SGGS pp 477-479, Aasa Kabir Ji, Shabads 7-13.
Note: Yoga means union. The Yogis try to show connection with the Almighty by physical symbolism. The Shabad below describes how union with the Master may actually be attained.
ਆਸਾ ॥ ਬਟੂਆ ਏਕੁ ਬਹਤਰਿ ਆਧਾਰੀ ਏਕੋ ਜਿਸਹਿ ਦੁਆਰਾ ॥ ਨਵੈ ਖੰਡ ਕੀ ਪ੍ਰਿਥਮੀ ਮਾਗੈ ਸੋ ਜੋਗੀ ਜਗਿ ਸਾਰਾ ॥੧॥
Āsā. Batū▫ā ek bahṯar āḏẖārī eko jisahi ḏu▫ārā. Navai kẖand kī parithmī māgai so jogī jag sārā. ||1||
(Aasa) composition of Bhagat Kabir in Raga Aasa. The yogi carries (eyk-u = one) a (battooaa) bag to beg food from house to house to feed the body, (adhaari) the support of, i.e. having (bahatar-i) seventy-two arteries. But the yogi who begs from (eyko) only One (duaara) house/Almighty,
He (maagai = asks) seeks union with the Creator, the Master of (prithmi = earth) the world of (navai khandd) nine parts; (so) that is (saara = sublime) a sublime (jogi) Yogi (jag-i) in the world. 1.
ਐਸਾ ਜੋਗੀ ਨਉ ਨਿਧਿ ਪਾਵੈ ॥ ਤਲ ਕਾ ਬ੍ਰਹਮੁ ਲੇ ਗਗਨਿ ਚਰਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Aisā jogī na▫o niḏẖ pāvai. Ŧal kā barahm le gagan cẖarāvai. ||1|| rahā▫o.
(Aisa) such (jogi) a Yogi (paavai) receives (nau nidhi = nine treasures) all treasures, i.e. obtains awareness of Divine virtues and commands.
And (ley) remembering (brahm-u) the Almighty, i.e. by awareness of Naam, (charaavai) lifts his consciousness from (tal) low to (gagan-i = to sky) up, i.e. rises above physical symbolism t0 have spiritual experience. 1.
(Rahaau) dwell on this and contemplate.
ਖਿੰਥਾ ਗਿਆਨ ਧਿਆਨ ਕਰਿ ਸੂਈ ਸਬਦੁ ਤਾਗਾ ਮਥਿ ਘਾਲੈ ॥ ਪੰਚ ਤਤੁ ਕੀ ਕਰਿ ਮਿਰਗਾਣੀ ਗੁਰ ਕੈ ਮਾਰਗਿ ਚਾਲੈ ॥੨॥
Kẖinthā gi▫ān ḏẖi▫ān kar sū▫ī sabaḏ ṯāgā math gẖālai. Pancẖ ṯaṯ kī kar mirgāṇī gur kai mārag cẖālai. ||2||
A Yogi uses (sooee) a needle and (taagaa/dhaaga) thread to stitch (khintha) his patched jacket to cover the self; but the real Yogi (kar-i) makes (dhiaan) attention/obedience, the needle, and the (math-i ghaalai = churns) reflects on (sabad) the guru’s teachings to make the jacket of (giaan = knowledge) awareness, i.e. this is how he protects the self from vices.
A Yogi sits on (mirgaani) the deerskin, but the real Yogi (kar-i) makes his body of (panch tat-u) five elements the seat and (chaalai) walks (maarag-i) on the path shown by the guru. 2.
Note: The five elements and their characteristics are. Air treats all equally, water takes the shape of the container/adjusts itself, earth is tolerant, fire/energy sustains life, and space accepts everyone.
