SGGS pp 654-656, Soratth Kabir Ji, Shabads 1-11.

 

ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਕਬੀਰ ਜੀ ਕੀ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ baṇī bẖagaṯ Kabīr jī kī gẖar 1    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition of (ji) the revered (Bhagat) devotee/saint Kabir, in Raga Soratth, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਬੁਤ ਪੂਜਿ ਪੂਜਿ ਹਿੰਦੂ ਮੂਏ ਤੁਰਕ ਮੂਏ ਸਿਰੁ ਨਾਈ ॥ ਓਇ ਲੇ ਜਾਰੇ ਓਇ ਲੇ ਗਾਡੇ ਤੇਰੀ ਗਤਿ ਦੁਹੂ ਨ ਪਾਈ ॥ ੧॥

Buṯ pūj pūj hinḏū mū▫e ṯurak mū▫e sir nā▫ī.  O▫e le jāre o▫e le gāde ṯerī gaṯ ḏuhū na pā▫ī. ||1||

 

The Hindus (pooj-i pooj-i) keep worshipping (but) stone idols (muey = die) all life; (turk) the Muslims (naaee/nivaaee = bowing, sir-u = head) keep offering Namaaz all life, but the Master is not found if prayer is done as ritual.

(Oey = they) the Hindus (ley) take and (jaarey = burn) cremate the dead; (oey = they) the Muslims (gaaddey) bury their dead; but (duhoo) both do not (paaee) find (teyri) Your (gat-i) state, i.e. these do not make them aware as to how You like the humans to lead their lives. 1.

 

ਮਨ ਰੇ ਸੰਸਾਰੁ ਅੰਧ ਗਹੇਰਾ ॥ ਚਹੁ ਦਿਸ ਪਸਰਿਓ ਹੈ ਜਮ ਜੇਵਰਾ ॥੧॥ ਰਹਾਉ ॥

Man re sansār anḏẖ gaherā.  Cẖahu ḏis pasri▫o hai jam jevrā. ||1|| rahā▫o.

(Rey) o (man = mind) human mind, (sansaar-u) the world is (andh) a blind (gaheyra = deep pit) well – people are blinded by attachment to what they see – and forget the Almighty.

And there is (jeyvra = rope) the noose (pasrio) spread by (jam) the messenger of death – there are temptations all round, in the world-play. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਬਿਤ ਪੜੇ ਪੜਿ ਕਬਿਤਾ ਮੂਏ ਕਪੜ ਕੇਦਾਰੈ ਜਾਈ ॥ ਜਟਾ ਧਾਰਿ ਧਾਰਿ ਜੋਗੀ ਮੂਏ ਤੇਰੀ ਗਤਿ ਇਨਹਿ ਨ ਪਾਈ ॥੨॥

Kabiṯ paṛe paṛ kabiṯā mū▫e kapaṛ keḏārai jā▫ī.  Jatā ḏẖār ḏẖār jogī mū▫e ṯerī gaṯ inėh na pā▫ī. ||2||

 

(Kabit) the poets (parr-i parr-i) keep reading (kabitaa) poems (muey = die) all life, and (kaparr = clothes) Sadhus with saintly attire (jaaee) keep going on pilgrimage (keydaarai) to Keydaarnath – high up in mountains.

(Jogi) the Yogis (dhaar-i dhaar-i) keep (jattaa) matted hair (muey = die) all life, but (inah-i) they are not (paaee = obtain) aware of Your (gat-i) state – what You expect. 2.

Message: People only concentrate on rituals, oblivious of need to live by Divine virtues and commands.

 

ਦਰਬੁ ਸੰਚਿ ਸੰਚਿ ਰਾਜੇ ਮੂਏ ਗਡਿ ਲੇ ਕੰਚਨ ਭਾਰੀ ॥ ਬੇਦ ਪੜੇ ਪੜਿ ਪੰਡਿਤ ਮੂਏ ਰੂਪੁ ਦੇਖਿ ਦੇਖਿ ਨਾਰੀ ॥੩॥

Ḏarab sancẖ sancẖ rāje mū▫e gad le kancẖan bẖārī.  Beḏ paṛe paṛ pandiṯ mū▫e rūp ḏekẖ ḏekẖ nārī. ||3||

 

(Raajey) the kings (sanch-i sanch-i) concentrate on amassing (darab) wealth/domain (muey) all life and then (gadd-i ley) bury (bhaaree) loads of (kanchan) gold – and other wealth.

(Panddit) the Pundits (parr-i parr-i) concentrate on reading (beyd = Vedas) scriptures (muey) all life and (naari) women (deykh-i deykh-i) seeing and appreciating their (roop-u) beauty – in mirrors. 3.

 

Message: These only make one proud and keep away from the Master.

 

ਰਾਮ ਨਾਮ ਬਿਨੁ ਸਭੈ ਬਿਗੂਤੇ ਦੇਖਹੁ ਨਿਰਖਿ ਸਰੀਰਾ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ਕਹਿ ਉਪਦੇਸੁ ਕਬੀਰਾ ॥੪॥੧॥

Rām nām bin sabẖai bigūṯe ḏekẖhu nirakẖ sarīrā.  Har ke nām bin kin gaṯ pā▫ī kahi upḏes kabīrā. ||4||1||

 

Being (bin-u = without) oblivious of (raam naam) Divine virtues and commands – people lead lives direction-less and – (sabhai) all (bogoot-e = frustrated) fail to get access to the Almighty; one can (deykhahu = see, nirakh-i = watch carefully, sareera = body) contemplate within and realize.

(Kin- = who?) No one can (paai) obtain (gat-i) emancipation without practicing (naam) virtues and commands (key) of (har-i) the Almighty; Kabir (kah-i = says) imparts this (updeys-u = instruction) awareness. 4. 1.

 

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Note: In this Shabad in Raga Soratth, Bhagat Kabir describes the transitory nature of life. One should therefore not amass wealth only for the sake of wealth or get attached to relatives, status, beauty/strength of the body and so on. They last only in lifetime. The Shabad uses analogies to drive home the point.

