SGGS pp 1377-1379, Farid Ji Slok 1-34.

 

ਸਲੋਕ ਸੇਖ ਫਰੀਦ ਕੇ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok Sekẖ Farīḏ ke   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Slok) verses (key) of (seykh) Sheikh Farid.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਜਿਤੁ ਦਿਹਾੜੈ ਧਨ ਵਰੀ ਸਾਹੇ ਲਏ ਲਿਖਾਇ ॥ ਮਲਕੁ ਜਿ ਕੰਨੀ ਸੁਣੀਦਾ ਮੁਹੁ ਦੇਖਾਲੇ ਆਇ ॥ ਜਿੰਦੁ ਨਿਮਾਣੀ ਕਢੀਐ ਹਡਾ ਕੂ ਕੜਕਾਇ ॥ ਸਾਹੇ ਲਿਖੇ ਨ ਚਲਨੀ ਜਿੰਦੂ ਕੂੰ ਸਮਝਾਇ ॥

Jiṯ ḏihāṛai ḏẖan varī sāhe la▫e likẖā▫e.  Malak jė kannī suṇīḏā muhu ḏekẖāle ā▫e.  Jinḏ nimāṇī kadẖī▫ai hadā kū kaṛkā▫e.  Sāhe likẖe na cẖalnī jinḏū kūʼn samjẖā▫e.

 

(Dihaarrai) the day (jit-u) when (dhan = woman) the soul is (varee) to be married, (laey = has, likhaaey = had written) is preordained. (Malak-u/ Malkul maut) messenger of death which we (suneeda = is heard, ka’nnee = with ears) hear of (aaey) comes and (deykhaaley) shows (muh-u) face, i.e. comes to take the soul.

(Karrkaaey = breaking, haddaa koo = bones) killing the body, (nimaani) the helpless (jind-u) soul (kaddheeai) is taken out.

(Jindoo koo’n) the soul (samjhaaey) is counseled that (saahey) date of wedding/death of the body the (likhey = written) as ordained cannot be (chalni = moved) changed – so the soul has to leave.

Message: Death may come anytime, hence one should not put off performing one’s duties as human being.

 

ਜਿੰਦੁ ਵਹੁਟੀ ਮਰਣੁ ਵਰੁ ਲੈ ਜਾਸੀ ਪਰਣਾਇ ॥ ਆਪਣ ਹਥੀ ਜੋਲਿ ਕੈ ਕੈ ਗਲਿ ਲਗੈ ਧਾਇ ॥ ਵਾਲਹੁ ਨਿਕੀ ਪੁਰਸਲਾਤ ਕੰਨੀ ਨ ਸੁਣੀ ਆਇ ॥ ਫਰੀਦਾ ਕਿੜੀ ਪਵੰਦੀਈ ਖੜਾ ਨ ਆਪੁ ਮੁਹਾਇ ॥੧॥

Jinḏ vahutī maraṇ var lai jāsī parṇā▫e. Āpaṇ hathī jol kai kai gal lagai ḏẖā▫e.  vālahu nikī puraslāṯ kannī na suṇī ā▫e.  Farīḏā kiṛī pavaʼnḏī▫ī kẖaṛā na āp muhā▫e. ||1||

 

Farid Ji explains: (Jind-u) the soul is (vahuttee) the wife and (maran-u = death) the messenger of death, (var-u) the husband who shall (parnaaey) wed and (lai jaasi) take away the soul.

In worldly wedding, the bride (dhaaey = runs) rushes and (lagai = touches, gal-i = throats) embraces the parents who (jol-i kai) send off the bride with (aapan) own hands and they all cry for the separation; but at death the soul embraces (kai = whom?) no one – is not given a chance and just taken away.

The soul has to pass though (puraslaat) a bridge/street (niki = small) narrower than thickness of (vaalahu) hair; but no one has (sunee) heard this with (kannee) ears, i.e. no one can escape scrutiny of deeds. So o human being (kirree = message, pavandee-ee = given) you are duly informed, so do not let (aap-u) yourself (muhaaey) be robbed – of the chance provided human birth to obey Divine commands. 1.

 

ਫਰੀਦਾ ਦਰ ਦਰਵੇਸੀ ਗਾਖੜੀ ਚਲਾਂ ਦੁਨੀਆਂ ਭਤਿ ॥
Farīḏā ḏar ḏarvesī gākẖ▫ṛī cẖalāʼn ḏunī▫āʼn bẖaṯ.

 

(Fareeda) Farid – says to himself, (darveysee) being a servant (dar = place) of the Almighty is (gaakhrree) hard, – it needs sincere devotion, but

I (chalaa’n) go about/act (bhat-i) like (duneeaa’n) the world, i.e. am engaged in material pursuits.

 

Page 1378

 

ਬੰਨ੍ਹ੍ਹਿ ਉਠਾਈ ਪੋਟਲੀ ਕਿਥੈ ਵੰਞਾ ਘਤਿ ॥੨॥

Banėh uṯẖā▫ī potlī kithai vañā gẖaṯ. ||2||

 

(Kithai) where will I (vanjnaa) go and (ghat-i) dump this (pottlee) bundle – of vices committed – I (ba’nnh-i) packed (utthaaee) am carrying, i.e. I must be careful and obey Divine commands.

