SGGS p 968-970, Raamkali Kabir Ji, Shabads 1-7.

 

ਰਾਮਕਲੀ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ                      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī baṇī bẖagṯā kī.  Kabīr jī▫o  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (bhagta) the devotees/saints in Raag Raamkali. Commencing with (ji) revered Kabir. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Some people advocate getting intoxicated as an excuse to concentrate in meditation. In the first two Shabads below, Bhagat Kabir says that this is a fallacy. Ability to focus comes by way of understanding what one is trying to focus on. He gives the method of making the drink that facilitates this.

 

Note: The local liquor is prepared by putting the ingredients in a container and closing it to let them ferment. They are distilled by putting them in a distilling container, sealing it and cooling the pipe that carries the distillate. All this is taken as metaphor to describe preparation of for the devotee’s drink – which is remembrance of the Almighty.

 

ਕਾਇਆ ਕਲਾਲਨਿ ਲਾਹਨਿ ਮੇਲਉ ਗੁਰ ਕਾ ਸਬਦੁ ਗੁੜੁ ਕੀਨੁ ਰੇ ॥

Kā▫i▫ā kalālan lāhan mela▫o gur kā sabaḏ guṛ kīn re.

 

(Rey) o my friend, I need the intoxicant which is prepared thus: One (m-elau) gathers (laahan-i) the ingredients including (sabad-u) teachings of the guru (keen-u = making) for (gurr-u) molasses and put them in (kaaiaa) the body/mind which is (kalaalan-i) the fermenting container for making the liquor.

 

Page 969

 

ਤ੍ਰਿਸਨਾ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਦ ਮਤਸਰ ਕਾਟਿ ਕਾਟਿ ਕਸੁ ਦੀਨੁ ਰੇ ॥੧॥

Ŧarisnā kām kroḏẖ maḏ maṯsar kāt kāt kas ḏīn re. ||1||

 

And one (kaatt-i kaatt-i) cuts into pieces all (trisna) desires, (kaam-u) lust, (krodh-u) anger, (mad = intoxicant) pride and (matsar) jealousy, and (deen-u) puts them instead of (kas) the bark – these are the ingredients to make that liquor. 1.

 

ਕੋਈ ਹੈ ਰੇ ਸੰਤੁ ਸਹਜ ਸੁਖ ਅੰਤਰਿ ਜਾ ਕਉ ਜਪੁ ਤਪੁ ਦੇਉ ਦਲਾਲੀ ਰੇ ॥ ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ko▫ī hai re sanṯ sahj sukẖ anṯar jā ka▫o jap ṯap ḏe▫o ḏalālī re.  Ėk būnḏ bẖar ṯan man ḏeva▫o jo maḏ ḏe▫e kalālī re. ||1|| rahā▫o.

 

(Rey) o my friend, if there (hai) is there (koee) some (sant-u) seeker of the Almighty, who drinks this liquor and has (sahj) poise and (sukh) peace (antar-i) within, (ja kau) to whom I (deyo = give) make offering of my (jap-u) recitation of mantras and (tap-u) practice of austerities (dalaalee = brokerage) in exchange, i.e. promise to give up all rituals and follow him/her.

I (deyvau) shall give my (tan-u) body and (man-u) mind, i.e. serve in all ways, that (kalaaee) bartender (jo) who (dey-i) gives me (bhar-i) just (eyk) one (boond) drop of that (mad-u) drink. 1.

 

ਭਵਨ ਚਤੁਰ ਦਸ ਭਾਠੀ ਕੀਨ੍ਹ੍ਹੀ ਬ੍ਰਹਮ ਅਗਨਿ ਤਨਿ ਜਾਰੀ ਰੇ ॥ ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥

Bẖavan cẖaṯur ḏas bẖāṯẖī kīnĥī barahm agan ṯan jārī re.  Muḏrā maḏak sahj ḏẖun lāgī sukẖman pocẖanhārī re. ||2||

 

For preparation of this drink, (chatur = four + das = ten) the fourteen (bhavan) regions – seven continents and seven oceans – the world is (keenee = made) used as (bhaatthee) the furnace in which (agan-i) the fire of (brahm) the Creator is (jaaree) lit (tan-i) in the mind, i.e. attachments to the world-play are burnt within– given up.

(Mudra) a lid (laagee) is put on the distilling container – the mind is protected from temptations; (dhun-i) attention/focus on God (sahj-i) with poise and (sukhman) state of peace is (pochanhaaree) the cooling coating on (madak) the pipe that carries the distilled vapor – to convert vapor to liquid. 2.

