SGGS pp 970-972, Raamkali Kabir Ji, Shabads 8-12.

 

ਕਵਨ ਕਾਜ ਸਿਰਜੇ ਜਗ ਭੀਤਰਿ ਜਨਮਿ ਕਵਨ ਫਲੁ ਪਾਇਆ ॥ ਭਵ ਨਿਧਿ ਤਰਨ ਤਾਰਨ ਚਿੰਤਾਮਨਿ ਇਕ ਨਿਮਖ ਨ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥੧॥

Kavan kāj sirje jag bẖīṯar janam kavan fal pā▫i▫ā.  Bẖav niḏẖ ṯaran ṯāran cẖinṯāman ik nimakẖ na ih man lā▫i▫ā. ||1||

 

O human being, have you ever reflected: For (kavan) what (kaaj) purpose were you (sirj-e) born (bheetar-i) in (jag) the world, and (janam-i) having been born (kavan) what have you (paaiaa = obtained, phal = fruit) achieved?

You have not, even for (ik) a (nimakh) moment, (laaiaa) applied (ihu = this) your (man) mind to – the commands of – the Almighty, (chintaman-i = gem that fulfills wishes) the fulfiller of wishes, and (taran) the boat/ship to (taaran) ferry you across (bhav = world, nidh-i = treasure) the world-ocean – and not be reborn. 1.

 

Page 971

 

ਗੋਬਿੰਦ ਹਮ ਐਸੇ ਅਪਰਾਧੀ ॥ ਜਿਨਿ ਪ੍ਰਭਿ ਜੀਉ ਪਿੰਡੁ ਥਾ ਦੀਆ ਤਿਸ ਕੀ ਭਾਉ ਭਗਤਿ ਨਹੀ ਸਾਧੀ ॥੧॥ ਰਹਾਉ ॥

Gobinḏ ham aise aprāḏẖī.  Jin parabẖ jī▫o pind thā ḏī▫ā ṯis kī bẖā▫o bẖagaṯ nahī sāḏẖī. ||1|| rahā▫o.

 

O (gobind = master of the world) Almighty, (ham) we humans are (ais-e) such (apraadhi) culprits.

(Prabh-i) the Almighty (jin-i) who (tha deeaa) gave us (jeeau) the soul and (pindd-u) body, we have not (saadhi) practiced (tis = that, ki = of) IT’s (bhagat-i) devotion with (bhaau) with love i.e. not carried out IT’s directions. 1.

(Rahaau) pause and reflect on this.

 

ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਪਰ ਅਪਬਾਦੁ ਨ ਛੂਟੈ ॥ ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ ॥੨॥

Par ḏẖan par ṯan par ṯī ninḏā par apbāḏ na cẖẖūtai.  Āvā gavan hoṯ hai fun fun ih parsang na ṯūtai. ||2||

 

We have not (chhoottai = freed) given up casting evil eye (dhan) wealth, (tan = body) women/men (ninda) slander (par ti) of others and getting into (apbaad-u) arguments/conflicts with (par) others.

As a result, our (aavaa = coming) birth and (gavan-u = going) death (hot) occurs (phun-i phun-i) again and again; and (ihu) this (parsang-u) sequence does not (toottai) break, i.e. we keep transgressing and being born to die again and again. 2.

 

ਜਿਹ ਘਰਿ ਕਥਾ ਹੋਤ ਹਰਿ ਸੰਤਨ ਇਕ ਨਿਮਖ ਨ ਕੀਨ੍ਹ੍ਹੋ ਮੈ ਫੇਰਾ ॥ ਲੰਪਟ ਚੋਰ ਦੂਤ ਮਤਵਾਰੇ ਤਿਨ ਸੰਗਿ ਸਦਾ ਬਸੇਰਾ ॥੩॥

Jih gẖar kathā hoṯ har sanṯan ik nimakẖ na kīnĥo mai ferā.  Lampat cẖor ḏūṯ maṯvāre ṯin sang saḏā baserā. ||3||

 

(Mai) I do not (keeno pheyra) visit, even for (ik) one (nimakh) moment, (ghar-i = house) the place – the holy congregation – (jih) where (kathaa) discourse of (santan = saints) seekers of (har-i) the Almighty (hot) takes place, i.e. where the Almighty is praised.

But (lampatt) lustful persons, (chor) thieves, (doot) evil doers, (matvaarey = intoxicated) drunkards; my (baseyra = abode) company is (sadaa) ever (sang-i) with (tin) them. 3.

 

ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਸੰਪੈ ਮੋ ਮਾਹੀ ॥ ਦਇਆ ਧਰਮੁ ਅਰੁ ਗੁਰ ਕੀ ਸੇਵਾ ਏ ਸੁਪਨੰਤਰਿ ਨਾਹੀ ॥੪॥

Kām kroḏẖ mā▫i▫ā maḏ maṯsar e sampai mo māhī.  Ḏa▫i▫ā ḏẖaram ar gur kī sevā e supnanṯar nāhī. ||4||

 

(Kaam) lust, (krodh) anger, (mad) pride of (maaiaa) wealth and (matsar) jealousy; (aey) these are (sampai) the belongings, i.e. I have gathered these, (maahi) in (mo = me) my mind.

(Daiaa) compassion, (dharam-u) righteousness (ar-u) and (seyvaa = service) obedience (ki) of (gur) the guru; (aey) these do not enter my mind even (supnantar-i) in a dream. 4.

 

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਦਮੋਦਰ ਭਗਤਿ ਬਛਲ ਭੈ ਹਾਰੀ ॥ ਕਹਤ ਕਬੀਰ ਭੀਰ ਜਨ ਰਾਖਹੁ ਹਰਿ ਸੇਵਾ ਕਰਉ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੫॥੮॥
Ḏīn ḏa▫i▫āl kirpāl ḏamoḏar bẖagaṯ bacẖẖal bẖai hārī.  Kahaṯ Kabīr bẖīr jan rākẖo har sevā kara▫o ṯumĥārī. ||5||8||

 

O (damodar = one with rope round the waist – Krishna of the Mahabharata, metaphor for) Almighty, You are (daiaal) kind to (deen) the hapless and (bachhal) love (bhagat-i) the devotees; please (raakhahu) protect this (jan) servant from (bheer) this tribulation, and enable that I (karau = perform, seyva = service) live by Your directions, o (har-i) Master, (kahat = says) supplicates Kabir. 5. 8.

 

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ਜਿਹ ਸਿਮਰਨਿ ਹੋਇ ਮੁਕਤਿ ਦੁਆਰੁ ॥ ਜਾਹਿ ਬੈਕੁੰਠਿ ਨਹੀ ਸੰਸਾਰਿ ॥ ਨਿਰਭਉ ਕੈ ਘਰਿ ਬਜਾਵਹਿ ਤੂਰ ॥ ਅਨਹਦ ਬਜਹਿ ਸਦਾ ਭਰਪੂਰ ॥੧॥

Jih simran ho▫e mukaṯ ḏu▫ār.  Jāhi baikunṯẖ nahī sansār.  Nirbẖa▫o kai gẖar bajāvėh ṯūr.  Anhaḏ bajėh saḏā bẖarpūr. ||1||

 

Naam or virtues and commands of the Almighty, by (simran-i) remembering – and practice of – (jih) which (hoey = happens) one reaches (duaar-u) the gate of (mukat-i) emancipation – from vices in life and hence from rebirth on death.