Message: The human being is told duties in life before birth, and s/he must give up ego and perform them.

 

ਕਿਝੁ ਨ ਬੁਝੈ ਕਿਝੁ ਨ ਸੁਝੈ ਦੁਨੀਆ ਗੁਝੀ ਭਾਹਿ ॥ ਸਾਂਈਂ ਮੇਰੈ ਚੰਗਾ ਕੀਤਾ ਨਾਹੀ ਤ ਹੰ ਭੀ ਦਝਾਂ ਆਹਿ ॥੩॥

Kijẖ na bujẖai kijẖ na sujẖai ḏunī▫ā gujẖī bẖāhi.  Sā▫īʼn merai cẖanga kīṯā nāhī ṯa haʼn bẖī ḏajẖāʼn āhi. ||3||

 

(Kijh-u na) nothing is (bujhai) understood and nothing is (sujhai) seen of (gujhi) the hidden (bhaah-i) fire in (duneeaa) the world, i.e. the human being is not aware of temptations in the world which cause to commit vices.

(Meyrai) my (saa’nee) Master (keetaa) did (changaa) well – to make me aware and be – in obedience of Divine commands, (naahi = if not, ta = then) otherwise (h’n) I would (bhi) also (aah-i) be (dajhaa’n) burning in that fire, i.e. committing vices and not get near the Master. 3.

 

ਫਰੀਦਾ ਜੇ ਜਾਣਾ ਤਿਲ ਥੋੜੜੇ ਸੰਮਲਿ ਬੁਕੁ ਭਰੀ ॥ ਜੇ ਜਾਣਾ ਸਹੁ ਨੰਢੜਾ ਤਾਂ ਥੋੜਾ ਮਾਣੁ ਕਰੀ ॥੪॥

Farīḏā je jāṇā ṯil thoṛ▫ṛe sammal buk bẖarī.  Je jāṇā saho nandẖ▫ṛā ṯāʼn thoṛā māṇ karī. ||4||

 

Says Farid: (Jey) if I (jaanaa) knew that (til = sesame seeds) resources are (thorrarrey = less) limited, then I should (bharee = fill, buk-u = cup formed by both hands) use them (sa’mmal-i) carefully, i.e. one should be conscious of lifespan being limited, not let it be wasted, and conduct the self according to Divine commands.

(Jey) if I knew my (sahu) master is (nanddhrraa = young) not mature, then I should (karee = do) have (thorra) less (maan-u) pride, i.e. one should know that gods/goddesses or anyone other than God cannot help in the hereafter, and should not take them as mainstay. 4.

 

ਜੇ ਜਾਣਾ ਲੜੁ ਛਿਜਣਾ ਪੀਡੀ ਪਾਈਂ ਗੰਢਿ ॥ ਤੈ ਜੇਵਡੁ ਮੈ ਨਾਹਿ ਕੋ ਸਭੁ ਜਗੁ ਡਿਠਾ ਹੰਢਿ ॥੫॥

Je jāṇā laṛ cẖẖijṇā pīdī pā▫īʼn gandẖ.  Ŧai jevad mai nāhi ko sabẖ jag diṯẖā handẖ. ||5||

 

(Jey) if I (jaanaa) knew that (larr-u scarf) the bundle is (chijnaa) weak/likely to open then I should (paaee’n = put) tie (ga’nddh-i) the knot (peeddee) tightly, i.e. I should know that one can fall prey to temptations, should be vigilant, not rely on rituals etc. but have firm commitment to Divine commands.

O Almighty, (mai) I have (handdh-i) wandered and (dditthaa) seen (sabh-u) the whole (jag-u) world; there is (naah-i ko = not any) none (jeyvadd-u) as great as (tai) You – please enable to have full faith in You. 5.

 

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਂਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥

Farīḏā je ṯū akal laṯīf kāle likẖ na lekẖ.  Āpnaṛe girīvān mėh sir nīʼnvāʼn kar ḏekẖ. ||6||

 

Says Farid: O human being (jey) if you think you have (lateef) a sharp (akal-i) intellect, i.e. if you think you are wise, do not (likh) write (kaaley) black (leykh) writings, i.e. do not slander others.

But (nee’nvaa’n kar-i) lower your (sir-i) head and (deykh-u) look into (gireevaan) shirt opening, i.e. look within – and you will find your numerous faults. 6.

 

Message: For amicable life, one should identify one’s own faults and rectify them. (Sukhmani Sahib says: Man apuney tey buraa mittaana; peykhai sagal sristt-i saajna. One who removes evil from the mind, finds the whole world friendly).

