ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਪੰਚਪਦੇ ੯ ਦੁਤੁਕੇ ੫

Āsā sarī Kabīr jī▫o ke pancẖpaḏe 9 ḏuṯuke 5

Baani of (sri jio) revered Bhagat Kabir in Raga Aasa; 9 compositions (panch-padey) of five stanzas each and 5 (dutukey) stanzas of two verses each.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

Note: The Shabad below brings out that idol worship is not worship of the Almighty.

ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥ ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥੧॥

Pāṯī ṯorai mālini pāṯī pāṯī jī▫o Jis pāhan ka▫o pāṯī ṯorai so pāhan nirjī▫o ||1||

(Maalini) the she-gardener (torai) plucks (paati) leaves of plants for idol-worship, but (paati paati) every leaf has (jio) life in it.

On the other hand (paahan) the stone idol (kau) for (jis-u) whose worship she (torai) plucks the leaves, (so) that (paahan) stone idol is (nirjio) life-less. 1.

ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥

Bẖūlī mālnī hai e▫o Saṯgur jāgṯā hai ḏe▫o ||1|| rahā▫o

(Eeyo) this way the she-gardener is (bhooli) deluded to worship the life-less idol.

The Almighty (sat guru) True Guru, (deyo = light source) the source of all life, (jaagta = awake) has life – and alone should be worshipped. 1.

(Rahaau) dwell on this and contemplate.

ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥ ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥੨॥

Barahm pāṯī bisan dārī fūl sankarḏe▫o  Ŧīn ḏev parṯakẖ ṯorėh karahi kis kī se▫o ||2||

In a plant (paati) the leaves represent Brahma, (ddaari/ddaali) the branches represent (bisan-u) Vishnu and (phool) the flowers represent (sankar deyau) the god Shankar, i.e. a plant represents the Trinity of Hindu belief.

O she-gardener, you (torah-i = break) kill (teen-i) the three (dev) gods (prtakh-i = directly) in manifest form, then (kis ki) whose (seyo = service) worship do you (karah-i) perform? 2.

ਪਾਖਾਨ ਗਢਿ ਕੈ ਮੂਰਤਿ ਕੀਨ੍ਹ੍ਹੀ ਦੇ ਕੈ ਛਾਤੀ ਪਾਉ ॥ ਜੇ ਏਹ ਮੂਰਤਿ ਸਾਚੀ ਹੈ ਤਉ ਗੜ੍ਹਣਹਾਰੇ ਖਾਉ ॥੩॥

Pākẖān gadẖ kai mūraṯ kīnĥī ḏe kai cẖẖāṯī pā▫o Je eh mūraṯ sācẖī hai ṯa▫o gaṛĥaṇhāre kẖā▫o ||3||

(Moorat-i) an idol (keeni) is made by (gaddh-i kai) sculpting (paakhaan) a stone, with the sculptor (dey kai) putting his (paau) foot on (chhaati) the chest of the idol.

(Jey) if (eyh) this idol is (saachi) truly of a god, (tau) then it should (khaau = eat) punish (garrhanhaarey) the sculptor – for being disrespectful. 3.  

ਭਾਤੁ ਪਹਿਤਿ ਅਰੁ ਲਾਪਸੀ ਕਰਕਰਾ ਕਾਸਾਰੁ ॥ ਭੋਗਨਹਾਰੇ ਭੋਗਿਆ ਇਸੁ ਮੂਰਤਿ ਕੇ ਮੁਖ ਛਾਰੁ ॥੪॥

Bẖāṯ pahiṯ ar lāpsī karkarā kāsār  Bẖoganhāre bẖogi▫ā is mūraṯ ke mukẖ cẖẖār ||4||

The devotees offer (bhaat-u) rice, (pahit-i) lentils (laapsi) pudding (ar-u) and (kakara kaasaar-u) other tasty food items – for the deity whose idol is installed.

But (bhoganhaarey) those who can eat, i.e. the priests, (bhogia) eat them and (chhaar-u = dust) nothing goes into the mouth of the idol, i.e. the idol being lifeless cannot eat – it is for the benefit of the priests, not the Deity. 4.

ਮਾਲਿਨਿ ਭੂਲੀ ਜਗੁ ਭੁਲਾਨਾ ਹਮ ਭੁਲਾਨੇ ਨਾਹਿ ॥ ਕਹੁ ਕਬੀਰ ਹਮ ਰਾਮ ਰਾਖੇ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਰਾਇ ॥੫॥੧॥੧੪॥

Mālin bẖūlī jag bẖulānā ham bẖulāne nāhi Kaho Kabīr ham rām rākẖe kirpā kar har rā▫e ||5||1||14||

(Maalin-i) the she-gardener is (bhooli) deluded and so is an ignorant (jag-u) person but (ham) I am not deluded.

