SGGS pp 1251-1253, Saarang Baani Bhagta Ki

SGGS pp 1251-1253, Saarang Baani Bhagta Ki

 

ਰਾਗੁ ਸਾਰੰਗ ਬਾਣੀ ਭਗਤਾਂ ਕੀ ॥ ਕਬੀਰ ਜੀ ॥    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

Compositions of the Bhagats (saints) in Raag Saarang. Of (ji) revered Kabir to start with. Invoking the One all-pervasive Creator who may be known with the true guru’s guidance.

 

ਕਹਾ ਨਰ ਗਰਬਸਿ ਥੋਰੀ ਬਾਤ ॥ ਮਨ ਦਸ ਨਾਜੁ ਟਕਾ ਚਾਰਿ ਗਾਂਠੀ ਐਂਡੌ ਟੇਢੌ ਜਾਤੁ ॥੧॥ ਰਹਾਉ ॥

 

O (nar = person) human being, (kahaa) why do you (garbas-i) show vanity for (thori) small (baat) things, i.e. status or belongings are for a limited life-span.

You have (das = ten, man/maunds – Indian weight measure = 40/seers/37kg) some (naaj/anaaj) grains and (chaar-i = four, ttakaa = rupee) some money (gaantthi = in bundle) in possession and (ainddou) proudly (jaat-u = go) walk (tteyddhou = abnormal) flamboyantly. 1.

(Rahaau) dwell on this and reflect.

 

 

ਬਹੁਤੁ ਪ੍ਰਤਾਪੁ ਗਾਂਉ ਸਉ ਪਾਏ ਦੁਇ ਲਖ ਟਕਾ ਬਰਾਤ ॥ ਦਿਵਸ ਚਾਰਿ ਕੀ ਕਰਹੁ ਸਾਹਿਬੀ ਜੈਸੇ ਬਨ ਹਰ ਪਾਤ ॥੧॥

 

Or you have (bahut-u) plenty of (prataap) opulence (paaey) having ownership of (sau) a hundred (gaa-n-au) villages and (duey) two (lakh) hundred thousand (ttakaa) Indian rupees as (baraat) income.

You (karhu) have (saahibi) ownership of these (ki = of) for (chaar-i) four (divas) days – a limited period of life-span – and then shall fall/perish (jaisey) like (paat) leaves of (ban) the trees remain (har) green for some time and then fall. 1.
ਨਾ ਕੋਊ ਲੈ ਆਇਓ ਇਹੁ ਧਨੁ ਨਾ ਕੋਊ ਲੈ ਜਾਤੁ ॥ ਰਾਵਨ ਹੂੰ ਤੇ ਅਧਿਕ ਛਤ੍ਰਪਤਿ ਖਿਨ ਮਹਿ ਗਏ ਬਿਲਾਤ ॥੨॥

 

 

(Na ko-oo = not any) no one (laai aaio) brings (ihu) this (dhan-u) wealth on birth and no one (lai jaat-u) takes with him/her on death.

(Chhatrpat-i = masters of the crown) kings (adhik = more) bigger (tey) than Raavana of Lanka (bilaat) left/perished (mah-i) in (khin) a moment – empty handed. 2.

 

Page 1252

 

ਹਰਿ ਕੇ ਸੰਤ ਸਦਾ ਥਿਰੁ ਪੂਜਹੁ ਜੋ ਹਰਿ ਨਾਮੁ ਜਪਾਤ ॥ ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰਤ ਹੈ ਗੋਬਿਦੁ ਤੇ ਸਤਸੰਗਿ ਮਿਲਾਤ ॥੩॥

 

 

(Poojahu = worship) respect and follow (sant = saints) seekers (key) of (har-i) the Almighty who are (sadaa) ever (thir-u) steadfast in, and (japaat) lead others to remember and practice, (naam) Naam/virtues and commands of (har-i) God.

Those (kau) to (jin) whom (gobind-u = master of the world) the Almighty (karat) bestows (kripa) kindness, i.e. motivates from within, they (milaat-i) join (satsang-i) holy congregation – where Divine virtues and commands are recounted and learnt to practice. 3.

