SGGS pp 873-875, Gondd Naamdev Ji and Ravidas Ji.

 

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī nāmḏe▫o jī kī gẖar 1    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) compositions of (ji) revered Naamdeo in Raga Gondd, (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.

 

Note: The Brahmin asks people to perform various types of rituals saying these will bring salvation. But these are no substitute for conducting ourselves by Naam/Divine commands, which alone can help to overcome temptations in life and become accepatable to the Almighty. This is the message of Bhagat Namdev in this Shabad.

 

Note: There are numerous Shabads of the Bhagats in Gurbani on these lines. This should remove any delusion that they say things different from what guru Sahiban teach.

 

ਅਸੁਮੇਧ ਜਗਨੇ ॥ ਤੁਲਾ ਪੁਰਖ ਦਾਨੇ ॥ ਪ੍ਰਾਗ ਇਸਨਾਨੇ ॥੧॥

Asumeḏẖ jagne.  Ŧulā purakẖ ḏāne.  Parāg isnāne. ||1||

 

One may perfrom (yagney) the ceremony of (asumeydh) horse-sacrifice; give gold/silver etc. (tula) equal to weight of (purakh = person) the self (daaney) in charity. (Isnaaney) bathe at (praag/Pryaag) Allahabad, India, at Sangam/the confluence of three rivers Ganga, Jmuna and the hidden Sarswati – to purify the self hoping to reach the Almighty. 1.

 

ਤਉ ਨ ਪੁਜਹਿ ਹਰਿ ਕੀਰਤਿ ਨਾਮਾ ॥ ਅਪੁਨੇ ਰਾਮਹਿ ਭਜੁ ਰੇ ਮਨ ਆਲਸੀਆ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o na pujėh har kīraṯ nāmā.  Apune rāmėh bẖaj re man ālsī▫ā. ||1|| rahā▫o.

 

Even (tau) then all this does not (pujai = reach) equal (keerat-i) praising, and conforming to (naama) virtues and commands of, (har-i) the Almighty. Hence (rey) o (aalseeaa = lazy) indifferent (man = mind) human being, (bhaj-u) invoke (raamah-i) of the all-pervasive Almighty (apuney = own) Master of all – rather than perform rituals. 1.

(Rahaau) pause and reflect on this.

 

ਗਇਆ ਪਿੰਡੁ ਭਰਤਾ ॥ ਬਨਾਰਸਿ ਅਸਿ ਬਸਤਾ ॥ ਮੁਖਿ ਬੇਦ ਚਤੁਰ ਪੜਤਾ ॥੨॥

Ga▫i▫ā pind bẖarṯā.  Banāras as basṯā.  Mukẖ beḏ cẖaṯur paṛ▫ṯā. ||2||

 

Someone (bharta) offers (pindd-u) rice-balls at Gaiaa/Gayaa in Bihar, India – hoping they would provide food for the concerned departed soul. (Basta) stays (as-i) on bank of the river Ganga (banaaras-i) at Banaaras/Varnasi – taking the bath daily to purify the self. Or (parrta) recites all (chatur) four (beyd) Vedas (mukh-i = with mouth) from memory, i.e. has knowledge of scriptures. 2.

 

ਸਗਲ ਧਰਮ ਅਛਿਤਾ ॥ ਗੁਰ ਗਿਆਨ ਇੰਦ੍ਰੀ ਦ੍ਰਿੜਤਾ ॥ ਖਟੁ ਕਰਮ ਸਹਿਤ ਰਹਤਾ ॥੩॥

Sagal ḏẖaram acẖẖiṯā.  Gur gi▫ān inḏrī ḏariṛ▫ṯā.  Kẖat karam sahiṯ rahṯā. ||3||

 

One (achhita) performs (sagal) all (dharam) religious rittuals. (Drirrta) controls (indri) the sensory and action organs, i.e. leads a disciplined life with (giaan = knowledge) guidance of his/her guru. (Rahta) observes (khatt-u) the six (karam = tasks) things prescribed for the Brahmin – giving and receiving charity, learning and imparting knowledge, performing religious ceremonies and getting them performed. 3.

 

ਸਿਵਾ ਸਕਤਿ ਸੰਬਾਦੰ ॥ ਮਨ ਛੋਡਿ ਛੋਡਿ ਸਗਲ ਭੇਦੰ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਗੋਬਿੰਦੰ ॥ ਭਜੁ ਨਾਮਾ ਤਰਸਿ ਭਵ ਸਿੰਧੰ ॥੪॥੧॥

Sivā sakaṯ sambāḏaʼn.  Man cẖẖod cẖẖod sagal bẖeḏaʼn.  Simar simar gobinḏaʼn.  Bẖaj nāmā ṯaras bẖav sinḏẖaʼn. ||4||1||

 

(Sambaada’n) engages in discussion on Shiv/God and (sakat-i) Shakti – the spiritual and the material. O (man = mind) human being, (chhodd chodd-i) give up (sagal) all things which cause (bheyda’n = difference) other ideas.

(Siamar-i simar-i) forever keep in mind virtues and commands of the Almighty (gobind’n) Master of the world. One who (bhaj-u) praises and emulate (naama) Divine virtues (taras-i = swims) gets across the (bhav = world, sindha’n = ocean) the world-ocean – overcomes temptations of the world and unites with the Almighty, not to be reborn. 4. 1.

 

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ਗੋਂਡ ॥ ਨਾਦ ਭ੍ਰਮੇ ਜੈਸੇ ਮਿਰਗਾਏ ॥ ਪ੍ਰਾਨ ਤਜੇ ਵਾ ਕੋ ਧਿਆਨੁ ਨ ਜਾਏ ॥੧॥

Gond.  Nāḏ bẖarame jaise mirgā▫e.  Parān ṯaje vā ko ḏẖi▫ān na jā▫e. ||1||

 

Composition of (ji) revered Naamdeo in Raga Gondd. (Jaisey) like (mirgaaey/mirg) the deer (bhramey) goes to where the hunter’s (naad = sound) music is coming from; it does not (jaaey = goes) let go its (dhiaan-u) attention on the music and (praan = life, jaaey = goes) loses life. 1.

 

ਐਸੇ ਰਾਮਾ ਐਸੇ ਹੇਰਉ ॥ ਰਾਮੁ ਛੋਡਿ ਚਿਤੁ ਅਨਤ ਨ ਫੇਰਉ ॥੧॥ ਰਹਾਉ ॥

Aise rāmā aise hera▫o.  Rām cẖẖod cẖiṯ anaṯ na fera▫o. ||1|| rahā▫o.

 

Similarly (raama) the Almighty is dear to me and I (heyrau) look to IT, i.e. pay attention to IT’s virtues and commands. I shall not (chhodd-i) forsake (raam-u) the Almighty to (pheyrau) turn to (anat) others. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਮੀਨਾ ਹੇਰੈ ਪਸੂਆਰਾ ॥ ਸੋਨਾ ਗਢਤੇ ਹਿਰੈ ਸੁਨਾਰਾ ॥੨॥

Ji▫o mīnā herai pasū▫ārā.  Sonā gadẖ▫ṯe hirai sunārā. ||2||

 

(Jio) like (pasooaara = killer of animals, hunter) the fisherman (heyrai) watches (meena) the fish; and (sunaara) the goldsmith (heyrai) concentrates while (ghaddhtey = joinig) making (sona) gold ornaments. 2.

 

ਜਿਉ ਬਿਖਈ ਹੇਰੈ ਪਰ ਨਾਰੀ ॥ ਕਉਡਾ ਡਾਰਤ ਹਿਰੈ ਜੁਆਰੀ ॥੩॥

Ji▫o bikẖ▫ī herai par nārī.  Ka▫udā dāraṯ hirai ju▫ārī. ||3||

 

(Jio) like (bikhaee) a man of vice, i.e. a lustful man, (heyrai) eyes (par) others’ (naari) women; and (juaari) the gambler (hirai) watches when (ddaarat) throwing (kauddaa = shells) dice. 3.

 

ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਰਾਮਾ ॥ ਹਰਿ ਕੇ ਚਰਨ ਨਿਤ ਧਿਆਵੈ ਨਾਮਾ ॥੪॥੨॥

Jah jah ḏekẖ▫a▫u ṯah ṯah rāmā.  Har ke cẖaran niṯ ḏẖi▫āvai nāmā. ||4||2||

 

(Jah jah) wherever I (deykhau) look (tah tah) there I find (raama) the Almighty present; (Naama) Naamdeo (nit) ever (dhiaavai) concentrates on (charan) feet of, i.e. ever submits to commands of, (har-i) the Almighty. 4. 2.

 

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Note: In this Shabad, Bhagat Namdev acknowledges vulnerability of the humans to temptations. He says the humans cannot resist temptations and requests for guidance of the true guru.

 

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥ ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

Gond.  Mo ka▫o ṯār le rāmā ṯār le.  Mai ajān jan ṯaribe na jān▫o bāp bīṯẖulā bāh ḏe. ||1|| rahā▫o.

 

Composition in Raga Gondd: Please (taar-i ley = ferry/take across) enable me to overcome temptations of the world-play, o (raama) Almighty, please (taar-i ley = ferry) help me. (Mai) I, Your (jan-u = servant) devotee am (ajaan-u) uninformed/unskilled like a child and do not (jaanau) know (taribey = swimming) how to get across the world-ocean of vices, i.e. to overcome temptations on my own; my (beetthula – a deity, metaphor for) Almighty (baap) father, (dey) give Your (baah) arm and pull out Your child.

(Rahaau) pause and reflect on this.

 

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥ ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

Nar ṯe sur ho▫e jāṯ nimakẖ mai saṯgur buḏẖ sikẖlā▫ī.  Nar ṯe upaj surag ka▫o jīṯi▫o so avkẖaḏẖ mai pā▫ī. ||1||

 

(Satigur) the true guru (sikhlaaee) has taught (mai) me (budh-i = intellect) how one (hoey jaat-i) becomes (sur) a god (tey) from (nar) a human being, i.e. how to be unaffected by temptations in the world-play.

(Mai) I have (paaee) received (so) that (avkhadh) medicine, i.e. the method by which one (upaj-i) having been born a human being – who is subject to temptations in the world-play, can overcome the temptations and – (jeetio = win) obtain (surag = heaven) union with the Almighty. 1.

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥ ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Jahā jahā ḏẖū▫a nāraḏ teke naik tikāvahu mohi.  Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

 

O Almighty, (jahaa jahaa = where) the state in which You (tteykey) placed the child devotee (dhu/dhru) Dhru and made the unsteady sage Narada steady, please (ttikaavu) place (moh-i) me in that steady state of devotion (naik-u) a bit.

(Bahut-u) numerous (jan) people (udhrey) are saved by (avilamb-i) support, i.e. by guidance, of (teyrey) Your (naam) virtues and commands; (eyh) this is (nij) the personal (mat-i = view) belief (ki) of (naamey) Naamdeo – every devotee. 2. 3.

 

Page 874

 

Note: In this Shabad Bahagat Naamdev Ji describes his feelings when he is not connected with the Almighty. He explains it by giving examples from nature.

 

ਗੋਂਡ ॥ ਮੋਹਿ ਲਾਗਤੀ ਤਾਲਾਬੇਲੀ ॥ ਬਛਰੇ ਬਿਨੁ ਗਾਇ ਅਕੇਲੀ ॥੧॥

Gond.  Mohi lāgṯī ṯālābelī.  Bacẖẖre bin gā▫e akelī. ||1||

 

Composition in Raga Gondd. (Taalabeyli) restless-ness – due to separation from the Almighty – (laagti) afflicts (moh-i) me, like (gaaey = cow) a mother feels on being (akeyli = alone, bin-u = without) separated from her (bachhrey = calf) child. 1.

 

ਪਾਨੀਆ ਬਿਨੁ ਮੀਨੁ ਤਲਫੈ ॥ ਐਸੇ ਰਾਮ ਨਾਮਾ ਬਿਨੁ ਬਾਪੁਰੋ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Pānī▫ā bin mīn ṯalfai.  Aise rām nāmā bin bāpuro nāmā. ||1|| rahā▫o.

 

Like (meen-u) the fish (talfey/tarpey) agonises (bin-u) witout (paneeaa/paani) water; (aisey) similarly (naama) Naamdeo, i.e. the devotee feels, (baapuro = hapless) restless (bin-u) without the solace experienced with living by (naama) virtues and commands of (raama) the Almighty – and thus being overcome by vices.

(Rahaau) pause and reflect on this.

 

ਜੈਸੇ ਗਾਇ ਕਾ ਬਾਛਾ ਛੂਟਲਾ ॥ ਥਨ ਚੋਖਤਾ ਮਾਖਨੁ ਘੂਟਲਾ ॥੨॥

Jaise gā▫e kā bācẖẖā cẖẖūtlā.  Than cẖokẖ▫ṯā mākẖan gẖūtlā. ||2||

 

(Jaisey) like when (baachhaa/bachhrra) the calf (ka) of (gaaey) the cow (chhoottla) is released; and it (chokhta) suckles its (than) teats, (ghoottla) drinks (maakhan-u = butter) milk of the mother and feels happy – similarly one freed of temptations finds the Almighty within and feels happy. 2.

