SGGS pp 328-29, Gauri Kabir Ji (26-33).

SGGS pp 328-29, Gaurri Kabir Ji (26-33).

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜੋ ਜਨ ਲੇਹਿ ਖਸਮ ਕਾ ਨਾਉ ॥   ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥੧॥

Ga▫oṛī Kabīr jī.  Jo jan lehi kẖasam kā nā▫o.   Ŧin kai saḏ balihārai jā▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Jan) devotees (jo) who (leyh-i = take) assimilate (naau, naam) virtues and commands of (khasam) the Master – and conform to them I (sad) ever (balihaarai jaau = sacrifice myself) adore (tin kai) them. 1.

ਸੋ ਨਿਰਮਲੁ ਨਿਰਮਲ ਹਰਿ ਗੁਨ ਗਾਵੈ ॥   ਸੋ ਭਾਈ ਮੇਰੈ ਮਨਿ ਭਾਵੈ ॥੧॥ ਰਹਾਉ ॥

So nirmal nirmal har gun gāvai.   So bẖā▫ī merai man bẖāvai. ||1|| rahā▫o.

A person who (gaavai = sings) praises and emulates (nirmal-u) the pristine (har-i gun) Divine virtues (so) that person becomes (nirmal) pure.

(So) such a person is my (bhaaee) brother, and (bhaavai) dear (meyrai) to my (man) mind. 1.

(Rahaau) dwell on this and contemplate.

ਜਿਹ ਘਟ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਤਿਨ ਕੀ ਪਗ ਪੰਕਜ ਹਮ ਧੂਰਿ ॥੨॥

Jih gẖat rām rahi▫ā bẖarpūr.   Ŧin kī pag pankaj ham ḏẖūr. ||2||

(Jih) those in whose (ghatt) minds (raam-u) the Creator (rahiaa bharpoor-i) abides, i.e. those who have single-minded devotion to the One Almighty.

I am (dhoor-i) the dust of (tin ki) their (pankaj) lotus (pag) feet i.e. I would humbly serve and follow such impeccable persons. 2.

ਜਾਤਿ ਜੁਲਾਹਾ ਮਤਿ ਕਾ ਧੀਰੁ ॥   ਸਹਜਿ ਸਹਜਿ ਗੁਣ ਰਮੈ ਕਬੀਰੁ ॥੩॥੨੬॥

Jāṯ julāhā maṯ kā ḏẖīr.   Sahj sahj guṇ ramai Kabīr. ||3||26||

Although Kabir is (julaaha) a weaver (jaat-i) by caste – which is considered low by some, but he is (dheer-u) steadfast in his (mat-i) faith.

He (ramai) remembers (gun) Divine virtues (sahj-i sahj-i) steadfastly and instinctively. 3. 26.

—————————-

Note: Some people say that in order to enjoy the spiritual experience, taking some intoxicant helps. This is the characteristic of people seeking transitory pleasures. However, if one wishes to have lasting intoxication, it needs to be of the soul and not the body. Bhagat Kabir talks of how the latter drink is made. The normal process of making liquor involves distillation and the final product is collected and stored in wooden containers. Bhagat Kabir uses this as metaphor.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਗਗਨਿ ਰਸਾਲ ਚੁਐ ਮੇਰੀ ਭਾਠੀ ॥   ਸੰਚਿ ਮਹਾ ਰਸੁ ਤਨੁ ਭਇਆ ਕਾਠੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Gagan rasāl cẖu▫ai merī bẖāṯẖī.   Sancẖ mahā ras ṯan bẖa▫i▫ā kāṯẖī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Gagan = sky) the sublime spiritual consciousness is (meyri) my (bhaathi) distillation plant from where (rasaal = elixir) the intoxicant (chuai) flows down i.e. with Divine grace I am gradually made aware of Divine virtues

I (sanch-i) collect (maha) the great (ras-u) elixir in (tan-u) the body/mind akin (kaatthi) wooden container for liquor i.e. my experience keeps becoming more profound progressively. 1.