ਦਇਆ ਫਾਹੁਰੀ ਕਾਇਆ ਕਰਿ ਧੂਈ ਦ੍ਰਿਸਟਿ ਕੀ ਅਗਨਿ ਜਲਾਵੈ ॥ ਤਿਸ ਕਾ ਭਾਉ ਲਏ ਰਿਦ ਅੰਤਰਿ ਚਹੁ ਜੁਗ ਤਾੜੀ ਲਾਵੈ ॥੩॥
Ḏa▫i▫ā fāhurī kā▫i▫ā kar ḏẖū▫ī ḏarisat kī agan jalāvai. Ŧis kā bẖā▫o la▫e riḏ anṯar cẖahu jug ṯāṛī lāvai. ||3||
A Yogi sits near (dhooi) a smoking fire and stirs it with (phaahuri) a small shovel to feel the heat, to atone for wrongdoings; but a real Yogi makes (daiaa) compassion the shovel, (kaaia) the body (dhooi/dhooni) the smoking fuel and (jalaavai) lights (agan-i) the fire of yearning to have (dristt-i = sight) vision of the Almighty within.
He (laey) takes/develops (bhaau) love for (tis = that) the Almighty, (antar-i) in (rid) the mind and (chahu jug = four ages/all time) continuous (taarri laavai) contemplation, i.e. remains naturally absorbed in the Master all the time. 3.
ਸਭ ਜੋਗਤਣ ਰਾਮ ਨਾਮੁ ਹੈ ਜਿਸ ਕਾ ਪਿੰਡੁ ਪਰਾਨਾ ॥ ਕਹੁ ਕਬੀਰ ਜੇ ਕਿਰਪਾ ਧਾਰੈ ਦੇਇ ਸਚਾ ਨੀਸਾਨਾ ॥੪॥੭॥
Sabẖ jogṯaṇ rām nām hai jis kā pindparānā. Kaho Kabīr je kirpā ḏẖārai ḏe▫e sacẖā nīsānā. ||4||7||
The essence of (sabh) all (jogtan = being a Yogi) efforts to attain union with the Almighty, is conformance to (naam-u) commands of (raam) the all-pervasive Master, (jis ka = whose) who gave (pindd-u) the body and (praana = breaths) life.
Kabir says: (Jey = if) when the Almighty (kirpa dhaarai) is kind, IT (dey-i) grants (sacha) the true (neesana) sign, i.e. enables one live by Divine commands – by which the soul is accepted for union with the Creator. 4. 7.
————————————————–
Note: The message from the Shabad below is that God did not create religions. The humans have created these differences.
ਆਸਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਕਹਾ ਤੇ ਆਏ ਕਿਨਿ ਏਹ ਰਾਹ ਚਲਾਈ ॥ ਦਿਲ ਮਹਿ ਸੋਚਿ ਬਿਚਾਰਿ ਕਵਾਦੇ ਭਿਸਤ ਦੋਜਕ ਕਿਨਿ ਪਾਈ ॥੧॥
Āsā. Hinḏū ṯurak kahā ṯe ā▫e kin eh rāh cẖalā▫ī. Ḏil mėh socẖ bicẖār kavāḏe bẖisaṯ ḏojak kin pā▫ī. ||1||
(Aasa) Composition of Bhagat Kabir in Raga Aasa. (Kahaa) where did (hindu) the Hindus and (turak) the Muslims (aaey) come (tey) from, i.e. they both were created by one Creator; (kin-i) who (chalaaee) started (eyh) these (raah) paths? – The Creator did not cause these divisions.
People should (soch-i) think and (bichhar-i) contemplate (mah-i) in their (dil = heart) minds and (kavaadey = utter words) answer, as to (kin-i) who will (paaee) get (bhist/bahist) heaven or (dojak/dozakh) hell – based on religious practices. 1.
ਕਾਜੀ ਤੈ ਕਵਨ ਕਤੇਬ ਬਖਾਨੀ ॥ ਪੜ੍ਹਤ ਗੁਨਤ ਐਸੇ ਸਭ ਮਾਰੇ ਕਿਨਹੂੰ ਖਬਰਿ ਨ ਜਾਨੀ ॥੧॥ ਰਹਾਉ ॥
Kājī ṯai kavan kaṯeb bakẖānī. Paṛĥaṯ gunaṯ aise sabẖ māre kinhūʼn kẖabar na jānī. ||1|| rahā▫o.
O (qaaji/qaazi) Muslim clergy, (kavan) which (kateyb) Semitic scripture are (tai) you (bakhaani = talking of) quoting – about this?
(Parrhat) by reading and (gunat) contemplating (aaisey) like this, (sabh) every one (maarey = killed) loses out, because (na kinhuoo’n) no one cares to (jaani = know) understand what (khabar-i = news) the Creator would approve. 1.
