SGGS pp 1371-1373, Slok Kabir Ji, 124-163 of 243

SGGS pp 1371-1373, Slok Kabir Ji, 124-163 of 243

 

Note: The following three Sloks describe consequences of forgetting God, i.e. ignoring Divine commands.

 

ਕਬੀਰ ਅੰਬਰ ਘਨਹਰੁ ਛਾਇਆ ਬਰਖਿ ਭਰੇ ਸਰ ਤਾਲ ॥ ਚਾਤ੍ਰਿਕ ਜਿਉ ਤਰਸਤ ਰਹੈ ਤਿਨ ਕੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੨੪॥

Kabīr ambar gẖanhar cẖẖā▫i▫ā barakẖ bẖare sar ṯāl.  Cẖāṯrik ji▫o ṯarsaṯ rahai ṯin ko ka▫un havāl. ||124||

 

Says Kabir: (Ambar) the sky is (chhaaiaa) overcast, (ghanhar-u) cloud (barakh-i) falls and (bharey) fill (sar) pools and (taal/taalaab) tanks – but (jio) like (chaatrik) the rain bird which cannot drink this water and (tarsat rahai) keeps yearning despite all this water, similar (kaun-u = what?) is the sad (havaal) state of those who do not experience God present within. 124.

Note: The rain bird’s mouth is on top of the head and it needs the raindrop to fall directly into it and cannot drink in any other way.

 

ਕਬੀਰ ਚਕਈ ਜਉ ਨਿਸਿ ਬੀਛੁਰੈ ਆਇ ਮਿਲੈ ਪਰਭਾਤਿ ॥ ਜੋ ਨਰ ਬਿਛੁਰੇ ਰਾਮ ਸਿਉ ਨਾ ਦਿਨ ਮਿਲੇ ਨ ਰਾਤਿ ॥੧੨੫॥

Kabīr cẖak▫ī ja▫o nis bīcẖẖurai ā▫e milai parbẖāṯ.  Jo nar bicẖẖure rām si▫o nā ḏin mile na rāṯ. ||125||

 

Says Kabir: (Chakaee/chakvi – a bird) the Chakvi (beechhurai) gets separated – from the male Chakva and is restless – (jau) when (nis-i) night falls, – as it cannot see at night – but it (milai) meets the male when (parbhaat-i) dawn (aaey) comes.

Those (nar) persons (jo) who (bichhurey = separated, sio = from) forget (raam) the Almighty, i.e. do not practice Naam/Divine virtues and commands, they find God neither during (din) day or at (raat-i) night, i.e. they can never find God. 125.

 

ਕਬੀਰ ਰੈਨਾਇਰ ਬਿਛੋਰਿਆ ਰਹੁ ਰੇ ਸੰਖ ਮਝੂਰਿ ॥ ਦੇਵਲ ਦੇਵਲ ਧਾਹੜੀ ਦੇਸਹਿ ਉਗਵਤ ਸੂਰ ॥੧੨੬॥

Kabīr rainā▫ir bicẖẖori▫ā rahu re sankẖ majẖūr.  Ḏeval ḏeval ḏẖāhṛī ḏesėh ugvaṯ sūr. ||126||

 

Says Kabir: (Rey) o (sankh) conch, (rahu) remain (majhoor-i) in (rainaair) the sea; if you are (bichhoriaa = separated) taken away you will be used (deysah-i) to give (dhaahrri = crying loudly) loud calls (deyval deyval = abode of deity) in temples daily at (soor) sun (ugvat) rise. 126.

Message: O human being, do not let temptations overtake you, because they cause suffering.

 

Note: The next three Sloks state that those who ignore obeying the Almighty, suffer.

 

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਜਾਗੁ ਰੋਇ ਭੈ ਦੁਖ ॥ ਜਾ ਕਾ ਬਾਸਾ ਗੋਰ ਮਹਿ ਸੋ ਕਿਉ ਸੋਵੈ ਸੁਖ ॥੧੨੭॥

Kabīr sūṯā ki▫ā karahi jāg ro▫e bẖai ḏukẖ. Jā kā bāsā gor mėh so ki▫o sovai sukẖ. ||127||

 

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (jaag-u = awaken) be conscious of the consequential (bhai) fear of (dukh) suffering and (roey) wailing.

One (ja ka) whose ultimate (baasaa) abode is (mah-i) in (gor) the grave, i.e. one who is aware of death and accountability for deeds; (kio = how?) does not (sovai = sleep) get inebriated by (sukh) comforts of the world – and forget God. 127.

Message: We should not let comforts of life forget the Almighty Creator.

 

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਉਠਿ ਕਿ ਨ ਜਪਹਿ ਮੁਰਾਰਿ ॥ ਇਕ ਦਿਨ ਸੋਵਨੁ ਹੋਇਗੋ ਲਾਂਬੇ ਗੋਡ ਪਸਾਰਿ ॥੧੨੮॥

Kabīr sūṯā ki▫ā karahi uṯẖ kė na jāpėh murār.  Ik ḏin sovan ho▫igo lāʼnbe god pasār. ||128||

 

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (ki) why do you not (utth-i = rise, wake up) pay attention to (japah-i) remembering and obeying (muraar-i) the Almighty.

