SGGS pp 481-482, Aasa Kabir Ji Shabads 20-27.

 

Note: The message from the Shabad below is that while it is hard to change anyone’s nature. However, one can be transformed by participation in the holy congregation/guru’s company.

 

ਆਸਾ ॥ ਕਹਾ ਸੁਆਨ ਕਉ ਸਿਮ੍ਰਿਤਿ ਸੁਨਾਏ ॥ ਕਹਾ ਸਾਕਤ ਪਹਿ ਹਰਿ ਗੁਨ ਗਾਏ ॥੧॥

Āsā.  Kahā suān kao simriṯ sunāe.  Kahā sākaṯ pėh har gun gāe. ||1||

 

(Aasa) composition of Bhagat Kabir in Raag Aasa (kahaa = why?) it is no use (sunaaey) reading (simrit-i/smriti) scriptures (kau) to (suaan) a dog, similarly it is no use (gaaey) singing (gun) virtues of (har-i) the Almighty (pah-i) to (saakat) one who has turned away from the Almighty for material gains. 1.

 

ਰਾਮ ਰਾਮ ਰਾਮ ਰਮੇ ਰਮਿ ਰਹੀਐ ॥ ਸਾਕਤ ਸਿਉ ਭੂਲਿ ਨਹੀ ਕਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Rām rām rām rame ram rahīai. Sākaṯ sio bẖūl nahī kahīai. ||1|| rahāo.

 

We should (raheeai) remain (ramey ram-i) ever absorbed in (raam) the all-pervasive Master.

But should not (bhool-i) make the mistake to (kaheeai) ask a Saatak to do that – because it will be waste of effort. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਊਆ ਕਹਾ ਕਪੂਰ ਚਰਾਏ ॥ ਕਹ ਬਿਸੀਅਰ ਕਉ ਦੂਧੁ ਪੀਆਏ ॥੨॥

Kaūā kahā kapūr cẖarāe. Kah bisīar kao ḏūḏẖ pīāe. ||2||

 

It is (kahaa = why?) no use (charaaey/charrhaaey= offering) placing (kapoor = camphor) any fragrant thing before (kaooaa) a crow – because it likes filth.

Similarly, it is no use (peeaaey) feeding (doodh-u) milk (kau) to (biseear) a snake because it will still spew poison. 2.

 

Note: The above examples highlight that it is hard to change the inherent nature of the creatures. However Bhagat Kabir says in the next verse that by guidance obtained in holy congregation one becomes discerning, and then receptive to guidance.

 

ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥ ਪਾਰਸੁ ਪਰਸਿ ਲੋਹਾ ਕੰਚਨੁ ਸੋਈ ॥੩॥

Saṯsangaṯ mil bibek buḏẖ hoī. Pāras paras lohā kancẖan soī. ||3||

 

(Mil-i = meeting) by participating (satsangat-i) in holy congregation one develops a (bibeyk) discerning (budh-i) mind,

the way when iron (paras-i) touches (paaras-u) the Paaras stone, (soee) the same (loha) iron becomes (kanchan-u) gold – as is believed. 3.

 

ਸਾਕਤੁ ਸੁਆਨੁ ਸਭੁ ਕਰੇ ਕਰਾਇਆ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥੪॥

Sākaṯ suān sabẖ kare karāiā. Jo ḏẖur likẖiā so karam kamāiā. ||4||

 

(Sabh-u) everything that the Saakat and (suaan-u) dog (karey) do, they are (karaaiaa) caused to do by their nature.

They (kamaaia = done) do (su) those (karam) deeds (jo) which are (likhiaa) written (dhur-i) from above, i.e. nature formed by past experience. 4. 

 

Note: the next verse takes the example of the Neem tree, known as Azadirachta indica, which has bitter leaves and fruit.

 

ਅੰਮ੍ਰਿਤੁ ਲੈ ਲੈ ਨੀਮੁ ਸਿੰਚਾਈ ॥ ਕਹਤ ਕਬੀਰ ਉਆ ਕੋ ਸਹਜੁ ਨ ਜਾਈ ॥੫॥੭॥੨੦॥

Amriṯ lai lai nīm sincẖāī. Kahaṯ Kabīr uā ko sahj na jāī. ||5||7||20||

 

The Saakat’s nature cannot be changed by ordinary mortals, just as even if the Neem tree is (lai lai = again and again) continuously (sinchaaee) irrigated by (amrit-u) sweet water,

(uaa ko) its (sahj-u) nature – bitter taste – does not (jaaee) go, (kahat) says Kabir. 5. 7. 20.