(Rahaau) dwell on this and contemplate.
ਸਕਤਿ ਸਨੇਹੁ ਕਰਿ ਸੁੰਨਤਿ ਕਰੀਐ ਮੈ ਨ ਬਦਉਗਾ ਭਾਈ ॥ ਜਉ ਰੇ ਖੁਦਾਇ ਮੋਹਿ ਤੁਰਕੁ ਕਰੈਗਾ ਆਪਨ ਹੀ ਕਟਿ ਜਾਈ ॥੨॥
Sakaṯ sanehu kar sunaṯ karī▫ai mai na baḏ▫ugā bẖā▫ī. Ja▫o re kẖuḏā▫e mohi ṯurak karaigā āpan hī kat jā▫ī. ||2||
(Sunnat-i) circumcision of the male genital (kareeai) is done (kar-i) for (sneyh-u) love of (sakat-i = Shakti) the woman; (mai) I (na badauga) would not agree to this practice having spiritual value, o (bhaaee) brother.
(Rey) o dear, (jau) if (khudaaey) the Almighty (karaigaa = make) wants me to be (turak-u) a Muslim, then the genital will (katt-i jaaee = get cut) be circumcised (aapan) on its own – by Divine will. 2.
ਸੁੰਨਤਿ ਕੀਏ ਤੁਰਕੁ ਜੇ ਹੋਇਗਾ ਅਉਰਤ ਕਾ ਕਿਆ ਕਰੀਐ ॥ ਅਰਧ ਸਰੀਰੀ ਨਾਰਿ ਨ ਛੋਡੈ ਤਾ ਤੇ ਹਿੰਦੂ ਹੀ ਰਹੀਐ ॥੩॥
Sunaṯ kī▫e ṯurak je ho▫igā a▫uraṯ kā ki▫ā karī▫ai. Araḏẖ sarīrī nār na cẖẖodai ṯā ṯe hinḏū hī rahī▫ai. ||3||
(Jey) if one (hoeyga) becomes (turak-u) a Muslim (kee-ey sunnat-i) by circumcision of the genital, then (kia) what (kareeai) to do about (aurat) the woman i.e. it is not possible.
Man cannot (chhoddai) leave (naar-i) the wife who is called (aradh sareeri = half body) one half of man, (ta tey) then one should (raheeai) remain Hindu (hi) only. 3.
ਛਾਡਿ ਕਤੇਬ ਰਾਮੁ ਭਜੁ ਬਉਰੇ ਜੁਲਮ ਕਰਤ ਹੈ ਭਾਰੀ ॥ ਕਬੀਰੈ ਪਕਰੀ ਟੇਕ ਰਾਮ ਕੀ ਤੁਰਕ ਰਹੇ ਪਚਿਹਾਰੀ ॥੪॥੮॥
Cẖẖād kaṯeb rām bẖaj ba▫ure julam karaṯ hai bẖārī. Kabīrai pakrī tek rām kī ṯurak rahe pacẖihārī. ||4||8||
O (baurey = silly) crazy Qaazi, (chhaadd-i) stop quoting (katyeb) Semitic scriptures like this and (bhaj-u = remember) invoke (raam-u) the all-pervasive Master of all, because without that you (karat hai) indulge in (bhaari) great (julam/zulam) cruelty – by circumcising the male.
Kabir says: I (pakri = caught) have taken (tteyk) refuge in (raam) the all-pervasive Master, while (turak) the Muslim clerics (rahey) are being (pach-haari = destroyed) consumed in conflicts. 4. 8.
——————————————-
Note: In this Shabad Bhagat Kabir Ji reminds us that relations in this world are only during life. The mortal remains of a dead person are quickly disposed of because no wants to keep them. One should realize that the only lasting relationship is with the Almighty. ========
ਆਸਾ ॥ ਜਬ ਲਗੁ ਤੇਲੁ ਦੀਵੇ ਮੁਖਿ ਬਾਤੀ ਤਬ ਸੂਝੈ ਸਭੁ ਕੋਈ ॥ ਤੇਲ ਜਲੇ ਬਾਤੀ ਠਹਰਾਨੀ ਸੂੰਨਾ ਮੰਦਰੁ ਹੋਈ ॥੧॥
Jab lag ṯel ḏīve mukẖ bāṯī ṯab sūjẖai sabẖ ko▫ī. Ŧel jale bāṯī ṯẖėhrānī sūnnā manḏar ho▫ī. ||1||
(Aasa) Composition of Bhagat Kabir Ji in Raga Aasa: Like (jab lag) as long as there is (teyl-u) oil in (deevey) in the oil lamp and (baati) wick at (mukh-i) its mouth, i.e. coming out and lit, (tab) until then (sabh-u) everything (soojhai) is visible.