(Ik) one day you (hoeygo) will go to (sovan-u) sleep with (godd) knees/legs (pasaar-i) stretched (laambey) straight forever, i.e. be conscious of death and accountability of deeds. 128.

 

ਕਬੀਰ ਸੂਤਾ ਕਿਆ ਕਰਹਿ ਬੈਠਾ ਰਹੁ ਅਰੁ ਜਾਗੁ ॥ ਜਾ ਕੇ ਸੰਗ ਤੇ ਬੀਛੁਰਾ ਤਾ ਹੀ ਕੇ ਸੰਗਿ ਲਾਗੁ ॥੧੨੯॥

Kabīr sūṯā ki▫ā karahi baiṯẖā rahu ar jāg.  Jā ke sang ṯe bīcẖẖurā ṯā hī ke sang lāg. ||129||

 

Says Kabir: O human being, (kiaa) what are you (karah-i) doing, i.e. what will you achieve, (soota = asleep) being indifferent to Naam; (rahu) remain (baittha) sitting and (jag-u) awake/attentive to your duties as human being.

The Creator (tey) from (ja key) whose (sang) company you were (beechhuraa) separated, i.e. who is your source, (laag-u) be attached to (sang-i) company of (taa = that, key = of) God (hi) alone, i.e. be in remembrance and obedience of the Almighty to be able to merge back. 129.

 

ਕਬੀਰ ਸੰਤ ਕੀ ਗੈਲ ਨ ਛੋਡੀਐ ਮਾਰਗਿ ਲਾਗਾ ਜਾਉ ॥ ਪੇਖਤ ਹੀ ਪੁੰਨੀਤ ਹੋਇ ਭੇਟਤ ਜਪੀਐ ਨਾਉ ॥੧੩੦॥

Kabīr sanṯ kī gail na cẖẖodī▫ai mārag lāgā jā▫o.  Pekẖaṯ hī punnīṯ ho▫e bẖetaṯ japī▫ai nā▫o. ||130||

 

Says Kabir: We should not (chhoddeeai = leave) stop acting under (gail = company) under guidance of (sant) the guru; we should ever (laaga = tagged, jaau = go) follow (maarag-i) the path told by the guru.

One (hoey) is (punneet) purified (peykhat) by seeing – and following the example of the guru; one (japeeai) remembers/obeys (naau) Naam/Divine virtues and commands on (bheyttat) finding and obeying the guru. 130.

 

ਕਬੀਰ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਦੂਰਹਿ ਜਾਈਐ ਭਾਗਿ ॥ ਬਾਸਨੁ ਕਾਰੋ ਪਰਸੀਐ ਤਉ ਕਛੁ ਲਾਗੈ ਦਾਗੁ ॥੧੩੧॥

Kabīr sākaṯ sang na kījī▫ai ḏūrėh jā▫ī▫ai bẖāg.  Bāsan kāro parsī▫ai ṯa▫o kacẖẖ lāgai ḏāg. ||131||

 

Says Kabir: One should not (keejeeai) keep (sang-u) company with (saakat) one who has turned away from God, but (jaaeeai bhaag-i) run away (doorah-i) far – to avoid his/her influence.

The influence of company cannot be avoided, like when (kaaro) a blackened (baasan) vessel (parseeai) touched, (kach-u) some (daag-u) stain (laagai) is put/left. 131.

 

ਕਬੀਰਾ ਰਾਮੁ ਨ ਚੇਤਿਓ ਜਰਾ ਪਹੂੰਚਿਓ ਆਇ ॥ ਲਾਗੀ ਮੰਦਿਰ ਦੁਆਰ ਤੇ ਅਬ ਕਿਆ ਕਾਢਿਆ ਜਾਇ ॥੧੩੨॥

Kabīrā rām na cẖeṯi▫o jarā pahūʼncẖi▫o ā▫e.  Lāgī manḏir ḏu▫ār ṯe ab ki▫ā kādẖi▫ā jā▫e. ||132||

 

(Kabeera) o Kabir, the human being does not keep (raam-u) the Almighty, i.e. Naam/Divine virtues and commands (cheytio) in mind the whole life and (jaraa/jalaa) burning fire (phoonchio aaey) reaches and (laagi) engulfs the whole (mandir) the house, i.e. the allotted life-span ends; (kiaa = what?) nothing (jaaey) can then be (kaaddhiaa) taken out (tey) by (duaar) door of, i.e. the opportunity to make amends has passes. 132.

Message: Do not postpone practice of Naam till the end for, it may be too late.

 

ਕਬੀਰ ਕਾਰਨੁ ਸੋ ਭਇਓ ਜੋ ਕੀਨੋ ਕਰਤਾਰਿ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰੁ ਕੋ ਨਹੀ ਏਕੈ ਸਿਰਜਨਹਾਰੁ ॥੧੩੩॥

Kabīr kāran so bẖa▫i▫o jo kīno karṯār.  Ŧis bin ḏūsar ko nahī ekai sirjanhār. ||133||

 

Says Kabir: (So) that (bhaio) gets (kaaran) done (jo) what (kartaar) the Creator (keeno) does. There is (eykai) only One (sirjanhaar-u) Creator capable of doing, there is (nahi) no (doosar-u) second (bin-u) except (tis-u = that) the One Creator, who can do anything, i.e. one should place reliance on obedience to the Almighty and not look elsewhere. 133.