 

ਜਬ ਜਰੀਐ ਤਬ ਹੋਇ ਭਸਮ ਤਨੁ ਰਹੈ ਕਿਰਮ ਦਲ ਖਾਈ ॥ ਕਾਚੀ ਗਾਗਰਿ ਨੀਰੁ ਪਰਤੁ ਹੈ ਇਆ ਤਨ ਕੀ ਇਹੈ ਬਡਾਈ ॥੧॥

Jab jarī▫ai ṯab ho▫e bẖasam ṯan rahai kiram ḏal kẖā▫ī.  Kācẖī gāgar nīr paraṯ hai i▫ā ṯan kī ihai badā▫ī. ||1||

 

(Jab) when (tan-u = body) the mortal remains of a person (jareeai/jaleeai = burnt) are cremated, (tab) then (tan-u) the body (hoey) becomes (bhasam) ash, and if the body (rahai) remains, i.e. is buried, then (dal = army) hordes of (kiram) worms (khaaee = eat) consume it.

It is like when (neer-u) water is (parat-u) put in (kaachi) an unbaked (gaagar-i) earthen pitcher, – it disintegrates – (ihai) this is (baddaaee = quality, nature) what happens to (iaa) this (tan) body, i.e. it perishes when the soul leaves. 1.

 

ਕਾਹੇ ਭਈਆ ਫਿਰਤੌ ਫੂਲਿਆ ਫੂਲਿਆ ॥ ਜਬ ਦਸ ਮਾਸ ਉਰਧ ਮੁਖ ਰਹਤਾ ਸੋ ਦਿਨੁ ਕੈਸੇ ਭੂਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Kāhe bẖa▫ī▫ā firṯou fūli▫ā fūli▫ā.  Jab ḏas mās uraḏẖ mukẖ rahṯā so ḏin kaise bẖūli▫ā. ||1|| rahā▫o.

 

O (bhaeeaa = brother) dear human being, (kaahey) why do you (phirtao = wander) go about (phoolia phoolia = inflated) bloated with pride – because of wealth, status or physical strength/beauty?

(Kaisey) how have you (bhooliaa) forgotten (so) that (din-u = day) time (jab) when you (rahta) remained (uradh = inverted, mukh = face) head-down in the mother’s womb for (das) ten (maas) months – conforming to the system/natural law. 1.

(Rahaau) dwell on this and contemplate.

 

Message: One should not get so engrossed in pleasures of life so much as to forget the Almighty, as these difficult times will then come again.

 

ਜਿਉ ਮਧੁ ਮਾਖੀ ਤਿਉ ਸਠੋਰਿ ਰਸੁ ਜੋਰਿ ਜੋਰਿ ਧਨੁ ਕੀਆ ॥ ਮਰਤੀ ਬਾਰ ਲੇਹੁ ਲੇਹੁ ਕਰੀਐ ਭੂਤੁ ਰਹਨ ਕਿਉ ਦੀਆ ॥੨॥

Ji▫o maḏẖ mākẖī ṯi▫o saṯẖor ras jor jor ḏẖan kī▫ā.  Marṯī bār leho leho karī▫ai bẖūṯ rahan ki▫o ḏī▫ā. ||2||

 

(Jio) like (madh-u = honey, maakhi = bee) the bee stores honey – but is never able to enjoy it; (tio) similarly (satthor-i) the foolish person is (ras-u = relish) happy (jor-i jor-i keeaa) amassing (dhan-u) wealth – for the sake of wealth and leave it for others after death. 

(Baar) at the time of (marti) death – the family members to whom one is attached and gathers wealth for them – (kareeai) say (leyh-u leyh-u) take the body away; (kiau = why?) do not (deeaa) let (bhoot) the ghost – the dead body – (rahan = = remain, kiau = why?) stay in the house. 2.

 

ਦੇਹੁਰੀ ਲਉ ਬਰੀ ਨਾਰਿ ਸੰਗਿ ਭਈ ਆਗੈ ਸਜਨ ਸੁਹੇਲਾ ॥ ਮਰਘਟ ਲਉ ਸਭੁ ਲੋਗੁ ਕੁਟੰਬੁ ਭਇਓ ਆਗੈ ਹੰਸੁ ਅਕੇਲਾ ॥੩॥

Ḏehurī la▫o barī nār sang bẖa▫ī āgai sajan suhelā.  Margẖat la▫o sabẖ log kutamb bẖa▫i▫o āgai hans akelā. ||3||

 

(Bari) the wedded (naar-i) wife (bhaee = remains, sang-i = with) accompanies the body (lau) up to (deyhuri) the house threshold and (aagai = ahead) after that (sajan) friends and (suheyla = pleasant) dear ones accompany (aagai) further.

(Sabh-u) all (log-u) people and (kuttamb-u) family members (bhaio = are) accompany the body only (lau) up to (marghatt) the cremation/burial site, but (hans-u) the soul is (akeyla) alone (aagai = ahead) in the hereafter. 3.

 

Message: The relatives are with one only as long as one lives; there is none to help the soul when faced with consequences of transgressions committed for their sake.

 

ਕਹਤੁ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਪ੍ਰਾਨੀ ਪਰੇ ਕਾਲ ਗ੍ਰਸ ਕੂਆ ॥ ਝੂਠੀ ਮਾਇਆ ਆਪੁ ਬੰਧਾਇਆ ਜਿਉ ਨਲਨੀ ਭ੍ਰਮਿ ਸੂਆ ॥੪॥੨॥

Kahaṯ Kabīr sunhu re parānī pare kāl garas kū▫ā.  Jẖūṯẖī mā▫i▫ā āp banḏẖā▫i▫ā ji▫o nalnī bẖaram sū▫ā. ||4||2||

 

(Kahat-u) says Kabir: (Sunh-u) listen (rey) o (praani) mortal, you (parey) have fallen into (kooaa) a well – the vices in the world-play – and shall be (gras-i) caught by (kaal) the agent of death/Divine justice.

You have let (aap-u) yourself (bandhaaiaa = bound) be possessed by (jhootthi = false/impermanent) transitory pleasures of (maaiaa) the world-play; (jio) like (sooaa) the parrot is caught on (nalnee) the tube (bhram-i) in delusion. 4. 2.

(Note: A parrot goes and sits on a hanging horizontal hollow tube supported by a rod, with bait on it, and water below. It sits on the tube, which turns, and the parrot is in danger of falling into the water, so it clings to the tube, and is caught – the tube does not go to it, the bait brings the parrot to it).

