jo) whatever time one gets (keeno = doing) for (gosttey) exchange of views (seyti) with (bhagtan = devotees) those live in obedience to God, (so) that is (laabh = profit) beneficial. 232.

 

ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥

Kabīr bẖāʼng mācẖẖulī surā pān jo jo parānī kẖāʼnhi.  Ŧirath baraṯ nem kī▫e ṯe sabẖai rasāṯal jāʼnhi. ||233||

 

Says Kabir: (Jo jo) all those (praani) persons who (khaa’nh-i = eat) consume (bhaang) hemp/cannabis/drugs, (maachhuli) fish and (paan-i) drink (suraa) alcoholic drinks.

(Teerath) pilgrimages, (barat) observance of fasts, (neym) observance of prescribed religious practices (keey) done; (tey) they (sabhai) all (jaa’nh-i) go (rasaatal-i) down to nether regions – the drain. 233.

 

ਨੀਚੇ ਲੋਇਨ ਕਰਿ ਰਹਉ ਲੇ ਸਾਜਨ ਘਟ ਮਾਹਿ ॥ ਸਭ ਰਸ ਖੇਲਉ ਪੀਅ ਸਉ ਕਿਸੀ ਲਖਾਵਉ ਨਾਹਿ ॥੨੩੪॥
Nīcẖe lo▫in kar raha▫o le sājan gẖat māhi.  Sabẖ ras kẖela▫o pī▫a sa▫o kisī lakẖāva▫o nāhi. ||234||

 

One thought: I (kar-i rahau) keep (loin) eyes (neechey) down with (saajan = friend) God (maah-i) in (ghatt) mind.

I (kheylau) play/enjoy (sabh) all (ras-u) pleasures (sau) with, i.e. enjoy company of, (peea) the beloved Almighty, and not (lakhaavhu = show) let it be known to (kisi) anyone, says the soul-woman. 234.

 

ਆਠ ਜਾਮ ਚਉਸਠਿ ਘਰੀ ਤੁਅ ਨਿਰਖਤ ਰਹੈ ਜੀਉ ॥ ਨੀਚੇ ਲੋਇਨ ਕਿਉ ਕਰਉ ਸਭ ਘਟ ਦੇਖਉ ਪੀਉ ॥੨੩੫॥

Āṯẖ jām cẖa▫usaṯẖ gẖarī ṯu▫a nirkẖaṯ rahai jī▫o.  Nīcẖe lo▫in ki▫o kara▫o sabẖ gẖat ḏekẖ▫a▫u pī▫o. ||235||

 

Another thought: My (jeeo) mind (rahai) keeps (nirkhat) seeing (tua) You, my beloved, all (aatth = eight x jam, = three-hour periods) twenty four hours of day and night, or (chausatth-i) sixty four (gharee) smaller periods.

I (Kiau = why?) do not (karau) cast my (loin) eyes (neechey) down; I (deykhau) see (peeo) the Beloved Almighty in (sabh) all (ghatt) creatures. 235. 

 

ਸੁਨੁ ਸਖੀ ਪੀਅ ਮਹਿ ਜੀਉ ਬਸੈ ਜੀਅ ਮਹਿ ਬਸੈ ਕਿ ਪੀਉ ॥ ਜੀਉ ਪੀਉ ਬੂਝਉ ਨਹੀ ਘਟ ਮਹਿ ਜੀਉ ਕਿ ਪੀਉ ॥੨੩੬॥

Sun sakẖī pī▫a mėh jī▫o basai jī▫a mėh basai kė pī▫o.  Jī▫o pī▫o būjẖa▫o nahī gẖat mėh jī▫o kė pī▫o. ||236||

 

(Sun-u) listen, my (sakhi) girl-friends, I cannot tell whether my (jeeo) soul (basai) abides (mah-i) in (peea) the Beloved Almighty (ki) or (peeo) the Beloved (basai) abides in (jeea) the soul.

I do not (boojhau = understand) see (jeeau) soul and (peeau) Beloved separately; I cannot tell whether (jeeau) the soul (ki) or (peeau) the Beloved is present in my (ghatt) body. 236.