 

ਕਬੀਰ ਫਲ ਲਾਗੇ ਫਲਨਿ ਪਾਕਨਿ ਲਾਗੇ ਆਂਬ ॥ ਜਾਇ ਪਹੂਚਹਿ ਖਸਮ ਕਉ ਜਉ ਬੀਚਿ ਨ ਖਾਹੀ ਕਾਂਬ ॥੧੩੪॥

Kabīr fal lāge falan pākan lāge āʼnb.  Jā▫e pahūcẖėh kẖasam ka▫o ja▫o bīcẖ na kẖāhī kāʼnb. ||134||

 

Says Kabir: (Phal) fruits (laagey) start (phalan-i = fruition) forming, and later (aamb = mangoes) fruits (laagey) starts (paakan-i) ripening; they (jaaey pahoochah-i = reach) get (kau) to (khasam = master) the owner (jau) if (kaamb) insects do not (khaahi) eat them (beech-i) within, i.e. are not infected with some disease. 134.

Message: One who starts living by Naam, s/he gets some success in focusing on God, but can merge with the Creator only if not afflicted with pride and does not fall prey to vices – so as to forget the Creator.

 

ਕਬੀਰ ਠਾਕੁਰੁ ਪੂਜਹਿ ਮੋਲਿ ਲੇ ਮਨਹਠਿ ਤੀਰਥ ਜਾਹਿ ॥ ਦੇਖਾ ਦੇਖੀ ਸ੍ਵਾਂਗੁ ਧਰਿ ਭੂਲੇ ਭਟਕਾ ਖਾਹਿ ॥੧੩੫॥

Kabīr ṯẖākur pūjėh mol le manhaṯẖ ṯirath jāhi.  Ḏekẖā ḏekẖī savāʼng ḏẖar bẖūle bẖatkā kẖāhi. ||135||

 

Says Kabir: People (mol-i = at a price, ley = take) buy (tthaakur-u = deity) stone idols and (poojah-i) worship them; they (manhatth-i) determinedly/regularly (jaah-i) go on (teerath) pilgrimages.

(Deykha deykhi) seeing others they (dhar-i) adopt (svaang-u) their pretentious garbs, and (bhooley) stray (bhattkey khaah-i) wander directionless. 135.

Message: Rituals and pretentions are not the way to find the Almighty.

 

ਕਬੀਰ ਪਾਹਨੁ ਪਰਮੇਸੁਰੁ ਕੀਆ ਪੂਜੈ ਸਭੁ ਸੰਸਾਰੁ ॥ ਇਸ ਭਰਵਾਸੇ ਜੋ ਰਹੇ ਬੂਡੇ ਕਾਲੀ ਧਾਰ ॥੧੩੬॥

Kabīr pāhan parmesur kī▫ā pūjai sabẖ sansār.  Is bẖarvāse jo rahe būde kālī ḏẖār. ||136||

 

Says Kabir: (Sansaar-u = world) people (keeaa = make) deem (paahan-u) the stone idol as (parmeysur-u) the Supreme Master, the Almighty, and (poojai) worship.

Those (jo) who (rahey) maintain (is) this (bharvaasey) belief, (booddey) drown in (kaali) black (dhaar) stream, i.e. remain ignorant of Naam/Divine virtues and commands; they are put in never ending cycles of births and deaths. 136.

 

ਕਬੀਰ ਕਾਗਦ ਕੀ ਓਬਰੀ ਮਸੁ ਕੇ ਕਰਮ ਕਪਾਟ ॥ ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥

Kabīr kāgaḏ kī obrī mas ke karam kapāt.  Pāhan borī pirathmī pandiṯ pāṛī bāt. ||137||

 

Says Kabir: (Obri) the chamber is made of (kaagad) paper, i.e. God is present in mind which is easily accessible, but is blocked by (kapaatt) door shutters of attachment to (karam) ritual of (mas) ink, i.e. written in the Vedas and Shastras. The Pundit who teaches the above causes (pirthmi = earth/world) the people to become (paahan) stone, i.e. loaded with vices; he acts like (paarri baatt = highway robber) a pirate and (bori) sinks the world in the world-ocean, i.e. his followers cannot come out of cycles of births and deaths in the world. 137.

 

ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥੧੩੮॥

Kabīr kāl karanṯā abėh kar ab karṯā su▫e ṯāl.  Pācẖẖai kacẖẖū na ho▫igā ja▫o sir par āvai kāl. ||138||

 

Says Kabir: What you plan (karantaa) to do (kaal) tomorrow, (kar-u) do that (abah-i = now) today and what you plan to do (ab = now) today, do (suey) that (taal) immediately.

Who knows when death may come; (kachhoo na) nothing will (hoeyga) be possible to do, when (kaal-u) death (aavai) comes (par-i) over (sir) the head, i.e. when one is dead. 138.