But when (teyl) oil (jaley) burns out, (baati) the wick (tthahraani) stops giving light and (mandar-u) the house/place (hoi) becomes as if (soo’nna) empty, i.e. nothing is seen – similarly when the allotted lifespan of a person is over, the soul leaves, breathing stops and the body dies. 1.
Note: The message from the above verse is that one becomes aware of the Almighty within when the mind is enlightened with the guru’s teachings. When the Almighty – as known by IT’s virtues – is forgotten, one suffers spiritual death, i.e. succumbs to temptations in the world-play.
Page 478
ਰੇ ਬਉਰੇ ਤੁਹਿ ਘਰੀ ਨ ਰਾਖੈ ਕੋਈ ॥ ਤੂੰ ਰਾਮ ਨਾਮੁ ਜਪਿ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
Re ba▫ure ṯuhi gẖarī na rākẖai ko▫ī. Ŧūʼn rām nām jap so▫ī. ||1|| rahā▫o.
O (baurey) mind-less person, understand that once the soul leaves the body and breathing stops, (na koi) no one will (raakhai) keep (tuh-i) you in the house even (ghari = twenty four minutes) for a short while, i.e. relatives and friends are of no help after death; only the Almighty can be, hence –
(Too’n) you should think of the soul and (jap-i) remember to conform to (naam-u) commands of (soee = that one) the one (raam) all-pervasive Master. 1.
(Rahaau) dwell on this and contemplate.
ਕਾ ਕੀ ਮਾਤ ਪਿਤਾ ਕਹੁ ਕਾ ਕੋ ਕਵਨ ਪੁਰਖ ਕੀ ਜੋਈ ॥ ਘਟ ਫੂਟੇ ਕੋਊ ਬਾਤ ਨ ਪੂਛੈ ਕਾਢਹੁ ਕਾਢਹੁ ਹੋਈ ॥੨॥
Kā kī māṯ piṯā kaho kā ko kavan purakẖ kī jo▫ī. Gẖat fūte ko▫ū bāṯ na pūcẖẖai kādẖahu kādẖahu ho▫ī. ||2||
One has no relatives once the body dies. (Ka ki) whose (maat) mother, (pitaa) father, or (ki) of (ka ko) which (purakh) man’s (joee) wife is she, i.e. all relations end with death – ‘is’ of the relationship changes to ‘was’.
When (ghatt) the pitcher (phoottey) breaks, i.e. the body dies, (ko-oo na) no one (poochhai) asks (baat-u = news/how one is) for the well-being but (hoee = is said) says (kaaddh-u kaaddh-u) take out, take out the body, from the house. 2.
ਦੇਹੁਰੀ ਬੈਠੀ ਮਾਤਾ ਰੋਵੈ ਖਟੀਆ ਲੇ ਗਏ ਭਾਈ ॥ ਲਟ ਛਿਟਕਾਏ ਤਿਰੀਆ ਰੋਵੈ ਹੰਸੁ ਇਕੇਲਾ ਜਾਈ ॥੩॥
Ḏehurī baiṯẖī māṯā rovai kẖatī▫ā le ga▫e bẖā▫ī. Lat cẖẖitkā▫e ṯirī▫ā rovai hans ikelā jā▫ī. ||3||
(Maata) the mother (rovai) wails (baitthi) sitting (deyhuri) at the thresh-hold while (bhaaee = brothers) the dear ones (ley gaey) take away (khatteeaa = cot) the body for the funeral.
With her (latt) hair (chhitkaaey) open, (tireea) the wife (rovai) wails, but (hans-u) the soul has (jaaee) departs (ikeyla) alone. 3.
ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਭੈ ਸਾਗਰ ਕੈ ਤਾਈ ॥ ਇਸੁ ਬੰਦੇ ਸਿਰਿ ਜੁਲਮੁ ਹੋਤ ਹੈ ਜਮੁ ਨਹੀ ਹਟੈ ਗੁਸਾਈ ॥੪॥੯॥
Kahaṯ Kabīr sunhu re sanṯahu bẖai sāgar kai ṯā▫ī. Is banḏe sir julam hoṯ hai jam nahī hatai gusā▫ī. ||4||9||
(Kahat) says Kabir: (Rey) o (santahu = saints) people, (sunhu) listen – let me tell you – (kai taai) about (bhai/bhav) the world (saagar) ocean – the world-play; one who commits vices in life, has to suffer alone because there are no relatives to help in the end.
(Julam-u/zulam) cruelty (hot hai = happens) is inflicted (sir-i = on the head) on (is-u = this) such a (bandey) person because (jam-u) the officer of Divine justice sent by (gusaaee = master of the world) the Master does not (hattai = step back) forgive that soul. 4. 9.
ਦੁਤੁਕੇ
Dutuke.
End of (dutuke) stanzas of two verses.
——————————————-
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਚਉਪਦੇ ਇਕਤੁਕੇ ॥
Ik▫oaʼnkār saṯgur parsāḏ. Āsā sarī Kabīr jī▫o ke cẖa▫upḏe ikṯuke.
Invoking the One all-pervasive Creator who may be known (gurprasaad-i) with the true guru’s grace. Composition of (sri jio) the revered Kabir, (chaupadey) compositions of four stanzas, each of (iktukey) one verse.
Note: According to mythology, the Hindu god Brahma has four sons named Sanak, Snandan, Sanaatan and Sanat Kumar. They are learned sages because Brahma himself has the attribute of knowledge and his wife Sarasvati is the goddess of knowledge in Hindu mythology. Gurbani rarely uses the names of all four together. However even when one is mentioned, it is taken for all. The word Sankaadik meaning Sanak etc has also been used for all together. The Verse below uses the names of two to represent all.
ਸਨਕ ਸਨੰਦ ਅੰਤੁ ਨਹੀ ਪਾਇਆ ॥ ਬੇਦ ਪੜੇ ਪੜਿ ਬ੍ਰਹਮੇ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥
Sanak sanand anṯ nahī pā▫i▫ā. Beḏ paṛe paṛ barahme janam gavā▫i▫ā. ||1||
The sages Sanak (Sanand) Sanandan etc, i.e. the four sons of Brahma could not (paaia = obtain) find (ant-u = limit) the measure of the expanse of nature and powers of the Creator.
(Brahmey) Brahma himself (gavaaia = lost) wasted (janam-u = birth) his life (parrey parr-i) studying (beyd) the Vedas – but also could not. 1.
Note: The following uses the word ਬਿਲੋਵਨਾ (bilovna) meaning churning. The way milk or curd is churned to obtain butter inherent in them, Gurbani advocates churning in the mind, i.e. contemplation to find the Almighty within.
ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥ ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Har kā bilovanā bilovahu mere bẖā▫ī. Sahj bilovahu jaise ṯaṯ na jā▫ī. ||1|| rahā▫o.
O (merey) my (bhaaee) brethren, (bilovna = churning) for finding the Almighty (bilovhu) churn (sahj-i) steadily (jaisey) such that (tat-u = essence) the butter is not (jaaee = go) lost, i.e. o my companions in the holy congregation, be steady in remembering and living by Divine virtues and commands so that we do not fail to find the Master within. 1.
(Rahaau) dwell on this and contemplate.
ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥
Ŧan kar matukī man māhi bilo▫ī. Is matukī mėh sabaḏ sanjo▫ī. ||2||
Curd is churned in a pitcher to obtain butter; (kar-i) make (tan) the human body (mattuki) the pitcher and (biloee = churning implement) contemplate (maah-i) within (man) the mind.
(Sanjoi) introduce (sabad-u = word) the guru’s teachings (mah-i) in (is-u) this (mattuki) pitcher/body, i.e. let the guru’s teachings be the implement for churning/contemplation in the mind. 2.
ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥
Har kā bilovanā man kā bīcẖārā. Gur parsāḏ pāvai amriṯ ḏẖārā. ||3||
The way to (bilovna) find (har-i) the Almighty within is (beechaara) contemplation (ka) of (man) the mind.
One who does so (gur prasad-i) with the guru’s grace/guidance, (paavai) obtains (dhaara) a stream of (amrit) the life-giving elixir, i.e. becomes aware of Naam, or Divine virtues. 3.
ਕਹੁ ਕਬੀਰ ਨਦਰਿ ਕਰੇ ਜੇ ਮਂੀਰਾ ॥ ਰਾਮ ਨਾਮ ਲਗਿ ਉਤਰੇ ਤੀਰਾ ॥੪॥੧॥੧੦॥
Kaho Kabīr naḏar kare je mīʼnrā. Rām nām lag uṯre ṯīrā. ||4||1||10||
(Kah-u) says Kabir: (Jey) if (mee’nraa) the sovereign Master (nadar-i karey) bestows grace on someone,
that blessed person (lag-i = attach) engages in living by (raam naam) Divine virtues and commands and (utrey) lands on the other (teera) bank of, i.e. gets across, the world-ocean – not to be born again. 4. 1. 10.
————————————-
Note: Some people dance and sing to the beat of music as a means of finding and uniting with the Almighty. Bhagat Kabir says these methods have no use. The way to find the Master within is to rid the mind of vices.
ਆਸਾ ॥ ਬਾਤੀ ਸੂਕੀ ਤੇਲੁ ਨਿਖੂਟਾ ॥ ਮੰਦਲੁ ਨ ਬਾਜੈ ਨਟੁ ਪੈ ਸੂਤਾ ॥੧॥
Āsā. Bāṯī sūkī ṯel nikẖūtā. Manḏal na bājai nat pai sūṯā. ||1||
(Aasa) Baani of Bhagat Kabir Ji in Raag Aasa. When (teyl-u) the oil (nikhoota) is finished in the oil lamp, its (baati) wick (sooki = dries) burns out i.e. when the allotted breaths for the soul have been consumed, the soul leaves and the body dies.
(Mandal-u) the drum does not (baajai) play and (natt-u) the dancer has (soota) goes to sleep, i.e. with the soul withdrawn there is no life and the body lies dead – this type of worship is of no use. 1.
ਗਈ ਅਗਨਿ ਨ ਨਿਕਸਿਓ ਧੂੰਆ ॥ ਰਵਿ ਰਹਿਆ ਏਕੁ ਅਵਰੁ ਨਹੀ ਦੂਆ ॥੧॥ ਰਹਾਉ ॥
Bujẖ ga▫ī agan na niksi▫o ḏẖūʼn▫ā. Rav rahi▫ā ek avar nahī ḏū▫ā. ||1|| rahā▫o.
(Agan-i) the fire (ga-ee = goes) is extinguished and (dhoo’naa) the smoke does not (niksio) come out anymore, i.e. physical bodies die and do not breathe.
(Eyk-u) the One Master (rav rahia) pervades everywhere, not (dooaa = second) anyone (avar-u = other) else, i.e. everyone except the Almighty has transitory existence. 1.
(Rahaau) dwell on this and contemplate.
ਟੂਟੀ ਤੰਤੁ ਨ ਬਜੈ ਰਬਾਬੁ ॥ ਭੂਲਿ ਬਿਗਾਰਿਓ ਅਪਨਾ ਕਾਜੁ ॥੨॥
Tūtī ṯanṯ na bajai rabāb. Bẖūl bigāri▫o apnā kāj. ||2||
When (tant-u) the string (ttootti) breaks, (rabaab-u) rebeck, the stringed musical instrument cannot (bajai) play, i.e. once death comes one cannot remember the Almighty.
The mortal (bigaario) spoils his/her (apna) own (kaaj) affairs, i.e. does not remember the Master in life and spoils the chances of attaining the objective of union with the Creator. 2.
ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥੩॥
Kathnī baḏnī kahan kahāvan. Samajẖ parī ṯa▫o bisri▫o gāvan. ||3||
One indulges only in (kathni) talking (badni) from the mouth, but (kahan-u) talking and (kahaavan-u) causing others to talk, i.e. indulging in mere talk and does not help in union with the Creator.
