Posts Tagged ‘SGGS p 1160’

SGGS pp 1160-1163, Bhairau Kabir Ji, Shabads 13-20.

SGGS pp 1160-1163, Bhairau Kabir Ji, Shabads 13-20.

 

Note: In this Shabad Kabir Ji says that succumbing to temptations causes suffering and everyone is subject to them. He gives examples on the subject from nature. Ability to overcome them can be attained by following the guru’s teachings.

 

ਜਲ ਮਹਿ ਮੀਨ ਮਾਇਆ ਕੇ ਬੇਧੇ ॥ ਦੀਪਕ ਪਤੰਗ ਮਾਇਆ ਕੇ ਛੇਦੇ ॥ ਕਾਮ ਮਾਇਆ ਕੁੰਚਰ ਕਉ ਬਿਆਪੈ ॥ ਭੁਇਅੰਗਮ ਭ੍ਰਿੰਗ ਮਾਇਆ
ਮਹਿ ਖਾਪੇ ॥੧॥

Jal mėh mīn mā▫i▫ā ke beḏẖe.  Ḏīpak paṯang mā▫i▫ā ke cẖẖeḏe.  Kām mā▫i▫ā kuncẖar ka▫o bi▫āpai. Bẖu▫i▫angam bẖaring mā▫i▫ā mėh kẖāpe. ||1||

 

(Meen) fish (mah-i) in (jal) water are (beydhey = pierced) charmed by (maaiaa = attachment) taste and get caught by biting the bait. (Patang) the moth are (chhedey = pierced) charmed by (maaiaa) attachment to (deepak) the lamp, and burn on it.

(Maaiaa) attachment to (kaam) lust (biaapai) afflicts (kunchar) the elephants which is used to catch them by using a dummy of the female elephant.

(Bhuiangam) the snakes (khaapey) perish – are caught – (maaiaa) being charmed by the snake charmer’s flute – and (bhring) the bumblebee charmed by fragrance of the flower dies when the flower closes. 1.

 

ਮਾਇਆ ਐਸੀ ਮੋਹਨੀ ਭਾਈ ॥ ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਡਹਕਾਈ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā aisī mohnī bẖā▫ī.  Jeṯe jī▫a ṯeṯe dėhkā▫ī. ||1|| rahā▫o.

 

(Maaiaa) temptations in the world-play are (aisi) so (mohni) fascinating (bhaaee = brother) o dear; they (ddahkaaee) delude (teytey = that many) all (jeea) creatures (jeytey = as many) that exist. 1.

(Rahaau) dwell on this and contemplate.

 

ਪੰਖੀ ਮ੍ਰਿਗ ਮਾਇਆ ਮਹਿ ਰਾਤੇ ॥ ਸਾਕਰ ਮਾਖੀ ਅਧਿਕ ਸੰਤਾਪੇ ॥ ਤੁਰੇ ਉਸਟ ਮਾਇਆ ਮਹਿ ਭੇਲਾ ॥ ਸਿਧ ਚਉਰਾਸੀਹ ਮਾਇਆ ਮਹਿ ਖੇਲਾ ॥੨॥

Pankẖī marig mā▫i▫ā mėh rāṯe.  Sākar mākẖī aḏẖik sanṯāpe.  Ŧure usat mā▫i▫ā mėh bẖelā.  Siḏẖ cẖa▫orāsīh mā▫i▫ā mėh kẖelā. ||2||

 

(Pankhi) the birds are (raatey) imbued with eating and fall to (maaiaa) the temptation of baits like grains – and get caught; (mrig) the deer runs toward music and gets trapped. (Maakhi) the flies sit on melted (saakar/shakar) jaggery, gets stuck in it and (adhik) greatly (santaapey) suffers.

(Turey) horses and (ustt) camels are also (bheyla = engrossed) are caught in (maaiaa) temptations. (Chauraasih) eighty four types of (sidh) Yogis (kheyla) play (mahi) in (maaiaa) temptations – while showing symbolism of detachment. 2.

 

ਛਿਅ ਜਤੀ ਮਾਇਆ ਕੇ ਬੰਦਾ ॥ ਨਵੈ ਨਾਥ ਸੂਰਜ ਅਰੁ ਚੰਦਾ ॥ ਤਪੇ ਰਖੀਸਰ ਮਾਇਆ ਮਹਿ ਸੂਤਾ ॥ ਮਾਇਆ ਮਹਿ ਕਾਲੁ ਅਰੁ ਪੰਚ ਦੂਤਾ ॥੩॥

Cẖẖi▫a jaṯī mā▫i▫ā ke banḏā.  Navai nāth sūraj ar cẖanḏā.  Ŧape rakẖīsar mā▫i▫ā mėh sūṯā.  Mā▫i▫ā mėh kāl ar pancẖ ḏūṯā. ||3||

 

The (chhia) six (jati) celibates – Bhairau, Hanuman, Lakshman (brother of Rama of the Ramayana), the Yogi Gorakh, Bhishma and Dataterya – are (banda) slaves of (maaiaa) temptations; as are (navai) all nine (naath) Naath Yogis, (sooraj) sun and (Chanda) the moon

(Tapey) those practicing austerities and other (rakheesar/rishis) sages get (soota = asleep) lost (mahi) in (maaiaa) the world-play. (Kaal-u = death) the agent of Divine justice (ar-u) and (panch) the five (doota) vices – lust, anger, greed, worldly attachments and vanity – are present (mah-i) in temptations. 3.

 

ਸੁਆਨ ਸਿਆਲ ਮਾਇਆ ਮਹਿ ਰਾਤਾ ॥ ਬੰਤਰ ਚੀਤੇ ਅਰੁ ਸਿੰਘਾਤਾ ॥ ਮਾਂਜਾਰ ਗਾਡਰ ਅਰੁ ਲੂਬਰਾ ॥ ਬਿਰਖ ਮੂਲ ਮਾਇਆ ਮਹਿ ਪਰਾ ॥੪॥

Su▫ān si▫āl mā▫i▫ā mėh rāṯā.  Banṯar cẖīṯe ar singẖāṯā.  Māʼnjār gādar ar lūbrā.  Birakẖ mūl mā▫i▫ā mėh parā. ||4||

 

(Suaan) the dog and (siaal) jackal are (raata) imbued/possessed by temptations of food; as are (bantar) monkey, Cheetah and (sighaata) lion.

As also (maajaar) cats, (gaaddar) sheep and (loobra/loombrra) fox. (Birakh) the trees, (mool = root) vegetables like carrots and radish are (parraa) engaged in the world-play, i.e. are affected by the state of the soil and weather. 4.

 

ਮਾਇਆ ਅੰਤਰਿ ਭੀਨੇ ਦੇਵ ॥ ਸਾਗਰ ਇੰਦ੍ਰਾ ਅਰੁ ਧਰਤੇਵ ॥ ਕਹਿ ਕਬੀਰ ਜਿਸੁ ਉਦਰੁ ਤਿਸੁ ਮਾਇਆ ॥ ਤਬ ਛੂਟੇ ਜਬ ਸਾਧੂ ਪਾਇਆ ॥੫॥੫॥੧੩॥

Mā▫i▫ā anṯar bẖīne ḏev.  Sāgar inḏrā ar ḏẖarṯev.  Kahi Kabīr jis uḏar ṯis mā▫i▫ā.  Ŧab cẖẖūte jab sāḏẖū pā▫i▫ā. ||5||5||13||

 

(Deyv) the gods are (bheeney = rinsed) engrossed (antar-i) in (maaiaa) what happens around them, as are (saagar) the oceans, (indr) clouds and (dharteyv) creatures on earth.

Says Kabir: One (jis) who is (udarr-u = stomach) is alive (tis-u) that creature is afflicted by (maaiaa) temptations; and is (chhoottey) freed (tab) then, (jab) when (saadhoo) the guru (paaiaa) is found – and his guidance one followed. 5. 5. 13.

 

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ਜਬ ਲਗੁ ਮੇਰੀ ਮੇਰੀ ਕਰੈ ॥ ਤਬ ਲਗੁ ਕਾਜੁ ਏਕੁ ਨਹੀ ਸਰੈ ॥ ਜਬ ਮੇਰੀ ਮੇਰੀ ਮਿਟਿ ਜਾਇ ॥ ਤਬ ਪ੍ਰਭ ਕਾਜੁ ਸਵਾਰਹਿ ਆਇ ॥੧॥

Jab lag merī merī karai.  Ŧab lag kāj ek nahī sarai.  Jab merī merī mit jā▫e.  Ŧab parabẖ kāj savārėh ā▫e. ||1||

 

(Jab lag) as long as one (karai) says (meyri meyri = my and my) I and my, i.e. acts by ego/self-will; (tab lag) until then (nahi = not, eyk = one) no (kaaj-u = purpose) aspiration (sarai) is fulfilled.

(Jab) when (meyri meyri) acting by self-will/ego (mitt jaaey = is erased) given up and one submits to the Almighty and the guru; (tab) then (prabh) the Almighty (aaey) comes and helps (savaarah-i) to accomplish (kaaj-u) the aspiration. 1.

 

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ਐਸਾ ਗਿਆਨੁ ਬਿਚਾਰੁ ਮਨਾ ॥ ਹਰਿ ਕੀ ਨ ਸਿਮਰਹੁ ਦੁਖ ਭੰਜਨਾ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān bicẖār manā.  Har kī na simrahu ḏukẖ bẖanjnā. ||1|| rahā▫o.

 

(Manaa = mind) o human being, (bichaar-u) reflect on (aisa) such (giaan-u = knowledge) teachings, and ask yourself (ki) why do you not realize that you cannot achieve anything by effort alone, and should (simrahu) invoke the Almighty who is (bhanjana) the destroyer of (dukh) suffering/grief. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਬ ਲਗੁ ਸਿੰਘੁ ਰਹੈ ਬਨ ਮਾਹਿ ॥ ਤਬ ਲਗੁ ਬਨੁ ਫੂਲੈ ਹੀ ਨਾਹਿ ॥ ਜਬ ਹੀ ਸਿਆਰੁ ਸਿੰਘ ਕਉ ਖਾਇ ॥ ਫੂਲਿ ਰਹੀ ਸਗਲੀ ਬਨਰਾਇ ॥੨॥

Jab lag singẖ rahai ban māhi.  Ŧab lag ban fūlai hī nāhi.  Jab hī si▫ār singẖ ka▫o kẖā▫e.  Fūl rahī saglī banrā▫e. ||2||

 

Here is an analogy. (Jab lag-u) as long as (singh) the lion (rahai) is present (maah-i) in (ban) the jungle; (tab lag) until then (ban-u) the jungle (hi naah-i) does not at all (phoolai) bloom, i.e. other animals get eaten up – the mind cannot get fresh ideas because of ego.

But (jab hi) when (siaar-u) the jackal (khaaey) eats (singh kau) the lion, (sagli) all (banraaey) vegetation – animals in the jungle – (phool rahi = keeps blossoming) remain alive, i.e. when humility replaces ego the mind blossoms and listens to advice. 2.

 

ਜੀਤੋ ਬੂਡੈ ਹਾਰੋ ਤਿਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਰਿ ਉਤਰੈ ॥ ਦਾਸੁ ਕਬੀਰੁ ਕਹੈ ਸਮਝਾਇ ॥ ਕੇਵਲ ਰਾਮ ਰਹਹੁ ਲਿਵ ਲਾਇ ॥੩॥੬॥੧੪॥

Jīṯo būdai hāro ṯirai.  Gur parsādī pār uṯrai.  Ḏās Kabīr kahai samjẖā▫e.  Keval rām rahhu liv lā▫e. ||3||6||14||

 

(Jeeto = victor) one who thinks s/he can achieve everything including getting across/overcoming the world-ocean of vices on his/her own, s/he (booddai/ddoobai) drowns, but (haaro = loser) one who gives up ego (tarai = swims) gets across, the world-ocean. One (utrai = lands, paar-i = on far shore) gets across the world-ocean to God (parsaadi) with grace/guidance of (gur) the guru.

Kabir (daas-u = servant) humbly (kahai) says to (samjhaaey) impart the understanding; that one should (rahahau) remain with (liv) attention (laaey) focused (keyval) only on (raam) the Almighty, i.e. give up other ideas and place the self in care and obedience, of the Almighty. 3. 6. 14.

 

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Note: In this Shabad Kabir Ji uses Persian words, as used by the Muslims to say God as is such a big and opulent entity that one cannot reach IT. This is used metaphorically to say that God’s virtues and directions are profound and hard to comprehend and one needs guidance. However, the creature does not care, and going his/her own way ignores how we should lead life. He finally says solace lies in giving up ego and placing the self in care and obedience of the Almighty.