 

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Note: The next Shabad highlights that all material possessions are left behind on death. Virtues imbibed with the guru’s guidance go with the soul to the hereafter. Its context is the Ramayana where Lanka was a well-defended land and had the sea as obstacle between it and India. However, its ruler Raavana did not know when Rama invaded. The message is that nothing saves when end of lifespan comes

 

ਆਸਾ ॥ ਲੰਕਾ ਸਾ ਕੋਟੁ ਸਮੁੰਦ ਸੀ ਖਾਈ ॥ ਤਿਹ ਰਾਵਨ ਘਰ ਖਬਰਿ ਨ ਪਾਈ ॥੧॥

Āsā. Lankā sā kot samunḏ sī kẖāī.  Ŧih rāvan gẖar kẖabar na pāī. ||1||

 

(Aasa) composition of Bhagat Kabir in Raag Aasa For the purpose of defence against the enemy, even if there is a (kott-u) fort (sa) like the one in Lanka, and (khaaee) moat (sa) like (samund) the sea. In spite of these, Raavana, the King of Lanka still died, i.e. these cannot protect one when death comes. One cannot (paai) find any (khabar) sign of (ghar = house) the body of (tih) that Raavana 1.

 

ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ॥ ਦੇਖਤ ਨੈਨ ਚਲਿਓ ਜਗੁ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Kiā māgao kicẖẖ thir na rahāī. Ḏekẖaṯ nain cẖalio jag jāī. ||1|| rahāo.

 

O Almighty, (kiaa) what material gift can I (maagau) ask for? (Kichh na) nothing (rahaaee) 

remains (thir = stable) forever. 

My (nain) eyes can (deykhat) see every (jag-u) creature (chalio jaaee) departing from the world – leaving all possessions/relatives behind. 1.

(Rahaau) dwell on this and contemplate.

 

ਇਕੁ ਲਖੁ ਪੂਤ ਸਵਾ ਲਖੁ ਨਾਤੀ ॥ ਤਿਹ ਰਾਵਨ ਘਰ ਦੀਆ ਨ ਬਾਤੀ ॥੨॥

Ik lakẖ pūṯ savā lakẖ nāṯī. Ŧih rāvan gẖar ḏīā na bāṯī. ||2||

 

As per mythology there were (ik-u lakh-u) one hundred thousand (poot = sons) children and (savaa lakh-u) one and a quarter hundred thousand (naati) relatives, i.e. a very large family. But no one lights a (deeaa baati) lamp lights in (ghar) the house of (tih) that Raavna not, i.e. no one remembers him. 2.

 

ਚੰਦੁ ਸੂਰਜੁ ਜਾ ਕੇ ਤਪਤ ਰਸੋਈ ॥ ਬੈਸੰਤਰੁ ਜਾ ਕੇ ਕਪਰੇ ਧੋਈ ॥੩॥

Cẖanḏ sūraj jā ke ṯapaṯ rasoī.  Baisanṯar jā ke kapre ḏẖoī. ||3||

 

Raavna, (ja key) in whose (rasoee) kitchen (chand-u) the moon and (sooraj-u) sun (tapat = heated) cooked the food, and (baisantar-u) fire (dhoee) washed his clothes, i.e. claimed supernatural powers – but there is no sign of him. 3.

 

ਗੁਰਮਤਿ ਰਾਮੈ ਨਾਮਿ ਬਸਾਈ ॥ ਅਸਥਿਰੁ ਰਹੈ ਨ ਕਤਹੂੰ ਜਾਈ ॥੪॥

Gurmaṯ rāmai nām basāī.  Asthir rahai na kaṯahūʼn jāī. ||4||

 

But one who (gurmat-i) with the guru’s counsel/guidance (basaaee = causes to abide) remembers and lives (naam-i) by virtues and commands (raamai) of the all-pervasive Master,

s/he (rahai) remains (asthir-u) steady in that state and the virtues do not (jaaee) go (katahoo’n) anywhere – accompany in life and to the hereafter. 4.

 

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਲੋਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ॥੫॥੮॥੨੧॥

Kahaṯ Kabīr sunhu re loī. Rām nām bin mukaṯ na hoī. ||5||8||21||

 

(Kahat) says Kabir: (Sunhu) listen o (loee/lok) people.

(Mukat-i) emancipation – from vices in life and rebirth on death – (na hoee) is not possible (bin-u) without living by (raam naan) Divine virtues and commands. 5. 8. 21.

 

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ਆਸਾ ॥ ਪਹਿਲਾ ਪੂਤੁ ਪਿਛੈਰੀ ਮਾਈ ॥ ਗੁਰੁ ਲਾਗੋ ਚੇਲੇ ਕੀ ਪਾਈ ॥੧॥

Āsā. Pahilā pūṯ picẖẖairī māī. Gur lāgo cẖele kī pāī. ||1||

 

(Aasa) composition of Bagat Kabir in Raag Aasa with the guidance of the guru, (poot-u) the son (pahila = first) goes ahead and (maai = mother) the world-play (pichhairi) follows, i.e. everyone appreciates and follows the guru’s disciple.

