mohi nācẖno na āvai. Merā man manḏarī▫ā na bajāvai. ||1|| rahā▫o.

(Ab) now (moh-i) I (na aavai = do not know how) no longer (naachno) dance – to worship.

(Meyra) my (man-u) mind does not (bajaavai) play (mandareea) the drum to whose beat I could dance, i.e. the mind no longer engages in dances as it is at peace remembering the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਾਇਆ ਲੈ ਜਾਰੀ ਤ੍ਰਿਸਨਾ ਗਾਗਰਿ ਫੂਟੀ ॥ ਕਾਮ ਚੋਲਨਾ ਭਇਆ ਹੈ ਪੁਰਾਨਾ ਗਇਆ ਭਰਮੁ ਸਭੁ ਛੂਟੀ ॥੨॥

Kām kroḏẖ mā▫i▫ā lai jārī ṯarisnā gāgar fūtī. Kām cẖolnā bẖa▫i▫ā hai purānā ga▫i▫ā bẖaram sabẖ cẖẖūtī. ||2||

Remembrance of Naam has (lai = taken) got hold and (jaari = burnt) destroyed (kaam-u) lust, (krodh-u) wrath and (maaia) attachment to the world-play; (gagar-i = pitcher) whole lot of (trisna) craving has (phootti = broken) been dispelled.

(Cholna = shirt) my nature of (kaam) desires has (bhaia puraana = become old, worn out) been subdued and (bharam-u) delusion (gaiaa = gone) has been dispelled; I am now (chhootti) free of (sabh-u) all this. 2.

ਸਰਬ ਭੂਤ ਏਕੈ ਕਰਿ ਜਾਨਿਆ ਚੂਕੇ ਬਾਦ ਬਿਬਾਦਾ ॥ ਕਹਿ ਕਬੀਰ ਮੈ ਪੂਰਾ ਪਾਇਆ ਭਏ ਰਾਮ ਪਰਸਾਦਾ ॥੩॥੬॥੨੮॥

Sarab bẖūṯ ekai kar jāni▫ā cẖūke bāḏ bibāḏā. Kahi Kabīr mai pūrā pā▫i▫ā bẖa▫e rām parsāḏā. ||3||6||28||

I now (jaania = know) look at (sarab) all (bhoot = bodies) creation to be of (eykai = one) the One Creator; so all (baad bibaada) arguments/conflicts have (chookey) ended.

(Raam) the all-pervasive Master (bhaey) has been (parsaada) gracious and I have (paaiaa) found (poora = perfect) the Almighty, says Kabir. 3. 6. 28.

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ਆਸਾ ॥ ਰੋਜਾ ਧਰੈ ਮਨਾਵੈ ਅਲਹੁ ਸੁਆਦਤਿ ਜੀਅ ਸੰਘਾਰੈ ॥ ਆਪਾ ਦੇਖਿ ਅਵਰ ਨਹੀ ਦੇਖੈ ਕਾਹੇ ਕਉ ਝਖ ਮਾਰੈ ॥੧॥

Āsā. Rojā ḏẖarai manāvai alhu su▫āḏaṯ jī▫a sangẖārai. Āpā ḏekẖ avar nahī ḏekẖai kāhe ka▫o jẖakẖ mārai. ||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. In order to (manaavai) please (allhu) the Almighty, the Qazi (dharai) observes (roja/roza) fasts (sanghaarai = kill) sacrifices (jee-a) other creatures for (suaadat-i) to get favours for the self.

He only (deykh-i = see) looks after (aapa) the self and does not (deykhai = see) care for (avar) others; (kahey kau) why does he do this, i.e. he should refrain from, (jhakh maarai) doing these useless things. 1.

ਕਾਜੀ ਸਾਹਿਬੁ ਏਕੁ ਤੋਹੀ ਮਹਿ ਤੇਰਾ ਸੋਚਿ ਬਿਚਾਰਿ ਨ ਦੇਖੈ ॥ ਖਬਰਿ ਨ ਕਰਹਿ ਦੀਨ ਕੇ ਬਉਰੇ ਤਾ ਤੇ ਜਨਮੁ ਅਲੇਖੈ ॥੧॥ ਰਹਾਉ ॥

Kājī sāhib ek ṯohī mėh ṯerā socẖ bicẖār na ḏekẖai. Kẖabar na karahi ḏīn ke ba▫ure ṯā ṯe janam alekẖai. ||1|| rahā▫o.

O Qazi, there is (eyk-u) One (sahib-u) Master of all present (mah-i) in (tohi) you and others, but your (soch-i bichaar-i) thinking does not let you (deykhai) see it that way.

You are a (baurey) crazy about (deen) religion, i.e. you do not understand religiosity and hence do not (khabar karah-i = know) find the Almighty in every one; and (ta tey) because of that, your (janam-u = birth) human birth (aleykhai) is of no use – because human birth is an opportunity to find the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਚੁ ਕਤੇਬ ਬਖਾਨੈ ਅਲਹੁ ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਕੋਈ ॥ ਪਢੇ ਗੁਨੇ ਨਾਹੀ ਕਛੁ ਬਉਰੇ ਜਉ ਦਿਲ ਮਹਿ ਖਬਰਿ ਨ ਹੋਈ ॥੨॥ ॥

Sācẖ kaṯeb bakẖānai alhu nār purakẖ nahī ko▫ī. Padẖe gune nāhī kacẖẖ ba▫ure ja▫o ḏil mėh kẖabar na ho▫ī. ||2||

(Kateyb = Semitic scripture) the Quran (bakhaanai) says (Allhu) the Almighty is (saach-u = truth) just and makes (nahi koee = none) no distinction between (naar-i) woman and (purakh-u) man – but you consider the woman low.

It is (naahi kachh-u = nothing) no use just (paddhey) reading and (guney) reflecting (jau) if (dil) the heart/mind does not (hoee) have (khabar) understand that the Almighty is within. 2.