 

ਸਤਰਿ ਸੈਇ ਸਲਾਰ ਹੈ ਜਾ ਕੇ ॥ ਸਵਾ ਲਾਖੁ ਪੈਕਾਬਰ ਤਾ ਕੇ ॥ ਸੇਖ ਜੁ ਕਹੀਅਹਿ ਕੋਟਿ ਅਠਾਸੀ ॥ ਛਪਨ ਕੋਟਿ ਜਾ ਕੇ ਖੇਲ ਖਾਸੀ ॥੧॥

Saṯar sai▫e salār hai jā ke.  Savā lākẖ paikābar ṯā ke.  Sekẖ jo kahī▫ahi kot aṯẖāsī.  Cẖẖapan kot jā ke kẖel kẖāsī. ||1||

 

The Almighty is a mighty King (ja kai) whose (salaar) force commanders number (satar-i = seventy, sai = hundred) seven thousand; and such a great spiritual authority that (ta kai = of that) IT has (savaa) one and a quarter lakh (paikaabar/paighambar) prophets (one lakh = one hundred thousand).

There are (seykh/Sheikhs) scholars propagating IT’s virtues and commands (ju) who are (kaheeah-i) said to number (atthaasi) eighty four (kott-i) crore and (ja key) whose (kheyl khaasi/khalaasi) aides number (chhapan) fifty six (kott-i) crore (Note: One crore = ten million). 1.

 

ਮੋ ਗਰੀਬ ਕੀ ਕੋ ਗੁਜਰਾਵੈ ॥ ਮਜਲਸਿ ਦੂਰਿ ਮਹਲੁ ਕੋ ਪਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Mo garīb kī ko gujrāvai.  Majlas ḏūr mahal ko pāvai. ||1|| rahā▫o.

 

(Ko) who would (gujraavai = cause to happen) let (gareeb) poor (mo) me get to the high and mighty Almighty. (Majlis = assembly) the Divine court is (door-i) far, who can (paavai) find (mahal-u) the Almighty there – without help? 1.

(Rahaau) dwell on this and contemplate.

 

ਤੇਤੀਸ ਕਰੋੜੀ ਹੈ ਖੇਲ ਖਾਨਾ ॥ ਚਉਰਾਸੀ ਲਖ ਫਿਰੈ ਦਿਵਾਨਾਂ ॥ ਬਾਬਾ ਆਦਮ ਕਉ ਕਿਛੁ ਨਦਰਿ ਦਿਖਾਈ ॥ ਉਨਿ ਭੀ ਭਿਸਤਿ ਘਨੇਰੀ ਪਾਈ ॥੨॥

Ŧeṯīs karoṛī hai kẖel kẖānā.  Cẖa▫urāsī lakẖ firai ḏivānāʼn.  Bābā āḏam ka▫o kicẖẖ naḏar ḏikẖā▫ī.  Un bẖī bẖisaṯ gẖanerī pā▫ī. ||2||

 

(Kheyl = play, khaana = houses) gods playing the role of God number (teytees) thirty three (crorri) crore, and creatures of (chauraasi) eighty four lakh life forms (phirai = wanders) go about (divaana-n) mad/directionless; there is no one to guide them.

(Aadam) Adam (baaba = forefather) who is considered the first human being, (dikhaai) was shown (kichh-u) some (nadar-i) sight, i.e. he was tempted – to eat the forbidden fruit. (Un = that) he was (bhi) also told he had (paai) had (ghaneyri) enough of (bhist-i/bahisht) heaven – and must leave. 2.

 

ਦਿਲ ਖਲਹਲੁ ਜਾ ਕੈ ਜਰਦ ਰੂ ਬਾਨੀ ॥ ਛੋਡਿ ਕਤੇਬ ਕਰੈ ਸੈਤਾਨੀ ॥ ਦੁਨੀਆ ਦੋਸੁ ਰੋਸੁ ਹੈ ਲੋਈ ॥ ਅਪਨਾ ਕੀਆ ਪਾਵੈ ਸੋਈ ॥੩॥

Ḏil kẖalhal jā kai jaraḏ rū bānī.  Cẖẖod kaṯeb karai saiṯānī.  Ḏunī▫ā ḏos ros hai lo▫ī.  Apnā kī▫ā pāvai so▫ī. ||3||

 

(Ja kai) one whose (dil = heart) mind is (khalhal) disturbed, s/he has (jarad) a pale/withered (roo) face (baani = color) look, i.e. one who has other ideas than to obey God, does not have the strength to face vices; because s/he (chhodd-i) forsakes teachings of (kateyb = Semitic scriptures) the scriptures and (karai = do) indulges in (saitaani) mischief – commits vices. 

(Soi) such a person suffers but places (dos-u) blame on (duneeaa) the world and shows (ros-u) anger to (loi) people; but actually (paavai) receives consequences of his/her (apna) own (keeaa) doing/actions. 3.

 

ਤੁਮ ਦਾਤੇ ਹਮ ਸਦਾ ਭਿਖਾਰੀ ॥ ਦੇਉ ਜਬਾਬੁ ਹੋਇ ਬਜਗਾਰੀ ॥ ਦਾਸੁ ਕਬੀਰੁ ਤੇਰੀ ਪਨਹ ਸਮਾਨਾਂ ॥ ਭਿਸਤੁ ਨਜੀਕਿ ਰਾਖੁ ਰਹਮਾਨਾ ॥੪॥੭॥੧੫॥

Ŧum ḏāṯe ham saḏā bẖikẖārī.  Ḏe▫o jabāb ho▫e bajgārī. Ḏās Kabīr ṯerī panah samānāʼn.  Bẖisaṯ najīk rākẖ rėhmānā. ||4||7||15||

 

O Almighty, (ham) we are (sadaa) ever (bhikhaari) the beggars and (tum) You are (daatey = giver) benevolent to help. If I (deuyau = give/do, jabaab-u = answering back) argue with You, it (hoey) will be my (bajgaari) misdemeanor.

Hence I (daas-u) servant Kabir, (samaanaa-n = contained) have placed myself in (teyri) Your (panah = sanctuary) care and obedience; please (raakh-u) keep me (najeek-i) near (bhist-u) heaven, i.e. in Your remembrance, o (rahmaana) merciful Master. 4. 7. 15. 

 

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Note: In this Shabad Kabir ji says everyone wants to go to heaven, but I do not believe heaven or hell exist somehere far. Heaven is holy congregation where virtues of the Almighty are recounted as that brings peace.

 

ਸਭੁ ਕੋਈ ਚਲਨ ਕਹਤ ਹੈ ਊਹਾਂ ॥ ਨਾ ਜਾਨਉ ਬੈਕੁੰਠੁ ਹੈ ਕਹਾਂ ॥੧॥ ਰਹਾਉ ॥

Sabẖ ko▫ī cẖalan kahaṯ hai ūhāʼn.  Nā jān▫o baikunṯẖ hai kahāʼn. ||1|| rahā▫o.

 

(Sabh-u koi) everyone (kahat) talks of (chalat) going (oohaa-n = there) to heaven. I do not (jaanau) know (kahaa-n) where (baikuntth) heaven is – nor do I care. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਪ ਆਪ ਕਾ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥ ਬਾਤਨ ਹੀ ਬੈਕੁੰਠੁ ਬਖਾਨਾਂ ॥੧॥

Āp āp kā maram na jānāʼn.  Bāṯan hī baikunṯẖ bakẖānāʼn. ||1||

 

(Aap = self) one does not (jaanaa-n) know (maram-u = mystery) the reality of (ka = of, aap = self) his/her own self, i.e. does not recognize God within; but (bakhaana-n) mentions (baikuntth-u) heaven – the abode of God – (hi) only (baatan) in talk. 1.

ਜਬ ਲਗੁ ਮਨ ਬੈਕੁੰਠ ਕੀ ਆਸ ॥ ਤਬ ਲਗੁ ਨਾਹੀ ਚਰਨ ਨਿਵਾਸ ॥੨॥

Jab lag man baikunṯẖ kī ās.  Ŧab lag nāhī cẖaran nivās. ||2||

 

(Jab lag) as long as there is (aas) the wish (ki) of going to (baikuntth) heaven; (tab lag) until then one does not (nivaas = abide) place the self at (charan) feet of God, i.e. does not pay attention to and obey Divine commands – and just keeps thinking of how to get there. 2.

 

ਖਾਈ ਕੋਟੁ ਨ ਪਰਲ ਪਗਾਰਾ ॥ ਨਾ ਜਾਨਉ ਬੈਕੁੰਠ ਦੁਆਰਾ ॥੩॥

Kẖā▫ī kot na paral pagārā.  Nā jān▫o baikunṯẖ ḏu▫ārā. ||3||

 

I see neither (khaai) a moat – trench filled with water -, (kott-u = fort) strong construction, (paral = habitat) troops nor (pagaaraa) a quagmire as is done for physical defense; nor do I (jaanau) know of (duaara) a gate to (baikhuntt) heaven, i.e. it is not a physical place. 3.

 

ਕਹਿ ਕਮੀਰ ਅਬ ਕਹੀਐ ਕਾਹਿ ॥ ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ॥੪॥੮॥੧੬॥

Kahi kamīr ab kahī▫ai kāhi.  Sāḏẖsangaṯ baikunṯẖe āhi. ||4||8||16||

 

(Kah-i) says Kamir/Kabir, (kaah-i) whom to (kaheeai) tell (ab) now, that (saadhasangat-i) the holy congregation – where God’s virtues and commands are recounted and learnt to practice – (aah-i) is (baikutthai) heaven – God abides there. 4. 78. 16.

 

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Note: In this Shabad Kabir Ji says God is in the mind but there are numerous obstacles for one who wants to reach within. The mind is described as a well-protected fort and the obstacles are in the form of ideas other than obeying God’s directions. Like a fort can be captured when the defenses are overcome, God can be found only after driving other ideas out of the mind.

 

ਕਿਉ ਲੀਜੈ ਗਢੁ ਬੰਕਾ ਭਾਈ ॥ ਦੋਵਰ ਕੋਟ ਅਰੁ ਤੇਵਰ ਖਾਈ ॥੧॥ ਰਹਾਉ ॥

Ki▫o lījai gadẖ bankā bẖā▫ī.  Ḏovar kot ar ṯevar kẖā▫ī. ||1|| rahā▫o.

 

(Kio) how can (banka) a strong (gaddh-u) fort (leejai = take) be captured, (bhaai = brother) o dear. It is (kott) a fort of (dovar) double walls and (teyvar) triple (khaai) moat, i.e. approach to the mind is obstructed by the twin factors of transitory love and jealousy as well as the influence of the three attributes of ego – namely Tamas = ignorance/inertia, Rajas = passion, effort, Sattva = charities and rituals – without paying attention to Divine commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਪਾਂਚ ਪਚੀਸ ਮੋਹ ਮਦ ਮਤਸਰ ਆਡੀ ਪਰਬਲ ਮਾਇਆ ॥ ਜਨ ਗਰੀਬ ਕੋ ਜੋਰੁ ਨ ਪਹੁਚੈ ਕਹਾ ਕਰਉ ਰਘੁਰਾਇਆ ॥੧॥

Pāʼncẖ pacẖīs moh maḏ maṯsar ādī parbal mā▫i▫ā.  Jan garīb ko jor na pahucẖai kahā kara▫o ragẖurā▫i▫ā. ||1||

 

Then there is (parbal) the strong (maaiaa) world-play of (panch) the five vices – namely lust, anger, greed, worldly attachments, vanity -, (moh) attachment to (pachees) twenty five factors like (mad) intoxication with physical strength or status and (matsar) jealousy and (aaddi/aarr = cover like a hill in front) pretense etc.

This (gareeb) poor (jan) person does not have (jor-u) the strength – of awareness of Divine virtues and commands to overcome these obstacles – that he (pahuchai) reaches You; so (kahaa) what should I (karau) do, o (raghuraaiaa) God? 1.

 

ਕਾਮੁ ਕਿਵਾਰੀ ਦੁਖੁ ਸੁਖੁ ਦਰਵਾਨੀ ਪਾਪੁ ਪੁੰਨੁ ਦਰਵਾਜਾ ॥ ਕ੍ਰੋਧੁ ਪ੍ਰਧਾਨੁ ਮਹਾ ਬਡ ਦੁੰਦਰ ਤਹ ਮਨੁ ਮਾਵਾਸੀ ਰਾਜਾ ॥੨॥

Kām kivārī ḏukẖ sukẖ ḏarvānī pāp punn ḏarvājā.  Kroḏẖ parḏẖān mahā bad ḏunḏar ṯah man māvāsī rājā. ||2||

 

The fort has (kaam-u) lust as (kivaari) the gateman, the feeling of (dukh-u) grief and (sukh-u) comfort – by not accepting Divine will as (darvaani) gate-keeper and thoughts of (paap-u) sin and (punn-u) good deeds – based on superstitions – as (darvaaja) the gate.

(Krodh-u) anger is (pradhaan = leader) is the head; these all are (mahaa) great (badd) big (dundar) noise-creators distract (man) the mind, (raaja) the ruler of the body (maavaasi) a rebel, i.e. the mind does not obey the Almighty within. 2.

