SGGS pp 1373-1375, Kabir Ji Sloks 164-203, of 243

SGGS pp 1373-1375, Kabir Ji Sloks 164-203, of 243

 

ਕਬੀਰ ਸੇਵਾ ਕਉ ਦੁਇ ਭਲੇ ਏਕੁ ਸੰਤੁ ਇਕੁ ਰਾਮੁ ॥ ਰਾਮੁ ਜੁ ਦਾਤਾ ਮੁਕਤਿ ਕੋ ਸੰਤੁ ਜਪਾਵੈ ਨਾਮੁ ॥੧੬੪॥

Kabīr sevā ka▫o ḏu▫e bẖale ek sanṯ ik rām.  Rām jo ḏāṯā mukaṯ ko sanṯ japāvai nām. ||164||

 

Says: There are (duey) two entities (bhaley = good) deserving (kau) of (seyva = service) be obedience; (eyk-u) one is (sant-u) the guru and (ik-u = one) the other is (raam-u) the Almighty.

It is (raam-u) the Almighty (ju) who (daataa = giver, ko = of) can grant (mukat-i) emancipation – from births and deaths; (sant-u) the guru (japaavai) guides to remember/obey (naam-u) Divine commands – which enable to overcome vices, and get to God. 164.

 

ਕਬੀਰ ਜਿਹ ਮਾਰਗਿ ਪੰਡਿਤ ਗਏ ਪਾਛੈ ਪਰੀ ਬਹੀਰ ॥ ਇਕ ਅਵਘਟ ਘਾਟੀ ਰਾਮ ਕੀ ਤਿਹ ਚੜਿ ਰਹਿਓ ਕਬੀਰ ॥੧੬੫॥

Kabīr jih mārag pandiṯ ga▫e pācẖẖai parī bahīr.  Ik avgẖat gẖātī rām kī ṯih cẖaṛ rahi▫o Kabīr. ||165||

 

Says Kabir: (Maarg-i) the path on (jih) which the Pundits (gaey) go – the path of rituals and superstitions – (baheer/vaheer) masses (paachhai paree) follow them – thinking this is the easy path to God.

But path to the Almighty is (ik) a (avghaatt) difficult (avghatt = mountain climb) climb – shedding ego and = practice Namm/Divine virtues and commands; (Kabir) the devotee/sincere seeker (charr-i rahio) climbs/adopts (tih) that. 165.

 

ਕਬੀਰ ਦੁਨੀਆ ਕੇ ਦੋਖੇ ਮੂਆ ਚਾਲਤ ਕੁਲ ਕੀ ਕਾਨਿ ॥ ਤਬ ਕੁਲੁ ਕਿਸ ਕਾ ਲਾਜਸੀ ਜਬ ਲੇ ਧਰਹਿ ਮਸਾਨਿ ॥੧੬੬॥

Kabīr ḏunī▫ā ke ḏokẖe mū▫ā cẖālaṯ kul kī kān.  Ŧab kul kis kā lājsī jab le ḏẖarėh masān. ||166||

 

Says Kabir: The humans are worried about pointing (dokhey/dosh) faults by what (duneeaa = world) others, and (chaalat = moves) what one can do (kaan-i) for the sake of good name of his/her (kul-u = lineage) family, until (mooaa) death.

But (ka) of (kis) whose (kul-u) lineage will s/he (laajsi) protect from shame when they (dharey) place his/her body (masaan-i) at the cremation/burial ground – and the soul is made to account for deeds? 166.

Message: Only that person brings good name to the family who leads a righteous life. 166.

 

ਕਬੀਰ ਡੂਬਹਿਗੋ ਰੇ ਬਾਪੁਰੇ ਬਹੁ ਲੋਗਨ ਕੀ ਕਾਨਿ ॥ ਪਾਰੋਸੀ ਕੇ ਜੋ ਹੂਆ ਤੂ ਅਪਨੇ ਭੀ ਜਾਨੁ ॥੧੬੭॥

Kabīr dūb▫higo re bāpure baho logan kī kān.  Pārosī ke jo hū▫ā ṯū apne bẖī jān. ||167||

 

Says Kabir: (Rey) o (baapurey = helpless) virtue-less human being, you (doobahigey = will drown) ruin yourself (kaan-i) caring for what (bah-u) various (logan) people will say – but forget command of the Almighty, which bring regard hare and in the hereafter.

(Jaan-u = know) be aware that death (jo) which (hooaa =happened) took away (paarosi) the neighbor, (bhi) also happen to (apaney) yourself sooner or later – you will then have account for your deeds, so obey the Almighty now. 167.

 

ਕਬੀਰ ਭਲੀ ਮਧੂਕਰੀ ਨਾਨਾ ਬਿਧਿ ਕੋ ਨਾਜੁ ॥ ਦਾਵਾ ਕਾਹੂ ਕੋ ਨਹੀ ਬਡਾ ਦੇਸੁ ਬਡ ਰਾਜੁ ॥੧੬੮॥

Kabīr bẖalī maḏẖūkrī nānā biḏẖ ko nāj.  Ḏāvā kāhū ko nahī badā ḏes bad rāj. ||168||

 

Says Kabir: (Madhookri) breads received by begging are (bhali) good; they are made (ko) of (naanaa) many (bidh-i) types of (naaj/anaaj) grains, i.e. person who accepts things as they happen is at peace.

