SGGS pp 1364-1366, Slok Kabir Ji 1-43 of 243

SGGS pp 1364-1366, Slok Kabir Ji 1-43 of 243

 

ਸਲੋਕ ਭਗਤ ਕਬੀਰ ਜੀਉ ਕੇ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok bẖagaṯ Kabīr jī▫o ke   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Slok) verses (key) of (jeeo) revered (bhagat) devotee Kabir.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥

Kabīr merī simrnī rasnā ūpar rām. Āḏ jugāḏī sagal bẖagaṯ ṯā ko sukẖ bisrām. ||1||

 

Says Kabir: Ever praising (raam-u) the Almighty (oopar-i) on/with my (rasna) tongue is turning (simrani) the rosary (meyri = my) for me. It has brought (sukh-u) peace and (bisraam-u = rest) solace to (sagal) all (bhagat) devotes of God (aad-i) from the beginning of time (jugaad-i = beginning of ages) through the ages. 1.

 

ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥

Kabīr merī jāṯ ka▫o sabẖ ko hasnehār.  Balihārī is jāṯ ka▫o jih japi▫o sirjanhār. ||2||

 

Says Kabir: (Sabh ko) everyone (kau hasneyhaar-u) laughs at, i.e. ridicules (meyri) my (jaat-i) caste – of weaver which is considered low; but I (balihaari = am sacrifice, kau = to) adore (is) this (jaat-i) caste (jih) in which I (japio) remember and obey (sirjanhaar-u) the Creator. 2.  

 

ਕਬੀਰ ਡਗਮਗ ਕਿਆ ਕਰਹਿ ਕਹਾ ਡੁਲਾਵਹਿ ਜੀਉ ॥ ਸਰਬ ਸੂਖ ਕੋ ਨਾਇਕੋ ਰਾਮ ਨਾਮ ਰਸੁ ਪੀਉ ॥੩॥
Kabīr dagmag ki▫ā karahi kahā dulāvėh jī▫o.  Sarab sūkẖ ko nā▫iko rām nām ras pī▫o. ||3||

 

Says Kabir: O human being, (kiaa) why are you (karah-i = doing, dagmag = vacillation) vacillating and why (kahaa) why do you cause your (jeeo) mind to (ddulaavah) waver.

(Peeo) drink (ras-u) the elixir of, i.e. practice, (naam) virtues and commands of (raam) the Almight; this is (naaeyko = leader) the most sublime means to obtain (sarab) all (sookh) comforts/peace. 3.

 

ਕਬੀਰ ਕੰਚਨ ਕੇ ਕੁੰਡਲ ਬਨੇ ਊਪਰਿ ਲਾਲ ਜੜਾਉ ॥ ਦੀਸਹਿ ਦਾਧੇ ਕਾਨ ਜਿਉ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਨਾਹੀ ਨਾਉ ॥੪॥
Kabīr kancẖan ke kundal bane ūpar lāl jaṛā▫o.  Ḏīsėh ḏāḏẖe kān ji▫o jinĥ man nāhī nā▫o. ||4||

 

Says Kabir: (Kunddal) ear-rings (baney) made (key) of (kanchan) gold with (laal) precious stones (jarraau) imbedded (oopar-i) on them – are expensive and attractive.

They (deesah-i) look (jio) like (daadhey) burnt (kaan) canes when worn by those in (jinh) whose (man-i) minds (naau) Naam/Divine virtues and commands are (naahi) not remembered, i.e. it is not riches but devotion which count in Divine court. 4.

 

ਕਬੀਰ ਐਸਾ ਏਕੁ ਆਧੁ ਜੋ ਜੀਵਤ ਮਿਰਤਕੁ ਹੋਇ ॥ ਨਿਰਭੈ ਹੋਇ ਕੈ ਗੁਨ ਰਵੈ ਜਤ ਪੇਖਉ ਤਤ ਸੋਇ ॥੫॥

Kabīr aisā ek āḏẖ jo jīvaṯ mirṯak ho▫e.  Nirbẖai ho▫e kai gun ravai jaṯ pekẖa▫o ṯaṯ so▫e. ||5||

 

Says Kabir: There is some (eyk-u = one, aadh-u = half) – proverbially – rare person (jo) who (hoey = be) is (mirtak-u) dead while (jeevat) alive, i.e. invulnerable to temptations like a dead person.

S/he (hoey kai = being) is (nibhai = fearless) unmindful of what others may say, and (ravai = utters) praises and emulates (gun) virtues of the Almighty; I (peykhau) see (soey = that) the One Almighty (tat) there (jat) wherever I am. 5.