The guru (laago) touches (paai) the feet (ki) of (cheley) the disciple, i.e. the ego which used to drive the mind has given in. 1.

 

ਏਕੁ ਅਚੰਭਉ ਸੁਨਹੁ ਤੁਮ੍ਹ੍ਹ ਭਾਈ ॥ ਦੇਖਤ ਸਿੰਘੁ ਚਰਾਵਤ ਗਾਈ ॥੧॥ ਰਹਾਉ ॥

Ėk acẖambẖao sunhu ṯumĥ bẖāī. Ḏekẖaṯ singẖ cẖarāvaṯ gāī. ||1|| rahāo.

 

O (bhaai) brother, (tumh) you should (sunhu) listen to (ek-u) a (achambhau) wonderful occurrence.

I (deykhat) saw (singh-u) a lion (charaavat) grazing (gaaee) a cow, i.e. the mind, which used to dominate others now is kind to them. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਲ ਕੀ ਮਛੁਲੀ ਤਰਵਰਿ ਬਿਆਈ ॥ ਦੇਖਤ ਕੁਤਰਾ ਲੈ ਗਈ ਬਿਲਾਈ ॥੨॥

Jal kī macẖẖulī ṯarvar biāī. Ḏekẖaṯ kuṯrā lai gaī bilāī. ||2||

 

(Machhuli) the fish (ki) of (jal) water (biaaee) procreated (tarvar-i) by a tree, i.e. the mind, which used to have limited understanding, has attained an exalted spiritual state and advises others.

I (deykhat = saw) noticed (bilaaee) a cat (lai gaeey) taking away (kutra) a dog, i.e. the mind now serves rather than wanting to be served. 2.

 

ਤਲੈ ਰੇ ਬੈਸਾ ਊਪਰਿ ਸੂਲਾ ॥ ਤਿਸ ਕੈ ਪੇਡਿ ਲਗੇ ਫਲ ਫੂਲਾ ॥੩॥

Ŧalai re baisā ūpar sūlā. Ŧis kai ped lage fal fūlā. ||3||

 

(Soola) the roots of the tree are (oopar-i) above and (baisa) the branches (talai) below, i.e. mind now acts according to Divine commands – from above,

(Tis kai = of that) such a (peydd-i) tree (lagey = attached) blooms with (phoola) flowers and bears (phal) fruit, i.e. one who lives by the guru’s teachings, his/her human birth is successful with the soul attaining acceptability for union with the Creator. 3.

ਘੋਰੈ ਚਰਿ ਭੈਸ ਚਰਾਵਨ ਜਾਈ ॥ ਬਾਹਰਿ ਬੈਲੁ ਗੋਨਿ ਘਰਿ ਆਈ ॥੪॥

Gẖorai cẖar bẖais cẖarāvan jāī. Bāhar bail gon gẖar āī. ||4||

 

(Bhais) the buffalo (char-i) rides (ghorai) a horse and (jaaee = goes) takes it (charaavan) for grazing, i.e. the horse which never grazes now eats grass – the mind has now become humble.

When (bail) the load carrying bull is still (baahar-i) outside, (gon-i) the sack containing the materials (aaee) comes (ghar-i) to the house, i.e. the rituals are given up and only Naam kept in mind. 4.

 

ਕਹਤ ਕਬੀਰ ਜੁ ਇਸ ਪਦ ਬੂਝੈ ॥ ਰਾਮ ਰਮਤ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ॥੫॥੯॥੨੨॥

Kahaṯ Kabīr jo is paḏ būjẖai. Rām ramaṯ ṯis sabẖ kicẖẖ sūjẖai. ||5||9||22||

 

(Kahat) says Kabir: (Ju) one who (boojhai) understands (is) this (pad) state, i.e. the state of mind of a person who follows the teachings of the guru;

(tis-u) that person (ramat) remembers – the virtues and commands of – (raam) the all-pervasive Master and (soojhai) understands (sabh-u kichh-u) ever thing, i.e. finds the Almighty present within the self and everywhere. 5. 9. 22.

 

ਬਾਈਸ ਚਉਪਦੇ ਤਥਾ ਪੰਚਪਦੇ

Bāīs cẖaupḏe ṯathā pancẖpaḏe

 

This completes (baaees) twenty two compositions of Bhagat Kabir, comprising of (chaupadey) four stanzas and (panchpadey) five stanzas.

