SGGS pp 793-794, Raag Soohi Ravidas Ji and Farid Ji.

 

ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī baṇī sarī Raviḏās jī▫o kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition of (sri, jeeo) revered Ravidas in Raga Soohi. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਹ ਕੀ ਸਾਰ ਸੁਹਾਗਨਿ ਜਾਨੈ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਸੁਖ ਰਲੀਆ ਮਾਨੈ ॥

Sah kī sār suhāgan jānai.  Ŧaj abẖimān sukẖ ralī▫ā mānai.

 

(Suhaagan-i = fortunate) a wife who lives with the husband (jaanai) knows (saar = information) liking (ki) of (sah = master) the husband, i.e. the devotee knows that the Almighty likes the creatures to live by IT’s commands.

S/he (taj-i) gives up (abhimaan-u) vanity – obeys commands and – (maanai) enjoys (sukh-u) peace and (raleeaa) merriment – in company of the Almighty-husband.

 

ਤਨੁ ਮਨੁ ਦੇਇ ਨ ਅੰਤਰੁ ਰਾਖੈ ॥ ਅਵਰਾ ਦੇਖਿ ਨ ਸੁਨੈ ਅਭਾਖੈ ॥੧॥

Ŧan man ḏe▫e na anṯar rākẖai.  Avrā ḏekẖ na sunai abẖākẖai. ||1||

 

S/he (dey-i) gives her (tan-u) body and (man-u) mind, i.e. thinks and acts by Divine commands, and (na raakhai) keeps no (antar-u = distance) reservations.

S/he is not motivated (deykh-i) by seeing (avra) others or (sunai) listening to (abhaakhai) what is not worth listening, i.e. to evil. 1.

 

ਸੋ ਕਤ ਜਾਨੈ ਪੀਰ ਪਰਾਈ ॥ ਜਾ ਕੈ ਅੰਤਰਿ ਦਰਦੁ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

So kaṯ jānai pīr parā▫ī.  Jā kai anṯar ḏaraḏ na pā▫ī. ||1|| rahā▫o.

 

(Kat) how can (so) that person (jaanai = know) realize (peer/peerr) pain of (praaee) others, (ja kai) in whose (antar-i = inner-self) mind the Almighty has not (paaee) put (darad-u = pain) compassion for others. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੁਖੀ ਦੁਹਾਗਨਿ ਦੁਇ ਪਖ ਹੀਨੀ ॥ ਜਿਨਿ ਨਾਹ ਨਿਰੰਤਰਿ ਭਗਤਿ ਨ ਕੀਨੀ ॥

Ḏukẖī ḏuhāgan ḏu▫e pakẖ hīnī.  Jin nāh niranṯar bẖagaṯ na kīnī.

 

(Duhaagan-i = unfortunate) an abandoned wife who does not receive Divine grace because of his/her deeds (dukhi) comes to grief because s/he (heeni = without) gets no solace – on (duey-i) both (pakh) sides, i.e. here in life and in the hereafter.

S/he is one (jin-i) who does not (keeni = does) practice (bhagat-i = devotion) living by commands of (naah) the Master (nirantar-i = without gap) continuously, i.e. she forgets the Almighty and falls prey to temptations.

 

ਪੁਰ ਸਲਾਤ ਕਾ ਪੰਥੁ ਦੁਹੇਲਾ ॥ ਸੰਗਿ ਨ ਸਾਥੀ ਗਵਨੁ ਇਕੇਲਾ ॥੨॥

Pur salāṯ kā panth ḏuhelā.  Sang na sāthī gavan ikelā. ||2||

 

(Panth) the path (ka = of) over (pursalaat) the bridge is (duheyla) difficult, i.e. the period when the soul is detained by Divine justice, i.e. is denied union with the Almighty – is hard; there is no (sang-i) company or (saathi) companion and the soul (gavan-u) goes (ikeyla) alone – i.e. there is no one to help. 2.

 

ਦੁਖੀਆ ਦਰਦਵੰਦੁ ਦਰਿ ਆਇਆ ॥ ਬਹੁਤੁ ਪਿਆਸ ਜਬਾਬੁ ਨ ਪਾਇਆ ॥ ਕਹਿ ਰਵਿਦਾਸ ਸਰਨਿ ਪ੍ਰਭ ਤੇਰੀ ॥ ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਕਰੁ ਗਤਿ ਮੇਰੀ ॥੩॥੧॥

Ḏukẖī▫ā ḏaraḏvanḏ ḏar ā▫i▫ā.  Bahuṯ pi▫ās jabāb na pā▫i▫ā.  Kahi Raviḏās saran parabẖ ṯerī.  Ji▫o jānhu ṯi▫o kar gaṯ merī. ||3||1||

 

(Dukheeaa) in distress and (daradvand-u) in pain, I (aaiaa) came (dar-i = gate) to You for solace, o Almighty; I had (bahut-u) great (piaas-u = thirst) yearning to meet You but did not (paaiaa) receive (jabaab-u = reply) any response – because of my faults.

Says Ravidas: O (prabh) Almighty, I have sought (saran-i = sanctuary) Your care; please (kar-i = do, gat-i = freedom) save me from rebirth (jio = as, jaanhu-u = you like) without considering my shortcomings – and unite with You. 3. 1.

 

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ਸੂਹੀ ॥ ਜੋ ਦਿਨ ਆਵਹਿ ਸੋ ਦਿਨ ਜਾਹੀ ॥ ਕਰਨਾ ਕੂਚੁ ਰਹਨੁ ਥਿਰੁ ਨਾਹੀ ॥ ਸੰਗੁ ਚਲਤ ਹੈ ਹਮ ਭੀ ਚਲਨਾ ॥ ਦੂਰਿ ਗਵਨੁ ਸਿਰ ਊਪਰਿ ਮਰਨਾ ॥੧॥

Sūhī.  Jo ḏin āvahi so ḏin jāhī.  Karnā kūcẖ rahan thir nāhī.  Sang cẖalaṯ hai ham bẖī cẖalnā.  Ḏūr gavan sir ūpar marnā. ||1||

 

Composition in Raga Soohi: (Jo = whatever) every (din) day that (aavah-i) comes, (so) that (din) day (jaahi) goes, i.e. the remaining lifespan is being reduced; (rahan-u) stay in the world is (naahi) not (thir-u) permanent; everyone has (karna = do, kooch-u = departure) to depart.