 

ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥ ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗੋੁਬਿੰਦੁ  ॥੬॥

Kabīr jā ḏin ha▫o mū▫ā pācẖẖai bẖa▫i▫ā anand.  Mohi mili▫o parabẖ āpnā sangī bẖajėh gobinḏ. ||6||

 

Says Kabir: Since (din) the day my (hau) ego (mooaa = died) was dissolved, (paachhai) after that everyone (bhaiaa) is (anand) happy. (Moh-i) I (miliaa) found (prabh-u) the Almighty (aapna = own) within and my (sangi) companions all (bhajah-i) praise (gubind-u) the Almighty Master of the world. 6

 

ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥ ਜਿਨਿ ਐਸਾ ਕਰਿ ਬੂਝਿਆ ਮੀਤੁ ਹਮਾਰਾ ਸੋਇ ॥੭॥

Kabīr sabẖ ṯe ham bure ham ṯaj bẖalo sabẖ ko▫e.  Jin aisā kar būjẖi▫ā mīṯ hamārā so▫e. ||7||

 

Says Kabir: (Ham) I am (burey) worse (tey) than (sabh) everyone else; in fact (sabh koey) everyone (taj-i) except (ham) me is (bhalo) good. One (jin-i) who (boojhiaa) understands (kar-i) like (aisa) this; (soey) that person is (meet-u) friend (hamaara) of mine – and of everyone. 7.

 

ਆਈ ਮੁਝਹਿ ਪਹਿ ਅਨਿਕ ਕਰੇ ਕਰਿ ਭੇਸ ॥ ਹਮ ਰਾਖੇ ਗੁਰ ਆਪਨੇ ਉਨਿ ਕੀਨੋ ਆਦੇਸੁ ॥੮॥

Kabīr ā▫ī mujẖėh pėh anik kare kar bẖes.  Ham rākẖe gur āpne un kīno āḏes. ||8||

 

Says Kabir: Temptations (aaee) come (pah-i) to (mujha-i) me to entice, (karey kar-i) adopting (anik) numerous (bheys = garbs) forms. (Ham) I am (raakhey) protected by following teachings of (aapney = own) my (gur) guru, and (uni-i) they (keeno = do) pay (aadeys) obeisance, i.e. respectfully retreat. 8.  

 

ਕਬੀਰ ਸੋਈ ਮਾਰੀਐ ਜਿਹ ਮੂਐ ਸੁਖੁ ਹੋਇ ॥ ਭਲੋ ਭਲੋ ਸਭੁ ਕੋ ਕਹੈ ਬੁਰੋ ਨ ਮਾਨੈ ਕੋਇ ॥੯॥

Kabīr so▫ī mārī▫ai jih mū▫ai sukẖ ho▫e.  Bẖalo bẖalo sabẖ ko kahai buro na mānai ko▫e. ||9||

 

Says Kabir: We should (maareeai) kill/dissolve (soee = that) vanity/arrogance by (jih) whose (mooai) dying, (sukh-u) peace (hoey = happens) is felt by everyone. One who does that (sabh ko) everyone (kahai) call him/her (bhalo bhalo) good; (na koey) no one (maanai) considers him/her (buraa) bad. 9.

 

Kabir, destroy thou only that, by whose death, thou may be blessed with peace.

ਸ੍ਰੀ ਕਬੀਰ ਜੀ ਕਹਿਤੇ ਹੈਂ ਹੇ ਭਾਈ ਸੋਈ ਮਾਰੀਏ ਭਾਵ ਹੰਕਾਰ ਹੀ ਮਾਰੀਏ ਜਿਸਕੇ ਮਾਰਨੇ ਸੇ ਇਸ ਜੀਵਕੋ ਸੁਖ ਹੋਤਾ ਹੈ॥

 

Then every one shall call thee good and virtuous and no one shall deem thee bad.

ਤਿਸ ਹੰਕਾਰ ਨਿਵਿਰਤੀ ਵਾਲੇ ਕਉ ਸਭ ਕੋਈ ਭਲਾ ਉਚਾਰਤਾ ਹੈ ਕੋਈ ਭੀ ਬੁਰਾ ਨਹੀਂ ਮਾਨਤਾ ਹੈ॥੯॥

 

Page 1365

 

ਕਬੀਰ ਰਾਤੀ ਹੋਵਹਿ ਕਾਰੀਆ ਕਾਰੇ ਊਭੇ ਜੰਤ ॥ ਲੈ ਫਾਹੇ ਉਠਿ ਧਾਵਤੇ ਸਿ ਜਾਨਿ ਮਾਰੇ ਭਗਵੰਤ ॥੧੦॥

Kabīr rāṯī hovėh kārī▫ā kāre ūbẖe janṯ.  Lai fāhe uṯẖ ḏẖāvṯe sė jān māre bẖagvanṯ. ||10||

 

Says Kabir: When (raati) the nights (hovah-i) are (kaareeaa/kaaleeaa) dark (kaarey) dark (jant) persons are (oobey) up, i.e. evil persons keep awake to commit evil on moonless nights.

