SGGS pp 1123-1124, Raag Keydaara Kabir Ji and Ravidas Ji

 

ਰਾਗੁ ਕੇਦਾਰਾ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg keḏārā baṇī Kabīr jī▫o kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition of (jeeo) revered Kabir in Raga Keydaara. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥ ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥੧॥

Usṯaṯ ninḏā ḏo▫ū bibarjiṯ ṯajahu mān abẖimānā.  Lohā kancẖan sam kar jānėh ṯe mūraṯ bẖagvānā. ||1||

 

Consider (do-oo) both (ustat-i = praise) sycophancy and (ninda) slander (bibarjit/varjit) forbidden and (tajahu) give up thoughts of (maan-u = honour) self-importance and (abhimaana) vanity.

 One who does the above and (kar-i jaanah-i) considers (loha) iron and (kanchan-u) gold as (sam) same, i.e. does not aim at amassing material wealth, (tey) s/he is (moorat-i = picture) embodiment of (bhagvaana) God. 1.

 

ਤੇਰਾ ਜਨੁ ਏਕੁ ਆਧੁ ਕੋਈ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਬਿਬਰਜਿਤ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹੈ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā jan ek āḏẖ ko▫ī.  Kām kroḏẖ lobẖ moh bibarjiṯ har paḏ cẖīnĥai so▫ī. ||1|| rahā▫o.

 

O Almighty there is (koee) some (eyk-u = one, aadh-u = half) – idiomatically rare (jan-u = servant) person who (teyra = your) lives by Divine will.

One who (bibarjit = forbids) gives up (kaam-u) lust, (krodh-u) wrath and (moh-u) attachment to the world-play, (soee) that person (cheenai) understands (pad-u) the state of (har-i) the Almighty, i.e. understands Divine commands. 1.

(Rahaau) pause and reflect on this.

 

ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥੨॥

Raj guṇ ṯam guṇ saṯ guṇ kahī▫ai ih ṯerī sabẖ mā▫i▫ā.  Cẖa▫uthe paḏ ka▫o jo nar cẖīnĥai ṯinĥ hī param paḏ pā▫i▫ā. ||2||

 

There (kaheeai = called) are known to be (gun) the aptitudes of (raj) hard work and passion, (tam) inertia and ignorance and (sat) goodness; (sabh) all (eyh) this is (teyri) Your (maaiaa) play, i.e. you cause people act by these three attributes.

(Nar-u) a person who – transcends these three and (kau cheenai = understands) gets to (chauthey) the fourth (pad-u) state, (tin hi) only that person (paaiaa) attains (param) the supreme (pad-u) state of – overcoming vices in the world-play and finding You. 2.

 

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮਾ ॥ ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥੩॥

Ŧirath baraṯ nem sucẖ sanjam saḏā rahai nihkāmā.  Ŧarisnā ar mā▫i▫ā bẖaram cẖūkā cẖiṯvaṯ āṯam rāmā. ||3||

 

A true seeker (sadaa) ever (raahai) remains (nihkaama) desire-less, i.e. is not motivated to (teerath) go on pilgrimages, (barat) keep fasts, observe (neym) laid down rituals, only maintain physical (such-i) purity, and (sanjam) practice control of senses – for fulfilment of desires.

S/he keeps (aatam raama) the all-pervasive Almighty (chitvat) in mind; his/her (trisna) running after desires, and (bhram-u = wandering) remaining busy in (maaiaa) the world-play (chooka) ends, i.e. is happy living by Divine commands. 3.

 

ਜਿਹ ਮੰਦਰਿ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਅੰਧਕਾਰੁ ਤਹ ਨਾਸਾ ॥ ਨਿਰਭਉ ਪੂਰਿ ਰਹੇ ਭ੍ਰਮੁ ਭਾਗਾ ਕਹਿ ਕਬੀਰ ਜਨ ਦਾਸਾ ॥੪॥੧॥

Jih manḏar ḏīpak pargāsi▫ā anḏẖkār ṯah nāsā.  Nirbẖa▫o pūr rahe bẖaram bẖāgā kahi Kabīr jan ḏāsā. ||4||1||

 

(Mandar-i) the house in (jih) which (deepak-u) a lamp (pargaasiaa) is lit, (andhkaar-u) darkness (naasaa = destroyed) ends (tah) there.