(Raam) the all pervasive (har-i rai) Sovereign Master (kripa kar-i) has been kind to (raakhey) protect me from this, says Kabir. 5. 1. 14.   

–

Note: In this Shabad Bhagat Kabir Ji reminds the human being that the of departure from this world may happen any time. One must not therefore keep on postponing performing one’s duties. One should also avoid attachment to persons and material possessions because they are left behind on death.

ਆਸਾ ॥ ਬਾਰਹ ਬਰਸ ਬਾਲਪਨ ਬੀਤੇ ਬੀਸ ਬਰਸ ਕਛੁ ਤਪੁ ਨ ਕੀਓ ॥ ਤੀਸ ਬਰਸ ਕਛੁ ਦੇਵ ਨ ਪੂਜਾ ਫਿਰਿ ਪਛੁਤਾਨਾ ਬਿਰਧਿ ਭਇਓ ॥੧॥

Āsā Bārah baras bālpan bīṯe bīs baras kacẖẖ ṯap na kī▫o Ŧīs baras kacẖẖ ḏev na pūjā fir pacẖẖuṯānā biraḏẖ bẖa▫i▫o||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. In a person’s life, the first (baarah) twelve (baras) years are spent (baalpan = childhood) as a child – when one is only playful; even the next (bees baras) twenty years are spent (na keen = not done) without (tap-u) applying the self to remembrance of the Almighty.

In the next (tees) thirty (baras) years also s/he does (kachh-u na = not any) no (pooja) worship of   i.e. does not live by Divine virtues and commands; (phir-i) then s/he (bhaiaa) gets (biradh-i) old and (pachhutaana) repents – when s/he thinks of the end coming near. 1.

ਮੇਰੀ ਮੇਰੀ ਕਰਤੇ ਜਨਮੁ ਗਇਓ ॥ ਸਾਇਰੁ ਸੋਖਿ ਭੁਜੰ ਬਲਇਓ ॥੧॥ ਰਹਾਉ ॥

Merī merī karṯe janam ga▫i▫o Sā▫ir sokẖ bẖujaʼn bali▫o ||1|| rahā▫o

The (janam-u = birth) life (gaio) passes (kartey) saying (meyri meyri) mine i.e. in attachment to relatives and wealth – and being oblivious of the Creator.

In old age (saair-u) the pool of (balio) strength of (bhuja’n) arms (sokh-i) a dries up, i.e. one is unable to do anything. 1.

(Rahaau) dwell on this and contemplate.

ਸੂਕੇ ਸਰਵਰਿ ਪਾਲਿ ਬੰਧਾਵੈ ਲੂਣੈ ਖੇਤਿ ਹਥ ਵਾਰਿ ਕਰੈ ॥ ਆਇਓ ਚੋਰੁ ਤੁਰੰਤਹ ਲੇ ਗਇਓ ਮੇਰੀ ਰਾਖਤ ਮੁਗਧੁ ਫਿਰੈ ॥੨॥

Sūke sarvar pāl banḏẖāvai lūṇai kẖeṯ hath vār karai Ā▫i▫o cẖor ṯuranṯah le ga▫i▫o merī rākẖaṯ mugaḏẖ firai ||2||

Remembering the Almighty late in life is like (bandhaavai) constructing (paal-i) wall round (sookey) a dried (sarvar-i) tank or (karai) making a (vaar-i/vaarr) a fence round (kheyt) an agricultural field which (loonai) has been reaped – by other people.

(Chor-u) the thief (aaio) comes and (turantah) quickly (ley gaio) takes away what (mugadh-u) the fool (phirai) goes about (raakhat) protecting as (meyri = mine) his/her own, i.e. when death comes the soul departs leaving behind everything that one calls one’s own. 2.

ਚਰਨ ਸੀਸੁ ਕਰ ਕੰਪਨ ਲਾਗੇ ਨੈਨੀ ਨੀਰੁ ਅਸਾਰ ਬਹੈ ॥ ਜਿਹਵਾ ਬਚਨੁ ਸੁਧੁ ਨਹੀ ਨਿਕਸੈ ਤਬ ਰੇ ਧਰਮ ਕੀ ਆਸ ਕਰੈ ॥੩॥

Cẖaran sīs kar kampan lāge nainī nīr asār bahai Jihvā bacẖan suḏẖ nahī niksai ṯab re ḏẖaram kī ās karai ||3||

In old age (charan) feet, (sees-u) head, (kar) hands (laagey) start (kampan) trembling and (neer-u) water (bahai) flows (naini) from the eyes (asaar) uncontrolled.