 

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Note: In this Shabad, Bhagat Kabir Ji points out that people, who listen to scriptures like the Vedas and Puranas, are motivated to perform rituals. However, futility of rituals is soon realised and the need for living by Divine virtues and commands understood, by sincere seekers.

owever theH

 

ਬੇਦ ਪੁਰਾਨ ਸਭੈ ਮਤ ਸੁਨਿ ਕੈ ਕਰੀ ਕਰਮ ਕੀ ਆਸਾ ॥ ਕਾਲ ਗ੍ਰਸਤ ਸਭ ਲੋਗ ਸਿਆਨੇ ਉਠਿ ਪੰਡਿਤ ਪੈ ਚਲੇ ਨਿਰਾਸਾ ॥੧॥

Beḏ purān sabẖai maṯ sun kai karī karam kī āsā.  Kāl garsaṯ sabẖ log si▫āne uṯẖ pandiṯ pai cẖale nirāsā. ||1||

 

(Sun-i kai) listening to (sabhai) all (mat = counsel) guidance given in (beyd) the Vedas and Puranas, people (kar-i aasa = wish) are motivated to perform (karam) rituals.

(Sabh) all including (siaaney) wise people are (grast) in the grip of (kaal = messenger of death) vices; when they realize this, they (utth-i) get up and go (pai) to (panddit) the Pundit – who tells of rituals, but then (chaley = walk) walk away from rituals (niraasa) disappointed. 1.

 

ਮਨ ਰੇ ਸਰਿਓ ਨ ਏਕੈ ਕਾਜਾ ॥ ਭਜਿਓ ਨ ਰਘੁਪਤਿ ਰਾਜਾ ॥੧॥ ਰਹਾਉ ॥

Man re sari▫o na ekai kājā.  Bẖaji▫o na ragẖūpaṯ rājā. ||1|| rahā▫o.

 

(Rey) o (man= mind) human mind (eykai) the one (kaaja) purpose of life – to find the Almighty – (sario) is not accomplished, if one does not (bhajio) invoke  (raghupat-i = Rama of Ramayana, raaja = king – metaphor for) the Almighty.

(Rahaau) dwell on this and contemplate,

 

ਬਨ ਖੰਡ ਜਾਇ ਜੋਗੁ ਤਪੁ ਕੀਨੋ ਕੰਦ ਮੂਲੁ ਚੁਨਿ ਖਾਇਆ ॥ ਨਾਦੀ ਬੇਦੀ ਸਬਦੀ ਮੋਨੀ ਜਮ ਕੇ ਪਟੈ ਲਿਖਾਇਆ ॥੨॥

Ban kẖand jā▫e jog ṯap kīno kanḏ mūl cẖun kẖā▫i▫ā.  Nāḏī beḏī sabḏī monī jam ke patai likẖā▫i▫ā. ||2||

 

People (jaaey) go to (khandd) a part of (ban) the jungle, (keeno) perform (jog-u) Yogic practices or (tap-u) austerities, and (khaaya = eat) live by (chun-i) picking (kand) fruit and (mool-u) rooted vegetables from the jungle – they believe they have overcome temptations of the world.

Some practice (naadee = sound) recitation of mantras, (beydee = of Vedas) reading of verses, (sabdi) repeating a word, e.g. Alakh Niranjan by the Yogis, or (monee) remaining silent – hoping these things will help them find the Almighty. But such people have their names (likhaaiaa) written (pattai) in the list with (jam) Divine justice, i.e. those who only engage in ritual practices, cannot unite with the Creator, and are sent for rebirth. 2

 

ਭਗਤਿ ਨਾਰਦੀ ਰਿਦੈ ਨ ਆਈ ਕਾਛਿ ਕੂਛਿ ਤਨੁ ਦੀਨਾ ॥ ਰਾਗ ਰਾਗਨੀ ਡਿੰਭ ਹੋਇ ਬੈਠਾ ਉਨਿ ਹਰਿ ਪਹਿ ਕਿਆ ਲੀਨਾ ॥੩॥

Bẖagaṯ nārḏī riḏai na ā▫ī kācẖẖ kūcẖẖ ṯan ḏīnā.  Rāg rāgnī ḏinbẖ ho▫e baiṯẖā un har pėh ki▫ā līnā. ||3||

 

(Bhagat-i) devotion (naardi) taught by Sage Narada does not (aaee) come to their (ridai) mind; they only (deena) make (kaachh-i koochh-i) markings on (tan-u) the body – religious signs like frontal marks or rubbing ash on the body. (Note: The sage Narada was considered to have fickle mind, but realized and guided people to concentrate on the Almighty).

Or, those who (baittha) sit (hoey = being) making (bhindd) a show of devotion by singing (raag raagini) hymns with music; (un-i = they) such people (leena) receive (kiaa = what?) nothing (pah-i) from (har-i) the Almighty. 3.

 

ਪਰਿਓ ਕਾਲੁ ਸਭੈ ਜਗ ਊਪਰ ਮਾਹਿ ਲਿਖੇ ਭ੍ਰਮ ਗਿਆਨੀ ॥

Pari▫o kāl sabẖai jag ūpar māhi likẖe bẖaram gi▫ānī.

 

(Kaal-u = messenger of death) the vices (pario = fall, oopar = on) afflict (sabhai) all (jag-u = world) humankind; (bhram) deluded (giaani) learned people are (likhey = are written, maah-i = in) included in that list.

 

Page 655

 

ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥

Kaho Kabīr jan bẖa▫e kẖālse parem bẖagaṯ jih jānī. ||4||3||

 

(Kah-u) says Kabir; only (jan) humble devotees of the Almighty (bhaey) become (khaalsey) free of rituals; they are those (jih) who (jaani = known) have understood (preym) loving (bhagat-i) devotion – loving emulation of virtues and obedience to Hukam/commands of the Creator. 4. 3.

 

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ਘਰੁ ੨ ॥ ਦੁਇ ਦੁਇ ਲੋਚਨ ਪੇਖਾ ॥ ਹਉ ਹਰਿ ਬਿਨੁ ਅਉਰੁ ਨ ਦੇਖਾ ॥ ਨੈਨ ਰਹੇ ਰੰਗੁ ਲਾਈ ॥ ਅਬ ਬੇ ਗਲ ਕਹਨੁ ਨ ਜਾਈ ॥੧॥

Gẖar 2.  Ḏu▫e ḏu▫e locẖan pekẖā.  Ha▫o har bin a▫or na ḏekẖā.  Nain rahe rang lā▫ī.  Ab be gal kahan na jā▫ī. ||1||

 

(Ghar-u 2) to be sung to the second beat. (Peykha) looking/searching (duey-i duey-i) with both eyes, (hau) I (deykha) see none (aur-u) else (bin-u) except (har-i) the Almighty everywhere.