 

ਨਾਮਦੇਉ ਨਾਰਾਇਨੁ ਪਾਇਆ ॥ ਗੁਰੁ ਭੇਟਤ ਅਲਖੁ ਲਖਾਇਆ ॥੩॥

Nāmḏe▫o nārā▫in pā▫i▫ā.  Gur bẖetaṯ alakẖ lakẖā▫i▫ā. ||3||

 

Naamdeo – the devotee – (paaiaa) has found (naaraain = abode of creatures) the Almighty, when (bheyttat) on meeting the guru, he (lakhaaiaa) showed the otherwise (alakh-u) unknowable Almighty. 3.

ਜੈਸੇ ਬਿਖੈ ਹੇਤ ਪਰ ਨਾਰੀ ॥ ਐਸੇ ਨਾਮੇ ਪ੍ਰੀਤਿ ਮੁਰਾਰੀ ॥੪॥

Jaise bikẖai heṯ par nārī.  Aise nāme parīṯ murārī. ||4||

 

(Jaisey) like a lustful man eyes (par) others’ (naari) women (heyt-i) for (bikhai = vice) satisfying lust; (aisey) similarly (naamey) Naamdeo – a devotee has (preet-i) affection for (muraari = killer of demon Mur – metaphor for) the Almighty. 4.

 

ਜੈਸੇ ਤਾਪਤੇ ਨਿਰਮਲ ਘਾਮਾ ॥ ਤੈਸੇ ਰਾਮ ਨਾਮਾ ਬਿਨੁ ਬਾਪੁਰੋ ਨਾਮਾ ॥੫॥੪॥

Jaise ṯāpṯe nirmal gẖāmā.  Ŧaise rām nāmā bin bāpuro nāmā. ||5||4||

 

(Jaisey) the way the creatures (taaptey) feel the heat on (nirmal = clean) a clear (ghaama) hot summer day; (taisey) similarly (naama) Naamdeo – the devotee – is (baapuro = hapless) restless (bin-u) without living by (raam naama) Divine virtues and commands – because then one falls prey to vices and suffers. 5. 4.

 

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ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī nāmḏe▫o jī▫o kī gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) compositions of (ji) revered Naamdeo in Raga Gondd, (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.

 

ਹਰਿ ਹਰਿ ਕਰਤ ਮਿਟੇ ਸਭਿ ਭਰਮਾ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਲੈ ਊਤਮ ਧਰਮਾ ॥ ਹਰਿ ਹਰਿ ਕਰਤ ਜਾਤਿ ਕੁਲ ਹਰੀ ॥ ਸੋ ਹਰਿ ਅੰਧੁਲੇ ਕੀ ਲਾਕਰੀ ॥੧॥

Har har karaṯ mite sabẖ bẖarmā.  Har ko nām lai ūṯam ḏẖarmā.  Har har karaṯ jāṯ kul harī.  So har anḏẖule kī lākrī. ||1||

 

(Sabh-i) all (bharma) doubts – about virtues and powers of the Almighty (mittey = effaced) are removed from the mind (karat) by saying, i.e. being aware of virtues and commands of (har-i har-i) the Almighty – and living by them.

So (lai) utter – and live by (naam-u) virtues and commands of the Almighty; it is (ootam) the most sublime (dharma) religion.

 One who (karat) utters and lives by (har-i har-i) Divine virtues and commands his/her (jaat-i = caste) class or (kul) lineage (har-i) go i.e. they are of no relevance with the Almighty.

Awareness of virtues and commands of (so = that) the One (har-i) Almighty, is (laakri = stick) the probe-stick of (andhuley) the blind person, i.e. Naam enables to find one’s way in the vices of the world-play. 1.

 

ਹਰਏ ਨਮਸਤੇ ਹਰਏ ਨਮਹ ॥ ਹਰਿ ਹਰਿ ਕਰਤ ਨਹੀ ਦੁਖੁ ਜਮਹ ॥੧॥ ਰਹਾਉ ॥

Har▫e namasṯe har▫e namah.  Har har karaṯ nahī ḏukẖ jamah. ||1|| rahā▫o.

 

(Namsatey) my obeisance to You o Almighty; I (namah) pay obeisance to You being present in all. No (dukh-u) pain is inflicted (jamah) by Divine justice on one who (karat) utters and lives by (har-i har-i) Naam of the Almighty.

(Rahaau) pause and reflect on this.

 

Note: Given below are examples of this.

 

ਹਰਿ ਹਰਨਾਕਸ ਹਰੇ ਪਰਾਨ ॥ ਅਜੈਮਲ ਕੀਓ ਬੈਕੁੰਠਹਿ ਥਾਨ ॥ ਸੂਆ ਪੜਾਵਤ ਗਨਿਕਾ ਤਰੀ ॥ ਸੋ ਹਰਿ ਨੈਨਹੁ ਕੀ ਪੂਤਰੀ ॥੨॥

Har harnākẖas hare parān.  Ajaimal kī▫o baikunṯẖėh thān.  Sū▫ā paṛāvaṯ ganikā ṯarī.  So har nainhu kī pūṯrī. ||2||

 

(Har-i) the Almighty (harey = took away, paraan = life) killed Harnaakas – who tried to kill his son Prahilaad a devotee of God.

Ajaimal – who lived with a prostitute – (keeo = did) was given (thaan) place (biakuntthah-i) in heaven, i.e. was emancipated fom rebirth for uttering Naarain – God’s name.

Ganika – a prostitute – (tari = ferried) got across the world-ocean, i.e. was emancipated, by (parraavat) teaching (sooaa) a parrot to utter Raam; (so) she (pootri = lash, nainhu = eyes, ki = of) ever saw (har-i) the Almighty. 2.

 

ਹਰਿ ਹਰਿ ਕਰਤ ਪੂਤਨਾ ਤਰੀ ॥ ਬਾਲ ਘਾਤਨੀ ਕਪਟਹਿ ਭਰੀ ॥ ਸਿਮਰਨ ਦ੍ਰੋਪਦ ਸੁਤ ਉਧਰੀ ॥ ਗਊਤਮ ਸਤੀ ਸਿਲਾ ਨਿਸਤਰੀ ॥੩॥

Har har karaṯ pūṯnā ṯarī.  Bāl gẖāṯnī kaptahi bẖarī.  Simran ḏaropaḏ suṯ uḏẖrī.  Ga▫ūṯam saṯī silā nisṯarī. ||3||

 

Pootna (tari = ferried) was saved by (karat) uttering (har-i har-i) the Almighty’s name – for addressing Krishna of Mahabharata; even though she was (bhari) filled w (kapttah-i) with deceit and (ghaatni = killer) tried to kill (baal) the child Krishna.

Daropadi (sut = child) daughter of Dropat (udhri) was saved from – being disgraced by disrobing because s/he invoked the Almighty.

Ahiliaa (sati) the virtuous wife of Gaootam/Gautam was violated by the god Indra and became (silaa) a rock because of her husband’s curse, but was saved, i.e. revived when touched by Rama of the Ramayana – metaphor for God. 3.

 

ਕੇਸੀ ਕੰਸ ਮਥਨੁ ਜਿਨਿ ਕੀਆ ॥ ਜੀਅ ਦਾਨੁ ਕਾਲੀ ਕਉ ਦੀਆ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਐਸੋ ਹਰੀ ॥ ਜਾਸੁ ਜਪਤ ਭੈ ਅਪਦਾ ਟਰੀ ॥੪॥੧॥੫॥

Kesī kans mathan jin kī▫ā.  Jī▫a ḏān kālī ka▫o ḏī▫ā.  Paraṇvai nāmā aiso harī.  Jās japaṯ bẖai apḏā tarī. ||4||1||5||

 

It is the Almighty (jin-i) who (keeaa = did, mathan-u = churning) destroyed the demon Keysi, and the king Kansa who tried to have his nephew Krishna killed; IT (deeaa = gave, daan-u = alms) forgave (jeea) life of, i.e. did not kill, Kaali the serpent.

(Pranvai) submits Naama/Naamdeo: (Aiso) such is the Almighty, (japat) remembering (jaas) whom, i.e. by being in obedience of whose commsnads, all (bhai) fear of any retribution and (apdaa) distress (ttari) is obviated. 4. 1. 5.

 

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Note: This Shabad dissuades from worship of gods and goddesses.

ਗੋਂਡ ॥ ਭੈਰਉ ਭੂਤ ਸੀਤਲਾ ਧਾਵੈ ॥ ਖਰ ਬਾਹਨੁ ਉਹੁ ਛਾਰੁ ਉਡਾਵੈ ॥੧॥

Gond.  Bẖairo bẖūṯ sīṯlā ḏẖāvai.  Kẖar bāhan uho cẖẖār udāvai. ||1||

 

Composition in Raga Gondd. One who (dhaavai = runs to) worships (bhoot) the goblin Bhairau – becomes a goblin; one who worships the goddess Seetla; s/he becomes (baahan-u = vehicle) the transport of Seetla, (khar) a donkey which by its nature rolls in, and (uddaavai) raises, (chhaar-u) dust – achieves nothing. 1.

 

ਹਉ ਤਉ ਏਕੁ ਰਮਈਆ ਲੈਹਉ ॥ ਆਨ ਦੇਵ ਬਦਲਾਵਨਿ ਦੈਹਉ ॥੧॥ ਰਹਾਉ ॥

Ha▫o ṯa▫o ek rama▫ī▫ā laiha▫o.  Ān ḏev baḏlāvan ḏaiha▫o. ||1|| rahā▫o.

 

(Hau) I shall (tau) only (lahihau) take support of (eyk-u) the One (ramaiaa) all-pervasive Almighty; and (daihau) give worship of (aan) other (dev) gods (badlaavan) in exchange, i.e. have given up looking elsewhere. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਵ ਸਿਵ ਕਰਤੇ ਜੋ ਨਰੁ ਧਿਆਵੈ ॥ ਬਰਦ ਚਢੇ ਡਉਰੂ ਢਮਕਾਵੈ ॥੨॥

Siv siv karṯe jo nar ḏẖi▫āvai.  Baraḏ cẖadẖe da▫urū dẖamkāvai. ||2||

 

(Nar) a person (jo) who (dhiaavai) invokes Shiva (kartey) by uttering Siv, Siv, (ddhamkaavai) plays (ddauroo) the drum like Siva and (chaddhey) rides (barad/balad) the ox – the transport of Shiva, i.e. can become like Shiva but does not get to the Almighty. 2.

 

ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥੩॥

Mahā mā▫ī kī pūjā karai.  Nar sai nār ho▫e a▫uṯarai. ||3||

 

One who (karai = does, pooja = worship) worships (mahaa) the great (maai) mother – the goddess Durga, (autrai = descends) is reborn (hoey = becoming) as (naar-i) a woman. 3.

 

ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥੪॥

Ŧū kahī▫aṯ hī āḏ bẖavānī.  Mukaṯ kī barī▫ā kahā cẖẖapānī. ||4||

 

O (bhavaani) goddess Durga, (too) you (kaheeat) are called (aad-i = first) foremost amomg the goddesses; (kahaa) where do you (chhapaani) hide when (bareeaa) time for granting (mukat-i) emanicipation from rebirth comes, i.e. the Almighty and not goddess can grant emancipation. 4.

 

ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥

Gurmaṯ rām nām gahu mīṯā.  Paraṇvai nāmā i▫o kahai gīṯā. ||5||2||6||

 

O my (meeta) friends, (gahuu = hold) seek sanctuary of, i.e. live by, (naam) virtues and commands of (raam) the Almighty. (Iau) thi is how Gita – the scriptures (kahai) says – so follow that -, (pranvai) submits Naama/Naamdeo. 5. 2. 6.

 

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ਬਿਲਾਵਲੁ ਗੋਂਡ ॥ ਆਜੁ ਨਾਮੇ ਬੀਠਲੁ ਦੇਖਿਆ ਮੂਰਖ ਕੋ ਸਮਝਾਊ ਰੇ ॥ ਰਹਾਉ ॥

Bilāval gond.  Āj nāme bīṯẖal ḏekẖi▫ā mūrakẖ ko samjẖā▫ū re. Rahā▫o.

 

Composition in Raga Bilaaval mixed with Gondd: I, Naam-e/Naamdeo have (aaj-u) today (deykhiaa = seen) obtained vision of (beetthal-u = a deity – metaphor for) the Almighty; and shall (samjhaaoo) impart the understanding to (moorakh) the foolish Brahmin – who worships lesser beings with stories as below.

(Rahaau) pause and reflect on this.