(Sudh-u = correct) clear (bachan) speech does not (niksai) come out from (jihva) the mouth; (tab) then s/he (aas karai) hope to (dharam) perform his/her role in life. 3.

ਹਰਿ ਜੀਉ ਕ੍ਰਿਪਾ ਕਰੈ ਲਿਵ ਲਾਵੈ ਲਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਲੀਓ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਧਨੁ ਪਾਇਓ ਅੰਤੇ ਚਲਦਿਆ ਨਾਲਿ ਚਲਿਓ ॥੪॥

Har jī▫o kirpā karai liv lāvai lāhā har har nām lī▫o Gur parsādī har ḏẖan pā▫i▫o anṯe cẖalḏi▫ā nāl cẖali▫o ||4||

When (jeeau) the revered (har-i) Almighty (kripa karai) is kind, one (live laavai) focuses on the Master throughout life and (leeo = takes) obtains awareness of (har-i har-i naam-u) virtues and commands as (laaha) the profit.

(Guru parsaadi) with the guru’s grace/guidance one (paaio) obtains (dhan-u) the wealth of awareness of (har-i) the Almighty’s Naam, which (chalio) goes (naal-i) with the soul (antey) in the end (chaldia) when departing from the world – to the hereafter. 4.

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਅਨੁ ਧਨੁ ਕਛੂਐ ਲੈ ਨ ਗਇਓ ॥ ਆਈ ਤਲਬ ਗੋਪਾਲ ਰਾਇ ਕੀ ਮਾਇਆ ਮੰਦਰ ਛੋਡਿ ਚਲਿਓ॥੫॥੨॥੧੫॥

Kahaṯ Kabīr sunhu re sanṯahu an ḏẖan kacẖẖū▫ai lai na ga▫i▫o Ā▫ī ṯalab gopāl rā▫e kī mā▫i▫ā manḏar cẖẖod cẖali▫o ||5||2||15||

(Kahat) says Kabir: (Sunh-u) listen (rey) o (santahu = saints) seekers; the soul does not (lai) takes (kachhooai na) nothing of (an-u) grains or (dhan-u) wealth when (gaio) it leaves, i.e. material wealth does not accompany the soul.

When (talab = summons) call of (gopaal raaey = the sustainer King) the Almighty (aaee) comes, one (chalio) departs from the world (chhodd-i) leaving (maaia) wealth and (mandar) mansions behind. 5. 2. 15.  

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Note: The Shabad below by Bhagat Kabir Ji brings out different levels of comfort enjoyed by the creatures. This is the result of past deeds but can be modified in current life, to be comfortable here and in the hereafter. This is the physical aspect; the comforts of physical life are akin to peace and solace for the soul, which is the message from this Shabad.

ਆਸਾ ॥ ਕਾਹੂ ਦੀਨ੍ਹ੍ਹੇ ਪਾਟ ਪਟੰਬਰ ਕਾਹੂ ਪਲਘ ਨਿਵਾਰਾ ॥ ਕਾਹੂ ਗਰੀ ਗੋਦਰੀ ਨਾਹੀ ਕਾਹੂ ਖਾਨ ਪਰਾਰਾ ॥੧॥

Āsā Kāhū ḏīnĥe pāt patambar kāhū palagẖ nivārā Kāhū garī goḏrī nāhī kāhū kẖān parārā ||1||

(Aasa) Baani of Bhagat Kabir in Raga Aasa. The Almighty (deenhey) gives (kaahoo) some people (paatt pattambar) silk clothes and (nivaara = cotton woven tape) soft (palagh/palangh) beds, i.e. all the comforts of the world.

While (kaahoo) some do not even have (gari godri) old clothes and have (khan/khaana) houses of (paraara) straw – live in thatched huts. 1.

ਅਹਿਰਖ ਵਾਦੁ ਨ ਕੀਜੈ ਰੇ ਮਨ ॥ ਸੁਕ੍ਰਿਤੁ ਕਰਿ ਕਰਿ ਲੀਜੈ ਰੇ ਮਨ ॥੧॥ ਰਹਾਉ ॥

Ahirakẖ vāḏ na kījai re man Sukariṯ kar kar lījai re man ||1|| rahā▫o

(Rey) o (man = mind) human being, – if you do not have the comforts – do not (keejai) indulge in (ahirakh) jealousy and (vaad-u) conflict with one who has – because it is a result of past deeds.

You can also (leejai = take) have them (kar-i kar-i) by doing (sukrit) good deeds – and make the here and hereafter comfortable. 1.

(Rahaau) dwell on this and contemplate.