 

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਰਵਿ ਸਸਿ ਗਹਨੈ ਦੇਉ ਰੇ ॥ ਸੁਰਤਿ ਪਿਆਲ ਸੁਧਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਏਹੁ ਮਹਾ ਰਸੁ ਪੇਉ ਰੇ ॥੩॥

Ŧirath baraṯ nem sucẖ sanjam rav sas gahnai ḏe▫o re.  Suraṯ pi▫āl suḏẖā ras amriṯ ehu mahā ras pe▫o re. ||3||

 

I shall (deyo) give my (teerath) pilgrimages, (barat) fasts, (neym) practices of (such-i = purification) ceremonial baths, (sanjam) control of organs, (rav-i = sun, i.e. breathing through left nostril, sas-i = moon, i.e. breathing through right nostril) Pananayaams of the Yogis (gahnai) as mortgage – for the sake of that cup of the drink.

I shall make my (surat-i) consciousness (piaal) the cup to put (sudhaa) the great (amrit-u) life-giving (ras-u) elixir; and (peyo) drink (ehu) this (mahaa) great (ras-u) liquor. 3.

 

ਨਿਝਰ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਇਹ ਰਸ ਮਨੂਆ ਰਾਤੋ ਰੇ ॥ ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥੪॥੧॥

Nijẖar ḏẖār cẖu▫ai aṯ nirmal ih ras manū▫ā rāṯo re.  Kahi Kabīr sagle maḏ cẖẖūcẖẖe ihai mahā ras sācẖo re. ||4||1||

 

The state of one who takes this drink is like this: (Nijhar) a continuous (dhaar) stream of (at-i) highly (nirmal) pure drink (chuai) falls within; and (manooaa) the mind (raato) gets intoxicated with (ih) this (ras) relish.

Says Kabir: (Sagley) all other (mad) intoxicants are (chhoochhey) trifling, only (ihai) this (mahaa) great (ras-u) drink (saacho = true) gives lasting intoxication. 4. 1.

 

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ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥ ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥

Guṛ kar gi▫ān ḏẖi▫ān kar mahū▫ā bẖa▫o bẖāṯẖī man ḏẖārā.  Sukẖman nārī sahj samānī pīvai pīvanhārā. ||1||

 

The drink that I am looking for is prepared by (kar-i) making (giaan-u) awareness of Divine virtues (gurr-u) the molasses, and (dhiaan-u) attention to Divine commands (mahooaa) the flower used for making the drink; (bhau = fear) respect/obedience to the Almighty is used as the (bhaatthee) the furnace, and the Almighty (dhaara = put) is remembered in (man) the mind.

(Peevanhaara = drinker) the mind which (peevai) drinks the potion so produced (samaanee) attains (sukhman naaree = the yogi’s idea of attaining focus) focus with (sahj) poise. 1. 

 

ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥ ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

A▫oḏẖū merā man maṯvārā.  Unmaḏ cẖadẖā maḏan ras cẖākẖi▫ā ṯaribẖavan bẖa▫i▫ā uji▫ārā. ||1|| rahā▫o.

 

O (audhoo = renouncer) Yogi, (meyra) my (man) mind is (matvaara) is intoxicated.

I (chaakhiaa) tasted such (madan) an intoxicating (ras-u) drink that I am (unmad chaddhaa) highly intoxicated, by which I find that (tribhavan = three regions – sky, earth and nether regions) the whole world (bhaiaa = is, ujiaara = light) is lit, i.e. I perceive the Almighty present everywhere. 1.

(Rahaau) pause and reflect on this.

 

ਦੁਇ ਪੁਰ ਜੋਰਿ ਰਸਾਈ ਭਾਠੀ ਪੀਉ ਮਹਾ ਰਸੁ ਭਾਰੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕੀਏ ਜਲੇਤਾ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥੨॥

Ḏu▫e pur jor rasā▫ī bẖāṯẖī pī▫o mahā ras bẖārī.  Kām kroḏẖ ḏu▫e kī▫e jaleṯā cẖẖūt ga▫ī sansārī. ||2||

 

(Jor-i/jorr-i) joining (duey) the two (pur/purr) parts – the sky and earth of the world, I made and (rasaaee) heated (bhaatthee) the furnace, i.e. destroyed/gave up attachments to the world-play, and I (peeo) drink that (vaddaa, mahaa) great (ras-u) drink, i.e. live by Naam.

I (keeay = made) used (kaam-u) lust and (krodh-u) anger as (jaleyta) the fuel for the furnace, i.e. burnt/dispelled these vices and have thus been (chhoott-i gaee) freed from (sansaaree = of the wold) attachments to vices in the world-play, – and can hope to unite with the Almighty. 2.