 

ਕਬੀਰ ਐਸਾ ਜੰਤੁ ਇਕੁ ਦੇਖਿਆ ਜੈਸੀ ਧੋਈ ਲਾਖ ॥ ਦੀਸੈ ਚੰਚਲੁ ਬਹੁ ਗੁਨਾ ਮਤਿ ਹੀਨਾ ਨਾਪਾਕ ॥੧੩੯॥

Kabīr aisā janṯ ik ḏekẖi▫ā jaisī ḏẖo▫ī lākẖ.  Ḏīsai cẖancẖal baho gunā maṯ hīnā nāpāk. ||139||

 

Says Kabir. Sometimes we (deykhia = see) come across (ik-u) a (jant-u = creature) person who looks clean (jaisi) like (dhoee = washed) a shining strong (laakh) sealing-wax stick – but easily breaks.

S/he (deesai) looks (chanchal = active) smart having (bahu) many (gunaa) virtues; but is (heenaa) devoid of (mat-i) understanding and (naapaak = impure) afflicted with vices. 139.

Message: Pretentious people look wise and virtuous but are counterfeit within – do not take everyone at face value.

 

ਕਬੀਰ ਮੇਰੀ ਬੁਧਿ ਕਉ ਜਮੁ ਨ ਕਰੈ ਤਿਸਕਾਰ ॥ ਜਿਨਿ ਇਹੁ ਜਮੂਆ ਸਿਰਜਿਆ ਸੁ ਜਪਿਆ ਪਰਵਿਦਗਾਰ ॥੧੪੦॥

Kabīr merī buḏẖ ka▫o jam na karai ṯiskār.  Jin ih jamū▫ā sirji▫ā so japi▫ā parviḏagār. ||140||

 

Says Kabir: (Jam-u) the agent of Divine justice will not (karai = do) show (tiskaar/triskaar) disrespect to (meyri) my (bodh-i) intellect – devotion to God.

I (japiaa) remember/obey (su = that) the same (parvidgaar/parvaridgaar) Creator (jin-i) who (sirjiaa) created/appointed (ih-u) this (jamooaa) Jam. 140.

Message: Vices do not afflict my mind which may lead to adverse consequences because I have God within.

 

ਕਬੀਰੁ ਕਸਤੂਰੀ ਭਇਆ ਭਵਰ ਭਏ ਸਭ ਦਾਸ ॥

Kabīr kasṯūrī bẖa▫i▫ā bẖavar bẖa▫e sabẖ ḏās.

 

(Kabir-u) the great Almighty (bhaiaa) is highly fragrant like (kastoori) musk, and (sabh) all (daas = servants) seekers (bhaey) are like (bhavar) bumble bees – they are attracted by the Almighty – inspired by Divine virtues. (Note: The fifth Guru says: Sun-i saun-i naam tumaara preetam prabh peykhan ka chaau. M: 5, 405. Hearing your virtues of Beloved Almighty, I am inspired to seek Your vision/sight).

 

Page 1372

 

ਜਿਉ ਜਿਉ ਭਗਤਿ ਕਬੀਰ ਕੀ ਤਿਉ ਤਿਉ ਰਾਮ ਨਿਵਾਸ ॥੧੪੧॥

Ji▫o ji▫o bẖagaṯ Kabīr kī ṯi▫o ṯi▫o rām nivās. ||141||

 

(Jio jio) as one progressively applies the self to (bhagat-i = devotion) emulating virtues and obeying commands, of (kabir) the great Almighty, (tio tio) accordingly one progressively discovers/sees more and more of (naam) the Almighty (nivaas) abode within. 141.

 

ਕਬੀਰ ਗਹਗਚਿ ਪਰਿਓ ਕੁਟੰਬ ਕੈ ਕਾਂਠੈ ਰਹਿ ਗਇਓ ਰਾਮੁ ॥ ਆਇ ਪਰੇ ਧਰਮ ਰਾਇ ਕੇ ਬੀਚਹਿ ਧੂਮਾ ਧਾਮ ॥੧੪੨॥

Kabīr gahgacẖ pari▫o kutamb kai kāʼnṯẖai rėh ga▫i▫o rām.  Ā▫e pare ḏẖaram rā▫e ke bīcẖėh ḏẖūmā ḏẖām. ||142||

 

Says Kabir: The human being (pario = is put) gets caught (gahgach-i) in entanglements (kai) of (kuttamb) the family that (raam) the Almighty (rah-i gaio) remain (kaantthai/kinaarai) aside, i.e. is forgotten.

(Beechah-i) in this (dhooma dhaam) boisterous merry-making with the family, agents of (dharam raaey) the metaphoric agents of Divine justice (aaey) come and (parey) catch, i.e. death comes and one has to account for deeds. 142.

 

ਕਬੀਰ ਸਾਕਤ ਤੇ ਸੂਕਰ ਭਲਾ ਰਾਖੈ ਆਛਾ ਗਾਉ ॥ ਉਹੁ ਸਾਕਤੁ ਬਪੁਰਾ ਮਰਿ ਗਇਆ ਕੋਇ ਨ ਲੈਹੈ ਨਾਉ ॥੧੪੩॥
Kabīr sākaṯ ṯe sūkar bẖalā rākẖai ācẖẖā gā▫o.  Uho sākaṯ bapurā mar ga▫i▫ā ko▫e na laihai nā▫o. ||143||

 

Says Kabir: (Sookar) a pig is (bhalaa) better (tey) than (saakat) a person who turns away from God – the latter pollutes mind of people while the former (raakhai) keeps (gaau) the village (aachhaa = good) clean – by eating excrements.