Similarly one in whose mind (nirbhau = fearless – answerable to none) the Almighty (rahey = remains, poor-i = filling) is present, his/her (bhram-u) delusion (bhaaga = runs) leaves, i.e. s/he does not stray from Divine commands, (kah-i) says ((jan) humble (daasaa) servant Kabir. 4. 1.

 

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Note: In this Shabad, Bhagat Kabir says while people engage in their pursuits of making money, the devotees conduct themselves by commands of the Almighty – there is aim to merge with the Almighty.

 

ਕਿਨਹੀ ਬਨਜਿਆ ਕਾਂਸੀ ਤਾਂਬਾ ਕਿਨਹੀ ਲਉਗ ਸੁਪਾਰੀ ॥ ਸੰਤਹੁ ਬਨਜਿਆ ਨਾਮੁ ਗੋਬਿਦ ਕਾ ਐਸੀ ਖੇਪ ਹਮਾਰੀ ॥੧॥

Kinhī banji▫ā kāʼnsī ṯāʼnbā kinhī la▫ug supārī.  Sanṯahu banji▫ā nām gobiḏ kā aisī kẖep hamārī. ||1||

 

(Kinhi) someone (banjiaa) does business of (kaansi) bronze or (taamba) copper and (kinhi) some other in (laung) cloves or (supaari) betelnuts.

(Santahu) saints/seekers (banjiaa = do business) conduct themselves by (naam) virtues and commands of (gobid/gobind) Master of the world; (aisi) such is (hamaari) my (kheyp) merchandise, i.e. I follow the saints. 1.

 

ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਬਿਆਪਾਰੀ ॥ ਹੀਰਾ ਹਾਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Har ke nām ke bi▫āpārī.  Hīrā hāth cẖaṛi▫ā nirmolak cẖẖūt ga▫ī sansārī. ||1|| rahā▫o.

 

Those who (biaapaari = dealers, key = of) conduct themselves by (naam) virtues and commands of (har-i) the Almighty; they (charriaa = come, haath-i = in hand) obtain (nirmolak-u) the priceless (heera) jewel – of awareness of Naam, and one is (chhoott gaee = given up) freed of (sansaari = of the world) material pursuits. 1.

(Rahaau) pause and reflect on this.

 

ਸਾਚੇ ਲਾਏ ਤਉ ਸਚ ਲਾਗੇ ਸਾਚੇ ਕੇ ਬਿਉਹਾਰੀ ॥ ਸਾਚੀ ਬਸਤੁ ਕੇ ਭਾਰ ਚਲਾਏ ਪਹੁਚੇ ਜਾਇ ਭੰਡਾਰੀ ॥੨॥

Sācẖe lā▫e ṯa▫o sacẖ lāge sācẖe ke bi▫uhārī. Sācẖī basaṯ ke bẖār cẖalā▫e pahucẖe jā▫e bẖandārī. ||2||

 

When the creatures are so (laaey) engaged, (tau) then they (laagaey) engage in (sach = truth) in following the path of Naam; they become (biopaari) merchants/agents (key) of (saachey) the Eternal, i.e. conduct themselves by Divine commands.

They (chalaaey = caused to move) carry with them (bhaar) loads of (saachi) the true (bast-u) thing, i.e. depart with plenty of virtues and (jaaey paunchey) reach (bhanddaari) the store-keeper like cash into the treasury, i.e. merge with the Almighty. 2.

 

ਆਪਹਿ ਰਤਨ ਜਵਾਹਰ ਮਾਨਿਕ ਆਪੈ ਹੈ ਪਾਸਾਰੀ ॥ ਆਪੈ ਦਹ ਦਿਸ ਆਪ ਚਲਾਵੈ ਨਿਹਚਲੁ ਹੈ ਬਿਆਪਾਰੀ ॥੩॥

Āpėh raṯan javāhar mānik āpai hai pāsārī.  Āpai ḏah ḏis āp cẖalāvai nihcẖal hai bi▫āpārī. ||3||

 

The Almighty is (aapey) IT-self (ratan, jewels, javaaharm maanik = various precious stones) virtues and (aapey) IT-self (paasaari) the jeweller – imparter of virtues.