ਉਆ ਕਉ ਕਹੀਐ ਸਹਜ ਮਤਵਾਰਾ ॥   ਪੀਵਤ ਰਾਮ ਰਸੁ ਗਿਆਨ ਬੀਚਾਰਾ ॥੧॥ ਰਹਾਉ ॥

U▫ā ka▫o kahī▫ai sahj maṯvārā.   Pīvaṯ rām ras gi▫ān bīcẖārā. ||1|| rahā▫o.

(Uaa) Only that person (kau kaheeai) is called (sahj) naturally/instinctively (matvaara) intoxicated,

who (peevat) drinks/experiences (ras-u) the elixir of (raam = Creator) Divine virtues by (beechaara) contemplating on (giaan = knowledge) the guru’s teachings. 1.

(Rahaau) dwell on this and contemplate.

ਸਹਜ ਕਲਾਲਨਿ ਜਉ ਮਿਲਿ ਆਈ ॥   ਆਨੰਦਿ ਮਾਤੇ ਅਨਦਿਨੁ ਜਾਈ ॥੨॥

Sahj kalālan ja▫o mil ā▫ī.   Ānanḏ māṯe an▫ḏin jā▫ī. ||2||

For that person, (jau) when (kalaalan-i) the liquor server (aaee) comes to meet, i.e. when Divine virtues are experienced in (sahj) without effort;

Then (andin-u) every day (jaaee) passes (maatey) in a state of intoxication (aanand-i) in bliss. 2.

ਚੀਨਤ ਚੀਤੁ ਨਿਰੰਜਨ ਲਾਇਆ ॥   ਕਹੁ ਕਬੀਰ ਤੌ ਅਨਭਉ ਪਾਇਆ ॥੩॥੨੭॥

Cẖīnaṯ cẖīṯ niranjan lā▫i▫ā.   Kaho Kabīr ṯou anbẖa▫o pā▫i▫ā. ||3||27||

When I (laaia) focused my (cheet-u) mind to (cheenat) recognize virtues and commands of (niranjan) the pristine Master,

(tou) then I (paaia) found IT (anbhau) as inner experience i.e. experienced the Divine within, says Kabir. 3. 27.

——————————————

Note: Allurements afflicting (man) the mind act as impediments to finding God within. These must be removed for devotion to God.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਮਨ ਕਾ ਸੁਭਾਉ ਮਨਹਿ ਬਿਆਪੀ ॥   ਮਨਹਿ ਮਾਰਿ ਕਵਨ ਸਿਧਿ ਥਾਪੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Man kā subẖā▫o manėh bi▫āpī.   Manėh mār kavan siḏẖ thāpī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Subhaau) nature (ka) of (man) the mind is that it (biaapi) acts (manah-i) by the mind- its own ideas.

Then (kavan) what (sidh-i) success can one (thaapi = established) achieve (maar-i) by killing (manah-i) the mind? 1.

Page 329

ਕਵਨੁ ਸੁ ਮੁਨਿ ਜੋ ਮਨੁ ਮਾਰੈ ॥   ਮਨ ਕਉ ਮਾਰਿ ਕਹਹੁ ਕਿਸੁ ਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Kavan so mun jo man mārai.   Man ka▫o mār kahhu kis ṯārai. ||1|| rahā▫o.

Question: (Kavan-u) how (s-u) that person (mun-i) a sage, (jo) who (maarai) kills (man-u) the mind?

(Kahah-u = say) tell me, if s/he (maar-i) kills (man kau) the mind, (kis-u) whom will s/he (taarai) ferry/save – because mind/soul does everything? 1.

(Rahaau) dwell on this and contemplate.

ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥   ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥

Man anṯar bolai sabẖ ko▫ī.   Man māre bin bẖagaṯ na ho▫ī. ||2||

Answer: (Sabh-u koee) everyone (bolai) speaks (antar-i) in the (man) the mind, i.e. many ideas keep coming to the mind and God forgotten.

So (bhagat-i) devotion for God (na hoee) is not possible (bin-u) without (maarey) killing (man) the mind, i.e. without removing distractions from the mind. 2.  

ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥   ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥

Kaho Kabīr jo jānai bẖe▫o.   Man maḏẖusūḏan ṯaribẖavaṇ ḏe▫o. ||3||28||

Says Kabir: (Jo) one who (jaanai = knows) understands this (bheyau) mystery i.e. realises the need to clear other ideas from the mind, and does that.

(Man) the mind of that person finds within the mind the Almighty (tribhavan deyo) the Master of three regions – land, water and space – and (madhusoodan-u) the destroyer of evil. 3. 28.

——————————————-

Note: The Shabad below seems to be addressed to someone who does not believe there is a Creator of the universe.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਓਇ ਜੁ ਦੀਸਹਿ ਅੰਬਰਿ ਤਾਰੇ ॥   ਕਿਨਿ ਓਇ ਚੀਤੇ ਚੀਤਨਹਾਰੇ ॥੧॥

Ga▫oṛī Kabīr jī.  O▫e jo ḏīsėh ambar ṯāre.   Kin o▫e cẖīṯe cẖīṯanhāre. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Oey-i) those (taarey) stars (j-u) that (deesah) are seen (a’mbar-i) in the sky.

(Kini) which (cheetanhaarey) artist has (cheetey) carved (oey) them – who has placed them there? 1.

ਕਹੁ ਰੇ ਪੰਡਿਤ ਅੰਬਰੁ ਕਾ ਸਿਉ ਲਾਗਾ ॥   ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਸਭਾਗਾ ॥੧॥ ਰਹਾਉ ॥

Kaho re pandiṯ ambar kā si▫o lāgā.   Būjẖai būjẖanhār sabẖāgā. ||1|| rahā▫o.

(Rey) O (pandit) learned man, (kah-u = say) tell me (siau) what is (ambar) the sky (laaga = attached to) supported by?

Not everyone knows this; only (sabhaaga) one with good fortune – who finds the guru and follows his teachings – is (boojhanhaar) capable of understanding, and (boojhai) actually understands. 1.

(Rahaau) dwell on this and contemplate.

ਸੂਰਜ ਚੰਦੁ ਕਰਹਿ ਉਜੀਆਰਾ ॥   ਸਭ ਮਹਿ ਪਸਰਿਆ ਬ੍ਰਹਮ ਪਸਾਰਾ ॥੨॥

Sūraj cẖanḏ karahi ujī▫ārā.   Sabẖ mėh pasri▫ā barahm pasārā. ||2||

(Sooraj) the sun and (chand-u) the moon (karah-i = make, ujiaara = light) give light.

(Mah-i) in them (sabh) all (pasria) pervades (pasaara) expanse/presence, of (brahm) the Creator i.e. everything has been created by the Creator. 2.

ਕਹੁ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਇ ॥   ਹਿਰਦੈ ਰਾਮੁ ਮੁਖਿ ਰਾਮੈ ਹੋਇ ॥੩॥੨੯॥

Kaho Kabīr jānaigā so▫e.   Hirḏai rām mukẖ rāmai ho▫e. ||3||29||

Says Kabir: (Soey) only that person (jaanaiga) would know,

who has (raam) the all-pervasive Master (hirdai) in mind and has (raamai) remembers of the Master on his/her (mukh-i = mouth) lips i.e. praises and sees the Creator within and outside. 3. 29.

——————————————-

Note: There are basically two categories of Hindu scriptures namely the Shrutis and Smritis. Shruti meaning ‘which is heard’ refers to the four Vedas. Smritis meaning ‘which is remembered’ represent the post-Vedic texts, and considered codes of conduct. Kabir Ji call the Smritis the daughters of the Vedas.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਬੇਦ ਕੀ ਪੁਤ੍ਰੀ ਸਿੰਮ੍ਰਿਤਿ ਭਾਈ ॥   ਸਾਂਕਲ ਜੇਵਰੀ ਲੈ ਹੈ ਆਈ ॥੧॥

Ga▫oṛī Kabīr jī.  Beḏ kī puṯrī simriṯ bẖā▫ī.   Sāʼnkal jevrī lai hai ā▫ī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. O (bhaaee) brethren, the Smritis are (putri) daughters of (beyd) the Vedas.