But when (samajh-i pari) understanding comes, (tau) then (gaavan-u) singing – and dancing – (bisrio) is forgotten, i.e. one realizes the futility of dancing etc. as a means to be with the Almighty. 3.
ਕਹਤ ਕਬੀਰ ਪੰਚ ਜੋ ਚੂਰੇ ॥ ਤਿਨ ਤੇ ਨਾਹਿ ਪਰਮ ਪਦੁ ਦੂਰੇ ॥੪॥੨॥੧੧॥
Kahaṯ Kabīr pancẖ jo cẖūre. Ŧin ṯe nāhi param paḏ ḏūre. ||4||2||11||
(Kahat) says Kabir: (Jo) those who (choor-e = crush) overcome (panch) the five vices of lust, wrath, greed, attachment to the world-play and vanity.
(Param) the most exalted (pad-u) status is not (door-e) far (t-e) from (tin) them, overcoming vices leads to union with the Master. 4. 2. 11.
—————————————-
ਆਸਾ ॥ ਸੁਤੁ ਅਪਰਾਧ ਕਰਤ ਹੈ ਜੇਤੇ ॥ ਜਨਨੀ ਚੀਤਿ ਨ ਰਾਖਸਿ ਤੇਤੇ ॥੧॥
Āsā. Suṯ aprāḏẖ karaṯ hai jeṯe. Jannī cẖīṯ na rākẖas ṯeṯe. ||1||
(Aasa) Baani of Bhagat Kabir Ji in Raag Aasa. (Sut-u) the son may (karat) commit (jet-e = as many) any number of (apraadh) mistakes,
(jananee) the mother – counsels him but – does not (raakhas-i) keep (tetey = that many) any of them (cheet-i) in mind. 1.
ਰਾਮਈਆ ਹਉ ਬਾਰਿਕੁ ਤੇਰਾ ॥ ਕਾਹੇ ਨ ਖੰਡਸਿ ਅਵਗਨੁ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Rām▫ī▫ā ha▫o bārik ṯerā. Kāhe na kẖandas avgan merā. ||1|| rahā▫o.
O (raamaeeaa) all-pervading Master (hau) I am (teyra) Your (baarik-u) child – and You my parent.
(Kaahey) why would You not, i.e. I am confident that You would forgive me, and (khaddas-i = destroy) enable me to get rid of (meyra) my (avgan-u) shortcomings. 1.
(Rahaau) dwell on this and contemplate.
ਜੇ ਅਤਿ ਕ੍ਰੋਪ ਕਰੇ ਕਰਿ ਧਾਇਆ ॥ ਤਾ ਭੀ ਚੀਤਿ ਨ ਰਾਖਸਿ ਮਾਇਆ ॥੨॥
Je aṯ karop kare kar ḏẖā▫i▫ā. Ŧā bẖī cẖīṯ na rākẖas mā▫i▫ā. ||2||
(Jey) if the child (dhaaia) runs to the mother (karey kar-i = showing) in (at-i) great (krop) anger,
(tab hi) even then (maaiaa) the mother does not (rakhas-i) keep that (cheet-i) in mind, i.e. ignores it. 2.
ਚਿੰਤ ਭਵਨਿ ਮਨੁ ਪਰਿਓ ਹਮਾਰਾ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੩॥
Cẖinṯ bẖavan man pari▫o hamārā. Nām binā kaise uṯras pārā. ||3||
(Hamaara) my (man-u) mind (pario = put in) is (bhavan-i = in house) in a state of (chint) anxiety, i.e. I am worried.
(Kaisey = how can?) one cannot (utras-i) land (paara) at the other end of, i.e. get across, the world ocean – not to be born again – (binaa) without living by (naam) Divine virtues and commands – and I have not done that. 3.
ਦੇਹਿ ਬਿਮਲ ਮਤਿ ਸਦਾ ਸਰੀਰਾ ॥ ਸਹਜਿ ਸਹਜਿ ਗੁਨ ਰਵੈ ਕਬੀਰਾ ॥੪॥੩॥੧੨॥
Ḏėh bimal maṯ saḏā sarīrā. Sahj sahj gun ravai kabīrā. ||4||3||12||
O Almighty, please (deh-i) impart (mat-i) counsel (sareera = body) to my mind (bimal = free of dirt) to be virtuous,
so that Kabir (ravai) remembers and acts by Divine (gun) virtues, (sahj-i sahj-i) in a state of poise, i.e. it becomes my nature. 4. 3. 12.