 

ਪਾਂਡੇ ਤੁਮਰੀ ਗਾਇਤ੍ਰੀ ਲੋਧੇ ਕਾ ਖੇਤੁ ਖਾਤੀ ਥੀ ॥ ਲੈ ਕਰਿ ਠੇਗਾ ਟਗਰੀ ਤੋਰੀ ਲਾਂਗਤ ਲਾਂਗਤ ਜਾਤੀ ਥੀ ॥੧॥

Pāʼnde ṯumrī gā▫iṯarī loḏẖe kā kẖeṯ kẖāṯī thī.  Lai kar ṯẖegā tagrī ṯorī lāʼngaṯ lāʼngaṯ jāṯī thī. ||1||

 

O (paanddey) Brahmin, you say about (tumri) your Gaaitri/Gayatri mantra that Gayatri was a cow who (thi) was found (khaati) grazing in (kheyt—u) the field of (lodhey) a farmer. He (lai kar-i) took (tth-egaa) a stick and (tori/torri) broke its (ttagri) one leg and it (jaati = going, thi = was) walked (laa’ngat laa’ngat) lame – on three legs – and Gaytri mantra has three parts. 1.

 

ਪਾਂਡੇ ਤੁਮਰਾ ਮਹਾਦੇਉ ਧਉਲੇ ਬਲਦ ਚੜਿਆ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਮੋਦੀ ਕੇ ਘਰ ਖਾਣਾ ਪਾਕਾ ਵਾ ਕਾ ਲੜਕਾ ਮਾਰਿਆ ਥਾ ॥੨॥

Pāʼnde ṯumrā mahāḏe▫o ḏẖa▫ule balaḏ cẖaṛi▫ā āvaṯ ḏekẖi▫ā thā.  Moḏī ke gẖar kẖāṇā pākā vā kā laṛkā māri▫ā thā. ||2||

 

O Brahmin, you say about (tumra) your god Mahadeo that he was (deykhiaa tha) seen (aavat-u) coming (charriaa) riding (dhauley) a white (balad) ox – like any person. Invited to a feast to (ghar) the house of (modi) a merchant, he did not like (khaana) the food (paaka) cooked and (maariaa tha) killed (va ka) his (larrka) son – with a curse, i.e. developed anger like humans. 2.

 

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ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥

Pāʼnde ṯumrā rāmcẖanḏ so bẖī āvaṯ ḏekẖi▫ā thā.  Rāvan seṯī sarbar ho▫ī gẖar kī jo▫e gavā▫ī thī. ||3||

 

O Brahmin (tumra) your (raamchand) Rama of the Ramayana was (bhi) also (deykhiaa tha) seen (aavat-u) coming, i.e. was a human being.

He (gavaaee thi) lost (joey = woman, ki = of, ghar = house) his wife to Raavana and (hoey) had (sarbar) confrontation with Raavana like any human being. 3.

 

ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥

Hinḏū anĥā ṯurkū kāṇā.  Ḏuhāʼn ṯe gi▫ānī si▫āṇā.  Hinḏū pūjai ḏehurā musalmāṇ masīṯ.  Nāme so▫ī sevi▫ā jah ḏehurā na masīṯ. ||4||3||7||

 

The Hindu is (anhaa) blind of both eyes – because he forgets the One Amighty and worships numerous gods; (turkoo) the Muslim is (kaana) blind of one eye – because he believes in One God but says IT is only of Muslims. (Giaani) one who is aware of virtues and commands of the One Almighty of all is (siaana) wiser (tey) than (doohaa’n) both.

The Hindu (poojai) worships (deyhuraa) the temple and (musalmaan-u) the Muslim worships (maseet-i) the mosque.

(Naam-e) Naamdeo – a devotee of the Almighty (seyviaa = serves) lives by commands of (soee = only that) the One Almighty who neither dwells in (deyhura) a temple nor (maseet-i) in a mosque. 4. 3. 7.

 

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Note: In this Shabad, Bhagat Ravidas Ji, says anyone who wishes to have emancipation in life should submit to commands of the Almighty, who alone can grant that.

 

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī Raviḏās jī▫o kī gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition in Raga Gondd, of revered Ravidas, (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.

 

ਮੁਕੰਦ ਮੁਕੰਦ ਜਪਹੁ ਸੰਸਾਰ ॥ ਬਿਨੁ ਮੁਕੰਦ ਤਨੁ ਹੋਇ ਅਉਹਾਰ ॥ ਸੋਈ ਮੁਕੰਦੁ ਮੁਕਤਿ ਕਾ ਦਾਤਾ ॥ ਸੋਈ ਮੁਕੰਦੁ ਹਮਰਾ ਪਿਤ ਮਾਤਾ ॥੧॥

Mukanḏ mukanḏ japahu sansār.  Bin mukanḏ ṯan ho▫e a▫uhār.  So▫ī mukanḏ mukaṯ kā ḏāṯā.  So▫ī mukanḏ hamrā piṯ māṯā. ||1||

 

O (sansaar = world) human beings, (japah-u) remember and live by virtues and commands of the Almighty, (mukand mukand = giver of mukti/emancipation) the Deliverer from rebirth. (Tan-u = body) human birth (hoey = becomes) is (auhaar) wasted without attaining union with (mukand) the Almighty.

(Soee = that) the One (mukand-u) Almighty is (daata) the giver (ka) of (mukat-i) emancipation and is (hamra) our (pit) father and (maata) mother – looks after us as IT’s children. 1.

 

ਜੀਵਤ ਮੁਕੰਦੇ ਮਰਤ ਮੁਕੰਦੇ ॥ ਤਾ ਕੇ ਸੇਵਕ ਕਉ ਸਦਾ ਅਨੰਦੇ ॥੧॥ ਰਹਾਉ ॥

Jīvaṯ mukanḏe maraṯ mukanḏe.  Ŧā ke sevak ka▫o saḏā ananḏe. ||1|| rahā▫o.

 

(Mukandey) the Almighty is with the soul both when the body is (jeevat) alive or (marat) dead. There is (sadaa) ever (anandey) happiness (kau) for (ta key) IT’s (seyvak = servant) devotee, i.e. s/he remains free of fear of any retribution in life, and attains union with the Almighty on death.

(Rahaau) pause and reflect on this.

 

ਮੁਕੰਦ ਮੁਕੰਦ ਹਮਾਰੇ ਪ੍ਰਾਨੰ ॥ ਜਪਿ ਮੁਕੰਦ ਮਸਤਕਿ ਨੀਸਾਨੰ ॥ ਸੇਵ ਮੁਕੰਦ ਕਰੈ ਬੈਰਾਗੀ ॥ ਸੋਈ ਮੁਕੰਦੁ ਦੁਰਬਲ ਧਨੁ ਲਾਧੀ ॥੨॥

Mukanḏ mukanḏ hamāre parānaʼn.  Jap mukanḏ masṯak nīsānaʼn.  Sev mukanḏ karai bairāgī.  So▫ī mukanḏ ḏurbal ḏẖan lāḏẖī. ||2||

 

(Mukand mukand) ever remembering the Almighty is (hamaarey = our) my (praana-n) life, i.e. Naam or virtues and commands of the Almighty are my guide for life. One who (jap-i) keeps Naam in mind and acts by it, gets (neesaan’n) mark – of approval – (mastak-i) on the forehead – is identified for union with the Creator.

(Seyv = service) living by virtues and commands of (mukand) the Almighty (karai) makes one (bairaagi) to yearn for the Master. Being aware of virtues of (soee = that) the One (mukand-u) Almighty – as guide for life – is (dhan-u) the wealth (laadhi) found by me, (durbal) a weak person – who is liable to fall prey to vices. 2.

 

ਏਕੁ ਮੁਕੰਦੁ ਕਰੈ ਉਪਕਾਰੁ ॥ ਹਮਰਾ ਕਹਾ ਕਰੈ ਸੰਸਾਰੁ ॥ ਮੇਟੀ ਜਾਤਿ ਹੂਏ ਦਰਬਾਰਿ ॥ ਤੁਹੀ ਮੁਕੰਦ ਜੋਗ ਜੁਗ ਤਾਰਿ ॥੩॥

Ėk mukanḏ karai upkār.  Hamrā kahā karai sansār.  Metī jāṯ hū▫e ḏarbār.  Ŧuhī mukanḏ jog jug ṯār. ||3||

 

When (eyk-u) the One (mukand-u) Almighty (karai) does (upkaar-u) a good turn, i.e. is kind to protect, then (kiaa) what can (sansaar-u = world) anyone (karai) do to harm (hamra = my) me?

The Almighty (meytti) effaced – did not consider my low – (jaat-i) caste of a cobbler and I (hooey) became (darbaar-i) member of Divine court, i.e. revealed IT-self to me within.

O (mukand) Almighty (tuhi) You alone are (jog) capable to (taar-i = ferry across) grant emancipation (jug = age) in this age of conflicts – duality. 3.

 

ਉਪਜਿਓ ਗਿਆਨੁ ਹੂਆ ਪਰਗਾਸ ॥ ਕਰਿ ਕਿਰਪਾ ਲੀਨੇ ਕੀਟ ਦਾਸ ॥ ਕਹੁ ਰਵਿਦਾਸ ਅਬ ਤ੍ਰਿਸਨਾ ਚੂਕੀ ॥ ਜਪਿ ਮੁਕੰਦ ਸੇਵਾ ਤਾਹੂ ਕੀ ॥੪॥੧॥

Upji▫o gi▫ān hū▫ā pargās.  Kar kirpā līne kīt ḏās.  Kaho Raviḏās ab ṯarisnā cẖūkī.  Jap mukanḏ sevā ṯāhū kī. ||4||1||

 

When (giaan-u) awareness of Divine virtues (upjiaa) comes to the mind then (hooaa = happens, pargaas = lighting) one is enlightened; the Almighty has (kar-i kirpa) kindly (leeney) taken (keett = worm) this humble man as (daas = servant) a devotee.

(Kah-u) says Ravidas: (Trisna = craving) running after desires has (ab) now (chooki) ended; let us all (jap-i) remember (mukand) the Almighty and (seyva = service) live by commands of (taahoo = that) the One Master alone. 4. 1.

 

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ਗੋਂਡ ॥ ਜੇ ਓਹੁ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਵੈ ॥ ਜੇ ਓਹੁ ਦੁਆਦਸ ਸਿਲਾ ਪੂਜਾਵੈ ॥ ਜੇ ਓਹੁ ਕੂਪ ਤਟਾ ਦੇਵਾਵੈ ॥ ਕਰੈ ਨਿੰਦ ਸਭ ਬਿਰਥਾ ਜਾਵੈ ॥੧॥

Gond.  Je oh aṯẖsaṯẖ ṯirath nĥāvai.  Je oh ḏu▫āḏas silā pūjāvai.  Je oh kūp ṯatā ḏevāvai.  Karai ninḏ sabẖ birthā jāvai. ||1||

 

Composition in Raga Gondd: (Jey) if (ohu = that) a person (nahaavai) bathes at (atthsatth = atth + satth = eight + sixty) the sixthy eight, i.e. all, (teerath) places of pilgrimage and (poojaavai) worships (duaa + das = two + ten) the twelve (silaa = stones) Shivlings – considered purifying.

And (deyvaavai = gives) arranges (koop) wells and (tattaa) pools of water to be dug for good of everyone; but if s/he (karai = does, nind = slander) slanders – wills ill for anyone, then (sabh) every good deed of his/her (jaavai) goes (birtha) in vain. 1.

 

ਸਾਧ ਕਾ ਨਿੰਦਕੁ ਕੈਸੇ ਤਰੈ ॥ ਸਰਪਰ ਜਾਨਹੁ ਨਰਕ ਹੀ ਪਰੈ ॥੧॥ ਰਹਾਉ ॥
Sāḏẖ kā ninḏak kaise ṯarai.  Sarpar jānhu narak hī parai. ||1|| rahā▫o.

 

Just think: (Kaisey) how can (nindak) a slanderer of, i.e. who wishes ill for, (saadh) a saint (tarai = swim) get across the world-ocean – to the Almighty.

(Jaanh-u) know it (sarpar) for sure that s/he is (hi) only (parai) put in (narak = hell) cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

 

ਜੇ ਓਹੁ ਗ੍ਰਹਨ ਕਰੈ ਕੁਲਖੇਤਿ ॥ ਅਰਪੈ ਨਾਰਿ ਸੀਗਾਰ ਸਮੇਤਿ ॥ ਸਗਲੀ ਸਿੰਮ੍ਰਿਤਿ ਸ੍ਰਵਨੀ ਸੁਨੈ ॥ ਕਰੈ ਨਿੰਦ ਕਵਨੈ ਨਹੀ ਗੁਨੈ ॥੨॥

Je oh garahan karai kulkẖeṯ.  Arpai nār sīgār sameṯ.  Saglī simriṯ sarvanī sunai.  Karai ninḏ kavnai nahī gunai. ||2||

 

(Jey) if (oh-u) s/he (karai) performs bath at (kulkheyt-i) at Kurukshetra at the time of (grahan = eclipse) solar eclipse – considered purifying; and a man (arpai) makes offering of (naar-i) the wife (sameyt-i) together with (seegaar) adorments, i.e. jewelry.

And (sunai) listens to (sagli) all Smrit-i – scriptures – (sravni) with his/her ears; but (karai nind = slanders) wishes ill for anyone, then all the above are not (kavnai) of any (gunai = virtue) use/credit. 2.