When (uh-u) that (bapura = helpless) virtue-less Saakat (mar-i gaiaa) is dead, (koey na) no one (laihai = takes) mentions his/her (naau) name, i.e. has no virtue for which to be remembered. 143.

 

ਕਬੀਰ ਕਉਡੀ ਕਉਡੀ ਜੋਰਿ ਕੈ ਜੋਰੇ ਲਾਖ ਕਰੋਰਿ ॥ ਚਲਤੀ ਬਾਰ ਨ ਕਛੁ ਮਿਲਿਓ ਲਈ ਲੰਗੋਟੀ ਤੋਰਿ ॥੧੪੪॥
Kabīr ka▫udī ka▫udī jor kai jore lākẖ karor.  Cẖalṯī bār na kacẖẖ mili▫o la▫ī langotī ṯor. ||144||

 

Says Kabir: (Jor-i kai) gathering (kauddi kauddi = small shell) bit by bit, one (jorey) accumulates wealth worth lakhs and crores, i.e. millions.

But the soul (milio) gets (na kachh-u) nothing to take (baar) at the time of (chaltey) departure from the world; even (langotti) underwear (laee tor-i = broken) is taken away, i.e. nothing goes with the soul while the body is disposed of. 144.

Message: One should gather what accompanies to the hereafter, i.e. lead life by Naam/Divine virtues and commands.

 

ਕਬੀਰ ਬੈਸਨੋ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਮਾਲਾ ਮੇਲੀਂ ਚਾਰਿ ॥ ਬਾਹਰਿ ਕੰਚਨੁ ਬਾਰਹਾ ਭੀਤਰਿ ਭਰੀ ਭੰਗਾਰ ॥੧੪੫॥

Kabīr baisno hū▫ā ṯa ki▫ā bẖa▫i▫ā mālā melīʼn cẖār.  Bāhar kancẖan bārhā bẖīṯar bẖarī bẖangār. ||145||

 

Says Kabir: (Ta = then, kiaa = what, bhaiaa = happened?) it is of no use if one shows the self as (hooaa) having become (baisno) a devotee and (meylee’n) wears (chaar-i) four (maala) rosaries.

S/he (baahr-i) outwardly shows to be as purified of vices as (kanchan-u) gold purified (baahraa) twelve times, i.e. totally free of vices, but is (bharee) filled with vices (bheetar-i) inside; s/he is like (bhangaar) sealing wax, shining to l0ok at but is weak and breaks easily. 145.

 

Note: The next four Sloks explore what one should be like so as to merge with IT. And finally concludes that one should be as God is, which means to emulate Divine virtues.

 

ਕਬੀਰ ਰੋੜਾ ਹੋਇ ਰਹੁ ਬਾਟ ਕਾ ਤਜਿ ਮਨ ਕਾ ਅਭਿਮਾਨੁ ॥ ਐਸਾ ਕੋਈ ਦਾਸੁ ਹੋਇ ਤਾਹਿ ਮਿਲੈ ਭਗਵਾਨੁ ॥੧੪੬॥

Kabīr roṛā ho▫e rahu bāt kā ṯaj man kā abẖimān.  Aisā ko▫ī ḏās ho▫e ṯāhi milai bẖagvān. ||146||

 

Says Kabir: One should (taj-i) forsake (abhimaan-u) pride and (hoey rahu) be like (rorra) debris (ka) on (baatt) the path, i.e. be humble.

If there (hoey) be (koee) some (aisa) such (daas-u = servant) a seeker, (taah-i = that) s/he (milai) finds (bhgvaan-u) the Almighty. 146.

 

ਕਬੀਰ ਰੋੜਾ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਪੰਥੀ ਕਉ ਦੁਖੁ ਦੇਇ ॥ ਐਸਾ ਤੇਰਾ ਦਾਸੁ ਹੈ ਜਿਉ ਧਰਨੀ ਮਹਿ ਖੇਹ ॥੧੪੭॥

Kabīr roṛā hū▫ā ṯa ki▫ā bẖa▫i▫ā panthī ka▫o ḏukẖ ḏe▫e.  Aisā ṯerā ḏās hai ji▫o ḏẖarnī mėh kẖeh. ||147||

 

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooaa) becomes (rorra) debris, it (dey-i) gives/causes (dukh-u) discomfort (kau) to (panthi = traveler) one walking on the path.

O Almighty, (teyra) Your (daas-u = servant) seeker (hai) is (aisa) such, i.e. who is humble, (jio) like (kheyh) dust of (dharni) the soil. 147.

 

ਕਬੀਰ ਖੇਹ ਹੂਈ ਤਉ ਕਿਆ ਭਇਆ ਜਉ ਉਡਿ ਲਾਗੈ ਅੰਗ ॥ ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜਿਉ ਪਾਨੀ ਸਰਬੰਗ ॥੧੪੮॥

Kabīr kẖeh hū▫ī ṯa▫o ki▫ā bẖa▫i▫ā ja▫o ud lāgai ang.  Har jan aisā cẖāhī▫ai ji▫o pānī sarbang. ||148||

 

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooee) becomes (kheyh) dust (jau) which (udd-i) flies and (laagai) and sticks to (ang) the body.

(Jan-u = servant) a seeker of (har-i) the Almighty (chaaheeai) should be (aisa) such (jio) as is (paani) water which washes (sarbang) all limbs of the body – and humbly molds itself to shape of any container, as also seeks lower level. 148.