ਅਲਹੁ ਗੈਬੁ ਸਗਲ ਘਟ ਭੀਤਰਿ ਹਿਰਦੈ ਲੇਹੁ ਬਿਚਾਰੀ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹੂੰ ਮਹਿ ਏਕੈ ਕਹੈ ਕਬੀਰ ਪੁਕਾਰੀ ॥੩॥੭॥੨੯॥

Alhu gaib sagal gẖat bẖīṯar hirḏai leho bicẖārī. Hinḏū ṯurak duhū▫aʼn mėh ekai kahai Kabīr pukārī. ||3||7||29||

(Allhu) the Almighty is present (gaibu) hidden (bheetar-i) in (sagal) all (ghatt) bodies/minds; (leyhu bichaari) reflect on this (hirdai) in your mind.

The same (eykai) One Creator is present (mahi) in (duhoo’n) both the Hindu and (turak) Muslim, (kahai pukaari) loudly proclaims, Kabir. 3. 7. 29.

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Inĥ mundī▫an merā gẖar ḏẖunḏẖrāvā. Bitvahi rām ram▫ū▫ā lāvā. ||1|| rahā▫o.

(Inh) these (munddeean = boys) saints – whom my son follows – have (dhudhraava) ruined my (ghar-u) family by (lava) engaging (bittvah-i) my son (raam ramauaa) on remembrance of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਕਹਤੁ ਕਬੀਰ ਸੁਨਹੁ ਮੇਰੀ ਮਾਈ ॥ ਇਨ੍ਹ੍ਹ ਮੁੰਡੀਅਨ ਮੇਰੀ ਜਾਤਿ ਗਵਾਈ ॥੨॥੩॥੩੩॥

Kahaṯ Kabīr sunhu merī mā▫ī. Inĥ mundī▫an merī jāṯ gavā▫ī. ||2||3||33||

(Kahat-u) says Kabir: (Meyri) my (maai) mother, please (sunh-u) listen:

(Inh) these (munddeean = boys) saints have made me (gavaai = lose) do away my – low (jaat-i) caste of being a weaver; instead I feel honoured to be called a Bhagat or devotee. 2. 3. 33.

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Note: The Shabad below refers to ਘੂੰਘਟੁ (ghoo’nghat) meaning a veil. It is a practice by which a married woman wears a head cover and lowers it in order not to show her face. She has to look down in order to see. Its significance is to show respect to the elders of the in-laws.

ਆਸਾ ॥ ਰਹੁ ਰਹੁ ਰੀ ਬਹੁਰੀਆ ਘੂੰਘਟੁ ਜਿਨਿ ਕਾਢੈ ॥ ਅੰਤ ਕੀ ਬਾਰ ਲਹੈਗੀ ਨ ਆਢੈ ॥੧॥ ਰਹਾਉ ॥

Āsā. Rahu rahu rī bahurī▫ā gẖūngẖat jin kādẖai. Anṯ kī bār lahaigī na ādẖai. ||1|| rahā▫o.

(Aasa) composition of Bhagat Kabir in Raag Aasa. (Ri) o (bahureeaa = daughter-in-law) soul-wife, (jin-i) who (kaaddhai) wears (ghoonghat-u) a veil; (rahu rahu) hold back and i.e. do not hide your face as a ritual, but actually respect elders. (Note: Wearing a veil is taken as a sign of respect to the elders).

You will (lahaigi) get not even (aaddhai) a pittance (ant ki baar) at the end, i.e. rituals will not get you acceptance; obey Divine commands to attain union with the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਘੂੰਘਟੁ ਕਾਢਿ ਗਈ ਤੇਰੀ ਆਗੈ ॥ ਉਨ ਕੀ ਗੈਲਿ ਤੋਹਿ ਜਿਨਿ ਲਾਗੈ ॥੧॥

Gẖūngẖat kādẖ ga▫ī ṯerī āgai. Un kī gail ṯohi jin lāgai. ||1||

(Teri) your (aagai) predecessor also (kaaddh-i gaee) used to wear (ghoonghat-u) a veil, i.e. people have performed rituals in the past – and achieved nothing.

(Jin-i) do not (gail laagai = get attached) be like (un ki) them. 1.

ਘੂੰਘਟ ਕਾਢੇ ਕੀ ਇਹੈ ਬਡਾਈ ॥ ਦਿਨ ਦਸ ਪਾਂਚ ਬਹੂ ਭਲੇ ਆਈ ॥੨॥

Gẖūngẖat kādẖe kī ihai badā▫ī. Ḏin ḏas pāʼncẖ bahū bẖale ā▫ī. ||2||

(Baddaaee = greatness) the virtue of (ghoonghat kaaddhey) wearing a veil is (ihai) only this; people say for (paanch das = five or ten) a few (din) days that a (bhaley) good (bahoo) daughter-in-law has come, i.e. actions done to attain a good name in the world do not impress the Almighty. 2.

ਘੂੰਘਟੁ ਤੇਰੋ ਤਉ ਪਰਿ ਸਾਚੈ ॥ ਹਰਿ ਗੁਨ ਗਾਇ ਕੂਦਹਿ ਅਰੁ ਨਾਚੈ ॥੩॥

Gẖūngẖat ṯero ṯa▫o par sācẖai.  Har gun gā▫e kūḏėh ar nācẖai. ||3||

(Teyro) your wearing (ghoonghat-u) the veil, i.e. please the Almighty, will (tau par-i) only then be (saachai) truly meaningful if you (gaaey = sing) praise (har-i gun) Divine virtues and, (koodahi) jump and (naachai) dance, i.e. you will really please the Almighty when your life is guided by Divine virtues and commands and not by performing rituals. 3.

ਕਹਤ ਕਬੀਰ ਬਹੂ ਤਬ ਜੀਤੈ ॥ ਹਰਿ ਗੁਨ ਗਾਵਤ ਜਨਮੁ ਬਿਤੀਤੈ ॥੪॥੧॥੩੪॥

Kahaṯ Kabīr bahū ṯab jīṯai. Har gun gāvaṯ janam biṯīṯai. ||4||1||34||

(Kahat) says Kabir: (Bahoo = daughter-n-law) the soul (jeetai) wins love of the Almighty, if its (janam-u = human birth) life (biteetai) passes (gaavat = singing) living by (har-i gun) virtues of the Almighty. 4. 1. 34.

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Note: The Shabad below is supplication to the Almighty by the devotee not to forsake him/her. It mentions a practice whereby the priests proclaim that getting sawed leads to salvation. Bhagat Kabir does not believe in this and says that being sawed, i.e. death, is preferable to being forsaken by the Master.