 

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ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਤਿਪਦੇ ੮ ਦੁਤੁਕੇ ੭ ਇਕਤੁਕਾ ੧

āsā sarī Kabīr jīo ke ṯipḏe 8 ḏuṯuke 7 ikṯukā 1

 

(Aasa) composition of (sri, jeeo) revered Bhagat Kabir in Raag Aasa; 8 (tipadey) compositions of three stanzas, of which 7 stanzas are (dutukey) of two verses each and one (iktuka) of one verse.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ikoaʼnkār saṯgur parsāḏ

 

Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance                                                                                                                                                                                                                                                                                         

 

ਬਿੰਦੁ ਤੇ ਜਿਨਿ ਪਿੰਡੁ ਕੀਆ ਅਗਨਿ ਕੁੰਡ ਰਹਾਇਆ ॥ ਦਸ ਮਾਸ ਮਾਤਾ ਉਦਰਿ ਰਾਖਿਆ ਬਹੁਰਿ ਲਾਗੀ ਮਾਇਆ ॥੧॥

Binḏ ṯe jin pind kīā agan kund rahāiā. Ḏas mās māṯā uḏar rākẖiā bahur lāgī māiā. ||1||

 

O mortal, remember the Creator (jin-i) who (keeaa) made your (pindd-u) body (tey) from (bind) a drop of the father’s semen and (rahaaia) protected you (agan-i = fire) in the heat of (kundd-i = pit) the mother’s womb.

God (raakhia) looked after you (udar-i) in the (maata) mother’s (udar-i) womb for (das) ten (maas) months; but (bahur-i) then – when you came out – (maaia) temptations of the world-play (laagi) afflicted you – and you forgot the Creator. 1.

 

ਪ੍ਰਾਨੀ ਕਾਹੇ ਕਉ ਲੋਭਿ ਲਾਗੇ ਰਤਨ ਜਨਮੁ ਖੋਇਆ ॥ ਪੂਰਬ ਜਨਮਿ ਕਰਮ ਭੂਮਿ ਬੀਜੁ ਨਾਹੀ ਬੋਇਆ ॥੧॥ ਰਹਾਉ ॥

Parānī kāhe kao lobẖ lāge raṯan janam kẖoiā. Pūrab janam karam bẖūm bīj nāhī boiā. ||1|| rahāo.

 

O (praani) mortal, (kaahey kau = what for) why are you (khoiaa = lost) wasting this (ratan) jewel of (janam-u = one birth) human birth by (laagey) engrossed (lobh-i) in greed.

This is happening because you did not (boiaa) sow (beej-u) the seed of virtues in (bhoom-i = soil) the soul in (poorab = prior) past (janam-i) births, i.e. did not live by Naam or Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਰਿਕ ਤੇ ਬਿਰਧਿ ਭਇਆ ਹੋਨਾ ਸੋ ਹੋਇਆ ॥ ਜਾ ਜਮੁ ਆਇ ਝੋਟ ਪਕਰੈ ਤਬਹਿ ਕਾਹੇ ਰੋਇਆ ॥੨॥

Bārik ṯe biraḏẖ bẖaiā honā so hoiā. Jā jam āe jẖot pakrai ṯabėh kāhe roiā. ||2||

 

You (bhaiaa = becomes) grew from (baarik) a child to (biradh-i) an old person and whatever (hona) had to happen – according to natural laws -, (so) that (hoiaa) happened – based on past deeds.

(Ja) when (jam-u) the agent of Divine justice (aaey) comes and (pakrai) grabs by (jhott) the hair, i.e. brutalises the soul for one’s deeds, (tabah-i) then (kaahey) why (roiaa) should one cry/complain, i.e. it will be no use crying then – make amends in life. 2.

 

ਜੀਵਨੈ ਕੀ ਆਸ ਕਰਹਿ ਜਮੁ ਨਿਹਾਰੈ ਸਾਸਾ ॥ ਬਾਜੀਗਰੀ ਸੰਸਾਰੁ ਕਬੀਰਾ ਚੇਤਿ ਢਾਲਿ ਪਾਸਾ॥੩॥੧॥੨੩॥

Jīvnai kī ās karahi jam nihārai sāsā. Bājīgarī sansār kabīrā cẖeṯ dẖāl pāsā. ||3||1||23||

 

The mortal (aas karah-i) has hope (ki) for (jeevnei) living forever but (jam-u) the agent of Divine justice (nihaarey = watches) counts (saasa) the breaths, i.e. waits for the end of allotted breaths, to grab the soul.

(Sansaar-u = world) life is (baajigari) a game – of Chauparr – (ddhaal-i) throw (paasa) the dice (cheyt-i) thoughtfully, i.e. act carefully in life – to obviate being confronted by Divine justice. 3. 1. 23.