We can see (sang-u = company) those with us (chalat = moving, hai = are) leaving, (ham) we (bhi) also have (chalna) to go; (gavan-u) the journey (door-i = far) long, (marna) death is written (oopar-i) on (sir) the head, i.e. death is preordained for everyone who is born. 1.

 

Page 794

 

ਕਿਆ ਤੂ ਸੋਇਆ ਜਾਗੁ ਇਆਨਾ ॥ ਤੈ ਜੀਵਨੁ ਜਗਿ ਸਚੁ ਕਰਿ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā ṯū so▫i▫ā jāg i▫ānā.  Ŧai jīvan jag sacẖ kar jānā. ||1|| rahā▫o.

 

O (iaana = child, ignorant) careless person, (jaag-u) wake up, (kiaa) why are (too) you (soiaa) asleep, i.e. why are you unmindful of death which is inevitable.

(Tai) you (kar-i = make, jaana = know/believe) engage in make-believe that life (jag-i) in the world is (sach-u = true) permanent. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਜੀਉ ਦੀਆ ਸੁ ਰਿਜਕੁ ਅੰਬਰਾਵੈ ॥ ਸਭ ਘਟ ਭੀਤਰਿ ਹਾਟੁ ਚਲਾਵੈ ॥ ਕਰਿ ਬੰਦਿਗੀ ਛਾਡਿ ਮੈ ਮੇਰਾ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰਿ ਸਵੇਰਾ ॥੨॥

Jin jī▫o ḏī▫ā so rijak ambrāvai.  Sabẖ gẖat bẖīṯar hāt cẖalāvai.  Kar banḏigī cẖẖād mai merā.  Hirḏai nām samĥār saverā. ||2||

 

The Creator (jin-i) who (deeaa) gave (jeeo) life, (su) that also (ambraavai) reaches (rijak-u) the wherewithal, i.e. the Creator also gives guidance on how to lead life; and for that (chalaavai) runs (haatt-u) a shop (bheetar-i) within (sabh) all, i.e. being present in all, IT motivates from within.

You should (chhaadd-i) give up thinking of (mai) I and (meyra) mine, i.e. do nt be attached to the world-play; (kar-i = do, bandigi = job of servant) be in obedience; and (samhaar-i = take care) pay attention to Naam-u, i.e. instructions of the creator, (hirdai) in your mind (saveyra = morning) early – in life now. 2.

 

ਜਨਮੁ ਸਿਰਾਨੋ ਪੰਥੁ ਨ ਸਵਾਰਾ ॥ ਸਾਂਝ ਪਰੀ ਦਹ ਦਿਸ ਅੰਧਿਆਰਾ ॥ ਕਹਿ ਰਵਿਦਾਸ ਨਿਦਾਨਿ ਦਿਵਾਨੇ ॥ ਚੇਤਸਿ ਨਾਹੀ ਦੁਨੀਆ ਫਨ ਖਾਨੇ ॥੩॥੨॥

Janam sirāno panth na savārā.  Sāʼnjẖ parī ḏah ḏis anḏẖi▫ārā.  Kahi Raviḏās niḏān ḏivāne.  Cẖeṯas nāhī ḏunī▫ā fan kẖāne. ||3||2||

 

(Janam-u) human birth/life (siraano = passing) is approaching the end but you have not (savaara = corrected, panth = path) done the course-correction.

When (saa’njh) evening (pari) sets in then there will be (andhiaara) darkness (dah = ten, dis = sides) all over, i.e. nothing can be done when the end comes.

Says Ravidas: O (nidaan-i) ignorant (divaaney = mad) mindless person, you do not (ch-etas-i) bring to mind that (duneeaa) the world is (khaney = house of, fan = destruction) perishable, i.e. all creatures perish – and you should understand the purpose of human birth to live by Naam. 3. 2.

 

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ਸੂਹੀ ॥ ਊਚੇ ਮੰਦਰ ਸਾਲ ਰਸੋਈ ॥ ਏਕ ਘਰੀ ਫੁਨਿ ਰਹਨੁ ਨ ਹੋਈ ॥੧॥

Sūhī.  Ūcẖe manḏar sāl raso▫ī.  Ėk gẖarī fun rahan na ho▫ī. ||1||

 

Composition in Raga Soohi: We build (oochey) high (mandar) mansions with (rasoee = kitchen, saal = house) cooking and dining spaces; but one (na hoee = not happen) does not (rahan-u) live in them even for (eyk) one (ghari/gharri) moment (phun-i = then) when the end comes. 1.

 

ਇਹੁ ਤਨੁ ਐਸਾ ਜੈਸੇ ਘਾਸ ਕੀ ਟਾਟੀ ॥ ਜਲਿ ਗਇਓ ਘਾਸੁ ਰਲਿ ਗਇਓ ਮਾਟੀ ॥੧॥ ਰਹਾਉ ॥

Ih ṯan aisā jaise gẖās kī tātī.  Jal ga▫i▫o gẖās ral ga▫i▫o mātī. ||1|| rahā▫o.

 

(Ih-u) this (tan-u) body (aisa) such (jaisey) as is (ttaatti) a screen made (ki) of (ghaas) grass; (ghaas-u) the grass (jal-i gaio) is burnt and (ral-i gaio) mixes with (maatti = soil) dust, i.e. the body has no value after death. 1.

(Rahaau) pause and reflect on this.

 

ਭਾਈ ਬੰਧ ਕੁਟੰਬ ਸਹੇਰਾ ॥ ਓਇ ਭੀ ਲਾਗੇ ਕਾਢੁ ਸਵੇਰਾ ॥੨॥

Bẖā▫ī banḏẖ kutamb saherā.  O▫e bẖī lāge kādẖ saverā. ||2||

 

(Bhaaee) brothers, (bandh) relatives and (kuttamb) the family who (saheyra) remain with one when alive; (oey) they (bhi) also (laag-e) start saying (kaaddh-u) take out – the body from the house – (sav-era = early) quickly 2.