Message: When the seeker loses ego in search of the Almighty, the two become indistinguishable.

 

ਕਬੀਰ ਬਾਮਨੁ ਗੁਰੂ ਹੈ ਜਗਤ ਕਾ ਭਗਤਨ ਕਾ ਗੁਰੁ ਨਾਹਿ ॥ ਅਰਝਿ ਉਰਝਿ ਕੈ ਪਚਿ ਮੂਆ ਚਾਰਉ ਬੇਦਹੁ ਮਾਹਿ ॥੨੩੭॥

Kabīr bāman gurū hai jagaṯ kā bẖagṯan kā gur nāhi.  Arajẖ urajẖ kai pacẖ mū▫ā cẖāra▫o beḏahu māhi. ||237||

 

Says Kabir: (Baaman-u) the Brahmin is the guru/guide of (jagat = world) the worldly persons, not (gur-u) the guru of (bhagatan) the devotees – who live in obedience of the Almighty.

(Arjh-i urjh-i) being entangled – with rituals and superstitions given – (maah-i) in (chaarau) the four (beydahu) Vedas, he (pach-i = burnt, mooa = dead) is wastes his life and of the followers. 237.

 

ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚੁਨੀ ਨ ਜਾਇ ॥ ਕਹਿ ਕਬੀਰ ਗੁਰਿ ਭਲੀ ਬੁਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥

Har hai kẖāʼnd reṯ mėh bikẖrī hāthī cẖunī na jā▫e.  Kahi Kabīr gur bẖalī bujẖā▫ī kītī ho▫e kai kẖā▫e. ||238||

 

(Har-i) the Almighty is like (khaadd-u) sugar (bikhri) scattered (mah-i) in (reyt-u) sand and (na jaaey) cannot be cannot (chuni) be picked by (haathi) an elephant.  

(Gur-i) the guru (bujhaaee = caused to know) told me (bhali = good) the right method, i.e. one needs (hoeykai) be small like (keetti) an ant to (khaaey) eat that sugar, (kah-i) says Kabir, i.e. one needs to be humble to find God. 238.

 

ਕਬੀਰ ਜਉ ਤੁਹਿ ਸਾਧ ਪਿਰੰਮ ਕੀ ਸੀਸੁ ਕਾਟਿ ਕਰਿ ਗੋਇ ॥ ਖੇਲਤ ਖੇਲਤ ਹਾਲ ਕਰਿ ਜੋ ਕਿਛੁ ਹੋਇ ਤ ਹੋਇ ॥੨੩੯॥

Kabīr ja▫o ṯuhi sāḏẖ piramm kī sīs kāt kar go▫e.  Kẖelaṯ kẖelaṯ hāl kar jo kicẖẖ ho▫e ṯa ho▫e. ||239||

 

Says Kabir: (Jau) if (tuh-i) you have (saadh/sadhar = wish) yearning for (pira’mm) the Beloved (kaatt-i) sever (sees-u) the head and (kar-i) make it (goey) a ball.

While (kheylat kheylat) playing with your severed head, let IT (kar-i) make your (haal) condition such, i.e. be happy with (jo kichh-u) whatever (hoey) happens (ta) and let it (hoey) happen, i.e. the seeker is ever happy with will of the Almighty. 239.

 

ਕਬੀਰ ਜਉ ਤੁਹਿ ਸਾਧ ਪਿਰੰਮ ਕੀ ਪਾਕੇ ਸੇਤੀ ਖੇਲੁ ॥ ਕਾਚੀ ਸਰਸਉਂ ਪੇਲਿ ਕੈ ਨਾ ਖਲਿ ਭਈ ਨ ਤੇਲੁ ॥੨੪੦॥

Kabīr ja▫o ṯuhi sāḏẖ piramm kī pāke seṯī kẖel.  Kācẖī sarsa▫uʼn pel kai nā kẖal bẖa▫ī na ṯel. ||240||

 

Says Kabir: (Jau) if (tuh-i) you have (saadh/sadhar = wish) yearning for (pira’mm) the Beloved, (kheyl-u) play (seyti) with someone (paakey) mature, i.e. the Almighty – be in obedience to the Almighty and forget about rituals or worship of gods/goddesses.