 

ਮਾਤ ਪਿਤਾ ਬਨਿਤਾ ਸੁਤ ਸੰਪਤਿ ਅੰਤਿ ਨ ਚਲਤ ਸੰਗਾਤ ॥ ਕਹਤ ਕਬੀਰੁ ਰਾਮ ਭਜੁ ਬਉਰੇ ਜਨਮੁ ਅਕਾਰਥ ਜਾਤ ॥੪॥੧॥

 

(Maat) mother, (pitaa) father, (banita) spouse, (sut = sons) children and (sampat-i) wealth do not (chalat = go, sangaat = with) accompany to the hereafter – to help when needed, only obedience to God in life, helps.

O (baurey = crazy) mindless person, your (janam-u) human birth (jaat = going) is being wasted (akaarath) in vain; (bhaj-u) praise and obey the Almighty, (kahat) says Kabir. 4. 1.

 

———————————————–

 

ਰਾਜਾਸ੍ਰਮ ਮਿਤਿ ਨਹੀ ਜਾਨੀ ਤੇਰੀ ॥ ਤੇਰੇ ਸੰਤਨ ਕੀ ਹਉ ਚੇਰੀ ॥੧॥ ਰਹਾਉ ॥

 

O (raajasram = king of the abode) Creator, (teyri) Your (mit-i) measure, i.e. Your plays, are not (jaani) known to me.

(Hau) I am (cheyri) disciple of, i.e. I rely on, (terey) Your (santan = saints) devotees to enlighten me. 1.

(Rahaau) dwell on this and reflect.

 

ਹਸਤੋ ਜਾਇ ਸੁ ਰੋਵਤੁ ਆਵੈ ਰੋਵਤੁ ਜਾਇ ਸੁ ਹਸੈ ॥ ਬਸਤੋ ਹੋਇ ਹੋਇ ਸੁ ਊਜਰੁ ਊਜਰੁ ਹੋਇ ਸੁ ਬਸੈ ॥੧॥

 

One who (jaaey) goes from this world (hasto = laughing) making merry but forgetting God, (s-u) that soul (aavai) comes back (rovat) wailing, i.e. suffers being put in cycles of births and deaths; one who (jaaey) departs (rovat-u) wailing – living a disciplined life, – that soul (hasai) laughs – as it merges in God and is happy.

One who (hoey) is (basto) resident, i.e. has palaces and forgets God, (s-u) that soul (hoey) is (oojar-u/ujarr) deprived of residence, i.e. does not enter God’s abode; but one who (oojar-u = without home) leads an austere life and remembers God, (basai) stays/settles down – in God’s abode. 1.

 

 

ਜਲ ਤੇ ਥਲ ਕਰਿ ਥਲ ਤੇ ਕੂਆ ਕੂਪ ਤੇ ਮੇਰੁ ਕਰਾਵੈ ॥ ਧਰਤੀ ਤੇ ਆਕਾਸਿ ਚਢਾਵੈ ਚਢੇ ਅਕਾਸਿ ਗਿਰਾਵੈ ॥੨॥

 

God’s paly (kar-i) makes (thal) land (tey) from (jal = water) the ocean, (kooaa) a well (tey) from (thal) land, and (karaavai) creates (meyr) a mountain (tey) from (koop) the well.

 (Chaddhaavai) raises to (aakaas-i) the sky (tey) from (dharti) land and (giraavai) drops one who has (chaddhey) climbed (akaas-i) to the sky – God’s plays are hard to understand. 2.

 

ਭੇਖਾਰੀ ਤੇ ਰਾਜੁ ਕਰਾਵੈ ਰਾਜਾ ਤੇ ਭੇਖਾਰੀ ॥ ਖਲ ਮੂਰਖ ਤੇ ਪੰਡਿਤੁ ਕਰਿਬੋ ਪੰਡਿਤ ਤੇ ਮੁਗਧਾਰੀ ॥੩॥

 

God’s play (karaavai) causes (raaj-u) to rule (tey) by (bheykhaari) a beggar, and makes a beggar from (raaja) a king.

It (karibo) makes a Pundit/scholar (tey) from (khal moorakh = big fool) a totally ignorant person, and (mugdhaari = fool) an ignorant one from a Pundit. 3.
ਨਾਰੀ ਤੇ ਜੋ ਪੁਰਖੁ ਕਰਾਵੈ ਪੁਰਖਨ ਤੇ ਜੋ ਨਾਰੀ ॥ ਕਹੁ ਕਬੀਰ ਸਾਧੂ ਕੋ ਪ੍ਰੀਤਮੁ ਤਿਸੁ ਮੂਰਤਿ ਬਲਿਹਾਰੀ ॥੪॥੨॥

 

It is God’s play (jo) which (karaavai) makes (purakh-u) a man (tey) from (naari) a woman and (naari) women from (purkhan) men.