 

ਫਰੀਦਾ ਜੋ ਤੈ ਮਾਰਨਿ ਮੁਕੀਆਂ ਤਿਨ੍ਹ੍ਹਾ ਨ ਮਾਰੇ ਘੁੰਮਿ ॥ ਆਪਨੜੈ ਘਰਿ ਜਾਈਐ ਪੈਰ ਤਿਨ੍ਹ੍ਹਾ ਦੇ ਚੁੰਮਿ ॥੭॥

Farīḏā jo ṯai māran mukī▫āʼn ṯinĥā na māre gẖumm.  Āpnaṛai gẖar jā▫ī▫ai pair ṯinĥā ḏe cẖumm. ||7||

 

Says Farid: (Jo) those who (maaran-i) hit you with (mukeeaa) fists do not (maarey) strike (tinhaa) them (ghu’mm-i) in return.

One should (chumm-i) kiss (tinhaa dey) their (pair) feet and (jaaeeai) go to (aapnrrai) own (ghar-i) home. 7.

Message: A man/woman of God does not loose cool when slandered but forgives thinking God has caused him/her to do that. And is thankful for having been made aware of his/her faults and thus gets peace.

 

ਫਰੀਦਾ ਜਾਂ ਤਉ ਖਟਣ ਵੇਲ ਤਾਂ ਤੂ ਰਤਾ ਦੁਨੀ ਸਿਉ ॥ ਮਰਗ ਸਵਾਈ ਨੀਹਿ ਜਾਂ ਭਰਿਆ ਤਾਂ ਲਦਿਆ ॥੮॥

Farīḏā jāʼn ṯa▫o kẖataṇ vel ṯāʼn ṯū raṯā ḏunī si▫o.  Marag savā▫ī nīhi jāʼn bẖari▫ā ṯāʼn laḏi▫ā. ||8||

 

Says Farid: O human being, (jaa’n) when it is (veyl = time) the opportune time to (khattan) earn, i.e. this human birth is the opportunity to live by Naam and escape cycles of births and deaths, (taa’n) then (too) you (rataa) are imbued with love of/engrossed in (dunee = world) pursuit of material gains and pleasures.

Remember (neeh-i) foundation of (marag) death is (svaaee) increasingly being filled; (jaa’n) when it is filled (taa’n) then (ladiaa) loaded – like merchandise  – the soul is taken away – so do not waste opportunity; it will not come again. 8.

 

ਦੇਖੁ ਫਰੀਦਾ ਜੁ ਥੀਆ ਦਾੜੀ ਹੋਈ ਭੂਰ ॥ ਅਗਹੁ ਨੇੜਾ ਆਇਆ ਪਿਛਾ ਰਹਿਆ ਦੂਰਿ ॥੯॥

Ḏekẖ Farīḏā jo thī▫ā ḏāṛī ho▫ī bẖūr. Agahu neṛā ā▫i▫ā picẖẖā rahi▫ā ḏūr. ||9||

 

(Deykh-u) look (fareeda) o Farid – the human being – (j-u) what has (theeaa) happened; your (daarri = beard) hair (hoee) has become (bhoor) grey.

(Agahu = ahead) the end has (aaiaa) come near and (pichhaa) the rear has been (rahiaa) become (door-i) far, i.e. most of lifespan has passed – so remember/obey God and do not wait until it is too late. 9.

 

ਦੇਖੁ ਫਰੀਦਾ ਜਿ ਥੀਆ ਸਕਰ ਹੋਈ ਵਿਸੁ ॥ ਸਾਂਈ ਬਾਝਹੁ ਆਪਣੇ ਵੇਦਣ ਕਹੀਐ ਕਿਸੁ ॥੧੦॥
Ḏekẖ Farīḏā jė thī▫ā sakar ho▫ī vis.  Sāʼn▫ī bājẖahu āpṇe veḏaṇ kahī▫ai kis. ||10||

 

(Deykh-u) look (fareeda) o Farid/human being, (ji) what has (theeaa) happened, (sakar) sugar has become (vis-u) poison, i.e. you can see people suffering for obsession with pleasures offered by vices.

One should (kaheeai = say) entreat to (kis-u = whom?) no one else (baajhahu) except (aapney = own) our (saa’nee) Master/Creator – who alone can motivate from within to live by Naam. 10.

 

ਫਰੀਦਾ ਅਖੀ ਦੇਖਿ ਪਤੀਣੀਆਂ ਸੁਣਿ ਸੁਣਿ ਰੀਣੇ ਕੰਨ ॥ ਸਾਖ ਪਕੰਦੀ ਆਈਆ ਹੋਰ ਕਰੇਂਦੀ ਵੰਨ ॥੧੧॥
Farīḏā akẖī ḏekẖ paṯīṇī▫āʼn suṇ suṇ rīṇe kann.  Sākẖ pakanḏī ā▫ī▫ā hor kareʼnḏī vann. ||11||

 

Says Farid: (Akhee) the eyes become (pateeneeaa = thin) weak (deykh-i) seeing shows, movies and other attractions and (k’nn) the ears become (reeney) devoid of hearing (sun-i sun-i) hearing boisterous music.

(Pakandi) ripening (saakh) harvest (aaeeaa = comes) goes through (hor) many (va’nn) colors. 11.