S/he lays (nahi) no (daavaa) claim (ko) on (kahoo) anything like (badd) large (deys-u = country) domain or (badd) great (raaj) kingdom, i.e. is free from pride which is an impediment on path to God. 168.

 

ਕਬੀਰ ਦਾਵੈ ਦਾਝਨੁ ਹੋਤੁ ਹੈ ਨਿਰਦਾਵੈ ਰਹੈ ਨਿਸੰਕ ॥ ਜੋ ਜਨੁ ਨਿਰਦਾਵੈ ਰਹੈ ਸੋ ਗਨੈ ਇੰਦ੍ਰ ਸੋ ਰੰਕ ॥੧੬੯॥

Kabīr ḏāvai ḏājẖan hoṯ hai nirḏāvai rahai nisank.  Jo jan nirḏāvai rahai so ganai inḏar so rank. ||169||

 

Says Kabir: (Daavai) laying claims – to being rich, knowledgeable, strong – (hot-u hai = happens) causes (daajhan-u = burning) fire of jealousy/restless-ness; but one who (nirdaavai = without claim) is happy with what s/he is, (rahai) remains (nisank) free of anxiety/at peace.

(Jan-u) the person (jo) who (rahai) remains (nirdaavai) without claims – happy with what s/he is, (ganai = counts) considers Indra – the king of gods or (rank) a pauper (su) same, i.e. does not compare the self with anyone, and so is happy. 169.

 

ਕਬੀਰ ਪਾਲਿ ਸਮੁਹਾ ਸਰਵਰੁ ਭਰਾ ਪੀ ਨ ਸਕੈ ਕੋਈ ਨੀਰੁ ॥ ਭਾਗ ਬਡੇ ਤੈ ਪਾਇਓ ਤੂੰ ਭਰਿ ਭਰਿ ਪੀਉ ਕਬੀਰ ॥੧੭੦॥

Kabīr pāl samuhā sarvar bẖarā pī na sakai ko▫ī nīr. Bẖāg bade ṯai pā▫i▫o ṯūʼn bẖar bẖar pī▫o Kabīr. ||170||

 

Says Kabir: (Sarvar-u/sarovar) the tank is (bahraa) filled (samuhaa) fully (paal-i = up to bank) to the brim, but (na koee) no one (sakai) can (pee) drink (neer-u) the water, i.e. Naam is present within, but being unaware people do not practice it.

O (kabir) devotee of God, (too) you are fortunate to (paaiaa) have found the guru – and obtained awareness; (peeo) drink (bhar-i bhar-i = full) to the fill, i.e. be conscious of Naam in thought, word and deed. 170

 

ਕਬੀਰ ਪਰਭਾਤੇ ਤਾਰੇ ਖਿਸਹਿ ਤਿਉ ਇਹੁ ਖਿਸੈ ਸਰੀਰੁ ॥ ਏ ਦੁਇ ਅਖਰ ਨਾ ਖਿਸਹਿ ਸੋ ਗਹਿ ਰਹਿਓ ਕਬੀਰੁ ॥੧੭੧॥

Kabīr parbẖāṯe ṯāre kẖisėh ṯi▫o ih kẖisai sarīr.  Ė ḏu▫e akẖar nā kẖisėh so gėh rahi▫o Kabīr. ||171||

 

Says Kabir: Like (taarey) the stars (khisah-i = taken away) lose light (parbhaatey = at dawn) with end of the night, (tio) similarly the soul (khisai) leaves (ihu) this (sareer-u) body with end of allotted life-span.

But (ey) these two (akhar) words – gun/virtues and Hukam/commands of the Almighty do not (khisah-i) perish, i.e. are eternal; (kabeer-u) a devotee of God (rahio) lives (gah-i) holding (so) them, i.e. takes them as mainstay, does not fall prey to vices in life, and is not reborn after death. 171.

 

ਕਬੀਰ ਕੋਠੀ ਕਾਠ ਕੀ ਦਹ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥ ਪੰਡਿਤ ਪੰਡਿਤ ਜਲਿ ਮੂਏ ਮੂਰਖ ਉਬਰੇ ਭਾਗਿ ॥੧੭੨॥

Kabīr koṯẖī kāṯẖ kī ḏah ḏis lāgī āg.  Pandiṯ pandiṯ jal mū▫e mūrakẖ ubre bẖāg. ||172||

 

Says Kabir; We live in a world which is like (kotthi) a house made of (kaatth) wood which has (laagi) caught (aag-i) fire (dah = ten, dis-i = on sides) on all sides, i.e. life is surrounded by temptations in numerous forms.

(Pundit pundit) learned priests are (jal-i) burn (mooey) dead, but (moorkh = fools) simple persons (ubrey) got up and (bhaag-i) ran away, i.e. the Pundits observe rituals and superstitions but the simple folk follow the guru’s teachings and overcome them. 172.