One (jaah-i = goes to, baikhuntth = abode of God) unites with the Creator and (nahi = not, sansaar-i = in the world) is not reborn.

And (bajaavah-i) plays (toor) the trumpet, i.e. is happy, (ghar-i) in the abode (kai) of (nirbhau = fearless – above whom there is none) the Supreme Master.

This music (bajah-i) plays (anhad) incessantly (sadaa) for ever and (bharpoor = full) in abundance. 1.

 

ਐਸਾ ਸਿਮਰਨੁ ਕਰਿ ਮਨ ਮਾਹਿ ॥ ਬਿਨੁ ਸਿਮਰਨ ਮੁਕਤਿ ਕਤ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Aisā simran kar man māhi.  Bin simran mukaṯ kaṯ nāhi. ||1|| rahā▫o.

 

(Kar-i) practice (aisa) such (simran-u) remembrance (maah-i) in (man) the mind.

(Mukat-i) emancipation can (naah-i) not be attained by (kat) any other means (bin-u) except (simran) remembrance and compliance of Divine commands. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਨਨਕਾਰੁ ॥ ਮੁਕਤਿ ਕਰੈ ਉਤਰੈ ਬਹੁ ਭਾਰੁ ॥ ਨਮਸਕਾਰੁ ਕਰਿ ਹਿਰਦੈ ਮਾਹਿ ॥ ਫਿਰਿ ਫਿਰਿ ਤੇਰਾ ਆਵਨੁ ਨਾਹਿ ॥੨॥

Jih simran nāhī nankār.  Mukaṯ karai uṯrai baho bẖār.  Namaskār kar hirḏai māhi.  Fir fir ṯerā āvan nāhi. ||2||

 

God, (simran-i) by remembrance of (jih) whom there is (naahi) no (nanakar) denial of anything.

By which (bhaar-u) the load – of past wrongdoings (utrai) is taken off and which (karai = does, mukat-i = deliverance) saves from rebirth.

(Kar-i = do, namaskaar-u = obeisance) show respect to that Almighty (maah-i) in (hirdai) the mind, so that there is (naah-i) no (aavan-u = coming, jaah-i = going) birth and death (phir-i phir-i) again and again (teyra = your) for you. 2.

 

ਜਿਹ ਸਿਮਰਨਿ ਕਰਹਿ ਤੂ ਕੇਲ ॥ ਦੀਪਕੁ ਬਾਂਧਿ ਧਰਿਓ ਬਿਨੁ ਤੇਲ ॥ ਸੋ ਦੀਪਕੁ ਅਮਰਕੁ ਸੰਸਾਰਿ ॥ ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਕਾਢੀਲੇ ਮਾਰਿ ॥੩॥

Jih simran karahi ṯū kel.  Ḏīpak bāʼnḏẖ ḏẖari▫o bin ṯel.  So ḏīpak amrak sansār.  Kām kroḏẖ bikẖ kādẖīle mār. ||3||

 

Naam by (jih) whose (simran-i) remembrance (too) you will (karah-i = make, keyl = merry) find the Almighty and be happy; That Almighty has (bandh-i = constructed/made, dhario = placed) kept (deepak-u) an oil-lamp of awareness which burns/lights without (teyl-u) oil, i.e. Naam is present in your mind – look for it within.

(So) that (deepak-u = lamp) awareness – and compliance with it – (amrak-u = emancipator) delivers from rebirth (sansaar-i) in the world by (maar-i) killing/overcoming and (kaddheeley = taking out) dispelling (bikh-u) the vices of (kaam) lust, (krodh) anger – and other vices. 3.

 

ਜਿਹ ਸਿਮਰਨਿ ਤੇਰੀ ਗਤਿ ਹੋਇ ॥ ਸੋ ਸਿਮਰਨੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥ ਸੋ ਸਿਮਰਨੁ ਕਰਿ ਨਹੀ ਰਾਖੁ ਉਤਾਰਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਤਰਹਿ ਪਾਰਿ ॥੪॥
ih simran ṯerī gaṯ ho▫e.  So simran rakẖ kanṯẖ paro▫e.  So simran kar nahī rākẖ uṯār.  Gur parsādī uṯrėh pār. ||4||

 

Naam, (jih) by whose (simran-u) remembrance and compliance (teyri) your (gat-i) emancipation (hoey) happens; (rakh-u) keep (so) that (simran-u = remembrance) Naam (proey = strung, kantth-i = round the neck like a rosary) ever in mind.

(Kar-i = do) live by (so) that (simran-u) Naam; do not (utaar-i = remove, raakh-u = keep) take it off your mind; then (gur parsaadi) with the guru’s guidance, you shall (utrah-i = land, paar-i = on far shore) get across the world-ocean – to the Almighty, and not be reborn. 4.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਤੁਹਿ ਕਾਨਿ ॥ ਮੰਦਰਿ ਸੋਵਹਿ ਪਟੰਬਰ ਤਾਨਿ ॥ ਸੇਜ ਸੁਖਾਲੀ ਬਿਗਸੈ ਜੀਉ ॥ ਸੋ ਸਿਮਰਨੁ ਤੂ ਅਨਦਿਨੁ ਪੀਉ ॥੫॥

Jih simran nāhī ṯuhi kān.  Manḏar sovėh patambar ṯān.  Sej sukẖālī bigsai jī▫o.  So simran ṯū an▫ḏin pī▫o. ||5||

 

Naam, by (jih) whose (simran-i) remembrance and compliance (tuh-i) you will not need to (kaan-i = depend) look to anyone else. And (sovah-i) sleep with (pattambar) silken (taan-i = spreading) covering (mandar-i) in the house, i.e. be at peace and comfort.

(Jeeo) the soul (bigsai) is happy to sleep on (sukhaali) the comfortable (seyj) the bed. (Too) you should (andin-u = everyday) ever (peeo) drink the elixir of (so) that (simran-u) remembrance, i.e. practice Naam. 5.

 

ਜਿਹ ਸਿਮਰਨਿ ਤੇਰੀ ਜਾਇ ਬਲਾਇ ॥ ਜਿਹ ਸਿਮਰਨਿ ਤੁਝੁ ਪੋਹੈ ਨ ਮਾਇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਗਾਈਐ ॥ ਇਹੁ ਸਿਮਰਨੁ ਸਤਿਗੁਰ ਤੇ ਪਾਈਐ ॥੬॥

Jih simran ṯerī jā▫e balā▫e.  Jih simran ṯujẖ pohai na mā▫e.  Simar simar har har man gā▫ī▫ai.  Ih simran saṯgur ṯe pā▫ī▫ai. ||6||

 

Naam, by (jih) whose (simran-i) remembrance and compliance (teyri) your (balaaey) cause of tribulations shall (jaaey) leave – you will not fall prey to temptations and hence not suffer. By whose remembrance and compliance, (maaey) temptations in the world-play shall not (pohai) affect (tujh-u) you.