IT is (aapai) IT-self present (dah) ten (dis) directions, i.e. IT’s writ runs everywhere, and (chalaavai = causes to move) sends the merchants/agents everywhere but (biaapaari = businessman) the Almighty is (nihchal-u) un-moving, i.e. stays ever unchanging and stable at one place/state. 3.

 

ਮਨੁ ਕਰਿ ਬੈਲੁ ਸੁਰਤਿ ਕਰਿ ਪੈਡਾ ਗਿਆਨ ਗੋਨਿ ਭਰਿ ਡਾਰੀ ॥ ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਨਿਬਹੀ ਖੇਪ ਹਮਾਰੀ ॥੪॥੨॥

Man kar bail suraṯ kar paidā gi▫ān gon bẖar dārī.  Kahaṯ Kabīr sunhu re sanṯahu nibhī kẖep hamārī. ||4||2||

 

I have (kar-i) made (man-u) the mind (bail-u) the load-carrying ox, (kar-i) made (surat-i) consciousness (paidda/paindda) the distance, i.e. obtained awareness of going to the hereafter; I (bhar-i) filled (gon-i) sack and (ddaari) put on back of the ox, with (giaan) awareness of Naam, i.e. have prepared myself for the hereafter.

(Sunhu) listen (rey) o (santahu) seekers, (hamaari) my (kheyp) merchandise – the wherewithal for the journey – (nibahi = lasted) has helped me reach the destination, i.e. I have found the Almighty within, says Kabir. 4. 2.

 

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ਰੀ ਕਲਵਾਰਿ ਗਵਾਰਿ ਮੂਢ ਮਤਿ ਉਲਟੋ ਪਵਨੁ ਫਿਰਾਵਉ ॥ ਮਨੁ ਮਤਵਾਰ ਮੇਰ ਸਰ ਭਾਠੀ ਅੰਮ੍ਰਿਤ ਧਾਰ ਚੁਆਵਉ ॥੧॥

Rī kalvār gavār mūdẖ maṯ ulto pavan firāva▫o.  Man maṯvār mer sar bẖāṯẖī amriṯ ḏẖār cẖu▫āva▫o. ||1||

 

(Ri) o my (gavaar-i) uninformed (mooddh = fool, mat-i = mind) foolish (kalvaar-i) bar-woman, you distribute intoxicant, making (pavan) the wind (phiraavau) blow (ulto) in the opposite direction, i.e. you are causing the body organs to be engrossed in transitory pleasures of the world-play and do not think of God, your Creator and Sustainor.

O (matvaar) intoxicated (man) mind, make (meyr = high mountain) your understanding high, rise above transitory pleasures; let (amrit) the elixir of Naam (chuaavau) come out from your mind (sar) like (bhaatthi) the furnace/fire causes (dhaar) stream of the distillate,. 1.

 

ਬੋਲਹੁ ਭਈਆ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥ ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Bolhu bẖa▫ī▫ā rām kī ḏuhā▫ī.  Pīvhu sanṯ saḏā maṯ ḏurlabẖ sėhje pi▫ās bujẖā▫ī. ||1|| rahā▫o.

 

O (bhaiaa) brother, (bolhu) say/follow do things (duhaai) in the name of, i.e. this is the command of, (raam) God.

 (Peevhu) drink, i.e. assimilate and follow, (durlabh = hard-to-get) the valuable (mat-i) counsel of (sant) the guru; and (bujhaai) quench (piaas = thirst) craving for material things (sahjey) effortlessly.

(Rahaau) pause and reflect on this.