ਆਸਾ ॥ ਕਰਵਤੁ ਭਲਾ ਨ ਕਰਵਟ ਤੇਰੀ ॥ ਲਾਗੁ ਗਲੇ ਸੁਨੁ ਬਿਨਤੀ ਮੇਰੀ ॥੧॥

Āsā. Karvaṯ bẖalā na karvat ṯerī.  Lāg gale sun binṯī merī. ||1||

(Aasa) composition of Bhagat Kabir in Raag Aasa. O Almighty, (karvat) the saw – sawing me – is (bhalaa) good, not (teyri) your (karvatt) turning away from me, i.e. I can bear the pain of being sawed but not the pain of separation from You.

(Sun-u = listen) accept my (binti) supplication and (galey lag-u) embrace me – ever be in my mind. 1.

ਹਉ ਵਾਰੀ ਮੁਖੁ ਫੇਰਿ ਪਿਆਰੇ ॥ ਕਰਵਟੁ ਦੇ ਮੋ ਕਉ ਕਾਹੇ ਕਉ ਮਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī mukẖ fer pi▫āre. Karvat ḏe mo ka▫o kāhe ka▫o māre. ||1|| rahā▫o.

 (Piaarey) O Beloved Master, (hau) I (vaari = am sacrifice) adore You; please (pheyr-i) turn Your (mukh-u) face towards me – bestow your grace on me.

(Kaahey kau = why?) do not (maarey) kill (mo kau) me by (karvatt) turning away from me, i.e. leaving me without Your remembrance.

ਜਉ ਤਨੁ ਚੀਰਹਿ ਅੰਗੁ ਨ ਮੋਰਉ ॥ ਪਿੰਡੁ ਪਰੈ ਤਉ ਪ੍ਰੀਤਿ ਨ ਤੋਰਉ ॥੨॥

Ja▫o ṯan cẖīrėh ang na mora▫o.  Pind parai ṯa▫o parīṯ na ṯora▫o. ||2||

O Master, even (jau) if You (cheerah-i) cut my (tan-u) body into pieces, I would not (morau) turn away (ang-u) a limb; even if my total (pindd-u) body (parai = falls) is destroyed that will not (torau = break) end my (preet-i) love for You, i.e. my existence is of no use without Your love and grace. 2.

ਹਮ ਤੁਮ ਬੀਚੁ ਭਇਓ ਨਹੀ ਕੋਈ ॥ ਤੁਮਹਿ ਸੁ ਕੰਤ ਨਾਰਿ ਹਮ ਸੋਈ ॥ ੩॥

Ham ṯum bīcẖ bẖa▫i▫o nahī ko▫ī. Ŧumėh so kanṯ nār ham so▫ī. ||3||

(Bhaio) there is (nahi koee) none (beech-u) between (ham) me and (tum) You, i.e. I do not look to anyone else.

(Tumah-i) You are (s-u = that) the One Almighty (kant) husband and (ham) we are (soee) all (naar-i) the wives – you are the Supreme Soul, the Master of all souls. 3.

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ ॥ ਅਬ ਤੁਮਰੀ ਪਰਤੀਤਿ ਨ ਹੋਈ ॥੪॥੨॥੩੫॥

Kahaṯ Kabīr sunhu re lo▫ī. Ab ṯumrī parṯīṯ na ho▫ī. ||4||2||35||

(Kahat-u) says Kabir: (Sunhu) listen (rey) o (loee = world) temptations in the world-play: (Ab) now I – look to the Almighty and (na hoee) do not (parteet) take notice of you, i.e. you cannot tempt me. 4. 2. 35. 

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Note: Bhagat Kabir was a weaver by profession. This is the context of the Shabad below

ਆਸਾ ॥ ਕੋਰੀ ਕੋ ਕਾਹੂ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥ ਸਭੁ ਜਗੁ ਆਨਿ ਤਨਾਇਓ ਤਾਨਾਂ ॥੧॥ ਰਹਾਉ ॥

Āsā. Korī ko kāhū maram na jānāʼn. Sabẖ jag ān ṯanā▫i▫o ṯānāʼn. ||1|| rahā▫o.

(Aasa) composition of Bhagat Kabir in Raag Aasa. (Kaahoo na) no one (jaana =knows) comes to understand (maram = mystery) the spiritual state (ko) of (kori) the weaver Kabir, and converse with him.

(Sabh-u jag-u) every one (aan-i) comes (tanaaio taana’n) to get the weaving done, i.e. everyone is engaged in fulfilling physical needs; no one thinks of about the soul and God. 1.

(Rahaau) dwell on this and contemplate.

ਜਬ ਤੁਮ ਸੁਨਿ ਲੇ ਬੇਦ ਪੁਰਾਨਾਂ ॥ ਤਬ ਹਮ ਇਤਨਕੁ ਪਸਰਿਓ ਤਾਨਾਂ ॥੧॥

Jab ṯum sun le beḏ purānāʼn. Ŧab ham iṯnak pasri▫o ṯānāʼn. ||1||

O Brahmin, (jab ley) in the time that (tum) you (sun-i) listen to (beyd puraana’n = Vedas and Puraanas) the scriptures, (tab) during that period (ham) I (pasrio = extend) make (itnak-u) this much (taana) weaving, – but whereas you listen mechanically to earn money I do my work and contemplate at the same time. 1.

ਧਰਨਿ ਅਕਾਸ ਕੀ ਕਰਗਹ ਬਨਾਈ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਾਥ ਚਲਾਈ ॥੨॥
Ḏẖaran akās kī kargah banā▫ī. Cẖanḏ sūraj ḏu▫e sāth cẖalā▫ī. ||2||

The Creator is also a weaver; IT has (banaaee) made (dharan-i) the earth and (akaas) sky IT’s (kargah) place of work, i.e. the Almighty is intertwined into the creation like the yarn in cloth.

IT has (chalaaee) created (doey) both (chand-u) the moon and (sooraj-u) sun (saath) with them, – to create day and night for the creatures to work and rest. 2.