 

ਕਬੀਰ ਸੰਸਾ ਦੂਰਿ ਕਰੁ ਕਾਗਦ ਦੇਹ ਬਿਹਾਇ ॥ ਬਾਵਨ ਅਖਰ ਸੋਧਿ ਕੈ ਹਰਿ ਚਰਨੀ ਚਿਤੁ ਲਾਇ ॥੧੭੩॥

Kabīr sansā ḏūr kar kāgaḏ ḏeh bihā▫e.  Bāvan akẖar soḏẖ kai har cẖarnī cẖiṯ lā▫e. ||173||

 

Says Kabir: (Deyh bihaaey = let pass) disregard (kaagad = paper) writings in the Vedas and Shastras about rituals, and (door-i kar-i) be rid of (sansaa) delusion – that they enable to find God.

We should (sodh-i kai) get proper understanding of (baavaan = fifty two, akhar = letters of the Alphabet) writings of the scriptures and (laaey) fix (chit-u) the mind to (charni) feet, i.e. place the self in care and obedience of (har-i) the Almighty. 173.

 

ਕਬੀਰ ਸੰਤੁ ਨ ਛਾਡੈ ਸੰਤਈ ਜਉ ਕੋਟਿਕ ਮਿਲਹਿ ਅਸੰਤ ॥ ਮਲਿਆਗਰੁ ਭੁਯੰਗਮ ਬੇਢਿਓ ਤ ਸੀਤਲਤਾ ਨ ਤਜੰਤ ॥੧੭੪॥

Kabīr sanṯ na cẖẖādai sanṯ▫ī ja▫o kotik milėh asanṯ.  Mali▫āgar bẖuyangam bedẖi▫o ṯa sīṯalṯā na ṯajanṯ. ||174||

 

Says Kabir. (Sant-u = sant) a devotee obeys God; s/he does not (chhaaddai) give up (santaee) being saint/obeying God even (jau) if (kottin) crores of (asant = not saint) of those who have turned away from God, (milah-i) meet/try to influence him/her. (Note: As the fourth Guru says: Har-i jan raam naam gun gaavai; jey koee nind karai har-i jan ki apna gun na gavaavai. M: 4, p 719. A devotee of God praises, and obeys commands of, the Almighty. If someone slanders the devotee, s/he does not lose his/her virtue of praising the Almighty).

S/he is like (maliaagar-u) a sandalwood tree (beyddhio) wrapped by (bhuya’ngam) does not (tajant) lose its (seetlata) cool-ness. 174.

 

ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ ਜਿਨਿ ਜੁਆਲਾ ਜਗੁ ਜਾਰਿਆ ਸੁ ਜਨ ਕੇ ਉਦਕ ਸਮਾਨਿ ॥੧੭੫॥

Kabīr man sīṯal bẖa▫i▫ā pā▫i▫ā barahm gi▫ān.  Jin ju▫ālā jag jāri▫ā so jan ke uḏak samān. ||175||

 

Says Kabir: One who (paaiaa) obtains (giaan-u) awareness of Naam/virtues and commands of the Almighty, – s/he commits no transgressions, his/her (man-u) mind (bhaiaa) becomes (seetal-u = cool) at peace. 

(Juaala) the fire of craving or envy (jin-i) which (jaariaa/jaaliaa) burns (jag-u) the world, (su) that is (samaan) like (udak) water (key) for (jan) God’s devotee, i.e. the devotee changes craving for physical pleasures to yearning for God and converts negative envy/jealousy to positive envy, i.e. tries to learn from strengths of those who try to harm. 175.

 

Note: In the game of Chauparr, pieces on the board are called Saari – they move according to throw of dice – called Paasa. This is used as metaphor for the creatures acting by Divine will, and has been so used in the Slok below.
ਕਬੀਰ ਸਾਰੀ ਸਿਰਜਨਹਾਰ ਕੀ ਜਾਨੈ ਨਾਹੀ ਕੋਇ ॥ ਕੈ ਜਾਨੈ ਆਪਨ ਧਨੀ ਕੈ ਦਾਸੁ ਦੀਵਾਨੀ ਹੋਇ ॥੧੭੬॥

Kabīr sārī sirjanhār kī jānai nāhī ko▫e. Kai jānai āpan ḏẖanī kai ḏās ḏīvānī ho▫e. ||176||

 

Like (saari) the pieces on the Chauparr board are controlled by throw of dice, all creation moves by (sirjanhaar = creator) Divine will, but (naahi koey = not any) no one (jaanai) recognizes that.

(Kai) someone (janaai) considers (aapan) him/her-self (dhani) the master and acts by self-will, while (kai) someone becomes (divaani) mad (daas-u) the servant – renounces the world – abdicating his/her duties. 176.

 

ਕਬੀਰ ਭਲੀ ਭਈ ਜੋ ਭਉ  ਪਰਿਆ ਦਿਸਾ ਗਂਈ ਸਭ ਭੂਲਿ ॥

Kabīr bẖalī bẖa▫ī jo bẖa▫o pari▫ā ḏisā ga▫īʼn sabẖ bẖūl.