ਪ੍ਰਗਟ ਪ੍ਰਗਾਸ ਗਿਆਨ ਗੁਰ ਗੰਮਿਤ ਸਤਿਗੁਰ ਤੇ ਸੁਧਿ ਪਾਈ ॥ ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥

argat pargās gi▫ān gur gammiṯ saṯgur ṯe suḏẖ pā▫ī.  Ḏās Kabīr ṯās maḏ māṯā ucẖak na kabhū jā▫ī. ||3||2||

 

With (giaan) awareness obtained on (gaammit) going to (gur) the guru, my mind was (pragaas) enlightened. I (pragatt = manifest) found the Almighty within and realize that (sudh-i) awareness of virtues of the Almighty is (paaee) obtained (tey) from (satigur) the true guru.

(Daas-u) servant/humble Kabir is (maataa) intoxicated with (taas-u) that (mad) intoxicant which (na kabahoo) never (uchak-i jaaee = goes off) loses effect, i.e. never now forgets the Master. 3. 2.

 

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ਤੂੰ ਮੇਰੋ ਮੇਰੁ ਪਰਬਤੁ ਸੁਆਮੀ ਓਟ ਗਹੀ ਮੈ ਤੇਰੀ ॥ ਨਾ ਤੁਮ ਡੋਲਹੁ ਨਾ ਹਮ ਗਿਰਤੇ ਰਖਿ ਲੀਨੀ ਹਰਿ ਮੇਰੀ ॥੧॥

Ŧūʼn mero mer parbaṯ su▫āmī ot gahī mai ṯerī.  Nā ṯum dolahu nā ham girṯe rakẖ līnī har merī. ||1||

 

O (suaami) Almighty Master, (too’n) You are (meyr-u) Sum-er (parbat-u) mountain (meyro = my) for me; I (gahee = held) have taken (teyri) Your (ott) cover – from attackers, i.e. temptations in the world-play.

(Tum) You do not (ddolhu) shake, so (ham) we do not (girtey) fall, i.e. You are not subject to temptations in the world-play and we shall not succumb to them; You have (rakh leeee) preserved (meyree) my honor, o (har-i) Almighty. 1.

 

ਅਬ ਤਬ ਜਬ ਕਬ ਤੁਹੀ ਤੁਹੀ ॥ ਹਮ ਤੁਅ ਪਰਸਾਦਿ ਸੁਖੀ ਸਦ ਹੀ ॥੧॥ ਰਹਾਉ ॥
Ab ṯab jab kab ṯuhī ṯuhī.  Ham ṯu▫a parsāḏ sukẖī saḏ hī. ||1|| rahā▫o.

 

(Tuhi tuhi) You and You alone are my protector, (tab) then and (ab) now, (jab) when and (kab) then, i.e. everywhere all the time – here and in the hereafter.

With (tua) Your (parsaad-i) grace (ham) we are (sad hi) for ever (sukhi) in comfort/peace. 1.

(Rahaau) pause and reflect on this.

 

Note: There is a Hindu belief that one obtains spiritual enlightenment in Benares/Kaashi. Bhagat Kabir says he obtained vision of the Almighty in a supposedly cursed place called Magahar and then came to live in Kaashi and found IT there also.

 

ਤੋਰੇ ਭਰੋਸੇ ਮਗਹਰ ਬਸਿਓ ਮੇਰੇ ਤਨ ਕੀ ਤਪਤਿ ਬੁਝਾਈ ॥ ਪਹਿਲੇ ਦਰਸਨੁ ਮਗਹਰ ਪਾਇਓ ਫੁਨਿ ਕਾਸੀ ਬਸੇ ਆਈ ॥੨॥

Ŧore bẖarose maghar basi▫o mere ṯan kī ṯapaṯ bujẖā▫ī. Pahile ḏarsan maghar pā▫i▫o fun kāsī base ā▫ī. ||2||

 

O Almighty, with (bharosey = reliance) faith (teyrey = your) in You, I (basio) lived in Magahar; and You (bujhaaee) quenched (tapat-i = heat) the restless of (meyrey) my (tan) body/mind, i.e. fulfilled my yearning for You.

I (pahil-e) first (paaio) obtained (darsan-u) vision of You at Magahar, and (phun-i) then (aaee) came to (bas-e) live at Kaasi/Benares – and have Your vision. 2.

 

ਜੈਸਾ ਮਗਹਰੁ ਤੈਸੀ ਕਾਸੀ ਹਮ ਏਕੈ ਕਰਿ ਜਾਨੀ ॥ ਹਮ ਨਿਰਧਨ ਜਿਉ ਇਹੁ ਧਨੁ ਪਾਇਆ ਮਰਤੇ ਫੂਟਿ ਗੁਮਾਨੀ ॥੩॥

Jaisā maghar ṯaisī kāsī ham ekai kar jānī.  Ham nirḏẖan ji▫o ih ḏẖan pā▫i▫ā marṯe fūt gumānī. ||3||

 

(Ham) I (kar-u jaani = considered/deemed) found that (jaisa) as is Magahar (taisa = that way) so is Kaasi (ekai = one) the same – for one who remembers You.