ਕੁਮ੍ਹ੍ਹਾਰੈ ਏਕ ਜੁ ਮਾਟੀ ਗੂੰਧੀ ਬਹੁ ਬਿਧਿ ਬਾਨੀ ਲਾਈ ॥ ਕਾਹੂ ਮਹਿ ਮੋਤੀ ਮੁਕਤਾਹਲ ਕਾਹੂ ਬਿਆਧਿ ਲਗਾਈ ॥੨॥

Kumĥārai ek jo mātī gūnḏẖī baho biḏẖ bānī lā▫ī Kāhū mėh moṯī mukṯāhal kāhū bi▫āḏẖ lagā▫ī ||2||

Taking an analogy: From (eyk = one) the same (maatti) clay (ju) that (kumhaarai) the potter (goondhi) kneads, he (baani laai = gives colours) makes pots of (bahu) many different (bidh-i) types.

(Kaahoo) some are meant for keeping (moti muktaahal = pearls and necklaces) jewellery while others are used for (lagaai) putting (biaadh-i = affliction) harmful things – like intoxicants, i.e. all creatures are created by the same Creator but they act differently because of past associations and deeds. 2.

ਸੂਮਹਿ ਧਨੁ ਰਾਖਨ ਕਉ ਦੀਆ ਮੁਗਧੁ ਕਹੈ ਧਨੁ ਮੇਰਾ ॥ ਜਮ ਕਾ ਡੰਡੁ ਮੂੰਡ ਮਹਿ ਲਾਗੈ ਖਿਨ ਮਹਿ ਕਰੈ ਨਿਬੇਰਾ ॥੩॥

Sūmėh ḏẖan rākẖan kao ḏīā mugaḏẖ kahai ḏẖan merā Jam kā dand mūnd mėh lāgai kẖin mėh karai niberā ||3||

The Master (deeaa) gives (dhan-u) wealth (soomah-i) to a miser (kau) for (raakhan) custody and use for the good of all – but (mugadh-u) the fool (kahai) says the wealth is (meyra = mine) his/her own.

When s/he (laagai = receives) is hit by (ddandd-u) the stick of (jam) the agent of Divine justice – the metaphoric policeman –  (mah-i = in) on (moondd) the head, i.e. when death comes, it is (karai nibeyra) decided (mah-i) in (khin) a moment – that nothing belongs to him/her as everything is left behind. 3.

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ਹਰਿ ਜਨੁ ਊਤਮੁ ਭਗਤੁ ਸਦਾਵੈ ਆਗਿਆ ਮਨਿ ਸੁਖੁ ਪਾਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸਤਿ ਕਰਿ ਮਾਨੈ ਭਾਣਾ ਮੰਨਿ ਵਸਾਈ ॥੪॥

Har jan ūṯam bẖagaṯ saḏāvai āgi▫ā man sukẖ pā▫ī Jo ṯis bẖāvai saṯ kar mānai bẖāṇā man vasā▫ī ||4||

(Jan-u = servant) one who obeys (har-i) the Almighty (sadaavai) is called (ootam-u = sublime) a good (bhagat) devotee; s/he (man-i) carries out (aagia) commands of the Master and thus (paai = obtains) enjoys (sukh-u) comfort/peace.

S/he (sat-i kar-i = treats as true, inviolable) happily (maanai) accepts (jo) what (bhaavai) pleases – the will of – (tisu= that) the Master, and (vasaai = causes to abide) enshrines (bhaana) Divine will (mann-i) in the mind, i.e. learns to ever live by Divine commands. 4.   

ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਮੇਰੀ ਮੇਰੀ ਝੂਠੀ ॥ ਚਿਰਗਟ ਫਾਰਿ ਚਟਾਰਾ ਲੈ ਗਇਓ ਤਰੀ ਤਾਗਰੀ ਛੂਟੀ ॥੫॥੩॥੧੬॥

Kahai Kabīr sunhu re sanṯahu merī merī jẖūṯẖī Cẖirgat fār cẖatārā lai ga▫i▫o ṯarī ṯāgrī cẖẖūtī ||5||3||16||

(Kahai) says Kabir: Listen o (santahu = saints) seekers, saying that anything is (meyri meyr-i) mine is (jhootthi = false) wrong.

Taking another analogy: When a cat (phaar-i) breaks (chirgat) the bird cage and (lai gaio) kills the bird, i.e. when death takes way the soul from the body, (tari taagri = containers for feed and water) connections with the belongings (chhootti) end, as they are left behind. 5. 3. 16.