They (laai) take (phaahey = noose) implements (utth-i = get up, dhaavtey = run) ready to harm others; (jaan-i) consider (s-i) such persons (maarey = hit) deprived of goodness by (bhagvant) the Almighty Master of destiny. 10

 

ਕਬੀਰ ਚੰਦਨ ਕਾ ਬਿਰਵਾ ਭਲਾ ਬੇੜ੍ਹ੍ਹਿਓ ਢਾਕ ਪਲਾਸ ॥ ਓਇ ਭੀ ਚੰਦਨੁ ਹੋਇ ਰਹੇ ਬਸੇ ਜੁ ਚੰਦਨ ਪਾਸਿ ॥੧੧॥

Kabīr cẖanḏan kā birvā bẖalā beṛėha▫o dẖāk palās.  O▫e bẖī cẖanḏan ho▫e rahe base jo cẖanḏan pās. ||11||

 

Says Kabir: (Birva) the tree (ka) of (chandan) sandalwood is good, i.e. does not lose its fragrance, even when (beyrrhio) surrounded by (ddhaak plaas) weeds; (oey) those plants (ju) which (basey) are located (paas-i) in vicinity of (chandan) a sandalwood tree (bhi) also (hoey rahey) become fragrant like the sandalwood tree. 11.

Message: Devotees of the Almighty do not give up their goodness even if surrounded by evil doers. Others without ego benefit from their company.

 

ਕਬੀਰ ਬਾਂਸੁ ਬਡਾਈ ਬੂਡਿਆ ਇਉ ਮਤ ਡੂਬਹੁ ਕੋਇ ॥ ਚੰਦਨ ਕੈ ਨਿਕਟੇ ਬਸੈ ਬਾਂਸੁ ਸੁਗੰਧੁ ਨ ਹੋਇ ॥੧੨॥

Kabīr bāʼns badā▫ī būdi▫ā i▫o maṯ dūbahu ko▫e. Cẖanḏan kai nikte basai bāʼns suganḏẖ na ho▫e. ||12||

 

(Baans) the bamboo plant (doobiaa) drowns in its (baddaaee) big-ness – big height; o friends, be careful (mat-i) lest (koey) someone (doobahu) drowns (io) like this. Even when it (basai) is located (nikttey) near (chandan) a sandalwood tree, (baans) the bamboo does not (hoey) get (sugandh-u) the fragrance. 12.

Message: Arrogance does not let one learn from virtuous company – and needs to be shed. This contrasts with the previous verse.

 

ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥ ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥

Kabīr ḏīn gavā▫i▫ā ḏunī si▫o ḏunī na cẖālī sāth.  Pā▫e kuhāṛā māri▫ā gāfal apunai hāth. ||13||

 

Says Kabir: The human being (gavaaiaa) loses being accepted by God, in (deen) the hereafter (sio) for benefits/pleasures of vices and attachments in (duni) the world, i.e. the sources of these pleasures/benefits of life do not (chaali) go (saath-i) with the soul to the hereafter – and the soul suffers consequences; (gaafil = lazy/indifferent)  the careless person (maariaa) strikes (kuhaarraa) the axe on the self by (apunai = own) his/her (haatth-i) hand. 13.

Message: Succor or suffering is caused by one’s own deeds; no one else should be blamed.

 

ਕਬੀਰ ਜਹ ਜਹ ਹਉ ਫਿਰਿਓ ਕਉਤਕ ਠਾਓ ਠਾਇ ॥ ਇਕ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਊਜਰੁ ਮੇਰੈ ਭਾਂਇ ॥੧੪॥

Kabīr jah jah ha▫o firi▫o ka▫uṯak ṯẖā▫o ṯẖā▫e.  Ik rām sanehī bāhrā ūjar merai bẖāʼn▫e. ||14||

 

Says Kabir: (Jah jah) wherever (hau) I (phirio = wandered) have gone I found (kautak = plays) playful-ness/happiness in (tthaao tthaaey) place after place. (Ik) only a place (baahraa) devoid of persons (saneyhi) with love of (raam) the Almighty is (oojar-u/oojarr-u) deserted in (meyrai) my (bhaa’ney) view. 14.

 

ਕਬੀਰ ਸੰਤਨ ਕੀ ਝੁੰਗੀਆ ਭਲੀ ਭਠਿ ਕੁਸਤੀ ਗਾਉ ॥ ਆਗਿ ਲਗਉ ਤਿਹ ਧਉਲਹਰ ਜਿਹ ਨਾਹੀ ਹਰਿ ਕੋ ਨਾਉ ॥੧੫॥

Kabīr sanṯan kī jẖungī▫ā bẖalī bẖaṯẖ kusṯī gā▫o. Āg laga▫o ṯih ḏẖa▫ulhar jih nāhī har ko nā▫o. ||15||

 

Says Kabir: A set of (jhungeeaa) huts (ki) of (santan = saints) those who obey the Almighty is (bhali = good) is comfortable/peaceful; but (gaau) a village of (kusati) false – those who display devotion falsely – is (bhatth-i) a furnace – causes restless-ness.