(Nain) the eyes (rahey) keep (rang laaee) enjoying this; (ab) now I (na jaaee) cannot (kahan-u) say (bey = other, gal = thing) anything else– I see only the Almighty in everything. 1.

 

ਹਮਰਾ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ ਜਬ ਰਾਮ ਨਾਮ ਚਿਤੁ ਲਾਗਾ ॥੧॥ ਰਹਾਉ ॥

Hamrā bẖaram ga▫i▫ā bẖa▫o bẖāgā.  Jab rām nām cẖiṯ lāgā. ||1|| rahā▫o.

 

(Hamra) my (bharam) doubt –whether the Almighty is present with me – (gaiaa) has left; my (bhau) fear (bhaaga = ran away) has fled, (jab = when) since (chit-u) the mind (laaga = attached) got devoted to (naam) Divine virtues and commands of (raam) the all-pervasive Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਜੀਗਰ ਡੰਕ ਬਜਾਈ ॥ ਸਭ ਖਲਕ ਤਮਾਸੇ ਆਈ ॥ ਬਾਜੀਗਰ ਸ੍ਵਾਂਗੁ ਸਕੇਲਾ ॥ ਅਪਨੇ ਰੰਗ ਰਵੈ ਅਕੇਲਾ ॥੨॥

Bājīgar dank bajā▫ī.  Sabẖ kẖalak ṯamāse ā▫ī.  Bājīgar savāʼng sakelā.  Apne rang ravai akelā. ||2||

 

When (baajigar) magician (bajaa-i) plays (ddank) the tambourine – to attract people – (sabh) all (khalak) people (aa-i) come to watch (tamaasey) the play.

When (baajgar) the magician (sakeyla = packs up) closes (svaang-u) the show, then he (ravai = pervades) exists (akeyla) alone (apnai = own, rang = color) as before. 2.

Message: When the Creator as play-director, decides the creatures is born; and when IT decides to close the play, the creatures dies, but the Nirgun or non-manifest form of the Master, i.e. the soul is left.

 

ਕਥਨੀ ਕਹਿ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਭ ਕਥਿ ਕਥਿ ਰਹੀ ਲੁਕਾਈ ॥ ਜਾ ਕਉ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਈ ॥ ਤਾ ਕੇ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਈ ॥੩॥

Kathnī kahi bẖaram na jā▫ī.  Sabẖ kath kath rahī lukā▫ī.  Jā ka▫o gurmukẖ āp bujẖā▫ī.  Ŧā ke hirḏai rahi▫ā samā▫ī. ||3||

 

But, (bharam-u) the doubt – that the Creator and creation are two different entities – does not (jaaee) go by mere (kathnee kah-i) talk; although (sabh) all (lukaaee) mankind (rahee) keeps (kath-i kath-i) saying it.

(Ja kau) one to whom (aap-i = self) the Almighty (bujhaaee) gives the understanding (gurmukh-i) through the guru’s teachings, the Almighty (rahiaa) remains (samaaee) present (hirdai) in the mind (ta kai) of that person. 3.

 

ਗੁਰ ਕਿੰਚਤ ਕਿਰਪਾ ਕੀਨੀ ॥ ਸਭੁ ਤਨੁ ਮਨੁ ਦੇਹ ਹਰਿ ਲੀਨੀ ॥ ਕਹਿ ਕਬੀਰ ਰੰਗਿ ਰਾਤਾ ॥ ਮਿਲਿਓ ਜਗਜੀਵਨ ਦਾਤਾ ॥੪॥੪॥

Gur kicẖanṯ kirpā kīnī.  Sabẖ ṯan man ḏeh har līnī.  Kahi Kabīr rang rāṯā.  Mili▫o jagjīvan ḏāṯā. ||4||4||

 

When the guru (keeni) bestows (kinchat) a bit of (kirpa = kindness) teaching, (sabh-u) all of (man-u) mind, (tan-u, deyh) body (leeni) are absorbed in (har-i) the Almighty – one’s thoughts and actions are guided by Divine virtues and commands.

Says Kabir: One who is (raata) imbued with (rang= love) virtues and commands of (har-i) the Almighty, (milio) finds (daata) the giver of (jagjeevan) life of the world – the Creator of all. 4. 4.

 

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Note: The Shabad below uses the process of churning milk/curd to get butter, and buttermilk as by-product. This is used as metaphor to describe how we may obtain awareness of Divine virtues and worldly acceptance.

 

ਜਾ ਕੇ ਨਿਗਮ ਦੂਧ ਕੇ ਠਾਟਾ ॥ ਸਮੁੰਦੁ ਬਿਲੋਵਨ ਕਉ ਮਾਟਾ ॥ ਤਾ ਕੀ ਹੋਹੁ ਬਿਲੋਵਨਹਾਰੀ ॥ ਕਿਉ ਮੇਟੈ ਗੋ ਛਾਛਿ ਤੁਹਾਰੀ ॥੧॥

Jā ke nigam ḏūḏẖ ke ṯẖātā.  Samunḏ bilovan ka▫o mātā.  Ŧā kī hohu bilovanhārī.  Ki▫o metai go cẖẖācẖẖ ṯuhārī. ||1||

 

The Creator (ja key) who has created (nigam = Vedic texts) the scriptures as (tthaata) the source of (doodh = milk) Divine virtues and (samund = the sea) the human mind as (maatta) the vessel (kau) for (bilovan) churning.

O human being, (hoh-u) be (bilovanhaari) the churner (ki) of (ta) that to get butter, Naam; (kio = why?) it will also not let (tuhaaree) your (chhaachh-i) buttermilk (meyttai go) be spilt – you will get the Naam and worldly acceptance as by-product. 1.

 

ਚੇਰੀ ਤੂ ਰਾਮੁ ਨ ਕਰਸਿ ਭਤਾਰਾ ॥ ਜਗਜੀਵਨ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Cẖerī ṯū rām na karas bẖaṯārā.  Jagjīvan parān aḏẖārā. ||1|| rahā▫o.