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ਆਸਾ ॥ ਹਮ ਮਸਕੀਨ ਖੁਦਾਈ ਬੰਦੇ ਤੁਮ ਰਾਜਸੁ ਮਨਿ ਭਾਵੈ ॥ ਅਲਹ ਅਵਲਿ ਦੀਨ ਕੋ ਸਾਹਿਬੁ ਜੋਰੁ ਨਹੀ ਫੁਰਮਾਵੈ ॥੧॥

Āsā Ham maskīn kẖuḏā▫ī banḏe ṯum rājas man bẖāvai Alah aval ḏīn ko sāhib jor nahī furmāvai ||1||

(Aasa) Baani of bhagat Kabir in Raag Aaasa. O Qazi, the Muslim cleric, (ham) we are (maskeen) humble (band-e) servants of the Almighty, but (tum) you (mani bhaavai = love in the mind) like to be (raajas-u) assertive.

Allah, the Almighty is the (aval-i) Primal Being, (sahib-u) the Master of (deen) religion, i.e. of all faiths, and does not (furmaavai = order) approve of using (jor-u/zor) force – in religious matters. 1.

ਕਾਜੀ ਬੋਲਿਆ ਬਨਿ ਨਹੀ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥

Kājī boli▫ā ban nahī āvai ||1|| rahā▫o

O Qazi, it does not (ban-i aavai) behave you (bolia) to say – as you like. 1.

(Rahaau) dwell on this and contemplate.

ਰੋਜਾ ਧਰੈ ਨਿਵਾਜ ਗੁਜਾਰੈ ਕਲਮਾ ਭਿਸਤਿ ਨ ਹੋਈ ॥ ਸਤਰਿ ਕਾਬਾ ਘਟ ਹੀ ਭੀਤਰਿ ਜੇ ਕਰਿ ਜਾਨੈ ਕੋਈ ॥੨॥

Rojā ḏẖarai nivāj gujārai kalmā bẖisaṯ na ho▫ī Saṯar kābā gẖat hī bẖīṯar je kar jānai ko▫ī ||2||

(Bhist/bahist) heaven is not (hoi = happen) reached by (dharai) observing (roza) fasts, (gujaarai) offering (nivaaj/namaaz) prayers or reciting (kalma) in vocational verses,

Or by going on pilgrimage; there are (satar-i) seventy (kaaba = shrine at Mecca which the Muslims call the house of Allah) shrines, i.e. the Almighty is (bheetar-i) within (ghat) the body itself (hi) itself, only if (koi) someone (jaanai = knows) tries to find within. 2.

ਨਿਵਾਜ ਸੋਈ ਜੋ ਨਿਆਉ ਬਿਚਾਰੈ ਕਲਮਾ ਅਕਲਹਿ ਜਾਨੈ ॥ ਪਾਚਹੁ ਮੁਸਿ ਮੁਸਲਾ ਬਿਛਾਵੈ ਤਬ ਤਉ ਦੀਨੁ ਪਛਾਨੈ ॥੩॥

Nivāj so▫ī jo ni▫ā▫o bicẖārai kalmā aklahi jānai Pācẖahu mus muslā bicẖẖāvai ṯab ṯa▫o ḏīn pacẖẖānai ||3||

(Soi) that person offers the real (nivaaj) prayer who (bichaarai) thinks – and acts – (niaau) justly; one who (jaanai = know) finds (aklah-i) the formless Almighty within does real recitation of (kalma) the in vocational verse.

One who (mus-i = rob) overcomes (paachahu) all five vices – of lust, wrath, greed, attachment to world-play and vanity – really (bichhaavai) spreads (musala) the prayer mat – and offers prayers, s/he (tau) then (pachhaanai = recognize) understands what (deen-u) religion is. 3.

ਖਸਮੁ ਪਛਾਨਿ ਤਰਸ ਕਰਿ ਜੀਅ ਮਹਿ ਮਾਰਿ ਮਣੀ ਕਰਿ ਫੀਕੀ ॥ ਆਪੁ ਜਨਾਇ ਅਵਰ ਕਉ ਜਾਨੈ ਤਬ ਹੋਇ ਭਿਸਤ ਸਰੀਕੀ ॥੪॥
Kẖasam pacẖẖān ṯaras kar jī▫a mėh mār maṇī kar fīkī Āp janā▫e avar ka▫o jānai ṯab ho▫e bẖisaṯ sarīkī ||4||

O Qazi, (pachhaan-i) recognize (khasam-u) the Master in all and (kar-i) have (taras) compassion (mah-i) in (jee-a) mind, (maar-i) kill (mani) ego and (kar-i) make it (pheeki) insipid, i.e. develop disliking for ego.