 

ਕਬੀਰ ਪਾਨੀ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਸੀਰਾ ਤਾਤਾ ਹੋਇ ॥ ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜੈਸਾ ਹਰਿ ਹੀ ਹੋਇ ॥੧੪੯॥

Kabīr pānī hū▫ā ṯa ki▫ā bẖa▫i▫ā sīrā ṯāṯā ho▫e.  Har jan aisā cẖāhī▫ai jaisā har hī ho▫e. ||149||

 

Says Kabir: (Ta = then, kiaa = what? Bhaiaa = happened) it does not help if one (hooaa) becomes (paani) water, which (hoey) becomes (seera) cold and (taataa) hot with weather, i.e. a person who is not stable.

(Jan-u = servant) a seeker of (har-i) the Almighty (chaaheeai) should be (aisa) such (jaisa) as is (har-i) the Almighty (hi) IT-self, i.e. one who emulates Divine virtues. 149.

 

ਊਚ ਭਵਨ ਕਨਕਾਮਨੀ ਸਿਖਰਿ ਧਜਾ ਫਹਰਾਇ ॥ ਤਾ ਤੇ ਭਲੀ ਮਧੂਕਰੀ ਸੰਤਸੰਗਿ ਗੁਨ ਗਾਇ ॥੧੫੦॥

Ūcẖ bẖavan kankāmnī sikẖar ḏẖajā fėhrā▫e.  Ŧā ṯe bẖalī maḏẖūkrī saṯsang gun gā▫e. ||150||

 

One may have (ooch) high (bhavan) mansions, with (kanakaamni – kanak = gold + kaamni = women) plenty of wealth and women, and have (dhajaa/dhvaj) flags (pharaaey) flying (sikhar-i) atop, i.e. a man may have all the pleasures of the world but if he forgets the Almighty who gave all these; one who lives (madhookri) on alms (bhali) is better (tey) than (ta) that rich man – if s/he has peace. 150.

 

ਕਬੀਰ ਪਾਟਨ ਤੇ ਊਜਰੁ ਭਲਾ ਰਾਮ ਭਗਤ ਜਿਹ ਠਾਇ ॥ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਜਮ ਪੁਰੁ ਮੇਰੇ ਭਾਂਇ ॥੧੫੧॥

Kabīr pātan ṯe ūjar bẖalā rām bẖagaṯ jih ṯẖā▫e.  Rām sanehī bāhrā jam pur mere bẖāʼn▫e. ||151||

 

Says Kabir: (Bhalaa) better than (paattan) a habituated town is (oojar-u) a desolate place in (jah) which (tthaaey) place (bhagat) devotees of (raam) the Almighty live – praising/obeying the Creator.

In (meyrey) my (bhaa’ney – idea) view, being in a place (baahraa) devoid of (sneyhi = lover) devotees of (raam) the Almighty is (jam = Divine justice/prison, pur-u = town) punishment – discomforting. 151.

 

ਕਬੀਰ ਗੰਗ ਜਮੁਨ ਕੇ ਅੰਤਰੇ ਸਹਜ ਸੁੰਨ ਕੇ ਘਾਟ ॥ ਤਹਾ ਕਬੀਰੈ ਮਟੁ ਕੀਆ ਖੋਜਤ ਮੁਨਿ ਜਨ ਬਾਟ ॥੧੫੨॥

Kabīr gang jamun ke anṯre sahj sunn ke gẖāt.   Ŧahā kabīrai mat kī▫ā kẖojaṯ mun jan bāt. ||152||

 

Says Kabir: People go to bathe at rivers Ganga and Yamuna for purification, but this only washes the body: (Antrey) different from rivers (gang) Ganga and (jamun) Yamuna is (ghaatt) a bathing place for attaining (sahj) poise and (sunn – numbness) freedom from temptations, i.e. the holy congregation where virtues and commands of the Almighty are heard and their practice learnt.

(Kabirai) Kabir, the devotee of God (keeaa) has made (matt-u) abode (tah) there; (mun-i = sage, jan = people) the seekers of God (khojat) search (baatt) the route to that place, i.e. find God who abides in holy congregation. 152

 

ਕਬੀਰ ਜੈਸੀ ਉਪਜੀ ਪੇਡ ਤੇ ਜਉ ਤੈਸੀ ਨਿਬਹੈ ਓੜਿ ॥ ਹੀਰਾ ਕਿਸ ਕਾ ਬਾਪੁਰਾ ਪੁਜਹਿ ਨ ਰਤਨ ਕਰੋੜਿ ॥੧੫੩॥

Kabīr jaisī upjī ped ṯe ja▫o ṯaisī nibhai oṛ. Hīrā kis kā bāpurā pujėh na raṯan karoṛ. ||153||

 

Says Kabir: The love that (upji) manifests (tey) from (peydd) the tree, i.e. it never leaves its roots; (jau) if (taisi) similar love for God (nibahai) lasts (orr-i) till the end.

(Kis ka = whose?) what to talk of (baapura) poor/one (heera) jewel, even a crore (rattan) jewels cannot (pujah-i = reach) equal him/her, i.e. such a devotee attains the exalted state of being free of temptations and is honorably united with the Almighty, which cannot be attained at any price. 153.