 

Says Kabir: It (bhaee) is (bhali) good (jau) that that I (pariaa = was put) I got (bhau = fear) awareness of Divine commands – what I am here for – and (sabh) all other (disaa) directions (gaee) have been (bhool-i) forgotten, i.e. I no longer act by self-will.

 

Page 1374

 

ਓਰਾ ਗਰਿ ਪਾਨੀ ਭਇਆ ਜਾਇ ਮਿਲਿਓ ਢਲਿ ਕੂਲਿ ॥੧੭੭॥

Orā gar pānī bẖa▫i▫ā jā▫e mili▫o dẖal kūl. ||177||

 

ਕਬੀਰਾ ਧੂਰਿ ਸਕੇਲਿ ਕੈ ਪੁਰੀਆ ਬਾਂਧੀ ਦੇਹ ॥ ਦਿਵਸ ਚਾਰਿ ਕੋ ਪੇਖਨਾ ਅੰਤਿ ਖੇਹ ਕੀ ਖੇਹ ॥੧੭੮॥

Kabīrā ḏẖūr sakel kai purī▫ā bāʼnḏẖī ḏeh.  Ḏivas cẖār ko pekẖnā anṯ kẖeh kī kẖeh. ||178||

 

Says Kabir: The Creator (sakeyl-i kai = collected) put together (dhoor-i) dust/clay – and four other elements, namely clay, water, air, fire/energy and space – and (baandhi) constructed (pureeaa) the town of (deyh) creatures’ bodies.

They (peykhna = are seen) exist for (char-i = four, divas = days) some time and (khey) dust/body becomes (kheyh) dust (ant-i) at the end of allotted life-span. 178.

 

ਕਬੀਰ ਸੂਰਜ ਚਾਂਦ ਕੈ ਉਦੈ ਭਈ ਸਭ ਦੇਹ ॥ ਗੁਰ ਗੋਬਿੰਦ ਕੇ ਬਿਨੁ ਮਿਲੇ ਪਲਟਿ ਭਈ ਸਭ ਖੇਹ ॥੧੭੯॥

Kabīr sūraj cẖāʼnḏ kai uḏai bẖa▫ī sabẖ ḏeh.  Gur gobinḏ ke bin mile palat bẖa▫ī sabẖ kẖeh. ||179||

 

Says Kabir: Like rising and setting (kai) of (sooraj) the sun and (chaa’nd) the moon, (sabh) all (deyh = bodies) creatures – are born, grow and – then die. (Bin-u) without (miley) union of the soul with (gur) the great (gobind = Master of the world) the Almighty, the soul (palt-i bhaee) returns to (bhaee) become/be reborn as (kheyh = dust) bodies. 179.

 

ਜਹ ਅਨਭਉ ਤਹ ਭੈ ਨਹੀ ਜਹ ਭਉ ਤਹ ਹਰਿ ਨਾਹਿ ॥ ਕਹਿਓ ਕਬੀਰ ਬਿਚਾਰਿ ਕੈ ਸੰਤ ਸੁਨਹੁ ਮਨ ਮਾਹਿ ॥੧੮੦॥

Jah anbẖa▫o ṯah bẖai nahī jah bẖa▫o ṯah har nāhi. Kahi▫o Kabīr bicẖār kai sanṯ sunhu man māhi. ||180||

 

The mind in (jah) there is (anbhau/anubhav) perception/understanding – that whatever God does is four our good – there is no (bhai) fear (tah = there) in that mind; the mind in (jah) which there is (bhau) fear – consider that -, the Almighty is not present (tah) there. Kabir (kahio) has said this (bichaar-i kai) after deliberation; (suhu) listen and keep (maah-i) in mind, o (sant) saints – seekers of Almighty, i.e. you should have full faith in order to realize presence of the Almighty within. 180.

 

ਕਬੀਰ ਜਿਨਹੁ ਕਿਛੂ ਜਾਨਿਆ ਨਹੀ ਤਿਨ ਸੁਖ ਨੀਦ ਬਿਹਾਇ ॥ ਹਮਹੁ ਜੁ ਬੂਝਾ ਬੂਝਨਾ ਪੂਰੀ ਪਰੀ ਬਲਾਇ ॥੧੮੧॥

Kabīr jinahu kicẖẖū jāni▫ā nahī ṯin sukẖ nīḏ bihā▫e.  Hamhu jo būjẖā būjẖnā pūrī parī balā▫e. ||181||

 

Says Kabir: (Jinahu) those who (jaaniaa) know (kichhoo nahi) nothing – of and do not practice Naam/Divine virtues and commands – (sukh) peaceful (need) sleep (bihaaey) abandons (tin) them. (Hamahu) I (boojhna) have understood (ju) what (boojhna) needed to be understood and my (balaaey) troubles (poori pari = completed life) have ended, i.e. temptations do not bother me. 181.