 

Message: The body shows many progressive symptoms of ageing – these are reminders of the end coming and one should start obeying God, if not done so far.

 

ਫਰੀਦਾ ਕਾਲੀਂ​‍ ਜਿਨੀ ਨ ਰਾਵਿਆ ਧਉਲੀ ਰਾਵੈ ਕੋਇ ॥ ਕਰਿ ਸਾਂਈ ਸਿਉ ਪਿਰਹੜੀ ਰੰਗੁ ਨਵੇਲਾ ਹੋਇ ॥੧੨॥
Farīḏā kālīʼn jinī na rāvi▫ā ḏẖa▫ulī rāvai ko▫e.  Kar sāʼn▫ī si▫o pirhaṛī rang navelā ho▫e. ||12||

 

Says Farid: Those (jinee) who do not (raaviaa) remember God with (kaalee’n) black hair, i.e. in young age (koey) some rare person among them (raavai) remembers God with (dhaulee = white) grey hair, i.e. in old age.

(Kar-i) bear (pirharri) love (siau) for (saa’nee) the Master, (hoey) being in (naveyla) new (rang-u) the colour, i.e. always. 12.

 

ਮਃ ੩ ॥ ਫਰੀਦਾ ਕਾਲੀ ਧਉਲੀ ਸਾਹਿਬੁ ਸਦਾ ਹੈ ਜੇ ਕੋ ਚਿਤਿ ਕਰੇ ॥ ਆਪਣਾ ਲਾਇਆ ਪਿਰਮੁ ਨ ਲਗਈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਏਹੁ ਪਿਰਮੁ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੧੩॥

Mėhlā 3.   Farīḏā kālī ḏẖa▫ulī sāhib saḏā hai je ko cẖiṯ kare.  Āpṇā lā▫i▫ā piram na lag▫ī je locẖai sabẖ ko▫e.  Ėhu piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||13||

 

(M: 3) Verse by the third Guru: O Farid/human being, whether (kaali = black hair) in young age or (dhaulee = grey hair) old age, (sahib-u) the Master is (sadaa) ever present within for (jey ko) whoever (karey = does, chit-i = remembrance) remembers.

(Piram-u) love for the Almighty (laaiaa) created by (aapna) the self, does not (lagaee) stick even if (koey) someone (lochai) thinks and tries (sabh) all methods.

(Eyh-u) this (piaala) cup of the elixir of (piram-u) love is (ka = of) with (khasam) the Master who (dey-i) gives (tai) to that person (jai) to whom God (bhaavai) is pleased to give, i.e. the Almighty IT-self motivates to IT’s remembrance/obedience. 13.

 

ਫਰੀਦਾ ਜਿਨ੍ਹ੍ਹ ਲੋਇਣ ਜਗੁ ਮੋਹਿਆ ਸੇ ਲੋਇਣ ਮੈ ਡਿਠੁ ॥ ਕਜਲ ਰੇਖ ਨ ਸਹਦਿਆ ਸੇ ਪੰਖੀ ਸੂਇ ਬਹਿਠੁ ॥੧੪॥

Farīḏā jinĥ lo▫iṇ jag mohi▫ā se lo▫iṇ mai diṯẖ.  Kajal rekẖ na sėhḏi▫ā se pankẖī sū▫e bahiṯẖ. ||14||

 

Says Farid: The beautiful (loin) eyes which (mohiaa) bewitched (jag-u) the world, I have (ditth-u) seen (sey) those (loin) eyes – in all conditions.

They were so delicate as could not (sahdiaa) bear (reykh) lining of (kajal) collyrium, (sey) they now have birds (bahitth-u) sitting in them. 14.

Message: One should not be obsessed with physical beauty and comforts of life, but be prepared for hardships – this comes with living by Naam/Divine virtues and commands.

 

ਫਰੀਦਾ ਕੂਕੇਦਿਆ ਚਾਂਗੇਦਿਆ ਮਤੀ ਦੇਦਿਆ ਨਿਤ ॥ ਜੋ ਸੈਤਾਨਿ ਵੰਞਾਇਆ ਸੇ ਕਿਤ ਫੇਰਹਿ ਚਿਤ ॥੧੫॥

Farīḏā kūkeḏi▫ā cẖāʼngeḏi▫ā maṯī ḏeḏi▫ā niṯ.  Jo saiṯān vañā▫i▫ā se kiṯ ferėh cẖiṯ. ||15||

 

Says Farid: (Kookeydiaa) calling out and (chaa’gediaa) yelling, (nit) ever (deydiaa) giving (matee) advice by well- wishers.

But those (jo) who (vanjnaaiaa = lost) are misled (saitaan-i) by the devil, i.e. have forgotten God,  (sey) they (kit = when?) never (pheyrah-i) turn (chit) their mind away from vices. 15.

 

Note: The next two Sloks are on humility.