 

ਘਰ ਕੀ ਨਾਰਿ ਉਰਹਿ ਤਨ ਲਾਗੀ ॥ ਉਹ ਤਉ ਭੂਤੁ ਭੂਤੁ ਕਰਿ ਭਾਗੀ ॥੩॥

Gẖar kī nār urėh ṯan lāgī.  Uh ṯa▫o bẖūṯ bẖūṯ kar bẖāgī. ||3||

 

(Naar-i) woman (ki) of (ghar) the house, i.e. the wife, who (laagi) is attached to the husband (urah-i) with heart and (tan-u) body; (uh = that) she (kar-i) treats/calls the body (bhoot-u) a ghost and (bhaagi = runs) keeps away, i.e. all relationships last as long as one is alive. 3.

 

ਕਹਿ ਰਵਿਦਾਸ ਸਭੈ ਜਗੁ ਲੂਟਿਆ ॥ ਹਮ ਤਉ ਏਕ ਰਾਮੁ ਕਹਿ ਛੂਟਿਆ ॥੪॥੩॥

Kahi Raviḏās sabẖai jag lūti▫ā.  Ham ṯa▫o ek rām kahi cẖẖūti▫ā. ||4||3||

 

Says Ravidas: (Sabhai) the whole (jag-u) world (loottiaa) has been robbed, i.e. everybody is enticed and attached to the world-play.

(Ham) I (chhoottiaa = freed) am not attached to the world-play – and its vices – (tau) simply (kah-i = saying) by remembering and living by commands of (eyk) One (raam) all-pervasive Almighty, i.e. I live in the world but am detached from it. 4. 3.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸੇਖ ਫਰੀਦ ਜੀ ਕੀ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg sūhī baṇī Sekẖ Farīḏ jī kī.

 

Invoking the One all-pervasive Creator who may be known with the true Guru’s grace. (Baani) compositions of (ji) revered (seykh) Sheikh Farid.

 

Note: In this Shabad Sheikh Farid uses yearning of a woman separated from her husband as metaphor to describe that of the soul who forgets the Almighty. He says the cause of separation of the soul from the Almighty is its base conduct. If the human being lives according to instructions of the Creator to the soul before birth, – which are present in one’s conscience – then one is bestowed Divine grace and unites with the Almighty.

 

ਤਪਿ ਤਪਿ ਲੁਹਿ ਲੁਹਿ ਹਾਥ ਮਰੋਰਉ ॥ ਬਾਵਲਿ ਹੋਈ ਸੋ ਸਹੁ ਲੋਰਉ ॥

Ŧap ṯap luhi luhi hāth marora▫o.  Bāval ho▫ī so saho lora▫o.

 

The soul-wife says: (Tap-i tap-i = feeling heat) being in distress, (luh-i luh-i = burning) suffering due to pangs of separation, I (marorau) wrench my (haath) hands – to think where I have gone wrong to be separated from the Beloved.

I have (hoee) gone (baaval) mad (lorau) searching for (so = that) the (sah-u) Almighty-husband.

 

ਤੈ ਸਹਿ ਮਨ ਮਹਿ ਕੀਆ ਰੋਸੁ ॥ ਮੁਝੁ ਅਵਗਨ ਸਹ ਨਾਹੀ ਦੋਸੁ ॥੧॥

Ŧai sėh man mėh kī▫ā ros.  Mujẖ avgan sah nāhī ḏos. ||1||

 

(Tai) You my (sah-i) Master, (keeaa = do) bear (ros-u) anger towards me (mah-i) in (man) the mind; it is due to (mujh-u) my (avgan) faults, there is no (dos-u) blame on You, my (sah) Master. 1.

 

ਤੈ ਸਾਹਿਬ ਕੀ ਮੈ ਸਾਰ ਨ ਜਾਨੀ ॥ ਜੋਬਨੁ ਖੋਇ ਪਾਛੈ ਪਛੁਤਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Ŧai sāhib kī mai sār na jānī.  Joban kẖo▫e pācẖẖai pacẖẖuṯānī. ||1|| rahā▫o.

 

The soul laments: (Mai) I did not (jaan-i = know) realize (saar) the worth of (tai) You (sahib) the Master, i.e. the comfort/peace I could enjoy by compliance with Your instructions.

Now (paachhai) after (khoey) losing (joban-u) youth, I (pachhutaani) repent, i.e. I repent for having lost the opportunity provided by human birth to live by Your commands. (Note: This metaphor of youth in which a couple enjoy each other’s company is often likened in Gurbani to the opportunity in human birth to remember God, to be at peace in life, as also be enabled to ultimately attain union with the Almighty). 1.

(Rahaau) pause and reflect on this.

 

ਕਾਲੀ ਕੋਇਲ ਤੂ ਕਿਤ ਗੁਨ ਕਾਲੀ ॥ ਅਪਨੇ ਪ੍ਰੀਤਮ ਕੇ ਹਉ ਬਿਰਹੈ ਜਾਲੀ ॥ ਪਿਰਹਿ ਬਿਹੂਨ ਕਤਹਿ ਸੁਖੁ ਪਾਏ ॥ ਜਾ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤਾ ਪ੍ਰਭੂ ਮਿਲਾਏ ॥੨॥

Kālī ko▫il ṯū kiṯ gun kālī.  Apne parīṯam ke ha▫o birhai jālī.  Pirėh bihūn kaṯėh sukẖ pā▫e.  Jā ho▫e kirpāl ṯā parabẖū milā▫e. ||2||

 

Question: O (kaali) black Koel – a singing bird – (kit-u) what (gun = quality) caused (too) you to be (kaali) black?

Answer: I have been (jaali) burnt (birhai) by separation (key = of) from (apney = own) my (preetam) beloved. (Message: The human mind which forgets the Almighty, withers).

(Katah-i = where) how can a wife (paaey = obtain) be at (sukh-u) peace (bihoon) without company of (pirah-i) the husband, i.e. the human mind oblivious of the Almighty runs all over and remains restless.

(Jey) if (prabhoo) the Almighty (hoey) is (kripaal-u) kind, (ta) then IT (milaaey) unites with IT-self. 2.