God is (preetam-u) the Beloved (ko) of (saadhoo) the saints/seekers; I (balihaari = am sacrifice) adore (tis-u) that One (moorat) form, i.e. the Unfathomable Almighty, (kahu) say o Kabir, i.e. seekers. 4. 2.

———————————————-
ਸਾਰੰਗ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ॥      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

(Baani = words) composition of (ji) revered Naamdeo/Namdev in Raag Saarang.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਾਏਂ ਰੇ ਮਨ ਬਿਖਿਆ ਬਨ ਜਾਇ ॥ ਭੂਲੌ ਰੇ ਠਗਮੂਰੀ ਖਾਇ ॥੧॥ ਰਹਾਉ ॥

 

(Rey) O (man = mind) human being, (kaaey-n) why do you (jaaey) go into (ban) the jungle of, i.e. why are you caught in the web of, (bikhiaa) vices.

(Rey) o dear, you are (bhoolou) deluded after (khaaey) eating/taking (tthagmoori) the inebriating drug used by cheats, i.e. being possessed by temptations. 1.

(Rahaau) dwell on this and reflect.

 

Note: Examples of harm done by attachment follow.

 

ਜੈਸੇ ਮੀਨੁ ਪਾਨੀ ਮਹਿ ਰਹੈ ॥ ਕਾਲ ਜਾਲ ਕੀ ਸੁਧਿ ਨਹੀ ਲਹੈ ॥ ਜਿਹਬਾ ਸੁਆਦੀ ਲੀਲਿਤ ਲੋਹ ॥ ਐਸੇ ਕਨਿਕ ਕਾਮਨੀ ਬਾਧਿਓ ਮੋਹ ॥੧॥

 

(Jaisy) like (meen-u) fish (rahai) stays (mah-i) in, i.e. loves, (paani) water; it does not (lahai) have (sudh-i) consciousness/awareness that (jaal) net of the fisherman will cause its (kaal) death.

(Suaadi) for taste of (jihba) the tongue, it (leelat-i) takes in mouth (loh = iron) the hook with bait.

(Aiasy) similarly man (baadhio = bound) is caught in (moh) attachment to (kanik = gold) wealth and (kaamni = wife) family. 1.
ਜਿਉ ਮਧੁ ਮਾਖੀ ਸੰਚੈ ਅਪਾਰ ॥ ਮਧੁ ਲੀਨੋ ਮੁਖਿ ਦੀਨੀ ਛਾਰੁ ॥ ਗਊ ਬਾਛ ਕਉ ਸੰਚੈ ਖੀਰੁ ॥ ਗਲਾ ਬਾਂਧਿ ਦੁਹਿ ਲੇਇ ਅਹੀਰੁ ॥੨॥

 

(Jio) like (madh-u) honey (maakhi) bee (sanchai) keeps gathering (apaar = infinite) without stopping.

The honey collector (leeno) takes (madh-u) the honey and (deeni) puts (chhaar-u) dust in its (mukh-i) mouth, i.e. leaves nothing for the bee.

Or (gaoo) the cow (sanchai) gathers/produces (kheer-u) milk (kau) for (baachh) the calf; but (aheer-u) the milk-man (baandh-i) ties a rope (gal-i) round the neck to pull away the calf and (duh-i leey-i) milks the cow. 2.

 

 

ਮਾਇਆ ਕਾਰਨਿ ਸ੍ਰਮੁ ਅਤਿ ਕਰੈ ॥ ਸੋ ਮਾਇਆ ਲੈ ਗਾਡੈ ਧਰੈ ॥ ਅਤਿ ਸੰਚੈ ਸਮਝੈ ਨਹੀ ਮੂੜ੍ਹ੍ਹ ॥ ਧਨੁ ਧਰਤੀ ਤਨੁ ਹੋਇ ਗਇਓ ਧੂੜਿ ॥੩॥

 

 

The human being (karai) makes (at-i) great (sram-u = toil) efforts (kaaran-i) for the sake of (maaiaa) money.