 

ਫਰੀਦਾ ਥੀਉ ਪਵਾਹੀ ਦਭੁ ॥ ਜੇ ਸਾਂਈ ਲੋੜਹਿ ਸਭੁ ॥ ਇਕੁ ਛਿਜਹਿ ਬਿਆ ਲਤਾੜੀਅਹਿ ॥ ਤਾਂ ਸਾਈ ਦੈ ਦਰਿ ਵਾੜੀਅਹਿ ॥੧੬॥

Farīḏā thī▫o pavāhī ḏabẖ.   Je sāʼn▫ī loṛėh sabẖ.  Ik cẖẖijėh bi▫ā laṯāṛī▫ah.   Ŧāʼn sā▫ī ḏai ḏar vāṛī▫ah. ||16||

 

Says Farid: O human being, (theeo) be (dabh-u) grass of (pavaahi) the ground, (jey) if you (lorrah-i) seek to meet (sabh-u) the all-pervasive (saa’nee) Master.

You will (ik-u = one) either (chhijah-i) be cut to feed the cattle; (beeaa = second) or (lataarreeah-i) trampled under the feet of the devotees and sticking to them – (vaarreeah-i) allowed entry to (dar-i) the abode (kai) of (saaee) the Master. 16.

Message: Union with God is facilitated by humbly serving and respectfully following devotees of the Almighty.

 

ਫਰੀਦਾ ਖਾਕੁ ਨ ਨਿੰਦੀਐ ਖਾਕੂ ਜੇਡੁ ਨ ਕੋਇ ॥ ਜੀਵਦਿਆ ਪੈਰਾ ਤਲੈ ਮੁਇਆ ਉਪਰਿ ਹੋਇ ॥੧੭॥

Farīḏā kẖāk na ninḏī▫ai kẖākū jed na ko▫e.  Jīvḏi▫ā pairā ṯalai mu▫i▫ā upar ho▫e. ||17||

 

Says Farid: One should not (nindeeai = slander) look down upon (khaak-u) dust/soil; there is (na koey = not any) no one (jeydd-u/jeyvadd) as great as (khaakoo) the soil.

It is (talai) under (pairaa) the feet (jeevdiaa) in life and (hoey) is put (upar-i) on the body/grave on (muiaa) death. 17.

 

Message: Being dust of all, i.e. humility is a great virtue: it always brings honor, including facilitating union with the Almighty.

 

ਫਰੀਦਾ ਜਾ ਲਬੁ ਤਾ ਨੇਹੁ ਕਿਆ ਲਬੁ ਤ ਕੂੜਾ ਨੇਹੁ ॥ ਕਿਚਰੁ ਝਤਿ ਲਘਾਈਐ ਛਪਰਿ ਤੁਟੈ ਮੇਹੁ ॥੧੮॥

Farīḏā jā lab ṯā nehu ki▫ā lab ṯa kūṛā nehu.  Kicẖar jẖaṯ lagẖā▫ī▫ai cẖẖapar ṯutai mehu. ||18||

 

Says Kabir: (Ja) when there is (lab-u) possessiveness (ta) then it is (kiaa = what?) not (neyhu) love; if there is (lab-u) possessiveness/not sharing, (ta) then it is (koorra) false (neyhu) love.

It is like (kichar-u = how long?) not for long can one (laghaaeeai) spend (jhat-i) time spent in (tuttai) broken (chhapar-i) shed when (meyh-u) raining, i.e. pretence gets exposed. 18.

 

Message: We should be careful about self-seeking friends, and also distinguish between real and pretentious/counterfeit religious guides.

 

ਫਰੀਦਾ ਜੰਗਲੁ ਜੰਗਲੁ ਕਿਆ ਭਵਹਿ ਵਣਿ ਕੰਡਾ ਮੋੜੇਹਿ ॥ ਵਸੀ ਰਬੁ ਹਿਆਲੀਐ ਜੰਗਲੁ ਕਿਆ ਢੂਢੇਹਿ ॥੧੯॥

Farīḏā jangal jangal ki▫ā bẖavėh vaṇ kandā moṛehi.  vasī rab hi▫ālī▫ai jangal ki▫ā dẖūdẖehi. ||19||

 

Says Farid: O seeker of Almighty, (kiaa) why are you (bhavah-i) wandering (j’ngal-u j’ngal-u) from one jungle to another jungle, (morreyh-i = bend) cutting off (kanddaa = thorns) thorny branches (van-i) trees to clear your way?

(Rab-u) God (vasee) dwells (hiaaleeai) in mind, (kiaa) whom do not (ddhooddhah-i) search in the jungle.

Message: Do not run away from responsibilities as a householder. Dispel evil from mind and you will find God there.

 

ਫਰੀਦਾ ਇਨੀ ਨਿਕੀ ਜੰਘੀਐ ਥਲ ਡੂੰਗਰ ਭਵਿਓਮ੍ਹ੍ਹਿ ॥ ਅਜੁ ਫਰੀਦੈ ਕੂਜੜਾ ਸੈ ਕੋਹਾਂ ਥੀਓਮਿ ॥੨੦॥

Farīḏā inī nikī jangẖī▫ai thal dūngar bẖavi▫omiĥ.  Aj Farīḏai kūjṛā sai kohāʼn thī▫om. ||20||

 

Says Farid: I (bhaviomh-i = wandered) have walked over (thal) land and (ddoongar) mountains with (inee) these (nikee) small (jangheeai) legs.

