SGGS pp 475-477, Aasa Kabir Ji, Shabads 1-6

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥
Ikoaʼnkār saṯnām karṯā purakẖ nirbẖao nirvair akāl mūraṯ ajūnī saibẖaʼn gurparsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਰਾਗੁ ਆਸਾ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ਨਾਮਦੇਉ ਜੀਉ ਰਵਿਦਾਸ ਜੀਉ ॥

Rāg āsā baṇī bẖagṯā kī. Kabīr jīo nāmḏeo jīo Raviḏās jīo.

 

Compositions of in Raga Aasa, (bhagta) the devotees/saints (jeeo) revered Kabir, Naamdeo and Ravidas.

 

Note: Human birth is supreme amongst all life forms and is hard to get. It is in this form that one can understand and conform to Divine virtues and commands. This is facilitated with the guru’s guidance. In the Shabad below, Bhagat Kabir asks questions from, and then records answers of the guru. The subject is what is one expected to do. In other words, how one can make human life fruitful by way of attaining union with the Creator.

 

ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ॥ ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥ ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥੧॥
Āsā sirī Kabīr jīo. Gur cẖaraṇ lāg ham binvaṯā pūcẖẖaṯ kah jīo pāiā. Kavan kāj jag upjai binsai kahhu mohi samjẖāiā. ||1||

 

Composition of (sri) revered Bhagat Kabir in Raga Aasa. (Laag-i) touching (charan) the feet of, i.e. paying obeisance to, the guru, (ham) I (binvata) supplicate and (poochhat) ask: (Kah) for what purpose (jeeo) the soul is (paaia) put – in the human body. Please (kahah-u = tell me) make (mohh-i) me (samjhaaiaa) understand: (Kavan) for what (kaaj-i) objective is (jag-u) a human being (upjai) born to perform before one (binsai = destroyed) dies? 1.

 

ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥ ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥੧॥ ਰਹਾਉ ॥
Ḏev karahu ḏaiā mohi mārag lāvhu jiṯ bẖai banḏẖan ṯūtai. Janam maran ḏukẖ feṛ karam sukẖ jīa janam ṯe cẖẖūtai. ||1|| rahāo.

 

O (deyv) enlightener guru, please (karahu daiaa) kindly (laavhu) put me on (maarag) the path that (toottai = breaks) frees me of (bandhan) bondage with, (bhai/bhav) the world, i.e. being born again.
Please advise how (dukh) the grief of separation from the Creator and remaining in (janam maran = births and deaths) cycles of reincarnation because of (pheyr karam) evil deeds can end. And (jeea) the soul can have (sukh) comfort when s/he (choottai) is released from (janam) birth again. 1.
(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥ ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥੨॥
Māiā fās banḏẖ nahī fārai ar man sunn na lūke. Āpā paḏ nirbāṇ na cẖīnĥiā in biḏẖ abẖio na cẖūke. ||2||

 

Answer: (Maaia) lures of the world-play, does not let one (phaarai = tear off) remove (bandh) bondage to (phaas = noose) attachment to them, (ar-u) and (man) the mind is not (lookai = take shelter) absorbed (sunn-i = numb/unmoving) in the Eternal.
One does not (cheenia = recognize) think of how to achieve (pad-u) the state of (nirbaan-u) freedom (aapa) of the self from temptations; (in bidh-i = this way) because of this, (abhiau) separation does not (chookai) end – and the soul takes birth again. 2.

 

ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥ ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥੩॥
Kahī na upjai upjī jāṇai bẖāv abẖāv bihūṇā. Uḏai asaṯ kī man buḏẖ nāsī ṯao saḏā sahj liv līṇā. ||3||

 

One who remains (bihoona) bereft of the understanding of (bhaav) presence and (abhaav) absence, i.e. although the unseen Creator is is Eternal and present everywhere, but the creatures though seen are perishable; s/he (jaanai = knows) considers (upji = created) the creation as permanent, but does not (kahi) talk of the Almighty who is eternal and (upjai) present everywhere.
When (budh-i) thoughts of only what is (udai = rises) born and then (ast = setting) dies, i.e. attachment to the transitory physical existence, (naasi = run) leave, – and one remembers the Creator – (tau) then (man) the mind is (liv leena) absorbed in the Almighty, remaining (sahj-i) in a state of poise. 3.