 

ਕਬੀਰ ਮਾਰੇ ਬਹੁਤੁ ਪੁਕਾਰਿਆ ਪੀਰ ਪੁਕਾਰੈ ਅਉਰ ॥ ਲਾਗੀ ਚੋਟ ਮਰੰਮ ਕੀ ਰਹਿਓ ਕਬੀਰਾ ਠਉਰ ॥੧੮੨॥

Kabīr māre bahuṯ pukāri▫ā pīr pukārai a▫or.  Lāgī cẖot maramm kī rahi▫o kabīrā ṯẖa▫ur. ||182||

 

Says Kabir: (Maarey) one who is hit (pukaarey) calls for help (bahut-u) a lot, and one in (peer/peerr) pain (pukaarai) cries and calls out (hor-u) more. But when (chott) the hit received is of (mara’mm = within) on the heart, one (rahio) remains/falls (tthaur = place) there, i.e. one does not cry, but becomes still – focused on Naam, says (kabira) God’s devotee. 182.

 

ਕਬੀਰ ਚੋਟ ਸੁਹੇਲੀ ਸੇਲ ਕੀ ਲਾਗਤ ਲੇਇ ਉਸਾਸ ॥ ਚੋਟ ਸਹਾਰੈ ਸਬਦ ਕੀ ਤਾਸੁ ਗੁਰੂ ਮੈ ਦਾਸ ॥੧੮੩॥

Kabīr cẖot suhelī sel kī lāgaṯ le▫e usās.  Cẖot sahārai sabaḏ kī ṯās gurū mai ḏās. ||183||

 

Says Kabir: It is (suheyli) easy to bear (chott) strike (ki) of (seyl) a spear; one whom it (laagat) hits (ley-i) takes (usaas) deep breaths, i.e. sighs.

But one who (sahaarai) bears/receives (chott) the hit of (sabad) Divine word, i.e. who receives Divine commands happily and complies, (taas-u) that person is the guru and I am his/her (daas-u) servant, i.e. I adore and follow that person. 183.

 

ਕਬੀਰ ਮੁਲਾਂ ਮੁਨਾਰੇ ਕਿਆ ਚਢਹਿ ਸਾਂਈ ਨ ਬਹਰਾ ਹੋਇ ॥ ਜਾ ਕਾਰਨਿ ਤੂੰ ਬਾਂਗ ਦੇਹਿ ਦਿਲ ਹੀ ਭੀਤਰਿ ਜੋਇ ॥੧੮੪॥

Kabīr mulāʼn munāre ki▫ā cẖadẖėh sāʼn▫ī na bahrā ho▫e.  Jā kāran ṯūʼn bāʼng ḏėh ḏil hī bẖīṯar jo▫e. ||184||

 

Says Kabir: O (mullaa’n) Muslim priest, (ki) why do you (chaddhah-i) climb (munaarey) on a minaret to give a call for prayer? (Saa’nee) the Master is not (bahra) deaf.

The Almighty (ja) for whose (kaaran-i) sake (too’n) you (deyh-i) give (baa’ng) prayer-call; (joey) see/find IT (bheetar-i) in (dil) in heart/mind (hi) itself. 184.

 

ਸੇਖ ਸਬੂਰੀ ਬਾਹਰਾ ਕਿਆ ਹਜ ਕਾਬੇ ਜਾਇ ॥ ਕਬੀਰ ਜਾ ਕੀ ਦਿਲ ਸਾਬਤਿ ਨਹੀ ਤਾ ਕਉ ਕਹਾਂ ਖੁਦਾਇ ॥੧੮੫॥

Sekẖ sabūrī bāhrā ki▫ā haj kābe jā▫e.  Kabīr jā kī ḏil sābaṯ nahī ṯā ka▫o kahāʼn kẖuḏā▫e. ||185||

 

(Kiaa = what?) it is no use if Sheikh, i.e. a Muslim, (baahra) devoid of (saboori = contentment) happily accepting Divine will, (jaaey) goes (kaabey) to the shrine in Mecca, i.e. it is no use going on pilgrimages but not obey the Almighty.

One (ja ki) whose (dil) heart is not (saabat = whole) pure – free of any extraneous ideas – (kahaa’n = how) it is not possible (kau) for (ta) that person to find (khudaaey) the Almighty. 185.

 

ਕਬੀਰ ਅਲਹ ਕੀ ਕਰਿ ਬੰਦਗੀ ਜਿਹ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ ॥ ਦਿਲ ਮਹਿ ਸਾਂਈ ਪਰਗਟੈ ਬੁਝੈ ਬਲੰਤੀ ਨਾਂਇ ॥੧੮੬॥

Kabīr alah kī kar banḏagī jih simraṯ ḏukẖ jā▫e.  Ḏil mėh sāʼn▫ī pargatai bujẖai balanṯī nāʼn▫e. ||186||

 

Says Kabir: (Kar-i = do) be in (bandgi = devotion) obedience (ki) of (allah) God, (simrat) remembering/obeying (jih) by whom – one does not transgress and hence – (dukh-u) distress (jaaey = goes) is obviated.

(Saa’nee) the Master (pragttai = manifests) is recognized (mah-i) in (dil) the heart/mind; (balanti = burning) the fire of jealousy and craving (bujhai) is extinguished (naa’ey) through Naam, i.e. emulating virtues and obeying commands of the Almighty. 186.