 

ਸ੍ਵਾਦ ਸਨਾਹ ਟੋਪੁ ਮਮਤਾ ਕੋ ਕੁਬੁਧਿ ਕਮਾਨ ਚਢਾਈ ॥ ਤਿਸਨਾ ਤੀਰ ਰਹੇ ਘਟ ਭੀਤਰਿ ਇਉ ਗਢੁ ਲੀਓ ਨ ਜਾਈ ॥੩॥

Savāḏ sanāh top mamṯā ko kubuḏẖ kamān cẖadẖā▫ī. Ŧisnā ṯīr rahe gẖat bẖīṯar i▫o gadẖ lī▫o na jā▫ī. ||3||

 

The mind wears (sanaah) the armor of (savaad = taste) attachment, (ttop = hat) the helmet (ko) of (mamta) possessiveness and (chaddhaai) pulls (kamaan) the bow, ready with (teer) arr0ws/weapons of (trisna = craving) desires (bheetar-i) within (ghatt = body) the mind; with defenses (io) like these (gaddh-u) the mind-fort (na jaai) cannot (leeo = taken) be captured – by means like mantras and rituals. 3.

 

ਪ੍ਰੇਮ ਪਲੀਤਾ ਸੁਰਤਿ ਹਵਾਈ ਗੋਲਾ ਗਿਆਨੁ ਚਲਾਇਆ ॥ ਬ੍ਰਹਮ ਅਗਨਿ ਸਹਜੇ ਪਰਜਾਲੀ ਏਕਹਿ ਚੋਟ ਸਿਝਾਇਆ ॥੪॥

Parem palīṯā suraṯ havā▫ī golā gi▫ān cẖalā▫i▫ā.  Barahm agan sėhje parjālī ekėh cẖot sijẖā▫i▫ā. ||4||

 

With (paleeta) fuse of (preym = love) obedience to the Almighty as (paleeta) the fuse and (surat-i) consciousness as (havaai) the howitzer gun I (chalaaiaa) launched (gola) the rocket of (giaan-u) teachings of the guru imparting awareness of Naam or Divine virtues and commands; I (sahjey) steadfastly (parjaali) lit (agan-i) the fire of yearning for (brahm) God and then (sijhaaiaa) succeeded with (ekah-i) only one (chott) strike, in breaching the external defenses, i.e. success comes when one is sincere in devotion. 4.

 

ਸਤੁ ਸੰਤੋਖੁ ਲੈ ਲਰਨੇ ਲਾਗਾ ਤੋਰੇ ਦੁਇ ਦਰਵਾਜਾ ॥ ਸਾਧਸੰਗਤਿ ਅਰੁ ਗੁਰ ਕੀ ਕ੍ਰਿਪਾ ਤੇ ਪਕਰਿਓ ਗਢ ਕੋ ਰਾਜਾ ॥੫॥

Saṯ sanṯokẖ lai larne lāgā ṯore ḏu▫e ḏarvājā.  Sāḏẖsangaṯ ar gur kī kirpā ṯe pakri▫o gadẖ ko rājā. ||5||

 

And (lai) inculcating, i.e. with strength of virtues of (sat-u) truthfulness and (santokh-u) contentment – willing acceptance of Divine will – I (torey) broke open (duey) both (darvaaja) gates of – Paap and Punn, i.e. of superstitions and (laaga) engaged in (larney/larrney) fighting the other ideas in the mind.

By joining (Saadhsangat-i) holy congregation (ar-u) and (kripa) kindness/guidance of the guru, I (pakrio = caught) captured (raaja = king) the mind, the master of (gaddh-u) the stronghold of vices. 5.

 

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ਭਗਵਤ ਭੀਰਿ ਸਕਤਿ ਸਿਮਰਨ ਕੀ ਕਟੀ ਕਾਲ ਭੈ ਫਾਸੀ ॥ ਦਾਸੁ ਕਮੀਰੁ ਚੜ੍ਹ੍ਹਿਓ ਗੜ੍ਹ੍ਹ ਊਪਰਿ ਰਾਜੁ ਲੀਓ ਅਬਿਨਾਸੀ ॥੬॥੯॥੧੭॥

Bẖagvaṯ bẖīr sakaṯ simran kī katī kāl bẖai fāsī.  Ḏās kamīr cẖaṛĥi▫o gaṛĥ ūpar rāj lī▫o abẖināsī. ||6||9||17||

 

Being in company (bheer-i = crowd/gathering, of people of, bhagvat/bhagvant = God) of the holy congregation, and (sakat-i) power of (simran = remembrance) awareness of virtues and commands of the Almighty I have (katti = cut) removed (phaasi) the noose of (kaal = death) Divine justice and punishment of (bhai/bhav = being in the world) being born again.

This is how (Daas-u = servant) humble (kameer-u) Kabir (charrhio) climbed (oopar-i) on (garrh) the fort and (leeo = took) assumed (abinaasi) unperishable (raaj-u) rule, i.e. attained the stable state of merger/ being absorbed with the Almighty. 6. 9. 17.

 

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ਗੰਗ ਗੁਸਾਇਨਿ ਗਹਿਰ ਗੰਭੀਰ ॥ ਜੰਜੀਰ ਬਾਂਧਿ ਕਰਿ ਖਰੇ ਕਬੀਰ ॥੧॥

Gang gusā▫in gahir gambẖīr.  Janjīr bāʼnḏẖ kar kẖare Kabīr. ||1||

 

The river (gang) Ganga, (gusaain) female master of the world – respectfully called mother by the Hindus – was (gah-ir) deep and (gambheer = profound) flowing quietly. The officials (bandh-i kar-i) tied up Kabir in (janjeer) chain (kharey) took to the river – to kill him. 1.

 

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥ ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥

Man na digai ṯan kāhe ka▫o darā▫e.  Cẖaran kamal cẖiṯ rahi▫o samā▫e. Rahā▫o.

 

My (man-u) mind did not (ddigai = fall) fear, (kaahey kau = why?) it did not matter when they (ddaraaey = frightened) tortured (tan-u) the body? My (chit-u) mind (rahaio) remained (samaaey) absorbed in being at (kamal) lotus (charan) feet, i.e. I placed myself in care of the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਗੰਗਾ ਕੀ ਲਹਰਿ ਮੇਰੀ ਟੁਟੀ ਜੰਜੀਰ ॥ ਮ੍ਰਿਗਛਾਲਾ ਪਰ ਬੈਠੇ ਕਬੀਰ ॥੨॥

Gangā kī lahar merī tutī janjīr.  Marigcẖẖālā par baiṯẖe Kabīr. ||2||

 

(Meyri) my (janjeer) chain (ttutti) broke (lahar-i = wave) in flow of the Ganga; and Kabir felt he was (baitthey) sitting (par) on (mrig) deer (chhaala) skin, i.e. in meditation – like the sages do. 2.

 

ਕਹਿ ਕੰਬੀਰ ਕੋਊ ਸੰਗ ਨ ਸਾਥ ॥ ਜਲ ਥਲ ਰਾਖਨ ਹੈ ਰਘੁਨਾਥ ॥੩॥੧੦॥੧੮॥

Kahi kambīr ko▫ū sang na sāth.  Jal thal rākẖan hai ragẖunāth. ||3||10||18||

 

(Kah-i) says Kabir: When there is (ko-oo na = not any) no (sang, saath = company) companion to help;

(Raghunaath) the Almighty (hai) is (raakhan) the protector in (jal) water and in/on (thal) land, i.e. in all circumstances. 3. 10. 18.

 

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ਭੈਰਉ ਕਬੀਰ ਜੀਉ ਅਸਟਪਦੀ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo Kabīr jī▫o asatpaḏī gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Note: In this Shabad Kabir Ji gives a vision of the Almighty saying the Divine dwells in a mind which has been cleared of other ideas.

 

Composition (asttpadi) of eight stanzas by (jeeo) revered Kabir in Raag Bhairau, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਅਗਮ ਦ੍ਰੁਗਮ ਗੜਿ ਰਚਿਓ ਬਾਸ ॥ ਜਾ ਮਹਿ ਜੋਤਿ ਕਰੇ ਪਰਗਾਸ ॥ ਬਿਜੁਲੀ ਚਮਕੈ ਹੋਇ ਅਨੰਦੁ ॥ ਜਿਹ ਪਉੜ੍ਹ੍ਹੇ ਪ੍ਰਭ ਬਾਲ ਗੋਬਿੰਦ ॥੧॥

Agam ḏarugam gaṛ racẖi▫o bās.  Jā mėh joṯ kare pargās.  Bijulī cẖamkai ho▫e anand.  Jih pa▫oṛĥe parabẖ bāl gobinḏ. ||1||

 

(Agam) the unreachable/incomprehensible Almighty (rachio) has made (drugam) a hard-to-reach (garr-i) fort as IT’s (baas) dwelling, i.e. in a mind free of other ideas; (mah-i) in (ja) which (jot-i) Divine light/Spirit (karey = makes, pargaas = light) manifests.

(Hoey) there is (anand-u) joy when (bijuli) lightning (chamkai) flashes, i.e. Divine enlightenment is received and one has vision of the Almighty; it is in that mind (jih) where (baal = child/youthful) ever fresh (prabh) Almighty (gobind) Master of the world (paurrey) dwells. 1.

 

ਇਹੁ ਜੀਉ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਗੈ ॥ ਜਰਾ ਮਰਨੁ ਛੂਟੈ ਭ੍ਰਮੁ ਭਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Ih jī▫o rām nām liv lāgai.  Jarā maran cẖẖūtai bẖaram bẖāgai. ||1|| rahā▫o.

 

When (ihu) this (jeeo = soul) mind (laagai) fixes (liv) attention on (naam) virtues and commands of (raam) the all-pervasive Master; his/her propensity to (jaraa = old age) weakness of (maran = dying) falling prey to vices (chhoottai = freed) is removed and (bhram-u) delusion caused by other ideas (bhaagai = runs away) goes. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਬਰਨ ਬਰਨ ਸਿਉ ਮਨ ਹੀ ਪ੍ਰੀਤਿ ॥ ਹਉਮੈ ਗਾਵਨਿ ਗਾਵਹਿ ਗੀਤ ॥ ਅਨਹਦ ਸਬਦ ਹੋਤ ਝੁਨਕਾਰ ॥ ਜਿਹ ਪਉੜ੍ਹ੍ਹੇ ਪ੍ਰਭ ਸ੍ਰੀ ਗੋਪਾਲ ॥੨॥

Abran baran si▫o man hī parīṯ.  Ha▫umai gāvan gāvahi gīṯ.  Anhaḏ sabaḏ hoṯ jẖunkār.  Jih pa▫oṛĥe parabẖ sarī gopāl. ||2||

 

Those whose (man) minds have (preet-i) affinity (hi) only (sio) with thoughts of (abaran = without caste) low caste and (baran = caste) high caste/class, i.e. class considerations; in their (haumai) ego, they (gaavan-i, gaavah-i) sing (geet) songs to praise people of high status – which is transitory and can end anytime, but forget the Eternal.

But (jhunkaar) sweet music of (anhad) incessant (sabad) celestial music (hot = happen) plays (jih) where – in which mind – (sri) the revered (gopaal) Sustainor of the world (paurrey) dwells. 2.

 

ਖੰਡਲ ਮੰਡਲ ਮੰਡਲ ਮੰਡਾ ॥ ਤ੍ਰਿਅ ਅਸਥਾਨ ਤੀਨਿ ਤ੍ਰਿਅ ਖੰਡਾ ॥ ਅਗਮ ਅਗੋਚਰੁ ਰਹਿਆ ਅਭ ਅੰਤ ॥ ਪਾਰੁ ਨ ਪਾਵੈ ਕੋ ਧਰਨੀਧਰ ਮੰਤ ॥੩॥

Kẖandal mandal mandal mandā.  Ŧari▫a asthān ṯīn ṯari▫a kẖanda.  Agam agocẖar rahi▫ā abẖ anṯ.  Pār na pāvai ko ḏẖarnīḏẖar manṯ. ||3||

 

The Almighty is (mandaa) the Creator of (khanddal = parts of, manddal = universe) continents and (manddal) universes; IT creates and (khandda = breaks) destroys (tria) three (asthaan) places – namely space, water and land, (teen-i) three types of illnesses – of mind, body and delusion – and (tria) the three modes of ego – Tamas = ignorance and inertia, Rajas = passion and diligence, and Sattva = rituals, charities considered to be good deeds.

But the Almighty IT-self is (agam) beyond reach/comprehension and (agochar-u = not subject to) not perceived by the senses; IT (rahiaa) stays (ant) in (abh) the mind; (na ko) no one can (paavai = find) know (mant) the intentions/plans of (dharnidhar = support of the earth) the Creator. 3.

 

ਕਦਲੀ ਪੁਹਪ ਧੂਪ ਪਰਗਾਸ ॥ ਰਜ ਪੰਕਜ ਮਹਿ ਲੀਓ ਨਿਵਾਸ ॥ ਦੁਆਦਸ ਦਲ ਅਭ ਅੰਤਰਿ ਮੰਤ ॥ ਜਹ ਪਉੜੇ ਸ੍ਰੀ ਕਮਲਾ ਕੰਤ ॥੪॥

Kaḏlī puhap ḏẖūp pargās.  Raj pankaj mėh lī▫o nivās.  Ḏu▫āḏas ḏal abẖ anṯar manṯ.  Jah pa▫uṛe sarī kamlā kanṯ. ||4||

 

People offer prayers in temples with fruits, flowers, incense and lights; but (kadli = banana) fruits, fragrance of (puhap) flowers as (dhoop) incense (pargaas = light/manifest) in nature are worshipping God; this is perceived by one who (leeo) takes (nivaas) residence, places the self (mah-i) in (raj) dust of (pankaj) lotus feet of the Almighty

(Duaadas) twelve (dal) tribes of Yogis do recitation of (mant) a mantra – of uttering Gorakh – (antar-i) in (abh) mind; These are all deemed done naturally by one in (jah) whose mind (sri) the revered (kant = husband of, kamla = Laxmi) Master of the world-play (paurrey) comes and dwells. 4.