 

Page 482

 

Note: In the Indian system of wedding, the bridegroom brings a (baraat) wedding party which the bride’s side welcomes and looks after. A canopy called Bedi is set up under which the wedding is conducted with the bridegroom and bride circumambulating around a fire created for the purpose. After the procedure is over, the groom takes the wedded bride to his home. The Shabad below uses this analogy to describe how a soul-bride which imbibes Divine virtues receives Divine approval.45

 

ਆਸਾ ॥ ਤਨੁ ਰੈਨੀ ਮਨੁ ਪੁਨ ਰਪਿ ਕਰਿਹਉ ਪਾਚਉ ਤਤ ਬਰਾਤੀ ॥ ਰਾਮ ਰਾਇ ਸਿਉ ਭਾਵਰਿ ਲੈਹਉ ਆਤਮ ਤਿਹ ਰੰਗਿ ਰਾਤੀ ॥੧॥

Āsā. Ŧan rainī man pun rap kar hao pācẖao ṯaṯ barāṯī. Rām rāe sio bẖāvar laihao āṯam ṯih rang rāṯī. ||1||

 

(Aasa) composition of Bhagat Kabir in Raag Aasa. I wish to wed i.e. be united with the Creator. I (karihau) shall make (tan-u) the body (raini) the pot in to (pun) then (rap-i) dye my (man-u) mind, i.e. I need to display deep love for the Master through my deeds. The Master is present in all creation comprising of (paachau) the five (tat) elements – earth, sky, air, fire and water – as (baraati) members of the wedding party, i.e. I would imbibe the qualities of the five elements like the earth takes the load of every one and the air treats everyone equally.

I would (laihau) make (bhaavar-i) circumambulations (sio) with, i.e. get wedded to, (raam) the all-pervasive (raaey-i = king) Master, being (raati = dyed) imbued with (tih) IT’s (rang-i) love (aatam) within. 1.  

 

ਗਾਉ ਗਾਉ ਰੀ ਦੁਲਹਨੀ ਮੰਗਲਚਾਰਾ ॥ ਮੇਰੇ ਗ੍ਰਿਹ ਆਏ ਰਾਜਾ ਰਾਮ ਭਤਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Gāo gāo rī ḏulhanī mangalcẖārā. Mere garih āe rājā rām bẖaṯārā. ||1|| rahāo.

 

 (Dulhani) the bride tells the slef; (gau gau) sing (mangalchaara) songs of joy,

(raja = King) the Almighty (raam) all pervasive Master (aaey) has come as (bhataara) my bridegroom in (merey) my (grih) home, i.e. the Almighty has come to take me. 1.

(Rahaau) dwell on this and contemplate.

 

Note: There are two analogies in the next verse. First, the Yogis concentrate on (naabh-i kamal = navel lotus) the belly button during contemplation. According to them this is how union with the Creator is attained. Second, in Hindu weddings a Bedi or canopy is erected under which the priest uttering hymns from the scriptures conducts the wedding ceremony. The verse combines these thus:

 

ਨਾਭਿ ਕਮਲ ਮਹਿ ਬੇਦੀ ਰਚਿ ਲੇ ਬ੍ਰਹਮ ਗਿਆਨ ਉਚਾਰਾ ॥ ਰਾਮ ਰਾਇ ਸੋ ਦੂਲਹੁ ਪਾਇਓ ਅਸ ਬਡਭਾਗ ਹਮਾਰਾ ॥੨॥

Nābẖ kamal mėh beḏī racẖ le barahm giān ucẖārā. Rām rāe so ḏūlahu pāio as badbẖāg hamārā. ||2||

 

I have (rach-i ley) erected (beydi) canopy (mah-i) in (naabh kamal) my belly button, i.e. I focus on the Almighty within, (uchaara) utter (brahm giaan = Divine knowledge) virtues of the Almighty – and try to emulate these

It is (hamaara) my (badbhaag) good fortune that – as a result – I have (paaio) got (raam raaey) the Almighty Master as the (doolhu) bridegroom, i.e. the Almighty has accepted me for union with IT. 2.

 

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਕਉਤਕ ਆਏ ਕੋਟਿ ਤੇਤੀਸ ਉਜਾਨਾਂ ॥ ਕਹਿ ਕਬੀਰ ਮੋਹਿ ਬਿਆਹਿ ਚਲੇ ਹੈ ਪੁਰਖ ਏਕ ਭਗਵਾਨਾ ॥੩॥੨॥੨੪॥

Sur nar mun jan kauṯak āe kot ṯeṯīs ujānāʼn. Kahi Kabīr mohi biāhi cẖale hai purakẖ ek bẖagvānā. ||3||2||24||

 

(Sur-i nar = god-like people) good people, (mun-i jan) sages and (kot-i teytees = 33 crore/330 million) all the gods (ujaana = flying in the sky) from heaven (aaey) have come to see (kautak) this wonderful happening – of the soul uniting with the Creator – this is an experience even the gods envy.

(Eyk) the one (purakh) all-pervasive (bhagvaana) Master has (biaah-i) wedded and is (chaley) taking me with IT, says Kabir. 3. 2. 24.

 

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Note: This Shabad uses a woman in her in-laws family as metaphor to describe the experiences of the soul in life.