 

ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥ ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥੪॥੧॥
Jio parṯibimb bimb kao milī hai uḏak kumbẖ bigrānā. Kaho Kabīr aisā guṇ bẖaram bẖāgāṯao man sunn samānāʼn. ||4||1||

 

(Jiau) like there is (pratibimb-u) reflection of (bimb) an object– say the sun or moon – in (udak) the water in (kumbh-u) a pitcher; when the pitcher (bigraana) breaks, the reflection merges with the original, i.e. one with ego sees the self, separate from God, but when ego is dissolved then God alone is in mind.
O Kabir (kah-u) say: When one has (aiasa = such) this (gun = virtue) understanding, (tau) then (bhram-u) delusion (bhaaga = runs) leaves and (man) the mind (samaanaa’n) merges (sunn-i = numb/unmoving) in the Eternal and the soul is not born again. 4. 1.

 

Page 476

 

Note: The Shabad below describes those who pretend to be religious and display pious-looking garbs but exploit gullible people.

 

ਆਸਾ ॥ ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥
Āsā. Gaj sādẖe ṯai ṯai ḏẖoṯīā ṯihre pāin ṯag Galī jinĥā japmālīā lote hath nibag. Oe har ke sanṯ na ākẖīahi bānāras ke ṯẖag. ||1||

 

Composition of Bhagat Kabir in Raga Aasa. They (paain-i) wear loincloths (saaddhey tai tai) three and half meters long and (tag = thread) the sacred thread or Janeyu (tihrey) of three strings.
These are (jinha) those who have (japmaaliaa) prayer rosaries (gal-i) round their necks and (nibag) shining (lotey) pots (hath-i) in hand.
(Oey) they cannot (aakheeah-i) be called (sant) the devotees of (har-i) the Almighty; they are (tthug) cheats (baanaas-i) of Benaras, a pilgrim centre – they are found at pilgrim centres. 1

 

ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ ਡਾਲਾ ਸਿਉ ਪੇਡਾ ਗਟਕਾਵਹਿ ॥੧॥ ਰਹਾਉ ॥

Aise sanṯ na mo kao bẖāvėh.  Dālā sio pedā gatkāvahi. ||1|| rahāo.

 

(Aisey) such pretentious (sant) saints – religious guides – are not (bhaavah-i) likeable (kau) to (mo) me; they (gattkaavah-i) swallow (peydda) trees (sio) with (ddaala) branches, i.e. extort money and even kill people for it. 1.

(Rahaau) pause and reflect on this.

 

ਬਾਸਨ ਮਾਂਜਿ ਚਰਾਵਹਿ ਊਪਰਿ ਕਾਠੀ ਧੋਇ ਜਲਾਵਹਿ ॥ ਬਸੁਧਾ ਖੋਦਿ ਕਰਹਿ ਦੁਇ ਚੂਲ੍ਹ੍ਹੇ ਸਾਰੇ ਮਾਣਸ ਖਾਵਹਿ ॥੨॥

Bāsan māʼnj cẖarāvėh ūpar kāṯẖī ḏẖoe jalāvėh.  Basuḏẖā kẖoḏ karahi ḏue cẖūlĥe sāre māṇas kẖāvėh. ||2||

 

They (maanj-i) scrub (baasan) the cooking utensils with ash and (charaavah-i) put them (oopar-i) on the hearth; they (jalaavah) light fire (kaatthi) to the firewood (dhoey) after washing it.

They (khod-i) dig into ground to (karah-i) make (du-i) two (chooley) hearths – one for their use and he second to give burning firewood to someone who comes to ask for it, i.e. pretend to be that sacred as not let their food be touched in any way. But (khaavah-i) eat – devour (saarey) whole (maanas) persons, i.e. exploit the gullible people as to destroy them monetarily. 2.

 

ਓਇ ਪਾਪੀ ਸਦਾ ਫਿਰਹਿ ਅਪਰਾਧੀ ਮੁਖਹੁ ਅਪਰਸ ਕਹਾਵਹਿ ॥ ਸਦਾ ਸਦਾ ਫਿਰਹਿ ਅਭਿਮਾਨੀ ਸਗਲ ਕੁਟੰਬ ਡੁਬਾਵਹਿ ॥੩॥

Oe pāpī saḏā firėh aprāḏẖī mukẖahu apras kahāvėh.  Saḏā saḏā firėh abẖimānī sagal kutamb dubāvėh. ||3||

 

(Oey) these (paapi) sinners (sadaa) ever (phirah-i = wander, apraadhi = doing wrong) indulge in evil, but (mukhahu = from mouth, kahaavah-i = are called) claim to be (apars) untouched by vices or any other person.