 

ਕਬੀਰਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਓ ਹੀਰਾ ਹਾਟ ਬਿਕਾਇ ॥ ਬਨਜਨਹਾਰੇ ਬਾਹਰਾ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੧੫੪॥

Kabīrā ek acẖambẖa▫o ḏekẖi▫o hīrā hāt bikā▫e.  Banjanhāre bāhrā ka▫udī baḏlai jā▫e. ||154||

 

Says Kabir: I (deykhio) have seen (achambhau) a strange phenomenon at (haatt) a shop that (bikaaey) sells (heera) jewels/diamonds.

A jewel (jaaey) goes (badlai) in exchange for (kauddi = small shell) a pittance (baahra) without (banjanhaarey = trader) one who knows its value, i.e. Naam/Divine virtues and commands have no value for one who has turned away from God. 154.

 

ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥

Kabīrā jahā gi▫ān ṯah ḏẖaram hai jahā jẖūṯẖ ṯah pāp.  Jahā lobẖ ṯah kāl hai jahā kẖimā ṯah āp. ||155||

 

Says Kabir: (Jahaa) where, i.e. one has, (giaan-u) awareness of Naam/Divine virtues and commands (tahaa) s/he act in (dharam-u) righteousness/dutiful-ness; and (hahaa) where there is (jhootth-u = falsehood) lack of awareness of Naam, (tah) there are (paap-u) transgressions.

Where there is (lobh-u) greed there is (kaal-u = death) succumbing to vices; and one who acts (khimaa = forgive-ness/tolerance) in obedience to Naam, s/he has (aap-i) the Almighty IT-self is present within. 155.

 

ਕਬੀਰ ਮਾਇਆ ਤਜੀ ਤ ਕਿਆ ਭਇਆ ਜਉ ਮਾਨੁ ਤਜਿਆ ਨਹੀ ਜਾਇ ॥ ਮਾਨ ਮੁਨੀ ਮੁਨਿਵਰ ਗਲੇ ਮਾਨੁ ਸਭੈ ਕਉ ਖਾਇ ॥੧੫੬॥

Kabīr mā▫i▫ā ṯajī ṯa ki▫ā bẖa▫i▫ā ja▫o mān ṯaji▫ā nahī jā▫e.  Mān munī munivar gale mān sabẖai ka▫o kẖā▫e. ||156||

 

Says Kabir: (Kiaa = what?, bhaiaa = happened) it does not help if (maaiaa) wealth (taji) renounced to find God, (jau) if (maan-u) pride – of renouncing is not (tajiaa) given up – because pride comes in way of finding the Almighty.

(Muni) sages, even (munivar) the best of sages (galey = degenerate) are destroyed by (maan) pride; pride (khaaey) consumes (sabhai kau) all. 156.

 

ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਮੈ ਮਿਲਿਆ ਸਬਦੁ ਜੁ ਬਾਹਿਆ ਏਕੁ ॥ ਲਾਗਤ ਹੀ ਭੁਇ ਮਿਲਿ ਗਇਆ ਪਰਿਆ ਕਲੇਜੇ ਛੇਕੁ ॥੧੫੭॥

Kabīr sācẖā saṯgur mai mili▫ā sabaḏ jo bāhi▫ā ek.  Lāgaṯ hī bẖu▫e mil ga▫i▫ā pari▫ā kaleje cẖẖek. ||157||

 

Says Kabir: (Mai) I (miliaa) found (saacha) the genuine (satigur-u) true guru; (ju) when (baahiaa) released (eyk-u) an arrow of, i.e. imparted awareness of (sabad-u = word) Naam.

 (Hi) as soon as I was (laagat) hit, (chheyk-u) a hole was (pariaa) made in (kaleyjey) in the heart and I (mil- gaiaa = mixed) became one with, i.e. fell down, (bhuey-i) on the ground, – I am now humbly in sincere love/obedience of the Almighty with the guru’s guidance. 157.

 

ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਕਿਆ ਕਰੈ ਜਉ ਸਿਖਾ ਮਹਿ ਚੂਕ ॥ ਅੰਧੇ ਏਕ ਨ ਲਾਗਈ ਜਿਉ ਬਾਂਸੁ ਬਜਾਈਐ ਫੂਕ ॥੧੫੮॥

Kabīr sācẖā saṯgur ki▫ā karai ja▫o sikẖā mėh cẖūk.  Anḏẖe ek na lāg▫ī ji▫o bāʼns bajā▫ī▫ai fūk. ||158||

 

Says Kabir: What can (saacha) the perfect (satigur-u) true guru (karai) do (jau) when there is (chook) shortcoming (mah-i) in (sikhaa) the disciples, i.e. who do not have the inclination to learn based on past deeds.

Not (eyk) one arrow (laagaee) hits them, – refers to the previous Slok, i.e. they do not pay attention to the guidance; the teachings enter in their one ear and go out from the other, like someone (bajaaeeai) tries to play (baa’ns) bamboo by (phook) blowing air – as for a flute. 158.

Note: Slok No 194 later is on similar lines.