 

ਅਰਧ ਉਰਧ ਮੁਖਿ ਲਾਗੋ ਕਾਸੁ ॥ ਸੁੰਨ ਮੰਡਲ ਮਹਿ ਕਰਿ ਪਰਗਾਸੁ ॥ ਊਹਾਂ ਸੂਰਜ ਨਾਹੀ ਚੰਦ ॥ ਆਦਿ ਨਿਰੰਜਨੁ ਕਰੈ ਅਨੰਦ ॥੫॥

Araḏẖ uraḏẖ mukẖ lāgo kās.  Sunn mandal mėh kar pargās. Ūhāʼn sūraj nāhī cẖanḏ.  Āḏ niranjan karai anand. ||5||

 

The Almighty (laago) puts (mukh-i) face, i.e. is present (aradh) below and (uradh) above the land and  in (kaas-u) the sky; and (kar-i = does, pargaas-u = light) manifests in a mind (mah-i) in (manddal) state of (sunn) stability – clear of other ideas.

 There is (naahi) neither (sooraj) sun nor (chand) moon (ooha) there. (Aad-i) the primal (niranjan) pristine Master (karai = makes, anand = merry) is happy to be in such a mind. 5.

 

ਸੋ ਬ੍ਰਹਮੰਡਿ ਪਿੰਡਿ ਸੋ ਜਾਨੁ ॥ ਮਾਨ ਸਰੋਵਰਿ ਕਰਿ ਇਸਨਾਨੁ ॥ ਸੋਹੰ ਸੋ ਜਾ ਕਉ ਹੈ ਜਾਪ ॥ ਜਾ ਕਉ ਲਿਪਤ ਨ ਹੋਇ ਪੁੰਨ ਅਰੁ ਪਾਪ ॥੬॥

So barahmand pind so jān.  Mān sarovar kar isnān.  Sohaʼn so jā ka▫o hai jāp.  Jā ka▫o lipaṯ na ho▫e punn ar pāp. ||6||

 

(Jaan-u) know/understand (so) that Almighty who is (brahmandd-i) in the universe (so) that also is present (pindd-i) in the body. (Kar-i) take (isnaan-u = bath) dip (sarovar-i) in the pool of (maan/man) the mind, i.e. look into the mind to find IT

That will make (soha-n = I am that) the self (so) that, i.e. the embodiment of God (ja kau) whom one (jaap) invokes; this is the case of those (ja kau) whom ideas of (punn) good deeds and (paap) sins – as per superstitions – do not (hoey = happens, lipat = smear) touch – and s/he only praises and emulated Divine virtues and commands. 6.

 

ਅਬਰਨ ਬਰਨ ਘਾਮ ਨਹੀ ਛਾਮ ॥ ਅਵਰ ਨ ਪਾਈਐ ਗੁਰ ਕੀ ਸਾਮ ॥ ਟਾਰੀ ਨ ਟਰੈ ਆਵੈ ਨ ਜਾਇ ॥ ਸੁੰਨ ਸਹਜ ਮਹਿ ਰਹਿਓ ਸਮਾਇ ॥੭॥

Abran baran gẖām nahī cẖẖām.  Avar na pā▫ī▫ai gur kī sām.  Tārī na tarai āvai na jā▫e.  Sunn sahj mėh rahi▫o samā▫e. ||7||

 

There is neither (abaran) low caste nor (baran) high caste, neither (ghaam = heat) sun nor (chhaam) shade, i.e. neither comfort nor discomfort, when one is absorbed in the Almighty. This state is not (paaeeai) obtained by any (avar) other way except being under (saam) care/guidance of (gur) the guru.

This state neither (ttarai) goes by (ttaari = doing away) succumbing to temptations, and neither (aavai) comes nor (jaaey) goes if one (rahio) remains (sahaj) steadfast in being (samaaey = absorbed) absorbed in (sunn = stable) God, i.e. leading life as God. 7.

 

ਮਨ ਮਧੇ ਜਾਨੈ ਜੇ ਕੋਇ ॥ ਜੋ ਬੋਲੈ ਸੋ ਆਪੈ ਹੋਇ ॥ ਜੋਤਿ ਮੰਤ੍ਰਿ ਮਨਿ ਅਸਥਿਰੁ ਕਰੈ ॥ ਕਹਿ ਕਬੀਰ ਸੋ ਪ੍ਰਾਨੀ ਤਰੈ ॥੮॥੧॥

Man maḏẖe jānai je ko▫e.  Jo bolai so āpai ho▫e. oṯ manṯar man asthir karai.  Kahi Kabīr so parānī ṯarai. ||8||1||

 

(Jey) if (koey) someone (jaanai) recognizes God (madhey) in (man) the mind; then (jo) whatever s/he (bolai) speaks (so) that (hoey) is (aapai = the self) by the Almighty.

S/he (karai) makes (man-i) the mind (asthir-u) steady (jot-I = light/spirit) with presence of God and (mantar-i/with mantra) with instructions received from God; (so) that (praani) person (tarai = swims) gets across the world-ocean to merge with God, says Kabir. 8. 1.

 

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ਕੋਟਿ ਸੂਰ ਜਾ ਕੈ ਪਰਗਾਸ ॥ ਕੋਟਿ ਮਹਾਦੇਵ ਅਰੁ ਕਬਿਲਾਸ ॥ ਦੁਰਗਾ ਕੋਟਿ ਜਾ ਕੈ ਮਰਦਨੁ ਕਰੈ ॥ ਬ੍ਰਹਮਾ ਕੋਟਿ ਬੇਦ ਉਚਰੈ ॥੧॥

Kot sūr jā kai pargās.  Kot mahāḏev ar kabilās. Ḏurgā kot jā kai marḏan karai.  Barahmā kot beḏ ucẖrai. ||1||

 

The Almighty is the Master of all universes (ja kai = whose) on whom (kott-i) crores of (soor/sooraj) suns (pargaas) provide light; there are (kott-i) crores of Mahadev/Shankar/Mahesh – the third member of the Hindu trinity and (kabilaas) the Kailaash mountains where Shankar is said to dwell.

Crores of goddesses like Durga (karai = do, maradan-u = rubbing) rub/wash (ja kai = whose) IT’s feet, i.e. serve and act on God’s orders. Crores of Brahmas (uchrai = utter) read (beyd) the Vedas. 1.

 

ਜਉ ਜਾਚਉ ਤਉ ਕੇਵਲ ਰਾਮ ॥ ਆਨ ਦੇਵ ਸਿਉ ਨਾਹੀ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Ja▫o jācẖa▫o ṯa▫o keval rām.  Ān ḏev si▫o nāhī kām. ||1|| rahā▫o.

 

(Jau) if I (jaachau) beg, then it is (keyval) only the highest, (raam) the Almighty Master; I have (nahi) nothing (kaam = work) to do (sio) with (aan) other (deyv) gods. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੋਟਿ ਚੰਦ੍ਰਮੇ ਕਰਹਿ ਚਰਾਕ ॥ ਸੁਰ ਤੇਤੀਸਉ ਜੇਵਹਿ ਪਾਕ ॥

Kot cẖanḏarme karahi cẖarāk.  Sur ṯeṯīsa▫o jevėh pāk.

 

Crores of (chandramey) moons (karah-i = do/act as, charaak/charaag = lamps) provide light. (Teyteesau = thirty three) all the thirty three lakh gods (jeyvah-i) eat (paak) food, i.e. are dependent on – and owe allegiance to, the Almighty.

 

Page 1163

 

ਨਵ ਗ੍ਰਹ ਕੋਟਿ ਠਾਢੇ ਦਰਬਾਰ ॥ ਧਰਮ ਕੋਟਿ ਜਾ ਕੈ ਪ੍ਰਤਿਹਾਰ ॥੨॥

Nav garah kot ṯẖādẖe ḏarbār.  Ḏẖaram kot jā kai parṯihār. ||2||

 

Crores of planets like (nav) the nine worshipped as (grah = planets) deities (tthaaddey) stand at (darbar) court, i.e. obey God, and crores of Dharam Raaey – the metaphoric judge in Divine court are (ja kai = whose) IT’s (pratihaar) aides – to assist in justice. 2.

 

Note: The nine deities worshipped by the Hindus are:

 

  1. Surya – sun. 2. (Som – moon. 3. Mangal – Mars. 4. Budh – Mercury. 5. Brahspati – Jupiter. 6. Shukr = Venus, Shani = Saturn. 8 and 9. Rahu – the head Ketu – the tail of the demon whose shadows block the sun and moon when the solar and lunar eclipses occur.

 

ਪਵਨ ਕੋਟਿ ਚਉਬਾਰੇ ਫਿਰਹਿ ॥ ਬਾਸਕ ਕੋਟਿ ਸੇਜ ਬਿਸਥਰਹਿ ॥ ਸਮੁੰਦ ਕੋਟਿ ਜਾ ਕੇ ਪਾਨੀਹਾਰ ॥ ਰੋਮਾਵਲਿ ਕੋਟਿ ਅਠਾਰਹ ਭਾਰ ॥੩॥

Pavan kot cẖa▫ubāre firėh.  Bāsak kot sej bisathrahi. Samunḏ kot jā ke pānīhār.  Romāval kot aṯẖārah bẖār. ||3||

 

Crores of (pavan) winds/gases (phirah-i) move about (chubaarey = top storey) the high mansions; crores of (baasak) serpents (bistharah-i) spread themselves as IT’s (seyj) bed.

Crores of (samund) seas are (ja key = whose) God’s (paanihaar = water carriers) water providers. (Attaarah-i) eighteen (bhaar) loads, – representing the total vegetation, represent (romaaval-i) hair on IT’s body. 3.

 

ਕੋਟਿ ਕਮੇਰ ਭਰਹਿ ਭੰਡਾਰ ॥ ਕੋਟਿਕ ਲਖਿਮੀ ਕਰੈ ਸੀਗਾਰ ॥ ਕੋਟਿਕ ਪਾਪ ਪੁੰਨ ਬਹੁ ਹਿਰਹਿ ॥ ਇੰਦ੍ਰ ਕੋਟਿ ਜਾ ਕੇ ਸੇਵਾ ਕਰਹਿ ॥੪॥

Kot kamer bẖarėh bẖandār.  Kotik lakẖmī karai sīgār. Kotik pāp punn baho hirėh.  Inḏar kot jā ke sevā karahi. ||4||

 

Crores of (kameyr/Kubeyr) treasures of gods (bahrah-i) fill God’s (bhandaar) store-houses. (Kottik) crores of (lakhimi/Lakshmi) goddesses (karai = do, seegaar = adornment) do makeup – to please God.

(Bahu) many crores of (paap) sins and (pun) good deeds – as per superstitions (hirah-i) are given up when God is in mind; crores of Indras – Indra is the king of the gods – (seyva = service, karah-i = do) serve God. 4.

 

ਛਪਨ ਕੋਟਿ ਜਾ ਕੈ ਪ੍ਰਤਿਹਾਰ ॥ ਨਗਰੀ ਨਗਰੀ ਖਿਅਤ ਅਪਾਰ ॥ ਲਟ ਛੂਟੀ ਵਰਤੈ ਬਿਕਰਾਲ ॥ ਕੋਟਿ ਕਲਾ ਖੇਲੈ ਗੋਪਾਲ ॥੫॥

Cẖẖapan kot jā kai parṯihār.  Nagrī nagrī kẖi▫aṯ apār.  Lat cẖẖūtī varṯai bikrāl.  Kot kalā kẖelai gopāl. ||5||

 

The Almighty (ja kai = whose) who has (chhapan) fifty six (kott-i) crore (pratihaar) aides, that (apaar) Infinite is (khiat) well known (nagri nagri = every town) everywhere – owns all universes.

When IT’s (latt) hair (chhootti) are opened IT (vartai = happens) looks (bikraal) dreadful, i.e. IT punishes the transgressors. (Gopal) the Sustainor (kheylai) plays in crores of (kalaa) roles. 5.

 

ਕੋਟਿ ਜਗ ਜਾ ਕੈ ਦਰਬਾਰ ॥ ਗੰਧ੍ਰਬ ਕੋਟਿ ਕਰਹਿ ਜੈਕਾਰ ॥ ਬਿਦਿਆ ਕੋਟਿ ਸਭੈ ਗੁਨ ਕਹੈ ॥ ਤਊ ਪਾਰਬ੍ਰਹਮ ਕਾ ਅੰਤੁ ਨ ਲਹੈ ॥੬॥

Kot jag jā kai ḏarbār.  Ganḏẖarab kot karahi jaikār.  Biḏi▫ā kot sabẖai gun kahai.  Ŧa▫ū pārbarahm kā anṯ na lahai. ||6||

 

Crores of (jag) ceremonies are being performed (darbaar = court) before God, and crores of (gandharb) singers (karah-i = do, jaikaar = glorification) sing eulogies of God.