We should (simara-i simar-i = twice remembering) ever be conscious of Divine commands in thoughts and deeds, and (gaaeeai = sing) praise and emulate (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty (man-i) in mind. 6.

 

ਸਦਾ ਸਦਾ ਸਿਮਰਿ ਦਿਨੁ ਰਾਤਿ ॥ ਊਠਤ ਬੈਠਤ ਸਾਸਿ ਗਿਰਾਸਿ ॥ ਜਾਗੁ ਸੋਇ ਸਿਮਰਨ ਰਸ ਭੋਗ ॥ ਹਰਿ ਸਿਮਰਨੁ ਪਾਈਐ ਸੰਜੋਗ ॥੭॥

Saḏā saḏā simar ḏin rāṯ.  Ūṯẖaṯ baiṯẖaṯ sās girās.  Jāg so▫e simran ras bẖog.  Har simran pā▫ī▫ai sanjog. ||7||

 

(Simar-i) remember Naam (sdaa sadaa) for ever (din-u) day and (raat-i) night, i.e. in all activities; (ootthat) standing/working or (baitthat = sitting) resting with every (saas-i) breath and (giraas-i) morsel of food.

(Jaag-u) awaken, (soey) sleep and (bhog) enjoy (ras) pleasures of (simran-u) remembrance. It is by (simran-u) remembrance and obedience of (har-i) the Almighty that (sanjog) union with IT (paaeeai) is attained. 7.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਤੁਝੁ ਭਾਰ ॥ ਸੋ ਸਿਮਰਨੁ ਰਾਮ ਨਾਮ ਅਧਾਰੁ ॥ ਕਹਿ ਕਬੀਰ ਜਾ ਕਾ ਨਹੀ ਅੰਤੁ ॥ ਤਿਸ ਕੇ ਆਗੇ ਤੰਤੁ ਨ ਮੰਤੁ ॥੮॥੯॥

Jih simran nāhī ṯujẖ bẖār.  So simran rām nām aḏẖār.  Kahi Kabīr jā kā nahī anṯ.  Ŧis ke āge ṯanṯ na manṯ. ||8||9||

 

Naam by (jih) whose remembrance and compliance you will not have (bhaa) the load of vices – to weigh you down in the world-ocean; (so) that (simran-u) remembrance of Naam of (raam) the all-pervasive Almighty is your (adhaar-u) support/guide for life.

(Kah-i) says Kabir: The Almighty (ja ka) of whose virtues and powers there is no (ant-u) limit, i.e. whose worth cannot be known. (Tant-u) Tantra and (mant-u) mantras do not work (aagai) before (key = of, tis-u = that) IT – IT cannot be found except through practice of Naam. 8. 9.

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ਰਾਮਕਲੀ ਘਰੁ ੨ ਬਾਣੀ ਕਬੀਰ ਜੀ ਕੀ                  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī gẖar 2 baṇī Kabīr jī kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered Kabir in Raga Raamkali, (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.

 

ਬੰਧਚਿ ਬੰਧਨੁ ਪਾਇਆ ॥ ਮੁਕਤੈ ਗੁਰਿ ਅਨਲੁ ਬੁਝਾਇਆ ॥ ਜਬ ਨਖ ਸਿਖ ਇਹੁ ਮਨੁ ਚੀਨ੍ਹ੍ਹਾ ॥ ਤਬ ਅੰਤਰਿ ਮਜਨੁ ਕੀਨ੍ਹ੍ਹਾ ॥੧॥

Banḏẖacẖ banḏẖan pā▫i▫ā.  Mukṯai gur anal bujẖā▫i▫ā.  Jab nakẖ sikẖ ih man cẖīnĥā.  Ŧab anṯar majan kīnĥā. ||1||

 

(Bandhach-i = one which binds) attachments to the world-play (bandhan-u paiaa) bind the humans. (Muktai) the emancipated (gur-i) guru (bujhaaiaa) extinguishes (anal-u) the fire – which is of four types, namely Hans = envy/conflict, heyt = love/attachment, Lobh = greed, and Kop = anger, i.e. frees one from the world-play.

(Jab) when (ih-u) this (man) mind (cheenaa) understands the body from (nakh) nail of the toes to (sikh = top) the head, i.e. controls the sensory organs from being tempted; (tab) (antar-i = the inner-self) the mind (keena = does/takes, majan-u = bath) is cleansed. 1.

 

ਪਵਨਪਤਿ ਉਨਮਨਿ ਰਹਨੁ ਖਰਾ ॥ ਨਹੀ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੧॥ ਰਹਾਉ ॥

Pavanpaṯ unman rahan kẖarā.  Nahī miraṯ na janam jarā. ||1|| rahā▫o.

 

(Pavanpat-i = master of air) the wavering mind then becomes (kharaa) fully (rahan-u = stay) stable and (unman-i) yearns for the Almighty; a person in this state does not (mirat-u = death) succumb to vices and is not subject to (jaraa = old age) weakness in combating vices; and is thus free from (janam-u = birth) rebirth. 1.

(Rahaau) pause and reflect on this.

 

ਉਲਟੀ ਲੇ ਸਕਤਿ ਸਹਾਰੰ ॥ ਪੈਸੀਲੇ ਗਗਨ ਮਝਾਰੰ ॥ ਬੇਧੀਅਲੇ ਚਕ੍ਰ ਭੁਅੰਗਾ ॥ ਭੇਟੀਅਲੇ ਰਾਇ ਨਿਸੰਗਾ ॥੨॥

Ultī le sakaṯ sahāraʼn.  Paisīle gagan majẖāraʼn.  Beḏẖī▫ale cẖakar bẖuangā.  Bẖetī▫ale rā▫e nisangā. ||2||

 

Then the mind (ultti ley) turns away from (sakat-i/Shakti) material nature and (sahaara-n) takes support of Naam; it (paiseeley) enters (majhaara-n) in (gagan = sky) exalted state/Dasam Duaar of the Yogi,

(beydheealey) piercing (chakr) the six chakras of (bhuanga) the snake, of the Yogi’s belief; and (nisangaa) surely (bheytteealey) finds (raaey) the sovereign Almighty. 2.

 

ਚੂਕੀਅਲੇ ਮੋਹ ਮਇਆਸਾ ॥ ਸਸਿ ਕੀਨੋ ਸੂਰ ਗਿਰਾਸਾ ॥ ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥ ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥

Cẖūkī▫ale moh ma▫i▫āsā.  Sas kīno sūr girāsā.  Jab kumbẖak bẖaripur līṇā.  Ŧah bāje anhaḏ bīṇā. ||3||

 

(Moh) attachment to the world-play and (piaasa = thirst) craving (chookeeal-i) end; (sas-i) the moon (keeno = does/makes, giraasa = morsel of food) eats (soor) the sun, i.e. coolness by the moon/peace overcomes heat of the sun/restless-ness.