They (sadaa sadaa) forever (phirah-i = wander) go about (abhimaani) proud of their caste, and (ddubaavah-i = cause to drown) destroy their (sagal) entire (kuttamb) family, i.e. those in their company also suffer for their deeds. 3.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੇ ਕਰਮ ਕਮਾਵੈ ॥ ਕਹੁ ਕਬੀਰ ਜਿਸੁ ਸਤਿਗੁਰੁ ਭੇਟੈ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਵੈ ॥੪॥੨॥

Jiṯ ko lāiā ṯiṯ hī lāgā ṯaise karam kamāvai.  Kaho Kabīr jis saṯgur bẖetai punrap janam naāvai. ||4||2||

 

But what can they do? On (jit-u) whatever path the Almighty (laaiaa) puts, one (laagaa) goes on that, and (kamaavai) carries out (karam) actions (taisey) accordingly.

(Kahu) says Kabir: One (jis-u) who (bheyttai = meets) finds (satigur-u) the true guru and follows him, – is truly pious and accepted for union by the Almighty; s/he does not (aavai) come to the world (janama-i) in a life form (punrap-i) again. 4. 2.

 

——————————-

 

ਆਸਾ ॥ ਬਾਪਿ ਦਿਲਾਸਾ ਮੇਰੋ ਕੀਨ੍ਹ੍ਹਾ ॥ ਸੇਜ ਸੁਖਾਲੀ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਦੀਨ੍ਹ੍ਹਾ ॥ ਤਿਸੁ ਬਾਪ ਕਉ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀ ॥ ਆਗੈ ਗਇਆ ਨ ਬਾਜੀ ਹਾਰੀ ॥੧॥

Āsā.  Bāp ḏilāsā mero kīnĥā.  Sej sukẖālī mukẖ amriṯ ḏīnĥā.  Ŧis bāp kao kio manhu visārī.  Āgai gaiā na bājī hārī. ||1||

 

Composition in Raga Aasa. (Meyro) my (baap-i) father (keenha) made (dilaasa) me comforted; put me on (sukhaali) comfortable (seyj) bed and (deena) put (amrit-u) nectar (mukh-i) in my mouth. Message: The Almighty motivated me to utter with my mouth, and live by, Naam or Divine virtues and commands.

(Kio) how can I, i.e. I shall not (visaari) forget instructions of (tis-u kau = that) such (baap) a father; and thus not (haari) lose (baaji) the game (gaiaa) going (aagai) ahead, i.e. not succumb to vices and lose the opportunity to unite with the Creator. 1.

 

ਮੁਈ ਮੇਰੀ ਮਾਈ ਹਉ ਖਰਾ ਸੁਖਾਲਾ ॥ ਪਹਿਰਉ ਨਹੀ ਦਗਲੀ ਲਗੈ ਨ ਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Muī merī māī hao kẖarā sukẖālā.  Pahirao nahī ḏaglī lagai na pālā. ||1|| rahāo.

 

(Meyri) my (maaee) mother (muee) is dead and (hau) I am (kharaa) very (sukhaala) comfortable now, i.e. Maaiaa or temptations in the world-play no longer bother me and I am at peace in remembrance of the Master

(Paala) cold is not (lagai) felt by me so I do not (pahrau) wear (dagli) a patched garment `- like a Yogi, i.e. I do not have to perform any rituals or seek refuge anywhere to escape vices. 1.

(Rahaau) pause and reflect on this.