(Jiau) when (ham) I, (nirdhan = without wealth) a poor man (paaiaa) obtained (ihu) this (dhan-u) wealth, (gumaani = proud) those with worldly wealth (phoott-i) burst (martey) dead, i.e. I, a simple man am happy anywhere because of faith in God; but those who think they are rich and pious because they live in Kaasi are not satisfied and are jealous/restless. 3.

 

ਕਰੈ ਗੁਮਾਨੁ ਚੁਭਹਿ ਤਿਸੁ ਸੂਲਾ ਕੋ ਕਾਢਨ ਕਉ ਨਾਹੀ ॥ ਅਜੈ ਸੁ ਚੋਭ ਕਉ ਬਿਲਲ ਬਿਲਾਤੇ ਨਰਕੇ ਘੋਰ ਪਚਾਹੀ ॥੪॥

Karai gumān cẖubẖėh ṯis sūlā ko kādẖan ka▫o nāhī.  Ajai so cẖobẖ ka▫o bilal bilāṯe narke gẖor pacẖāhī. ||4||

 

One who (karai = does, gumaan-u = pride) is proud, his/her pride (chubhah-i) pricks (tis-u = that) him/her like (soola) a thorn; there is (ko naahi) none (kau) to (kaaddhan) take it out, i.e. a proud person is ever restless and no one can help him/her.

They have been in Benares for long but (ajai) still (bilal bilaatey wail (kau) with (su) that (chobh) prick, as if (pachaahi) burning in (ghor) terrible (narkey) hell. 4.

 

ਕਵਨੁ ਨਰਕੁ ਕਿਆ ਸੁਰਗੁ ਬਿਚਾਰਾ ਸੰਤਨ ਦੋਊ ਰਾਦੇ ॥ ਹਮ ਕਾਹੂ ਕੀ ਕਾਣਿ ਨ ਕਢਤੇ ਅਪਨੇ ਗੁਰ ਪਰਸਾਦੇ ॥੫॥

Kavan narak ki▫ā surag bicẖārā sanṯan ḏo▫ū rāḏe.  Ham kāhū kī kāṇ na kadẖ▫ṯe apne gur parsāḏe. ||5||

 

(Kavan-u) what is (narak-u) hell and (kiaa) what is this (bichaara) thought of going to (surag-u) heaven; (santan = saints) seekers of the Almighty, (raadey) reject (do-oo) both – they just yearn for vision of the Almighty.

(Parsaadey) with grace/guidance of (apney = own) my (gur) guru, (Ham) I – am happy praising the Almighty and – do not (kaddhtey) owe (kaan-i) obligation to, i.e. need to do anything else.

 

ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥

Ab ṯa▫o jā▫e cẖadẖe singẖāsan mile hai saringpānī.  Rām kabīrā ek bẖa▫e hai ko▫e na sakai pacẖẖānī. ||6||3||

 

(Ab tau = now) this way I have (jaaey chaddhey) ascended (sighaasan-i) the throne, i.e. attained the sublime state in which I have (miley) found (saaringpaani = who provides water to the rain bird) the Almighty – the object of my yearning.

(Raam) the all-pervasive Almighty and Kabir (bhaey) have become (eyk) one, such that (koey na) no one (sakai) can (pachhaani) distinguish. 6. 3.

 

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ਸੰਤਾ ਮਾਨਉ ਦੂਤਾ ਡਾਨਉ ਇਹ ਕੁਟਵਾਰੀ ਮੇਰੀ ॥ ਦਿਵਸ ਰੈਨਿ ਤੇਰੇ ਪਾਉ ਪਲੋਸਉ ਕੇਸ ਚਵਰ ਕਰਿ ਫੇਰੀ ॥੧॥

Sanṯā mān▫o ḏūṯā dāna▫o ih kutvārī merī.  Ḏivas rain ṯere pā▫o palosa▫o kes cẖavar kar ferī. ||1||

 

I (maanau) give regard to (santaa = saints) seekers of the Almighty and (ddaanau) punish (dootaa) evil persons, i.e. shun vices; (ih) this is (meyri) my (kuttvaari) policing, i.e. may I emulate virtues and shed vices; this is my duty as a human being.

O Almighty, may I (plosau = rub) wash (teyrey) Your (paau) feet (divas) day and (rain-i) night, and (pheyri) wave (keys) my hair (kar-i) as (chavar) the fan to keep flies away from You, i.e. may I respectfully live by Your commands. 1.

 

ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ॥ ਭਉਕਹਿ ਆਗੈ ਬਦਨੁ ਪਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Ham kūkar ṯere ḏarbār.  Bẖa▫ukahi āgai baḏan pasār. ||1|| rahā▫o.

 

(Ham) I am (kookar) a dog at (teyrey) Your (darbaar-i = court) door (bhaukah-i) barking (aagai) in front of it with (badan) mouth (pasaar-i) open, i.e. I ever look to You for everything. 1.