 

ਜੇ ਓਹੁ ਅਨਿਕ ਪ੍ਰਸਾਦ ਕਰਾਵੈ ॥ ਭੂਮਿ ਦਾਨ ਸੋਭਾ ਮੰਡਪਿ ਪਾਵੈ ॥ ਅਪਨਾ ਬਿਗਾਰਿ ਬਿਰਾਂਨਾ ਸਾਂਢੈ ॥ ਕਰੈ ਨਿੰਦ ਬਹੁ ਜੋਨੀ ਹਾਂਢੈ ॥੩॥

Je oh anik parsāḏ karāvai.  Bẖūm ḏān sobẖā mandap pāvai.  Apnā bigār birāʼnnā sāʼndẖai.  Karai ninḏ baho jonī hāʼndẖai. ||3||

 

(Jey) if (ohu) s/he (karaavai = causes to be done) arranges (prasaad) offerings of food – for the deity and Brahmins; gives (bhoom-i) land (daan-i) in charity, and (paavai) receives (sobha) glory (maddap-i) for – building mansions/temples.

S/he (bigaar-i = spoils) damages his/her (apna) own interests and (saanddhai = makes better) helps (biraanaa) others’ cause, i.e. is self-negating. But if s/he (karai nind = slanders) wishes ill for anyone then (haanddai = dwells in) goes through (bah-u) numerous (joni) life forms – is born again and again. 3.

 

ਨਿੰਦਾ ਕਹਾ ਕਰਹੁ ਸੰਸਾਰਾ ॥ ਨਿੰਦਕ ਕਾ ਪਰਗਟਿ ਪਾਹਾਰਾ ॥ ਨਿੰਦਕੁ ਸੋਧਿ ਸਾਧਿ ਬੀਚਾਰਿਆ ॥ ਕਹੁ ਰਵਿਦਾਸ ਪਾਪੀ ਨਰਕਿ ਸਿਧਾਰਿਆ ॥
੪॥੨॥੧੧॥੭॥੨॥੪੯॥ ਜੋੜੁ ॥

Ninḏā kahā karahu sansārā.  Ninḏak kā pargat pāhārā.  Ninḏak soḏẖ sāḏẖ bīcẖāri▫ā.  Kaho Raviḏās pāpī narak siḏẖāri▫ā. ||4||2||11||7||2||49|| joṛ.

 

O (sansaara = world) human beings, (kahaa) why do you (karah-u = do, ninda = slander) wish ill for others; (paahaara = workplace/work) deeds of (nindak) one who wishes ill for others are (pragatt-i = shown) exposed.

Having (sodh-i) studied, (saadh-i) understood and (beechaaria) reflected on the conduct of (nindak-u) slanderer; it is clear that such a (paapi) sinner (sidhaaria = goes) is put (narak-i) in hell, i.e. in cycles of births and deaths. 4. 2. 11. 7. 2. 49. (Jorr-u) count of Shabads in Raga Gondd.

 

 

 

 

SGGS pp 870-873, Gondd Kabir Ji, Shabads 1-11.

 

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀ ਘਰੁ ੧    ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg Gond baṇī bẖagṯā kī.  Kabīr jī gẖar 1    Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (bhagtaa = devotees) the saints in Raga Gondd. Starting with that of (ji) revered Kabir, (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.

 

 

Note: In this Shabad, Bhagat Kabir Ji says one should develop dialogue, i.e. keep company, with those from one can learn. But one should not get into arguments with those who live by vices. One should also avoid meaningless arguments.

 

ਸੰਤੁ ਮਿਲੈ ਕਿਛੁ ਸੁਨੀਐ ਕਹੀਐ ॥ ਮਿਲੈ ਅਸੰਤੁ ਮਸਟਿ ਕਰਿ ਰਹੀਐ ॥੧॥

Sanṯ milai kicẖẖ sunī▫ai kahī▫ai.  Milai asanṯ masat kar rahī▫ai. ||1||

 

On (milai) meeting (sant-u = saint) a virtuous person we should (suneeai) listen to him/her and (kaheeai) say something, i.e. have exchange on views and life-experiences by first listening and then expressing views. On (milai) meeting (asant-u = antonym of saint) a vicious person, we should (kar-i raheeai) remain (mastt-i) quiet. 1.

 

ਬਾਬਾ ਬੋਲਨਾ ਕਿਆ ਕਹੀਐ ॥ਜੈਸੇ ਰਾਮ ਨਾਮ ਰਵਿ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Bābā bolnā ki▫ā kahī▫ai.  Jaise rām nām rav rahī▫ai. ||1|| rahā▫o.

 

Question: O (baaba) dear, if one (bolna) speaks, then (kiaa) what should (kaheeai) be said?

Answer: Speak such (jaisey) as to (raheeai) remain (rav-i) absorbed in, i.e. remain conscious of, (naam) virtues and commands of (raam) the all-pervasive Almighty. 1

(Rahaau) pause and reflect on this.

 

ਸੰਤਨ ਸਿਉ ਬੋਲੇ ਉਪਕਾਰੀ ॥ ਮੂਰਖ ਸਿਉ ਬੋਲੇ ਝਖ ਮਾਰੀ ॥੨॥

Sanṯan si▫o bole upkārī.  Mūrakẖ si▫o bole jẖakẖ mārī. ||2||

 

(Boley) by talking (sio) with (santan = saints) virtuous people one learns to be (upkaaree) an altruist.

But (boley) talking (siau) with (moorakh = foolish) a vicious person (jhakh maaree) does fruitless things – wastes time. 2.

ਬੋਲਤ ਬੋਲਤ ਬਢਹਿ ਬਿਕਾਰਾ ॥ ਬਿਨੁ ਬੋਲੇ ਕਿਆ ਕਰਹਿ ਬੀਚਾਰਾ ॥੩॥

Bolaṯ bolaṯ badẖėh bikārā.  Bin bole ki▫ā karahi bīcẖārā. ||3||

 

If one (bolat bolat) keeps talking – to vicious persons – then our (bikaara) vices (baddhah-i) increase, i.e. we indulge in frivolous talk.

However (bin-u) without (boley) talking even to the virtuous persons (kiaa = what?) no (karah-i = do, veechaara = reflection) exchange of views can take place – to learn from each other, so keeping virtuous company should be the aim. 3.

 

ਕਹੁ ਕਬੀਰ ਛੂਛਾ ਘਟੁ ਬੋਲੈ ॥ਭਰਿਆ ਹੋਇ ਸੁ ਕਬਹੁ ਨ ਡੋਲੈ ॥੪॥੧॥

Kaho Kabīr cẖẖūcẖẖā gẖat bolai.  Bẖari▫ā ho▫e so kabahu na dolai. ||4||1||

 

(Kahu) says Kabir: (Chhoochhaa) an empty (ghatt) vessel (bolai = talks) makes much sound, i.e. a virtue less person boasts – to show his/her knowledge or goodness – but acts differently.

If the vessel is (bhariaa) full, i.e. if a person is profound in virtues, s/he (kabah-u na) never (ddolai) wavers from virtues – and does not have to boast. 4. 1.

 

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ਗੋਂਡ ॥ ਨਰੂ ਮਰੈ ਨਰੁ ਕਾਮਿ ਨ ਆਵੈ ॥ ਪਸੂ ਮਰੈ ਦਸ ਕਾਜ ਸਵਾਰੈ ॥੧॥

Gond.  Narū marai nar kām na āvai.  Pasū marai ḏas kāj savārai. ||1||

 

Composition in Raga Gondd. When (naroo) a human being (marai) dies (nar-u = person) the body of that person (na aavai) is of no (kaam-i) use.

When (pasoo) an animal (marai) dies its body (savaarai) is useful in (das = ten) many (kaaj = purposes) ways – like edible meat, making shoes, clothes and so on. 1.

Note: This refers to human body not being utilized due to religious beliefs. The practice of organ donation does not have sanction according to old beliefs. For example, the body is to rise in judgment day according to Semitic beliefs. This just shows their relevance or otherwise.

 

ਅਪਨੇ ਕਰਮ ਕੀ ਗਤਿ ਮੈ ਕਿਆ ਜਾਨਉ ॥ ਮੈ ਕਿਆ ਜਾਨਉ ਬਾਬਾ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Apne karam kī gaṯ mai ki▫ā jān▫o.  Mai ki▫ā jān▫o bābā re. ||1|| rahā▫o.

 

 (Mai) I (kiaa = what?) do not (jaanau) know (gat-i = state) the consequences of (apney = own) my (karam) deeds; O (baaba) dear, I (kiaa jaanau = what do I know?) I do not know. Unlike an animal, my body is of no use if I do not live by commands of the Creator. So at least my body should be put to some use. 1.

(Rahaau) Pause and reflect on this.

 

ਹਾਡ ਜਲੇ ਜੈਸੇ ਲਕਰੀ ਕਾ ਤੂਲਾ ॥ ਕੇਸ ਜਲੇ ਜੈਸੇ ਘਾਸ ਕਾ ਪੂਲਾ ॥੨॥

Hād jale jaise lakrī kāṯūlā.  Kes jale jaise gẖās kā pūlā. ||2||

 

When the body is cremated, (haadd) the bones (jaley) burn (jaisey) like (toola) a log of (lakree/lakrree) wood.

(Keys) the hair (jaley) burn like (poola) a bundle of (ghaas) grass, i.e. the human body is disposed of; but if the soul does not obey Divine commands to obtain solace, human birth is totally wasted. 2.

 

ਕਹੁ ਕਬੀਰ ਤਬ ਹੀ ਨਰੁ ਜਾਗੈ ॥ ਜਮ ਕਾ ਡੰਡੁ ਮੂੰਡ ਮਹਿ ਲਾਗੈ ॥੩॥੨॥

Kaho Kabīr ṯab hī nar jāgai.  Jam kā dand mūnd mėh lāgai. ||3||2||

 

(Kahu) says Kabir: (Nar-u) a person (jaagai = awakes) realizes this (tab hi) only then, when

(ddandd-u) the rod of (jam) Divine justice (laagai) strikes (mah-i) on (moondd) the head, i.e. when the soul has to face consequences of deeds. 3. 2.

 

—————————————————–

 

ਗੋਂਡ ॥ ਆਕਾਸਿ ਗਗਨੁ ਪਾਤਾਲਿ ਗਗਨੁ ਹੈ ਚਹੁ ਦਿਸਿ ਗਗਨੁ ਰਹਾਇਲੇ ॥ ਆਨਦ ਮੂਲੁ ਸਦਾ ਪੁਰਖੋਤਮੁ ਘਟੁ ਬਿਨਸੈ ਗਗਨੁ ਨ ਜਾਇਲੇ ॥੧॥

Gond.  Ākās gagan pāṯāl gagan hai cẖahu ḏis gagan rahā▫ile.  Ānaḏ mūl saḏā purkẖoṯam gẖat binsai gagan na jā▫ile. ||1||

 

Composition in Raga Gondd. (Gagan-u = sky, the highest Being) the Almighty is present (aakaas-i) in the sky and (paataal-i) in the lower regions; IT (rahaaeyley) pervades (chau = all four, dis-i = directions) everywhere. IT, (purkhotam) the Supreme Being is (mool = root) the source of (aanad/anand) happiness when found within; (ghatt-u) the body (binsai = is destroyed) dies but (gagan-u) the Almighty does not (jaailey = go) die – is eternal. 1.

 

ਮੋਹਿ ਬੈਰਾਗੁ ਭਇਓ ॥ ਇਹੁ ਜੀਉ ਆਇ ਕਹਾ ਗਇਓ ॥੧॥ ਰਹਾਉ ॥

Mohi bairāg bẖa▫i▫o.  Ih jī▫o ā▫e kahā ga▫i▫o. ||1|| rahā▫o.

 

(Moh-i) I (bhaio) have this (bairaag-u) longing to know; where-from this (jeeo) soul (aaey) comes and (kahaa) where it (gaio) goes – on leaving the body. 1.

(Rahaau) pause and reflect on this.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਕਾਇਆ ਕੀਨ੍ਹ੍ਹੀ ਤਤੁ ਕਹਾ ਤੇ ਕੀਨੁ ਰੇ ॥ ਕਰਮ ਬਧ ਤੁਮ ਜੀਉ ਕਹਤ ਹੌ ਕਰਮਹਿ ਕਿਨਿ ਜੀਉ ਦੀਨੁ ਰੇ ॥੨॥

Pancẖṯaṯ mil kā▫i▫ā kīnĥīṯaṯ kahāṯe kīn re.  Karam baḏẖṯum jī▫o kahaṯ hou karmėh kin jī▫o ḏīn re. ||2||

 

We are told that (kaaiaa) the body (keenhee) is made/formed (mil-i = together) with (panch) the five (tat-u) elements – clay, water, air, fire and space; (tey) from (kahaa) where were these (tat-u) elements (keen-u) made?