 

ਭੈ ਬਿਚਿ ਭਾਉ ਭਾਇ ਕੋਊ ਬੂਝਹਿ ਹਰਿ ਰਸੁ ਪਾਵੈ ਭਾਈ ॥ ਜੇਤੇ ਘਟ ਅੰਮ੍ਰਿਤੁ ਸਭ ਹੀ ਮਹਿ ਭਾਵੈ ਤਿਸਹਿ ਪੀਆਈ ॥੨॥

Bẖai bicẖ bẖā▫o bẖā▫e ko▫ū būjẖėh har ras pāvai bẖā▫ī.  Jeṯe gẖat amriṯ sabẖ hī mėh bẖāvai ṯisėh pī▫ā▫ī. ||2||

 

(Ko-oo) some rare person (boojhai) understands (bhaau) loving (bhaaey) pleasure (bich-i) in (bhai = fear/respect) obedience of the Almighty; s/he (paavai) obtains enjoys living by (ras-u) the elixir of, Naam or virtues and commands of (har-i) the Almighty.

(Amrit-u) the elixir of Naam is present (mah-i) in (sabh hi) all of them; but God (peeaaee) gives to drink (tisah-i) to that person with whom the Almighty (bhaavai) is pleased, i.e. Naam is present within, but its awareness is obtained with Divine grace – with the guru’s guidance. 2.

 

ਨਗਰੀ ਏਕੈ ਨਉ ਦਰਵਾਜੇ ਧਾਵਤੁ ਬਰਜਿ ਰਹਾਈ ॥ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਦਸਵਾ ਦਰੁ ਖੂਲ੍ਹ੍ਹੈ ਤਾ ਮਨੁ ਖੀਵਾ ਭਾਈ ॥੩॥

Nagrī ekai na▫o ḏarvāje ḏẖāvaṯ baraj rahā▫ī.  Ŧarikutī cẖẖūtai ḏasvā ḏar kẖūlĥai ṯā man kẖīvā bẖā▫ī. ||3||

 

S/he, like others, has (ekai) one (nagri = town) body with (nau) nine (darvaajey = doors) openings – two eyes, two ears, two nostrils, one mouth/tongue, anus and the genital -; s/he (rahaai) keeps them (baraj-i) restrained (dhaavat-u = from running) from succumbing to temptations present in the world-play.

When (trikutti = three things) influence of the three attributes of Tamas, Rajas and Sattva (choottai) is given up, i.e. one stops acting by self-will, (dasva) the tenth (dar) gate (khoolai) opens, i.e. one attains an exalted state when the mind is not blocked and finds the Almighty within, then (man) the mind (kheeva) is intoxicated, i.e. enjoys living by, Naam. 3.

 

ਅਭੈ ਪਦ ਪੂਰਿ ਤਾਪ ਤਹ ਨਾਸੇ ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥ ਉਬਟ ਚਲੰਤੇ ਇਹੁ ਮਦੁ ਪਾਇਆ ਜੈਸੇ ਖੋਂਦ ਖੁਮਾਰੀ ॥੪॥੩॥

Abẖai paḏ pūr ṯāp ṯah nāse kahi Kabīr bīcẖārī.  Ubat cẖalanṯe ih maḏ pā▫i▫ā jaise kẖoʼnḏ kẖumārī. ||4||3||

 

One who (poor-i) attains (pad-u) the state of (abhai) fearless-ness, i.e. freedom from vices and hence their consequences, (tah = of that) his/her (taap) ailments – of Aadh = of mind, Biaadh = of body and Upaadh-i = delusion – (naasey = run) are removed, says Kabir (beechaari) thoughtfully.

The mind which was (chalantey) going (ubatt) in the opposite direction, (paaiaa) receives (ih) this (mad) intoxicant, (jaisey) like with (khond) vine made from grapes causes (khumaari) intoxication. 4. 3.

 

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ਕਾਮ ਕ੍ਰੋਧ ਤ੍ਰਿਸਨਾ ਕੇ ਲੀਨੇ ਗਤਿ ਨਹੀ ਏਕੈ ਜਾਨੀ ॥ ਫੂਟੀ ਆਖੈ ਕਛੂ ਨ ਸੂਝੈ ਬੂਡਿ ਮੂਏ ਬਿਨੁ ਪਾਨੀ ॥੧॥

Kām kroḏẖ ṯarisnā ke līne gaṯ nahī ekai jānī.  Fūtī ākẖai kacẖẖū na sūjẖai būd mū▫e bin pānī. ||1||

 

The human beings (leeney) engrossed in (kaam) lust, (krodh) wrath and (trisna = craving) running after desires do not (jaani) know Divine (gat-i) state, i.e. virtues, powers and commands of (eykai) the One Almighty.