May (tih) those (dhaulhar) white/marble mansion (lagau) be set (aag-i) on fire (jih) which are (naahi = not) bereft of practice of (naau) Naam/virtues and commands of (har-i) the Almighty. 15.

Message: The creatures are judged in the hereafter by their deeds and not status in the world. 15.

 

ਕਬੀਰ ਸੰਤ ਮੂਏ ਕਿਆ ਰੋਈਐ ਜੋ ਅਪੁਨੇ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਰੋਵਹੁ ਸਾਕਤ ਬਾਪੁਰੇ ਜੁ ਹਾਟੈ ਹਾਟ ਬਿਕਾਇ ॥੧੬॥

Kabīr sanṯ mū▫e ki▫ā ro▫ī▫ai jo apune garihi jā▫e. Rovhu sākaṯ bāpure jo hātai hāt bikā▫e. ||16||

 

Says Kabir: We (kiaa = why?) should not (roeeai) wail (mooey) on death of (sant) a saint – one who lives in obedience to the Almighty, (jo) who (jaaey) goes to (apuney) own (grih-i) home, i.e. attains peace by merging with the Creator.

(Rovhu) wail for (saakat) those (j-u) who turn away from God, and (baapurey = helpless) cannot settle down; they are (bikaaey) sold (haattai) from one shop to (haatt) another shop, i.e. are turned away from God and keep taking births in different life forms. 16.

 

ਕਬੀਰ ਸਾਕਤੁ ਐਸਾ ਹੈ ਜੈਸੀ ਲਸਨ ਕੀ ਖਾਨਿ ॥ ਕੋਨੇ ਬੈਠੇ ਖਾਈਐ ਪਰਗਟ ਹੋਇ ਨਿਦਾਨਿ ॥੧੭॥

Kabīr sākaṯ aisā hai jaisī lasan kī kẖān. Kone baiṯẖe kẖā▫ī▫ai pargat ho▫e niḏān. ||17||

 

Says Kabir: (Saakat-u) one who turns away from God is (aisa) such like (jaisi) as is one who has (khaan-i) eaten raw (lasan) garlic. If it (khaaeeai) eaten (baitthey) sitting (koney) in a corner it (pargatt hoey = manifests) is known to (nidaan-i) the end of the room. 17.

Message: People are easily influenced by things which take one away from God.   Transitory pleasures and evil spreads easily

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥

Kabīr mā▫i▫ā dolnī pavan jẖakolanhār.  Sanṯahu mākẖan kẖā▫i▫ā cẖẖācẖẖ pī▫ai sansār. ||18||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner; (santahu = saints) God’s devotees – churn the curd to obtain and (khaaiaa) eat (maakhan-u) the butter, i.e. lead life by Naam/Divine virtues and commands and find God; while (sansaar-u = world) others (peeai) drink (chhaachh) the liquid left behind, i.e. do not know how to churn resulting in no butter, i.e. remain engrossed with transitory pleasures and cannot find the Creator within. 18. 

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥

Kabīr mā▫i▫ā dolnī pavan vahai hiv ḏẖār.  Jin bilo▫i▫ā ṯin kẖā▫i▫ā avar bilovanhār. ||19||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner; one in whom (pavan = air, vahai = blows) the cooling Naam is present within has the mind with (dhaar) stream of (hivai) snow.

One (jin-i) who (biloiaa) churns, i.e. contemplates Naam, (tin-i) that person gets and (khaaiaa) eats butter, i.e. finds God within, while (avar) others only (bilovanhaar) keep churning the hot mind. 19.

Note: The context of the Slok above is that no butter is obtained when the curd is hot.

 

ਕਬੀਰ ਮਾਇਆ ਚੋਰਟੀ ਮੁਸਿ ਮੁਸਿ ਲਾਵੈ ਹਾਟਿ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੁਸੈ ਜਿਨਿ ਕੀਨੀ ਬਾਰਹ ਬਾਟ ॥੨੦॥

Kabīr mā▫i▫ā cẖortī mus mus lāvai hāt.  Ėk kabīrā nā musai jin kīnī bārah bāt. ||20||

 

Says Kabir: (Maaiaa) temptations in the world-play are like (chortti) the thief who (laavai) sets (haatt-i) shop and (mus-i mus-i) keeps robbing, i.e. succumbing to temptations rob people goodness.

They cannot (musai) rob/deceive (kabeeraa) God’s devotee (eyk-u) alone (jin-i) who (keeni = makes) cuts them into (baarah) twelve (baatt) pieces, i.e. makes temptations ineffective. 20.