The Yogi (bharpur-i leena) breathes in, (kumbhak-u) holds the breath and says he has attained peace, but real peace comes by overcoming attachments to the world-play and using the Yogi’s symbolism, (tah = there) in that mind (beenaa/veena) stringed instrument (baajey) plays (anhad) incessantly without anyone playing it, i.e. the mind naturally connects with the Almighty. 3.

 

ਬਕਤੈ ਬਕਿ ਸਬਦੁ ਸੁਨਾਇਆ ॥ ਸੁਨਤੈ ਸੁਨਿ ਮੰਨਿ ਬਸਾਇਆ ॥ ਕਰਿ ਕਰਤਾ ਉਤਰਸਿ ਪਾਰੰ ॥ ਕਹੈ ਕਬੀਰਾ ਸਾਰੰ ॥੪॥੧॥੧੦॥

Bakṯai bak sabaḏ sunā▫i▫ā.  Sunṯai sun man basā▫i▫ā.  Kar karṯā uṯras pāraʼn.  Kahai kabīrā sāraʼn. ||4||1||10||

 

(Baktai = speaker) the guru (bak-i) speaks and (sunaaiaa = cause to hear) imparts (sabad-u = word) his teachings. And (suntai = listener) the disciple (sun-i) listens and (basaaiaa = causes to abide) keeps them (mann-i) in mind – to act accordingly.

When (karta) the Creator (kar-i = does) bestows grace then one (utras-i = lands, paar’n = on far shore) gets across the world-ocean. This is (saara’n) the essence, i.e. the above is the way to unite with the Almighty. 4. 1. 10

 

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ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਜੋਤਿ ਸਰੂਪੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਅਨੂਪੁ ॥੧॥

Cẖanḏ sūraj ḏu▫e joṯ sarūp.  Joṯī anṯar barahm anūp. ||1||

 

(Chand-u) the moon and (sooraj) the sun are (saroop) are manifestations (jot-i) of Divine light, i.e. the Creator created them.

 (Anoop) the incomparable (brahm-u) Creator is present (antar-i) in that (joti) light. 1.

 

ਕਰੁ ਰੇ ਗਿਆਨੀ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਧਰਿਆ ਪਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Kar re gi▫ānī barahm bīcẖār.  Joṯī anṯar ḏẖari▫ā pasār. ||1|| rahā▫o.

 

(Rey) o (giaani) learned person, (kar-u = do, beechaar-u = contemplation) contemplate virtues of (brahm-u) the Creator, and you will realize that,

(anatar-i) in (joti) the Divine light (dhariaa = has been put) is present (pasaar-u = expanse) all creation, i.e. everything/one has been created by the Creator from IT-self. 1.

(Rahaau) pause and reflect on this.

 

ਹੀਰਾ ਦੇਖਿ ਹੀਰੇ ਕਰਉ ਆਦੇਸੁ ॥ ਕਹੈ ਕਬੀਰੁ ਨਿਰੰਜਨ ਅਲੇਖੁ ॥੨॥੨॥੧੧॥

Hīrā ḏekẖ hīre kara▫o āḏes.  Kahai Kabīr niranjan alekẖ. ||2||2||11||

 

(Deykh-i) seeing (heeraa = jewel) the Creator – present in all, I (karau = do) pay (aadeys-u) obeisance (heerey = to the jewel) to the Creator;

The Creator is (niranjan = unstained) untouched by the world-play and (aleykhu) inexpressible, (kahai) says Kabir. 2. 2. 11.

 

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ਦੁਨੀਆ ਹੁਸੀਆਰ ਬੇਦਾਰ ਜਾਗਤ ਮੁਸੀਅਤ ਹਉ ਰੇ ਭਾਈ ॥ ਨਿਗਮ ਹੁਸੀਆਰ ਪਹਰੂਆ ਦੇਖਤ ਜਮੁ ਲੇ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ḏunī▫ā husī▫ār beḏār jāgaṯ musī▫aṯ ha▫o re bẖā▫ī.  Nigam husī▫ār pahrū▫ā ḏekẖaṯ jam le jā▫ī. ||1|| rahā▫o.

 

(Rey) O (bhaaee = brethren) dear human beings of (duneeaa) the world, you are (hau/ho) being (museeat) robbed while (jaagat) awake; be (huseeaar-u) alert and (beydaar) vigilant.

Teachings of (nigam = Vedas) the scriptures act as (huseeaar) alert (pahrooaa) watchmen; but (deykhat = seeing) despite them (jam-u) the agent of Divine justice shall (ley jaaee) take you away – because you are ignoring scriptural teachings and committing vices. 1.

(Rahaau) pause and reflect on this.

 

ਨੀੰਬੁ ਭਇਓ ਆਂਬੁ ਆਂਬੁ ਭਇਓ ਨੀੰਬਾ ਕੇਲਾ ਪਾਕਾ ਝਾਰਿ ॥ ਨਾਲੀਏਰ ਫਲੁ ਸੇਬਰਿ ਪਾਕਾ ਮੂਰਖ ਮੁਗਧ ਗਵਾਰ ॥੧॥

Nīmb bẖa▫i▫o āʼnb āʼnb bẖa▫i▫o nīmbā kelā pākā jẖār.  Nālī▫er fal sebar pākā mūrakẖ mugaḏẖ gavār. ||1||

 

For you, (neemb-u) the bitter fruit of the Neem tree (bhaio) is sweet like (aamb-u) a mango, i.e. you are wrongly tempted by the goings-on in the world-play; you believe that the sweet (keylaa) banana (paaka) is borne by (jhaar-i) by a bush, i.e. you consider Naam as something not interesting for you.

You are (moorakh, mugadh) foolish and (gavaar) un-informed to think that (naalee-er/naareeal) the coconut (phal-u) fruit (paaka) is borne (seybar-i) on the Simbal tree whose fruit is insipid, i.e. your engage in useless pursuits. 1.

 

ਹਰਿ ਭਇਓ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰਿਓ ਹਸਤੀੰ  ਚੁਨਿਓ ਨ ਜਾਈ ॥ ਕਹਿ ਕਮੀਰ ਕੁਲ ਜਾਤਿ ਪਾਂਤਿ ਤਜਿ ਚੀਟੀ ਹੋਇ ਚੁਨਿ ਖਾਈ ॥੨॥੩॥੧੨॥

Har bẖa▫i▫o kẖāʼnd reṯ mėh bikẖri▫o hasṯīʼn cẖuni▫o na jā▫ī. Kahi kamīr kul jāṯ pāʼnṯ ṯaj cẖītī ho▫e cẖun kẖā▫ī. ||2||3||12||

 

(Har-i) the Almighty (bhaio) is like (khaandd-u) sugar (bikhrio) scattered (mah-i) in (reyt-u) sand; it (na jaaey) cannot (chunio) be picked (hastee’n) by an elephant.

(Kah-i) say o (kameer) Kabir; one who (taj-i) gives up thoughts of high (kul) lineage and (jaat paant-i) caste, and (hoey) becomes (cheettee) an ant, can (chun-i) pick and (khaaee) eat. 2. 3. 12.

Message: God is within but cannot be found by anyone who has pride/ego within; once this is driven out God is found because ego and God cannot co-exist in the mind.