 

ਆਸਾ ॥ ਸਾਸੁ ਕੀ ਦੁਖੀ ਸਸੁਰ ਕੀ ਪਿਆਰੀ ਜੇਠ ਕੇ ਨਾਮਿ ਡਰਉ ਰੇ ॥ ਸਖੀ ਸਹੇਲੀ ਨਨਦ ਗਹੇਲੀ ਦੇਵਰ ਕੈ ਬਿਰਹਿ ਜਰਉ ਰੇ ॥੧॥

Āsā. Sās kī ḏukẖī sasur kī piārī jeṯẖ ke nām darao re. Sakẖī sahelī nanaḏ gahelī ḏevar kai birėh jarao re. ||1||

 

(Aasa) composition of Bhagat Kabir in Raag Aasa. The married woman says: I am (dukhi = suffering) tormented (ki = of) because of (saas-u = mother-in-law) the world-play around me, but (piaari) am loved by (sasur = father-in-law) the Almighty whom I love. I (ddarau) am afraid of, i.e. keep away from (naam-i = name) the thought of (jeytth = husband’s elder brother) vanity, (ri) o my girlfriends.

In the world-play I am (gaheyli = held) in the grip of, i.e. remain busy in, having fun with my (sakhi) companions, (saheyli) friends and (nanad) husband’s sisters, i.e. the sensory organs. I (birah-i jarau = burn in separation) miss (deyvar = husband’s younger brother) humility. 1.

Message: one who wants to be loved by the Almighty should give up vanity and imbibe humility.

 

ਮੇਰੀ ਮਤਿ ਬਉਰੀ ਮੈ ਰਾਮੁ ਬਿਸਾਰਿਓ ਕਿਨ ਬਿਧਿ ਰਹਨਿ ਰਹਉ ਰੇ ॥ ਸੇਜੈ ਰਮਤੁ ਨੈਨ ਨਹੀ ਪੇਖਉ ਇਹੁ ਦੁਖੁ ਕਾ ਸਉ ਕਹਉ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Merī maṯ baurī mai rām bisārio kin biḏẖ rahan rahao re. Sejai ramaṯ nain nahī pekẖao ih ḏukẖ kā sao kahao re. ||1|| rahāo.

 

(Meriy) my (mat = intellect) mind is (bauri) crazy because (mai) I (bisaario = forgotten) have become oblivious of (raam-u) the all-pervasive Master; (kin bidh-i = what method) how can I (rahan rahau = stay steady) be at peace?

My Beloved Master (ramat) is present (seyjai = on my bed) within me, but I cannot (peykhau) see (nain) with the eyes, i.e. cannot perceive ITs presence; but (sau) to (ka) whom do I (kahau = say) tell my (dukh-u) grief – it is my fault that I am oblivious of the Master. 1.

(Rahaau) dwell on this and contemplate. 

 

ਬਾਪੁ ਸਾਵਕਾ ਕਰੈ ਲਰਾਈ ਮਾਇਆ ਸਦ ਮਤਵਾਰੀ ॥ ਬਡੇ ਭਾਈ ਕੈ ਜਬ ਸੰਗਿ ਹੋਤੀ ਤਬ ਹਉ ਨਾਹ ਪਿਆਰੀ ॥੨॥

Bāp sāvkā karai larāī māiā saḏ maṯvārī. Bade bẖāī kai jab sang hoṯī ṯab hao nāh piārī. ||2||

 

(Saavka/saabka) the previous father, – before birth – the Creator (karai laraaee) fights with me, i.e. finds fault with me for forgetting IT’s commands and being (sad) ever (matvaari) engrossed in (maaia) the world-play.

(Jab) when I (hoti) am (sang-i) with (baddai) the elder (bhaai) brother, i.e. follow the guru’ teachings, (tab) then (hau) I am (piaari) loved by (naah) the Master. 2.

 

ਕਹਤ ਕਬੀਰ ਪੰਚ ਕੋ ਝਗਰਾ ਝਗਰਤ ਜਨਮੁ ਗਵਾਇਆ ॥ ਝੂਠੀ ਮਾਇਆ ਸਭੁ ਜਗੁ ਬਾਧਿਆ ਮੈ ਰਾਮ ਰਮਤ ਸੁਖੁ ਪਾਇਆ ॥੩॥੩॥੨੫॥

Kahaṯ Kabīr pancẖ ko jẖagrā jẖagraṯ janam gavāiā. Jẖūṯẖī māiā sabẖ jag bāḏẖiā mai rām ramaṯ sukẖpāiā. ||3||3||25||

 

(Kahat) says Kabir: (Panch) the five vices – lust, wrath etc – are the cause of (jhagra) conflicts and the mortals (gavaaia = lose) waste their (janam = birth) lives (jhagrat) engaged in conflicts.