(Rahaau) pause and reflect on this.

 

Page 970

 

ਪੂਰਬ ਜਨਮ ਹਮ ਤੁਮ੍ਹ੍ਹਰੇ ਸੇਵਕ ਅਬ ਤਉ ਮਿਟਿਆ ਨ ਜਾਈ ॥ ਤੇਰੇ ਦੁਆਰੈ ਧੁਨਿ ਸਹਜ ਕੀ ਮਾਥੈ ਮੇਰੇ ਦਗਾਈ ॥੨॥

Pūrab janam ham ṯumĥre sevak ab ṯa▫o miti▫ā na jā▫ī.  Ŧere ḏu▫ārai ḏẖun sahj kī māthai mere ḏagā▫ī. ||2||

 

(Ham) I was (tumrey) Your (seyvak = servant) devotee in (poorab) past (janam) births – this has become my nature – it (na jaaee) cannot be (mittiaa) effaced (ab tau) now.

Being at (teyrey) Your (duaarai) door, i.e. with Your remembrance I hear (dhun-i) celestial music that provides (sahj) poise within – and this is (dagaaee = stain) the mark on my (maathai) forehead, i.e. being accepted as Your devotee. 2.

 

ਦਾਗੇ ਹੋਹਿ ਸੁ ਰਨ ਮਹਿ ਜੂਝਹਿ ਬਿਨੁ ਦਾਗੇ ਭਗਿ ਜਾਈ ॥ ਸਾਧੂ ਹੋਇ ਸੁ ਭਗਤਿ ਪਛਾਨੈ ਹਰਿ ਲਏ ਖਜਾਨੈ ਪਾਈ ॥੩॥

Ḏāge hohi so ran mėh jūjẖėh bin ḏāge bẖag jā▫ī.  Sāḏẖū ho▫e so bẖagaṯ pacẖẖānai har la▫e kẖajānai pā▫ī. ||3||

 

Those who (hoh-i) are (daagey = branded) soldiers in uniform, (s-u) they (jhoojhah-i) fight (mah-i) in (ran) the battlefield; those (bin-u) without (daagey) the branding (bhag jaaee) run away, i.e. one can overcome vices in the world-play with Divine grace, those who do not live to deserve grace, succumb to vices.

One who (hoey) is (sadhoo) saint/true seeker, (su) s/he (pachhanai = recognizes) understands the need for (bahagt-i) devotion – to emulate Divine virtues and obey Divine commands; the Almighty (laey paaee = puts in) accepts him/her into (khajaanai) the treasury, i.e. accepts him/her for union. 3.

 

ਕੋਠਰੇ ਮਹਿ ਕੋਠਰੀ ਪਰਮ ਕੋਠੀ ਬੀਚਾਰਿ ॥ ਗੁਰਿ ਦੀਨੀ ਬਸਤੁ ਕਬੀਰ ਕਉ ਲੇਵਹੁ ਬਸਤੁ ਸਮ੍ਹ੍ਹਾਰਿ ॥੪॥

Koṯẖre mėh koṯẖrī param koṯẖī bīcẖār.  Gur ḏīnī basaṯ Kabīr ka▫o levhu basaṯ samĥār. ||4||

 

(Mah-i) in (kotthrey = house) the body, there is a (kotthree) room, which (kotthee) room, i.e. mind, becomes (param) supreme (beechaar-i) by reflection – on Naam or Divine virtues and commands.

(Gur-i) the guru (deenee) gave (bast-u = substance) awareness of Naam (kau) to Kabir and asked him (leyvahu) to take (bast-u) Naam and (samaar-i = take care) keep it in mind. 4.

 

ਕਬੀਰਿ ਦੀਈ ਸੰਸਾਰ ਕਉ ਲੀਨੀ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ॥ ਅੰਮ੍ਰਿਤ ਰਸੁ ਜਿਨਿ ਪਾਇਆ ਥਿਰੁ ਤਾ ਕਾ ਸੋਹਾਗੁ ॥੫॥੪॥

Kabīr ḏī▫ī sansār ka▫o līnī jis masṯak bẖāg.  Amriṯ ras jin pā▫i▫ā thir ṯā kā sohāg. ||5||4||

 

And (kabir-i) Kabir (dee-ee) gives it (kau) to (sansaar = world) the people; one in (jis-u) whose (masatak-i) forehead/destiny it is written to receive, (leenee) takes it.

(Jin-i = who) the soul-wife who (paaiaa) receives (amrit) the life-giving (ras-u) elixir, i.e. the soul-wife who lives by Naam, (ka = of, ta = that) her (sohaag-u) Almighty-husband is (thir-u = stable) ever with her, i.e. that person ever remains absorbed in the Almighty. 5. 4.