(Tum) you (kahat hao) say (jeeo) the soul is (badh) bound by consequences of (karam) deeds; but (kin-i) who (deen) gave consequences, (karmah-i) deeds to (jeeo) the soul, i.e. the same Almighty does everything – makes laws and makes them applicable. 2.

 

ਹਰਿ ਮਹਿ ਤਨੁ ਹੈ ਤਨ ਮਹਿ ਹਰਿ ਹੈ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਇ ਰੇ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਉ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਇ ਰੇ ॥੩॥੩॥

Har mėh ṯan hai ṯan mėh har hai sarab niranṯar so▫e re.  Kahi Kabīr rām nām na cẖẖoda▫o sėhje ho▫e so ho▫e re. ||3||3||

 

(Tan-u) the body is (mah-i = in) under control of (har-i) the Almighty, who is (mah-i) in the body; (soey = that) the One Almighty is (niranatar-i = without gap) ever present inside (sarab) everyone.

(Kah-i) says Kabir: I shall not (chhoddau) forsake living by (naam-u) virtues and commands of (raam) the Almighty; whatever (hoey) happens (s-u) that happens (sahjey) naturally by Divine commands, the laws of nature. 3. 3.

 

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ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ ਘਰੁ ੨     ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī Kabīr jī▫o kī gẖar 2    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (jeeo) revered Kabir in Raga Gondd, (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.

 

Note: It appears that some Muslims complained to the Muslim rulers of the time that although being a Muslim, Kabir practiced Hindu ways. He was therefore tortured. He personally brings this out in this Shabad how he was tied up like a bundle and an elephant driver was tasked to cause the elephant to trample him. The elephant saw him as a saint and did not do so. The Qazi who had given the addict realized and was ultimately ashamed. In another Shabad on SGGS p 1162, Bhagat Kabir describes how he was tied with a chain and thrown in River Ganga, but the chain broke. The Almighty ever protects IT’s devotees.

 

ਭੁਜਾ ਬਾਂਧਿ ਭਿਲਾ ਕਰਿ ਡਾਰਿਓ ॥ ਹਸਤੀ ਕ੍ਰੋਪਿ ਮੂੰਡ ਮਹਿ ਮਾਰਿਓ ॥ ਹਸਤਿ ਭਾਗਿ ਕੈ ਚੀਸਾ ਮਾਰੈ ॥ਇਆ ਮੂਰਤਿ ਕੈ ਹਉ ਬਲਿਹਾਰੈ ॥੧॥

Bẖujā bāʼnḏẖ bẖilā kar ḏāri▫o.  Hasṯī karop mūnd mėh māri▫o.  Hasaṯ bẖāg kai cẖīsā mārai.  I▫ā mūraṯ kai ha▫o balihārai. ||1||

 

They (baandh-i) tied my (bhujaa) arms, (kar-i) made into (bhilaa) a bundle and (ddaario) threw me on the ground; the elephant driver (krop-i = angrily) vigorously (maario) struck (mah-i) on (moondd) the head (hasti) of the elephant – to trample on me.

(Hast-i) the elephant (bhaag-i kai) ran and (maarai cheesa) cried in pain; as if saying: (Hau) I (balihaarai = am sacrifice, kai = to) pay obeisance to (iaa) this (moorat = image) embodiment of the Almighty. 1.

 

ਆਹਿ ਮੇਰੇ ਠਾਕੁਰ ਤੁਮਰਾ ਜੋਰੁ ॥ ਕਾਜੀ ਬਕਿਬੋ ਹਸਤੀ ਤੋਰੁ ॥੧॥ਰਹਾਉ ॥

Āhi mere ṯẖākur ṯumrā jor.  Kājī bakibo hasṯīṯor. ||1|| rahā▫o.

 

Says Kabir: (Jor-u) the strength I (aah-i) have (tumra = your) is given by You, (meyrey) my (tthaakur) Master – and was not frightened when (kaaji) the Qazi (bakibo = said) commanded the Mahout to (tor-u) move (hastee) the elephant onto me. 1.

(Rahaau) pause and reflect on this.

 

ਰੇ ਮਹਾਵਤ ਤੁਝੁ ਡਾਰਉ ਕਾਟਿ ॥ ਇਸਹਿ ਤੁਰਾਵਹੁ ਘਾਲਹੁ ਸਾਟਿ ॥ ਹਸਤਿ ਨ ਤੋਰੈ ਧਰੈ ਧਿਆਨੁ॥ ਵਾ ਕੈ ਰਿਦੈ ਬਸੈ ਭਗਵਾਨੁ ॥੨॥

Re mahāvaṯṯujẖ dāra▫o kāt.  Isėh ṯurāvahu gẖālhu sāt.  Hasaṯ na ṯorai ḏẖarai ḏẖi▫ān.  vā kai riḏai basai bẖagvān. ||2||

 

Said the Qazi: (Rey) o (mahaavat) mahout – the elephant driver – I shall have (tujh-u) you (kaatt-i) cut to pieces and (ddaar-i) thrown; (ghaalhu saatt-i) hit and cause (isah-i = it) the elephant (turaavhu) to move.

The driver was unable to (torai) move the elephant who (dharai = fixes, dhiaan-u = attention) became contemplative; (basai = abides) thinking of (bhagvaan-u) the Almighty (va kai) in its (ridai) mind. 2.

 

ਕਿਆ ਅਪਰਾਧੁ ਸੰਤ ਹੈ ਕੀਨ੍ਹ੍ਹਾ ॥ ਬਾਂਧਿ ਪੋਟ ਕੁੰਚਰ ਕਉ ਦੀਨ੍ਹ੍ਹਾ ॥ ਕੁੰਚਰੁ ਪੋਟ ਲੈ ਲੈ ਨਮਸਕਾਰੈ ॥ ਬੂਝੀ ਨਹੀ ਕਾਜੀ ਅੰਧਿਆਰੈ ॥੩॥

Ki▫ā aprāḏẖ sanṯ hai kīnĥā.  Bāʼnḏẖ pot kuncẖar ka▫o ḏīnĥā.  Kuncẖar pot lai lai namaskārai.  Būjẖī nahī kājī anḏẖi▫ārai. ||3||

 

People asked the Qazi: (Kiaa) what (apraadh-u) crime (hai) has (sant) the saint (keenha) committed; that he has ben (baandh-i) tied as (pott) a bundle and (deenaaha = given) thrown (kau) to (kunchar) the elephant?

(Kunchar-u) the elephant (namaskaarai) paid obeisance to (pott) the bundle (lai lai) again and again; but (andhiaarai) the blind/arrogant (kaaji) Qazi did not (bujhi) understand this. 3.

 

ਤੀਨਿ ਬਾਰ ਪਤੀਆ ਭਰਿ ਲੀਨਾ ॥ ਮਨ ਕਠੋਰੁ ਅਜਹੂ ਨ ਪਤੀਨਾ ॥

Ŧīn bār paṯī▫ā bẖar līnā.  Man kaṯẖor ajhū na paṯīnā.

 

It was (pateeaa) tried (teen-i) three (baar) times (bhar-i leena) to kill Kabir; but the Qazi’s (katthor-u) cruel (man) mind was (ajahoo na) still not (pateena) satisfied – wanted more brutality inflicted.

 

Page 871

 

ਕਹਿ ਕਬੀਰ ਹਮਰਾ ਗੋਬਿੰਦੁ ॥ ਚਉਥੇ ਪਦ ਮਹਿ ਜਨ ਕੀ ਜਿੰਦੁ ॥੪॥੧॥੪॥

Kahi Kabīr hamrā gobinḏ.  Cẖa▫uthe paḏ mėh jan kī jinḏ. ||4||1||4||

 

(Kah-i) says Kabir: (Gobind-u) the Master of the world is (hamra) my protector. (Jind-u) life of (jan) a devotee is (mah-i) in (chauthey) the fourth (pad) stage – beyond the three attributes of human action, i.e. is in care of the Almighty. 4. 1. 4

 

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Note: We think of, and describe, various creatures as they look and act. But in each of them there is the soul which we cannot see. This is the subject of this Shabad by Bhagat Kabir. This entity is the Spirit of the Almighty.

 

ਗੋਂਡ ॥ ਨਾ ਇਹੁ ਮਾਨਸੁ ਨਾ ਇਹੁ ਦੇਉ ॥ ਨਾ ਇਹੁ ਜਤੀ ਕਹਾਵੈ ਸੇਉ ॥ ਨਾ ਇਹੁ ਜੋਗੀ ਨਾ ਅਵਧੂਤਾ ॥ ਨਾ ਇਸੁ ਮਾਇ ਨ ਕਾਹੂ ਪੂਤਾ ॥੧॥

Gond.   Nā ih mānas nā ih ḏe▫o.  Nā ih jaṯī kahāvai se▫o.  Nā ih jogī nā avḏẖūṯā.  Nā is mā▫e na kāhū pūṯā. ||1||

 

Composition in Raga Gondd. (Ihu) this soul within everyone can be neither described as (maanas-u) a human being nor (deyo) a demigod. Nor can it be called (seyo/Saivite) a devotee of Shiva who (sadaavai) is called – known as (jati) a celibate. It is neither (jogi) a Yogi nor (audhoota) a renunciate; it neither has (maaee) a mother nor is it (poota) the son of (kaahoo) anyone. 1.

 

ਇਆ ਮੰਦਰ ਮਹਿ ਕੌਨ ਬਸਾਈ ॥ ਤਾ ਕਾ ਅੰਤੁ ਨ ਕੋਊ ਪਾਈ ॥੧॥ਰਹਾਉ ॥

I▫ā manḏar mėh koun basā▫ī.  Ŧā kā anṯ na ko▫ū pā▫ī. ||1|| rahā▫o.

 

Question: (Koun) who (basaaee) dwells (mah-i) in (iaa) this (mandar = house) body?

Answer: It is the Almighty; (na ko-oo) no one (paaee) has found (ta ka = of that) IT’s (ant-u = limit) measure – about IT’s Being, expanse and powers. 1.

(Rahaau) pause and reflect on this.

 

ਨਾ ਇਹੁ ਗਿਰਹੀ ਨਾ ਓਦਾਸੀ ॥ ਨਾ ਇਹੁ ਰਾਜ ਨ ਭੀਖ ਮੰਗਾਸੀ ॥ ਨਾ ਇਸੁ ਪਿੰਡੁ ਨ ਰਕਤੂ ਰਾਤੀ ॥ ਨਾ ਇਹੁ ਬ੍ਰਹਮਨੁ ਨਾ ਇਹੁ ਖਾਤੀ ॥੨॥

Nā ih girhī nā oḏāsī.  Nā ih rāj na bẖīkẖ mangāsī.  Nā is pind na rakṯū rāṯī.  Nā ih barahman nā ih kẖāṯī. ||2||

 

(Ih-u) IT should be seen – while looking at various people – as neither (girhaee) a house-holder nor (udaasi) a recluse; IT neither has (raaj) kingdom nor (mangaasi) has to beg – is neither a king or a pauper.

(Is-u) IT does not have (pindd-u) a body or (raatee) a bit of (raktoo/rakat) blood; should be seen as neither a Brahmin nor (khaatee) Khatri, i.e. has no caste. 2.

 

ਨਾ ਇਹੁ ਤਪਾ ਕਹਾਵੈ ਸੇਖੁ ॥ ਨਾ ਇਹੁ ਜੀਵੈ ਨ ਮਰਤਾ ਦੇਖੁ ॥ ਇਸੁ ਮਰਤੇ ਕਉ ਜੇ ਕੋਊ ਰੋਵੈ ॥ ਜੋ ਰੋਵੈ ਸੋਈ ਪਤਿ ਖੋਵੈ ॥੩॥

Nā ih ṯapā kahāvai sekẖ.  Nā ih jīvai na marṯāḏekẖ.  Is marṯe ka▫o je ko▫ū rovai.  Jo rovai so▫ī paṯ kẖovai. ||3||

 

IT is not (kahaavai) called a (tapaa) a Hindu ascetic or (sheykh) a Muslim authority. Do not (deykh-u) look at IT as someone who (jeevai) lives and (marta) dies.

(Jey) if (ko-oo) someone (rovai = cries) mourns IT as (martey) dead; (jo) one who so (rovai) cries (khovai) loses (pat-i) honor – is ashamed because IT is never born or dies. 3.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਡਗਰੋ ਪਾਇਆ ॥ ਜੀਵਨ ਮਰਨੁ ਦੋਊ ਮਿਟਵਾਇਆ ॥ ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥ ਜਸ ਕਾਗਦ ਪਰ ਮਿਟੈ ਨ ਮੰਸੁ ॥੪॥੨॥੫॥

Gur parsāḏ mai dagro pā▫i▫ā.  Jīvan maran ḏo▫ū mitvā▫i▫ā.  Kaho Kabīr ih rām kī aʼns.  Jas kāgaḏ par mitai na mans. ||4||2||5||

 

(Mai) I (paaiaa) found (ddagro = way) the solution to this riddle (prasadd-i = with grace) with guidance of (gur) the guru – to forget trying to know about IT but to live by IT’s virtues and commands. (Do-oo) both (jeevan) birth and (maran) death shall (mittvaaiaa = effaced) be obviated, i.e. may I keep vices at bay so as not be subject to rebirth to die again.

