SGGS pp 1102-1105, Maaroo Kabir Ji.
ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg mārū baṇī Kabīr jī▫o kī Ik▫oaʼnkār saṯgur parsāḏ.
Compositions of (jeeo) revered Kabir in Raga Maaroo. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਪਡੀਆ ਕਵਨ ਕੁਮਤਿ ਤੁਮ ਲਾਗੇ ॥ ਬੂਡਹੁਗੇ ਪਰਵਾਰ ਸਕਲ ਸਿਉ ਰਾਮੁ ਨ ਜਪਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥
Padī▫ā kavan kumaṯ ṯum lāge. Būd▫huge parvār sakal si▫o rām na japahu abẖāge. ||1|| rahā▫o.
O (paddeeaa/pandit) priest/scholar, (kavan) what (kumat) evil thoughts are (tum) you (laagey) engaged in.
You are (abhaagey) unfortunate not (japahu) keep in mind and obey (raam) the all-pervasive Almighty; and as a result you (booddahugey = shall drown) will be put in hell/cycles of births and deaths, (siau) with (parvaar) the family – all those who follow you. 1.
(Rahaau) pause and reflect on this.
ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥
Beḏ purān paṛe kā ki▫ā gun kẖar cẖanḏan jas bẖārā.
(Kia) what (gun-u = virtue) good is (parrey) reading (beyd) the Vedas and Puranas – if you do not pay attention to them; it is (jas/jaisey) like (khar) a donkey carrying the (bhaara) the load of (chandan) sandalwood – it does not enjoy its fragrance.
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ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੧॥
Rām nām kī gaṯ nahī jānī kaise uṯras pārā. ||1||
You have not (jaani = known) understood (gat-i = state) the value of living by (naam) virtues and commands of (raam) the all-pervasive Master; (kaisey) how will you (utras-i = land, paara = on the far bank) get across the world-ocean – overcome vices in the world-play and find God – the opportunity provided by human birth? 1.
ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥੨॥
Jī▫a baḏẖahu so ḏẖaram kar thāpahu aḏẖram kahhu kaṯ bẖā▫ī. Āpas ka▫o munivar kar thāpahu kā ka▫o kahhu kasā▫ī. ||2||
You (badhahu = kill) sacrifice (jeea = creatures) animals and (kar-i = make believe, thaapahu = install/give name) describe it as (dharam-u) righteous, then (kat) what do you (kahahu) call (adharam-u) unrighteous, (bhaee) brother?
You (kar-i thaapahu) consider (aapas kau) yourself (munivar = exalted sage) virtuous/pious then (ka kau) whom do you (kahahu) call (kasaaee) a butcher? 2.
ਮਨ ਕੇ ਅੰਧੇ ਆਪਿ ਨ ਬੂਝਹੁ ਕਾਹਿ ਬੁਝਾਵਹੁ ਭਾਈ ॥ ਮਾਇਆ ਕਾਰਨ ਬਿਦਿਆ ਬੇਚਹੁ ਜਨਮੁ ਅਬਿਰਥਾ ਜਾਈ ॥੩॥
Man ke anḏẖe āp na būjẖhu kāhi bujẖāvahu bẖā▫ī. Mā▫i▫ā kāran biḏi▫ā becẖahu janam abirathā jā▫ī. ||3||
You are (andhey) blind (key) of (man) the mind and do not (boojhahu) understand (aap-i) yourself, i.e. God’s instructions present in your mind; then (kaah-i) whom can you (bujhaavhu) impart the understanding, (bhai) brother?
You (beychahu) sell (bidiaa/vidiaa = knowledge/teaching) religious awareness (kaaran) for (maaiaa) money; your (janam-u) human birth (jaai) shall go (abirtha) in vain. 3.
ਨਾਰਦ ਬਚਨ ਬਿਆਸੁ ਕਹਤ ਹੈ ਸੁਕ ਕਉ ਪੂਛਹੁ ਜਾਈ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰਮਿ ਛੂਟਹੁ ਨਾਹਿ ਤ ਬੂਡੇ ਭਾਈ ॥੪॥੧॥
Nāraḏ bacẖan bi▫ās kahaṯ hai suk ka▫o pūcẖẖahu jā▫ī. Kahi Kabīr rāmai ram cẖẖūtahu nāhi ṯa būde bẖā▫ī. ||4||1||
The sages Narada and Biaas (kahat hai) say such (bachan = words) words; you may also (jaai) go and (poochhahu) ask (kau) from Suk – all sages say the same thing.
You (chhoottahu) can be freed – from vices in life and from rebirth on death – (ram-i) by remembrance of and obedience (raamai) to the all-pervasive Almighty, (naahi = not, taah-i = then) otherwise you will (booddey) drown – in the world-ocean of vices, (kah-i) says Kabir. 4. 1.
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ਬਨਹਿ ਬਸੇ ਕਿਉ ਪਾਈਐ ਜਉ ਲਉ ਮਨਹੁ ਨ ਤਜਹਿ ਬਿਕਾਰ ॥ ਜਿਹ ਘਰੁ ਬਨੁ ਸਮਸਰਿ ਕੀਆ ਤੇ ਪੂਰੇ ਸੰਸਾਰ ॥੧॥
Banėh base ki▫o pā▫ī▫ai ja▫o la▫o manhu na ṯajėh bikār. Jih gẖar ban samsar kī▫ā ṯe pūre sansār. ||1||
(Kio) how does one (paaeeai) find God (basey) by living (banah-i) in the jungle (jau lau) as long as one does not (tajah-i) get rid of (bikaar) vices (manhu) from the mind.