 

ਵਿਧਣ ਖੂਹੀ ਮੁੰਧ ਇਕੇਲੀ ॥ ਨਾ ਕੋ ਸਾਥੀ ਨਾ ਕੋ ਬੇਲੀ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਸਾਧਸੰਗਿ ਮੇਲੀ ॥ ਜਾ ਫਿਰਿ ਦੇਖਾ ਤਾ ਮੇਰਾ ਅਲਹੁ ਬੇਲੀ ॥੩॥

viḏẖaṇ kẖūhī munḏẖ ikelī.  Nā ko sāthī nā ko belī.  Kar kirpā parabẖ sāḏẖsang melī.  Jā fir ḏekẖā ṯā merā alhu belī. ||3||

 

(Mundh) a soul-woman (vi-dhan = without husband) who forgets – Divine commands of and cannot experience the Almighty within, is like one who (khoohi/khuaaee) loses the way and is (ikeyli) alone – there is no one to help. There is (na ko = not any) no (saathi) companion and no (beyli) friend, to help.

The Almighty (kar-i kirpa) kindly (meyli = cause to meet) led me to (saadhsang-i) company of the guru, i.e. to holy congregation where one listens to virtues of the Almighty and learns to live by IT’s commands.

Now (ja) when I (deykha) look, I find (meyra) my (beyli) friend (alah-u) the Almighty present, to help. 3.

 

ਵਾਟ ਹਮਾਰੀ ਖਰੀ ਉਡੀਣੀ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਬਹੁਤੁ ਪਿਈਣੀ ॥ ਉਸੁ ਊਪਰਿ ਹੈ ਮਾਰਗੁ ਮੇਰਾ ॥ ਸੇਖ ਫਰੀਦਾ ਪੰਥੁ ਸਮ੍ਹ੍ਹਾਰਿ ਸਵੇਰਾ ॥੪॥੧॥

vāt hamārī kẖarī udīṇī.  Kẖanni▫ahu ṯikẖī bahuṯ pi▫īṇī.  Us ūpar hai mārag merā.  Sekẖ Farīḏā panth samĥār saverā. ||4||1||

 

O souls: (Hamaari) our (vaatt) path is (khari) very (uddeeni = sad without company) lonely, i.e. the soul is alone after leaving the body.

It is (bahut-u) very (paeeni) narrow, (tikhi) sharper (khanniah-u) than a dagger, i.e. there is no way to escape – from having to account for deeds in life.

(Meyra) my (maarag-u = path) travel is (oopar-i) on (us) that, i.e. we should be conscious that we will have to account for our deeds

O Sheikh Farid, (samhaar-i = take care) be conscious of (panth-u) the path (saveyra = morning) early in life, i.e. live by Divine commands so that you do not have to face consequences of any transgressions committed in life. 4. 1.

 

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Note: In the Shabad below, Sheikh Farid a Sufi saint describes the despair of the seeker for being separated from the Almighty. He says this is caused by the human being not living such as would help overcome temptations of the world-play – which keep one away from the Almighty. It appears that Guru Nanak had read and responded to almost everything in this Shabad indicating despair, word-by-word in his Shabad starting with “Jap tap ka ban beyrrula” on SGGS page 729, – meaning build the boat of remembrance and detachment from the world-play – as against not being able to build that boat in this Shabad.

 

ਸੂਹੀ ਲਲਿਤ ॥ ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥ ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥

Sūhī laliṯ.  Beṛā banḏẖ na saki▫o banḏẖan kī velā.  Bẖar sarvar jab ūcẖẖlai ṯab ṯaraṇ ḏuhelā. ||1||

 

Composition in Raga Soohi with Raagini – sub musical meter – Lalit. If one is not (sakio) able to (bandh-i) build (beyrra) the boat/ship (ki) at (veyla) the time of (badhan) building, i.e. in advance, – one does not condition his/her mind to be able to overcome temptations.

Then (jab) when (sarvar-u) the ocean (bhar-i) fills and (oochhlai) rises due to turbulence, (tab) then (taran-u = swimming) getting across becomes (duheyla) difficult, i.e. one who keeps postponing practice of Naam or Divine virtues and commands, keeps gets increasingly entangled with vices in the world but later it becomes difficult to get rid of them. 1.

 

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Hath na lā▫e kasumbẖ▫ṛai jal jāsī dẖolā. ||1|| rahā▫o.

 

O (ddhola) dear, do not (laaey = put, hath = hand) touch (kasumbhrrai) the safflower – which is attractive but its color is short-lived -, the hand (jaasi) shall (jal-i) get burnt, i.e. do not let yourself fall prey to temptations as you will suffer. 1.

(Rahaau) pause and reflect on this.

 

ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥ ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥

Ik āpīnĥai paṯlī sah kere bolā.  Ḏuḏẖā thaṇī na āvī fir ho▫e na melā. ||2||

 

(Ik = one) firstly the soul (aapeenhai) herself is (patli = thin) weak-minded to succumb to vices, and also does not obey (bola = words) commands (keyrey) of (sah) the Master.

One should remember that the way (dudhaa) milk does not (aavaee) come back to (thanee) teats of the mother, human birth (na hoey = happens) is not (meyla = union) obtained (phir-i) again. 2.

 

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥ ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥

Kahai Farīḏ sahelīho saho alā▫esī.  Hans cẖalsī dummṇā ah ṯan dẖerī thīsī. ||3||2||

 

(Kahai) says Farid: O (saheylio) friends, when (sah-u) the Master (alaaeysi) calls, i.e. the end comes, a self-willed (hans-u) the soul (ddummnaa = in duality) shall go on another path away from the Almighty, i.e. will be reborn, while (ah-i) this (tan-u) body (theesi) shall become (ddheyri) a heap of dust – shall perish, i.e. human birth would have been wasted. 3. 2.

 

 

 

SGGS pp 792-793, Raag Soohi Kabir Ji, Shabads 1-5 of 5.

 

 

ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਤਥਾ ਸਭਨਾ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਕੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī baṇī sarī Kabīr jī▫o ṯathā sabẖnā bẖagṯā kī.  Kabīr ke    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions in Raga Soohi (ki) of (jeeo, sri) revered Kabir (tathaa) and (sabhna) all (bhagta= devotees) saints; starting with those (key) of Kabir.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਅਵਤਰਿ ਆਇ ਕਹਾ ਤੁਮ ਕੀਨਾ ॥ ਰਾਮ ਕੋ ਨਾਮੁ ਨ ਕਬਹੂ ਲੀਨਾ ॥੧॥

Avṯar ā▫e kahā ṯum kīnā.  Rām ko nām na kabhū līnā. ||1||

 

O my soul, (kahaa) what have (tum) you (keena) done after (aaey = coming, avtar-i = down) taking birth – as human being.