 

SGGS pp 970-972, Raamkali Kabir Ji, Shabads 8-12.

 

ਕਵਨ ਕਾਜ ਸਿਰਜੇ ਜਗ ਭੀਤਰਿ ਜਨਮਿ ਕਵਨ ਫਲੁ ਪਾਇਆ ॥ ਭਵ ਨਿਧਿ ਤਰਨ ਤਾਰਨ ਚਿੰਤਾਮਨਿ ਇਕ ਨਿਮਖ ਨ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥੧॥

Kavan kāj sirje jag bẖīṯar janam kavan fal pā▫i▫ā.  Bẖav niḏẖ ṯaran ṯāran cẖinṯāman ik nimakẖ na ih man lā▫i▫ā. ||1||

 

O human being, have you ever reflected: For (kavan) what (kaaj) purpose were you (sirj-e) born (bheetar-i) in (jag) the world, and (janam-i) having been born (kavan) what have you (paaiaa = obtained, phal = fruit) achieved?

You have not, even for (ik) a (nimakh) moment, (laaiaa) applied (ihu = this) your (man) mind to – the commands of – the Almighty, (chintaman-i = gem that fulfills wishes) the fulfiller of wishes, and (taran) the boat/ship to (taaran) ferry you across (bhav = world, nidh-i = treasure) the world-ocean – and not be reborn. 1.

 

Page 971

 

ਗੋਬਿੰਦ ਹਮ ਐਸੇ ਅਪਰਾਧੀ ॥ ਜਿਨਿ ਪ੍ਰਭਿ ਜੀਉ ਪਿੰਡੁ ਥਾ ਦੀਆ ਤਿਸ ਕੀ ਭਾਉ ਭਗਤਿ ਨਹੀ ਸਾਧੀ ॥੧॥ ਰਹਾਉ ॥

Gobinḏ ham aise aprāḏẖī.  Jin parabẖ jī▫o pind thā ḏī▫ā ṯis kī bẖā▫o bẖagaṯ nahī sāḏẖī. ||1|| rahā▫o.

 

O (gobind = master of the world) Almighty, (ham) we humans are (ais-e) such (apraadhi) culprits.

(Prabh-i) the Almighty (jin-i) who (tha deeaa) gave us (jeeau) the soul and (pindd-u) body, we have not (saadhi) practiced (tis = that, ki = of) IT’s (bhagat-i) devotion with (bhaau) with love i.e. not carried out IT’s directions. 1.

(Rahaau) pause and reflect on this.

 

ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਪਰ ਅਪਬਾਦੁ ਨ ਛੂਟੈ ॥ ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ ॥੨॥

Par ḏẖan par ṯan par ṯī ninḏā par apbāḏ na cẖẖūtai.  Āvā gavan hoṯ hai fun fun ih parsang na ṯūtai. ||2||

 

We have not (chhoottai = freed) given up casting evil eye (dhan) wealth, (tan = body) women/men (ninda) slander (par ti) of others and getting into (apbaad-u) arguments/conflicts with (par) others.

As a result, our (aavaa = coming) birth and (gavan-u = going) death (hot) occurs (phun-i phun-i) again and again; and (ihu) this (parsang-u) sequence does not (toottai) break, i.e. we keep transgressing and being born to die again and again. 2.

 

ਜਿਹ ਘਰਿ ਕਥਾ ਹੋਤ ਹਰਿ ਸੰਤਨ ਇਕ ਨਿਮਖ ਨ ਕੀਨ੍ਹ੍ਹੋ ਮੈ ਫੇਰਾ ॥ ਲੰਪਟ ਚੋਰ ਦੂਤ ਮਤਵਾਰੇ ਤਿਨ ਸੰਗਿ ਸਦਾ ਬਸੇਰਾ ॥੩॥

Jih gẖar kathā hoṯ har sanṯan ik nimakẖ na kīnĥo mai ferā.  Lampat cẖor ḏūṯ maṯvāre ṯin sang saḏā baserā. ||3||

 

(Mai) I do not (keeno pheyra) visit, even for (ik) one (nimakh) moment, (ghar-i = house) the place – the holy congregation – (jih) where (kathaa) discourse of (santan = saints) seekers of (har-i) the Almighty (hot) takes place, i.e. where the Almighty is praised.

But (lampatt) lustful persons, (chor) thieves, (doot) evil doers, (matvaarey = intoxicated) drunkards; my (baseyra = abode) company is (sadaa) ever (sang-i) with (tin) them. 3.

 

ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਸੰਪੈ ਮੋ ਮਾਹੀ ॥ ਦਇਆ ਧਰਮੁ ਅਰੁ ਗੁਰ ਕੀ ਸੇਵਾ ਏ ਸੁਪਨੰਤਰਿ ਨਾਹੀ ॥੪॥

Kām kroḏẖ mā▫i▫ā maḏ maṯsar e sampai mo māhī.  Ḏa▫i▫ā ḏẖaram ar gur kī sevā e supnanṯar nāhī. ||4||

 

(Kaam) lust, (krodh) anger, (mad) pride of (maaiaa) wealth and (matsar) jealousy; (aey) these are (sampai) the belongings, i.e. I have gathered these, (maahi) in (mo = me) my mind.

(Daiaa) compassion, (dharam-u) righteousness (ar-u) and (seyvaa = service) obedience (ki) of (gur) the guru; (aey) these do not enter my mind even (supnantar-i) in a dream. 4.

 

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਦਮੋਦਰ ਭਗਤਿ ਬਛਲ ਭੈ ਹਾਰੀ ॥ ਕਹਤ ਕਬੀਰ ਭੀਰ ਜਨ ਰਾਖਹੁ ਹਰਿ ਸੇਵਾ ਕਰਉ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੫॥੮॥
Ḏīn ḏa▫i▫āl kirpāl ḏamoḏar bẖagaṯ bacẖẖal bẖai hārī.  Kahaṯ Kabīr bẖīr jan rākẖo har sevā kara▫o ṯumĥārī. ||5||8||

 

O (damodar = one with rope round the waist – Krishna of the Mahabharata, metaphor for) Almighty, You are (daiaal) kind to (deen) the hapless and (bachhal) love (bhagat-i) the devotees; please (raakhahu) protect this (jan) servant from (bheer) this tribulation, and enable that I (karau = perform, seyva = service) live by Your directions, o (har-i) Master, (kahat = says) supplicates Kabir. 5. 8.

 

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ਜਿਹ ਸਿਮਰਨਿ ਹੋਇ ਮੁਕਤਿ ਦੁਆਰੁ ॥ ਜਾਹਿ ਬੈਕੁੰਠਿ ਨਹੀ ਸੰਸਾਰਿ ॥ ਨਿਰਭਉ ਕੈ ਘਰਿ ਬਜਾਵਹਿ ਤੂਰ ॥ ਅਨਹਦ ਬਜਹਿ ਸਦਾ ਭਰਪੂਰ ॥੧॥

Jih simran ho▫e mukaṯ ḏu▫ār.  Jāhi baikunṯẖ nahī sansār.  Nirbẖa▫o kai gẖar bajāvėh ṯūr.  Anhaḏ bajėh saḏā bẖarpūr. ||1||

 

Naam or virtues and commands of the Almighty, by (simran-i) remembering – and practice of – (jih) which (hoey = happens) one reaches (duaar-u) the gate of (mukat-i) emancipation – from vices in life and hence from rebirth on death.