Crores of (bidiaa = education) systems of learning (sabhai) all (kahai = say) describe (gun) virtues of the Almighty; (taoo) even then they cannot (lahai = find, ant-u = limit) describe the whole expanse of God’s powers and virtues. 6.

 

Note: According to Indian mythology Vishnu has ten incarnations. In the verse below, three such incarnations are mentioned corresponding to the three Yugs or ages – Vaman/Baavan in Satyug who dealt with the king Mahabali/Bali, Raama  of the Ramayana in Treytayug who defeated king Ravana of Lanka, and Krishna in Duaapuryug who help defeat king Duryodhana of the Mahabharata.

 

ਬਾਵਨ ਕੋਟਿ ਜਾ ਕੈ ਰੋਮਾਵਲੀ ॥ ਰਾਵਨ ਸੈਨਾ ਜਹ ਤੇ ਛਲੀ ॥ ਸਹਸ ਕੋਟਿ ਬਹੁ ਕਹਤ ਪੁਰਾਨ ॥ ਦੁਰਜੋਧਨ ਕਾ ਮਥਿਆ ਮਾਨੁ ॥੭॥

Bāvan kot jā kai romāvalī.  Rāvan sainā jah ṯe cẖẖalī. Sahas kot baho kahaṯ purān.  Ḏurjoḏẖan kā mathi▫ā mān. ||7||

 

Crores of (baavan/Vaaman = Vishnu’s incarnation in Satyug) Vishnus are (romaavli) the hair, i.e. parts of the body/soldiers; (tey) with (jah) whom – as Rama, the incarnation in Treytayug, (saina) the army of Ravana, the king of Lanka was (chhali = deceived) defeated by surprise as described in the Ramayana; the Puranas like the Ramayana and Mahabharata (kahat) talk of (bahu) numerous (sahas) thousands of warriors; and how (maan) pride/arrogance  (ka) of Duryodhana was (mithiaa) broken/destroyed by Krishna as the incarnation in Duaapuryug as described in the Mahabharata. 7.

 

ਕੰਦ੍ਰਪ ਕੋਟਿ ਜਾ ਕੈ ਲਵੈ ਨ ਧਰਹਿ ॥ ਅੰਤਰ ਅੰਤਰਿ ਮਨਸਾ ਹਰਹਿ ॥ ਕਹਿ ਕਬੀਰ ਸੁਨਿ ਸਾਰਿਗਪਾਨ ॥ ਦੇਹਿ ਅਭੈ ਪਦੁ ਮਾਂਗਉ ਦਾਨ ॥੮॥੨॥੧੮॥੨੦॥

Kanḏarap kot jā kai lavai na ḏẖarėh.  Anṯar anṯar mansā harėh. Kahi Kabīr sun sārigpān.  Ḏėh abẖai paḏ māʼnga▫o ḏān. ||8||2||18||20||

 

Crores of (kandarp) handsome gods of love cannot (dharah-i) be placed (lavai) equal to the beauty of God, they (harah-i) entice (mansa) minds away from God (antar-i antar-i) from within.

(Kah-i = says) prays Kabir: Please (sun-i) listen to my supplication, o (saarigpaan = provider of water to the rain bird) wish-fulfiller Almighty, I (maangau) beg for (pad-u = status) ability to overcome vices (abhai = fearlessness) so as to be free from the fear of remaining separated from You. 8. 2. 18. 20.

 

 

SGGS pp 1157-1160, Bhairau Kabir Ji, Shabads 1-12.

SGGS pp 1157-1160, Bhairau Kabir Ji, Shabads 1-12.

 

ਭੈਰਉ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo baṇī bẖagṯā kī.  Kabīr jī▫o gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (bhagtaa) the devotees/saints in Raga Bhairau, (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/guidance.

 

ਇਹੁ ਧਨੁ ਮੇਰੇ ਹਰਿ ਕੋ ਨਾਉ ॥ ਗਾਂਠਿ ਨ ਬਾਧਉ ਬੇਚਿ ਨ ਖਾਉ ॥੧॥ ਰਹਾਉ ॥

Ih ḏẖan mere har ko nā▫o.  Gāʼnṯẖ na bāḏẖa▫o becẖ na kẖā▫o. ||1|| rahā▫o.

 

(Ihu = this) my (dhan-u) wealth is awareness of (naau) Naam or virtues and commands of (har-i) the Almighty. I neither (baadhau) tie it in (gaantth-i) into a bundle and hide it like a miser hiding money nor (beych-i = sell, and (khaau = eat) – idiomatically – waste it, i.e. I make use of awareness of, and preach, Naam for leading life but do not give to people who are disinterested. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਉ ਮੇਰੇ ਖੇਤੀ ਨਾਉ ਮੇਰੇ ਬਾਰੀ ॥ ਭਗਤਿ ਕਰਉ ਜਨੁ ਸਰਨਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੧॥

Nā▫o mere kẖeṯī nā▫o mere bārī.  Bẖagaṯ kara▫o jan saran ṯumĥārī. ||1||

 

Naam (meyrey) for me is my (kheyti) agricultural field – source of income – as well as my (baari) house – place to live and rest.

I (karau = do, bhagat-i = devotion) am a practicing devotee and (jan-u) humble servant in (tumaari) Your (saran-i = sanctuary) care and obedience, o Almighty. 1.

 

ਨਾਉ ਮੇਰੇ ਮਾਇਆ ਨਾਉ ਮੇਰੇ ਪੂੰਜੀ ॥ ਤੁਮਹਿ ਛੋਡਿ ਜਾਨਉ ਨਹੀ ਦੂਜੀ ॥੨॥

Nā▫o mere mā▫i▫ā nā▫o mere pūnjī.  Ŧumėh cẖẖod jān▫o nahī ḏūjī. ||2||

 

Naam (meyrey) for me is (maaiaa) the money for sustenance and (poonji = capital) wealth. I shall never (chhodd-i) forsake (tumah-i) You, my Master as I (nahi) do not (jaanau) know (dooji = second) any other support. 2.

 

ਨਾਉ ਮੇਰੇ ਬੰਧਿਪ ਨਾਉ ਮੇਰੇ ਭਾਈ ॥ ਨਾਉ ਮੇਰੇ ਸੰਗਿ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੩॥

Nā▫o mere banḏẖip nā▫o mere bẖā▫ī.  Nā▫o mere sang anṯ ho▫e sakẖā▫ī. ||3||

 

(Naau) Naam for me are (badhip) relatives and (bhaaee) brothers – to rely on for support. Having (naau) Naam (sang-i) with me (hoey) is having (sakhaaee) help (ant-i) at the end – when account of deeds is taken. 3.

 

ਮਾਇਆ ਮਹਿ ਜਿਸੁ ਰਖੈ ਉਦਾਸੁ ॥ ਕਹਿ ਕਬੀਰ ਹਉ ਤਾ ਕੋ ਦਾਸੁ ॥੪॥੧॥

Mā▫i▫ā mėh jis rakẖai uḏās.  Kahi Kabīr ha▫o ṯā ko ḏās. ||4||1||

 

One (jis-u) whom the Almighty (rakhai) keeps (udaas-u) unattached while being (mah-i) in (maaiaa) the world-play; (hau) I am (daas-u) servant, i.e. respect and follow the example, (ko) of (ta) that person, says Kabir. 4. 1.

 

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ਨਾਂਗੇ ਆਵਨੁ ਨਾਂਗੇ ਜਾਨਾ ॥ ਕੋਇ ਨ ਰਹਿਹੈ ਰਾਜਾ ਰਾਨਾ ॥੧॥

Nāʼnge āvan nāʼnge jānā.  Ko▫e na rahihai rājā rānā. ||1||

 

A person (aavan–u = coming) is born (naangey) naked and (jaana = going) departs naked, i.e. brings nothing with the body and takes nothing on death; (koey na) no one (rahihai) remains (raaja) a king or (raana) a noble here forever and after death. 1.

 

Page 1158

 

ਰਾਮੁ ਰਾਜਾ ਨਉ ਨਿਧਿ ਮੇਰੈ ॥ ਸੰਪੈ ਹੇਤੁ ਕਲਤੁ ਧਨੁ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥

Rām rājā na▫o niḏẖ merai.  Sampai heṯ kalaṯ ḏẖan ṯerai. ||1|| rahā▫o.

 

O those who laugh at my poverty, (meyrey) I have with me (nau nidh-i = nine treasures) the treasure of awareness of (naau) Naam of (raam-u) the all-pervasive (raaja) Sovereign Almighty – which lasts here and accompanies to the hereafter. But you have (heyt-u) love for (dhan-u) the wealth of (sampai) belongings and (kalat-u) wife, i.e. you rely on perishable wealth and relatives. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਵਤ ਸੰਗ ਨ ਜਾਤ ਸੰਗਾਤੀ ॥ ਕਹਾ ਭਇਓ ਦਰਿ ਬਾਂਧੇ ਹਾਥੀ ॥੨॥

Āvaṯ sang na jāṯ sangāṯī.  Kahā bẖa▫i▫o ḏar bāʼnḏẖe hāthī. ||2||

 

Wealth/relatives neither (aavat) come (sang) with the soul on birth nor (jaat) go (sangaati) with the soul on departure; (kaha bhaio = how does it matter) so what if one has (haathi) elephants (baandhey) tethered (dar-i = in the place) in the yard, i.e. have the wealth now. 2.

 

Example.

 

ਲੰਕਾ ਗਢੁ ਸੋਨੇ ਕਾ ਭਇਆ ॥ ਮੂਰਖੁ ਰਾਵਨੁ ਕਿਆ ਲੇ ਗਇਆ ॥੩॥

Lankā gadẖ sone kā bẖa▫i▫ā.  Mūrakẖ rāvan ki▫ā le ga▫i▫ā. ||3||

 

Lanka (bhaiaa) was (gaddh-u) a fortress (ka) of gold; but (kiaa) what did its king (moorakh-u) the foolish Ravana (ley) take (gaiaa = went) with him while departing from the world? 3.

 

ਕਹਿ ਕਬੀਰ ਕਿਛੁ ਗੁਨੁ ਬੀਚਾਰਿ ॥ ਚਲੇ ਜੁਆਰੀ ਦੁਇ ਹਥ ਝਾਰਿ ॥੪॥੨॥

Kahi Kabīr kicẖẖ gun bīcẖār.  Cẖale ju▫ārī ḏu▫e hath jẖār. ||4||2||

 

(Kah-i) says Kabir: (Beechaar-i) think of acquiring (kichh-u) some (gun-u) virtue, i.e. contemplate Divine virtues and try to practice. Those who flaunt wealth and ignore Divine virtues and commands lose the opportunity for union with the Almighty provided by human birth and (chaley) depart (jhaar-i) dusting off (dui) both, i.e. with empty, (hath) hands like (juaari) a gambler. 4. 2.

 

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Note: This Shabad shows that the Hindu deities have faults as written in the texts and so have their followers. Those who live in obedience to God are free from faults.

 

ਮੈਲਾ ਬ੍ਰਹਮਾ ਮੈਲਾ ਇੰਦੁ ॥ ਰਵਿ ਮੈਲਾ ਮੈਲਾ ਹੈ ਚੰਦੁ ॥੧॥

Mailā barahmā mailā inḏ.  Rav mailā mailā hai cẖanḏ. ||1||

 

Brahma is (maila) dirty – he fell for his own daughter, (ind-u) Indra, the king of gods, is dirty – he went for the sage Gautam’s wife Ahilia. (Rav-i) the sun is dirty and so is (chand) the moon – they have blemishes. 1.

 

ਮੈਲਾ ਮਲਤਾ ਇਹੁ ਸੰਸਾਰੁ ॥ ਇਕੁ ਹਰਿ ਨਿਰਮਲੁ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Mailā malṯā ih sansār.  Ik har nirmal jā kā anṯ na pār. ||1|| rahā▫o.

 

(Ihu) this (sansaar-u) world is (maila, malta) dirty – entices the creatures with temptations and evil; only (ik-u) the One (har-i) Almighty is (nirmal-u = clean) free of flaws, there is no (ant-u) limit or (paar) far end (ja ka) of whom, i.e. God is Infinite. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੈਲੇ ਬ੍ਰਹਮੰਡਾਇ ਕੈ ਈਸ ॥ ਮੈਲੇ ਨਿਸਿ ਬਾਸੁਰ ਦਿਨ ਤੀਸ ॥੨॥

Maile barahmandā▫i kai īs.  Maile nis bāsur ḏin ṯīs. ||2||

 

(Ees) the whole lot (kai) of (brahmanddaey) universes (mailey = dirty) have faults; (nis-i) night and (baasur) day and (tees) the thirty days of the month have faults. 2.