(Kahu) say Kabir: (Ihu) IT is (ans-u = part) the Spirit of (raam) the all-pervasive Almighty – IT retains the same qualities as the Almighty; (jio) like writing with (mans-u) ink (par) on (kaagad/kaagaz) paper is not (mittai) erased. 4. 2. 5.

 

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Note: This Shabad shows Loee, the wife of Bhagat Kabir complaining how he was ignoring his family while looking after the saints whose company he kept. Bhagat Ji’s reply comes in the end of the Shabad. Kabir was a weaver and the text shows him to be neglecting some things connected with weaving.

ਗੋਂਡ ॥ ਤੂਟੇ ਤਾਗੇ ਨਿਖੁਟੀ ਪਾਨਿ ॥ ਦੁਆਰ ਊਪਰਿ ਝਿਲਕਾਵਹਿ ਕਾਨ ॥ ਕੂਚ ਬਿਚਾਰੇ ਫੂਏ ਫਾਲ ॥ ਇਆ ਮੁੰਡੀਆ ਸਿਰਿ ਚਢਿਬੋ ਕਾਲ ॥੧॥

Gond.  Ŧūte ṯāge nikẖutī pān.  Ḏu▫ār ūpar jẖilkāvahi kān.  Kūcẖ bicẖāre fū▫e fāl.  I▫ā mundī▫ā sir cẖadẖibo kāl. ||1||

 

Composition in Raga Gondd. The threads on the weaving frame (toottey) have broken; (paan-i) the starch applied thereon (nikhuttee) is exhausted. (Kaan) the reeds used for weaving (jhalkaavah-i) hanging (oopar-i) on (duaar) the door, i.e. are un-used.

(Bichaarey) the poor (kooch) brushes are (phooey phaal) lying helter skelter; (kaal) death (chaddhibo) has mounted (sir-i) on the head of (iaa) this (munddeea) boy – my son, i.e. he is ruining himself. 1.

 

ਇਹੁ ਮੁੰਡੀਆ ਸਗਲੋ ਦ੍ਰਬੁ ਖੋਈ ॥ ਆਵਤ ਜਾਤ ਨਾਕ ਸਰ ਹੋਈ ॥੧॥ਰਹਾਉ ॥

Ih mundī▫ā saglo ḏarab kẖo▫ī.  Āvaṯ jāṯ nāk sar ho▫ī. ||1|| rahā▫o.

 

(Ih-u) this (munddeeaa) boy has (khoee) lost all (drab-u = wealth) earnings. (Aavat) coming and (jaat) going of his saint-friends (sar = in water upto, naak = nose) is beconing unbearable. 1.

(Rahaau) pause and reflect on this.

 

ਤੁਰੀ ਨਾਰਿ ਕੀ ਛੋਡੀ ਬਾਤਾ ॥ ਰਾਮ ਨਾਮ ਵਾ ਕਾ ਮਨੁ ਰਾਤਾ ॥ ਲਰਿਕੀ ਲਰਿਕਨ ਖੈਬੋ ਨਾਹਿ ॥ ਮੁੰਡੀਆ ਅਨਦਿਨੁ ਧਾਪੇ ਜਾਹਿ ॥੨॥

Ŧurī nār kī cẖẖodī bāṯā.  Rām nām vā kā man rāṯā.  Larikī larikan kẖaibo nāhi.  Mundī▫ā an▫ḏin ḏẖāpe jāhi. ||2||

 

He has (chhoddee = stopped, baata = talking about) forgotten about (naar-i) the spindles which hold the thread or (turee) the cylinder on which cloth is wrapped, i.e. how much cloth has been woven; (ka = of, va = that) his (man-u) mind (raata = dyed) remains imbued with singing (naam) virtues of (raam) the Almighty.

(Lariki/larrki) the daughter and (larikan) sons do not get anything to (khaibo) eat; but (munddeeaa = boys) his saint-fiends come and (jaah-i) go (dhaapey = sated) with filled bellies. 2.

 

ਇਕ ਦੁਇ ਮੰਦਰਿ ਇਕ ਦੁਇ ਬਾਟ ॥ ਹਮ ਕਉ ਸਾਥਰੁ ਉਨ ਕਉ ਖਾਟ ॥ ਮੂਡ ਪਲੋਸਿ ਕਮਰ ਬਧਿ ਪੋਥੀ ॥ ਹਮ ਕਉ ਚਾਬਨੁ ਉਨ ਕਉ ਰੋਟੀ ॥੩॥

Ik ḏu▫e manḏar ik ḏu▫e bāt.  Ham ka▫o sāthar un ka▫o kẖāt.  Mūd palos kamar baḏẖ pothī.  Ham ka▫o cẖāban un ka▫o rotī. ||3||

 

(Ik) one or (du-i) two of his friends are (mandar-i) in the house and one or two are (baatt) on the way; it is (saathar-u) ground (kau) for (ham) us – to sleep, but (kau) for (un) them it is (khaatt) the cots.

His friends come (palos-i) rubbing hands on their shaven (moodd) heads and with (pothi) books (badh-i) secured to (kamar) the waists; it is (chaaban) chewing roasted grams (kau) for us and (rotti = bread) proper food for them. 3.

 

ਮੁੰਡੀਆ ਮੁੰਡੀਆ ਹੂਏ ਏਕ ॥ ਏਮੁੰਡੀਆ ਬੂਡਤ ਕੀ ਟੇਕ ॥ ਸੁਨਿ ਅੰਧਲੀ ਲੋਈ ਬੇਪੀਰਿ ॥ ਇਨ੍ਹ੍ਹ ਮੁੰਡੀਅਨ ਭਜਿ ਸਰਨਿ ਕਬੀਰ ॥੪॥੩॥੬॥

Mundī▫ā mundī▫ā hū▫e ek.  Ė mundī▫ā būdaṯ kī tek.  Sun anḏẖlī lo▫ī bepīr.  Inĥ mundī▫an bẖaj saran Kabīr. ||4||3||6||

 

(Munddeeaa) this boy and those boys (hoey) have become (eyk = one) close, i.e. sit together and praise the Almighty

Says Kabir: (Aey) these (munddeea = boy) saints are (tteyk) the support for (booddat) one drowing in the world-ocean, i.e. their company keeps me away from falling prey to vices in the world-play.

(Sun-i) listen, o (andhlee = blind) ignorant (beypeer-i) guru-less (loee) people; You should also (bhaj-i = run) waste no time to (saran-i = sanctuary) in care of/learn from (inh) these (munddeean = boys) saints, says Kabir. 4. 3. 6.

 

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Note: In this Shabad, Bhagat Kabir Ji likens Maaiaa, i.e. temptations in the world-play, to a base woman who entices men. Whereas Maaiaa can bewitch people who ignore God, s/he cannot tempt those who love and obey God.

 

ਗੋਂਡ ॥ ਖਸਮੁ ਮਰੈ ਤਉ ਨਾਰਿ ਨ ਰੋਵੈ ॥ ਉਸੁ ਰਖਵਾਰਾ ਅਉਰੋ ਹੋਵੈ ॥ ਰਖਵਾਰੇ ਕਾ ਹੋਇ ਬਿਨਾਸ ॥ ਆਗੈ ਨਰਕੁ ਈਹਾ ਭੋਗ ਬਿਲਾਸ ॥੧॥

Gond.  Kẖasam marai ṯa▫o nār na rovai.  Us rakẖvārā a▫uro hovai.  Rakẖvāre kā ho▫e binās.  Āgai narak īhā bẖog bilās. ||1||

 

Composition in Raga Gondd. If (khasam) the husband – a man who has fallen prey to temptations in the world-play – (marai) dies, (tau) then (naar-i = wife) the base woman – the temptations – do not (rovai) wail; for, (auro) someone else (hovai) becomes (us-u) its (rakhvaara) keeper, i.e. there is no dearth of people falling prey to temptations.

(Rakhvaarey ka = keeper) of a person possessed by temptations (hoey) is (binaas) ruined; he (bhog) indulges in (bilaas) pleasures (eehaa = here) in the world but is put in (narak-u) hell (aagai) ahead, i.e. is put in cycles of births and deaths. 1.

 

ਏਕ ਸੁਹਾਗਨਿ ਜਗਤ ਪਿਆਰੀ ॥ ਸਗਲੇ ਜੀਅ ਜੰਤ ਕੀ ਨਾਰੀ ॥੧॥ਰਹਾਉ ॥

Ėk suhāgan jagaṯ pi▫ārī.  Sagle jī▫a janṯ kī nārī. ||1|| rahā▫o.

 

There is (eyk) one (suhaagan-i) woman is fortunate to always have a husband/patroniser; she (piaaree = beloved) is loved by (jagat = world) the creatures. It is (naaree) wife of (sagley) all (jee jant) creatures, i.e. all living beings fall prey to temptations. 1.

(Rahaau) pause and reflect on this.

 

ਸੋਹਾਗਨਿ ਗਲਿ ਸੋਹੈ ਹਾਰੁ ॥ ਸੰਤ ਕਉ ਬਿਖੁ ਬਿਗਸੈ ਸੰਸਾਰੁ ॥ ਕਰਿ ਸੀਗਾਰੁ ਬਹੈ ਪਖਿਆਰੀ ॥ਸੰਤ ਕੀ ਠਿਠਕੀ ਫਿਰੈ ਬਿਚਾਰੀ॥੨॥

Sohāgan gal sohai hār.  Sanṯ ka▫o bikẖ bigsai sansār.  Kar sīgār bahai pakẖi▫ārī.  Sanṯ kīṯẖiṯẖkī firai bicẖārī. ||2||

 

(Haar-u) a necklace (sohai) looks good (gal-i) round the neck of (suhaagan-i) this woman, i.e. entices men. (Sansaar-u = world) the ordinary creatures (bigsai) are happy with it but (kau) for (sant) a saint it is (bikh-u) poison – which causes spiritual death by forgetting the Almighty.

This (pakhiaar) woman of base character (bahai = sits) is always (kar-i = making, seegaar-u = adornment) trying to entice; but it (tthitthki = rejected) is kept at bay (ki) by (sant) the saints; it (phirai = wanders) keeps trying but is (bichaaree) is helpless. 2.

 

ਸੰਤ ਭਾਗਿ ਓਹ ਪਾਛੈ ਪਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਾਰਹੁ ਡਰੈ ॥ ਸਾਕਤ ਕੀਓਹ ਪਿੰਡ ਪਰਾਇਣਿ ॥ ਹਮ ਕਉ ਦ੍ਰਿਸਟਿ ਪਰੈ ਤ੍ਰਖਿ ਡਾਇਣਿ ॥੩॥

Sanṯ bẖāg oh pācẖẖai parai.  Gur parsādī mārahu darai.  Sākaṯ kī oh pind parā▫iṇ.  Ham ka▫o ḏarisat parai ṯarakẖ dā▫iṇ. ||3||

 

(Oh = that) she (bhaag-i) runs (paachhai parai) after (sant) the saints; but knowing that the saints live by the guru’s (parsaadi = with grace) guidance, (ddarai) is afraid of (maarhau) being beaten, i.e. being rejected.

Being possessed by temptations is (paraain-i) the sustenance for (pindd = body) the life (saakat = worshipper of Shakti) those who ignore the Almighty. But, (kau) to (ham) me it (dristt-i parai = is seen) seems (ddaain-i) a devouring woman (trakh-i) thirsty for blood – one who causes spiritual death by weaning away from the Almighty. 3. 

 

ਹਮ ਤਿਸ ਕਾ ਬਹੁ ਜਾਨਿਆ ਭੇਉ ॥ ਜਬਹੂਏ ਕ੍ਰਿਪਾਲ ਮਿਲੇ ਗੁਰਦੇਉ ॥ ਕਹੁ ਕਬੀਰ ਅਬ ਬਾਹਰਿ ਪਰੀ ॥ ਸੰਸਾਰੈ ਕੈ ਅੰਚਲਿ ਲਰੀ ॥੪॥੪॥੭॥

Ham ṯis kā baho jāni▫ā bẖe▫o.  Jab hū▫e kirpāl mile gurḏe▫o.  Kaho Kabīr ab bāhar parī.  Sansārai kai ancẖal larī. ||4||4||7||

 

I (jaaniaa) came to know (bah-u = many) all (tis ka) its (bheo) mysteries – how it entices, (jab) when I (miley) found (gurdeyo) the enlightener guru, and he (hooey) was (kripaal) kind – to guide.

(Kahu) says Kabir: (Ab) now it is (baahar-i = outside, paree = placed) out of my life – I am no longer attached to the world-play; it (laree) sticks to (anchal-i) the garment of, i.e. is attached (sansaarai) to the world – is patronised only by others, not those who follow the guru. 4. 4. 7.

 

Page 872

 

Note: Money is needed for maintain life, but greedy people are tempted to amass it. One who has wealth is looked at respect and all his/her faults ignored. The temptation of money does not spare those who engage in religious practices. Only when they find a true guru and follow his teachings, they keep the Almighty in mind which enables to resist temptations o fall all types. This is the message of Kabir Ji in this Shabad.