One (jaah-i = goes to, baikhuntth = abode of God) unites with the Creator and (nahi = not, sansaar-i = in the world) is not reborn.

And (bajaavah-i) plays (toor) the trumpet, i.e. is happy, (ghar-i) in the abode (kai) of (nirbhau = fearless – above whom there is none) the Supreme Master.

This music (bajah-i) plays (anhad) incessantly (sadaa) for ever and (bharpoor = full) in abundance. 1.

 

ਐਸਾ ਸਿਮਰਨੁ ਕਰਿ ਮਨ ਮਾਹਿ ॥ ਬਿਨੁ ਸਿਮਰਨ ਮੁਕਤਿ ਕਤ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Aisā simran kar man māhi.  Bin simran mukaṯ kaṯ nāhi. ||1|| rahā▫o.

 

(Kar-i) practice (aisa) such (simran-u) remembrance (maah-i) in (man) the mind.

(Mukat-i) emancipation can (naah-i) not be attained by (kat) any other means (bin-u) except (simran) remembrance and compliance of Divine commands. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਨਨਕਾਰੁ ॥ ਮੁਕਤਿ ਕਰੈ ਉਤਰੈ ਬਹੁ ਭਾਰੁ ॥ ਨਮਸਕਾਰੁ ਕਰਿ ਹਿਰਦੈ ਮਾਹਿ ॥ ਫਿਰਿ ਫਿਰਿ ਤੇਰਾ ਆਵਨੁ ਨਾਹਿ ॥੨॥

Jih simran nāhī nankār.  Mukaṯ karai uṯrai baho bẖār.  Namaskār kar hirḏai māhi.  Fir fir ṯerā āvan nāhi. ||2||

 

God, (simran-i) by remembrance of (jih) whom there is (naahi) no (nanakar) denial of anything.

By which (bhaar-u) the load – of past wrongdoings (utrai) is taken off and which (karai = does, mukat-i = deliverance) saves from rebirth.

(Kar-i = do, namaskaar-u = obeisance) show respect to that Almighty (maah-i) in (hirdai) the mind, so that there is (naah-i) no (aavan-u = coming, jaah-i = going) birth and death (phir-i phir-i) again and again (teyra = your) for you. 2.

 

ਜਿਹ ਸਿਮਰਨਿ ਕਰਹਿ ਤੂ ਕੇਲ ॥ ਦੀਪਕੁ ਬਾਂਧਿ ਧਰਿਓ ਬਿਨੁ ਤੇਲ ॥ ਸੋ ਦੀਪਕੁ ਅਮਰਕੁ ਸੰਸਾਰਿ ॥ ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਕਾਢੀਲੇ ਮਾਰਿ ॥੩॥

Jih simran karahi ṯū kel.  Ḏīpak bāʼnḏẖ ḏẖari▫o bin ṯel.  So ḏīpak amrak sansār.  Kām kroḏẖ bikẖ kādẖīle mār. ||3||

 

Naam by (jih) whose (simran-i) remembrance (too) you will (karah-i = make, keyl = merry) find the Almighty and be happy; That Almighty has (bandh-i = constructed/made, dhario = placed) kept (deepak-u) an oil-lamp of awareness which burns/lights without (teyl-u) oil, i.e. Naam is present in your mind – look for it within.

(So) that (deepak-u = lamp) awareness – and compliance with it – (amrak-u = emancipator) delivers from rebirth (sansaar-i) in the world by (maar-i) killing/overcoming and (kaddheeley = taking out) dispelling (bikh-u) the vices of (kaam) lust, (krodh) anger – and other vices. 3.

 

ਜਿਹ ਸਿਮਰਨਿ ਤੇਰੀ ਗਤਿ ਹੋਇ ॥ ਸੋ ਸਿਮਰਨੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥ ਸੋ ਸਿਮਰਨੁ ਕਰਿ ਨਹੀ ਰਾਖੁ ਉਤਾਰਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਤਰਹਿ ਪਾਰਿ ॥੪॥
ih simran ṯerī gaṯ ho▫e.  So simran rakẖ kanṯẖ paro▫e.  So simran kar nahī rākẖ uṯār.  Gur parsādī uṯrėh pār. ||4||

 

Naam, (jih) by whose (simran-u) remembrance and compliance (teyri) your (gat-i) emancipation (hoey) happens; (rakh-u) keep (so) that (simran-u = remembrance) Naam (proey = strung, kantth-i = round the neck like a rosary) ever in mind.

(Kar-i = do) live by (so) that (simran-u) Naam; do not (utaar-i = remove, raakh-u = keep) take it off your mind; then (gur parsaadi) with the guru’s guidance, you shall (utrah-i = land, paar-i = on far shore) get across the world-ocean – to the Almighty, and not be reborn. 4.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਤੁਹਿ ਕਾਨਿ ॥ ਮੰਦਰਿ ਸੋਵਹਿ ਪਟੰਬਰ ਤਾਨਿ ॥ ਸੇਜ ਸੁਖਾਲੀ ਬਿਗਸੈ ਜੀਉ ॥ ਸੋ ਸਿਮਰਨੁ ਤੂ ਅਨਦਿਨੁ ਪੀਉ ॥੫॥

Jih simran nāhī ṯuhi kān.  Manḏar sovėh patambar ṯān.  Sej sukẖālī bigsai jī▫o.  So simran ṯū an▫ḏin pī▫o. ||5||

 

Naam, by (jih) whose (simran-i) remembrance and compliance (tuh-i) you will not need to (kaan-i = depend) look to anyone else. And (sovah-i) sleep with (pattambar) silken (taan-i = spreading) covering (mandar-i) in the house, i.e. be at peace and comfort.

(Jeeo) the soul (bigsai) is happy to sleep on (sukhaali) the comfortable (seyj) the bed. (Too) you should (andin-u = everyday) ever (peeo) drink the elixir of (so) that (simran-u) remembrance, i.e. practice Naam. 5.

 

ਜਿਹ ਸਿਮਰਨਿ ਤੇਰੀ ਜਾਇ ਬਲਾਇ ॥ ਜਿਹ ਸਿਮਰਨਿ ਤੁਝੁ ਪੋਹੈ ਨ ਮਾਇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਗਾਈਐ ॥ ਇਹੁ ਸਿਮਰਨੁ ਸਤਿਗੁਰ ਤੇ ਪਾਈਐ ॥੬॥

Jih simran ṯerī jā▫e balā▫e.  Jih simran ṯujẖ pohai na mā▫e.  Simar simar har har man gā▫ī▫ai.  Ih simran saṯgur ṯe pā▫ī▫ai. ||6||

 

Naam, by (jih) whose (simran-i) remembrance and compliance (teyri) your (balaaey) cause of tribulations shall (jaaey) leave – you will not fall prey to temptations and hence not suffer. By whose remembrance and compliance, (maaey) temptations in the world-play shall not (pohai) affect (tujh-u) you.