 

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Note: This Shabad is about the pretentious people who display knowledge and practice of their faith but do not truly live by it.

 

ਜਿਹ ਮੁਖ ਬੇਦੁ ਗਾਇਤ੍ਰੀ ਨਿਕਸੈ ਸੋ ਕਿਉ ਬ੍ਰਹਮਨੁ ਬਿਸਰੁ ਕਰੈ ॥ ਜਾ ਕੈ ਪਾਇ ਜਗਤੁ ਸਭੁ ਲਾਗੈ ਸੋ ਕਿਉ ਪੰਡਿਤੁ ਹਰਿ ਨ ਕਹੈ ॥੧॥

Jih mukẖ beḏ gā▫iṯarī niksai so ki▫o barahman bisar karai.  Jā kai pā▫e jagaṯ sabẖ lāgai so ki▫o pandiṯ har na kahai. ||1||

 

(Brahman-u) the Brahmin reads (beyd) the Vedas and recites Gaaitri Mantra and believes they came from God; then (kiau) why does he (bisar-u karai) forget (so) that God from (jih) whose (mukh) mouth they (niksai) came out.

God, at (ja kai) whose (paaey) feet (sabh-u) all (jagat-u = world) mankind (laagai = attaches) prays to, (kio) why does (pandit-u) the scholar Brahmin not (kahai = say) remember and obey (so) that (har-i) Almighty? 1.

 

ਕਾਹੇ ਮੇਰੇ ਬਾਮ੍ਹ੍ਹਨ ਹਰਿ ਨ ਕਹਹਿ ॥ ਰਾਮੁ ਨ ਬੋਲਹਿ ਪਾਡੇ ਦੋਜਕੁ ਭਰਹਿ ॥੧॥ ਰਹਾਉ ॥

Kāhe mere bāmĥan har na kahėh.  Rām na bolėh pāde ḏojak bẖarėh. ||1|| rahā▫o.

 

O (meyrey) my (baaman/Brahmin) religious teacher, (kaah-e) why do you not (kahai = utter) remember (har-i) the Almighty?

O (paadd-e/pandit) scholar, you do not (bolah-i = utter) remember and obey (raam-u) the all-pervasive Almighty; remember, you will have (bharah-i) t pay for it by being put (dojak-u = hell) in cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

 

ਆਪਨ ਊਚ ਨੀਚ ਘਰਿ ਭੋਜਨੁ ਹਠੇ ਕਰਮ ਕਰਿ ਉਦਰੁ ਭਰਹਿ ॥ ਚਉਦਸ ਅਮਾਵਸ ਰਚਿ ਰਚਿ ਮਾਂਗਹਿ ਕਰ ਦੀਪਕੁ ਲੈ ਕੂਪਿ ਪਰਹਿ ॥੨॥

Āpan ūcẖ nīcẖ gẖar bẖojan haṯẖe karam kar uḏar bẖarėh.  Cẖa▫uḏas amāvas racẖ racẖ māʼngėh kar ḏīpak lai kūp parėh. ||2||

 

You call (aapan) yourself (ooch = high) of high caste but (bhojan-u) feed (ghar-i) in the houses of those with (neech = low) low caste; you (kar-i) perform (karam = rituals, hatthey = stubborn) austerities to show to people to (bharah-i) fill your (udar-u) belly, i.e. do it for material benefits.

You (rach-i rach-i) create superstitions of (chaudas) the fourteenth day and (amaavas) the moon-less night of the lunar cycle, and (maangah-i) ask for money/charity; you (lai) carry (deepak) a lamp in (kar) hand but (parah-i) fall (koop-i) in the well, i.e. you have scriptural knowledge – but forget it and engage in superstitious rituals which are of no spiritual use.

 

ਤੂੰ ਬ੍ਰਹਮਨੁ ਮੈ ਕਾਸੀਕ ਜੁਲਹਾ ਮੁਹਿ ਤੋਹਿ ਬਰਾਬਰੀ ਕੈਸੇ ਕੈ ਬਨਹਿ ॥ ਹਮਰੇ ਰਾਮ ਨਾਮ ਕਹਿ ਉਬਰੇ ਬੇਦ ਭਰੋਸੇ ਪਾਂਡੇ ਡੂਬਿ ਮਰਹਿ ॥੩॥੫॥

Ŧūʼn barahman mai kāsīk julhā muhi ṯohi barābarī kaise kai banėh. Hamre rām nām kahi ubre beḏ bẖarose pāʼnde dūb marėh. ||3||5||

 

(Too’n) you are a learned Brahman, and (mai) I an ignorant (julhaa/julaaha) weaver (laaseek) of Kaashi; (kaisey) how can (banah-i = made) there be (braabri) equality between (muh-i) me and (toh-i) you? We have different paths.