ਪਾਈ ਜੋਰਿ ਬਾਤ ਇਕ ਕੀਨੀ ਤਹ ਤਾਂਤੀ ਮਨੁ ਮਾਨਾਂ ॥ ਜੋਲਾਹੇ ਘਰੁ ਅਪਨਾ ਚੀਨ੍ਹ੍ਹਾਂ ਘਟ ਹੀ ਰਾਮੁ ਪਛਾਨਾਂ ॥੩॥
Pā▫ī jor bāṯ ik kīnī ṯah ṯāʼnṯī man mānāʼn. Jolāhe gẖar apnā cẖīnĥāʼn gẖat hī rām pacẖẖānāʼn. ||3||

When a creature (jor-i) joins (paaee) the feet together and (keeni) does (ik baat) one thing – the way a weaver sits and does his work – i.e. when one performs one’s role as given through commands of the Almighty, then (taa’nti) the Weaver-Almighty (man-u maana‘n = mind accepts) is satisfied.

The work is for (jolaahey) the mortal weaver to (cheenhaa’n) search (apna = own) his/her (ghar-u = home) mind, to (pachhaanaa-n) recognise (raam-u) the all-pervasive Master (ghat hi) in the mind itself. 3.

ਕਹਤੁ ਕਬੀਰੁ ਕਾਰਗਹ ਤੋਰੀ ॥ ਸੂਤੈ ਸੂਤ ਮਿਲਾਏ ਕੋਰੀ ॥੪॥੩॥੩੬॥

Kahaṯ Kabīr kārgah ṯorī. Sūṯai sūṯ milā▫e korī. ||4||3||36||

Says Kabir: When (kaargah) work place (tori = breaks) is destroyed/dies, i.e. one breaks attachment to the world-play the (kori) weaver/mortal (milaaey) merges (soot = yarn) the soul (sootai) with the Supreme soul, i.e. IT-self. 4. 3. 36.

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Note: In this Shabad, Bhagat Kabir Ji cautions that if one has evil in mind and goes on pilgrimages to take baths, s/he only impress the people not God. The real pilgrimage is following the guru’s guidance to lead life by Naam or Divine virtues and commands. Examples are given to drive home the point.

ਆਸਾ ॥ ਅੰਤਰਿ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸੁ ਬੈਕੁੰਠ ਨ ਜਾਨਾਂ ॥ ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ ॥੧॥

Āsā.  Anṯar mail je ṯirath nāvai ṯis baikunṯẖ na jānāʼn. Lok paṯīṇe kacẖẖū na hovai nāhī rām eānā. ||1||

(Aasa) composition of Bhagat Kabir in Raag Aasa. (Jey) if a person has (mail-u = dirt) viciousness – like jealousy and deceit – (anatar-i) within and (naavai) bathes (teerath) at pilgrim centres, i.e. washes the body for salvation; (tiasai) that person does not (jaana) go to (baikhuntth) heaven, i.e. is not accepted by the Almighty for union.

(Kachhoo na) nothing (hovai) happens (pateeney) by impressing (lok) the people, i.e. it has no value as, (raam-u) the all-pervasive Master – watches everything and is thus – not (iaana = ignorant) unaware – of what everyone thinks and does. 1.

ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ ॥ ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥੧॥ ਰਹਾਉ ॥ ॥

Pūjahu rām ek hī ḏevā.  Sācẖā nāvaṇ gur kī sevā. ||1|| rahā▫o.

(Poojahu) worship (eyk-u hi) only the One (raam-u) all-pervasive Almighty (deyva) as the object of worship.

(Saacha = true) real (naavan-u = bath) purification happens by (seyva = service) following the teachings of (gur) the guru – leading life according to Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡੁਕ ਨਾਵਹਿ ॥ ਜੈਸੇ ਮੇਂਡੁਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥੨॥

Jal kai majan je gaṯ hovai niṯ niṯ meʼnduk nāvėh. Jaise meʼnduk ṯaise o▫e nar fir fir jonī āvahi. ||2||

(Jey) if (gat-i) emancipation from vices could (hovai) be attained by (majan-i) bathing (jal kai) with water, (meyndduk/mainddak) the frog (naavah-i) bathes (nit nit = for ever) all the time, and would be emancipated.

(Jaisey) as is the frog (taisey) so is (oey) that (nar) person; s/he is not emancipated and (aavah-i = comes) is born into numerous (joni) life forms, (phir-i phir-i) again and again. 2.

ਮਨਹੁ ਕਠੋਰੁ ਮਰੈ ਬਾਨਾਰਸਿ ਨਰਕੁ ਨ ਬਾਂਚਿਆ ਜਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਰੈ ਹਾੜੰਬੈ ਤ ਸਗਲੀ ਸੈਨ ਤਰਾਈ ॥੩॥

Manhu kaṯẖor marai bānāras narak na bāʼncẖi▫ā jā▫ī. Har kā sanṯ marai hāṛambai ṯa saglī sain ṯarā▫ī. ||3||

There is a belief that one who dies in Benares goes to heaven, however a person who is (katthor-u) hard (manhu) at heart, i.e. is not receptive to the guru’s teachings, but (marai) dies (baanaaras-i) in Benares, s/he (na jaaee) cannot (baa’nchia = be saved) escape going to (narak-u) hell – being put in cycles of births and deaths.

On the other hand if (sant) a devotee of (har-i) the Almighty (marai) dies (haarrrambai) in Harramba/Mag-har which is believed to be cursed, s/he is not only him/her-self emancipated but also (taraaee = ferries) takes (sagli) all (sain) companions across the world-ocean. 3.

ਦਿਨਸੁ ਨ ਰੈਨਿ ਬੇਦੁ ਨਹੀ ਸਾਸਤ੍ਰ ਤਹਾ ਬਸੈ ਨਿਰੰਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਨਰ ਤਿਸਹਿ ਧਿਆਵਹੁ ਬਾਵਰਿਆ ਸੰਸਾਰਾ ॥੪॥੪॥੩੭॥

Ḏinas na rain beḏ nahī sāsṯar ṯahā basai nirankārā. Kahi Kabīr nar ṯisėh ḏẖi▫āvahu bāvri▫ā sansārā. ||4||4||37||

(Nirankaara) the Formless Almighty (basai) dwells (tahaa) there where there is neither (dinas-u) day nor (rain-i) night, nor are there (beyd-u) Vedas and Shastras, i.e. there is no time or scriptures for finding the Almighty; IT is present within everyone all the time.