You have (kabahoo na) never (leena = uttered) remembered and acted by (naam-u) commands, i.e. instructions, (ko) of (raam) the all-pervasive Creator – given to you before birth. 1.

 

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਮਤਿ ਲਾਗੇ ॥ ਮਰਿ ਜਇਬੇ ਕਉ ਕਿਆ ਕਰਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥

Rām na japahu kavan maṯ lāge.  Mar ja▫ibe ka▫o ki▫ā karahu abẖāge. ||1|| rahā▫o.

 

You do not (japah-u) keep in mind virtues and commands of (raam) the Almighty; (kavan) what (mat-i) counsel are you (laagah-u = attached) following – in engaging in useless pursuits. 

You are (abhaagey) unfortunate not to remember what you were told, (kiaa) what are you (karh-u) doing (kau) for the period (mar-i jaaibo) after death, i.e. how will you justify defying Divine commands? 1.

(Rahaau) pause and contemplate

 

ਦੁਖ ਸੁਖ ਕਰਿ ਕੈ ਕੁਟੰਬੁ ਜੀਵਾਇਆ ॥ ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥

Ḏukẖ sukẖ kar kai kutamb jīvā▫i▫ā.  Marṯī bār iksar ḏukẖ pā▫i▫ā. ||2||

 

You (kar-i kai = did) went through (sukh) comfort and (dukh) discomfort to (jeevaaiaa = keep alive) look after (kuttamb-u) the family.

But (baar = time) after (marti) death you (iksar) alone will (paaiaa = get) suffer (dukh-u) distress resulting from your deeds. 2.

 

ਕੰਠ ਗਹਨ ਤਬ ਕਰਨ ਪੁਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਆਗੇ ਤੇ ਨ ਸੰਮ੍ਹ੍ਹਾਰਾ ॥੩॥੧॥
Kanṯẖ gahan ṯab karan pukārā.  Kahi Kabīr āge ṯe na samĥārā. ||3||1||

 

When Jam, the agent of Divine justice, (gahan) catches by (kantth) the neck, (tab) then the souls (karan = do, pukaara = calling out) call out for help.

But nothing can then be done, and one realizes; “why did not I (sammhaaraa) pay attention to commands of the Almighty (aagey tey) in advance”, says Kabir. 3. 1.

 

—————————————————

 

Note: The message from the Shabad below is that the human being commits transgressions and remains stressed due to fear of consequences. S/he needs to live such as to earn Divine grace but instead engages in rituals following others. At the end, Kabir Ji laments on behalf of the creatures, asking for forgiveness for transgressions and grace to reform the self

 

ਸੂਹੀ ਕਬੀਰ ਜੀ ॥ ਥਰਹਰ ਕੰਪੈ ਬਾਲਾ ਜੀਉ ॥ ਨਾ ਜਾਨਉ ਕਿਆ ਕਰਸੀ ਪੀਉ ॥੧॥

Sūhī Kabīr jī.  Tharhar kampai bālā jī▫o.  Nā jān▫o ki▫ā karsī pī▫o. ||1||

 

Composition by (ji) revered Kabir in Raga Soohi. My (baala = young) immature (jeeo) mind (tharhar kampai = shivers) trembles in fear, (na jaanau) not knowing what (peeo = husband) the Master (karsi) shall do to me, i.e. I am apprehensive of retribution for not having lived by Divine virtues and commands. 1.

 

ਰੈਨਿ ਗਈ ਮਤ ਦਿਨੁ ਭੀ ਜਾਇ ॥ ਭਵਰ ਗਏ ਬਗ ਬੈਠੇ ਆਇ ॥੧॥ ਰਹਾਉ ॥

Rain ga▫ī maṯ ḏin bẖī jā▫e.  Bẖavar ga▫e bag baiṯẖe ā▫e. ||1|| rahā▫o.

 

I need to be careful: (Rain-i) the night (gaee) has passed sleeping/in indifference, (mat) lest (din-u) the day (bhi) also (jaaey) passes, i.e. I have been engrossed in pleasures of the youth and should not let old age also pass in indifference.

(Bhavar) the black bees (gaey) have gone and (bag) the white cranes have (aaey) come (baitthey = sat) to take their place, i.e. youth has gone old age has arrived with black hair turning grey – the end of life is near. 1.

(Rahaau) dwell on this and contemplate

 

ਕਾਚੈ ਕਰਵੈ ਰਹੈ ਨ ਪਾਨੀ ॥ ਹੰਸੁ ਚਲਿਆ ਕਾਇਆ ਕੁਮਲਾਨੀ ॥੨॥

Kācẖai karvai rahai na pānī.  Hans cẖali▫ā kā▫i▫ā kumlānī. ||2||

 

Life is not everlasting like, (paani) water cannot (rahai) remain in (kaachai) an unbaked earthen (karvai = jug) pot.

(Kaaiaa) the body (kumlaani) is withering indicating that (hans) the soul is about (chaliaa) to leave the body, i.e. death is near. 2.

 

ਕੁਆਰ ਕੰਨਿਆ ਜੈਸੇ ਕਰਤ ਸੀਗਾਰਾ ॥ ਕਿਉ ਰਲੀਆ ਮਾਨੈ ਬਾਝੁ ਭਤਾਰਾ ॥੩॥

Ku▫ār kanniā jaise karaṯ sīgārā.  Ki▫o ralī▫ā mānai bājẖ bẖaṯārā. ||3||

 

But I only engage in performing rituals which cannot enable find the Almighty; (jaisey) like (kuaar) an unmarried (kanniaa) girl (karat = does, seegaara = adornment) may wear makeup but (kiau = how?) cannot (maanai raleeaa) make merry because (baajh-u = without) she has no (bhataara) husband to enjoy with. 3.

 

Note: People believe that when a crow comes and sits on the parapet of a house and then flies away, it is an indication of a guest arriving. This is allegory in the verse below in respect of the mind expecting the Almighty to come in.