But (aj-u = today) now in old age (koojrra) the jug used for ablution before prayer (theeom-i = has become) seems (sai) a hundred (kohaa’n) miles away, i.e. is hard to reach – I cannot even prepare for the prayer. 20.

 

Message: On should act to perform one’s ordained duties in life when fit, or it may be too late.

 

ਫਰੀਦਾ ਰਾਤੀ ਵਡੀਆਂ ਧੁਖਿ ਧੁਖਿ ਉਠਨਿ ਪਾਸ ॥

Farīḏā rāṯī vadī▫āʼn ḏẖukẖ ḏẖukẖ uṯẖan pās.

 

Says Farid: Those who cannot look after themselves – and look to others – their (raatee = nights) lives (vaddeeaa’n = long) do not seem to pass; their (paas) sides of the body (dhukh-i dhukh-i) keep burning, i.e. they are not at peace.

 

Page 1379

 

ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥

Ḏẖig ṯinĥā ḏā jīvi▫ā jinā vidāṇī ās. ||21||

 

(Jeeviaa) life (da) of (tinhaa) those (jinaa) who have (aas) expectations from (vidaani) others, is (dhig-u = disgraceful) demeaning, i.e. they are looked down upon in life as well as in the hereafter. 21.

 

ਫਰੀਦਾ ਜੇ ਮੈ ਹੋਦਾ ਵਾਰਿਆ ਮਿਤਾ ਆਇੜਿਆਂ ॥ ਹੇੜਾ ਜਲੈ ਮਜੀਠ ਜਿਉ ਉਪਰਿ ਅੰਗਾਰਾ ॥੨੨॥

Farīḏā je mai hoḏā vāri▫ā miṯā ā▫iṛi▫āʼn. Heṛā jalai majīṯẖ ji▫o upar angārā. ||22||

 

Says Farid: (Jey) if (mai) I (vaariaa) hide what I (hoda/honda) have, from (mitaa) friends who (aairriaa) come to ask.

Then may my (heyrraa) skin (jalai) burn on (angaara) red-hot coal; which is red (jio) like that obtained by dyeing with (majeetth) a root that gives deep red colour. 22.

 

Message: One who has the capability and does not help the needy should feel guilty.

 

ਫਰੀਦਾ ਲੋੜੈ ਦਾਖ ਬਿਜਉਰੀਆਂ ਕਿਕਰਿ ਬੀਜੈ ਜਟੁ ॥ ਹੰਢੈ ਉਂਨ ਕਤਾਇਦਾ ਪੈਧਾ ਲੋੜੈ ਪਟੁ ॥੨੩॥

Farīḏā loṛai ḏākẖ bij▫urī▫āʼn kikar bījai jat.  Handẖai unn kaṯā▫iḏā paiḏẖā loṛai pat. ||23||

 

Says Farid: (Jatt-u) the farmer (beejai) plants (kikar-i) a thorny tree and (lorrai = seeks) expects the famous (daakh) grapes of Bijour.

Or one (handdhai) goes about (kataaida) spinning (u’nn) wool but (lorrai) seeks to weave (patt-u) silk – this is impossible. 23.

 

Message: One cannot act by self and then expect to find God; it is possible only being living in obedience to Naam/Divine commands.

 

ਫਰੀਦਾ ਗਲੀਏ ਚਿਕੜੁ ਦੂਰਿ ਘਰੁ ਨਾਲਿ ਪਿਆਰੇ ਨੇਹੁ ॥ ਚਲਾ ਤ ਭਿਜੈ ਕੰਬਲੀ ਰਹਾਂ ਤ ਤੁਟੈ ਨੇਹੁ ॥੨੪॥

Farīḏā galī▫e cẖikaṛ ḏūr gẖar nāl pi▫āre nehu.  Cẖalā ṯa bẖijai kamblī rahāʼn ṯa ṯutai nehu. ||24||

 

Says Farid: I (neyhu = love, naal-i = with) yearn to meet (piaarey) the Beloved Almighty; but the Divine (ghar-u = house) abode is (door-i) far and there is (chikarr-u) mud (galeeay) in the street.

If I (chalaa) go (ta) then my (ka’mblee = blanket) clothes will (bhijai) get wet and if I (rahaa’n) stay back, then (neyhu) love (tuttai) breaks, i.e. I am not sincere. 24.  The dilemma is solved in the next Slok.

 

ਭਿਜਉ ਸਿਜਉ ਕੰਬਲੀ ਅਲਹ ਵਰਸਉ ਮੇਹੁ ॥ ਜਾਇ ਮਿਲਾ ਤਿਨਾ ਸਜਣਾ ਤੁਟਉ ਨਾਹੀ ਨੇਹੁ ॥੨੫॥

Bẖija▫o sija▫o kamblī alah varsa▫o mehu.  Jā▫e milā ṯinā sajṇā ṯuta▫o nāhī nehu. ||25||

 

Let (alah/Allah) God (varsau) drop (meyhu) rain and my (kamblee = blanket) clothes (bhijau sijau) get wet.