(Kachhoo na) nothing (soojhai) can be seen with (phootti) broken (aakhi) eyes, i.e. by one who becomes oblivious of Divine commands; such persons (boodd-i) drown and (mooey) die (bin-u) without (paani) water, i.e. are shamed here and in the hereafter for being possessed by vices. 1.

 

Page 1124

 

ਚਲਤ ਕਤ ਟੇਢੇ ਟੇਢੇ ਟੇਢੇ ॥ ਅਸਤਿ ਚਰਮ ਬਿਸਟਾ ਕੇ ਮੂੰਦੇ ਦੁਰਗੰਧ ਹੀ ਕੇ ਬੇਢੇ ॥੧॥ ਰਹਾਉ ॥

Cẖalaṯ kaṯ tedẖe tedẖe tedẖe.  Asaṯ cẖaram bistā ke mūnḏe ḏurganḏẖ hī ke bedẖe. ||1|| rahā▫o.

 

O human being, (kat) why do (chalat) walk (teyddhey, teyddhey, teyddhey) crooked in three ways, i.e. why are you display vanity and transgress from obedience to Divine commands, in thought, word/speech and deed?

All that your body (moondey) contains is (ast-i) bones, (charam) flesh and (bistta) excreta; you are (beyddhay) full of (hi) only (durgandh) foul smell – so what are you proud of? 1.

(Rahaau) dwell on this and contemplate.

 

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਭ੍ਰਮ ਭੂਲੇ ਤੁਮ ਤੇ ਕਾਲੁ ਨ ਦੂਰੇ ॥ ਅਨਿਕ ਜਤਨ ਕਰਿ ਇਹੁ ਤਨੁ ਰਾਖਹੁ ਰਹੈ ਅਵਸਥਾ ਪੂਰੇ ॥੨॥

Rām na japahu kavan bẖaram bẖūle ṯum ṯe kāl na ḏūre.  Anik jaṯan kar ih ṯan rākẖo rahai avasthā pūre. ||2||

 

By (kavan) which (bhram) delusion are you (bhooley) misled, that you do not (japahu) acknowledge and obey (raam) the Almighty; remember, (kaal-u) death is not (doorey) far – can come to you anytime – and you will be required to account for your deeds to God.

You (kar-i) make (anik = numerous) all types of (jatan) efforts to (raakhahu = keep) look after (ih) this (tan) body and forget God, but it shall (rahai) will be left behind when (avastha = age) the given lifespan (poorey) is complete. 2.

 

ਆਪਨ ਕੀਆ ਕਛੂ ਨ ਹੋਵੈ ਕਿਆ ਕੋ ਕਰੈ ਪਰਾਨੀ ॥ ਜਾ ਤਿਸੁ ਭਾਵੈ ਸਤਿਗੁਰੁ ਭੇਟੈ ਏਕੋ ਨਾਮੁ ਬਖਾਨੀ ॥੩॥

Āpan kī▫ā kacẖẖū na hovai ki▫ā ko karai parānī.  Jā ṯis bẖāvai saṯgur bẖetai eko nām bakẖānī. ||3||

 

(Kachhoo na) nothing (hovai) happens, i.e. God cannot be found, by by (aapan) one’s own (keeaa = doing) efforts; (ko = any) a (praani) mortal can (karai) do (kiaa = what?) nothing by the self.

(Ja) when it (bhaavai) pleases (tis-u = that) the Almighty, then one (bheyttai) meets (satigur-u) the true guru and, with his guidance, (bakhaani = utters) remembers and obeys (naam-u) virtues and commands of, and finds,(eyko = one) the Almighty. 3.