They have (lai aaee) brought with them (saa’nkal) chain and (jeyvri) rope i.e. they tie people in fetters of the caste system and rituals. 1.

ਆਪਨ ਨਗਰੁ ਆਪ ਤੇ ਬਾਧਿਆ ॥   ਮੋਹ ਕੈ ਫਾਧਿ ਕਾਲ ਸਰੁ ਸਾਂਧਿਆ ॥੧॥ ਰਹਾਉ ॥

Āpan nagar āp ṯe bāḏẖi▫ā.   Moh kai fāḏẖ kāl sar sāʼnḏẖi▫ā. ||1|| rahā▫o.

Religious texts are expected to provide salvation, but the Smritis have (baadhia) built their (aapan) own (nagar-u = town) system (tey) from (aap) themselves i.e. have tied the people, with the laws – regarding castes, rituals and superstitions contained in them.

They tie people (phaadh-i) trap/noose (ki) of (moh) attachment to the above and (saa’ndhia) draw (sar-u) the arrow of (kaal) death i.e. warn the people against disobedience. 1.

(Rahaau) dwell on this and contemplate.

ਕਟੀ ਨ ਕਟੈ ਤੂਟਿ ਨਹ ਜਾਈ ॥   ਸਾ ਸਾਪਨਿ ਹੋਇ ਜਗ ਕਉ ਖਾਈ ॥੨॥

Katī na katai ṯūt nah jā▫ī.   Sā sāpan ho▫e jag ka▫o kẖā▫ī. ||2||

Once one starts following the system it is not (kattai) cut by (kati) trying to cut i.e. it is hard to give them nor does it (toott-i) break i.e. the observance does not stop.

The Smritis (hoey) become (sapan-i) snakes which (khaaee) eat (jag) the world i.e. they harm those who follow them. 2.

ਹਮ ਦੇਖਤ ਜਿਨਿ ਸਭੁ ਜਗੁ ਲੂਟਿਆ ॥   ਕਹੁ ਕਬੀਰ ਮੈ ਰਾਮ ਕਹਿ ਛੂਟਿਆ ॥੩॥੩੦॥

Ham ḏekẖaṯ jin sabẖ jag lūti▫ā.   Kaho Kabīr mai rām kahi cẖẖūti▫ā. ||3||30||

(Ham) we (deykhat = seeing) can see them (loottia) robbing (sabh-u) the whole (jag-u) world, i.e. everyone owes allegiance to them.

But (mai) I (chhootia) have escaped from them by (kah-i = saying) remembering and obeying (raam) the Almighty, says Kabir. 3. 30.  

—————————————–

Note: The next Shabad uses the horse as metaphor for the body/mind. For a horse to be kept in control the rider sits on the saddle and holds the rein which is part of the harness, the front of which is put in the horse’s mouth. The rider keeps the feet on the stirrup on either side of the horse. These metaphors are used below to show how the mind may be controlled.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਦੇਇ ਮੁਹਾਰ ਲਗਾਮੁ ਪਹਿਰਾਵਉ ॥   ਸਗਲ ਤ ਜੀਨੁ ਗਗਨ ਦਉਰਾਵਉ ॥੧॥

Ga▫oṛī Kabīr jī.  Ḏe▫e muhār lagām pahirāva▫o.   Sagal ṯa jīn gagan ḏa▫orāva▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. I (dey-i = give) install (muhaar) the controlling harness and (pahraavau) put (lagaam) bridle on the horse i.e. I control/focus my mind by obeying Divine commands and the guru’s teachings.

Using my belief in (sagal = all) the all-pervasive Master as (jeen-u) the saddle, I ride the mind-horse and (daauraavau = cause to run) go to (gagan = sky) the higher state of consciousness – to get a vision of the Creator within. 1.

Question: How to ride the horse i.e. control the mind?