When 0ne (aap-u janaaey) makes the self to be aware – that the Master is within, and (jaanai = knows) recognizes the same in (avar) others, (tab) s/he (hoey) becomes (sareeki = partner) deserving for entry to (bhist) heaven. 4.

ਮਾਟੀ ਏਕ ਭੇਖ ਧਰਿ ਨਾਨਾ ਤਾ ਮਹਿ ਬ੍ਰਹਮੁ ਪਛਾਨਾ ॥ ਕਹੈ ਕਬੀਰਾ ਭਿਸਤ ਛੋਡਿ ਕਰਿ ਦੋਜਕ ਸਿਉ ਮਨੁ ਮਾਨਾ ॥੫॥੪॥੧੭॥

Mātī ek bẖekẖ ḏẖar nānā ṯā mėh barahm pacẖẖānā Kahai kabīrā bẖisaṯ cẖẖod kar ḏojak si▫o man mānā ||5||4||17||

(Ek) one (maati) clay has been molded into (naana) numerous (bhekhy = garbs) forms, i.e. different types of creation has been created by the One Creator; I (pachhaana) recognize (brahm-u) the One Creator (ma hi) in (ta) them all, but your thinking does not.

O Qazi, (chhodd-i kar-i) leaving (bhist) heaven which you would have obtained by treating all equally, you neither have compassion nor see the same Almighty in all; your (man-u) mind (maana) has propensity (sio) to the methods which lead to (dojak/dozakh) hell. 5. 4. 17.

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Note: The Shabad below brings out all attachments atr transitory and end on death. One should be aware of this and avoid being in bondage.

ਆਸਾ ॥ ਗਗਨ ਨਗਰਿ ਇਕ ਬੂੰਦ ਨ ਬਰਖੈ ਨਾਦੁ ਕਹਾ ਜੁ ਸਮਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਮਾਧੋ ਪਰਮ ਹੰਸੁ ਲੇ ਸਿਧਾਨਾ ॥੧॥

Āsā  Gagan nagar ik būnḏ na barkẖai nāḏ kahā jo samānā Pārbarahm parmesur māḏẖo param hans le siḏẖānā ||1||

(Aasa) Baani of Bhagat Kabir in Raag Aasa. Even (ik) a (boo’nd) drop does not (barsai) rain (gagan nagar-i = in sky) up there, i.e. in life mind one experiences the nectar of spiritual consciousness, i.e. presence of the Almighty, but that totally ends on death; I wonder (kahaa) where is then (naad-u = sound) the celestial music which (samaana) used to be received, connecting the mind to the Almighty, i.e. why is it not there in the body after death.

Answer: This is because (paarbrahm) the Supreme Being, (paramesury) the Supreme Master, (maadho) Master of the world-play, (param hans-u) the Supreme Soul, present within (ley) has (sidhaana) left. 1.

ਬਾਬਾ ਬੋਲਤੇ ਤੇ ਕਹਾ ਗਏ ਦੇਹੀ ਕੇ ਸੰਗਿ ਰਹਤੇ ॥ ਸੁਰਤਿ ਮਾਹਿ ਜੋ ਨਿਰਤੇ ਕਰਤੇ ਕਥਾ ਬਾਰਤਾ ਕਹਤੇ ॥੧॥ ਰਹਾਉ ॥

Bābā bolṯe ṯe kahā ga▫e ḏehī ke sang rahṯe Suraṯ māhi jo nirṯe karṯe kathā bārṯā kahṯe ||1|| rahā▫o

(Jo) that which (kartey) performed (nirtey) dance (maah-i) in (surat-i) in the consciousness by (kathaa baarta kahte) conversation – commands and prayers,

(baaba) o brother, IT used to (rahatey= live) be present (ke sang-i) with (dehiy) the body, and (boltey) converse, (kahaa) where has (tey) IT (gaey) gone?.

(Rahaau) dwell on this and contemplate.

ਬਜਾਵਨਹਾਰੋ ਕਹਾ ਗਇਓ ਜਿਨਿ ਇਹੁ ਮੰਦਰੁ ਕੀਨ੍ਹ੍ਹਾ ॥ ਸਾਖੀ ਸਬਦੁ ਸੁਰਤਿ ਨਹੀ ਉਪਜੈ ਖਿੰਚਿ ਤੇਜੁ ਸਭੁ ਲੀਨ੍ਹ੍ਹਾ ॥੨॥

Bajāvanhāro kahā ga▫i▫o jin ih manḏar kīnĥā Sākẖī sabaḏ suraṯ nahī upjai kẖincẖ ṯej sabẖ līnĥā ||2||

(Kahaa) where has the One (jin-i) who (keenha) created (ihu) this (mandar-u = house) body as ITs abode and (bajaavan-haar0 = player) kept it maintained/alive, (gaio) gone?