We should (simara-i simar-i = twice remembering) ever be conscious of Divine commands in thoughts and deeds, and (gaaeeai = sing) praise and emulate (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty (man-i) in mind. 6.

 

ਸਦਾ ਸਦਾ ਸਿਮਰਿ ਦਿਨੁ ਰਾਤਿ ॥ ਊਠਤ ਬੈਠਤ ਸਾਸਿ ਗਿਰਾਸਿ ॥ ਜਾਗੁ ਸੋਇ ਸਿਮਰਨ ਰਸ ਭੋਗ ॥ ਹਰਿ ਸਿਮਰਨੁ ਪਾਈਐ ਸੰਜੋਗ ॥੭॥

Saḏā saḏā simar ḏin rāṯ.  Ūṯẖaṯ baiṯẖaṯ sās girās.  Jāg so▫e simran ras bẖog.  Har simran pā▫ī▫ai sanjog. ||7||

 

(Simar-i) remember Naam (sdaa sadaa) for ever (din-u) day and (raat-i) night, i.e. in all activities; (ootthat) standing/working or (baitthat = sitting) resting with every (saas-i) breath and (giraas-i) morsel of food.

(Jaag-u) awaken, (soey) sleep and (bhog) enjoy (ras) pleasures of (simran-u) remembrance. It is by (simran-u) remembrance and obedience of (har-i) the Almighty that (sanjog) union with IT (paaeeai) is attained. 7.

 

ਜਿਹ ਸਿਮਰਨਿ ਨਾਹੀ ਤੁਝੁ ਭਾਰ ॥ ਸੋ ਸਿਮਰਨੁ ਰਾਮ ਨਾਮ ਅਧਾਰੁ ॥ ਕਹਿ ਕਬੀਰ ਜਾ ਕਾ ਨਹੀ ਅੰਤੁ ॥ ਤਿਸ ਕੇ ਆਗੇ ਤੰਤੁ ਨ ਮੰਤੁ ॥੮॥੯॥

Jih simran nāhī ṯujẖ bẖār.  So simran rām nām aḏẖār.  Kahi Kabīr jā kā nahī anṯ.  Ŧis ke āge ṯanṯ na manṯ. ||8||9||

 

Naam by (jih) whose remembrance and compliance you will not have (bhaa) the load of vices – to weigh you down in the world-ocean; (so) that (simran-u) remembrance of Naam of (raam) the all-pervasive Almighty is your (adhaar-u) support/guide for life.

(Kah-i) says Kabir: The Almighty (ja ka) of whose virtues and powers there is no (ant-u) limit, i.e. whose worth cannot be known. (Tant-u) Tantra and (mant-u) mantras do not work (aagai) before (key = of, tis-u = that) IT – IT cannot be found except through practice of Naam. 8. 9.

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ਰਾਮਕਲੀ ਘਰੁ ੨ ਬਾਣੀ ਕਬੀਰ ਜੀ ਕੀ                  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī gẖar 2 baṇī Kabīr jī kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered Kabir in Raga Raamkali, (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.

 

ਬੰਧਚਿ ਬੰਧਨੁ ਪਾਇਆ ॥ ਮੁਕਤੈ ਗੁਰਿ ਅਨਲੁ ਬੁਝਾਇਆ ॥ ਜਬ ਨਖ ਸਿਖ ਇਹੁ ਮਨੁ ਚੀਨ੍ਹ੍ਹਾ ॥ ਤਬ ਅੰਤਰਿ ਮਜਨੁ ਕੀਨ੍ਹ੍ਹਾ ॥੧॥

Banḏẖacẖ banḏẖan pā▫i▫ā.  Mukṯai gur anal bujẖā▫i▫ā.  Jab nakẖ sikẖ ih man cẖīnĥā.  Ŧab anṯar majan kīnĥā. ||1||

 

(Bandhach-i = one which binds) attachments to the world-play (bandhan-u paiaa) bind the humans. (Muktai) the emancipated (gur-i) guru (bujhaaiaa) extinguishes (anal-u) the fire – which is of four types, namely Hans = envy/conflict, heyt = love/attachment, Lobh = greed, and Kop = anger, i.e. frees one from the world-play.

(Jab) when (ih-u) this (man) mind (cheenaa) understands the body from (nakh) nail of the toes to (sikh = top) the head, i.e. controls the sensory organs from being tempted; (tab) (antar-i = the inner-self) the mind (keena = does/takes, majan-u = bath) is cleansed. 1.

 

ਪਵਨਪਤਿ ਉਨਮਨਿ ਰਹਨੁ ਖਰਾ ॥ ਨਹੀ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੧॥ ਰਹਾਉ ॥

Pavanpaṯ unman rahan kẖarā.  Nahī miraṯ na janam jarā. ||1|| rahā▫o.

 

(Pavanpat-i = master of air) the wavering mind then becomes (kharaa) fully (rahan-u = stay) stable and (unman-i) yearns for the Almighty; a person in this state does not (mirat-u = death) succumb to vices and is not subject to (jaraa = old age) weakness in combating vices; and is thus free from (janam-u = birth) rebirth. 1.

(Rahaau) pause and reflect on this.

 

ਉਲਟੀ ਲੇ ਸਕਤਿ ਸਹਾਰੰ ॥ ਪੈਸੀਲੇ ਗਗਨ ਮਝਾਰੰ ॥ ਬੇਧੀਅਲੇ ਚਕ੍ਰ ਭੁਅੰਗਾ ॥ ਭੇਟੀਅਲੇ ਰਾਇ ਨਿਸੰਗਾ ॥੨॥

Ultī le sakaṯ sahāraʼn.  Paisīle gagan majẖāraʼn.  Beḏẖī▫ale cẖakar bẖuangā.  Bẖetī▫ale rā▫e nisangā. ||2||

 

Then the mind (ultti ley) turns away from (sakat-i/Shakti) material nature and (sahaara-n) takes support of Naam; it (paiseeley) enters (majhaara-n) in (gagan = sky) exalted state/Dasam Duaar of the Yogi,

(beydheealey) piercing (chakr) the six chakras of (bhuanga) the snake, of the Yogi’s belief; and (nisangaa) surely (bheytteealey) finds (raaey) the sovereign Almighty. 2.

 

ਚੂਕੀਅਲੇ ਮੋਹ ਮਇਆਸਾ ॥ ਸਸਿ ਕੀਨੋ ਸੂਰ ਗਿਰਾਸਾ ॥ ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥ ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥

Cẖūkī▫ale moh ma▫i▫āsā.  Sas kīno sūr girāsā.  Jab kumbẖak bẖaripur līṇā.  Ŧah bāje anhaḏ bīṇā. ||3||

 

(Moh) attachment to the world-play and (piaasa = thirst) craving (chookeeal-i) end; (sas-i) the moon (keeno = does/makes, giraasa = morsel of food) eats (soor) the sun, i.e. coolness by the moon/peace overcomes heat of the sun/restless-ness.