According to (hamrey) my belief one (ubrey) is emancipated from rebirth (kah-i = by saying) by remembrance and emulation of (naam) virtues of (raam) the all-pervasive Almighty; but by (bharosey = reliance) faith in (beyd) the Vedas, i.e. just reading scriptures, (ddoob-i = drowning, marey = dead) you are wasting human birth, o (paanddey) Pandit. 3. 5.

 

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Note: In this Shabad Bhagat Kabir Ji creates awareness of the Almighty being present everywhere and within everyone. This awareness comes with the guru’s guidance.

 

ਤਰਵਰੁ ਏਕੁ ਅਨੰਤ ਡਾਰ ਸਾਖਾ ਪੁਹਪ ਪਤ੍ਰ ਰਸ ਭਰੀਆ ॥ ਇਹ ਅੰਮ੍ਰਿਤ ਕੀ ਬਾੜੀ ਹੈ ਰੇ ਤਿਨਿ ਹਰਿ ਪੂਰੈ ਕਰੀਆ ॥੧॥

Ŧarvar ek ananṯ dār sākẖā puhap paṯar ras bẖarī▫ā.  Ih amriṯ kī bāṛī hai re ṯin har pūrai karī▫ā. ||1||

 

The Creation is (eyk-u = one) a (tarvar-u) tree with (anant) countless (ddaar) branches and (saakha) twigs with (puhap) flowers and (patr) leaves (bhareeaa) full of (ras) juice, i.e. the Creator’s creation is of numerous types and each has the Creator present in it.

(Ih) this world is (baarree) the garden of (amrit) life-giving elixir which (tin-i = that) the One (poorai = perfect) profound (har-i) Almighty has (kareeaa) created. 1.  

 

ਜਾਨੀ ਜਾਨੀ ਰੇ ਰਾਜਾ ਰਾਮ ਕੀ ਕਹਾਨੀ ॥ ਅੰਤਰਿ ਜੋਤਿ ਰਾਮ ਪਰਗਾਸਾ ਗੁਰਮੁਖਿ ਬਿਰਲੈ ਜਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Jānī jānī re rājā rām kī kahānī.  Anṯar joṯ rām pargāsā gurmukẖ birlai jānī. ||1|| rahā▫o.

 

(Rey) o my friends, I have (jaani jaani = known) understood (kahaani) the story of (raaja = king) the Sovereign (raam) all-pervasive Almighty, i.e. IT is present everywhere.

(Raam) the Almighty (pargaasa = illuminates) is present (antar-i) within everyone as (jot-i) light, i.e. IT is the source of life of all living beings and directs from within; It is (jaani = known) understood (birlai) by some rare person (gurmukh-i) with the guru’s guidance that.

(Rahaau) pause and reflect on this.

 

ਭਵਰੁ ਏਕੁ ਪੁਹਪ ਰਸ ਬੀਧਾ ਬਾਰਹ ਲੇ ਉਰ ਧਰਿਆ ॥ ਸੋਰਹ ਮਧੇ ਪਵਨੁ ਝਕੋਰਿਆ ਆਕਾਸੇ ਫਰੁ ਫਰਿਆ ॥੨॥

Bẖavar ek puhap ras bīḏẖā bārah le ur ḏẖari▫ā.  Sorah maḏẖe pavan jẖakori▫ā ākāse far fari▫ā. ||2||

 

(Eyk-u) a (bhavar-u) bumblebee (beedha = pierced) fascinated by (ras) juice (ley dhariaa) places itself in (ur) in (puhp/pushp) the flower of (baarah = twelve) twelve petals – the mind-lotus, i.e. one who loves Naam gets absorbed in it.

When one understands and experiences the pleasure of Naam, the mind attains an exalted state. The Yogis say it thus: One (jhakoriaa) pulls (pavan-u = air/breath) the breath and (phar-u phariaa) flies (madhey) in (aakaasey) the sky, i.e. Dasam Duaar or tenth gate of (sorah) sixteen petals. 2.      

 

ਸਹਜ ਸੁੰਨਿ ਇਕੁ ਬਿਰਵਾ ਉਪਜਿਆ ਧਰਤੀ ਜਲਹਰੁ ਸੋਖਿਆ ॥ ਕਹਿ ਕਬੀਰ ਹਉ ਤਾ ਕਾ ਸੇਵਕੁ ਜਿਨਿ ਇਹੁ ਬਿਰਵਾ ਦੇਖਿਆ ॥੩॥੬॥

Sahj sunn ik birvā upji▫ā ḏẖarṯī jalhar sokẖi▫ā.  Kahi Kabīr ha▫o ṯā kā sevak jin ih birvā ḏekẖi▫ā. ||3||6||

 

When one attains (sahj) natural (sunn-i) unshakable focus then one experiences as if (ik-u = one) a (birva) tree (upjiaa) grows, i.e. presence of the One Almighty is experienced and this (sokhiaa = dries) ends (jalhar-u = cloud) wavering (dharti = ground) the body/mind.