 

Page 1373

 

ਕਬੀਰ ਹੈ ਗੈ ਬਾਹਨ ਸਘਨ ਘਨ ਛਤ੍ਰਪਤੀ ਕੀ ਨਾਰਿ ॥ ਤਾਸੁ ਪਟੰਤਰ ਨਾ ਪੁਜੈ ਹਰਿ ਜਨ ਕੀ ਪਨਿਹਾਰਿ ॥੧੫੯॥
Kabīr hai gai bāhan sagẖan gẖan cẖẖaṯarpaṯī kī nār.  Ŧās patanṯar na pujai har jan kī panihār. ||159||

 

Says Kabir: (Naar-i) wife of (chhattrpati = master of crown) the king has (saghan = thickly populated – numerous, ghan = plenty) numerous (hai/haivar) elephants, (gai/gaivar) horses and (baahan) chariots to ride

But she cannot have peace (pujai = reach, pattantar = comparison) be equal to (panihaar-i = water carrier) maid of (jan) a servant/devotee of (har-i) the Almighty who listens to God’s praises. 159.

 

ਕਬੀਰ ਨ੍ਰਿਪ ਨਾਰੀ ਕਿਉ ਨਿੰਦੀਐ ਕਿਉ ਹਰਿ ਚੇਰੀ ਕਉ ਮਾਨੁ ॥ ਓਹ ਮਾਂਗ ਸਵਾਰੈ ਬਿਖੈ ਕਉ ਓਹ ਸਿਮਰੈ ਹਰਿ ਨਾਮੁ ॥੧੬੦॥

Kabīr nrip nārī ki▫o ninḏī▫ai ki▫o har cẖerī ka▫o mān.  Oh māʼng savārai bikẖai ka▫o oh simrai har nām. ||160||

 

Kabir asks:  (Kio) why should (naari) women of (nrip) the king (nindeeai = slandered) be looked down upon and (maan-u) respect given to (cheyri) servant/devotee of (raam) the Almighty?

And answers: (Oh = that) the former spends time as she (savaarai) styles (maang = hair parting) the hair (kau) for (bikhai = vice) being attractive, (oh = that) the latter (simrai) remembers/obeys (naam-u) commands of (har-i) the Almighty – and has righteous conduct. 160.

 

ਕਬੀਰ ਥੂਨੀ ਪਾਈ ਥਿਤਿ ਭਈ ਸਤਿਗੁਰ ਬੰਧੀ ਧੀਰ ॥ ਕਬੀਰ ਹੀਰਾ ਬਨਜਿਆ ਮਾਨ ਸਰੋਵਰ ਤੀਰ ॥੧੬੧॥

Kabīr thūnī pā▫ī thiṯ bẖa▫ī saṯgur banḏẖī ḏẖīr.  Kabīr hīrā banji▫ā mān sarovar ṯīr. ||161||

 

Says Kabir: (Satigur) the true guru (bandhi) created (dheer = patience) the sense to happily obey Divine commands, I (paaee) have got (thooni) a pillar of strength and (bhaee) become (thit-i) stable of mind, i.e. I pay single-minded attention to Naam.

I (banjiaa = bought) have got (heeraa) the jewel – of Naam – by going to (teer) the bank of (maan sarovar) Mansarovar lake which has pearls and jewels in it, i.e. by joining the holy congregation where Naam is expounded, says Kabir. 161.

 

ਕਬੀਰ ਹਰਿ ਹੀਰਾ ਜਨ ਜਉਹਰੀ ਲੇ ਕੈ ਮਾਂਡੈ ਹਾਟ ॥ ਜਬ ਹੀ ਪਾਈਅਹਿ ਪਾਰਖੂ ਤਬ ਹੀਰਨ ਕੀ ਸਾਟ ॥੧੬੨॥

Kabīr har hīrā jan ja▫uharī le kai māʼndai hāt.  Jab hī pā▫ī▫ah pārkẖū ṯab hīran kī sāt. ||162||

 

Says Kabir: Naam/Virtues and commands of (har-i) the Almighty is (heera) the jewel and (jan) devotee is (jauhari) jeweler who (ley) brings and (maanddai = puts) displays in (haatt) shop, i.e. expounds Naam to others.

(Hi) only (jab) when (paarkhoo) an appraiser – one who knows the value of the jewel – (paaeeah-i) is found, then (saatt = exchange value) the right price of (heeran) the jewels is received. 162.

Message: Naam/Divine virtues and commands are expounded in Sadhsangat/holy congregation, but only those keen to learn get the understanding and appreciate its value.

 

ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ ਅਮਰਾ ਪੁਰ ਬਾਸਾ ਕਰਹੁ ਹਰਿ ਗਇਆ ਬਹੋਰੈ ਬਿਤ ॥੧੬੩॥

Kabīr kām pare har simrī▫ai aisā simrahu niṯ.  Amrā pur bāsā karahu har ga▫i▫ā bahorai biṯ. ||163||

 

Says Kabir: The way we (simreeai) invoke (har-i) the Almighty when (kaam parey) in need, we should (simrhu) remember/obey (aisa) likewise (nit) always, i.e. ever keep the Almighty in mind so that transgressions and resultant suffering are obviated.

You will (karhu = make, baasaa = residence) be in state of (amra = immortality, puri = town) not succumbing to temptations (gaiaa = gone) the lost (bit/vit) wealth of presence of God within (bahorai) come back, i.e. one stays in one stable state focused on God. 163.

 

 

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