S/he (lai) takes and (gaaddai) buries (so) that (maaiaa) money (dharai) in the earth.

S/he (sanchai) accumulates (at-i) in plenty of it, but (moorrh) the fool does not (samjhai) understand that –

(dhan-u) the money will stay under (dharti) ground and (tan-u) the body shall (hoey gaio) become (dhoorr-i) dust on death. 3.

 

 

ਕਾਮ ਕ੍ਰੋਧ ਤ੍ਰਿਸਨਾ ਅਤਿ ਜਰੈ ॥ ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕਰੈ ॥ ਕਹਤ ਨਾਮਦੇਉ ਤਾ ਚੀ ਆਣਿ ॥ ਨਿਰਭੈ ਹੋਇ ਭਜੀਐ ਭਗਵਾਨ ॥੪॥੧॥

 

 

The human being remains (at-i) greatly (jarai/jalai = burns) restless due to (kaam) lust, (krodh) anger and (trisna) craving/greed. S/he (kabahoo nahi) never (karai = does) joins (saadhsangat-i) the holy congregation – which can provide peace.

(Kahat) says Naamdeo/Namdev; take (aan-i) sanctuary (chi) of (ta = that) the One Almighty.

And (bhajeeai) praise (bhagvaan) the Almighty to (hoey) become (nirbhai) free of fear. 4. 1.

 

 

——————————————

 

ਬਦਹੁ ਕੀ ਨ ਹੋਡ ਮਾਧਉ ਮੋ ਸਿਉ ॥ ਠਾਕੁਰ ਤੇ ਜਨੁ ਜਨ ਤੇ ਠਾਕੁਰੁ ਖੇਲੁ ਪਰਿਓ ਹੈ ਤੋ ਸਿਉ ॥੧॥ ਰਹਾਉ ॥

 

O (maadhau = master of Maaiaa) Almighty (ki) why don’t You (badahu) look at, and (hodd = bet/face/discuss) talk (sio) with, (mo) me?

(Jan-u) a servant is known (tey) by (tthaakur) the Master and (tthakur) master (tey) by (jan)  a servant; this is (kheyl-u) the play (pario) fixed (sio) with (to) You, i.e. I am Your servant from long past. 1.

(Rahaau) dwell on this and reflect.

 

 

ਆਪਨ ਦੇਉ ਦੇਹੁਰਾ ਆਪਨ ਆਪ ਲਗਾਵੈ ਪੂਜਾ ॥ ਜਲ ਤੇ ਤਰੰਗ ਤਰੰਗ ਤੇ ਹੈ ਜਲੁ ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ ॥੧॥

 

 

The Almighty is (aapan) IT-self (deyo/deyv/dev) the deity and IT-self (deyhura) the temple and (aap) IT-self (lagaavai) engages in (pooja) worship through the devotee.

(Tarang) waves rise (tey) from (jal-u) water and (jal-u) water is (tey) from the waves, i.e. the waves are water; they are (dooja = second) different only (kahan = saying, sunanan = hearing) for description – similar is the relationship between the Master and servant/devotee. 1.

 

ਆਪਹਿ ਗਾਵੈ ਆਪਹਿ ਨਾਚੈ ਆਪਿ ਬਜਾਵੈ ਤੂਰਾ ॥ ਕਹਤ ਨਾਮਦੇਉ ਤੂੰ ਮੇਰੋ ਠਾਕੁਰੁ ਜਨੁ ਊਰਾ ਤੂ ਪੂਰਾ ॥੨॥੨॥

 

The Almighty (aapah-i) IT-self (gaavai) sings, IT-self (naachai) dances and IT-self (bajaavai) plays (toora) the musical instrument, when the devotee does these as worship.

(Kahat) says Naamdeo/Namdev: (Too-n) You are (meyro) my (tthaakur) Master, I (jan-u) the servant (oora) have shortcomings, but (too) You are (poora) perfect – so I need You. 2. 2.

 

                                                          ————————————————

 

ਦਾਸ ਅਨਿੰਨ ਮੇਰੋ ਨਿਜ ਰੂਪ ॥ ਦਰਸਨ ਨਿਮਖ ਤਾਪ ਤ੍ਰਈ ਮੋਚਨ ਪਰਸਤ ਮੁਕਤਿ ਕਰਤ ਗ੍ਰਿਹ ਕੂਪ ॥੧॥ ਰਹਾਉ ॥

 

My (daas) servant/devotee (aninann) who has no other master is (meyro) My (nij) own (roop = form) embodiment – says the Almighty.