The Yogi (bharpur-i leena) breathes in, (kumbhak-u) holds the breath and says he has attained peace, but real peace comes by overcoming attachments to the world-play and using the Yogi’s symbolism, (tah = there) in that mind (beenaa/veena) stringed instrument (baajey) plays (anhad) incessantly without anyone playing it, i.e. the mind naturally connects with the Almighty. 3.

 

ਬਕਤੈ ਬਕਿ ਸਬਦੁ ਸੁਨਾਇਆ ॥ ਸੁਨਤੈ ਸੁਨਿ ਮੰਨਿ ਬਸਾਇਆ ॥ ਕਰਿ ਕਰਤਾ ਉਤਰਸਿ ਪਾਰੰ ॥ ਕਹੈ ਕਬੀਰਾ ਸਾਰੰ ॥੪॥੧॥੧੦॥

Bakṯai bak sabaḏ sunā▫i▫ā.  Sunṯai sun man basā▫i▫ā.  Kar karṯā uṯras pāraʼn.  Kahai kabīrā sāraʼn. ||4||1||10||

 

(Baktai = speaker) the guru (bak-i) speaks and (sunaaiaa = cause to hear) imparts (sabad-u = word) his teachings. And (suntai = listener) the disciple (sun-i) listens and (basaaiaa = causes to abide) keeps them (mann-i) in mind – to act accordingly.

When (karta) the Creator (kar-i = does) bestows grace then one (utras-i = lands, paar’n = on far shore) gets across the world-ocean. This is (saara’n) the essence, i.e. the above is the way to unite with the Almighty. 4. 1. 10

 

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ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਜੋਤਿ ਸਰੂਪੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਅਨੂਪੁ ॥੧॥

Cẖanḏ sūraj ḏu▫e joṯ sarūp.  Joṯī anṯar barahm anūp. ||1||

 

(Chand-u) the moon and (sooraj) the sun are (saroop) are manifestations (jot-i) of Divine light, i.e. the Creator created them.

 (Anoop) the incomparable (brahm-u) Creator is present (antar-i) in that (joti) light. 1.

 

ਕਰੁ ਰੇ ਗਿਆਨੀ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਧਰਿਆ ਪਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Kar re gi▫ānī barahm bīcẖār.  Joṯī anṯar ḏẖari▫ā pasār. ||1|| rahā▫o.

 

(Rey) o (giaani) learned person, (kar-u = do, beechaar-u = contemplation) contemplate virtues of (brahm-u) the Creator, and you will realize that,

(anatar-i) in (joti) the Divine light (dhariaa = has been put) is present (pasaar-u = expanse) all creation, i.e. everything/one has been created by the Creator from IT-self. 1.

(Rahaau) pause and reflect on this.

 

ਹੀਰਾ ਦੇਖਿ ਹੀਰੇ ਕਰਉ ਆਦੇਸੁ ॥ ਕਹੈ ਕਬੀਰੁ ਨਿਰੰਜਨ ਅਲੇਖੁ ॥੨॥੨॥੧੧॥

Hīrā ḏekẖ hīre kara▫o āḏes.  Kahai Kabīr niranjan alekẖ. ||2||2||11||

 

(Deykh-i) seeing (heeraa = jewel) the Creator – present in all, I (karau = do) pay (aadeys-u) obeisance (heerey = to the jewel) to the Creator;

The Creator is (niranjan = unstained) untouched by the world-play and (aleykhu) inexpressible, (kahai) says Kabir. 2. 2. 11.

 

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ਦੁਨੀਆ ਹੁਸੀਆਰ ਬੇਦਾਰ ਜਾਗਤ ਮੁਸੀਅਤ ਹਉ ਰੇ ਭਾਈ ॥ ਨਿਗਮ ਹੁਸੀਆਰ ਪਹਰੂਆ ਦੇਖਤ ਜਮੁ ਲੇ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ḏunī▫ā husī▫ār beḏār jāgaṯ musī▫aṯ ha▫o re bẖā▫ī.  Nigam husī▫ār pahrū▫ā ḏekẖaṯ jam le jā▫ī. ||1|| rahā▫o.

 

(Rey) O (bhaaee = brethren) dear human beings of (duneeaa) the world, you are (hau/ho) being (museeat) robbed while (jaagat) awake; be (huseeaar-u) alert and (beydaar) vigilant.

Teachings of (nigam = Vedas) the scriptures act as (huseeaar) alert (pahrooaa) watchmen; but (deykhat = seeing) despite them (jam-u) the agent of Divine justice shall (ley jaaee) take you away – because you are ignoring scriptural teachings and committing vices. 1.

(Rahaau) pause and reflect on this.

 

ਨੀੰਬੁ ਭਇਓ ਆਂਬੁ ਆਂਬੁ ਭਇਓ ਨੀੰਬਾ ਕੇਲਾ ਪਾਕਾ ਝਾਰਿ ॥ ਨਾਲੀਏਰ ਫਲੁ ਸੇਬਰਿ ਪਾਕਾ ਮੂਰਖ ਮੁਗਧ ਗਵਾਰ ॥੧॥

Nīmb bẖa▫i▫o āʼnb āʼnb bẖa▫i▫o nīmbā kelā pākā jẖār.  Nālī▫er fal sebar pākā mūrakẖ mugaḏẖ gavār. ||1||

 

For you, (neemb-u) the bitter fruit of the Neem tree (bhaio) is sweet like (aamb-u) a mango, i.e. you are wrongly tempted by the goings-on in the world-play; you believe that the sweet (keylaa) banana (paaka) is borne by (jhaar-i) by a bush, i.e. you consider Naam as something not interesting for you.

You are (moorakh, mugadh) foolish and (gavaar) un-informed to think that (naalee-er/naareeal) the coconut (phal-u) fruit (paaka) is borne (seybar-i) on the Simbal tree whose fruit is insipid, i.e. your engage in useless pursuits. 1.

 

ਹਰਿ ਭਇਓ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰਿਓ ਹਸਤੀੰ  ਚੁਨਿਓ ਨ ਜਾਈ ॥ ਕਹਿ ਕਮੀਰ ਕੁਲ ਜਾਤਿ ਪਾਂਤਿ ਤਜਿ ਚੀਟੀ ਹੋਇ ਚੁਨਿ ਖਾਈ ॥੨॥੩॥੧੨॥

Har bẖa▫i▫o kẖāʼnd reṯ mėh bikẖri▫o hasṯīʼn cẖuni▫o na jā▫ī. Kahi kamīr kul jāṯ pāʼnṯ ṯaj cẖītī ho▫e cẖun kẖā▫ī. ||2||3||12||

 

(Har-i) the Almighty (bhaio) is like (khaandd-u) sugar (bikhrio) scattered (mah-i) in (reyt-u) sand; it (na jaaey) cannot (chunio) be picked (hastee’n) by an elephant.

(Kah-i) say o (kameer) Kabir; one who (taj-i) gives up thoughts of high (kul) lineage and (jaat paant-i) caste, and (hoey) becomes (cheettee) an ant, can (chun-i) pick and (khaaee) eat. 2. 3. 12.

Message: God is within but cannot be found by anyone who has pride/ego within; once this is driven out God is found because ego and God cannot co-exist in the mind.