ਗੋਂਡ ॥ ਗ੍ਰਿਹਿ ਸੋਭਾ ਜਾ ਕੈ ਰੇ ਨਾਹਿ ॥ ਆਵਤ ਪਹੀਆ ਖੂਧੇ ਜਾਹਿ ॥ ਵਾ ਕੈ ਅੰਤਰਿ ਨਹੀ ਸੰਤੋਖੁ ॥ ਬਿਨੁ ਸੋਹਾਗਨਿ ਲਾਗੈ ਦੋਖੁ ॥੧॥

Gond.  Garihi sobẖā jā kai re nāhi.  Āvaṯ pahī▫ā kẖūḏẖe jāhi.  vā kai anṯar nahī sanṯokẖ.  Bin sohāgan lāgai ḏokẖ. ||1||

 

Composition in Raga Gondd. (Grih-i) the house (ja kai) in which has no (sobhaa = glory) money; (paheeaa) visitors/guests who (aavat) come, (jaah-i) go (khoodhey) hungry.

There is no (santokh-u = contentment) happiness (antar-i) in (va kai) that household; one (bin-u) without (sohaagan-i = fortunate woman) wealth (laagai = is found, dokh-u = fault) is looked down upon. 1.

 

ਧਨੁ ਸੋਹਾਗਨਿ ਮਹਾ ਪਵੀਤ ॥ ਤਪੇ ਤਪੀਸਰ ਡੋਲੈ ਚੀਤ ॥੧॥ ਰਹਾਉ ॥

Ḏẖan sohāgan mahā pavīṯ.  Ŧape ṯapīsar dolai cẖīṯ. ||1|| rahā▫o.

 

(Sohaagan-i) money is (dhan-u) is great and one who has it is considered (mahaa) greatly (paveet) clean, i.e. no faults are found with the wealthy. (Cheet) mind of even (tapey) ascetics and (tapeesar) the great hermits (ddolai) wavers for money – they take food and clothing from those whom they call sinners. 1.

(Rahaau) pause and reflect on this.

 

ਸੋਹਾਗਨਿ ਕਿਰਪਨ ਕੀ ਪੂਤੀ ॥ ਸੇਵਕ ਤਜਿ ਜਗਤ ਸਿਉ ਸੂਤੀ ॥ ਸਾਧੂ ਕੈ ਠਾਢੀ ਦਰਬਾਰਿ ॥ ਸਰਨਿ ਤੇਰੀ ਮੋ ਕਉ ਨਿਸਤਾਰਿ ॥੨॥

Sohāgan kirpan kī pūṯī.  Sevak ṯaj jagaṯ si▫o sūṯī.  Sāḏẖū kai ṯẖādẖīḏarbār.  Saran ṯerī mo ka▫o nisṯār. ||2||

 

(Sohaagan-i = woman) money is (pooti) the daughter of (kirpan) a miser, i.e. money is loved by one who does not use the God-given wealth of virtues; this daughter (taj-i) forsakes (seyvak = servant/devotee) one who lives by Divine commands and (sooti = sleeps, sio = with) loves (jagat = world) the materially- oriented.

This woman/temptation for money (tthaadhee) stands (darbaar-i = court) at the gate of (saadhoo) the saint and makes the supplication; o Almighty, I have come to (teyree) your (saran-i = refuge) care, please (nistaar-i) save me from doing all this, i.e. thoughtful people wish to be enabled to overcome temptations. 2.

 

ਸੋਹਾਗਨਿ ਹੈ ਅਤਿ ਸੁੰਦਰੀ ॥ ਪਗ ਨੇਵਰ ਛਨਕ ਛਨਹਰੀ ॥ ਜਉ ਲਗੁ ਪ੍ਰਾਨ ਤਊ ਲਗੁ ਸੰਗੇ ॥ ਨਾਹਿ ਤ ਚਲੀ ਬੇਗਿ ਉਠਿ ਨੰਗੇ ॥੩॥

Sohāgan hai aṯ sunḏrī.  Pag nevar cẖẖanak cẖẖanharī.  Ja▫o lag parān ṯa▫ū lag sange.  Nāhi ṯa cẖalī beg uṯẖ nange. ||3||

 

(Sohaagan-i) money is (at-i) highly (sundaree = beautiful) attractive and entices like a dancer with (n-evar) bell-anklets on (pag) the feet (chhanak chhanahari) making the sound to attract. (Note: This is metaphor to describe fascination created by wealth).

(Jau lag-u) as long as the human being has (praan) life (taoo lag-u) until then temptation for money remains (sangey) with him/her; (naah-i ta = otherwise) when life ends it (beyg-i) hastily (utth-i chali) leaves  with (nangey) bare feet – all temptations end with end of life. 3.

 

ਸੋਹਾਗਨਿ ਭਵਨ ਤ੍ਰੈ ਲੀਆ ॥ ਦਸ ਅਠ ਪੁਰਾਣ ਤੀਰਥ ਰਸ ਕੀਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਰ ਬੇਧੇ ॥ ਬਡੇ ਭੂਪਤਿ ਰਾਜੇ ਹੈ ਛੇਧੇ ॥੪॥

Sohāgan bẖavan ṯarai lī▫ā.  Ḏas aṯẖ purāṇṯirath ras kī▫ā.  Barahmā bisan mahesar beḏẖe.  Bade bẖūpaṯ rāje hai cẖẖeḏẖe. ||4||

 

(Sohaagan-i) the temptations (leeaa = taken) have influence on (trai) the three (bhavan) regions, i.e. all world creatures. It (keeaa) creates (ras) love for itself even in those who study (das = ten + atth = eight) the eighteen Puraanas, i.e. the scriptures, and those who bathe at (teerath) pilgrimages.

It (beydhey = has pierced) controls the gods Brahma, (bisan) Vishnu and Mahesar/Shankar/Mahadev; it (chheydhey = makes holes) overcomes, i.e. has powers over, (baddey) the great (bhoopat-i = masters of the land, raajey) kings. 4.

 

ਸੋਹਾਗਨਿ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥ ਪਾਂਚ ਨਾਰਦ ਕੈ ਸੰਗਿ ਬਿਧਵਾਰਿ ॥ ਪਾਂਚ ਨਾਰਦ ਕੇ ਮਿਟਵੇ ਫੂਟੇ ॥ ਕਹੁ ਕਬੀਰ ਗੁਰ ਕਿਰਪਾ ਛੂਟੇ
॥੫॥੫॥੮॥

Sohāgan urvār na pār.  Pāʼncẖ nāraḏ kai sang biḏẖvār.  Pāʼncẖ nāraḏ ke mitve fūte.  Kaho Kabīr gur kirpā cẖẖūte. ||5||5||8||

 

The sphere of influence of (sohaagan-i) the temptations has no (urvaar-i) near shore or (paar-i) far shore, i.e. their domain is unlimited. It (bidhvaar-i) gets along (sang-i) with, i.e. tempt through, (paanch) the five (naarad = a sage known to be unsteady – metaphor for) sensory organs.

(Mittvey/of mitti = earthen) the perishable pots of the five sensory organs (phoottey) break, i.e. temptations have no effect; on one who receives (kirpa = kindness) guidance of (gur) the guru, (kah-u) says Kabir. 5. 5. 8.

 

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ਗੋਂਡ ॥ ਜੈਸੇ ਮੰਦਰ ਮਹਿ ਬਲਹਰ ਨਾ ਠਾਹਰੈ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਪਾਰਿ ਉਤਰੈ ॥ ਕੁੰਭ ਬਿਨਾ ਜਲੁ ਨਾ ਟੀਕਾਵੈ ॥ ਸਾਧੂ ਬਿਨੁ ਐਸੇ ਅਬਗਤੁ ਜਾਵੈ ॥੧॥

Gond.  Jaise manḏar mėh balhar nāṯẖāhrai.  Nām binā kaise pār uṯrai.  Kumbẖ binā jal nā tīkāvai.  Sāḏẖū bin aise abgaṯ jāvai. ||1||

 

Composition in Raga Gondd. (Jaisey) like if there is (bal+har, bal = strength, har = taken away) no support (mah-i) in (mandar-i) a building, it cannot (tthahrai) hold. Similarly, one (binaa) without the ship of Naam – of Divine virtues and commands – (kaisey = how can?) cannot (utrai) land (paar-i) on the far shore of the world-ocean, i.e. one cannot overcome vices in the world-play except by practice of Naam.

The way (jal-u) water cannot (tteekaavai) be held (binaa) without (kumbh = pitcher) a container; (aisey) similarly one (jaavai) goes to (abgat-u/avgat) a difficult state – cycles of births and deaths – (binaa) without – guidance of – (saadhoo) the guru. 1.

 

ਜਾਰਉ ਤਿਸੈ ਜੁ ਰਾਮੁ ਨ ਚੇਤੈ ॥ ਤਨ ਮਨ ਰਮਤ ਰਹੈ ਮਹਿ ਖੇਤੈ ॥੧॥ ਰਹਾਉ ॥

Jāra▫o ṯisai jo rām na cẖeṯai.  Ŧan man ramaṯ rahai mėh kẖeṯai. ||1|| rahā▫o.

 

One who does not (cheytai) keep in mind – virtues and commands of (raam) the Almighty – to live by, I shall (jaarau/jaalau = burn) kill (tisai) that person; his/her (man = mind and tan = body) person (rahai) remains (ramat) engrossed (mah-i) in looking after (kheytai = field) the body. 1.

(Rahaau) pause and reflect on this.

 

ਜੈਸੇ ਹਲਹਰ ਬਿਨਾ ਜਿਮੀ ਨਹੀ ਬੋਈਐ ॥ ਸੂਤ ਬਿਨਾ ਕੈਸੇ ਮਣੀ ਪਰੋਈਐ॥ ਘੁੰਡੀ ਬਿਨੁ ਕਿਆ ਗੰਠਿ ਚੜ੍ਹਾਈਐ ॥ ਸਾਧੂ ਬਿਨੁ ਤੈਸੇ ਅਬਗਤੁ ਜਾਈਐ ॥੨॥

Jaise halhar binā jimī nahī bo▫ī▫ai.  Sūṯ binā kaise maṇī paroī▫ai.  Gẖundī bin ki▫ā ganṯẖ cẖaṛĥā▫ī▫ai.  Sāḏẖū bin ṯaise abgaṯ jā▫ī▫ai. ||2||

 

(Jaisey) the way (jimi) land is not (boeeai = sown) cultivated (binaa) except by (halhar = tiller) farmer; or (manee) beads (kaisey = how?) cannot (proeeai) be strung (binaa) without (soot = thread) the string.

Or (gantth-i) a knot cannot be (charraaeeai) made (binaa) without making (ghunddee) a loop, i.e. essential things must be done.  Similarly, the guru’s guidance is essential; one (bin-u = without) does not followt (saadhoo = guru) the guru’s guidance, (jaaeeaai) goes to (abgat-u) a difficult state – is put in cycles of births and deaths. 2.

 

ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥ ਬਿੰਬ ਬਿਨਾ ਕੈਸੇ ਕਪਰੇ ਧੋਈ ॥ ਘੋਰ ਬਿਨਾ ਕੈਸੇ ਅਸਵਾਰ ॥ ਸਾਧੂ ਬਿਨੁ ਨਾਹੀ ਦਰਵਾਰ ॥੩॥

Jaise māṯ piṯā bin bāl na ho▫ī.  Bimb binā kaise kapre ḏẖo▫ī.  Gẖor binā kaise asvār.  Sāḏẖū bin nāhīḏarvār. ||3||

 

(Jaisey) like (baal-u) a child is not (hoee) born (bin-u) without (maat) the mother and (pitaa) father; or (kaprey/kaprrey) clothes (kaisey = how?) cannot (dhoee) be washed (binaa) without (bimb) bubbles – formed by water and soap.

Or there can be no (asvaar) rider (binaa) without (ghor/ghorra) a horse; one cannot reach (darvaar = court) the presence of the Almighty (bin-u) without (saadhoo = guru) the guru’s guidance. 3.

 

ਜੈਸੇ ਬਾਜੇ ਬਿਨੁ ਨਹੀ ਲੀਜੈ ਫੇਰੀ ॥ ਖਸਮਿ ਦੁਹਾਗਨਿ ਤਜਿ ਅਉਹੇਰੀ ॥ ਕਹੈ ਕਬੀਰੁ ਏਕੈ ਕਰਿ ਕਰਨਾ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਬਹੁਰਿ ਨਹੀ ਮਰਨਾ ॥੪॥੬॥੯॥

Jaise bāje bin nahī lījai ferī.  Kẖasam ḏuhāgan ṯaj a▫uherī.  Kahai Kabīr ekai kar karnā.  Gurmukẖ ho▫e bahur nahī marnā. ||4||6||9||

 

(Jaisey) the way one does not (leejai pheyri) go round dancing without (baajey = musical instrument) music; a wife of (duhaagan-i = unfortunate) base conduct – does not recive respect but – is (auheyri) insulted and (taj-i) abandoned (khasam-i) by the husband, i.e. a person who does not live by Naam is not accepted by the Almighty.