Kabir (kah-i) says: (Hau) I am (seyvak-u) a servant (ka) of (ta) that person, (jin-i) who (deykhiaa) sees (birva) the tree, i.e. one who experiences the Almighty – I adore such a person. 3. 6.

 

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Note: In this Shabad, Bhagat Kabir advises the Yogi to give up symbolism and lead a practical life seeking union with the Almighty.

 

ਮੁੰਦ੍ਰਾ ਮੋਨਿ ਦਇਆ ਕਰਿ ਝੋਲੀ ਪਤ੍ਰ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ਰੇ ॥ ਖਿੰਥਾ ਇਹੁ ਤਨੁ ਸੀਅਉ ਅਪਨਾ ਨਾਮੁ ਕਰਉ ਆਧਾਰੁ ਰੇ ॥੧॥

Munḏrā mon ḏa▫i▫ā kar jẖolī paṯar kā karahu bīcẖār re.  Kẖinthā ih ṯan sī▫a▫o apnā nām kara▫o āḏẖār re. ||1||

 

(Rey) o Yogi, (kar-i) make (mon-i = quiet) silencing of the mind (mundraa) the earrings, (daiaa) compassion (jholi) the begging bag and (beechaar-u) contemplation (part = container) the begging bowl.

(Karau) make Naam – living by Divine virtues and commands your (aadhaar-u) sustenance – the guide for life to (seeau) stitch (apna) your (tan) body, i.e. imbibe Divine virtues and protect yourself from temptations, instead of making and putting on a (khinthaa) patched garment. 1.

 

ਐਸਾ ਜੋਗੁ ਕਮਾਵਹੁ ਜੋਗੀ ॥ ਜਪ ਤਪ ਸੰਜਮੁ ਗੁਰਮੁਖਿ ਭੋਗੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jog kamāvahu jogī.  Jap ṯap sanjam gurmukẖ bẖogī. ||1|| rahā▫o.

 

(Kamaavhu) practice (aisa) such (jog-u) Yoga, o (jogi) Yogi. (Bhogi = be a consumer) enjoy the pleasure of (gurmukh-i) living by the guru’s teachings, instead of practice of (jap) recitations of mantras, (tap) austerities and (sanjam) control of organs. 1.

(Rahaau) pause and reflect on this.

 

ਬੁਧਿ ਬਿਭੂਤਿ ਚਢਾਵਉ ਅਪੁਨੀ ਸਿੰਗੀ ਸੁਰਤਿ ਮਿਲਾਈ ॥ ਕਰਿ ਬੈਰਾਗੁ ਫਿਰਉ ਤਨਿ ਨਗਰੀ ਮਨ ਕੀ ਕਿੰਗੁਰੀ ਬਜਾਈ ॥੨॥

Buḏẖ bibẖūṯ cẖadẖāva▫o apunī singī suraṯ milā▫ī.  Kar bairāg fira▫o ṯan nagrī man kī kingurī bajā▫ī. ||2||

 

(Chaddhaavau) make an offering of, i.e.  (apni = own) your (budh-i = intellect) t1houghts to the Almighty rather than applying (bibhoot-i) ash on the body; (milaaee) connect your (surat-i) consciousness with the Almighty, let this be your (singni) blowing of the horn.

(Kar-i) make (bairaag-u) giving up attachment to the world-play and (phirau) wandering in (nagri) the town of body, i.e. contemplate within; (bajaaee) play (kinguri) the stringed musical instrument of (man) the mind, i.e. cause the mind to respond to Divine commands. 2.

 

ਪੰਚ ਤਤੁ ਲੈ ਹਿਰਦੈ ਰਾਖਹੁ ਰਹੈ ਨਿਰਾਲਮ ਤਾੜੀ ॥ ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਧਰਮੁ ਦਇਆ ਕਰਿ ਬਾੜੀ ॥੩॥੭॥

Pancẖ ṯaṯ lai hirḏai rākẖo rahai nirālam ṯāṛī.  Kahaṯ Kabīr sunhu re sanṯahu ḏẖaram ḏa▫i▫ā kar bāṛī. ||3||7||

 

(Lai raakhanu) keep (hirdai) in mind the attributes of (panch) the five (tat-u) elements and you will (rahai) experience (niraalam) a unique (taarri = deep concentration) concentration. (Note: The five elements and their attributes are earth – tolerance, water – pure/can be purified, air = treats everyone equally, fire = burns/burn ego and jealousy, sky/space = is common for all).

(Kahat-u) says Kabir: (Sunhu) listen (rey) o (santahu = saints) seekers of the Almighty; (kar-i) make (dharam) righteousness and (daiaa) compassion (baarree) the fence – to keep vices away and remain in focus. 3. 7.