 

ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥ ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥

Kabīr sūkẖ na eʼnh jug karahi jo bahuṯai mīṯ.  Jo cẖiṯ rākẖahi ek si▫o ṯe sukẖ pāvahi nīṯ. ||21||

 

Says Kabir: (Sookh-u) comfort/peace in (eynh) this (jug-i = age) human birth is not attained by those (ju) who (karah-i) make (bahutai) numerous (meet) friends, i.e. pursue many measures like rituals, worships and so on, do not get.

(Jo) those who (raakhah-i) keep/maintain (chit-u) mind (siau) on (eyk) one thing – practice of Naam, (tey) they (paavah-i) find (sukh-u) peace – they find, and merge with, God. 21.

 

ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥

Kabīr jis marne ṯe jag darai mere man ānanḏ. Marne hī ṯe pā▫ī▫ai pūran parmānanḏ. ||22||

 

Says Kabir, (marney) death – breaking attachments to objects of transitory pleasures in life – (tey) from (jis-u) which (jag-u = world) the humans (ddarai = are afraid) hesitate, gives (aanad-i) bliss/peace to (meyrai) my (man-i) mind. For, it is by this (marney) death – giving up other ideas from mind – that the Almighty source of (pooran-u) the perfect (parmanand-u) supreme bliss (paaeeai) is found within. 22.

 

ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥

Rām paḏārath pā▫e kai kabīrā gāʼnṯẖ na kẖolĥ.  Nahī pataṇ nahī pārkẖū nahī gāhak nahī mol. ||23||

 

(Kabira) o Kabir: (Paaey kai) if you have received (padaarath-u = substance) the valuable wealth of awareness of Naam/virtues and commands of (raam) the Almighty, do not (kholh) open (gaantth-i) the bundle – try to tell the world what living by Naam does.

There is neither (pattan-u = town) the market nor (paarkhoo) appraiser, nor (gaahak-u) any buyer – seeker of truth – and nor good (mol) price, i.e. there is no respect for Naam in the worldly persons. 23.

 

ਕਬੀਰ ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜਾ ਕੋ ਠਾਕੁਰੁ ਰਾਮੁ ॥ ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥

Kabīr ṯā si▫o parīṯ kar jā ko ṯẖākur rām.  Pandiṯ rāje bẖūpṯī āvahi ka▫une kām. ||24||

 

Says Kabir: (Kar-i = do) have (preet-i) affection (sio) with (ta) those (ja ko = whose) who accept (raam-u) the One Almighty as (ttaakur-u) the Master, i.e. who practice and guide others to obey One God. Relying on (panddit) Pundits – the scholars who talk of numerous deities, or looking to (raajary) kings and (bhoopati) landlords/rich people for support is of (kauney = what?) no (aavah-i = come, kaam = use) avail – when account of deeds is taken in Divine court. 24.

 

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥

Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.  Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||

 

Says Kabir: (Keeay = doing) bearing (preet-i) affection (sio) with, being in obedience of (ik) the One Almighty, (aan) other (dubidha) alternative ideas (jaaey) leave the mind. It does not matter (bhaavai) whether one (kar-u == does) keeps (laambey) long – matted – (keys) hair or have (muddaaey/munddaey) head shaven (gharar-i) closely, i.e. symbolism does not please God. 25.

 

ਕਬੀਰ ਜਗੁ ਕਾਜਲ ਕੀ ਕੋਠਰੀ ਅੰਧ ਪਰੇ ਤਿਸ ਮਾਹਿ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਪੈਸਿ ਜੁ ਨੀਕਸਿ ਜਾਹਿ ॥੨੬॥

Kabīr jag kājal kī koṯẖrī anḏẖ pare ṯis māhi.  Ha▫o balihārī ṯin ka▫o pais jo nīkas jāhi. ||26||

 

Says Kabir: (Jag-u) the world is (kotthri) a room of (kaajal = black eye lining) soot; (andh) blind persons (parey) remain (maah-i) in (tis) that, i.e. there are temptations galore in the world; those oblivious of Naam/Divine virtues and commands cannot overcome them, and remain in their grip. (Hau) I (balihaari = am sacrifice, kau = to) adore (tin) those (ju) who (pais-i= put) being in the world (neekas-i jaah-i) get out, i.e. overcome temptations through obedience to the Almighty. 26.

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਸਕਹੁ ਤ ਲੇਹੁ ਬਹੋਰਿ ॥ ਨਾਂਗੇ ਪਾਵਹੁ ਤੇ ਗਏ ਜਿਨ ਕੇ ਲਾਖ ਕਰੋਰਿ ॥੨੭॥

Kabīr ih ṯan jā▫igā sakahu ṯa leho bahor.  Nāʼnge pāvhu ṯe ga▫e jin ke lākẖ karor. ||27||

 

Says Kabir: (bahor) this (tan-u) body (jaaeyga) shall go/perish, if you (sakah-i) can, (ta) then (leyhu bahor-i) get it back and keep enjoying all that you have in life – no, it cannot happen. Those (jin = who, key = of) whose wealth was in Lakhs and crores, (tey) they (gaey) departed from the world (naangey) bare (paavhu) footed – and never came back. 27