 

ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥

Kabīr jorī kī▫e julam hai kahṯā nā▫o halāl.  Ḏafṯar lekẖā māʼngī▫ai ṯab ho▫igo ka▫un havāl. ||187||

 

Says Kabir: It is (julam-u) cruelty to (keeay) cause death – of an animal or bird – (jori) by force, but you (kahta = say) call it (halaal-u) righteous sacrifice.

Just think, when (leykha) account of deeds is (maa’ngeeai) asked/taken (daftar-i = in office) in Divine court (tab) then (kaun-u) what (hoeygo) will (havaal-u) happen to you – you will be treated as a murderer, and punished. 187.

Message: Killing creatures as sacrifice does not please God; surrendering the self-ego does.

 

ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥

Kabīr kẖūb kẖānā kẖīcẖrī jā mėh amriṯ lon.  Herā rotī kārne galā katāvai ka▫un. ||188||

 

Says Kabir: (Khaana = food) a meal of (kheechri) rice and lentils (mah-i) in (ja) which are (amrit-u) ghee/butter and (lon-u) salt, is (khoob-u = good) tasty.

(Kaun-u) who would have (gala) the throat (kattaavai) cut (kaarney) for the sake of (roti = bread) meal of (heyra = hunter) meat, i.e. will receive punishment in Divine court for killing animals here. 188.

 

ਕਬੀਰ ਗੁਰੁ ਲਾਗਾ ਤਬ ਜਾਨੀਐ ਮਿਟੈ ਮੋਹੁ ਤਨ ਤਾਪ ॥ ਹਰਖ ਸੋਗ ਦਾਝੈ ਨਹੀ ਤਬ ਹਰਿ ਆਪਹਿ ਆਪਿ ॥੧੮੯॥

Kabīr gur lāgā ṯab jānī▫ai mitai moh ṯan ṯāp. Harakẖ sog ḏājẖai nahī ṯab har āpėh āp. ||189||

 

Says Kabir: A person should be considered to (laaga) apply him/her-self to (gur-u = guru) the guru’s instructions only (tab) then when (moh) worldly attachments and (taap = ailments, tan = body) transgressions (mittai = erased) are given up.

One whom (harakh) joy or (sog) sorrow does not (daajhai = burn) affect, that person is like (har-i) the Almighty (aapah-i aap-i) IT-self. 189.

 

ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥

Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār.  So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190||

 

Says Kabir: There is (bheyd-u) difference (mah-i) in (kahan) saying Raam and there is (bichaar-u) consideration (mah-i) in (ta) that; (sabhai) everyone (kahah-i) talks of (soee) the same (raam-u) the One (kautakhaar = playful) Almighty who causes everything to happen. 190.

Message: God is only One but paths to God are many.

 

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥

Kabīr rāmai rām kaho kahibe māhi bibek.  Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191||

 

Says Kabir: You (kahu) call (raamai) Rama – of the Ramayana as (raam) the Almighty. There is (bibeyk) a distinction (maah-i) in (kahibey) saying.  

There is (eyk-u) only One who (mil-i gaiaa) pervades (aneykah-i) in numerous, i.e. is the all-pervasive Almighty, while (eyk) one, i.e. the other, (samaana) is contained in (eyk = one) himself, i.e. is a person – Rama of the Ramayana. 191.

 

ਕਬੀਰ ਜਾ ਘਰ ਸਾਧ ਨ ਸੇਵੀਅਹਿ ਹਰਿ ਕੀ ਸੇਵਾ ਨਾਹਿ ॥ ਤੇ ਘਰ ਮਰਹਟ ਸਾਰਖੇ ਭੂਤ ਬਸਹਿ ਤਿਨ ਮਾਹਿ ॥੧੯੨॥

Kabīr jā gẖar sāḏẖ na sevī▫ah har kī sevā nāhi.  Ŧe gẖar marhat sārkẖe bẖūṯ basėh ṯin māhi. ||192||

 

Says Kabir: (Ghar) houses in (ja) which (saadh) saints are not (seyveeah-i) served, i.e. the persons who do not follow the guru; and do not live in (seyva = service) obedience to (har-i) the Almighty.

(Tey) those (ghar) houses are (saarkhey) like (marhatt) the cremation ground, with (bhoot) ghosts (basah-i) living (maah-i) in (tin) them, i.e. such persons fall prey to vices and lead life direction-less. 192.

 

ਕਬੀਰ ਗੂੰਗਾ ਹੂਆ ਬਾਵਰਾ ਬਹਰਾ ਹੂਆ ਕਾਨ ॥ ਪਾਵਹੁ ਤੇ ਪਿੰਗੁਲ ਭਇਆ ਮਾਰਿਆ ਸਤਿਗੁਰ ਬਾਨ ॥੧੯੩॥

Kabīr gūngā hū▫ā bāvrā bahrā hū▫ā kān.   Pāvhu ṯe pingul bẖa▫i▫ā māri▫ā saṯgur bān. ||193||

 

 Says Kabir: I have (hooaa) become (goonga) dumb, (baavra) mad and (kaan) ears have (hooaa) become (bahra) deaf; I have (bhaiaa) became (pingul) bereft of (paahu) feet, when (satigur) the true guru (maariaa) struck with (baan) the arrow, i.e. the true guru has enabled me to experience God within and now I do not need the tongue to converse with, ears to listen to commands, and feet to walk on path of, the Almighty. 193.