Answer: The Creator has (khinch-i leenha) pulled out (sabh-u) all (tej-uy) strength and now (saakhi) sign of (sabad-u) sound/life and (surat-i) consciousness is not (upjai = manifest) seen. 2. 

ਸ੍ਰਵਨਨ ਬਿਕਲ ਭਏ ਸੰਗਿ ਤੇਰੇ ਇੰਦ੍ਰੀ ਕਾ ਬਲੁ ਥਾਕਾ ॥ ਚਰਨ ਰਹੇ ਕਰ ਢਰਕਿ ਪਰੇ ਹੈ ਮੁਖਹੁ ਨ ਨਿਕਸੈ ਬਾਤਾ ॥੩॥

Saravnan bikal bẖa▫e sang ṯere inḏrī kā bal thākā Cẖaran rahe kar dẖarak pare hai mukẖahu na niksai bāṯā ||3||

(Sang-i) with (terey) you, i.e. organs which form part of the body; (sravanan) the ears (bhaey) have become (bi-kal = powerless) deaf and (bal-u) strength of (indri) the action-organs (thaaka = become tired) has been lost.

(Charan) the feet (rahey) have failed, (kar) the hands (dharak parey = sagged) have dropped and (baata) speech does not (niksai) come out (mukhahu) of the mouth. 3.

ਥਾਕੇ ਪੰਚ ਦੂਤ ਸਭ ਤਸਕਰ ਆਪ ਆਪਣੈ ਭ੍ਰਮਤੇ ॥ ਥਾਕਾ ਮਨੁ ਕੁੰਚਰ ਉਰੁ ਥਾਕਾ ਤੇਜੁ ਸੂਤੁ ਧਰਿ ਰਮਤੇ ॥੪॥

Thāke pancẖ ḏūṯ sabẖ ṯaskar āp āpṇai bẖaramṯe Thākā man kuncẖar ur thākā ṯej sūṯ ḏẖar ramṯe ||4||

(Panch) the five (doot) messengers of the world-play – lust, wrath etc, and (sabh) all (taskar = thieves) vices which rob the mind of virtues (thaakey = tired) have given up (bhramtey = wandering) running around performing (aap aapanai = own) their respective roles, i.e. cannot influence the dead.

The (man-u) mind – thinking faculty – (thaaka) goes, (kunchar) elephant-like big ego (thaaka) goes from (ur-u) the mind; they were puppets controlled by (soot dhar-i = controller of strings) the puppeteer – the soul, – but (teyj-u) that force (ramtey) has left. 4.

ਮਿਰਤਕ ਭਏ ਦਸੈ ਬੰਦ ਛੂਟੇ ਮਿਤ੍ਰ ਭਾਈ ਸਭ ਛੋਰੇ ॥ ਕਹਤ ਕਬੀਰਾ ਜੋ ਹਰਿ ਧਿਆਵੈ ਜੀਵਤ ਬੰਧਨ ਤੋਰੇ ॥੫॥੫॥੧੮॥

Mirṯak bẖa▫e ḏasai banḏ cẖẖūte miṯar bẖā▫ī sabẖ cẖẖore Kahaṯ kabīrā jo har ḏẖi▫āvai jīvaṯ banḏẖan ṯore ||5||5||18||

When one (bhaey = becomes) is (mirtak) dead, (dasai) all ten (band = gates) openings of the body – nine manifest and one concealed – (chhootey) are freed – of influences of the environment; also (mitr) friends and (bhaai = brothers) relations are (sabh) all (chhorey = left) given up.

This happens on death; but (Jo) one who (dhiaavai) remembers – virtues and commands of – (har-i) the Almighty, breaks (bandhan) these bondages (jeevat = alive) in life itself, (kahat) says Kabir. 5. 5. 18.

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Note: The Shabad below refers to ਸਰਪਨੀ (sarpani) meaning a female serpent. This word is used in Gurbani for Maaia or the world-play. The latter offers temptations to the creatures and leads them off the path to the Almighty. Interestingly it was a serpent which led Eve and Adam to defy the Creator and eat the forbidden fruit as recorded in the Old Testament in the Bible. In both cases the serpent represents temptations.

ਆਸਾ ਇਕਤੁਕੇ ੪ ॥

Āsā ikṯuke 4.

(Aasa) Baani of Bhagat Kabir in Raag Aasa, 4 (ik-tukey) four compositions with each stanza having one verse each.  