But I must (jaaey) go and (milaa) meet (tinaa = those, sajna = friends) the revered Almighty so that my (neyhu) love does not (tuttau) break, i.e. I am not considered insincere. 25.

 

Message: There are plenty of impediments in walking the path directed by the Almighty, but a true seeker overcomes them and obeys.

 

ਫਰੀਦਾ ਮੈ ਭੋਲਾਵਾ ਪਗ ਦਾ ਮਤੁ ਮੈਲੀ ਹੋਇ ਜਾਇ ॥ ਗਹਿਲਾ ਰੂਹੁ ਨ ਜਾਣਈ ਸਿਰੁ ਭੀ ਮਿਟੀ ਖਾਇ ॥੨੬॥

Farīḏā mai bẖolāvā pag ḏā maṯ mailī ho▫e jā▫e.  Gahilā rūhu na jāṇ▫ī sir bẖī mitī kẖā▫e. ||26||

 

(Mai) I have this (bholaava) delusion/the worry (mat-u) lest my (pag) the turban should (ho jaaey) become (maili) dirty – with dust.

But (gahla = careless) thoughtless (rooh-u = soul) mind does not (jaanaee = know) realize that (bhi) even (sir-u) head which is covered by the turban (khaaey = eats) will be buried in (mitti) the soil. 26.

 

Message: One should not be obsessed with honour in the world, but be conscious of death – and of accountability for deeds 26.

 

ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓ‍ੁ ਮਾਂਝਾ ਦੁਧੁ ॥ ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥

Farīḏā sakar kẖand nivāṯ guṛ mākẖi▫o māʼnjẖā ḏuḏẖ.  Sabẖe vasṯū miṯẖī▫āʼn rab na pujan ṯuḏẖ. ||27||

 

Says Farid: (Sakar) powdered jaggery, (khandd-u) sugar, (nivaat/mishree) crystalized sugar, (gurr-u) molasses, and (maa’njhaa) buffalo (dudh-u) milk.

(Sabhey) all these (vastu) things are (mittheeaa = sweet) enjoyable, but do not (pujan-i = reach) equal (tudh-u) You, i.e. are not as great as experiencing You within, o (rab) Almighty – please grant me that experience. 27.

 

ਫਰੀਦਾ ਰੋਟੀ ਮੇਰੀ ਕਾਠ ਕੀ ਲਾਵਣੁ ਮੇਰੀ ਭੁਖ ॥ ਜਿਨਾ ਖਾਧੀ ਚੋਪੜੀ ਘਣੇ ਸਹਨਿਗੇ ਦੁਖ ॥੨੮॥

Farīḏā rotī merī kāṯẖ kī lāvaṇ merī bẖukẖ.  Jinā kẖāḏẖī cẖopṛī gẖaṇe sėhnige ḏukẖ. ||28||

 

Says Farid: (Meyree) my (rotti) bread is (ki) of (kaatth) wood, is hard but (bhukh) hunger acts as (laavan-u) the curry dish – that facilitates eating such bread, i.e. the path to the Almighty is hard, but faith makes it easy.

(Jinaa) those who (khaadhee) get used to eating (choprree) buttered bread, (sahangey) shall have to bear (ghaney) plenty of (dukh) pains, i.e. those who get used to pleasures of the world – forget God, commit vices, cannot unite with the Creator, and go to hell, i.e. will be kept in cycles of births and deaths. 28.

 

ਰੁਖੀ ਸੁਖੀ ਖਾਇ ਕੈ ਠੰਢਾ ਪਾਣੀ ਪੀਉ ॥ ਫਰੀਦਾ ਦੇਖਿ ਪਰਾਈ ਚੋਪੜੀ ਨਾ ਤਰਸਾਏ ਜੀਉ ॥੨੯॥

Rukẖī sukẖī kẖā▫e kai ṯẖandẖā pāṇī pī▫o.  Farīḏā ḏekẖ parā▫ī cẖopṛī nā ṯarsā▫e jī▫o. ||29||

 

Therefore in life (khaaeykai) eat (sukhee/suki) hard (rukhi) bread without accompanying vegetable etc. and (peeau) drink (tthanddha) cool (paani) water to soften the bread.

Do not cause your (jeeo) mind (tarsaaey) to crave (seykh-i) seeing others’ (chorree) oiled bread. 29.

Message: Do not copy those who lead easy careless lives; lead an ethical disciplined life and you will remain at peace.

 

ਅਜੁ ਨ ਸੁਤੀ ਕੰਤ ਸਿਉ ਅੰਗੁ ਮੁੜੇ ਮੁੜਿ ਜਾਇ ॥ ਜਾਇ ਪੁਛਹੁ ਡੋਹਾਗਣੀ ਤੁਮ ਕਿਉ ਰੈਣਿ ਵਿਹਾਇ ॥੩੦॥

Aj na suṯī kanṯ si▫o ang muṛe muṛ jā▫e. Jā▫e pucẖẖahu dohāgaṇī ṯum ki▫o raiṇ vihā▫e. ||30||

 

The soul-wife says: I did not (sutee) sleep (siu) with my (kant) husband (aj-u) today, and my (ang-u) body (murrey murr-i jaaey) has cramps, i.e. I did not keep the Almighty in mind for a short while and fell prey to other ideas leading to vices.