 

ਬਲਿ ਤਿਸੁ ਬਾਪੈ ਜਿਨਿ ਹਉ ਜਾਇਆ ॥ ਪੰਚਾ ਤੇ ਮੇਰਾ ਸੰਗੁ ਚੁਕਾਇਆ ॥ ਪੰਚ ਮਾਰਿ ਪਾਵਾ ਤਲਿ ਦੀਨੇ ॥ ਹਰਿ ਸਿਮਰਨਿ ਮੇਰਾ ਮਨੁ ਤਨੁ ਭੀਨੇ ॥੨॥

Bal ṯis bāpai jin hao jāiā.  Pancẖā ṯe merā sang cẖukāiā.  Pancẖ mār pāvā ṯal ḏīne.  Har simran merā man ṯan bẖīne. ||2||

 

I (bal-i = am sacrifice) adore (tis-u = that) the (baapai/baap) father who (jaaiaa) begot (hau) me; and (chukaaiaa) ended (meyra) my (sang-u) company (tey) with (pancha) the five vices – lust, anger, greed, attachment to the world-play and vanity.

I (maar-i) have killed (panch) the five vices and (deeney = put, tal-i = under) trampled them under my (paavaa) feet; now (simaran-i) with remembrance of the Almighty, my (man-u) mind/thoughts and (tan-u) body/actions are (bheeney) imbued with God’s love, i.e. conform to Divine commands. 2. 

 

ਪਿਤਾ ਹਮਾਰੋ ਵਡ ਗੋਸਾਈ ॥ ਤਿਸੁ ਪਿਤਾ ਪਹਿ ਹਉ ਕਿਉ ਕਰਿ ਜਾਈ ॥ ਸਤਿਗੁਰ ਮਿਲੇ ਤ ਮਾਰਗੁ ਦਿਖਾਇਆ ॥ ਜਗਤ ਪਿਤਾ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥੩॥

Piṯā hamāro vad gosāī.  Ŧis piṯā pėh hao kio kar jāī.  Saṯgur mile ṯa mārag ḏikẖāiā.  Jagaṯpiṯā merai man bẖāiā. ||3||

 

Question: (Hamaaro) my (pitaa) father is (vadd) the great (gosaaee) Master of the world. Someone may ask: (Kio kar-i) how (hau) I can (jaaee = go) reach (pah) to (tis-u = that) such a great father?

Answer: When I (miley) found (satiguru) the true guru, (ta) then he (dikhaaaa) showed (maaraag-u) the way – to live by Naam or Divine virtues and commands.

When I saw (pitaa) the father, the Master of (jagat) the world, I (bhaaiaa) appealed to (meyrai) my (man-i) mind – I now lovingly live by Naam/Divine virtues and commands. 3.

 

ਹਉ ਪੂਤੁ ਤੇਰਾ ਤੂੰ ਬਾਪੁ ਮੇਰਾ  ॥ ਏਕੈ ਠਾਹਰ ਦੁਹਾ ਬਸੇਰਾ ॥ ਕਹੁ ਕਬੀਰ ਜਨਿ ਏਕੋ ਬੂਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਸਭੁ ਕਿਛੁ ਸੂਝਿਆ ॥੪॥੩॥

Hao pūṯ ṯerā ṯūʼn bāp merā.  Ėkai ṯẖāhar ḏuhā baserā.  Kaho Kabīr jan eko būjẖiā.  Gur parsāḏ mai sabẖ kicẖẖ sūjẖiā. ||4||3||

 

O Almighty, (hau) I am (teyra) Your (poot-u) son and (too’n) You are (m-era) my (baap-u) father. (Basera) the abode of (duhaa0) both of us is (ekai) one (tthaahar) place – You abide in me and I remain absorbed in You.

(Kahu) says Kabir: I (jan-i = servant) the humble devotee (boojhiaa = understood) recognize (eyko) only One Father – the Master of the world. (Parsaad-i) with grace/guidance of (gur) the Guru, (mai) I see the Master everywhere and have (soojhiaa) awareness of (sabh-u kichh-u) everything. 4.3.

 

——————————–

 

Note: In this Shabad Bhagat Kabir describes the state of those who forget the Almighty and get into evil company.

 

ਆਸਾ ॥ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਉਰਕਟ ਕੁਰਕਟ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਪਾਨੀ ॥ ਆਸਿ ਪਾਸਿ ਪੰਚ ਜੋਗੀਆ ਬੈਠੇ ਬੀਚਿ ਨਕਟ ਦੇ ਰਾਨੀ ॥ ੧॥

Āsā.  Ikaṯ paṯar bẖar urkat kurkat ikaṯ paṯar bẖar pānī.  Ās pās pancẖ jogīā baiṯẖe bīcẖnakat ḏe rānī. ||1||

 

Composition in Raga Aasa. (Ikat-u) one (patar-i) container (bhar-i = filled) contains (urkatt) cooked (kurkatt/kukarr) chicken/meat and (ikat-u) one container is (bhar-i) filled with (paani = water) liquor.