 

ਮੈਲਾ ਮੋਤੀ ਮੈਲਾ ਹੀਰੁ ॥ ਮੈਲਾ ਪਉਨੁ ਪਾਵਕੁ ਅਰੁ ਨੀਰੁ ॥੩॥

Mailā moṯī mailā hīr.  Mailā pa▫un pāvak ar nīr. ||3||

 

(Moti) the pearl is (maila) dirty and dirty is (heer-u) the jewel – they are display of wealth. (Paun-u) the air is dirty – it carries dust and disease, (paavak) fire and (neer-u) water (maila) are dirty – they cause destruction. 3.

 

ਮੈਲੇ ਸਿਵ ਸੰਕਰਾ ਮਹੇਸ ॥ ਮੈਲੇ ਸਿਧ ਸਾਧਿਕ ਅਰੁ ਭੇਖ ॥੪॥

Maile siv sankrā mahes.  Maile siḏẖ sāḏẖik ar bẖekẖ. ||4||

 

(Siv) Shiva, (sankra) Shankar and Mahesh – different names for the same deity – has faults as he ran after the Mohini form of Vishnu, and could not get along with his wife’s father; (sidh) the accomplished saints, (saadhik) the seekers and those wearing various (bheykh) garbs have the fault of ego and pretense. 4.

 

ਮੈਲੇ ਜੋਗੀ ਜੰਗਮ ਜਟਾ ਸਹੇਤਿ ॥ ਮੈਲੀ ਕਾਇਆ ਹੰਸ ਸਮੇਤਿ ॥੫॥

Maile jogī jangam jatā saheṯ.  Mailī kā▫i▫ā hans sameṯ. ||5||

 

(Jogi) the Yogis, (jangam) the wandering saints and those (saheyt) with (jataa) matted hair have faults – they lead unproductive lives.

(Kaaiaa) the body – which contracts many illnesses -, (sameyt) together with (hans) the soul – which is tempted – (maili = dirty female) have faults. 5.

 

ਕਹਿ ਕਬੀਰ ਤੇ ਜਨ ਪਰਵਾਨ ॥ ਨਿਰਮਲ ਤੇ ਜੋ ਰਾਮਹਿ ਜਾਨ ॥੬॥੩॥

Kahi Kabīr ṯe jan parvān.  Nirmal ṯe jo rāmėh jān. ||6||3||

 

Says Kabir: (Tey) those (jan) persons are (parvaan) approved by the Almighty who are (niramal) free of ego and other faults; they are (tey) those who (jaan) know (raamah-i) the all-pervasive Master and live in obedience to IT. 6. 3.

 

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Note: This Shabad uses Muslim concepts.

 

ਮਨੁ ਕਰਿ ਮਕਾ ਕਿਬਲਾ ਕਰਿ ਦੇਹੀ ॥ ਬੋਲਨਹਾਰੁ ਪਰਮ ਗੁਰੁ ਏਹੀ ॥੧॥

Man kar makā kiblā kar ḏehī.  Bolanhār param gur ehī. ||1||

 

(Kar-i) make your (man-u) mind Mecca – the holy place of Islam – and make (deyhi) the soul (kibla) the direction in which to pray, i.e. the Ka’ba. (Eyhi = this) the soul is (param) the supreme (gur) Peer – Muslim expression for the guru, (bolanhaar-u) speaks, i.e. listen to the Divine messages within. 1.

 

ਕਹੁ ਰੇ ਮੁਲਾਂ ਬਾਂਗ ਨਿਵਾਜ ॥ ਏਕ ਮਸੀਤਿ ਦਸੈ ਦਰਵਾਜ ॥੧॥ ਰਹਾਉ ॥

Kaho re mulāʼn bāʼng nivāj.  Ėk masīṯ ḏasai ḏarvāj. ||1|| rahā▫o.

 

(Rey) O Mulla-n, (kahu = say) give (baang) the call for (nivaaj/Namaaz) for the prayer; there is (eyk) one (maseet-i) mosque with (dasai) ten (darvaaj/Darvaaza) gates/openings, i.e. offer the prayer within. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਿਸਿਮਿਲਿ ਤਾਮਸੁ ਭਰਮੁ ਕਦੂਰੀ ॥ ਭਾਖਿ ਲੇ ਪੰਚੈ ਹੋਇ ਸਬੂਰੀ ॥੨॥

Misimil ṯāmas bẖaram kaḏūrī.  Bẖākẖ le pancẖai ho▫e sabūrī. ||2||

 

(Mismil-i = slaughter) give up (taamas-u = inertia/ignorance) negative attributes, (bharam-u) doubt about the Almighty and (kadoori = filth) vices from the mind.

(Bhaakh ley) devour/overcome (panchai) the five vices – namely lust, anger, greed, worldly attachments, vanity – and (hoey) be (saboori) patient. 2.

 

ਹਿੰਦੂ ਤੁਰਕ ਕਾ ਸਾਹਿਬੁ ਏਕ ॥ ਕਹ ਕਰੈ ਮੁਲਾਂ ਕਹ ਕਰੈ ਸੇਖ ॥੩॥

Hinḏū ṯurak kā sāhib ek.  Kah karai mulāʼn kah karai sekẖ. ||3||

 

There is (eyk) the One (sahib-u = master) God of the Hindu and (turk) the Muslim. The Mulla-n or Sheikh – the Muslim functionaries, (kiaa = what, karey = do?) cannot change this – so there should be no conflict on this. 3.

 

ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਦਿਵਾਨਾ ॥ ਮੁਸਿ ਮੁਸਿ ਮਨੂਆ ਸਹਜਿ ਸਮਾਨਾ ॥੪॥੪॥

Kahi Kabīr ha▫o bẖa▫i▫ā ḏivānā.  Mus mus manū▫ā sahj samānā. ||4||4||

 

For some people (hau) I (bhaiaa) have gone (divaana) mad for saying the above, says Kabir. (Mus-i mus-i) killing such thoughts, my (manooaa) mind (samaana = absorbed) remains in a state (sahj-i) poise – steadfast faith in One God. 4. 4.

 

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Note: In the Shabad below Kabir Ji gives examples from nature to show how one, who emulates Divine virtues, becomes like the Almighty.

 

ਗੰਗਾ ਕੈ ਸੰਗਿ ਸਲਿਤਾ ਬਿਗਰੀ ॥ ਸੋ ਸਲਿਤਾ ਗੰਗਾ ਹੋਇ ਨਿਬਰੀ ॥੧॥

Gangā kai sang saliṯā bigrī.  So saliṯā gangā ho▫e nibrī. ||1||

 

When (salita) a stream (bigri = spoilt) loses itself (kai = of, sang-i = company) with the river Ganga; (so) that (salita) stream (nibri) ends up (hoey) being the Ganga. 1.

 

ਬਿਗਰਿਓ ਕਬੀਰਾ ਰਾਮ ਦੁਹਾਈ ॥ ਸਾਚੁ ਭਇਓ ਅਨ ਕਤਹਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Bigri▫o kabīrā rām ḏuhā▫ī.  Sācẖ bẖa▫i▫o an kaṯėh na jā▫ī. ||1|| rahā▫o.

 

Kabir has (bigrio = been spoilt) lost himself (duhaai = in the name of) in praising virtues of (raam) the Almighty; he (na jaai) does not go/look (katah-i) anywhere (an) else and (bhaio) has become (saach-u = truth) the embodiment of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥

Cẖanḏan kai sang ṯarvar bigri▫o.  So ṯarvar cẖanḏan ho▫e nibri▫o. ||2||

 

(Tarvar) a tree (bigrio = spoilt) changes (sang-i) in company (kai) of (chandan) the sandalwood tree; (so) that (tarvar-u) tree (nibrio) ends up (hoey) being, i.e. having the fragrance of, (chandan-u) sandalwood itself. 2.

 

ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥

Pāras kai sang ṯāʼnbā bigri▫o.  So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3||

 

(Taamba) copper (sang-i) in company of Paaras – that is believed to turn a base metal to gold – (bigrio) changes; that copper ends up (hoey) being (kanchan-u) gold. 3.

 

ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥

Sanṯan sang kabīrā bigri▫o.  So Kabīr rāmai ho▫e nibri▫o. ||4||5||

 

Kabir (bigrio) changed (sang-i) in company of (santan) the saints/seekers of the Almighty; (so) that Kabir (nibrio) has ended up (hoey) being – the embodiment (raamai = of raam) of the Almighty. 4. 5.

 

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ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥ ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥

Māthe ṯilak hath mālā bānāʼn.  Logan rām kẖil▫a▫unā jānāʼn. ||1||

 

Wearing a pious looking (baanaa’n) the garb with (tilak-u) frontal mark on the forehead and (maala) prayer rosary (hath-i) in hand – but not imbibing virtues; people (jaanaa’n = consider) think (raam) God is a (khilauna) toy  – to play with through pretensions. 1.

 

ਜਉ ਹਉ ਬਉਰਾ ਤਉ ਰਾਮ ਤੋਰਾ ॥ ਲੋਗੁ ਮਰਮੁ ਕਹ ਜਾਨੈ ਮੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Ja▫o ha▫o ba▫urā ṯa▫o rām ṯorā.  Log maram kah jānai morā. ||1|| rahā▫o.

 

(Jau) if (hau) I am (baura) mad, even (tau) then it is because I am (tora) Your servant, i.e. I am called mad for not worshipping deities like other people do, but am Your devotee, o God. (Log-u) people (kah = what?) do not (jaanai) know (maram = mystery) the state of (mora) my mind, i.e. of my devotion to You. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੋਰਉ ਨ ਪਾਤੀ ਪੂਜਉ ਨ ਦੇਵਾ ॥ ਰਾਮ ਭਗਤਿ ਬਿਨੁ ਨਿਹਫਲ ਸੇਵਾ ॥੨॥

Ŧora▫o na pāṯī pūja▫o na ḏevā.  Rām bẖagaṯ bin nihfal sevā. ||2||

 

I do not (torau) pluck (paati) leaves and flowers to (poojau) worship the idol in the temple; for I am aware that any form of (seyva = service) worship (bin-u) except (bhagat-i) practical devotion to (raam) the Almighty is (nihphal) fruitless – of no use. 2.

 

ਸਤਿਗੁਰੁ ਪੂਜਉ ਸਦਾ ਸਦਾ ਮਨਾਵਉ ॥ ਐਸੀ ਸੇਵ ਦਰਗਹ ਸੁਖੁ ਪਾਵਉ ॥੩॥

Saṯgur pūja▫o saḏā saḏā manāva▫o.  Aisī sev ḏargėh sukẖ pāva▫o. ||3||

 

I (poojau) worship, i.e. obey, (satigur-u) the true guru and (sadaa sadaa) for ever (manaavau) propitiate, i.e. act such as (satigur-u) the true guru approves; it is by (aisi) such (seyv = service) worship that I may (paavau) obtain (sukh-u) comfort (dargah) in Divine court – by attaining union with the Creator and avoid being in cycles of births and deaths. 3.

 

ਲੋਗੁ ਕਹੈ ਕਬੀਰੁ ਬਉਰਾਨਾ ॥ ਕਬੀਰ ਕਾ ਮਰਮੁ ਰਾਮ ਪਹਿਚਾਨਾਂ ॥੪॥੬॥

Log kahai Kabīr ba▫urānā.  Kabīr kā maram rām pahicẖānāʼn. ||4||6||

 

(Log-u) people (kahai) say Kabir is (bauraana) mad – for not worshipping in the temple. But (raam) the Almighty (pahichaana = recognizes) knows (maram = mystery) the reality (ka) of Kabir – being IT’s devotee. 4. 6.

 

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ਉਲਟਿ ਜਾਤਿ ਕੁਲ ਦੋਊ ਬਿਸਾਰੀ ॥ ਸੁੰਨ ਸਹਜ ਮਹਿ ਬੁਨਤ ਹਮਾਰੀ ॥੧॥

Ulat jāṯ kul ḏo▫ū bisārī.  Sunn sahj mėh bunaṯ hamārī. ||1||

 

(Ult-i = turn back) going against the common practice, I (bisaari = forgotten) have given up (do-oo) both (jaat-i) caste and (kul) lineage, i.e. I do not consider my profession of a weaver to be low caste or lineage, but also pay no attention to weaving.

(Hamaari) my (bunat) weaving, i.e. practice, is (mah-i) to be (sahaj) steadfast in obedience of (sunn = numb) the unshakable Almighty. 1.

 

ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥ ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥

Hamrā jẖagrā rahā na ko▫ū.  Pandiṯ mulāʼn cẖẖāde ḏo▫ū. ||1|| rahā▫o.

 

Some people said I am Hindu and others say I am a Muslim; but there is (na ko-oo = not any) no (jhagra) conflict (rahaa) left (hamara) about me; I (chhaaddey) have forsaken – do not follow what – (do-oo) both (pandit) the Hindu Brahmin and (mulaa-n) Muslim priest say. 1.

(Rahaau) dwell on this and contemplate.