(Darsan = meeting) company of such a person even (nimakh) for a bit (mochan) destroys/ends (traee) all three ailments – Aadh = mental, Biaadh = physical and Upaadh = delusion; and (parsat) touching his/her feet, i.e. serving and follow his/her example (karat = makes, mukat-i = emancipated) rescues from (koop) the well of (grih = house/world) vices in life and from rebirth on death. 1.

(Rahaau) dwell on this and reflect.

 

Page 1253

 

ਮੇਰੀ ਬਾਂਧੀ ਭਗਤੁ ਛਡਾਵੈ ਬਾਂਧੈ ਭਗਤੁ ਨ ਛੂਟੈ ਮੋਹਿ ॥ ਏਕ ਸਮੈ ਮੋ ਕਉ ਗਹਿ ਬਾਂਧੈ ਤਉ ਫੁਨਿ ਮੋ ਪੈ ਜਬਾਬੁ ਨ ਹੋਇ ॥੧॥

 

The Almighty says: (Meyri) my (baandhi) binding can be (chaddaavai) be released by – prayers of – (bhagat-u) my devotee, but if (bhagat-u) the devotee (baandhai) binds – does something – it cannot (chhoottai) be released/undone (moh-i) by me. (Note: Too bhagtaa kai vas-i bagta taan teyra. M: 5, p 962. You are under control – bound by invocation – of the devotees, but you are their strength, o Almighty).

(Eyk = one, samai = time) once the devotee (gah-i) gets hold of, and (baandhai) binds (kau = to, mo = me) me – with invocation – (tau phun-i) then there (na hoey) is no (jabaab-u) answer (pai) with (mo) me, i.e. I cannot undo/deny it. (Note: Har-i so kichh-u karai j-i har-i kiaa santa bhaavai. M: p 5, p 1076. God does that what devotees of God like, i.e. listens to the devotees). 1.

 

ਮੈ ਗੁਨ ਬੰਧ ਸਗਲ ਕੀ ਜੀਵਨਿ ਮੇਰੀ ਜੀਵਨਿ ਮੇਰੇ ਦਾਸ ॥ ਨਾਮਦੇਵ ਜਾ ਕੇ ਜੀਅ ਐਸੀ ਤੈਸੋ ਤਾ ਕੈ ਪ੍ਰੇਮ ਪ੍ਰਗਾਸ ॥੨॥੩॥

 

(Mai) I as (gun = virtues, bandh = tied – in bundle) the source of virtues am (jeevan-i/jeevni) way of life/guide (ki) of (sagal) all, i.e. all creation acts according to My virtues and commands, but (meyri) My (jeevan-i) way of life – the way I act is determined  by invocation – of (meyrey) My (daas) devotees.

Says Namdev: One (ja) whose (jeea) mind has (aisi) such a state, i.e. one who understands this; (pragaas) manifestation/resence of (preym) love – for God and the devotees – in mind (kai) of (ta) that person is (taiso) similar to the above. 2. 3.

 

—————————————————-

 

 

ਸਾਰੰਗ ॥     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

(Saarang) composition in Raag Saarang.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਤੈ ਨਰ ਕਿਆ ਪੁਰਾਨੁ ਸੁਨਿ ਕੀਨਾ ॥ ਅਨਪਾਵਨੀ ਭਗਤਿ ਨਹੀ ਉਪਜੀ ਭੂਖੈ ਦਾਨੁ ਨ ਦੀਨਾ ॥੧॥ ਰਹਾਉ ॥

 

O (nar) human being, (kiaa) what have (tai) you (keena) done after, i.e. how have you benefitted, (sun-i) by listening to (puraan-u) the scriptures.

You have not (upji = created) developed (bhagat-i = devotion for, anpaavni = received by others) compassion and do not (deena) give (daan-u = alms) food to (bhookhai) the hungry. 1.