(Aas-i paas-i) around this (baitth-e) sit (panch) five – a number of – (jogi = seekers) addicts of these, and among them sits (nakatt = with cut nose) shameless (raani = queen, dey/devi = girl) temptations in the world-play, i.e. this is the description of company of people who succumb to temptations and indulge in vices. 1.

 

ਨਕਟੀ ਕੋ ਠਨਗਨੁ ਬਾਡਾ ਡੂੰ ॥ ਕਿਨਹਿ ਬਿਬੇਕੀ ਕਾਟੀ ਤੂੰ ॥੧॥ ਰਹਾਉ ॥

Naktī ko ṯẖangan bādā dūʼn.  Kinėh bibekī kātī ṯūʼn. ||1|| rahāo.

 

(TThangan-u) bell/music (ko) of (naktti = nose-less) the shameless girl/temptations (baaddaa ddoo’n = makes sound) attracts people to it.

(Kinaha-i) some rare (bibeyki) discerning person (kaatti) cuts (too’n) you, i.e. overcomes temptations. 1

(Rahau) pause and reflect on this.

 

ਸਗਲ ਮਾਹਿ ਨਕਟੀ ਕਾ ਵਾਸਾ ਸਗਲ ਮਾਰਿ ਅਉਹੇਰੀ ॥ ਸਗਲਿਆ ਕੀ ਹਉ ਬਹਿਨ ਭਾਨਜੀ ਜਿਨਹਿ ਬਰੀ ਤਿਸੁ ਚੇਰੀ ॥੨॥

Sagal māhi naktī kā vāsā sagal mār auherī.  Sagliā kī hao bahin bẖānjī jinėh barī ṯis cẖerī. ||2||

 

(Naktti) the temptations (vaasa = abode, maah-i = in) affect (sagal) everyone; they (maar-i = hits) tempt (sagal) everyone and (auheyri) watch – so that the victim do not let escape. It says (hau) I am (bahin) sister or (bhaanji) sister’s daughter (ki) of (sagliaa) all, i.e. they consider it their duty to look after me, but (jinah-i) one who (bari) weds me, i.e. is able to control me, I become (cheyri) a servant of (tis-u) that person – and cannot have my way with him/her. 2.

 

ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ ॥ ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਨ ਆਵੈ ॥੩॥

Hamro bẖarṯā bado bibekī āpe sanṯ kahāvai.  Oh hamārai māthai kāim aor hamrai nikat na āvai. ||3||

 

(Hamro) my (bharta) husband, i.e. one who overcomes temptations, is (baddo) greatly (bibeki) discerning, and (aapey = him-self) alone (kahaavai) is fit to be called (sant) a saint.

(Ohu) that person (kaaim-u) is present over (maathai = forehead) my head, i.e. controls me all the time; (aur-u) anyone else cannot (aavai) come (nikatt-i) near me, i.e. non-discerning people cannot stand up to me. 3.

 

ਨਾਕਹੁ ਕਾਟੀ ਕਾਨਹੁ ਕਾਟੀ ਕਾਟਿ ਕੂਟਿ ਕੈ ਡਾਰੀ ॥ ਕਹੁ ਕਬੀਰ ਸੰਤਨ ਕੀ ਬੈਰਨਿ ਤੀਨਿ ਲੋਕ ਕੀ ਪਿਆਰੀ ॥੪॥੪॥

Nākahu kātī kānahu kātī kāt kūt kai dārī.  Kaho Kabīr sanṯan kī bairan ṯīn lok kī piārī. ||4||4||

 

A discerning person makes the temptation ((kaatti = cut, naakahu = of nose) nose-less and (kaanahu kaatti) ears-less – ugly and (kaatt-i koott-i) having cut (ddaari) throws it away.

Says Kabir temptation is (bairan-i = enemy) hated by (santan) the saints but is (piaari) dear to, i.e. tempts, (teen lok = three regions) the world – those who are not discerning. 4. 4.