 

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ਬੁਨਿ ਬੁਨਿ ਆਪ ਆਪੁ ਪਹਿਰਾਵਉ ॥ ਜਹ ਨਹੀ ਆਪੁ ਤਹਾ ਹੋਇ ਗਾਵਉ ॥੨॥

Bun bun āp āp pahirāva▫o.  Jah nahī āp ṯahā ho▫e gāva▫o. ||2||

 

(Aap -self) I (bun-i bun-i) keep weaving (paharaavau) to enrobe (aap-u) myself, i.e. I remember Divine virtues and commands to apply them to myself. I (gaavau = sing) praise the Almighty (hoey) being (tahaa = there) in the state (jah) where (aap-u = self) ego is (nahi) not, i.e.  I fully submit myself to God. 2.

 

ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥

Pandiṯ mulāʼn jo likẖ ḏī▫ā.  Cẖẖād cẖale ham kacẖẖū na lī▫ā. ||3||

 

(Jo) whatever have the Pundit or Mulaa’n have (likh-i deeaa) written down, i.e. the rituals of the Hindus or Muslims; (ham) I (chaley = walk, chhaadd-i = leaving) have given those up and (leeaa = taken) follow (kachhoo na) nothing of that. 3. 

 

ਰਿਦੈ ਇਖਲਾਸੁ ਨਿਰਖਿ ਲੇ ਮੀਰਾ ॥ ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥

Riḏai ikẖlās nirakẖ le mīrā.  Āp kẖoj kẖoj mile kabīrā. ||4||7||

 

Bring (ikhlaas-u) purity (raidai) in mind – give up other ideas – to (nirakh-i ley) see (meera) the Master within, my friends; Kabir (miley) found God (khoj-i khoj-i) by searching (aap-u) the self. 4. 7.

 

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ਨਿਰਧਨ ਆਦਰੁ ਕੋਈ ਨ ਦੇਇ ॥ ਲਾਖ ਜਤਨ ਕਰੈ ਓਹੁ ਚਿਤਿ ਨ ਧਰੇਇ ॥੧॥ ਰਹਾਉ ॥

Nirḏẖan āḏar ko▫ī na ḏe▫e.  Lākẖ jaṯan karai oh cẖiṯ na ḏẖare▫e. ||1|| rahā▫o.

 

(Koi na) no one (dey-i) gives (aadar-u) regard to (nirdhan = without wealth) a poor person. The poor person may (karai) make (laakh = one hundred thousand) any amount of (jatan) efforts but (oh-u = those persons) people do not (dharey-i = put, chit-i = in mind) care for him/her. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਉ ਨਿਰਧਨੁ ਸਰਧਨ ਕੈ ਜਾਇ ॥ ਆਗੇ ਬੈਠਾ ਪੀਠਿ ਫਿਰਾਇ ॥੧॥

Ja▫o nirḏẖan sarḏẖan kai jā▫e.  Āge baiṯẖā pīṯẖ firā▫e. ||1||

 

(Jau) if (nirdhan-u) a poor person (jaaey) goes (kai) to (sardhan) a rich person; the latter (baittha) sitting (aagai = front) there; (phiraaey) turns (peetth-i) the back towards the poor visitor. 1.

 

ਜਉ ਸਰਧਨੁ ਨਿਰਧਨ ਕੈ ਜਾਇ ॥ ਦੀਆ ਆਦਰੁ ਲੀਆ ਬੁਲਾਇ ॥੨॥

Ja▫o sarḏẖan nirḏẖan kai jā▫e.  Ḏī▫ā āḏar lī▫ā bulā▫e. ||2||

 

(Jau) if (sardhan-u) a rich person (jaaey) goes (kai) to (nirdhan) a poor person; the latter (deeaa) gives respect and (leeaa bulaaey) addresses him/her – with welcome. 2.

 

ਨਿਰਧਨੁ ਸਰਧਨੁ ਦੋਨਉ ਭਾਈ ॥ ਪ੍ਰਭ ਕੀ ਕਲਾ ਨ ਮੇਟੀ ਜਾਈ ॥੩॥

Nirḏẖan sarḏẖan don▫o bẖā▫ī.  Parabẖ kī kalā na metī jā▫ī. ||3||

 

Poor and rich persons are (donau) both (bhaaee) brothers – sons of the same father-God. (Kalaa) power (ki) of (prabh) the Almighty – to make anyone rich or poor – (na jaaee) cannot (meytti = erased) be violated. 3.

 

ਕਹਿ ਕਬੀਰ ਨਿਰਧਨੁ ਹੈ ਸੋਈ ॥ ਜਾ ਕੇ ਹਿਰਦੈ ਨਾਮੁ ਨ ਹੋਈ ॥੪॥੮॥

Kahi Kabīr nirḏẖan hai so▫ī.  Jā ke hirḏai nām na ho▫ī. ||4||8||

 

(Kah-i) says Kabir: (Soee) that person (hai) is in fact (nirdhan-u) poor. In (ja kai) whose (hirdai) mind (naam-u) Naam or Divine virtues and commands (na hoee) isnot present – it is with the wealth of awareness and practice of Naam that comfort is attained here and in the hereafter, one bereft of Naam keeps wandering in cycles of births and deaths. 4. 8.

 

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ਗੁਰ ਸੇਵਾ ਤੇ ਭਗਤਿ ਕਮਾਈ ॥ ਤਬ ਇਹ ਮਾਨਸ ਦੇਹੀ ਪਾਈ ॥ ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ॥ ਸੋ ਦੇਹੀ ਭਜੁ ਹਰਿ ਕੀ ਸੇਵ ॥੧॥

Gur sevā ṯe bẖagaṯ kamā▫ī.  Ŧab ih mānas ḏehī pā▫ī.  Is ḏehī ka▫o simrahi ḏev.  So ḏehī bẖaj har kī sev. ||1||

 

When (bhagat-i) dedication/obedience to God is (kamaaee) practiced (tey) with (seyva = service) guidance of (gur) the guru; (tab) then (ih) this (maanas) human (deyhi = body) birth is (paaee) obtained.

(Deyv) the gods (simrah-i = remember) long (kau) for (is) this human (deyhi = body) birth; having got (so) that birth, (bhaj-u) praise virtues and practice (seyv = service) obedience (ki) of (har-i) the Almighty. 1.

 

ਭਜਹੁ ਗਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥

Bẖajahu gobinḏ bẖūl maṯ jāhu.  Mānas janam kā ehī lāhu. ||1|| rahā▫o.

 

(Bhajau) invoke (gubind = master of the world) the Almighty; (mat) do not (bhool-i jaahu) forget that. (Ehi = this) opportunity to recount Divine virtues and commands and obedience to God is (laahu = profit) the benefit (ka) of (maanas) human (janam) birth. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥

Jab lag jarā rog nahī ā▫i▫ā.  Jab lag kāl garsī nahī kā▫i▫ā. Jab lag bikal bẖa▫ī nahī bānī.  Bẖaj lehi re man sārigpānī. ||2||

 

(Jab lag-u) as long as (jaraa) old age or (rog-u) illness – by which one cannot practice Divine commands – have not (aiaa) came, i.e. until that state comes; or (jab lag-u) until (kaaiaa) the body is not (grasi) caught/taken (kaal-i) by death.

Or so long as your (baani) speech does not (bhaee) become (bikal = without ability) impossible; (bhaj-i leyh-i) praise and obey (saarigpaani = provider of water to the rain bird) the Sustainor Almighty, (rey) o (man = mind) human being. 2.

 

ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥

Ab na bẖajas bẖajas kab bẖā▫ī.  Āvai anṯ na bẖaji▫ā jā▫ī.  Jo kicẖẖ karahi so▫ī ab sār.  Fir pathuṯāhu na pāvhu pār. ||3||

 

O (bhaaee = brother) dear, if you do not (bhajas-i) praise and practice Divine virtues and commands (ab) now, (kab) when will you (bhajas-i) do that? It is (na jaaee) not possible to (bhajiaa) to praise and practice Naam when (ant-u) the end of life (aavai) comes.

(Jo kichh-u) whatever you are (karah-i) to do (saar-u = make do) do (soi) that (ab) now. You will not (paavahu = obtain, paar-u = far shore) get across the world ocean to God and will (phir-i) then (pachhutaavahu) repent – when you are sent for rebirth, but be able to nothing. 3. 

 

ਸੋ ਸੇਵਕੁ ਜੋ ਲਾਇਆ ਸੇਵ ॥ ਤਿਨ ਹੀ ਪਾਏ ਨਿਰੰਜਨ ਦੇਵ ॥ ਗੁਰ ਮਿਲਿ ਤਾ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਬਹੁਰਿ ਨ ਆਵੈ ਜੋਨੀ ਬਾਟ ॥੪॥

So sevak jo lā▫i▫ā sev.  Ŧin hī pā▫e niranjan ḏev.  Gur mil ṯā ke kẖulĥe kapāt.  Bahur na āvai jonī bāt. ||4||

 

But only (so) that person becomes (seyvak-u) servant/devotee (jo) who (laaiaa) is put on (seyv = service) obedience by the Almighty; (tin hi) only that person (paaey) finds (niranjan = unstained) the pristine Master, (deyv) God within.

(Ta kai = of that) his/her (kapaatt) shutters of the door to the mind (khuley) open – to see God within; s/he (na aavai = does not come) is not put on (baatt/vaatt) the path of (joni = womb) being born (bahur-i) again. 4.

 

ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥ ਕਹਤ ਕਬੀਰੁ ਜੀਤਿ ਕੈ ਹਾਰਿ ॥ ਬਹੁ ਬਿਧਿ ਕਹਿਓ ਪੁਕਾਰਿ
ਪੁਕਾਰਿ ॥੫॥੧॥੯॥

Ihī ṯerā a▫osar ih ṯerī bār.  Gẖat bẖīṯar ṯū ḏekẖ bicẖār.  Kahaṯ Kabīr jīṯ kai hār.  Baho biḏẖ kahi▫o pukār pukār. ||5||1||9||

 

(Ihi = this alone) this human birth alone is (teyra) your (ausar-u) opportunity and (ih) this is (teyri) your (baar-i = turn) chance; (beechaar-i) reflect (too) thou (bheetar-i) within (ghatt = body/mind) yourself and (deykh-u) see – realize.

It is up to you whether you want (jeet-i) to win (kai) or (haar-i) lose this game of life, (kahat) says Kabir; I have (pukaar-i pukaar-i) called out to you and (kahio) said this in (bahu) many (bidh-i) ways. 5. 1. 9.

 

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ਸਿਵ ਕੀ ਪੁਰੀ ਬਸੈ ਬੁਧਿ ਸਾਰੁ ॥ ਤਹ ਤੁਮ੍ਹ੍ਹ ਮਿਲਿ ਕੈ ਕਰਹੁ ਬਿਚਾਰੁ ॥ ਈਤ ਊਤ ਕੀ ਸੋਝੀ ਪਰੈ ॥ ਕਉਨੁ ਕਰਮ ਮੇਰਾ ਕਰਿ ਕਰਿ ਮਰੈ ॥੧॥

Siv kī purī basai buḏẖ sār.  Ŧah ṯumĥ mil kai karahu bicẖār.  Īṯ ūṯ kī sojẖī parai.  Ka▫un karam merā kar kar marai. ||1||

 

(Saar-u) sublime (budh-i = intellect) wisdom (basai) abides in, and obtained from, (puri) the town (ki) of (siv) God, i.e. in holy congregation. (Tum) you should (mil-i kai) get together (tah) there to (karahu = make, beechaar-u) recount and reflect on Naam or virtues and commands of the Almighty.

(Sojhi) awareness (ki) of (eet) here and (oot = there) the hereafter is (parai) obtained, i.e. one learns to act such as to be comfortable in life and be accepted by the Almighty for union.

(Kaun = who, meyra = of mine) – idiom – why should I or I am not going to (marai = die) waste time (kar-i kar-i) in performing (karam) rituals? 1.

 

ਨਿਜ ਪਦ ਊਪਰਿ ਲਾਗੋ ਧਿਆਨੁ ॥ ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Nij paḏ ūpar lāgo ḏẖi▫ān.  Rājā rām nām morā barahm gi▫ān. ||1|| rahā▫o.

 

My (dhiaan-u) attention (laago) is fixed (oopar-i) on (nij = own, pad = status/state) my inner-self; finding (raaja = king) the Sovereign (raam) Almighty Master within by reflection on (naam-u) Naam or Divine virtues and commands of is (mora) my (brahm giaan-u) spiritual knowledge, i.e. that is how one realizes the presence of God. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੂਲ ਦੁਆਰੈ ਬੰਧਿਆ ਬੰਧੁ ॥ ਰਵਿ ਊਪਰਿ ਗਹਿ ਰਾਖਿਆ ਚੰਦੁ ॥ ਪਛਮ ਦੁਆਰੈ ਸੂਰਜੁ ਤਪੈ ॥ ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥

Mūl ḏu▫ārai banḏẖi▫ā banḏẖ.  Rav ūpar gėh rākẖi▫ā cẖanḏ.  Pacẖẖam ḏu▫ārai sūraj ṯapai.  Mer dand sir ūpar basai. ||2||

 

(Bandh-u = dam) a barrier has (bandhiaa) been built at (mool = root) the central (duaarai) gate – to block entry of other ideas to the mind; (chandu) the moon – epitome of cool-ness – (gah-i = held) has been taken and (raakhiaa) placed (oopar-i) on (rav-i) the sun – heat, i.e. anger and other negative attributes have gone and replaced by serenity.