(Rahaau) dwell on this and reflect.
ਕਾਮੁ ਨ ਬਿਸਰਿਓ ਕ੍ਰੋਧੁ ਨ ਬਿਸਰਿਓ ਲੋਭੁ ਨ ਛੂਟਿਓ ਦੇਵਾ ॥ ਪਰ ਨਿੰਦਾ ਮੁਖ ਤੇ ਨਹੀ ਛੂਟੀ ਨਿਫਲ ਭਈ ਸਭ ਸੇਵਾ ॥੧॥

 

You have not (bisrio = forgotten) forsaken (kaam-u) lust, not (bisrio) forsaken (krodh-u) anger, and (lobh-u) greed has not (chhoottio) left you; but you call yourself (deyva) a godly person.

(Nina) slander of (par) others (tey) with (mukh) the mouth has not (chhootti) left you; (sabh) all your (seyva = service) worship (bhaee) is (niphal) fruitless. 1.

 

ਬਾਟ ਪਾਰਿ ਘਰੁ ਮੂਸਿ ਬਿਰਾਨੋ ਪੇਟੁ ਭਰੈ ਅਪ੍ਰਾਧੀ ॥ ਜਿਹਿ ਪਰਲੋਕ ਜਾਇ ਅਪਕੀਰਤਿ ਸੋਈ ਅਬਿਦਿਆ ਸਾਧੀ ॥੨॥

 

You are like (apraadhi) the culprit who (paar-i) waylays people on (baatt) the way, i.e. robs travelers, he (moos-i) commits theft in (ghar-u) house, and (bharai) fills his (peytt-u) belly.

He has (saadhi) learnt (soi) those (abidiaa) wrong teachings with (jih-i) which one takes (apkeerat-i) discredit when (jaaey) going to (parlok) the hereafter/God. 2.

 

ਹਿੰਸਾ ਤਉ ਮਨ ਤੇ ਨਹੀ ਛੂਟੀ ਜੀਅ ਦਇਆ ਨਹੀ ਪਾਲੀ ॥ ਪਰਮਾਨੰਦ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕਥਾ ਪੁਨੀਤ ਨ ਚਾਲੀ ॥੩॥੧॥੬॥

 

(Hinsa) violence has not (chhootti = left) been driven out (tey) from your (man = mind) thinking and you have not (paali) nurtured (daiaa) compassion for (jeea) creatures.

Says Parmanand: You did not (mil-i = get together) join (saadhsangat-i) the holy congregation to listen to and learn to (chaali) act on (puneet) the purifying (kathaa) discourse – on teachings of the guru. 3. 1. 6.

 

 

—————————————————-

 

ਛਾਡਿ ਮਨ ਹਰਿ ਬਿਮੁਖਨ ਕੋ ਸੰਗੁ ॥

O (man = mind) human being, (chhaad-i) leave (sang-u) company (ko) of (bimukhan = without face to) those who turn away from God.

 

—————————————————

 

ਸਾਰੰਗ ਮਹਲਾ ੫ ਸੂਰਦਾਸ ॥                     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

Composition of the fifth Guru in Raag Saarang – in context of the above line of Bhagat – Soordas.   Invoking the One all-pervasive creator who may be known with the true guru’s grace/guidance.

 

ਹਰਿ ਕੇ ਸੰਗ ਬਸੇ ਹਰਿ ਲੋਕ ॥ ਤਨੁ ਮਨੁ ਅਰਪਿ ਸਰਬਸੁ ਸਭੁ ਅਰਪਿਓ ਅਨਦ ਸਹਜ ਧੁਨਿ ਝੋਕ ॥੧॥ ਰਹਾਉ ॥

 

 

(Lok = people) devotees (key) of (har-i) God (basey) live (sang) with (har-i) God, i.e. are ever conscious of Divine virtues and commands.

They (arap-i = make offering) dedicate (tan-u = body) actions and (man-u) thoughts; they (arpio) make offering of (sarbas) everything; they are(jhok) motivated (dhun-i = in music) by flow of thoughts of God and remain in (anad/anand) bliss and (sahaj) poise. 1.

 

ਦਰਸਨੁ ਪੇਖਿ ਭਏ ਨਿਰਬਿਖਈ ਪਾਏ ਹੈ ਸਗਲੇ ਥੋਕ ॥ ਆਨ ਬਸਤੁ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਸੁੰਦਰ ਬਦਨ ਅਲੋਕ ॥੧॥

 

(Peykh-i) seeing God’s (darsan-u) vision, i.e. by obtaining awareness of Divine virtues and commands, they (bhaey) become (nibikhaee) free of vices and consider that (sagely) all (thok) things (paaey hai) are obtained – by finding God.