ਸਰਪਨੀ ਤੇ ਊਪਰਿ ਨਹੀ ਬਲੀਆ ॥ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਛਲੀਆ ॥੧॥

Sarpanī ṯe ūpar nahī balī▫ā  Jin barahmā bisan mahāḏe▫o cẖẖalī▫ā||1||

There is none (oopar-i = above) more (balia) powerful (tey) than (sarpani) the she-serpent, (jin-i) who (chhaleea = deceives) tempts Brahma, (bisan-u) Vishnu and Mahadeo, i.e. all members of the Trinity in Hindu mythology. 1.

ਮਾਰੁ ਮਾਰੁ ਸ੍ਰਪਨੀ ਨਿਰਮਲ ਜਲਿ ਪੈਠੀ ॥ ਜਿਨਿ ਤ੍ਰਿਭਵਣੁ ਡਸੀਅਲੇ ਗੁਰ ਪ੍ਰਸਾਦਿ ਡੀਠੀ ॥੧॥ ਰਹਾਉ ॥

Mār mār sarpanī nirmal jal paiṯẖī Jin ṯaribẖavaṇ dasī▫ale gur parsāḏ dīṯẖī ||1|| rahā▫o

(Srapani) temptations (maar-u maar-u = kill) attack every one and even (paitthi) enter (nirmal jal-i) pure water, i.e. do not spare those leading vice-free lives. 

But the serpent/temptation (jin-i) which (ddasialey) bites (tribhavan-u = three worlds) every one undetected, is (ddeetthi = seen) detected, i.e. one learns about the temptations, (guru prasaad-i) with the guru’s grace/guidance – and overcomes them. 1

(Rahaau) dwell on this and contemplate.

ਸ੍ਰਪਨੀ ਸ੍ਰਪਨੀ ਕਿਆ ਕਹਹੁ ਭਾਈ ॥ ਜਿਨਿ ਸਾਚੁ ਪਛਾਨਿਆ ਤਿਨਿ ਸ੍ਰਪਨੀ ਖਾਈ ॥੨॥

Sarpanī sarpanī ki▫ā kahhu bẖā▫ī Jin sācẖ pacẖẖāni▫ā ṯin sarpanī kẖā▫ī ||2||

(Kia kahahu) why do you say, i.e. do not just say (srapni srapni) serpent serpent, o (bhaaee) brethren.

(Jin-i) those who (pachhaania) recognize (saach-u = Eternal) the Almighty within, i.e. become aware of the need to live by Divine virtues and commands, (tin-i) they (khaai = eat) overcome (srapni) the serpent/temptations. 2.

ਸ੍ਰਪਨੀ ਤੇ ਆਨ ਛੂਛ ਨਹੀ ਅਵਰਾ ॥ ਸ੍ਰਪਨੀ ਜੀਤੀ ਕਹਾ ਕਰੈ ਜਮਰਾ ॥੩॥

Sarpanī ṯe ān cẖẖūcẖẖ nahī avrā  Sarpanī jīṯī kahā karai jamrā ||3||

 There is (aan nahi) nothing (avraa) else more (chhoochh) useless (tey) than the serpent/temptations for a person – so one should resist overcome them.

One who (jeeti = defeats) subdues temptations, (jamra) the messenger of death (kahaa = what?) can (karey) do nothing to such a person. 3.

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ਇਹ ਸ੍ਰਪਨੀ ਤਾ ਕੀ ਕੀਤੀ ਹੋਈ ॥ ਬਲੁ ਅਬਲੁ ਕਿਆ ਇਸ ਤੇ ਹੋਈ ॥੪॥

Ih sarpanī ṯā kī kīṯī ho▫ī Bal abal ki▫ā is ṯe ho▫ī ||4||

But (ih = this) every serpent/temptation (keeti hoi) is created by (ta ki = of that) the Creator.

Its (bal-u) strength against the self-willed persons and (abal-u = weakness) helpless-ness before those who follow the guru is not (hoi) caused (is tey) by IT, i.e. people fall prey to or resist temptations based on their past deeds. 4.

ਇਹ ਬਸਤੀ ਤਾ ਬਸਤ ਸਰੀਰਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਸਹਜਿ ਤਰੇ ਕਬੀਰਾ ॥੫॥੬॥੧੯॥

Ih basṯī ṯā basaṯ sarīrā  Gur parsāḏ sahj ṯare kabīrā ||5||6||19||

Where (ih = this) there are temptations, i.e. one who falls prey to temptations, that person’s soul (basat) keeps living (sareera) in the body, i.e. such a person keeps taking births.

But those who achieve (sahj) poise (guru prasaad-i) with the guru’s grace/guidance, they overcome temptations and (tarey = swim) get across the world-ocean, i.e. they are not born again, says Kabir. 5. 6. 19.