Remember, (peyl-ikai) by grinding (kaachi) unripe (sarsau’n) mustard seeds there is neither (khal-i) cattle feed nor (teyl-u) the oil. 240.

Message: Lasting solace can be provided by obedience to the Almighty, and by no other method.

 

Note: In the next two Sloks, Kabir Ji quotes Bhagats Namdev and Ravidas respectively.

 

ਢੂੰਢਤ ਡੋਲਹਿ ਅੰਧ ਗਤਿ ਅਰੁ ਚੀਨਤ ਨਾਹੀ ਸੰਤ ॥ ਕਹਿ ਨਾਮਾ ਕਿਉ ਪਾਈਐ ਬਿਨੁ ਭਗਤਹੁ ਭਗਵੰਤੁ ॥੨੪੧॥

Dẖūʼndẖaṯ dolėh anḏẖ gaṯ ar cẖīnaṯ nāhī sanṯ.  Kahi nāmā ki▫o pā▫ī▫ai bin bẖagṯahu bẖagvanṯ. ||241||

 

People (ddhoo’nddhat) search for God – not knowing where to find – (ddolah-i) go on wrong path (andh = darkness, gat-i = state) due to ignorance, (ar-u) and do not (cheenat) recognize and follow (sant = saints) those who know and follow the path to the Almighty.

(Bhagvant) the Almighty (kiau = how?) cannot (paaeeai) be found (bin-u) without company/guidance of (bhagtahu) the devotees who themselves live by Naam/Divine virtues and commands, (kah-i) says (naamaa) Namdev. 241.

 

Note: If one acquires a fake diamond believing it to be real, and goes to sell it to a jeweler, the latter will not buy it and the seller will return disappointed. This is the context of the Slok below.

 

ਹਰਿ ਸੋ ਹੀਰਾ ਛਾਡਿ ਕੈ ਕਰਹਿ ਆਨ ਕੀ ਆਸ ॥ ਤੇ ਨਰ ਦੋਜਕ ਜਾਹਿਗੇ ਸਤਿ ਭਾਖੈ ਰਵਿਦਾਸ ॥੨੪੨॥

Har so hīrā cẖẖād kai karahi ān kī ās.  Ŧe nar ḏojak jāhige saṯ bẖākẖai Raviḏās. ||242||

 

Those who (chhaadd-i kai) leave sanctuary/care and obedience of (so = that) the One (heeraa) diamond like (har-i) Almighty and (karah-i) place (aas = wish) reliance on support of (aan) others, i.e. engage in rituals or worship of gods and goddesses.

(Tey) those (nar) persons will be rejected for union by the Almighty and (jaahhigey) shall go to (dojak) hell, i.e. sent back to remain in cycles of births and deaths; Ravidas (bhaakhai) tells this (sat-i) truth. 242.

 

ਕਬੀਰ ਜਉ ਗ੍ਰਿਹੁ ਕਰਹਿ ਤ ਧਰਮੁ ਕਰੁ ਨਾਹੀ ਤ ਕਰੁ ਬੈਰਾਗੁ ॥ ਬੈਰਾਗੀ ਬੰਧਨੁ ਕਰੈ ਤਾ ਕੋ ਬਡੋ ਅਭਾਗੁ ॥੨੪੩॥

Kabīr ja▫o garihu karahi ṯa ḏẖaram kar nāhī ṯa kar bairāg.  Bairāgī banḏẖan karai ṯā ko bado abẖāg. ||243||

 

Says Kabir. O human being, (Jau) if you (karah-i = do) decide to be (grih-u = house) a house-holder, (ta) then (kar-u) carry out your (dharam-u) duties to God and family; (naahi = if not, ta = then) otherwise (kar-u) practice (biraag-u) renunciation of the world-play – of relatives, money and so on.

If (bairaagi) an ascetic (karai = makes, bandhan-u = bond) remains attached to the world-play, it is (ta = that, ko = of) his/her (baddo) great (abhaag) misfortune. 243.

Message: One needs basic needs for of life and should work for them while leading an ethical life.

 

 

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.