 

(Cheyree = follower) o human soul, why (too) you do not (karas-i = make) accept (raam-u) the all-pervasive Master as (bhataara = husband) spouse,

Who is (jagjeevan = life of the world) the Creator and (adhaara) support for (praan) life – the Sustainer. 1.

(Rahau) dwell on this and contemplate.

 

ਤੇਰੇ ਗਲਹਿ ਤਉਕੁ ਪਗ ਬੇਰੀ ॥ ਤੂ ਘਰ ਘਰ ਰਮਈਐ ਫੇਰੀ ॥ ਤੂ ਅਜਹੁ ਨ ਚੇਤਸਿ ਚੇਰੀ ॥ ਤੂ ਜਮਿ ਬਪੁਰੀ ਹੈ ਹੇਰੀ ॥੨॥

Ŧere galėh ṯa▫uk pag berī.  Ŧū gẖar gẖar rama▫ī▫ai ferī.  Ŧū ajahu na cẖeṯas cẖerī.  Ŧū jam bapurī hai herī. ||2||

 

(Teyrey galah-i) round your neck is (tauk-u) is the chain of a convicted person, and (beyree/beyrree) fetters on (pag) the feet – of craving;  (ramaieeai) the Master (pheyri) causes you to go (ghar ghar) house to house, i.e. you have been going through numerous births.

But (too) you (ajahu) still do not (cheytas-i) think of the Master (cheyree = servant) although dependent on IT; and hence (heyri) are eyed (jam-i) by the Divine justice, you will be (bapuree) helpless when detained – and sent you for rebirth. 2.

 

ਪ੍ਰਭ ਕਰਨ ਕਰਾਵਨਹਾਰੀ ॥ ਕਿਆ ਚੇਰੀ ਹਾਥ ਬਿਚਾਰੀ ॥ ਸੋਈ ਸੋਈ ਜਾਗੀ ॥ ਜਿਤੁ ਲਾਈ ਤਿਤੁ ਲਾਗੀ ॥੩॥

Parabẖ karan karāvanhārī.  Ki▫ā cẖerī hāth bicẖārī.  So▫ī so▫ī jāgī.  Jiṯ lā▫ī ṯiṯ lāgī. ||3||

 

The soul replies: (Prabh) the Almighty (karan) does and (karaavanhaaree) causes to do – everything; (kiaa) what is in (haath) the hands of (bichaaree = helpless) the poor (cheyri) servant/person?

When the Almighty (jaagi) wakes up (soee soee) from slumber, i.e. imparts awareness of Naam, then (jit-u) what IT (laaee) engages me in, I shall (laagee) engage (tit-u) in that. 3.

 

ਚੇਰੀ ਤੈ ਸੁਮਤਿ ਕਹਾਂ ਤੇ ਪਾਈ ॥ ਜਾ ਤੇ ਭ੍ਰਮ ਕੀ ਲੀਕ ਮਿਟਾਈ ॥ ਸੁ ਰਸੁ ਕਬੀਰੈ ਜਾਨਿਆ ॥ ਮੇਰੋ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮਨੁ ਮਾਨਿਆ ॥੪॥੫॥

Cẖerī ṯai sumaṯ kahāʼn ṯe pā▫ī.  Jā ṯe bẖaram kī līk mitā▫ī.  So ras kabīrai jāni▫ā.  Mero gur parsāḏ man māni▫ā. ||4||5||

 

Question: O (cheyree) soul, (kahaa) where did (tai) you (paee) receive this (sumat-i) good counsel (tey) from, (ja tey) by which you (mittaee) effaced (leek = line) the writing (ki) of (bhram) doubt – whether the Almighty is present and gets everything done.

Answer: (Kabirai) Kabir (jaania) became aware of (su) that (ras-u = elixir) nectar of Divine virtues, when (gurprasaad-i) with the guru’s grace/guidance, (meyro) my (man-u) mind (maania) accepted the omnipresence of the Almighty. 4. 5.

 

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ਜਿਹ ਬਾਝੁ ਨ ਜੀਆ ਜਾਈ ॥ ਜਉ ਮਿਲੈ ਤ ਘਾਲ ਅਘਾਈ ॥ ਸਦ ਜੀਵਨੁ ਭਲੋ ਕਹਾਂਹੀ ॥ ਮੂਏ ਬਿਨੁ ਜੀਵਨੁ ਨਾਹੀ ॥੧॥

Jih bājẖ na jī▫ā jā▫ī.  Ja▫o milai ṯa gẖāl agẖā▫ī.  Saḏ jīvan bẖalo kahāʼnhī.  Mū▫e bin jīvan nāhī. ||1||

 

The Almighty, (baajh-u) without remembering (jih) whom it is not (jaaee) possible (jeeaa) to remain alive, i.e. not not fall prey to temptations.

(Jau) when IT (milai) is found, (ta = then) that (ghaal = toil) efforts to be free of temptations (aghaaee = fulfilled) borne fruit.

A (jeevan) life free of temptations is (sad) ever (kahaa-n-hee) called (bhalo = good) virtuous.

But, (bin-u) without (mooey = dying) killing ego and obeying God, there is no (jeevan-u) life – one cannot find the Master. 1.

 

ਅਬ ਕਿਆ ਕਥੀਐ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥ ਨਿਜ ਨਿਰਖਤ ਗਤ ਬਿਉਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ab ki▫ā kathī▫ai gi▫ān bīcẖārā.  Nij nirkẖaṯ gaṯ bi▫uhārā. ||1|| rahā▫o.

 

 (Ab) now (kiaa = what?) there is no need to (katheeai) talk or (beechaara) reflect on (giaan-u = knowledge) anything.

When we (nij) personally (nirkhat) see (gat) the state of (biohaara = deals) life – of those who remember the Master, – and those who do not. 1.

(Rahaau) dwell on this and contemplate.