 

ਬਲੂਆ ਕੇ ਘਰੂਆ ਮਹਿ ਬਸਤੇ ਫੁਲਵਤ ਦੇਹ ਅਇਆਨੇ ॥ ਕਹੁ ਕਬੀਰ ਜਿਹ ਰਾਮੁ ਨ ਚੇਤਿਓ ਬੂਡੇ ਬਹੁਤੁ ਸਿਆਨੇ ॥੪॥੪॥

Balū▫ā ke gẖarū▫ā mėh basṯe fulvaṯ ḏeh a▫i▫āne.  Kaho Kabīr jih rām na cẖeṯi▫o būde bahuṯ si▫āne. ||4||4||

 

(Iaaney = ignorant like a child) mindless humans (bastey) live (mah-i) in (gharooaa) a house of (balooaa) sand – which can exist for a limited period, (deyh) the body is perishable, but they (phulvat = bloated) take pride in it.

Says Kabir: Those (bahut-u = numerous) multitudes of people (jih) who do not (cheytio) keep in mind virtues and commands of (raam) the Almighty, and think they are (siaaney = wise) clever, (booddey) drown in the world-ocean of vices and cannot get to the Almighty. 4. 4.

 

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ਟੇਢੀ ਪਾਗ ਟੇਢੇ ਚਲੇ ਲਾਗੇ ਬੀਰੇ ਖਾਨ ॥ ਭਾਉ ਭਗਤਿ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਮੇਰੋ ਕਾਮੁ ਦੀਵਾਨ ॥੧॥

Tedẖī pāg tedẖe cẖale lāge bīre kẖān.  Bẖā▫o bẖagaṯ si▫o kāj na kacẖẖū▫ai mero kām ḏīvān. ||1||

 

A person wears (tteyddhi) a tilted (paag) turban, (chaley) walks (tteyddhey) crooked and (laagey) engages in (khaan) eating (beerey) betel leaves, i.e. is flamboyant – conducts the self in ego/pride.

And says: I have (kachhooai = any, na = not) nothing (kaaj = job) to do (sio) with (bhaau) love and (bhagat-i) devotion of God, (meyro) my (kaam-u) job is to hold (deevaan) court, i.e. I am in authority. 1.

 

ਰਾਮੁ ਬਿਸਾਰਿਓ ਹੈ ਅਭਿਮਾਨਿ ॥ ਕਨਿਕ ਕਾਮਨੀ ਮਹਾ ਸੁੰਦਰੀ ਪੇਖਿ ਪੇਖਿ ਸਚੁ ਮਾਨਿ ॥੧॥ ਰਹਾਉ ॥

Rām bisāri▫o hai abẖimān.  Kanik kāmnī mahā sunḏrī pekẖ pekẖ sacẖ mān. ||1|| rahā▫o.

 

(Abhimaan-i) in arrogance, he (bisaario) forgets (raam) God, and (peykh-i peykh-i = seeing and seeing) is engrossed in (kanik = gold) wealth, and his (mahaa) very (sundri) beautiful (kaamni) wife, considering them (sach-u = true) everlasting, in preference to remembrance of God who alone keeps company here and in the hereafter, while everything/everyone is left behind on death. 1.

(Rahaau) Pause and contemplate on this.

 

ਲਾਲਚ ਝੂਠ ਬਿਕਾਰ ਮਹਾ ਮਦ ਇਹ ਬਿਧਿ ਅਉਧ ਬਿਹਾਨਿ ॥ ਕਹਿ ਕਬੀਰ ਅੰਤ ਕੀ ਬੇਰ ਆਇ ਲਾਗੋ ਕਾਲੁ ਨਿਦਾਨਿ ॥੨॥੫॥

Lālacẖ jẖūṯẖ bikār mahā maḏ ih biḏẖ a▫oḏẖ bihān. Kahi Kabīr anṯ kī ber ā▫e lāgo kāl niḏān. ||2||5||

 

Being engrossed in (laalach) greed, (jhootth) falsehoods and (maha = great) strong (mad = intoxication) vanity, (audh) life (bihaan-i) is passing in (ih) this (bidh-i) way.

When (ant) end (beyr) time, i.e. of taking account of deeds (nidaan-i) ultimately (aaey) comes, (kaal-u) the messenger of death (laago = touches) takes away – and does not let unite with the Almighty, says Kabir. 2. 5.