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਕਵਨੈ ਮਾਰਗਿ ਲਾਇ ॥ ਕੈ ਸੰਗਤਿ ਕਰਿ ਸਾਧ ਕੀ ਕੈ ਹਰਿ ਕੇ ਗੁਨ ਗਾਇ ॥੨੮॥

Kabīr ih ṯan jā▫igā kavnai mārag lā▫e.  Kai sangaṯ kar sāḏẖ kī kai har ke gun gā▫e. ||28||

 

Says Kabir: (Ihu) this (tan-u) body (jaaeyga) shall go on (kavnai) whatever (maarg-i) path you (laaey) put it, i.e. you can control your actions. If you wish to find God, then (kai) either (kar-i = do) keep (sangat-i) company of, i.e. receive guidance of, (saadh) the guru (kai) or (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty – on your own. 28.

 

ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥
Kabīr marṯā marṯā jag mū▫ā mar bẖī na jāni▫ā ko▫e.

 

Says Kabir: (Jag-u = world) the human beings (marta marta) keep dying, i.e. keep falling prey to vices, yet (na koey) no one (jaaniaa) tries to (mar-i) die only once, i.e. submit to the guru’s guidance to overcome vices.

 

Page 1366

 

ਐਸੇ ਮਰਨੇ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੨੯॥

Aise marne jo marai bahur na marnā ho▫e. ||29||

 

One who (marai) dies (aisey) such (marney) death – killing ego and submission to Divine commands guided by the guru – his/her (marna = dying) falling prey to vices – and hence being in cycles of births and deaths – (na hoey) does not occur (bauhr-i) again. 29.

Note: This Slok also occurs on SGGS page 555.

 

ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥੩੦॥

Kabīr mānas janam ḏulambẖ hai ho▫e na bārai bār.  Ji▫o ban fal pāke bẖu▫e girėh bahur na lāgėh dār. ||30||

 

Says Kabir: (Maanas) human (janam-u) birth (hai) is (dulambh-u) hard-to-get, it is not (hoey = happen) obtained by the soul (baarai baar) again and again – after death. It is (jio) like (paakey) ripened (phal) fruits once (girah-i) fallen from (ban) the tree do not (laagah-i) get attached to its (ddaar) branch (bahur-i) again. 30.

Message: Make use of the opportunity provided by human birth to obey and attain union with God; you will not get another chance.

 

ਕਬੀਰਾ ਤੁਹੀ ਕਬੀਰੁ ਤੂ ਤੇਰੋ ਨਾਉ ਕਬੀਰੁ ॥ ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥

Kabīrā ṯuhī Kabīr ṯū ṯero nā▫o Kabīr.  Rām raṯan ṯab pā▫ī▫ai ja▫o pahile ṯajėh sarīr. ||31||

 

Says Kabir: O Almighty, (too) You are (kabeer-u) the Almighty, (tuhi) You are (kabeera) the greatest; (teyro) Your (naau) name is Kabir, i.e. You are present in every mind. (Ratan-u = jewel) the wealth of awareness of (raam) the Almighty within is (paaeeai) found (jau) if one (tajah-i) forsakes (sareer-u) body – drives out other ideas of physical pleasure from the mind. 31.

 

ਕਬੀਰ ਝੰਖੁ ਨ ਝੰਖੀਐ ਤੁਮਰੋ ਕਹਿਓ ਨ ਹੋਇ ॥ ਕਰਮ ਕਰੀਮ ਜੁ ਕਰਿ ਰਹੇ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥੩੨॥

Kabīr jẖankẖ na jẖankẖī▫ai ṯumro kahi▫o na ho▫e. Karam karīm jo kar rahe met na sākai ko▫e. ||32||

 

Says Kabir: We should not (jhankheeai) engage in (jhankh) meaningless talk; things do not (hoey) happen at (tumro) your (kahio) bidding. (Na koey) no one (saakai) can (meytt-i = efface) undo (ju) whatever (karam = grace) destiny (kreem) the gracious Almighty (kar-i rahey) gives. 32.

Message: The Almighty decides our destiny based on deeds. So obey the Creator now in life or it will be too late to make amends after death.

 

ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥ ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਿ ਜੀਵਾ ਹੋਇ ॥੩੩॥

Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.  Rām kasa▫utī so sahai jo mar jīvā ho▫e. ||33||

 

Says Kabir: (Na koey = not any) no (jhoottha = false) person who only pretends to obey God (ttikai) withstands/passes (kasautti = touchstone) appraisal (ki) of (raam) the Almighty. One (jo) who (hoey) is (mar-i) dead (jeeva) alive, i.e. gives up ego and submits to Divine commands in life, (so) that person (sahai) withstands/passes (kasautti = touchstone) the test – and approved for union – by (raam) the Almighty. 33.

Note: this Slok is also given on page 984.