 

ਕਾਗ ਉਡਾਵਤ ਭੁਜਾ ਪਿਰਾਨੀ ॥ ਕਹਿ ਕਬੀਰ ਇਹ ਕਥਾ ਸਿਰਾਨੀ ॥੪॥੨॥

Kāg udāvaṯ bẖujā pirānī.  Kahi Kabīr ih kathā sirānī. ||4||2||

 

My (bhujaa) arm (piraani) is aching waving to (kaag) the crow (udaani) to fly away, i.e. I have been hoping for the Almighty to come to the mind – but have not succeeded.

(Ih) this (kathaa) story (siraani) is ending this way – please be kind and reveal Yourself within, o Almighty, (kah-i) says Kabir. 4. 2.

 

———————————————————-

 

ਸੂਹੀ ਕਬੀਰ ਜੀਉ ॥ ਅਮਲੁ ਸਿਰਾਨੋ ਲੇਖਾ ਦੇਨਾ ॥ ਆਏ ਕਠਿਨ ਦੂਤ ਜਮ ਲੇਨਾ ॥

Sūhī Kabīr jī▫o.  Amal sirāno lekẖā ḏenā.  Ā▫e kaṯẖin ḏūṯ jam lenā.

 

Composition of (jeeo) revered Kabir in Raga Soohi. One has to (deyna) give (leykha) account of every (siraano) past (amal-u) deed; the metaphoric (katthin = difficult) hard-to-please (doot) agent of (jam) Divine justice shall (aaey) come and (leyna) take the soul to do the explaining.

 

ਕਿਆ ਤੈ ਖਟਿਆ ਕਹਾ ਗਵਾਇਆ ॥ ਚਲਹੁ ਸਿਤਾਬ ਦੀਬਾਨਿ ਬੁਲਾਇਆ ॥੧॥

Ki▫ā ṯai kẖati▫ā kahā gavā▫i▫ā.  Cẖalhu siṯāb ḏībān bulā▫i▫ā. ||1||

 

(Kiaa) what did (tai) you (khattiaa) earn, i.e. what good deeds you did, and (kahaa) where (gavaaiaa = lost) you transgressed.

(Chalh-u) come you have been (bulaaiaa) called (deebaan-i) to the Divine court (sitaab) immediately –to account for your deeds. 1.

 

ਚਲੁ ਦਰਹਾਲੁ ਦੀਵਾਨਿ ਬੁਲਾਇਆ ॥ ਹਰਿ ਫੁਰਮਾਨੁ ਦਰਗਹ ਕਾ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Cẖal ḏarhāl ḏīvān bulā▫i▫ā.  Har furmān ḏargėh kā ā▫i▫ā. ||1|| rahā▫o.

 

(Chalh-u) move (darhaal-u = in this state) now, (deevaan-i) the judge has (bulaaiaa) called you.

Dharam Rai, the metaphoric judge, has (aaiaa = come) received (phurmaan-i) order of (dargah) court of (har-i) the Almighty. 1.

(Rahaau) pause and contemplate on this.

ਕਰਉ ਅਰਦਾਸਿ ਗਾਵ ਕਿਛੁ ਬਾਕੀ ॥ ਲੇਉ ਨਿਬੇਰਿ ਆਜੁ ਕੀ ਰਾਤੀ ॥ ਕਿਛੁ ਭੀ ਖਰਚੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਸਾਰਉ ॥ ਸੁਬਹ ਨਿਵਾਜ ਸਰਾਇ ਗੁਜਾਰਉ ॥੨॥

Kara▫o arḏās gāv kicẖẖ bākī.  Le▫o niber āj kī rāṯī.  Kicẖẖ bẖī kẖaracẖ ṯumĥārā sāra▫o.  Subah nivāj sarā▫e gujāra▫o. ||2||

 

The soul says to the Jam: I (karau = make) this is (ardaas-i) supplication; I have (kichh-u) some work (baaki) left in (gaav) the village; I shall (leyo nibeyr-i) finish it (raat-i) at night (ki) of (aaj) to-day, i.e. tonight.

I shall (saarau = provide) give (kichh-u) some for (tumhaara) your (kharach) expenses – expression used for bribe.

I shall leave early with you and (gujaarau) offer (subah) the morning (nivaaj/namaaz of the Muslims) prayer at some (saraaey) inn on the way, i.e. promises to accompany the Jam before dawn. 2.

Message: The human being is so engrossed in his/pursuits in the world-play that s/he wants to pursue them even when death is imminent and s/he knows that everything will be left behind.

 

ਸਾਧਸੰਗਿ ਜਾ ਕਉ ਹਰਿ ਰੰਗੁ ਲਾਗਾ ॥ ਧਨੁ ਧਨੁ ਸੋ ਜਨੁ ਪੁਰਖੁ ਸਭਾਗਾ ॥ ਈਤ ਊਤ ਜਨ ਸਦਾ ਸੁਹੇਲੇ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤਿ ਅਮੋਲੇ ॥੩॥

Sāḏẖsang jā ka▫o har rang lāgā.  Ḏẖan ḏẖan so jan purakẖ sabẖāgā.  Īṯ ūṯ jan saḏā suhele.  Janam paḏārath jīṯ amole. ||3||

 

One (ja kau) to whom (rang-u) love of (har-i) the Almighty (laaga) focused (saadhsang-i) the guru’s company/guidance. (So) such a (jan-u = servant) obedient (purakh-u) person is (dhan dhan) blessed and (sabhaaga) fortunate.

(Jan) the seekers are (sadaa) ever (suheylye) comfortable (eet = here) in life and (oot = there) in the hereafter; they (jeet-i) win the game of (amoley) the invaluable (padaarath-u) gift of (janam-u = birth) human birth, i.e. they remember Naam, overcome temptations in the world-play, and succeed in attaining union with the Almighty. 3.

 

ਜਾਗਤੁ ਸੋਇਆ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਾਲੁ ਧਨੁ ਜੋਰਿਆ ਭਇਆ ਪਰਾਇਆ ॥ ਕਹੁ ਕਬੀਰ ਤੇਈ ਨਰ ਭੂਲੇ ॥ ਖਸਮੁ ਬਿਸਾਰਿ ਮਾਟੀ ਸੰਗਿ ਰੂਲੇ ॥੪॥੩॥

Jāgaṯ so▫i▫ā janam gavā▫i▫ā.  Māl ḏẖan jori▫ā bẖa▫i▫ā parā▫i▫ā.  Kaho Kabīr ṯe▫ī nar bẖūle.  Kẖasam bisār mātī sang rūle. ||4||3||

 

The human being is (soiaa) asleep while (jaagat) awake, i.e. s/he being inebriated by temptations, (gavaaiaa) loses the opportunity provided by (janam-u) human birth to live by Naam; (maal-u) property and (dhan-u) money (joriaa) amassed by him/her, (bhaiaa) becomes (praaiaa) others’ on death, i.e. s/he leaves them behind.