 

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ਚਾਰਿ ਦਿਨ ਅਪਨੀ ਨਉਬਤਿ ਚਲੇ ਬਜਾਇ ॥ ਇਤਨਕੁ ਖਟੀਆ ਗਠੀਆ ਮਟੀਆ ਸੰਗਿ ਨ ਕਛੁ ਲੈ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Cẖār ḏin apnī na▫ubaṯ cẖale bajā▫e. Iṯnak kẖatī▫ā gaṯẖī▫ā matī▫ā sang na kacẖẖ lai jā▫e. ||1|| rahā▫o.

 

The creature (bajaaey) beats his/her (naubat-i) drum, i.e. shows off his her strength, status or wealth, etc. for (chaar-i = four, din) for a limited period and then (chaley) departs from the world.

S/he (khatteeaa) earns (itnak-u = so much) plenty of wealth to (gattheeaa) fill bags and (matteeaa = earth) bury it, but (lai jaaey) takes nothing (sang-i) with him/her.

(Rahaau) dwell on this and contemplate.

 

ਦਿਹਰੀ ਬੈਠੀ ਮਿਹਰੀ ਰੋਵੈ ਦੁਆਰੈ ਲਉ ਸੰਗਿ ਮਾਇ ॥ ਮਰਹਟ ਲਗਿ ਸਭੁ ਲੋਗੁ ਕੁਟੰਬੁ ਮਿਲਿ ਹੰਸੁ ਇਕੇਲਾ ਜਾਇ ॥੧॥

Ḏihrī baiṯẖī mihrī rovai ḏu▫ārai la▫o sang mā▫e. Marhat lag sabẖ log kutamb mil hans ikelā jā▫e. ||1||

 

(Mihri) the wife (rovai) wails (baitthi) sitting (dihri) on the threshold and (maaey) the mother goes (sang-i) accompanies (lau) to (duaarai) the gate.

(Sabh-u) all (log) people and (kuttamb-u) family members (mil-i) together go with the body (lag-i) till (marhatt) cremation ground/site; but (hans-u) the soul (jaaey) goes (ikeyla) alone. 1.

 

ਵੈ ਸੁਤ ਵੈ ਬਿਤ ਵੈ ਪੁਰ ਪਾਟਨ ਬਹੁਰਿ ਨ ਦੇਖੈ ਆਇ ॥ ਕਹਤੁ ਕਬੀਰੁ ਰਾਮੁ ਕੀ ਨ ਸਿਮਰਹੁ ਜਨਮੁ ਅਕਾਰਥੁ ਜਾਇ ॥੨॥੬॥

vai suṯ vai biṯ vai pur pātan bahur na ḏekẖai ā▫e.  Kahaṯ Kabīr rām kī na simrahu janam akārath jā▫e. ||2||6||

 

S/he does not (aaey) come back to (deykhai) see (vai) those, (sut = sons) children, (bit) wealth, (pur) abode and (paattan) town – to which s/he was attached.

Message from the above: The human forgets God and remains engrossed in attachment to status, family and wealth; however none of these accompany to the hereafter.

(Kahat-u) says Kabir: (Ki na) why don’t you (simrahu) remember and obey (raam) the Almighty, as without that (janam-u) human birth (jaaey) goes (akaarath-u) in vain. 2. 6.

 

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ਰਾਗੁ ਕੇਦਾਰਾ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

(Baani = words) composition of (jeeo) revered Ravidas in Raag Keydaara.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਖਟੁ ਕਰਮ ਕੁਲ ਸੰਜੁਗਤੁ ਹੈ ਹਰਿ ਭਗਤਿ ਹਿਰਦੈ ਨਾਹਿ ॥ ਚਰਨਾਰਬਿੰਦ ਨ ਕਥਾ ਭਾਵੈ ਸੁਪਚ ਤੁਲਿ ਸਮਾਨਿ ॥੧॥

Kẖat karam kul sanjugaṯ hai har bẖagaṯ hirḏai nāhi. Cẖarnārbinḏ na kathā bẖāvai supacẖ ṯul samān. ||1||

 

If someone (hai) is (sanjugat-u = having) of (kul = lineage) high lineage and performs (khatt-u) the six (karam) rites – namely, learning and teaching, giving and receiving charity, performing Yagnas/fire sacrifice and getting them done – but does not have (bhagat-i) devotion to the Almighty (hirdai) in mind; (kathaa) talk of (charnaarbind = charan = feet,+ Arvind = lotus) being obedient to the Almighty does not (bhaavai) appeal to him/her, s/he is (tul-i) like and (samaan-i) equal to (supach) an outcast, i.e. receives no respect here or in the hereafter. 1.