 

ਘਸਿ ਕੁੰਕਮ ਚੰਦਨੁ ਗਾਰਿਆ ॥ ਬਿਨੁ ਨੈਨਹੁ ਜਗਤੁ ਨਿਹਾਰਿਆ ॥ ਪੂਤਿ ਪਿਤਾ ਇਕੁ ਜਾਇਆ ॥ ਬਿਨੁ ਠਾਹਰ ਨਗਰੁ ਬਸਾਇਆ ॥੨॥

Gẖas kuʼnkam cẖanḏan gāri▫ā.  Bin nainhu jagaṯ nihāri▫ā.  Pūṯ piṯā ik jā▫i▫ā.  Bin ṯẖāhar nagar basā▫i▫ā. ||2||

 

(Kunkam) saffron is (ghaas-i) ground and (gaaria = put in) mixed with (chandan-u) sandalwood paste – they become one; similarly by dissolving ego, one becomes one with the Master; then Master of (jagat-u) the world is (nihaaria) seen within (bin-u) without (nainhu) the physical eyes.

(Poot-i) the son (jaaia) gives birth to (ik-u) a father, i.e. the seeker makes the Almighty manifest in the mind.

And, causes (nagar) a town to (basaaia) be habitat without (tthaahar = place) a land for it, i.e. makes his/her mind the abode for the Master. 2.

 

ਜਾਚਕ ਜਨ ਦਾਤਾ ਪਾਇਆ ॥ ਸੋ ਦੀਆ ਨ ਜਾਈ ਖਾਇਆ ॥ ਛੋਡਿਆ ਜਾਇ ਨ ਮੂਕਾ ॥ ਅਉਰਨ ਪਹਿ ਜਾਨਾ ਚੂਕਾ ॥੩॥

Jācẖak jan ḏāṯā pā▫i▫ā.  So ḏī▫ā na jā▫ī kẖā▫i▫ā.  Cẖẖodi▫ā jā▫e na mūkā.  A▫uran pėh jānā cẖūkā. ||3||

 

(Jan) the humble (jaachak = beggar) seeker (paaiaa) found (daata) the benefactor, who (deeaa) gave (so = that) so much that it (na jaaee) cannot be (khaaiaa = eaten) consumed;

It can neither be (chhoddiaa) left without eating nor it (mooka) finishes, i.e. we cannot do without Divine virtues which is a wealth that never runs out by usage; (jaana) going (pah-i) to (auran) others has (chooka) ended, i.e. one who emulates Divine virtues looks to none other – like gods/goddesses or practice of rituals and superstitions. 3.

 

ਜੋ ਜੀਵਨ ਮਰਨਾ ਜਾਨੈ ॥ ਸੋ ਪੰਚ ਸੈਲ ਸੁਖ ਮਾਨੈ ॥ ਕਬੀਰੈ ਸੋ ਧਨੁ ਪਾਇਆ ॥ ਹਰਿ ਭੇਟਤ ਆਪੁ ਮਿਟਾਇਆ ॥੪॥੬॥

Jo jīvan marnā jānai.  So pancẖ sail sukẖ mānai.  Kabīrai so ḏẖan pā▫i▫ā.  Har bẖetaṯ āp mitā▫i▫ā. ||4||6||

 

A (jeevan) life (jo) which (jaanai) knows (marna = dying) how to give up ego; (so) that (panch = selected one) rare one (maanai) enjoys (sukh-u) peace like (sail) a rock – is steady.

Kabir has (paaiaa) received (so) that (dhan-u) wealth – of steadiness. He (mittaaiaa) effaced (aap-u) the self/ego and (bheyttat) found (har-i) the Almighty. 4. 6.

 

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ਕਿਆ ਪੜੀਐ ਕਿਆ ਗੁਨੀਐ ॥ ਕਿਆ ਬੇਦ ਪੁਰਾਨਾਂ ਸੁਨੀਐ ॥ ਪੜੇ ਸੁਨੇ ਕਿਆ ਹੋਈ ॥ ਜਉ ਸਹਜ ਨ ਮਿਲਿਓ ਸੋਈ ॥੧॥

Ki▫ā paṛī▫ai ki▫ā gunī▫ai.  Ki▫ā beḏ purānāʼn sunī▫ai.  Paṛe sune ki▫ā ho▫ī.  Ja▫o sahj na mili▫o so▫ī. ||1||

 

(Kia) what use is to mechanically (parreeai) read and (guneeai = contemplate) give discourses or (suneeai) listen to reading of the Vedas and Puranas – without paying attention to them.

(Kiaa = what?) nothing (hoee = happens) is achieved by (parrey) reading and (suney) listening; (jau) if one does not remain in (sahj) poise, and not (milio) find (soee = that) the Almighty. 1.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਜਪਸਿ ਗਵਾਰਾ ॥ ਕਿਆ ਸੋਚਹਿ ਬਾਰੰ ਬਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Har kā nām na japas gavārā.  Ki▫ā socẖėh bāraʼn bārā. ||1|| rahā▫o.

 

(Gavaara) the foolish person does not (japas-i) remember (naam) virtues and commands of (har-i) the Almighty which could purify his/her mind.

(Kiaa) what use is it (sochah-i = wash) to take ceremonial baths (baar’n baara) repeatedly – because that does not purify the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਅੰਧਿਆਰੇ ਦੀਪਕੁ ਚਹੀਐ ॥ ਇਕ ਬਸਤੁ ਅਗੋਚਰ ਲਹੀਐ ॥

Anḏẖi▫āre ḏīpak cẖahī▫ai.  Ik basaṯ agocẖar lahī▫ai.

 

(Deepak-u = a lamp) the guru’s guidance is (chaheeai) needed (andhiaarai = in darkness) for the ignorant mind to see within; then (ik) the One (bast-u = substance) Almighty, (agochar) who is not detected by the senses, (laheeai) is found within.

 

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ਬਸਤੁ ਅਗੋਚਰ ਪਾਈ ॥ ਘਟਿ ਦੀਪਕੁ ਰਹਿਆ ਸਮਾਈ ॥੨॥

Basaṯ agocẖar pā▫ī.  Gẖat ḏīpak rahi▫ā samā▫ī. ||2||

 

Once that (bast-u) thing, (agochar) the Almighty (paai) is found, then (deepak-u) the lamp (rahiaa) remains (samaai) present (ghatt-i) within. 2.