 

——————————————

 

Note: Bhagat Kabir says in this Shabad that everyone comes with an allotted lifespan and has to die; no one can escape death. It is important to lead life such as to end being in cycles of births and deaths.

 

ਆਸਾ ॥ ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥ ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥ ੧॥

Āsā.  Jogī jaṯī ṯapī saniāsī baho ṯirath bẖarmanā.  Luʼnjiṯ muʼnjiṯ mon jatāḏẖar anṯ ṯaū marnā. ||1||

 

Composition in Raga Aasa.  There are (jogi) Yogis, (jat-i) celibates, (tapi = practitioners of austerities) ascetics, (saniaasi) renouncers and those who (bhramna) wander/go to (bahu) numerous (teerath) pilgrimages to bathe.

There are those who (lunjit) pluck their hair like some Jains do, (munjit) shaven heads, (mon-i) silent ones and (jattaadhaar) with matted hair; like all other, (taoo) they (marna) die at the end of life-span allotted by the Creator. 1.

 

ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮਨਾ ॥ ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧā ṯe sevīale rāmnā.  Rasnā rām nām hiṯ jā kai kahā karai jamnā. ||1|| rahāo.

 

We should (ta tey) therefore (syeveealey = serve) live as commanded (raamna) by God, i.e. perform duties of role in life.

One (ja kai) whose (rasna) tongue has (hit-u) love for, i.e. one who remembers and lives by, (naam) virtues and commands of (raam) the all-pervasive Almighty. (Jamna/jam) the agent of Divine justice – who has jurisdiction over those who forget Naam – (karey = do, kiaa = what?) can do nothing, i.e. s/he has no apprehensions. 1.

(Rahaau) pause and reflect on this.

 

Page 477

 

ਆਗਮ ਨਿਰਗਮ ਜੋਤਿਕ ਜਾਨਹਿ ਬਹੁ ਬਹੁ ਬਿਆਕਰਨਾ ॥ ਤੰਤ ਮੰਤ੍ਰ ਸਭ ਅਉਖਧ ਜਾਨਹਿ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੨॥

Āgam nirgam joṯik jānėh baho baho biākarnā.  Ŧanṯ manṯar sabẖ aukẖaḏẖ jānėh anṯ ṯaū marnā. ||2||

 

There are those who (jaanah-i) have knowledge of (bahu) many (aagam nigam) Shastras and Vedas, and (biaakarna) grammars of (bahu) numerous languages.

Some (jaanah-i) have knowledge of (sabh) all (tant) Tantra, Mantras and (aukhadh) medicines; (taoo) they will all (marna) die (ant-i) at the end of their allotted lifespans, i.e. none of above can help. 2.

 

ਰਾਜ ਭੋਗ ਅਰੁ ਛਤ੍ਰ ਸਿੰਘਾਸਨ ਬਹੁ ਸੁੰਦਰਿ ਰਮਨਾ ॥ ਪਾਨ ਕਪੂਰ ਸੁਬਾਸਕ ਚੰਦਨ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੩॥

Rāj bẖog ar cẖẖaṯar singẖāsan baho sunḏar ramnā.  Pān kapūr subāsak cẖanḏan anṯ ṯaū marnā. ||3||

 

Those who enjoy (bhog) pleasures of (raaj) kingdom (ar-u) and (sighaasan) throne with (chhatr) canopy above, and have (bahu) very (sunadar-i) beautiful (ramna = women) wives.

The women who use (paan) betel to colour their lips, (kapoor) camphor and (subaasak) fragrances like (chandan) sandalwood; they all shall die at the end of the allotted lifespan. 3.

 

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸਭ ਖੋਜੇ ਕਹੂ ਨ ਊਬਰਨਾ ॥ ਕਹੁ ਕਬੀਰ ਇਉ ਰਾਮਹਿ ਜੰਪਉ ਮੇਟਿ ਜਨਮ ਮਰਨਾ ॥੪॥੫॥

Beḏ purān simriṯ sabẖ kẖoje kahū na ūbarnā.  Kaho Kabīr io rāmėh jampao met janam marnā. ||4||5||

 

I have (khojey) searched (sabh) all (beyd) Vedas, Puranas and Smritis, and found that (kahoo na) no one can (oobarna) be saved from death.