When (sooraj-u) the sun (tapai) shines on (pachham) the western (duaarai) gate, i.e. ignorance has given place to awareness and the devotee sees (meyr – mountain) the great (ddandd = rod/authority) Divine commands (oopar-i) over (sir) the head, i.e. submits to them. 2.

 

ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥ ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥ ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥ ਕਹਿ ਕਬੀਰ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੩॥੨॥੧੦॥

Pascẖam ḏu▫āre kī sil oṛ.  Ŧih sil ūpar kẖiṛkī a▫or.  Kẖiṛkī ūpar ḏasvā ḏu▫ār.  Kahi Kabīr ṯā kā anṯ na pār. ||3||2||10||

 

(Orr = towards) by the side of (pascham) western (duaarey) gate is (sil = stone) a stepping stone. There is (aur) another (khirrki) window (oopar-i) above (tih) that (sil) stone, i.e. an avenue of obtaining awareness of Naam and being able to see within is available – through the guru’s teachings.

(Oopar-i) above (khirrki) the window is (dasva) tenth (duaar-u) gate, i.e. an exalted state of spiritual consciousness is attained from the guru; there is no (ant) limit or (paar) far end of that, i.e. that spiritual consciousness enables seeing the Almighty who is Infinite, (kah-i) says Kabir. 3. 2. 10.

 

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ਸੋ ਮੁਲਾਂ ਜੋ ਮਨ ਸਿਉ ਲਰੈ ॥ ਗੁਰ ਉਪਦੇਸਿ ਕਾਲ ਸਿਉ ਜੁਰੈ ॥ ਕਾਲ ਪੁਰਖ ਕਾ ਮਰਦੈ ਮਾਨੁ ॥ ਤਿਸੁ ਮੁਲਾ ਕਉ ਸਦਾ ਸਲਾਮੁ ॥੧॥

So mulāʼn jo man si▫o larai.  Gur upḏes kāl si▫o jurai.  Kāl purakẖ kā marḏai mān.  Ŧis mulā ka▫o saḏā salām. ||1||

 

(Mulaa’n = Muslim priest like Hindu Pundit) a learned person is (so = that) one (jo) who (larai/larrai) fights (sio) with (man) the mind – battles with the evil thoughts within; and (sio = with, jurai = connects) remains absorbed in (kaal/Akaal Purakh) God (updeys-i) under guidance of (gur) the guru.

One who (mardai/maldai = rubs in) teaches to accept (maan-u = honor) authority of (Kaal purakh) the Almighty – lead life by Divine commands, I (sadaa) ever (salaam) salute (kau) to (tis-u = that) such a Mulaa-n. 1.

 

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ਹੈ ਹਜੂਰਿ ਕਤ ਦੂਰਿ ਬਤਾਵਹੁ ॥ ਦੁੰਦਰ ਬਾਧਹੁ ਸੁੰਦਰ ਪਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

Hai hajūr kaṯ ḏūr baṯāvhu.  Ḏunḏar bāḏẖhu sunḏar pāvhu. ||1|| rahā▫o.

 

The Almighty (hai) is (hajoor-i) present with you, but you (bataavhu = tell) say IT is (door-i) far; (kat) where is that?

(Baadhahu = bind) stop (dundar) the noise – other ideas from entering the mind – and (paavhu) find (sundar = handsome) virtuous Master within. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਾਜੀ ਸੋ ਜੁ ਕਾਇਆ ਬੀਚਾਰੈ ॥ ਕਾਇਆ ਕੀ ਅਗਨਿ ਬ੍ਰਹਮੁ ਪਰਜਾਰੈ ॥ ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਨਾ ॥ ਤਿਸੁ ਕਾਜੀ ਕਉ ਜਰਾ ਨ ਮਰਨਾ ॥੨॥

Kājī so jo kā▫i▫ā bīcẖārai.  Kā▫i▫ā kī agan barahm parjārai. Supnai binḏ na ḏe▫ī jẖarnā.  Ŧis kājī ka▫o jarā na marnā. ||2||

 

(Kaaji/kaazi) a Muslim priest-cum-judge is (so) that (ju) who (beechaarai) reflects on what is there in (kaaiaa) body/mind. And (prajaarai) manifests (brahm-u) the Creator (agan-i) in the fire (ki) of (kaaiaa) the body, i.e. drives out vices and finds the Almighty within.

If he does (na deyi) not let (bind-u) semen to (jharna) drop, i.e. does not think of other women, even in (supnai) in a dream, (tis) that Kaazi is not liable to have (kau) to (jaraa = old-age) weakness against evil and (marna = dying) falling prey to vices. 2.

 

ਸੋ ਸੁਰਤਾਨੁ ਜੁ ਦੁਇ ਸਰ ਤਾਨੈ ॥ ਬਾਹਰਿ ਜਾਤਾ ਭੀਤਰਿ ਆਨੈ ॥ ਗਗਨ ਮੰਡਲ ਮਹਿ ਲਸਕਰੁ ਕਰੈ ॥ ਸੋ ਸੁਰਤਾਨੁ ਛਤ੍ਰੁ ਸਿਰਿ ਧਰੈ ॥੩॥

So surṯān jo ḏu▫e sar ṯānai.  Bāhar jāṯā bẖīṯar ānai.  Gagan mandal mėh laskar karai.  So surṯān cẖẖaṯar sir ḏẖarai. ||3||

 

(So) that person is (surtaan-u) an arrow-archer (ju) who (taanai) pulls (duey) two (sar) arrows, i.e. a real devotee is one who withdraws from evil and yearns for the Almighty. S/he (aanai) brings (baahar-i = out, jaata = going) the wandering mind (bheetar-i) inside, i.e. makes the mind steady with focus on the Almighty within.

S/he (karai = does, laskar-u = army) fights vices being (mah) in (manddal) the region/state of (gagan) the sky, i.e. exalted spiritual state. (So) such (surtaan-u = arrow archer) a devotee (dharai = puts) wears (chhatr-u) crown (sir-i) on the head, i.e. is honorably accepted in Divine court. 3.

 

ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥ ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥

Jogī gorakẖ gorakẖ karai.  Hinḏū rām nām ucẖrai.  Musalmān kā ek kẖuḏā▫e.  Kabīr kā su▫āmī rahi▫ā samā▫e. ||4||3||11||

 

(Jogi) a Yogi (karai) keeps uttering Gorakh – the head of Naath Yogis; and the Hindu (uchrai) utters (naam-u) name of Raama.

There is (eyk-u) one (khudaaey) God of the Musalmaan/Muslim, i.e. a Muslim believes s/he has a different God. But not taking notice of their practices, (ka = of) for Kabir, there is One (suaami = master) God who (rahiaa samaaey) pervades everywhere and in everyone. 4. 3. 11.

 

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Note: To the series of Shabads by Kabir Ji denouncing rituals, the fifth Guru adds:

 

ਮਹਲਾ ੫ ॥ ਜੋ ਪਾਥਰ ਕਉ ਕਹਤੇ ਦੇਵ ॥ ਤਾ ਕੀ ਬਿਰਥਾ ਹੋਵੈ ਸੇਵ ॥ ਜੋ ਪਾਥਰ ਕੀ ਪਾਂਈ ਪਾਇ ॥ ਤਿਸ ਕੀ ਘਾਲ ਅਜਾਂਈ ਜਾਇ ॥੧॥

Mėhlā 5.  Jo pāthar ka▫o kahṯe ḏev.  Ŧā kī birthā hovai sev.  Jo pāthar kī pāʼn▫ī pā▫e.  Ŧis kī gẖāl ajāʼn▫ī jā▫e. ||1||

 

(Mahla 5) composition of the fifth Guru: (Jo) those who (kahtey) call/consider (paathar kau = to the stone) the stone idol as (deyv) god; (ta ki = of those) their (seyv = service) devotion (hovai) is (birtha = empty) in vain.

Those who (paaey) place themselves (paa’n-ee) at feet (ki) of, i.e. pay obeisance to (paathar = stone) the idols, (tis ki) their (ghaal = effort) actions (jaaey) goe (ajaai-n = to no purpose) in vain. 1.

 

ਠਾਕੁਰੁ ਹਮਰਾ ਸਦ ਬੋਲੰਤਾ ॥ ਸਰਬ ਜੀਆ ਕਉ ਪ੍ਰਭੁ ਦਾਨੁ ਦੇਤਾ ॥੧॥ ਰਹਾਉ ॥

Ŧẖākur hamrā saḏ bolanṯā.  Sarab jī▫ā ka▫o parabẖ ḏān ḏeṯā. ||1|| rahā▫o.

 

(Hamra) our (tthaakur) Master is real and (sad) ever (bolanta) speaks – gives messages within; IT is (prabh-u) the Almighty who (deyta) gives (daan-u = alms) benedictions to, i.e. provides sustenance, (kau) to (sarab) all (jeeaa) creatures. 1.

(Rahaau) dwell on this and contemplate.

 

ਅੰਤਰਿ ਦੇਉ ਨ ਜਾਨੈ ਅੰਧੁ ॥ ਭ੍ਰਮ ਕਾ ਮੋਹਿਆ ਪਾਵੈ ਫੰਧੁ ॥ ਨ ਪਾਥਰੁ ਬੋਲੈ ਨਾ ਕਿਛੁ ਦੇਇ ॥ ਫੋਕਟ ਕਰਮ ਨਿਹਫਲ ਹੈ ਸੇਵ ॥੨॥

Anṯar ḏe▫o na jānai anḏẖ.  Bẖaram kā mohi▫ā pāvai fanḏẖ.  Na pāthar bolai nā kicẖẖ ḏe▫e.  Fokat karam nihfal hai sev. ||2||

 

(Andh-u = blind) one blinded by temptations in the world-play does not (jaanai = knows) realize that (deyo/deyv) God is (antar-i) within; (mohiaa) enticed (ka = of) by (bhram) doubt about God, s/he (paavai) puts on (phandh-u) a trap him/her-self, i.e. gets entangled with vices.

One should realize that (Paathar) the stone-idol neither (bolai) speaks nor (dey-i) can give (kichh-u) anything; its (seyv = service) worship is (phokatt) a useless (karam) act/ritual. 2.

 

Note: The stone idol is lifeless and it makes no difference to it whether one pays respect to, or disrespects, it. It is like a dead body.

 

ਜੇ ਮਿਰਤਕ ਕਉ ਚੰਦਨੁ ਚੜਾਵੈ ॥ ਉਸ ਤੇ ਕਹਹੁ ਕਵਨ ਫਲ ਪਾਵੈ ॥ ਜੇ ਮਿਰਤਕ ਕਉ ਬਿਸਟਾ ਮਾਹਿ ਰੁਲਾਈ ॥ ਤਾਂ ਮਿਰਤਕ ਕਾ ਕਿਆ ਘਟਿ ਜਾਈ ॥੩॥

Je mirṯak ka▫o cẖanḏan cẖaṛāvai.  Us ṯe kahhu kavan fal pāvai. Je mirṯak ka▫o bistā māhi rulā▫ī.  Ŧāʼn mirṯak kā ki▫ā gẖat jā▫ī. ||3||

 

(Jey) if one (charraavai) coats (mirtak kau) a dead body with (chandan-u) sandalwood paste; then (kahahau) tell me (kavan) what (phal = fruit) benefit can one (paavai) obtain (tey) from (us) that – because it cannot please a dead body.

Or if s/he (rulaaee) throws (mirtak kau) the dead body (maah-i) in (bistta) excrement, i.e. shows disrespect; (taa’n) then (kiaa) what of the dead body (ghatt-i jaaee) gets reduced, i.e. does not feel insulted and get angry because it is life-less. 3.

 

ਕਹਤ ਕਬੀਰ ਹਉ ਕਹਉ ਪੁਕਾਰਿ ॥ ਸਮਝਿ ਦੇਖੁ ਸਾਕਤ ਗਾਵਾਰ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਘਰ ਗਾਲੇ ॥ ਰਾਮ ਭਗਤ ਹੈ ਸਦਾ ਸੁਖਾਲੇ ॥੪॥੪॥੧੨॥

Kahaṯ Kabīr ha▫o kaha▫o pukār.  Samajẖ ḏekẖ sākaṯ gāvār.  Ḏūjai bẖā▫e bahuṯ gẖar gāle.  Rām bẖagaṯ hai saḏā sukẖāle. ||4||4||12||

 

(Kahat) says Kabir: (Hau) I (pukaar-i) call out to (kahahau) say; (samajh-i = understand) reflect and (deykh-u) see, o (moorakh, gaavaar) ignorant person.

(Bahutey) many (ghar) homes have been (gaaley) ruined, i.e. numerous persons have suffered, by pursuing (doojai = second) other (bhaaey) ideas – forgetting God and performing rituals; whereas (bhagat = devotees) those who practice obedience to God are (sadaa) ever (sukhaaley) comfortable – here and in the hereafter. 4. 4. 12.

 

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