Says Kabir: O (nar) people of this (baavriaa) crazy (sansaara) world, (dhiaavahu) pay attention to – the virtues and commands of – (tisah-i) that Master. 4. 4. 37.

Note: This completes the Shabads of Bhagat Kabir in Raag Aasa.

(Ab) now (moh-i) I (na aavai = do not know how) no longer (naachno) dance – to worship.

(M-era) my (man-u) mind does not (bajaavai) play (mandaria) the drum to whose beat I could dance, ie. the mind no longer engages in dances as it is at peace remembering the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਾਇਆ ਲੈ ਜਾਰੀ ਤ੍ਰਿਸਨਾ ਗਾਗਰਿ ਫੂਟੀ ॥ ਕਾਮ ਚੋਲਨਾ ਭਇਆ ਹੈ ਪੁਰਾਨਾ ਗਇਆ ਭਰਮੁ ਸਭੁ ਛੂਟੀ ॥੨॥

Kām kroḏẖ mā▫i▫ā lai jārī ṯarisnā gāgar fūtī. Kām cẖolnā bẖa▫i▫ā hai purānā ga▫i▫ā bẖaram sabẖ cẖẖūtī. ||2||

Remembrance of Naam has (lai = taken) got hold and (jaari = burnt) destroyed (kaam-u) lust, (krodh-u) wrath and (maaia) attachment to the world-play; (gagar-i = pitcher) whole lot of (trisna) craving has (phooti = broken) been dispelled.

(Cholna = shirt) my nature of (kaam) desires has (bhaia puraana = become old, worn out) been subdued and (bharam-u) delusion (gaiaa = gone) has been dispelled; I am now (chhooti) free of (sabh-u) all this. 2.

ਸਰਬ ਭੂਤ ਏਕੈ ਕਰਿ ਜਾਨਿਆ ਚੂਕੇ ਬਾਦ ਬਿਬਾਦਾ ॥ ਕਹਿ ਕਬੀਰ ਮੈ ਪੂਰਾ ਪਾਇਆ ਭਏ ਰਾਮ ਪਰਸਾਦਾ ॥੩॥੬॥੨੮॥

Sarab bẖūṯ ekai kar jāni▫ā cẖūke bāḏ bibāḏā. Kahi Kabīr mai pūrā pā▫i▫ā bẖa▫e rām parsāḏā. ||3||6||28||

I now (jaania = know) look at (sarab) all (bhoot = bodies) creation to be of (ekai = one) the One Creator; so all (baad bibaada) arguments/conflicts have (chook-e) ended.

(Raam) the all-pervasive Master (bha-e) has been (parsaada) gracious and I have (paaia) found (poora = perfect) the Almighty, says Kabir. 3. 6. 28.

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ਆਸਾ ॥ ਰੋਜਾ ਧਰੈ ਮਨਾਵੈ ਅਲਹੁ ਸੁਆਦਤਿ ਜੀਅ ਸੰਘਾਰੈ ॥ ਆਪਾ ਦੇਖਿ ਅਵਰ ਨਹੀ ਦੇਖੈ ਕਾਹੇ ਕਉ ਝਖ ਮਾਰੈ ॥੧॥

Āsā. Rojā ḏẖarai manāvai alhu su▫āḏaṯ jī▫a sangẖārai. Āpā ḏekẖ avar nahī ḏekẖai kāhe ka▫o jẖakẖ mārai. ||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. In order to (manaavai) please (allhu) the Almighty, the Qazi (dharai) observes (roja/roza) fasts (sanghaarai = kill) sacrifices (jee-a) other creatures for (su-aadat-i) to get favours for the self.

He only (d-ekh-i = see) looks after (aapa) the self and does not (d-ekhai = see) care for (avar) others; (kahe kau) why does he do this, i.e. he should refrain from, (jhakh maarai) doing these useless things. 1.

ਕਾਜੀ ਸਾਹਿਬੁ ਏਕੁ ਤੋਹੀ ਮਹਿ ਤੇਰਾ ਸੋਚਿ ਬਿਚਾਰਿ ਨ ਦੇਖੈ ॥ ਖਬਰਿ ਨ ਕਰਹਿ ਦੀਨ ਕੇ ਬਉਰੇ ਤਾ ਤੇ ਜਨਮੁ ਅਲੇਖੈ ॥੧॥ ਰਹਾਉ ॥

Kājī sāhib ek ṯohī mėh ṯerā socẖ bicẖār na ḏekẖai. Kẖabar na karahi ḏīn ke ba▫ure ṯā ṯe janam alekẖai. ||1|| rahā▫o.

O Qazi, there is (ek-u) One (sahib-u) Master of all present (mah-i) in (tohi) you and others, but your (soch-i bichaar-i) thinking does not let you (d-ekhai) see it that way.

You are a (baur-e) crazy about (deen) religion, i.e. you do not understand religiosity and hence do not (khabar kareh = know) find the Almighty in every one; and (ta t-e) because of that your (janam-u = birth) human birth (al-ekhai) is of no use – because human birth is an opportunity to find the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਚੁ ਕਤੇਬ ਬਖਾਨੈ ਅਲਹੁ ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਕੋਈ ॥ ਪਢੇ ਗੁਨੇ ਨਾਹੀ ਕਛੁ ਬਉਰੇ ਜਉ ਦਿਲ ਮਹਿ ਖਬਰਿ ਨ ਹੋਈ ॥੨॥ ॥

Sācẖ kaṯeb bakẖānai alhu nār purakẖ nahī ko▫ī. Padẖe gune nāhī kacẖẖ ba▫ure ja▫o ḏil mėh kẖabar na ho▫ī. ||2||

(Kat-eb = Semitic scripture) the Quran (bakhaanai) says (Allhu) the Almighty is (saach-u = truth) just and makes (nahi koi = none) no distinction between (naar-i) woman and (purakh-u) man – but you consider the woman low.

It is (naahi kachh-u = nothing) no use just (padh-e) reading and (gun-e) reflecting (jau) if (dil) the heart/mind does not (khabar kareh) understand that the Almighty is within. 2.