(Kah-u) say o Kabir: (Teyee) those (nar) persons who (bisaar-i) forget commands of (khasam) the Master given before birth, (bhooley) stray off the path and do not get to the Almighty; they (rooley) roll (sang-i) in (maatti) dust, i.e. waste their human birth. 4. 3.

 

Page 793

 

ਸੂਹੀ ਕਬੀਰ ਜੀਉ ਲਲਿਤ ॥ ਥਾਕੇ ਨੈਨ ਸ੍ਰਵਨ ਸੁਨਿ ਥਾਕੇ ਥਾਕੀ ਸੁੰਦਰਿ ਕਾਇਆ ॥ ਜਰਾ ਹਾਕ ਦੀ ਸਭ ਮਤਿ ਥਾਕੀ ਏਕ ਨ ਥਾਕਸਿ ਮਾਇਆ ॥੧॥

Sūhī Kabīr jī▫o laliṯ.  Thāke nain sarvan sun thāke thākī sunḏar kā▫i▫ā.  Jarā hāk ḏī sabẖ maṯ thākī ek na thākas mā▫i▫ā. ||1||

 

Composition of (jeeo) revered Kabir in Raga Soohi with Raagini or sub-musical measure Lalit. In old age, (nain) eyes (thaakey = get tired) become weak, (sravan) the ears (thaakey = tired) find it hard to (sun-i) hear; (sundar-i) the beautiful (kaaiaa) body (thaaki) withers.

When (jaraa) old age (di = gives, haak = call) comes, (sabh) all (mat-i) thinking ability (thaaki) weakens; (maaiaa) attachment to the world-play (eyk = one) alone does not (thaaki) weaken. 1.

 

ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Bāvre ṯai gi▫ān bīcẖār na pā▫i▫ā.  Birthā janam gavā▫i▫ā. ||1|| rahā▫o.

 

O (baavrey = mad person) mindless person, (tai) you have never (paaiaa) acquired (beechaar-u = reflection) the understanding – that the purpose of human birth is to attain union with the Creator, and (gavaaiaa = lost) wasted it (birtha) in useless pursuits. 1.

(Rahaau) pause and reflect on this.

 

ਤਬ ਲਗੁ ਪ੍ਰਾਨੀ ਤਿਸੈ ਸਰੇਵਹੁ ਜਬ ਲਗੁ ਘਟ ਮਹਿ ਸਾਸਾ ॥ ਜੇ ਘਟੁ ਜਾਇ ਤ ਭਾਉ ਨ ਜਾਸੀ ਹਰਿ ਕੇ ਚਰਨ ਨਿਵਾਸਾ ॥੨॥

Ŧab lag parānī ṯisai sarevhu jab lag gẖat mėh sāsā.  Je gẖat jā▫e ṯa bẖā▫o na jāsī har ke cẖaran nivāsā. ||2||

 

o (praani) mortal, (Jab lag-u) as long as you have (saasa = breaths) life (mah-i) in (ghatt) the body, (tab lag) until then (sreyvahu = serve) obey commands of (tisai = that) the Almighty.

If you do it with devotion, then (jey) when (ghatt-u) the body (jaaey = goes) dies, (bhaau) devotion will still not (jaasi = go) end and the soul shall obtain (nivaasa = abode) merger with (charan = feet) in (har-i) the Almighty. 2.

 

Note: The next two lines refer to the game of Chaupar. Chaupar is a game of dice, which is played on a board made of two cotton or woolen strips intersecting each at right angles making a cross with four segments. The pieces are moved on the board according to throw of the dice with the aim to enter ‘home’ on the board. The dice are called ‘Paasa’ and the pieces, Saari. ‘Paasa Dhaal’ means ‘throw the dice’.

 

ਜਿਸ ਕਉ ਸਬਦੁ ਬਸਾਵੈ ਅੰਤਰਿ ਚੂਕੈ ਤਿਸਹਿ ਪਿਆਸਾ ॥ ਹੁਕਮੈ ਬੂਝੈ ਚਉਪੜਿ ਖੇਲੈ ਮਨੁ ਜਿਣਿ ਢਾਲੇ ਪਾਸਾ ॥੩॥

Jis ka▫o sabaḏ basāvai anṯar cẖūkai ṯisėh pi▫āsā.  Hukmai būjẖai cẖa▫upaṛ kẖelai man jiṇ dẖāle pāsā. ||3||

 

One (jis kau = whom) in whose (antar-i = inner-self) mind, the Almighty (basaavai = causes to dwell) gives awareness of (sabad-u = Word) instructions given to the soul before birth, (tisah-i) his/her (piaasa = thirst) running after desires (chookai) ends.

One who (boojhai) understands (hukmai) Divine commands – given to the soul before birth – and (kheylai = plays the game of Chaupar) leads life according to those instructions, (jin-i = conquers) controls (man-u) the mind and then (ddhaaley = throws, paasa = dice) acts. 3.

 

ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਅਬਿਗਤ ਕਉ ਤਿਨ ਕਾ ਕਛੂ ਨ ਨਾਸਾ ॥ ਕਹੁ ਕਬੀਰ ਤੇ ਜਨ ਕਬਹੁ ਨ ਹਾਰਹਿ ਢਾਲਿ ਜੁ ਜਾਨਹਿ ਪਾਸਾ ॥੪॥੪॥

Jo jan jān bẖajėh abigaṯ ka▫o ṯin kā kacẖẖū na nāsā.  Kaho Kabīr ṯe jan kabahu na hārėh dẖāl jo jānėh pāsā. ||4||4||

 

(Jan) the persons (jo) who (jaan-i = knowingly) attentively (bhajah-i) praise virtues of (abigat/aviakt) the formless Master – and emulate them – (kachoo na) nothing of (tin) theirs (naasa) is lost, i.e. their efforts for union with the Almighty are fruitful.