They have (na kachhooai) nothing (kaaj-u = work) to do (sio) with (aan-u) any other (bast/vastoo) thing/pursuit since they (alok) see (sundar) the beautiful (badan) face, i.e. experience presence of, God within. 1.

 

ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ ॥ ਸੂਰਦਾਸ ਮਨੁ ਪ੍ਰਭਿ ਹਥਿ ਲੀਨੋ ਦੀਨੋ ਇਹੁ ਪਰਲੋਕ ॥੨॥੧॥੮॥

 

One (j-u) who (taj-i) forsakes (sundar = handsome, siaam = dark faced – Krishna/Vishnu, metaphor for) God and (chaahat = wants) seeks (aan) any-thing/one else, is (jio) like (jok) the leech sucking infected/dirty  blood of (kustti) a leper, i.e. has fallen prey to vices.

O Soordas, (prabh-i) the Almighty (leeno) takes (man-u) mind of the devotee (hath-i) in hand, i.e. guides and (deeno) gives (ih-u) this as (parlok = other world) hereafter, i.e. makes this world/the devotee’s life, the abode of God where the soul attain peace and is not reborn, says the fifth Guru. 2. 1. 8.

 

——————————————————

 

ਸਾਰੰਗ ਕਬੀਰ ਜੀਉ ॥   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

Composition of (jeeo) revered Kabir.        Invoking the One all-pervasive creator who may be known with the true guru’s grace/guidance.

 

 

ਹਰਿ ਬਿਨੁ ਕਉਨੁ ਸਹਾਈ ਮਨ ਕਾ ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ ਹਿਤੁ ਲਾਗੋ ਸਭ ਫਨ ਕਾ ॥੧॥ ਰਹਾਉ ॥

 

(Kaun-u = who?) None (bin-u) except (har-i) Almighty, i.e. awareness of Divine virtues and commands (sahaaee = helper) can be of help (ka) for (man = mind) the human being – the soul in the hereafter.

(Maat) the mother, (pitaa) father, (sut = sons) children and (banita) spouse; one (laago) having (hit-u) love/attachment/dependence on them is love (ka) of (phan) destruction, i.e. is impermanent, lasting only when they and the concerned person are alive; they do not accompany to the hereafter. 1.

(Rahaau) dwell on this and reflect.

 

ਆਗੇ ਕਉ ਕਿਛੁ ਤੁਲਹਾ ਬਾਂਧਹੁ ਕਿਆ ਭਰਵਾਸਾ ਧਨ ਕਾ ॥ ਕਹਾ ਬਿਸਾਸਾ ਇਸ ਭਾਂਡੇ ਕਾ ਇਤਨਕੁ ਲਾਗੈ ਠਨਕਾ ॥੧॥

 

(Baandhahu) construct (kichh-u) some (tulha) raft, i.e. start living by Naam or Divine virtues and commands, (kau) to get across the world-ocean of vices to (aagey = ahead) the hereafter – overcome vices and get to God; (kiaa = what?) do not place (bharvaasa) reliance on (dhan) wealth – it cannot take to the Almighty.

Have (kahaa = what?) no (bisaasa) trust of (is) this (bhaanddey = utensil) body, it will die with (itnak-u = this bit) with a little (tthanka) hit, i.e. death may occur any time. 1.

 

ਸਗਲ ਧਰਮ ਪੁੰਨ ਫਲ ਪਾਵਹੁ ਧੂਰਿ ਬਾਂਛਹੁ ਸਭ ਜਨ ਕਾ ॥ ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਇਹੁ ਮਨੁ ਉਡਨ ਪੰਖੇਰੂ ਬਨ ਕਾ ॥੨॥੧॥੯॥

 

(Baachhahu) seek (dhoor-i) dust of the feet (ka) of, i.e. humbly seek guidance and follow the example, of (sabh) all (jan = servants) devotees of God and you will (paavhu) obtain (phal = fruit) reward of performing (punn) good deeds prescribed by (sagal) all (dharam) faiths.

(Sunhu) listen (rey) o (santahu = saints) seekers of the Almighty, (ih-u) this human mind (uddan) flies like (pankheyroo) a bird (ka) of (ban) the jungle, i.e. wavers, and can be controlled by practice of Naam, (kahai) says Kabir. 2. 1. 9.

 

Leave a Reply


Search