This is because (sabh-u) every (jag-u) creature is (baadhia = bound) in bondage to (jhootthi = false) transitory (maaia) attachment to the world-play; but (ramat) by remembering (raam) the all-pervasive Master of all, (mai) I (paaia) have attained (sukh-u) peace – being free of conflicts. 3. 3. 25.

 

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ਆਸਾ ॥ ਹਮ ਘਰਿ ਸੂਤੁ ਤਨਹਿ ਨਿਤ ਤਾਨਾ ਕੰਠਿ ਜਨੇਊ ਤੁਮਾਰੇ ॥ ਤੁਮ੍ਹ੍ਹ ਤਉ ਬੇਦ ਪੜਹੁ ਗਾਇਤ੍ਰੀ ਗੋਬਿੰਦੁ ਰਿਦੈ ਹਮਾਰੇ ॥੧॥

Āsā.

Ham gẖar sūṯ ṯanėh niṯ ṯānā kanṯẖ janeū ṯumāre. Ŧumĥ ṯao beḏ paṛahu gāiṯarī gobinḏ riḏai hamāre. ||1||

 

(Aasa) Composition of Bhagat Kabir in Raag Aasa. O Brahmin, (ham ghar-i) in my house we (nit) ever use (soot) cotton thread (tanah-i taana) to weave cloth; you put (janeu) three strands of thread (kantth-i tumaarey) round your neck, i.e. we do productive work but you only show symbolism.

While (tumh) you (tau) only (parrh-u) read – about the Almighty in –  (bed) the Vedas and (gaaitri) the Gayatri mantra, (gobind) the Master of the universe a dwells (ridai hamaarai) in my mind. 1.

 

ਮੇਰੀ ਜਿਹਬਾ ਬਿਸਨੁ ਨੈਨ ਨਾਰਾਇਨ ਹਿਰਦੈ ਬਸਹਿ ਗੋਬਿੰਦਾ ॥ ਜਮ ਦੁਆਰ ਜਬ ਪੂਛਸਿ ਬਵਰੇ ਤਬ ਕਿਆ ਕਹਸਿ ਮੁਕੰਦਾ ॥੧॥ ਰਹਾਉ ॥

Merī jihbā bisan nain nārāin hirḏai basėh gobinḏā. Jam ḏuār jab pūcẖẖas bavre ṯab kiā kahas mukanḏā. ||1|| rahāo.

 

With my (jihba) tongue I utter the Master as (bisan-u) Vishnu, see Naaraain with (nain) the eyes and Gobind (basah-i) dwells in my (hirdai) mind, i.e. I remember the Master with all my organs.

But O (bavrey) silly Brahmin named Mukanda, (jab) when (jam) the messenger of death (poochhas-i) asks you (duaar) in  the presence of the Almighty – as to what you have been doing – (tab) then (kia) what will you (kaha-i) say? 1.

(Rahaau) dwell on this and contemplate.

 

ਹਮ ਗੋਰੂ ਤੁਮ ਗੁਆਰ ਗੁਸਾਈ ਜਨਮ ਜਨਮ ਰਖਵਾਰੇ ॥ ਕਬਹੂੰ ਨ ਪਾਰਿ ਉਤਾਰਿ ਚਰਾਇਹੁ ਕੈਸੇ ਖਸਮ ਹਮਾਰੇ ॥੨॥

Ham gorū ṯum guār gusāī janam janam rakẖvāre. Kabahūʼn na pār uṯār cẖarāihu kaise kẖasam hamāre. ||2||

 

You Brahmins claim that (ham = we) ordinary people are (goroo) cows and (tum) you (gusaaee) the masters of cows, (guaar) the herdsmen who (rakhvaare) are our protectors (janam janam) birth after birth.

(Kaisey) what sort of (khasam) masters are you Brahmins that you have (jabhoo’n na) never (charaaihu) put us on the ship to (paar utaar-i) take across the world ocean, i.e. not enabled us to attain emancipation from births and deaths – you only claim to be the protectors. 2.

 

ਤੂੰ ਬਾਮ੍ਹ੍ਹਨੁ ਮੈ ਕਾਸੀਕ ਜੁਲਹਾ ਬੂਝਹੁ ਮੋਰ ਗਿਆਨਾ ॥ ਤੁਮ੍ਹ੍ਹ ਤਉ ਜਾਚੇ ਭੂਪਤਿ ਰਾਜੇ ਹਰਿ ਸਉ ਮੋਰ ਧਿਆਨਾ ॥੩॥੪॥੨੬॥

Ŧūʼn bāmĥan mai kāsīk julhā būjẖhu mor giānā. Ŧumĥ ṯao jācẖe bẖūpaṯ rāje har sao mor ḏẖiānā. ||3||4||26||

 

(Too’n) you are (baamhan) a Brahmin and (mai) I an uneducated (julha/julaaha) weaver (kaasik = of Kaashi) of Benares; but you should (boojhahu) know (mor) my (giaana = knowledge) spiritual state.