The answer follows:

ਅਪਨੈ ਬੀਚਾਰਿ ਅਸਵਾਰੀ ਕੀਜੈ ॥   ਸਹਜ ਕੈ ਪਾਵੜੈ ਪਗੁ ਧਰਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Apnai bīcẖār asvārī kījai.   Sahj kai pāvṛai pag ḏẖar lījai. ||1|| rahā▫o.

(Asvaari keejai) ride i.e. conduct yourself based on (apanai = own) your (beechaar-i) contemplation on Divine commands and the guru’s teachings.

(Dhar-i leejai) putting (pag-u) the foot on (paavrrai) the stirrup of (sahj) steadfastness, i.e. be steadfast in commitment.

(Rahaau) dwell on this and contemplate.

ਚਲੁ ਰੇ ਬੈਕੁੰਠ ਤੁਝਹਿ ਲੇ ਤਾਰਉ ॥   ਹਿਚਹਿ ਤ ਪ੍ਰੇਮ ਕੈ ਚਾਬੁਕ ਮਾਰਉ ॥੨॥

Cẖal re baikunṯẖ ṯujẖėh le ṯāra▫o.   Hicẖėh ṯa parem kai cẖābuk māra▫o. ||2||

Then tell the mind-horse: (Rey) o horse/mind, (chal-u = move) let me (taarau = ferry) take you across the world-ocean to (baikunth = Vishnu’s abode) paradise.

If you (hichah-i) stop, i.e. are distracted by other ideas, than I shall (maarau) hit you with (chaabuk) the whip of (preym = love) yearning for the Creator will drive you. 2.

ਕਹਤ ਕਬੀਰ ਭਲੇ ਅਸਵਾਰਾ ॥   ਬੇਦ ਕਤੇਬ ਤੇ ਰਹਹਿ ਨਿਰਾਰਾ ॥੩॥੩੧॥

Kahaṯ Kabīr bẖale asvārā.   Beḏ kaṯeb ṯe rahėh nirārā. ||3||31||

(Kahat) says Kabir: Such rider is (bhaley = good) successful in reaching the destination/Creator.

S/he (rahah-i) remains (niraara) unattached to (beyd = Vedas) the Eastern or (kateyb) Semitic scriptures i.e. union with the Creator is not dependent on which religion one belongs to. 3. 31.

——————————————-

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਜਿਹ ਮੁਖਿ ਪਾਂਚਉ ਅੰਮ੍ਰਿਤ ਖਾਏ ॥   ਤਿਹ ਮੁਖ ਦੇਖਤ ਲੂਕਟ ਲਾਏ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih mukẖ pāʼncẖa▫o amriṯ kẖā▫e.   Ŧih mukẖ ḏekẖaṯ lūkat lā▫e. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Mukhi) the mouth by which one (khaaey) eats (paanchau = all five) all types of (a’mmrit = sweet) good food.

(Tih) that mouth i.e. the body, is (laaey) is applied (lookatt) flame i.e. is burnt on death, while everyone (deykhat) watches. 1.

Message: The more a person gets the more the fire of craving burns in him/her and every one observes it.

ਇਕੁ ਦੁਖੁ ਰਾਮ ਰਾਇ ਕਾਟਹੁ ਮੇਰਾ ॥   ਅਗਨਿ ਦਹੈ ਅਰੁ ਗਰਭ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ik ḏukẖ rām rā▫e kātahu merā.   Agan ḏahai ar garabẖ baserā. ||1|| rahā▫o.

O (raam raaey) Almighty King, please (kaattah-u = cut) obviate (meyra) my (ih) this (dukh) suffering of

(dahai) burning in (agani) the fire of craving and (baseyra) living in the heat of (garabh) the mother’s womb again i.e. keep me free of restless-ness in life and re-birth on death. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਇਆ ਬਿਗੂਤੀ ਬਹੁ ਬਿਧਿ ਭਾਤੀ ॥   ਕੋ ਜਾਰੇ ਕੋ ਗਡਿ ਲੇ ਮਾਟੀ ॥੨॥

Kā▫i▫ā bigūṯī baho biḏẖ bẖāṯī.   Ko jāre ko gad le mātī. ||2||

After (kaaia) the body (bigooti) dies it is disposed of in (bah-u) many (bidh-i) methods and (bhaati) ways.