(Kahu) says Kabir: (Iau = this way) that is why I (jampau) praise and practice virtues and commands (raamah-i) of Raam the all-pervasive Almighty to (meytt-i = erase) obviate being in cycles of (janam) births and (marna) deaths again. 4. 5.

 

————————————–

 

Note: In this Shabad Kabir Ji motivates the humans to shed ego and comply with Divine commands; this brings unimaginable results. The singing and dancing referred to in the Shabad is the mode of worship by some people – as done in some temples.

 

ਆਸਾ ॥ ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥ ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥

Āsā.  Fīl rabābī balaḏ pakẖāvaj kaūā ṯāl bajāvai.  Pahir cẖolnā gaḏhā nācẖai bẖaisā bẖagaṯkarāvai. ||1||

 

Composition in Raga Aasa. By giving up ego/pride, one joins the group of singing/dancing worshippers; a person earlier bloated with pride like (pheel-u) an elephant (rabaabi) plays the Rebeck – a stringed instrument; one with (balad-u = ox) animal nature plays (pakhaavaj) the drums; a person who eats anything like (kaooaa) a crow, i.e. indulges in vices, (bajaavai) plays  the (taal) cymbals.

A person who was thought-less like (gadahaa) a donkey (pahar-i) wears (cholna = shirt) the dress of a devotee and (naachai) dances, and a person who charged at people like (bhaisaa) the he-buffalo, now (karaavai) does (bhagat-i = devotion) worship. 1.

ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥ ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥

Rājā rām kakrīā bare pakāe.  Kinai būjẖanhārai kẖāe. ||1|| rahāo.

 

(Raaja = king) the Sovereign (raam) all-pervasive Almighty (pakaaey) cooks (barey) cutlets of (kakareea = frost) ice; (kinai) some (boojhanhaarai) thoughtful person (khaaey) eats them. 1.

Message: The Almighty expects us to dissolve ego like ice melts to water, but some rare discerning person does that.

(Rahaau) pause and reflect on this.

 

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥ ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥

Baiṯẖ singẖ gẖar pān lagāvai gẖīs galure liāvai.  Gẖar gẖar musrī mangal gāvahi kacẖẖūā sankẖ bajāvai. ||2||

 

A person proud and violent like (singh-u) the lion (baitth-i) sits (ghar-i) in the house and (lagaavai)  prepares (paan) betel leaves – to use for worship; and one who has evil thoughts – is harmful like – (ghees) the squirrel (liaavai) brings (galaurey) the material to put on the betel leaves.

 Like (musri) the mice are happy when the cat is away, one who overcomes vices (gaavah-i) sings (mangal-u) songs of joy and one who hides his/her deeds like (kachhooaa) the tortoise hides its head under the shell, (bajaavai) plays (sankh-u) the conch – as start of worship. 2.

 

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥ ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥

Bans ko pūṯ bīāhan cẖaliā suine mandap cẖẖāe.  Rūp kanniā sunḏar beḏẖī sasai singẖ gun gāe. ||3||

 

(Poot) the son (ko) of (bans) a sterile woman (chaliaa) goes (beeaahan) to wed, i.e. attain emancipation, with (manddap) a canopy of (suiney) of gold (chhaaey) above, i.e. a man who did not ever remember God now, attains exalted spiritual state with Divine grace.

This (beydhi = pierces) wins the heart of (sundar-i roop) the beautiful (kanniaa) girl, emancipation, i.e. is accepted by God; both the weak (sasai) hare – weak people – and (singh) lion – powerful people -, who (gaaey) sing (gun) virtues of the Almighty, can attain emancipation. 3.

 

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥ ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
Kahaṯ Kabīr sunhu re sanṯahu kītī parbaṯ kẖāiā.  Kacẖẖūā kahai angār bẖė lorao lūkī sabaḏsunāiā. ||4||6||

 

(Kahat) says Kabir: (Sunhu) listen (rey) o (santahu) saints/seekers, (keetti) the ant (khaiaa) eats (parbat) the mountain, i.e. humility can overcome vanity.

(Kachhooaa) the tortoise (kahai) says I (lorau) seek (angaar) burning coal (bh-i) also, i.e. looks to acquire the light of awareness of Divine virtues and (looki = fire) one with destructive nature (sunaaiaa) recites (sabad-u = word) praises of the Almighty. 4. 6.