 

ਕਹਿ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ॥ ਜਬ ਜਾਨਿਆ ਤਉ ਮਨੁ ਮਾਨਿਆ ॥ ਮਨ ਮਾਨੇ ਲੋਗੁ ਨ ਪਤੀਜੈ ॥ ਨ ਪਤੀਜੈ ਤਉ ਕਿਆ ਕੀਜੈ ॥੩॥੭॥

Kahi Kabīr ab jāni▫ā.  Jab jāni▫ā ṯa▫o man māni▫ā.  Man māne log na paṯījai.  Na paṯījai ṯa▫o ki▫ā kījai. ||3||7||

 

Says Kabir: I have (ab) now (jaania) understood; once I (jaania) understood, then (man-u) the mind (maania) accepted, i.e. is happy with obeying the Almighty

But (log-u) people are not (pateejai = satisfied) happy when (man) the mind (maaney) obeys, i.e. they are satisfied with rituals; but if they are not (pateejai) happy (tau) then (kiaa) what can we (keejai) do – I am not going to stop obeying the Master. 3. 7.

 

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ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥ ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥੧॥

Hirḏai kapat mukẖ gi▫ānī.  Jẖūṯẖe kahā bilovas pānī. ||1||

 

O pretender, you have (kapatt-u) deceit (hridai) in the mind but show to be (giaani) learned (mukh = mouth) in your talk. O (jhootthey = false) pretender, (kahaa) what for do you (bilovas-i) churn (paani) water? Butter is obtained by churning curd/yogurt – the Almighty is obtained by truthful conduct. 1.

 

ਕਾਂਇਆ ਮਾਂਜਸਿ ਕਉਨ ਗੁਨਾਂ ॥ ਜਉ ਘਟ ਭੀਤਰਿ ਹੈ ਮਲਨਾਂ ॥੧॥ ਰਹਾਉ ॥

Kāʼn▫i▫ā māʼnjas ka▫un gunāʼn.  Ja▫o gẖat bẖīṯar hai malnāʼn. ||1|| rahā▫o.

 

You take ceremonial baths to show you are purified, but: (Kaun) what is (gunaa) the virtue in (maa’njas-i) cleaning (kaaiaa) the body (jau) when there is (malna = dirt) evil (bheetar-i) in (ghatt) the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਲਉਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਈ ॥ ਕਉਰਾਪਨੁ ਤਊ ਨ ਜਾਈ ॥੨॥

La▫ukī aṯẖsaṯẖ ṯirath nĥā▫ī.  Ka▫urāpan ṯa▫ū na jā▫ī. ||2||

 

If (lauki) the bitter gourd – which is inherently bitter – (nhaaee) is bathed at (atthsatth-i = sixty eight) all (teerath) pilgrimages; (taoo) then (kaurapan-u) its bitter taste does not (jaai) leave, i.e. vices from the mind do not disappear by ceremonial baths of the body at pilgrimages – it is a fruitless ritual. 2.

 

ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥ ਭਵ ਸਾਗਰੁ ਤਾਰਿ ਮੁਰਾਰੀ ॥੩॥੮॥

Kahi Kabīr bīcẖārī.  Bẖav sāgar ṯār murārī. ||3||8||

 

(Kah-i) says Kabir: I (beechaari) contemplated and found – and practice of Naam, that obedience to (muraari) the Almighty (taar-i) ferries the soul across (bhav saagar-u) the world-ocean – of temptations and rituals, unite with God. 3. 8.

 

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ਸੋਰਠਿ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of Bhagat Kabir continues in Raga Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥

Baho parpancẖ kar par ḏẖan li▫āvai.  Suṯ ḏārā pėh ān lutāvai. ||1||

 

A person who thinks s/he is clever, (kar-i) practices (parpanch) deception and (liaavai) brings home (dhan-u) wealth of (par) other people; and (aan-i) bringing it, (luttaavai) squanders it on (sut = son) children and (daara) the spouse. 1.

 

ਮਨ ਮੇਰੇ ਭੂਲੇ ਕਪਟੁ ਨ ਕੀਜੈ ॥ ਅੰਤਿ ਨਿਬੇਰਾ ਤੇਰੇ ਜੀਅ ਪਹਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Man mere bẖūle kapat na kījai.  Anṯ niberā ṯere jī▫a pėh lījai. ||1|| rahā▫o.

 

O (meyrey) my (bhooley) strayed (man) mind, do not (keejai = do, kapatt = deceit) be deceitful; remember, (ant-i) at the end, (nibeyra = decision) accountability – for deeds – will be (leejai = taken) asked (pah-i) from (teyrey) your (jeea) soul. 1.

(Rahaau) dwell on this and contemplate.    

 

ਛਿਨੁ ਛਿਨੁ ਤਨੁ ਛੀਜੈ ਜਰਾ ਜਨਾਵੈ ॥ ਤਬ ਤੇਰੀ ਓਕ ਕੋਈ ਪਾਨੀਓ ਨ ਪਾਵੈ ॥੨॥

Cẖẖin cẖẖin ṯan cẖẖījai jarā janāvai.  Ŧab ṯerī ok ko▫ī pānī▫o na pāvai. ||2||

 

(Tan-u) the body is (chheejai) withering (chhin-u chhin-u) every moment, (janaavai) indicating that (jaraa) old age is coming.

When you are old, (koee na) no one shall (paavai) pour (paaneeo) water in (teyri) your (ok = cupped hands) cup – those for whose sake you have been deceitful shall ignore you. 2.

 

ਕਹਤੁ ਕਬੀਰੁ ਕੋਈ ਨਹੀ ਤੇਰਾ ॥ ਹਿਰਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਹਿ ਸਵੇਰਾ ॥੩॥੯॥

Kahaṯ Kabīr ko▫ī nahī ṯerā.  Hirḏai rām kī na jāpėh saverā. ||3||9||

 

(Kahat-u) says Kabir; (koee nahi) none is (teyra) yours – to help when you have to face consequences for your deeds.

(Ki) why don’t you (japah-i) remember (raam-u) the all-pervasive Master (hirdai) in your mind (savetra = early morning) early, i.e. reform yourself without delay. 3. 9.

 

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Note: In the Shabad below, Kabir Ji describes the restless state of human mind under influence of temptations in the world-play. He says when the mind overcomes temptations, then it becomes steady and attains Jog/Yog or union with the Almighty. This happens when one learns of one’s weaknesses and overcomes them with the guru’s guidance. It helps dispel vices from the mind and find the Master within.