 

ਕਬੀਰ ਸਤਿਗੁਰ ਸੂਰਮੇ ਬਾਹਿਆ ਬਾਨੁ ਜੁ ਏਕੁ ॥ ਲਾਗਤ ਹੀ ਭੁਇ ਗਿਰਿ ਪਰਿਆ ਪਰਾ ਕਰੇਜੇ ਛੇਕੁ ॥੧੯੪॥

Kabīr saṯgur sūrme bāhi▫ā bān jo ek.  Lāgaṯ hī bẖu▫e gir pari▫ā parā kareje cẖẖek. ||194||

 

Says Kabir: (Ju) when (soormey) the warrior (satigur-u) true guru (baahiaa) released (eyk-u) an arrow of, i.e. imparted awareness of Naam/Divine virtues and commands.

 (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, – inebriated with love; I am now humbly in sincere love/obedience of the Almighty with the guru’s guidance. 194.

Note: Slok N0 157 earlier is similar.

 

ਕਬੀਰ ਨਿਰਮਲ ਬੂੰਦ ਅਕਾਸ ਕੀ ਪਰਿ ਗਈ ਭੂਮਿ ਬਿਕਾਰ ॥

Kabīr nirmal būnḏ akās kī par ga▫ī bẖūm bikār.

 

Says Kabir: When (boond) the drop of (nirmal) clean water (ki = of) from (akaas) the sky (par-i gaee) falls on (bikaar = useless) uncultivatable (bhoom-i) land – it is wasted.

 

Page 1375

 

ਬਿਨੁ ਸੰਗਤਿ ਇਉ ਮਾਂਨਈ ਹੋਇ ਗਈ ਭਠ ਛਾਰ ॥੧੯੫॥

Bin sangaṯ i▫o māʼnn▫ī ho▫e ga▫ī bẖaṯẖ cẖẖār. ||195||

 

(Maa’nnaee) consider it (iau) like this, that (bin-u) without (sangat-i) company – of receptive soil – it (hoey gaee) became (chhaar) ash of (bhatth) the furnace, i.e. effort to impart Naam to one who has turned away from God, is a waste of time. 195.

 

ਕਬੀਰ ਨਿਰਮਲ ਬੂੰਦ ਅਕਾਸ ਕੀ ਲੀਨੀ ਭੂਮਿ ਮਿਲਾਇ ॥ ਅਨਿਕ ਸਿਆਨੇ ਪਚਿ ਗਏ ਨਾ ਨਿਰਵਾਰੀ ਜਾਇ ॥੧੯੬॥

Kabīr nirmal būnḏ akās kī līnī bẖūm milā▫e.  Anik si▫āne pacẖ ga▫e nā nirvārī jā▫e. ||196||

 

Says Kabir: When cultivatable (bhoom-i) land (laee milaaey) absorbs (nirmal) the clean (boond) drop of (akaas = sky) rain; (anik) numerous (siaaney) clever persons (pach-i gaey = burnt) cannot succeed to take it out, but this drop (na jaaey) cannot be (nirvaari) separated from the soil. 196.

Message: When a receptive disciple receives instructions of the true guru, no vices can distract him/her from following these. 196. 

 

ਕਬੀਰ ਹਜ ਕਾਬੇ ਹਉ ਜਾਇ ਥਾ ਆਗੈ ਮਿਲਿਆ ਖੁਦਾਇ ॥ ਸਾਂਈ ਮੁਝ ਸਿਉ ਲਰਿ ਪਰਿਆ ਤੁਝੈ ਕਿਨ੍ਹ੍ਹਿ ਫੁਰਮਾਈ ਗਾਇ ॥੧੯੭॥

Kabīr haj kābe ha▫o jā▫e thā āgai mili▫ā kẖuḏā▫e.  Sāʼn▫ī mujẖ si▫o lar pari▫ā ṯujẖai kiniĥ furmā▫ī gā▫e. ||197||

 

Says Kabir: (Hau) I (jaaey tha) was going (kaabey) to the shrine Kaaba for (haj) pilgrimage, but (khudaaey) God (aagai = ahead, milaa = met) confronted be on the way.

(Saa’nee) the Master (larr-i pariaa = quarreled) was annoyed and asked (kinh-i) who (phumaaee) ordered to go to that (gaaey/jaaey) place to find Me? 197.

Message: God is present within everyone and at everywhere; not restricted to one place.

 

ਕਬੀਰ ਹਜ ਕਾਬੈ ਹੋਇ ਹੋਇ ਗਇਆ ਕੇਤੀ ਬਾਰ ਕਬੀਰ ॥ ਸਾਂਈ ਮੁਝ ਮਹਿ ਕਿਆ ਖਤਾ ਮੁਖਹੁ ਨ ਬੋਲੈ ਪੀਰ ॥੧੯੮॥

Kabīr haj kābai ho▫e ho▫e ga▫i▫ā keṯī bār Kabīr.  Sāʼn▫ī mujẖ mėh ki▫ā kẖaṯā mukẖahu na bolai pīr. ||198||

 

Says Kabir: I (hoey hoey) have been (gaiaa) going (kaabai) to Kaaba shrine (keyti) so many (baar) times, (Kabir) as a devotee.

