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.

 

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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.