(Jaaey) go and (puchhahu) ask (ddohaagni) the unfortunate woman – separated from her husband – (kiau) how (tum) your (raan-i) night (vihaaey) passes, i.e. those who have turned away from the Almighty get possessed by vices, ever remain restless. 30.

 

ਸਾਹੁਰੈ ਢੋਈ ਨਾ ਲਹੈ ਪੇਈਐ ਨਾਹੀ ਥਾਉ ॥ ਪਿਰੁ ਵਾਤੜੀ ਨ ਪੁਛਈ ਧਨ ਸੋਹਾਗਣਿ ਨਾਉ ॥੩੧॥

Sāhurai dẖo▫ī nā lahai pe▫ī▫ai nāhī thā▫o. Pir vāṯ▫ṛī na pucẖẖ▫ī ḏẖan sohagaṇ nā▫o. ||31||

 

The woman (lahai) gets no (ddhoee) support/regard (saahurai) in the in-laws house and has no (thaau) place in (peyeeai) the parental home.

(Pir-u) the husband does not (puchhaee = ask, vaatrree = state) speak to her; great it is for her (naau = name) to be called (sohaagan-i) fortunate wife! 31.

 

ਸਾਹੁਰੈ ਪੇਈਐ ਕੰਤ ਕੀ ਕੰਤੁ ਅਗੰਮੁ ਅਥਾਹੁ ॥ ਨਾਨਕ ਸੋ ਸੋਹਾਗਣੀ ਜੁ ਭਾਵੈ ਬੇਪਰਵਾਹ ॥੩੨॥

Sāhurai pe▫ī▫ai kanṯ kī kanṯ agamm athāhu.  Nānak so sohāgaṇī jo bẖāvai beparvāh. ||32||

 

Prologue by the first Guru. The woman who is in remembrance (ki) of (kant) the husband (payeeai = parental house) here in life is also so (sasurai = the in-laws house) in the hereafter, i.e. the Almighty-husband saves her from rebirth in the hereafter; (kant-u) the Almighty Master is (agamm-u) beyond reach and (athaah-u = bottomless) unfathomable, i.e. formless and infinite.

(Dhann-u) blessed and (suhaagni) fortunate is the soul-woman who (bhaavah-i) is pleasing to (veyparvaah = carefree – not answerable to anyone) the highest Master, says Guru Nanak.

 

ਨਾਤੀ ਧੋਤੀ ਸੰਬਹੀ ਸੁਤੀ ਆਇ ਨਚਿੰਦੁ ॥ ਫਰੀਦਾ ਰਹੀ ਸੁ ਬੇੜੀ ਹਿੰਙੁ ਦੀ ਗਈ ਕਥੂਰੀ ਗੰਧੁ ॥੩੩॥

Nāṯī ḏẖoṯī sambhī suṯī ā▫e nacẖinḏ.  Farīḏā rahī so beṛī hiń ḏī ga▫ī kathūrī ganḏẖ. ||33||

 

The woman (naati) bathes (dhoti) clean, (sa’mbahee) dresses well, and (aaey) comes and sleeps (nachind-u) carefree, – and ignores the husband, i.e. a person who outwardly displays piety but has no love for God.

(Gandh) fragrance of (kathooree/kastooree) musk (gaee) is lost and (beyrri) cover of (hingn-u/hee’ng) asafoetida with pungent odour (rahee) remains, i.e. her hypocrisy of being pious is exposed sooner or later, and she is seen as evil. 33.

 

ਜੋਬਨ ਜਾਂਦੇ ਨਾ ਡਰਾਂ ਜੇ ਸਹ ਪ੍ਰੀਤਿ ਨ ਜਾਇ ॥ ਫਰੀਦਾ ਕਿਤੀਂ‍ ਜੋਬਨ ਪ੍ਰੀਤਿ ਬਿਨੁ ਸੁਕਿ ਗਏ ਕੁਮਲਾਇ ॥੩੪॥

Joban jāʼnḏe nā darāʼn je sah parīṯ na jā▫e.  Farīḏā kiṯīʼn joban parīṯ bin suk ga▫e kumlā▫e. ||34||

 

The soul-woman says: I (na daraa’n) do not fear (joban) youth (jaa’ndey = going) passing (jey) if (preet-i) love for (sah) the husband does not (jaaey = goe) reduce, i.e. I do not care how people look at me (jey = if) as long as I lead life by God’s commands.

(Kitee’n) so many people in (joban) youth (bin-u) devoid of (preet-i) love (suk-i) go dry and (gaey kumlaaey) wither, i.e. some people display devotion but have no faith; they fall prey to vices. 34.

 

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.