While (tumh) you (jaachey) seek (bhoopat raajey = kings) rich people to get money from them, (mor) my (dhiaana) focus is – to seek union – (sau) with (har-i) the Almighty. 3. 4. 26.

 

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Note: Associations in this life, of relatives, friends, wealth and so on are a result of past associations. We get attached to them and remain oblivious of our Creator. To escape this connection and merge with the Almighty, we need to remember and live by Divine virtues and commands, teaches Bhagat Kabir in this Shabad.

 

ਆਸਾ ॥ ਜਗਿ ਜੀਵਨੁ ਐਸਾ ਸੁਪਨੇ ਜੈਸਾ ਜੀਵਨੁ ਸੁਪਨ ਸਮਾਨੰ ॥ ਸਾਚੁ ਕਰਿ ਹਮ ਗਾਠਿ ਦੀਨੀ ਛੋਡਿ ਪਰਮ ਨਿਧਾਨੰ ॥੧॥

Āsā. Jag jīvan aisā supne jaisā jīvan supan samānaʼn. Sācẖ kar ham gāṯẖ ḏīnī cẖẖod param niḏẖānaʼn. ||1||

 

(Aasa) composition of Bhagat Kabir in Raag Aasa. (Jeevan-u) life (jag-i) in the world is (aisa = such) transitory (jaisa) like (supney) a dream, because (jeevan-u) life itself is (samaana’n) like a dream/is transitory.

But (kar-i = making) taking these as (saach-u) eternal, (ham = we) the mortals (gaatth-i deeni = tie a knot) attach ourselves to them (chhodd-i = leaving) forgetting (param) the Supreme (nidhaana-n) treasure of – Naam or Divine virtues within. 1.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        

ਬਾਬਾ ਮਾਇਆ ਮੋਹ ਹਿਤੁ ਕੀਨ੍ਹ੍ਹ ॥ ਜਿਨਿ ਗਿਆਨੁ ਰਤਨੁ ਹਿਰਿ ਲੀਨ੍ਹ੍ਹ ॥੧॥ ਰਹਾਉ ॥

Bābā māiā moh hiṯ kīnĥ. Jin giān raṯan hir līnĥ. ||1|| rahāo.

 

O (baaba) brother, the mortal (keenh) develops (moh) attachment and (hit-u) love for (maaia) the world-play, (jin-i) which (hir-i leenh = takes away) removes (ratan-u) the jewel of (giaan-u = knowledge) awareness of Divine virtues from the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਨੈਨ ਦੇਖਿ ਪਤੰਗੁ ਉਰਝੈ ਪਸੁ ਨ ਦੇਖੈ ਆਗਿ ॥ ਕਾਲ ਫਾਸ ਨ ਮੁਗਧੁ ਚੇਤੈ ਕਨਿਕ ਕਾਮਿਨਿ ਲਾਗਿ ॥੨॥

ḏekẖ paṯang urjẖai pas na ḏekẖai āg. Kāl fās na mugaḏẖ cẖeṯai kanik kāmin lāg. ||2||

 

On (nain deykh-i = eyes see) seeing the light, (patang-u) the moth is fascinated and (urjhai/uljhai) entangles itself; (pas-u = animal) the fool does not (deykhai = see) not care that the light is (aag-i) fire that would destroy it.

Similarly, (mugadh-u) the foolish human (laag-i) gets attached to (kanik = gold) wealth and (kaamin-i = wife) transitory pleasures, (na cheytai = not thinking) being oblivious of the inevitability of (phaas) the noose of (kaal = death) agent of Divine justice. 2.

 

ਕਰਿ ਬਿਚਾਰੁ ਬਿਕਾਰ ਪਰਹਰਿ ਤਰਨ ਤਾਰਨ ਸੋਇ ॥ ਕਹਿ ਕਬੀਰ ਜਗਜੀਵਨੁ ਐਸਾ ਦੁਤੀਅ ਨਾਹੀ ਕੋਇ ॥੩॥੫॥੨੭॥

Kar bicẖār bikār parhar ṯaran ṯāran soe. Kahi Kabīr jagjīvan aisā ḏuṯīa nāhī koe. ||3||5||27||

 

O mortal, (kar-i bichaar-u) think of this and (parhar-i) shed (bikaar) vices; you would realise that (taaran = source of being ferried) the ship, i.e. the method, (taran = swim) to get across the world ocean is – living by the virtues and commands of (soey = that) the Almighty.

(Aisa)  such is the Almighty, (jagjeevan-u) the life of the creature, there is (naahi koey) none (duteeaa = second) other – who can give the soul a permanent life/peace obviating births and deaths, says Kabir. 3. 5. 27.