ਅਲਹੁ ਗੈਬੁ ਸਗਲ ਘਟ ਭੀਤਰਿ ਹਿਰਦੈ ਲੇਹੁ ਬਿਚਾਰੀ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹੂੰ ਮਹਿ ਏਕੈ ਕਹੈ ਕਬੀਰ ਪੁਕਾਰੀ ॥੩॥੭॥੨੯॥

Alhu gaib sagal gẖat bẖīṯar hirḏai leho bicẖārī. Hinḏū ṯurak duhū▫aʼn mėh ekai kahai Kabīr pukārī. ||3||7||29||

(Allhu) the Almighty is present (gaib-u) hidden (bheetar-i) in (sagal) all (ghat) bodies/minds; (lehu bichaari) reflect on this (hirdai) in your mind.

The same (ekai) One Creator is present (mah-i) in (duhoo-n) both the Hindu and (turak) Muslim, (kahai pukaari) loudly proclaims, Kabir. 3. 7. 29.

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(Inh) these (munddian = boys) saints – whom my son follows – have (dhudhraava) ruined my (ghar-u) family by (lava) putting (bitvah-i) my son (raam ramauaa) on remembrance of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਕਹਤੁ ਕਬੀਰ ਸੁਨਹੁ ਮੇਰੀ ਮਾਈ ॥ ਇਨ੍ਹ੍ਹ ਮੁੰਡੀਅਨ ਮੇਰੀ ਜਾਤਿ ਗਵਾਈ ॥੨॥੩॥੩੩॥

Kahaṯ Kabīr sunhu merī mā▫ī. Inĥ mundī▫an merī jāṯ gavā▫ī. ||2||3||33||

(Kahat-u) says Kabir: (M-eri) my (maai) mother, please (sunhu) listen:

(Inh) these (munddian = boys) saints have made me (gavaai = lose) do away my – low caste of being a weaver; instead I am called a Bhagat or devotee. 2. 3. 33.

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Note: The Shabad below refers to ਘੂੰਘਟੁ (ghoonghat) meaning a veil. It is a practice by which a married woman wears a scarf on the head and lowers it in order not to show her face. She has to look down in order to see. Its significance is to show respect to the elders of the in-laws.

ਆਸਾ ॥ ਰਹੁ ਰਹੁ ਰੀ ਬਹੁਰੀਆ ਘੂੰਘਟੁ ਜਿਨਿ ਕਾਢੈ ॥ ਅੰਤ ਕੀ ਬਾਰ ਲਹੈਗੀ ਨ ਆਢੈ ॥੧॥ ਰਹਾਉ ॥

Āsā. Rahu rahu rī bahurī▫ā gẖūngẖat jin kādẖai. Anṯ kī bār lahaigī na ādẖai. ||1|| rahā▫o.

(Aasa) Baani of Bhagat Kabir in Raag Aasa. (Ri) o (bahuria = daughter-in-law) soul-wife (rahu rahu) hold back and (jin-i) do not (kaadhai) wear (ghoonghat-u) a veil, i.e. do not engage in rituals to hide your real life. (Note: Wearing a veil is taken as a sign of respect to the elders).

You will (lahaigi) get not even (aaddhai) a pittance (ant ki baar) at the end, i.e. rituals will  get you no acceptance by the Almighty. 1.

(Rahaau) dwell on this and contemplate.

ਘੂੰਘਟੁ ਕਾਢਿ ਗਈ ਤੇਰੀ ਆਗੈ ॥ ਉਨ ਕੀ ਗੈਲਿ ਤੋਹਿ ਜਿਨਿ ਲਾਗੈ ॥੧॥

Gẖūngẖat kādẖ ga▫ī ṯerī āgai. Un kī gail ṯohi jin lāgai. ||1||

(T-eri) your (aagai) predecessor also (kaaddh-i ga-i) used to wear (ghoonghat-u) a veil, i.e. people have performed rituals in the past – and achieved nothing.

(Jin-i) do not (gail laagai = get attached) be like (un ki) them. 1.

ਘੂੰਘਟ ਕਾਢੇ ਕੀ ਇਹੈ ਬਡਾਈ ॥ ਦਿਨ ਦਸ ਪਾਂਚ ਬਹੂ ਭਲੇ ਆਈ ॥੨॥

Gẖūngẖat kādẖe kī ihai badā▫ī. Ḏin ḏas pāʼncẖ bahū bẖale ā▫ī. ||2||

(Baddaai = greatness) the virtue of (ghoonghat kaadh-e) wearing a veil is (ihai) only this; people say for (paanch das = five or ten) a few (din) days that a (bhal-e) good (bahu) daughter-in-law has come, i.e. rituals ia a way of showing that one is a devotee of the Almighty. 2.

ਘੂੰਘਟੁ ਤੇਰੋ ਤਉ ਪਰਿ ਸਾਚੈ ॥ ਹਰਿ ਗੁਨ ਗਾਇ ਕੂਦਹਿ ਅਰੁ ਨਾਚੈ ॥੩॥

Gẖūngẖat ṯero ṯa▫o par sācẖai.  Har gun gā▫e kūḏėh ar nācẖai. ||3||

(T-ero) your wearing (ghoonghat-u) the veil, i.e. please the Almighty, will (tau par-i) only then be (saachai) truly meaningful if you (gaa-e = sing) praise (har-i gun) Divine virtues and, (koodahi) jump and (naachai) dance, i.e. you will really please the Almighty when your life is guided by Divine virtues and commands and not by performing rituals. 3.

ਕਹਤ ਕਬੀਰ ਬਹੂ ਤਬ ਜੀਤੈ ॥ ਹਰਿ ਗੁਨ ਗਾਵਤ ਜਨਮੁ ਬਿਤੀਤੈ ॥੪॥੧॥੩੪॥

Kahaṯ Kabīr bahū ṯab jīṯai. Har gun gāvaṯ janam biṯīṯai. ||4||1||34||

(Kahat) says Kabir: (Bahu = daughter-n-law) the soul (jeetai = wins) is successful in being accepted by the Almighty, if its (janam-u = human birth) life (biteetai) passes (gaavat = singing) living by (har-i gun) virtues of the Almighty. 4. 1. 34.

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Note: The Shabad below is supplication to the Almighty by the devotee not to forsake him/her. It mentions a practice whereby the priests proclaim that getting sawed leads to salvation. Bhagat Kabir does not believe in this and prays to the Almighty that being sawed, i.e. death, is preferable to being forsaken by the Master.