(Ko) some (jaarey) burn/cremate and some (gadd-i ley) bury in (maatti) the soil/ground. 2.

ਕਹੁ ਕਬੀਰ ਹਰਿ ਚਰਣ ਦਿਖਾਵਹੁ ॥   ਪਾਛੈ ਤੇ ਜਮੁ ਕਿਉ ਨ ਪਠਾਵਹੁ ॥੩॥੩੨॥

Kaho Kabīr har cẖaraṇ ḏikẖāvhu.   Pācẖẖai ṯe jam ki▫o na paṯẖāvhu. ||3||32||

(Kah-u) says Kabir: O (har-i) Almighty, please (dikhaavh-u) show me (charan) your feet i.e. impart awareness of Divine commands, by leading to the guru.

(Kiau na = why not) even if You (patthaavh-u) send (jam) Divine justice (pachhai tey) after me later, i.e. then I will not be taken to task by Divine justice. 3. 32.

———————————————-

Note: The next Shabad is a display of unqualified faith in the Almighty. It says harm is done only to those whodo  not conform to Divine commands/duties of role in life.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਆਪੇ ਪਾਵਕੁ ਆਪੇ ਪਵਨਾ ॥   ਜਾਰੈ ਖਸਮੁ ਤ ਰਾਖੈ ਕਵਨਾ ॥੧॥

Ga▫oṛī Kabīr jī.  Āpe pāvak āpe pavnā.   Jārai kẖasam ṯa rākẖai kavnā. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. The Almighty is (aapey) IT-self (paavak-u) fire and IT-self (pavna) air, i.e. has IT-self created temptations and causes the creatures to be tempted.

People say that if (khasam-u) the Master (jaarai) sets fire (ta) then (kavna) who can (raakhai) protect i.e. none can. 1.

ਰਾਮ ਜਪਤ ਤਨੁ ਜਰਿ ਕੀ ਨ ਜਾਇ ॥   ਰਾਮ ਨਾਮ ਚਿਤੁ ਰਹਿਆ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Rām japaṯ ṯan jar kī na jā▫e.   Rām nām cẖiṯ rahi▫ā samā▫e. ||1|| rahā▫o.

The devotee says: (Ki na) even if (tan-u) the body (jar-i jaaey) be burnt/dies (japat) while/remembering conscious of (raam) the all-pervasive Master.

(Raam naam) Divine virtues and commands (samaaey) abide in (chit-u) mind. 1.

(Rahaau) dwell on this and contemplate.  

ਕਾ ਕੋ ਜਰੈ ਕਾਹਿ ਹੋਇ ਹਾਨਿ ॥   ਨਟ ਵਟ ਖੇਲੈ ਸਾਰਿਗਪਾਨਿ ॥੨॥

Kā ko jarai kāhi ho▫e hān.   Nat vat kẖelai sārigpān. ||2||

Coming to think of this: (Ka) what of (ko) any one (jarai/jalai) is burnt and (kaah-i) who (hoey-i = happens) suffers (haan-i) the loss, i.e. everything belongs to the Creator.

Happenings in the world-play are plays (saarigpaan-i = the provider of water to the rain bird) the Sustainor/Creator (kheylai) plays games (vatt) like (natt) a juggler, i.e. this is what life in the world of temptations is like. 2.

ਕਹੁ ਕਬੀਰ ਅਖਰ ਦੁਇ ਭਾਖਿ ॥   ਹੋਇਗਾ ਖਸਮੁ ਤ ਲੇਇਗਾ ਰਾਖਿ ॥੩॥੩੩॥

Kaho Kabīr akẖar ḏu▫e bẖākẖ.   Ho▫igā kẖasam ṯa le▫igā rākẖ. ||3||33||

Says Kabir: (Bhaakh-i = say) remember these (duey) two (akhar) words – You are the Master and I am servant.

If (hoeyga) IT is (khasam) the Master – if one obeys the Almighty, – (ta) then IT (laeyga) will (raakh-i) protect. 3. 33.