(Kahai) says Kabir: There is (eykai) only one (kar-i = job, karna = to do) thing worth doing; to (hoey) be a (gurmukh-i) follower of the guru and thus not (marna = die) fall prey to vices (bahur-i) again – and obviate rebirth. 4. 6. 9.

 

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Note: Bhagat Kabir was despised by the Brahmins because of his strong denunciation of their ritual practices and hypocrisy. His views were considered immoral by them and he was even called (koottan) a pimp, who procures customers for the brothels, – that is how they described him. In this Shabad he says if you call me a pimp then it is a new meaning for this word – one who beats the mind to get rid of fruitless practices.

 

ਗੋਂਡ ॥ ਕੂਟਨੁ ਸੋਇ ਜੁ ਮਨ ਕਉ ਕੂਟੈ ॥ ਮਨ ਕੂਟੈ ਤਉ ਜਮ ਤੇ ਛੂਟੈ ॥ ਕੁਟਿ ਕੁਟਿ ਮਨੁ ਕਸਵਟੀ ਲਾਵੈ ॥ ਸੋ ਕੂਟਨੁ ਮੁਕਤਿ ਬਹੁ ਪਾਵੈ ॥੧॥

Gond.  Kūtan so▫e jo man ka▫o kūtai.  Man kūtai ṯa▫o jam ṯe cẖẖūtai.  Kut kut man kasvatī lāvai.  So kūtan mukaṯ baho pāvai. ||1||

 

Composition in Raag Gondd: The Brahmins called Bhagat Kabir a (koottan-u) pimp, a despicable person for rejecting prescribed rituals and teaching to praise the Almighty. He says: If I am a Koottan, then a Koottan is (soey) that (ju) who (koottai = beats) kills desires of (man) the mind; and one who (koottai) kills desires of the mind, (chhoottai) escapes (tey) from being subject to (jam) Divine justice.

S/he (kutt-i kutt-i = ever beats) ever controls and (laavai = rubs on, kasvatti = touch-stone) tests/watches the mind; (so) that Koottan (paavai) attains (mukat-i) emancipation from (bah-u) the numerous vices in the world-play. 1.

 

ਕੂਟਨੁ ਕਿਸੈ ਕਹਹੁ ਸੰਸਾਰ॥ ਸਗਲ ਬੋਲਨ ਕੇ ਮਾਹਿ ਬੀਚਾਰ ॥੧॥ ਰਹਾਉ ॥

Kūtan kisai kahhu sansār.  Sagal bolan ke māhi bīcẖār. ||1|| rahā▫o.

 

O (sansaar = world) people, (kisai) whom do you (kahah-u) call a Koottan?

There is (beechaar) a thought (mah-i) on (sagal) everything (bolan) that is said, i.e. one shoulg try and understand everything that one hears. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਚਨੁ ਸੋਇ ਜੁ ਮਨ ਸਿਉ ਨਾਚੈ ॥ ਝੂਠਿ ਨ ਪਤੀਐ ਪਰਚੈ ਸਾਚੈ ॥ ਇਸੁ ਮਨ ਆਗੇ ਪੂਰੈ ਤਾਲ ॥ ਇਸੁ ਨਾਚਨ ਕੇ ਮਨ ਰਖਵਾਲ ॥੨॥

Nācẖan so▫e jo man si▫o nācẖai.  Jẖūṯẖ na paṯī▫ai parcẖai sācẖai.  Is man āge pūrai ṯāl.  Is nācẖan ke man rakẖvāl. ||2||

 

You call someone (naachan-u) a dancer – who dances to please others for money; but a dancer is also one (soey) that (j-u) who (naachai) dances (siau) with (man) the mind, i.e. brings the mind in tune with Divine virtues and commands. S/he is not (pateeai = satisfied) pleased (jhootth-i) with false/vicious dances but acts to (parchai) please (saachai) the Eternal.

S/he (poorai taal) dances (aagai) in front of (is-u) this (man) mind, i.e. motivates the mind to submit to the Almighty; the Almighty (rakhvaal = becomes protector) protects (man) the mind (ke) of (is-u = this) such a (naachan) dancer – from temptations/vicious thoughts. 2.

 

ਬਜਾਰੀ ਸੋ ਜੁ ਬਜਾਰਹਿ ਸੋਧੈ ॥ਪਾਂਚ ਪਲੀਤਹ ਕਉ ਪਰਬੋਧੈ ॥ ਨਉ ਨਾਇਕ ਕੀ ਭਗਤਿ ਪਛਾਨੈ ॥ ਸੋ ਬਾਜਾਰੀ ਹਮ ਗੁਰ ਮਾਨੇ ॥੩॥

Bajārī so jo bajārahi soḏẖai.  Pāʼncẖ palīṯėh ka▫o parboḏẖai.  Na▫o nā▫ik kī bẖagaṯ pacẖẖānai.  So bājārī ham gur māne. ||3||

 

You call one who dances with commercial aims a Bajaari – literally a person in the market -, but to me s/he is one who (sodhaai) reforms (bajaarah-i = the market/deals) his/her conduct, i.e. transforms the self to live by Divine commands. S/he (parbodhai) gives instructions (kau) to (paanch) the five (paleetah) defiled sensory organs to be cleansed of the effects of temptations.

S/he (pachhaanai) recognizes the need (bhagat-i = devotion) to live by virtues and commands of (naaik) the Master of (nau khandd = nine parts) the universe; (ham) I (maaney) consider such a Baajaaree, (gur) the guru. 3.

 

ਤਸਕਰੁ ਸੋਇ ਜਿ ਤਾਤਿ ਨ ਕਰੈ ॥ ਇੰਦ੍ਰੀ ਕੈ ਜਤਨਿ ਨਾਮੁ ਉਚਰੈ ॥ ਕਹੁ ਕਬੀਰ ਹਮ ਐਸੇ ਲਖਨ ॥ ਧੰਨੁ ਗੁਰਦੇਵ ਅਤਿ ਰੂਪ ਬਿਚਖਨ ॥੪॥੭॥੧੦॥

Ŧaskar so▫e jėṯāṯ na karai.  Inḏrī kai jaṯan nām ucẖrai.  Kaho Kabīr ham aise lakẖan.  Ḏẖan gurḏev aṯ rūp bicẖkẖan. ||4||7||10||

 

You call one who steals/lifts things, a Taskar or thief; but for me a Taskar is (soey) that, (j-i) who does not (kare) practice (taat-i) jealousy, i.e. who has taken jealousy out of the mind. S/he causes (indree) the organs (jatan-i) to make efforts – not to steal, but – (uchrai = utters) to live by (naam-u) Divine virtues and commands.

(Kahu) says Kabir: If (ham) I see (aisey) such (lakhan) signs/attributes in someone, I shall call that person as the (dhann-u) blessed (gurdev) enlightener guru who is (bichkhan) wise and (roop) good looking – worth following. 4. 7. 10.

 

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Note: In the Shabad below Bhagat Kabir shows how fasting cannot be called a pious act.

 

ਗੋਂਡ ॥ ਧੰਨੁ ਗੁਪਾਲ ਧੰਨੁ ਗੁਰਦੇਵ ॥ ਧੰਨੁ ਅਨਾਦਿ ਭੂਖੇ ਕਵਲੁ ਟਹਕੇਵ ॥ਧਨੁ ਓਇ ਸੰਤ ਜਿਨ ਐਸੀ ਜਾਨੀ ॥ ਤਿਨ ਕਉ ਮਿਲਿਬੋ ਸਾਰਿੰਗਪਾਨੀ ॥੧॥

Gond.  Ḏẖan gupāl ḏẖan gurḏev.  Ḏẖan anāḏ bẖūkẖe kaval tėhkev.  Ḏẖan o▫e sanṯ jin aisī jānī.  Ŧin ka▫o milibo saringpānī. ||1||

 

Composition in Raag Gondd: (Dhann-u) great is (gupaal = sustainer of the world) the Almighty, and (dhann-u) blessed is the (gurdeyv) the elightener guru – who imparts awareness of virtues and commands of the Almighty.

(Dhann-u) blessed are (an + aad-i = grain etc) the food items which make (bhookhey) a hungry person (ttahkev) blossom like (kaval-u) a lotus flower, i.e. make him/her happy.

(Dhan-u) blessed are (oey) those (sant) saints (jin) who (jaanee) understand this.

The Almighty (saaringpaani = provider of water to the rain-bird) Sustainer (milbbo = meets) is found (tin kau) by them. 1.

 

ਆਦਿ ਪੁਰਖ ਤੇ ਹੋਇ ਅਨਾਦਿ॥ ਜਪੀਐ ਨਾਮੁ ਅੰਨ ਕੈ ਸਾਦਿ ॥੧॥ ਰਹਾਉ ॥

Āḏ purakẖṯe ho▫e anāḏ.  Japī▫ai nām ann kai sāḏ. ||1|| rahā▫o.

 

(Anaad-i = grain etc) food items (hoey = happen) are created (tey) from (aad-i purakh) the Primal Being; we should (japeeai) obey (naam-u) commands of the Almighty (kai saad-i = with taste of eating, ann = food) when enjoying food. 1.

(Rahaau) pause and reflect on this.

 

ਜਪੀਐ ਨਾਮੁ ਜਪੀਐ ਅੰਨੁ ॥ ਅੰਭੈ ਕੈ ਸੰਗਿ ਨੀਕਾ ਵੰਨੁ ॥ ਅੰਨੈ ਬਾਹਰਿ ਜੋ ਨਰ ਹੋਵਹਿ ॥ ਤੀਨਿ ਭਵਨ ਮਹਿ ਅਪਨੀ ਖੋਵਹਿ ॥੨॥

Japī▫ai nām japī▫ai ann.  Ambẖai kai sang nīkā vann.  Annai bāhar jo nar hovėh.  Ŧīn bẖavan mėh apnī kẖovėh. ||2||

 

We should (japeeai) praise (naam-u = Divine virtues) the Provider when we (japeeai) think of (ann) the food provided. Its (vann-u = joy) taste becomes (neeka = good) enhanced (sang-i) with (ambhai) water – which is also provided by the Almighty.

(Nar) a person (jo) who (hovah-i) is (baahar-i = outside) without and has to beg for (annai = grain) food, -, (khovah-i) loses (apni = own) his/her honour (mah-i) in (teen = three, bhavan = regions) the whole world. 2.

 

ਛੋਡਹਿ ਅੰਨੁ ਕਰਹਿ ਪਾਖੰਡ ॥ ਨਾ ਸੋਹਾਗਨਿ ਨਾ ਓਹਿ ਰੰਡ ॥ ਜਗ ਮਹਿ ਬਕਤੇ ਦੂਧਾਧਾਰੀ ॥ ਗੁਪਤੀ ਖਾਵਹਿ ਵਟਿਕਾ ਸਾਰੀ ॥੩॥

Cẖẖodėh ann karahi pakẖand.  Nā sohāgan nā ohi rand.  Jag mėh bakṯe ḏūḏẖāḏẖārī.  Gupṯī kẖāvėh vatikā sārī. ||3||

 

A soul-wife who (chhoddah-i) forsakes (ann-u = grain) food to (karah-i) make (paakhadd) a pretense of piety; (oh-i = that) she neither (sohaagan = wife who has the husband with her) is approved by the Almighty-husband nor is she (randd = widow) without the husband, i.e. she has the food but does not enjoy it.

There are people (mah-i) in the world who (baktey) say they (doodhaadhaari) live on milk; but (guptee = in hiding) secretly (khaavah = eat) consume (saaree) all (vattikaa) the stored food. 3.

 

ਅੰਨੈ ਬਿਨਾ ਨ ਹੋਇ ਸੁਕਾਲੁ ॥ ਤਜਿਐ ਅੰਨਿ ਨ ਮਿਲੈ ਗੁਪਾਲੁ ॥ ਕਹੁ ਕਬੀਰ ਹਮ ਐਸੇ ਜਾਨਿਆ ॥ ਧੰਨੁ ਅਨਾਦਿ ਠਾਕੁਰ ਮਨੁ ਮਾਨਿਆ ॥੪॥੮॥੧੧॥

Annai binā na ho▫e sukāl.  Ŧaji▫ai ann na milai gupāl.  Kaho Kabīr ham aise jāni▫ā.  Ḏẖan anāḏṯẖākur man māni▫ā. ||4||8||11||

 

(Sukaal = good time) happiness is not (hoey = happen) experienced (binaa) without (annai) eating food; and (gupaal-u = sustainer of the world) the Almighty is not (milai) found (tajeeai) by giving up (aan-i) food.

(Kahu) says Kabir: This is (aisey) how (ham) I (jaaniaa = know) look at it; when we eat (anaad-i) food, (man) the mind should (maaniaa) acknowledge, i.e. be reminded of, (tthaakur = master) the Provider – not by abstaining from food. 4. 8. 11.