ਆਸਾ ॥ ਕਰਵਤੁ ਭਲਾ ਨ ਕਰਵਟ ਤੇਰੀ ॥ ਲਾਗੁ ਗਲੇ ਸੁਨੁ ਬਿਨਤੀ ਮੇਰੀ ॥੧॥

Āsā. Karvaṯ bẖalā na karvat ṯerī.  Lāg gale sun binṯī merī. ||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. O Almighty, (karvat) the saw – sawing me – is (bhalaa) good, not (t-eri) your (karvatt) turning away from me, i.e. I can bear the pain of being sawed but not the pain of You  forsaking me.

Please (sun-u =listen to) accept my (binti) supplication and (gal-e lag-u) embrace me – ever be in my mind. 1.

ਹਉ ਵਾਰੀ ਮੁਖੁ ਫੇਰਿ ਪਿਆਰੇ ॥ ਕਰਵਟੁ ਦੇ ਮੋ ਕਉ ਕਾਹੇ ਕਉ ਮਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī mukẖ fer pi▫āre. Karvat ḏe mo ka▫o kāhe ka▫o māre. ||1|| rahā▫o.

 (Piaar-e) O Beloved Master, (hau) I (vaari = am sacrifice) adore You; please (ph-er-i) turn Your (mukh-u) face towards me – bestow your grace on me.

(Kaah-e kau = why?) do not (maar-e) kill (mo kau) me by (karvatt) turning away from me, i.e. leaving me without Your remembrance.

ਜਉ ਤਨੁ ਚੀਰਹਿ ਅੰਗੁ ਨ ਮੋਰਉ ॥ ਪਿੰਡੁ ਪਰੈ ਤਉ ਪ੍ਰੀਤਿ ਨ ਤੋਰਉ ॥੨॥

Ja▫o ṯan cẖīrėh ang na mora▫o.  Pind parai ṯa▫o parīṯ na ṯora▫o. ||2||

O Master, in order to have You in my mind, even (jau) if You (cheerah-i) cut my (tan-u) body into pieces, I would not (morau) turn away (ang-u) a limb; even if my total (pindd-u) body (parai = falls) is destroyed that will not (torau = break) end my (preet) love for You, i.e. my existence is of no use without Your love and grace. 2.

ਹਮ ਤੁਮ ਬੀਚੁ ਭਇਓ ਨਹੀ ਕੋਈ ॥ ਤੁਮਹਿ ਸੁ ਕੰਤ ਨਾਰਿ ਹਮ ਸੋਈ ॥ ੩॥

Ham ṯum bīcẖ bẖa▫i▫o nahī ko▫ī. Ŧumėh so kanṯ nār ham so▫ī. ||3||

(Bha-io) there is (nahi koi) none (beech-u) between (ham) me and (tum) You, i.e. I do not look to any one else.

(Tumah-i) You are (su = that) the One Almighty (kant) husband and (ham) we are (soi) all (naar-i) the wives – you are the Supreme Soul, the Master of all souls. 3.

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ ॥ ਅਬ ਤੁਮਰੀ ਪਰਤੀਤਿ ਨ ਹੋਈ ॥੪॥੨॥੩੫॥

Kahaṯ Kabīr sunhu re lo▫ī. Ab ṯumrī parṯīṯ na ho▫ī. ||4||2||35||

(Kahat-u) says Kabir: (Sunhu) listen (r-e) o (loi = world) temptations in the world-play: (Ab) now I – look to the Almighty and (na hoi) do not (parteet) take notice of you, i.e. you cannot tempt me. 4. 2. 35. 

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Note: Bhagat Kabir was a weaver by profession. In the Shabad below he uses his workplace as metaphor to describe how one may find and merge with the Creator.

ਆਸਾ ॥ ਕੋਰੀ ਕੋ ਕਾਹੂ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥ ਸਭੁ ਜਗੁ ਆਨਿ ਤਨਾਇਓ ਤਾਨਾਂ ॥੧॥ ਰਹਾਉ ॥

Āsā. Korī ko kāhū maram na jānāʼn. Sabẖ jag ān ṯanā▫i▫o ṯānāʼn. ||1|| rahā▫o.

(Aasa) Baani of Bhagat Kabir in Raag Aasa. (Kaahoo na) no one (jaana =knows) comes to understand (maram = mystery) the spiritual state (ko) of (kori) the weaver Kabir, and converse with him.

(Sabh-u jag-u) every one (aan-i) comes (taan taana-n) to get the weaving done, i.e. every one is engaged in fulfilling physical needs; no one thinks of the soul. 1.

(Rahaau) dwell on this and contemplate.

ਜਬ ਤੁਮ ਸੁਨਿ ਲੇ ਬੇਦ ਪੁਰਾਨਾਂ ॥ ਤਬ ਹਮ ਇਤਨਕੁ ਪਸਰਿਓ ਤਾਨਾਂ ॥੧॥

Jab ṯum sun le beḏ purānāʼn. Ŧab ham iṯnak pasri▫o ṯānāʼn. ||1||

O Brahmin, (jab l-e) in the time that (tum) you (sun-i) listen to (b-ed puraana-n = Vedas and Puraanas) the scriptures, (tab) during that period (ham) I (pasrio = extend) make (itnak-u) this much (taana) weaving, – but whereas you listen mechanically to earn money I do my work and contemplate at the same time. 1.

ਧਰਨਿ ਅਕਾਸ ਕੀ ਕਰਗਹ ਬਨਾਈ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਾਥ ਚਲਾਈ ॥੨॥
Ḏẖaran akās kī kargah banā▫ī. Cẖanḏ sūraj ḏu▫e sāth cẖalā▫ī. ||2||

The Creator is also a weaver; IT has (banaai) made (dharan-i) the earth and (akaas) sky IT’s (kargah) workshop, i.e. the Almighty is intertwined into the creation like the yarn in cloth.

IT has (chalaai) created (do-e) both (chand-u) the moon and (sooraj-u) sun (saath) with them, – to create day and night for the creatures to work and rest. 2.