Says Kabir: (Tey) those (jan) persons (kabah-u na) never (haarah-i) lose the game of life (ju) who (jaanah-i) know how (ddhaal-i = throw, paasa = dice) to act, i.e. those who practice Divine virtues and commands, do not fail to unite with the Almighty. 4. 4. 

 

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ਸੂਹੀ ਲਲਿਤ ਕਬੀਰ ਜੀਉ ॥ ਏਕੁ ਕੋਟੁ ਪੰਚ ਸਿਕਦਾਰਾ ਪੰਚੇ ਮਾਗਹਿ ਹਾਲਾ ॥ ਜਿਮੀ ਨਾਹੀ ਮੈ ਕਿਸੀ ਕੀ ਬੋਈ ਐਸਾ ਦੇਨੁ ਦੁਖਾਲਾ ॥੧॥
Sūhī laliṯ Kabīr jī▫o.  Ėk kot pancẖ sikḏārā pancẖe māgėh hālā.  Jimī nāhī mai kisī kī bo▫ī aisā ḏen ḏukẖālā. ||1||

 

Composition by (jeeo) revered Kabir in Raga Soohi with Raagini or sub musical measure, Lalit. There is (eyk-u) one (kott-u = fort) body with (panch) five (sikdaara = rulers) vices – lust, anger, greed, attachment to world-play and vanity – (panchey) all five (maagah-i = ask) cause (haala = taxes) suffering.

I have not (boee = sowed) harvested (jimi) land (ki) of (kisi) anyone so (aisa) such (deyn-u = giving) parting is (dukhaala) difficult, i.e. I have not succumbed to anyone of them, so they cannot cause suffering to me. 1.

ਹਰਿ ਕੇ ਲੋਗਾ ਮੋ ਕਉ ਨੀਤਿ ਡਸੈ ਪਟਵਾਰੀ ॥ ਊਪਰਿ ਭੁਜਾ ਕਰਿ ਮੈ ਗੁਰ ਪਹਿ ਪੁਕਾਰਿਆ ਤਿਨਿ ਹਉ ਲੀਆ ਉਬਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Har ke logā mo ka▫o nīṯ dasai patvārī.  Ūpar bẖujā kar mai gur pėh pukāri▫ā ṯin ha▫o lī▫ā ubārī. ||1|| rahā▫o.

 

O (loga) people of (har-i) the Almighty, (patwaari = local land revenue officer) the metaphoric snake, the embodiment of temptations, (neet-i) ever (ddasai) stings (mo kau) me, i.e. I am being continuously enticed by the vices in the world-play.

I cannot resist them on my own, so (mai) I (oopar-i = above, kar-i = did) raised my (bhujaa = arms) hands and (pukaariaa) called out (pah-i) to (gur) the guru, and (tin-i = that) he (leeaa ubaari = raised) saved (hau) me. 1.

(Rahaau) pause and reflect on this.

 

ਨਉ ਡਾਡੀ ਦਸ ਮੁੰਸਫ ਧਾਵਹਿ ਰਈਅਤਿ ਬਸਨ ਨ ਦੇਹੀ ॥ ਡੋਰੀ ਪੂਰੀ ਮਾਪਹਿ ਨਾਹੀ ਬਹੁ ਬਿਸਟਾਲਾ ਲੇਹੀ ॥੨॥

Na▫o dādī ḏas munsaf ḏẖāvėh ra▫ī▫aṯ basan na ḏehī.  Dorī pūrī māpėh nāhī baho bistālā lehī. ||2||

 

(Nau = nine) many (ddaaddi) land measurers and (das = ten) many (munsaf) judges/inspectors (dhaavah-i) come running and (na deyhi) do not let (raeeat-i = subjects) the people/farmers (basan) live in peace.

The land measurers do not (maapah-i) measure with (ddori = string) the measuring tape (poori = perfectly) properly and (leyhi = take) ask for (bah-u) large (bisttaala = filth) bribe – but those who conform to rules do not care about them. 2.

 

ਬਹਤਰਿ ਘਰ ਇਕੁ ਪੁਰਖੁ ਸਮਾਇਆ ਉਨਿ ਦੀਆ ਨਾਮੁ ਲਿਖਾਈ ॥ ਧਰਮ ਰਾਇ ਕਾ ਦਫਤਰੁ ਸੋਧਿਆ ਬਾਕੀ ਰਿਜਮ ਨ ਕਾਈ ॥੩॥

Bahṯar gẖar ik purakẖ samā▫i▫ā un ḏī▫ā nām likẖā▫ī.  Ḏẖaram rā▫e kā ḏafṯar soḏẖi▫ā bākī rijam na kā▫ī. ||3||

 

There are (bahatar-i) seventy two (ghar = houses) chambers in the body; (ik-u) the one (purakh-u) Almighty – is present within and (un-i = that) IT (deeaa) gives (naam-u) commands (likhaaee) in writing, i.e. guides from within.

One who conforms to the commands, his/her account kept in (daftar-u = office) office (dharam raaey) of the metaphoric presenter in Divine court shows (na kaaee – not any) not (rijam) a bit of (baaki = debit balance) shortcoming, i.e. is cleared for union with the Almighty. 3.

 

ਸੰਤਾ ਕਉ ਮਤਿ ਕੋਈ ਨਿੰਦਹੁ ਸੰਤ ਰਾਮੁ ਹੈ ਏਕੋ ॥ ਕਹੁ ਕਬੀਰ ਮੈ ਸੋ ਗੁਰੁ ਪਾਇਆ ਜਾ ਕਾ ਨਾਉ ਬਿਬੇਕੋ ॥੪॥੫॥

Sanṯā ka▫o maṯ ko▫ī ninḏahu sanṯ rām hai eko.  Kaho Kabīr mai so gur pā▫i▫ā jā kā nā▫o bibeko. ||4||5||

 

Such people are the real saints: (Mat-i = do not) let not (koee) anyone (nindah-u = slander) find fault (kau) with (santaa = saints) those who live by Naam; for, a sint and (raam) the Almighty (hai) is (eyko) one and same, i.e. the saint is embodiment of the Almighty.

Says Kabir: (Mai) I (paaiaa) found (so) that the guru (ja ka) whose (naau) name is (bibeyko) discernment, i.e. the guru has taught me to believe and live by reason or the laws of nature – and not fall for distractions. 4. 5.