 

ਰੇ ਚਿਤ ਚੇਤਿ ਚੇਤ ਅਚੇਤ ॥ ਕਾਹੇ ਨ ਬਾਲਮੀਕਹਿ ਦੇਖ ॥ ਕਿਸੁ ਜਾਤਿ ਤੇ ਕਿਹ ਪਦਹਿ ਅਮਰਿਓ ਰਾਮ ਭਗਤਿ ਬਿਸੇਖ ॥੧॥ ਰਹਾਉ ॥

Re cẖiṯ cẖeṯ cẖeṯ acẖeṯ.  Kāhe na bālmīkahi ḏekẖ.  Kis jāṯ ṯe kih paḏėh amri▫o rām bẖagaṯ bisekẖ. ||1|| rahā▫o.

 

(Rey) o (acheyt) mindless (chit = mind) human being, why you are careless about (cheyt) remembering God (cheyt-i) in mind?

(Kaahey) why don’t you (deykh) look (balmeekah-i) at Baalmeek; (tey) from (kis-u) which (jaat-i) class/status to (kih) which (pad-u) status, he (amrio) reached? It was (biseykh = speciality) by virtue (bhagt-i) of devotion to (raam) the all-pervasive Almighty.

(Rahaau) pause and reflect on this.

 

ਸੁਆਨ ਸਤ੍ਰੁ ਅਜਾਤੁ ਸਭ ਤੇ ਕ੍ਰਿਸ੍ਨ ਲਾਵੈ ਹੇਤੁ ॥ ਲੋਗੁ ਬਪੁਰਾ ਕਿਆ ਸਰਾਹੈ ਤੀਨਿ ਲੋਕ ਪ੍ਰਵੇਸ ॥੨॥

Su▫ān saṯar ajāṯ sabẖ ṯe krisan lāvai heṯ.  Log bapurā ki▫ā sarāhai ṯīn lok parves. ||2||

 

He belonged to (ajaat-u = caste-less) the lowest class (tey) of (sabh) all being (satr-u = enemy) killer of (suaan) dogs, but (laavai) developed (heyt) love for (krisn = Krishna – metaphor for) the Almighty.

(Kiaa) what (saraahai = praises) praise by (bapura) poor (log-u) the people shower on him; his fame (praveys = entered) spread in (teen-i) three (lok) regions – the whole world. 2.

 

ਅਜਾਮਲੁ ਪਿੰਗੁਲਾ ਲੁਭਤੁ ਕੁੰਚਰੁ ਗਏ ਹਰਿ ਕੈ ਪਾਸਿ ॥ ਐਸੇ ਦੁਰਮਤਿ ਨਿਸਤਰੇ ਤੂ ਕਿਉ ਨ ਤਰਹਿ ਰਵਿਦਾਸ ॥੩॥੧॥

Ajāmal pingulā lubẖaṯ kuncẖar ga▫e har kai pās.  Aise ḏurmaṯ nisṯare ṯū ki▫o na ṯarėh Raviḏās. ||3||1||

 

As per Puranic stories Ajaamal, Pingula, (lubhat-u) a hunter, (kunchar-u) elephant (gaey) went to, i.e. were united, (key paas-i) with (har-i) the Almighty, i.e. were all saved by remembering God.

If persons of (aisey) such (durmat-i = evil intellect) evil conduct (nistarey = ferried) got across the world-ocean to God; (kio) why would (too) you not (tarah-i = swim across) be emancipated, o humans, if you live by Divine commands, says Ravidas. 3. 1.