 

ਕਬੀਰ ਊਜਲ ਪਹਿਰਹਿ ਕਾਪਰੇ ਪਾਨ ਸੁਪਾਰੀ ਖਾਹਿ ॥ ਏਕਸ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਬਾਧੇ ਜਮ ਪੁਰਿ ਜਾਂਹਿ ॥੩੪॥

Kabīr ūjal pahirahi kāpre pān supārī kẖāhi. Ėkas har ke nām bin bāḏẖe jam pur jāʼnhi. ||34||

 

Says Kabir: Those who (paharah-i) wear (oojal) clean/impressive (kaaprey) clothes and (khaah-i = eat) chew (paan) betel leaves and (supaari) with betel-nuts – which colors their lips, i.e. can impress others. But if (bin-u = without) do not obey (naam) commands (key) of (eykas) the One (har-i) Almighty, such persons (baadhey = bound) are detained and (jaanh-i = go) taken (pur-i) to town/jurisdiction of (jam) Divine justice, i.e. are not accepted by the Almighty for union and sent for rebirth. 34.

 

ਕਬੀਰ ਬੇੜਾ ਜਰਜਰਾ ਫੂਟੇ ਛੇਂਕ ਹਜਾਰ ॥ ਹਰੂਏ ਹਰੂਏ ਤਿਰਿ ਗਏ ਡੂਬੇ ਜਿਨ ਸਿਰ ਭਾਰ ॥੩੫॥

Kabīr beṛā jarjarā fūte cẖẖeʼnk hajār.  Harū▫e harū▫e ṯir ga▫e dūbe jin sir bẖār. ||35||

 

Says Kabir: (Beyrra) the boat is (jarjaraa) worn out and (phoottey) cracked with (hajaar) a thousand (chheynk) holes, i.e. the human being is weak and exposed to numerous vices. (Harooey harooey/halkey = light-weight) those who obey God and do not carry the load of vices on them, they (tir-i gaey = swim across the world-ocean) pass examination by the Almighty, but those who have (bhaar) the load of vices on their (sir) heads (ddoobey) drown, i.e. are rejected by the Almighty for union. 35.

 

ਕਬੀਰ ਹਾਡ ਜਰੇ ਜਿਉ ਲਾਕਰੀ ਕੇਸ ਜਰੇ ਜਿਉ ਘਾਸੁ ॥ ਇਹੁ ਜਗੁ ਜਰਤਾ ਦੇਖਿ ਕੈ ਭਇਓ ਕਬੀਰੁ ਉਦਾਸੁ ॥੩੬॥

Kabīr hād jare ji▫o lākrī kes jare ji▫o gẖās.  Ih jag jarṯā ḏekẖ kai bẖa▫i▫o Kabīr uḏās. ||36||

 

(Haadd) the bones (jarey/jaley) burn (jio) like (laakri) wood and (keys) hair burn like (ghaas-u) grass, i.e. this is what happens on death. (Deykh-i kai) seeing (ihu = this, jag-u = world) the human being (jarta) being burnt, i.e. the truth about end of life, (kabeer-u) a devotee of God (bhaio) becomes (udaas) detached from entanglements of the world. 36.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਚਾਮ ਲਪੇਟੇ ਹਾਡ ॥ ਹੈਵਰ ਊਪਰਿ ਛਤ੍ਰ ਤਰ ਤੇ ਫੁਨਿ ਧਰਨੀ ਗਾਡ ॥੩੭॥

Kabīr garab na kījī▫ai cẖām lapete hād.  Haivar ūpar cẖẖaṯar ṯar ṯe fun ḏẖarnī gād. ||37||

 

Says Kabir: We should not (keejeeai = have garab-u = pride) be proud of the self; the body is just (haadd) bones (lapetey) wrapped in (chaam) the flesh. Those who ride (haivar) horses (tar/taley) under (chhatr) canopies (oopar-i) over their heads; (tey) they – the wealthy people – are also (phun-i = then) ultimately (gaadd) buried under (dharni) the earth, i.e. one should shed vanity – and humbly obey the Almighty. 37.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਊਚਾ ਦੇਖਿ ਅਵਾਸੁ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਭੁਇ ਲੇਟਣਾ ਊਪਰਿ ਜਾਮੈ ਘਾਸੁ ॥੩੮॥

Kabīr garab na kījī▫ai ūcẖā ḏekẖ avās. Āj kāliĥ bẖu▫e letṇā ūpar jāmai gẖās. ||38||

 

Says Kabir: We should not (keejeeai = do, garab-u = pride) be arrogant to the poor (deykh-i = seeing) because of our (oocha) high (aavaas-u) residence/mansion. One may die (aaj-u = to-day, kaalh-i = tomorrow) anytime and (leyttna = lie) be buried under (bhuey) the earth and (ghaas-u) grass (jaamai) grows (oopar-i) above the grave. 38.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਰੰਕੁ ਨ ਹਸੀਐ ਕੋਇ ॥ ਅਜਹੁ ਸੁ ਨਾਉ ਸਮੁੰਦ੍ਰ ਮਹਿ ਕਿਆ ਜਾਨਉ ਕਿਆ ਹੋਇ ॥੩੯॥