O (saa’nee) Master, (kiaa) what is (khataa) the shortcoming (mah-i) in (mujh) me that (peer = guru) Almighty does not (bolai) speak (mukhahu) from the mouth, i.e. I cannot see the Almighty there? 198.

Message: The Almighty is present within, and is not found by searching outside.

 

ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ ॥ ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ॥੧੯੯॥

Kabīr jī▫a jo mārėh jor kar kahṯe hėh jo halāl.  Ḏafṯar ḏa▫ī jab kādẖ hai ho▫igā ka▫un havāl. ||199||

 

Says Kabir: Those (j-u) who (jor-u kar-i) forcibly (maarah-i) kill (jeea) creatures – animal or bird – and (j-u) who (kahtey = say) call it (halaal-u) righteous sacrifice.

Just think, (jab) when the account of your deeds (kaaddh-i hai) taken out (daftar-u = office) court of (daee) God, (kaun-u) what (hoeygo) will (havaal) happen to you – you will be treated as a murderer, and punished. 199.

 

ਕਬੀਰ ਜੋਰੁ ਕੀਆ ਸੋ ਜੁਲਮੁ ਹੈ ਲੇਇ ਜਬਾਬੁ ਖੁਦਾਇ ॥ ਦਫਤਰਿ ਲੇਖਾ ਨੀਕਸੈ ਮਾਰ ਮੁਹੈ ਮੁਹਿ ਖਾਇ ॥੨੦੦॥

Kabīr jor kī▫ā so julam hai le▫e jabāb kẖuḏā▫e.  Ḏafṯar lekẖā nīksai mār muhai muhi kẖā▫e. ||200||

 

Says Kabir: When (jor-u) force (keeaa = done) is used on anyone, (so) it (hai) is (julam-u) cruelty: and (khudaaey) God (ley-i) will want (jabaab-u) answer for each. True (leykha) account (neeksai) comes out (daftar-i = in office) in Divine court and the guilty (khaaey) receive (maar = hits) slaps (muhai muh-i) on the face, i.e. are punished for every felony. 200.

 

ਕਬੀਰ ਲੇਖਾ ਦੇਨਾ ਸੁਹੇਲਾ ਜਉ ਦਿਲ ਸੂਚੀ ਹੋਇ ॥ ਉਸੁ ਸਾਚੇ ਦੀਬਾਨ ਮਹਿ ਪਲਾ ਨ ਪਕਰੈ ਕੋਇ ॥੨੦੧॥

Kabīr lekẖā ḏenā suhelā ja▫o ḏil sūcẖī ho▫e. Us sācẖe ḏībān mėh palā na pakrai ko▫e. ||201||

 

Continuing from the previous Slok Kabir Says, on the other hand: (Deyna) giving (leykha) account of deds is (suheyla) easy (jau) if (hoey) there is (soochi) purity of (dil = heart) mind, i.e. if one acts righteously.

Otherwise (na koey) no one can (pakrai = holds, palaa = scarf) provide support – in saving from punishment (mah-i) in (us-u) that (saachey) just (deebaan) court – as true justice id delivered there. 201.

 

ਕਬੀਰ ਧਰਤੀ ਅਰੁ ਆਕਾਸ ਮਹਿ ਦੁਇ ਤੂੰ ਬਰੀ ਅਬਧ ॥ ਖਟ ਦਰਸਨ ਸੰਸੇ ਪਰੇ ਅਰੁ ਚਉਰਾਸੀਹ ਸਿਧ ॥੨੦੨॥

Kabīr ḏẖarṯī ar ākās mėh ḏu▫e ṯūʼn barī abaḏẖ. Kẖat ḏarsan sanse pare ar cẖa▫orāsīh siḏẖ. ||202||

 

Says Kabir: O (duey) duality, i.e. distractions, (too’n) you are (bari) very (abadh) hard to subdue (mah-i) in (dharti) on land (ar-u) and (aakaas) sky, i.e. temptations affect everyone in the world.

Followers of (khatt) the six Hindu (darsan) philosophies (parey) fall in (sansey) delusion and stray, (ar-u = and) as do (chauraasih = eighty four) all types of (sidh) Yogis, i.e. all those who rely on rituals and wanderings are affected by temptations – one needs to practice Naam, i.e. emulation of virtues and obedience to commands of, the Almighty. 202.

 

ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥

Kabīr merā mujẖ mėh kicẖẖ nahī jo kicẖẖ hai so ṯerā.  Ŧerā ṯujẖ ka▫o sa▫upaṯe ki▫ā lāgai merā. ||203||

 

Submits Kabir: O Almighty, there is (kichh nahi) nothing (meyra) mine, and no ability (mah-i) in (mujh) me; whatever I have (so) that is (teyra = your) given by You.

When (sauptey) making offering of what (teyra = your) is given by You (laagai) costs (meyra) me (kiaa = what?) nothing. 203.

Message: Anyone who claims to be a donor should acknowledge s/he got, the ability to give, from God.

 

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