ਪਾਈ ਜੋਰਿ ਬਾਤ ਇਕ ਕੀਨੀ ਤਹ ਤਾਂਤੀ ਮਨੁ ਮਾਨਾਂ ॥ ਜੋਲਾਹੇ ਘਰੁ ਅਪਨਾ ਚੀਨ੍ਹ੍ਹਾਂ ਘਟ ਹੀ ਰਾਮੁ ਪਛਾਨਾਂ ॥੩॥
Pā▫ī jor bāṯ ik kīnī ṯah ṯāʼnṯī man mānāʼn. Jolāhe gẖar apnā cẖīnĥāʼn gẖat hī rām pacẖẖānāʼn. ||3||

When a creature (jor-i) joins (paai) the feet together and (keeni) does (ik baat) one thing – the way a weaver sits and does his work – i.e. when one performs one’s role as given through commands of the Almighty, then (taa-nti) the Weaver-Almighty (man-u maana-n = mind accepts) is satisfied.

The work is for (jolaah-e) the mortal weaver to (cheenhaa-n) search (apna = own) his/her (ghar-u = home) mind, to (pachhaanaa-n) recognise (raam-u) the all-pervasive Master (ghat hi) in the mind itself. 3.

ਕਹਤੁ ਕਬੀਰੁ ਕਾਰਗਹ ਤੋਰੀ ॥ ਸੂਤੈ ਸੂਤ ਮਿਲਾਏ ਕੋਰੀ ॥੪॥੩॥੩੬॥

Kahaṯ Kabīr kārgah ṯorī. Sūṯai sūṯ milā▫e korī. ||4||3||36||

Says Kabir: When (kaargah) workshop (tori = breaks) is destroyed/dies, i.e.one breaks attachment to the world-play the (kori) weaver/mortal (milaa-e) merges (soot = yarn) the soul (sootai) with the Supreme soul, i.e. IT-self. 4. 3. 36.

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ਆਸਾ ॥ ਅੰਤਰਿ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸੁ ਬੈਕੁੰਠ ਨ ਜਾਨਾਂ ॥ ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ ॥੧॥ Āsā.  Anṯar mail je ṯirath nāvai ṯis baikunṯẖ na jānāʼn. Lok paṯīṇe kacẖẖū na hovai nāhī rām eānā. ||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. (J-e) if a person has (mail-u = dirt) viciousness – like jealousy and deceit – (anatar-i) within and (naavai) bathes (teerath) at pilgrim centres, i.e. washes the body for salvation; (tiasai) that person cannot (jaana) go to (baikhuntth) heaven, i.e. is not accepted by the Almighty for union.

(Lok) the people may (pateen-e) be impressed but (kachhoo na)  nothing (hovai) happens, i.e. it has no value as (raam-u) the all-pervasive Master – watches every thing and is thus – not (iaana = ignorant) unaware – of what every one thinks and does. 1.

ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ ॥ ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥੧॥ ਰਹਾਉ ॥ ॥

Pūjahu rām ek hī ḏevā.  Sācẖā nāvaṇ gur kī sevā. ||1|| rahā▫o.

(Poojahu) worship (ek-u hi) only the One (raam-u) all-pervasive Almighty (d-eva) as the object of worship.

(Saacha = true) real (naavan-u = bath) purification happens by (s-eva = service) following the teachings of (gur) the guru – leading life according to Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡੁਕ ਨਾਵਹਿ ॥ ਜੈਸੇ ਮੇਂਡੁਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥੨॥

Jal kai majan je gaṯ hovai niṯ niṯ meʼnduk nāvėh. Jaise meʼnduk ṯaise o▫e nar fir fir jonī āvahi. ||2||

(J-e) if (gat-i) emancipation from vices could (hovai) be attained by (majan-i) bathing in (jal) water, (m-endduk/mainddak) the frog (naavah-i) bathes (nit nit = for ever) all the time and would be emancipated.

(Jais-e) as is the frog (tais-e) so is (o-e) that (nar) person – who is vicious but bathes; s/he is not emancipated and (aavah-i = comes) is born into numerous (joni) life forms, (phir-i phir-i) again and again. 2.

ਮਨਹੁ ਕਠੋਰੁ ਮਰੈ ਬਾਨਾਰਸਿ ਨਰਕੁ ਨ ਬਾਂਚਿਆ ਜਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਰੈ ਹਾੜੰਬੈ ਤ ਸਗਲੀ ਸੈਨ ਤਰਾਈ ॥੩॥

Manhu kaṯẖor marai bānāras narak na bāʼncẖi▫ā jā▫ī. Har kā sanṯ marai hāṛambai ṯa saglī sain ṯarā▫ī. ||3||

There is a belief that one who dies in Benares goes to heaven, hwever a person who is (katthor-u) cruel (manhu) at heart but (marai) dies (baanaaras-i) in Benares (na jaai) cannot (baanchia = be saved) escape going to (narak-u) hell.

On the other hand if (sant) a devotee of (har-i) the Almighty (marai) dies (haarrrambai) in Harramba/Mag-har which is believed to be cursed, s/he is not only emancipated but also (taraai = ferries) takes across the world-ocean (sagli) all (sain) companions. 3.

ਦਿਨਸੁ ਨ ਰੈਨਿ ਬੇਦੁ ਨਹੀ ਸਾਸਤ੍ਰ ਤਹਾ ਬਸੈ ਨਿਰੰਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਨਰ ਤਿਸਹਿ ਧਿਆਵਹੁ ਬਾਵਰਿਆ ਸੰਸਾਰਾ ॥੪॥੪॥੩੭॥

Ḏinas na rain beḏ nahī sāsṯar ṯahā basai nirankārā. Kahi Kabīr nar ṯisėh ḏẖi▫āvahu bāvri▫ā sansārā. ||4||4||37||

(Nirankaara) the Formless Almighty (basai) dwells (tahaa) there where there is neither (dinas-u) day nor (rain-i) night, nor are there (b-ed-u) Vedas and Shastras, i.e. there is no time or scriptures for finding the Almighty; IT is present within every one all the time.

Says Kabir: O (nar) people of this (baavriaa) crazy (sansaara) world, (dhiaavahu) remember – the virtues and commands of – (tisah-i) that Master. 4. 4. 37.

Note: This completes the Shabads of Bhagat Kabir in Raag Aasa.