Kabīr garab na kījī▫ai rank na hasī▫ai ko▫e.  Ajahu so nā▫o samunḏar mėh ki▫ā jān▫o ki▫ā ho▫e. ||39||

 

Says Kabir: We should not (keejeeai) show (garab-u = pride) arrogance of riches and should not (haseeai = laugh) ridicule (koey) any (rank-u) poor person. (Naau) the boat is (ajahu ta) still (mah-i) in (saumdr) the sea, i.e. one has still in the world and not merged with God; (kiaa) who (jaanau) knows (kiaa) what (hoey) may happen – wealth does not enable to unite with God; good deeds enable disregarding worldly status. 39.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਦੇਹੀ ਦੇਖਿ ਸੁਰੰਗ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਤਜਿ ਜਾਹੁਗੇ ਜਿਉ ਕਾਂਚੁਰੀ ਭੁਯੰਗ ॥੪੦॥

Kabīr garab na kījī▫ai ḏehī ḏekẖ surang.  Āj kāliĥ ṯaj jāhuge ji▫o kāʼncẖurī bẖuyang. ||40||

 

Says Kabir: One should not (keejeeai) show (garab-u) pride (deykh-i = seeing) because of (surang = good color) physical beauty or strength. You will (taj-i) forsake this body (aaj-u = to-day, kaalh-i = tomorrow) sooner or later and (jaahugey) depart, (jio) like (bhuyang) the snake sheds its (kaachuri) skin. 40.

 

 

ਕਬੀਰ ਲੂਟਨਾ ਹੈ ਤ ਲੂਟਿ ਲੈ ਰਾਮ ਨਾਮ ਹੈ ਲੂਟਿ ॥ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹੁਗੇ ਪ੍ਰਾਨ ਜਾਹਿੰਗੇ ਛੂਟਿ ॥੪੧॥

Kabīr lūtnā hai ṯa lūt lai rām nām hai lūt.  Fir pācẖẖai pacẖẖuṯāhuge parān jāhinge cẖẖūt. ||41||

 

Says Kabir: If you can (loottna) loot (ta) then (loott-i) loot, (naam) Naam/Divine virtues and commands; they  are there (loott-i = loot) for you to takeb, i.e. are available within you – get rid of other ideas and get awareness of Naam from within and live by Naam and benefit.

(Phir-i – again) otherwise you (pachhutaahugey) will repent (paachhai) later – when (praan) breaths/soul (jaahingey) depart (chhoott-i) leaving the body – unable to do anything. Naam van only be obeyed in life. 41.

 

ਕਬੀਰ ਐਸਾ ਕੋਈ ਨ ਜਨਮਿਓ ਅਪਨੈ ਘਰਿ ਲਾਵੈ ਆਗਿ ॥ ਪਾਂਚਉ ਲਰਿਕਾ ਜਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਵ ਲਾਗਿ ॥੪੨॥

Kabīr aisā ko▫ī na janmi▫o apnai gẖar lāvai āg.  Pāʼncẖa▫o larikā jār kai rahai rām liv lāg. ||42||

 

Says Kabir: (Koee na) no (aisa) such person (janmio) has been born, i.e. it is hard to find someone who (laavai) sets (apanai) his own (ghar-i) house (aag-i) on fire, i.e. kills the self-ego. And (jaar-i kai = after burning) kills (paanchau) all five (larikaa) sons, i.e. subdues sensory organs from being enticed by temptations, and (rahai) remains/leads life with (liv) attention (laag-i) fixed on being in obedience to (raam) the Almighty. 42.

 

ਕੋ ਹੈ ਲਰਿਕਾ ਬੇਚਈ ਲਰਿਕੀ ਬੇਚੈ ਕੋਇ ॥ ਸਾਝਾ ਕਰੈ ਕਬੀਰ ਸਿਉ ਹਰਿ ਸੰਗਿ ਬਨਜੁ ਕਰੇਇ ॥੪੩॥

Ko hai larikā becẖ▫ī larikī becẖai ko▫e.  Sājẖā karai Kabīr si▫o har sang banaj kare▫i. ||43||

 

(Ko) someone (beychaee) sells (larika) sons and (koey) some other (beychai) sells (larikee) the daughters, i.e. people remain engrossed only with the family. But one who (karai) does (saajhaa = sharing) exchange of views (sio) with, i.e. joins company and takes guidance of (Kabir) God’s devotees, s/he does (banaj-u) business (sang-i) with Naam of (har-i) God, as the merchandise,  i.e. leads life by Naam of the Almighty. 43.

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