 

ਸੰਤਹੁ ਮਨ ਪਵਨੈ ਸੁਖੁ ਬਨਿਆ ॥ ਕਿਛੁ ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ ॥ ਰਹਾਉ ॥

Sanṯahu man pavnai sukẖ bani▫ā.  Kicẖẖ jog parāpaṯ gani▫ā. Rahā▫o.

 

O (santah-u) seekers, when (man) the mind which wavers (pavnai) like air (baniaa = becomes) attains (sukh-u) peace – becomes steady.

Then (kichh-u) some progress for (prapat-i) attainment of (jog-u) union with the Almighty (ganiaa = counted) has been made.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥ ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥ ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥ ਬਾਜੀਅਲੇ ਅਨਹਦ ਬਾਜੇ ॥੧॥

Gur ḏikẖlā▫ī morī.  Jiṯ mirag paṛaṯ hai cẖorī.  Mūnḏ lī▫e ḏarvāje.  Bājī▫ale anhaḏ bāje. ||1||

 

This happens when (gur-i) the guru (dikhlaaee) shows (moree = hole) the gap in my defence, i.e. my weakness against temptations; by (jit-u) which (mirag = deer/thieves) the vices (parrat) enter (chori) stealthily –I succumb to temptations without my knowing it.

I (moond-i leeay) closed (darvaajey = the doors) the weak points, – and became alert against temptations; now with vices out of the mind, I can see the Master within; (baajey = musical instruments) celestial music (baajeealey) plays (anhad) incessantly, i.e. the mind does not waver and I am connected with the Almighty all the time. 1.

 

ਕੁੰਭ ਕਮਲੁ ਜਲਿ ਭਰਿਆ ॥ ਜਲੁ ਮੇਟਿਆ ਊਭਾ ਕਰਿਆ ॥ ਕਹੁ ਕਬੀਰ ਜਨ ਜਾਨਿਆ ॥ ਜਉ ਜਾਨਿਆ ਤਉ ਮਨੁ ਮਾਨਿਆ ॥੨॥੧੦॥

Kumbẖ kamal jal bẖari▫ā.  Jal meti▫ā ūbẖā kari▫ā.  Kaho Kabīr jan jāni▫ā.  Ja▫o jāni▫ā ṯa▫o man māni▫ā. ||2||10||

 

My (kamal-u = lotus) mind-lotus (bhariaa = loaded) was filled (jal-i = with water) with vices.

I (meyttia = effaced) removed (jal-u = water) the vices from the mind and (karia) made the lotus (oobhaa) upright – blossoming with the water of Naam.

(Kah-u) says Kabir: Now this (jan) humble man has (jaania) aware of Naam. (Jau) when the mind (jaania) understands – with the guru’s guidance -, (tau) then (man-u) the mind (maania) accepts – obeys the Almighty. 2. 10.

 

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ਰਾਗੁ ਸੋਰਠਿ ॥ ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥ ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥

Rāg soraṯẖ.  Bẖūkẖe bẖagaṯ na kījai. Yėh mālā apnī lījai.  Ha▫o māʼnga▫o sanṯan renā.  Mai nāhī kisī kā ḏenā. ||1||

 

Composition of Bhagat Kabir in Raga Soratth. I cannot (keejai = perform) practice (bhagat-i = devotion) dedication (bhookhey = hungry) with an empty stomach; here, (leejai) take (yah) this (maala) rosary (apni = own) of Yours, o Almighty.

(Hau) I (maangau) ask for (reyna) dust of the feet of (santan) the seekers; (mai) I do not (deyna) owe anything (ka = of) to (kisi) anyone – and do not ask for money. 1.

 

ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥

Māḏẖo kaisī banai ṯum sange.  Āp na ḏeh ṯa leva▫o mange. Rahā▫o.

 

O (maadho = Master of world-play) Almighty, (kaisi) how can I (banai = happen) have such a relationship (sangey) with (tum) You – that when I need something and,

You do not (deyh-u) give (aap-i) Your-self, (ta) then I can (leyvau mangey) ask, i.e. have a ntural relationship.

(Rahaau) dwell on this and contemplate.

 

ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ ਅਧ ਸੇਰੁ ਮਾਂਗਉ ਦਾਲੇ ॥ ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥

Ḏu▫e ser māʼnga▫o cẖūnā.  Pā▫o gẖī▫o sang lūnā.  Aḏẖ ser māʼnga▫o ḏāle.  Mo ka▫o don▫o vakẖaṯ jivāle. ||2||

 

I shall only ask for my subsistence. I (maa’ngau) ask for (duey) two (seyr) pounds of (choona) wheat flour; (paau = quarter seer) quarter pound of (gheeo) cooking oil (sang-i) along-with (loona) salt.

I (maa’ngau) ask for (adh) half (seyr-u = seer) a pound (daaley) of lentils; these will (jivaaley = enable to live) sustain (mo kau) me for (donau = two, vakhat = times) two meals in a day. 2.

 

ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ ਊਪਰ ਕਉ ਮਾਂਗਉ ਖੀਂਧਾ ॥ ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀਂਧਾ ॥੩॥

Kẖāt māʼnga▫o cẖa▫upā▫ī.  Sirhānā avar ṯulā▫ī.  Ūpar ka▫o māʼnga▫o kẖīʼnḏẖā.  Ŧerī bẖagaṯ karai jan thīʼnḏẖā. ||3||

 

I (maa’ngau) ask for (khaatt) a bedstead (chupaaee) with four legs, (sirhaana) pillow and (tulaaee) mattress.

(Kau) for (oopar = on top) covering, I (maa’ngau) ask for (khee’ndha) a quilt; thus (theendhaa) satisfying physical needs, (jan-u) the humble servant can (bhagat karey) live in devotion. 3.

 

ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ ॥ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥

Mai nāhī kīṯā labo.  Ik nā▫o ṯerā mai fabo.  Kahi Kabīr man māni▫ā.  Man māni▫ā ṯa▫o har jāni▫ā. ||4||11||

 

I have not (keeta = done) asked these (labo) out of greed; (teyra) Your (naam = virtues) grace (ik) alone (phabo) befits – anything needed is obtained with Your kindness – o Provider.

(Kah-i) says Kabir; my (man-u) mind (maania) accepts this, i.e. is at peace; and when (man-u) the mind (maania) accepts/has no worries, (tau) then it (jaania) finds the Master ever present within. 4. 11.