———————————–
Note: The Shabad below mentions the rituals observed by the Muslims and Hindus. One of the five things prescribed for a Muslim is to perform Haj or pilgrimage to the chief Islamic shrine atMeccainSaudi Arabiaonce in a lifetime. The Hindus worship gods and goddesses. Bhagat Kabir advises both of them to instead remember the Almighty.
ਆਸਾ ॥ ਹਜ ਹਮਾਰੀ ਗੋਮਤੀ ਤੀਰ ॥ ਜਹਾ ਬਸਹਿ ਪੀਤੰਬਰ ਪੀਰ ॥੧॥
Āsā. Haj hamārī gomṯī ṯīr. Jahā basėh pīṯambar pīr. ||1||
(Hamaari) my Haj – pilgrimage to Mecca is bathing at (teer) the bank of (gomti) the river Gomti, (jahaa) where (basah-i) dwells (peer) guru with (peetambar) yellow attire –Vishnu as metaphor – the Almighty, i.e. my pilgrimage is remembering the Master who is within the mind. 1.
ਵਾਹੁ ਵਾਹੁ ਕਿਆ ਖੂਬੁ ਗਾਵਤਾ ਹੈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਵਤਾ ਹੈ ॥੧॥ ਰਹਾਉ ॥
vāhu vāhu ki▫ā kẖūb gāvṯā hai. Har kā nām merai man bẖāvṯā hai. ||1|| rahā▫o.
(Naam-u) the virtues of (har-i) the Almighty (bhaavta) please (m-erai) my (man-i) mind;
and in (kia) what a (khoob-u = nice) enjoyable way it (gaavta hai) sings (vaahu vaahu = great) to praise the virtues of the Master – and tries to imbibe them! 1.
(Rahaau) dwell and contemplate on this.
Page 479
ਨਾਰਦ ਸਾਰਦ ਕਰਹਿ ਖਵਾਸੀ ॥ ਪਾਸਿ ਬੈਠੀ ਬੀਬੀ ਕਵਲਾ ਦਾਸੀ ॥੨॥
Nāraḏ sāraḏ karahi kẖavāsī. Pās baiṯẖī bībī kavlā ḏāsī. ||2||
For me the sage Narada whose teachings the Hindus follow, and (saarad) Saraswati the goddess of knowledge (karah-i) work in IT’s (khavaasi) service, i.e. they owe allegiance to the Almighty, as does (kavla = Lakshmi) the goddess of wealth (baitthi) sitting (paas-i = beside) with them. 2.
ਕੰਠੇ ਮਾਲਾ ਜਿਹਵਾ ਰਾਮੁ ॥ ਸਹੰਸ ਨਾਮੁ ਲੈ ਲੈ ਕਰਉ ਸਲਾਮੁ ॥੩॥
Kanṯẖe mālā jihvā rām. Sahaʼns nām lai lai kara▫o salām. ||3||
I remember (raam-u) the Almighty by praising ITs virtues with my (jihva) tongue instead of wearing (maala) the rosary (kantthey) round my neck.
I (lai lai) utter (naam-u) Divine virtues (sahans) thousands of times and (karau) do (salaam-u) saluting, i.e. pay obeisance to IT. 3.
ਕਹਤ ਕਬੀਰ ਰਾਮ ਗੁਨ ਗਾਵਉ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੋਊ ਸਮਝਾਵਉ ॥੪॥੪॥੧੩॥
Kahaṯ Kabīr rām gun gāva▫o. Hinḏū ṯurak ḏo▫ū samjẖāva▫o. ||4||4||13||
(Kahat) says Kabir: I (gaavau) sing (gun) praises of (raam) the Almighty, and (samjhaavau) counsel (do- ou) both the Hindus and (turak) Muslim to do likewise. 4. 4. 13.
By Sukhdev Singh
By Parmjit Singh
By Michael Dimitri
By Gursehaj Singh
By my blog