(Jih) those who (keeaa = make believe) deem (ghar-u) home and (ban-u) jungle (samsara-i) the same – and remember God – (tey) are (poorey) perfect in (sansaar) in the world, i.e. successful in finding God. 1.
ਸਾਰ ਸੁਖੁ ਪਾਈਐ ਰਾਮਾ ॥ ਰੰਗਿ ਰਵਹੁ ਆਤਮੈ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥
Sār sukẖ pā▫ī▫ai rāmā. Rang ravhu āṯmai rām. ||1|| rahā▫o.
(Saar) the sublime (sukh-u) comfort of – finding the Almighty – (paaeeai) is obtained (raamaa) by remembrance and obedience of the Almighty. (Rang-i) lovingly (ravhu) remember (raam) God (aatmai) within. 1.
(Rahaau) pause and reflect on this.
ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ ॥ ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥
Jatā bẖasam lepan kī▫ā kahā gufā mėh bās. Man jīṯe jag jīṯi▫ā jāʼn ṯe bikẖi▫ā ṯe ho▫e uḏās. ||2||
(Kahaa) so what if one keeps (jattaa) matted hair on the head, or (leypan = coating, keeaa = does) smears the body with (bhasam) ash, or makes (baas-u) abode (mah-i) in (gufaa) a cave?
It is (jeetey) by conquering (man-u) the mind – overcoming vices in mind – (jaa-n tey) by which one (hoey) becomes (udaas-u = withdrawn) detached (tey) from (bikhiaa) vices that (jag-u) the world (jeetiaa) is conquered, i.e. one is not born in the world again. 2.
ਦੇਇ ਸਭੈ ਕੋਈ ਟੁਕੁ ਚਾਹਨ ਮਾਹਿ ਬਿਡਾਨੁ ॥ ਗਿਆਨ ਅੰਜਨੁ ਜਿਹ ਪਾਇਆ ਤੇ ਲੋਇਨ ਪਰਵਾਨੁ ॥੩॥
Anjan ḏe▫e sabẖai ko▫ī tuk cẖāhan māhi bidān. Gi▫ān anjan jih pā▫i▫ā ṯe lo▫in parvān. ||3||
(Sabhai koee) everyone (dey-i) puts (anjan-u) collyrium in the eyes; (ttuk-u) the only (biddaan-u) difference is (maah-i) in (chaahan) the purpose, i.e. someone uses for beauty and another for eyesight.
One (jih) who (paaiaa) puts (anjan-u) the medicine of (giaan) awareness of Divine virtues and commands, i.e. the guru’s teachings for the inner eyes/mind, (tey) those (loin) eyes (parvaan-u = are approved) can see the Almighty. 3.
ਕਹਿ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ਗੁਰਿ ਗਿਆਨੁ ਦੀਆ ਸਮਝਾਇ ॥ ਅੰਤਰਗਤਿ ਹਰਿ ਭੇਟਿਆ ਅਬ ਮੇਰਾ ਮਨੁ ਕਤਹੂ ਨ ਜਾਇ ॥੪॥੨॥
Kahi Kabīr ab jāni▫ā gur gi▫ān ḏī▫ā samjẖā▫e. Anṯargaṯ har bẖeti▫ā ab merā man kaṯhū na jā▫e. ||4||2||
(Kah-i) says Kabir: I have (jaaniaa) understood the inner-self, (ab) now that (gur-i) the guru (deeaa) has given (samjhaaey) understanding of (giaan-u = knowledge) Divine virtues and commands.
I have (bheyttiaa) found (har-i) the Almighty (antagat-i = in inner-self) within; (ab) now (meyra) my (man-u) mind does not (jaaey) go looking (katahoo) anywhere. 4. 2.
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ਰਿਧਿ ਸਿਧਿ ਜਾ ਕਉ ਫੁਰੀ ਤਬ ਕਾਹੂ ਸਿਉ ਕਿਆ ਕਾਜ ॥ ਤੇਰੇ ਕਹਨੇ ਕੀ ਗਤਿ ਕਿਆ ਕਹਉ ਮੈ ਬੋਲਤ ਹੀ ਬਡ ਲਾਜ ॥੧॥
Riḏẖ siḏẖ jā ka▫o furī ṯab kāhū si▫o ki▫ā kāj. Ŧere kahne kī gaṯ ki▫ā kaha▫o mai bolaṯ hī bad lāj. ||1||
One (kau) to (ja) whom (ridh-i sadh-i) miraculous powers (phuri = thoughts come) have come, (tab) then (kiaa) what does s/he (kaaj = purpose) have to do (siau) with (kaahoo) anyone, i.e. should have no need to impress others and collect money as s/he should be happy, but it is not so.
O you who claims to have them, (kiaa) what can I (kahau) say about (gat-i) state (teyrey) your (kahney = saying) claims, (mai) I feel (badd) great (laaj) shame (hi) even to (bolat) talk of miracles. 1.
ਰਾਮੁ ਜਿਹ ਪਾਇਆ ਰਾਮ ॥ ਤੇ ਭਵਹਿ ਨ ਬਾਰੈ ਬਾਰ ॥੧॥ ਰਹਾਉ ॥
Rām jih pā▫i▫ā rām. Ŧe bẖavėh na bārai bār. ||1|| rahā▫o.
(Jih) those who (paaiaa) find (raam-u) the all-pervasive Almighty become like Raam.
(Tey) they are not (bhavah-i = wander) born (barai baar) again and again. 1.
(Rahaau) pause and reflect on this.
ਝੂਠਾ ਜਗੁ ਡਹਕੈ ਘਨਾ ਦਿਨ ਦੁਇ ਬਰਤਨ ਕੀ ਆਸ ॥ ਰਾਮ ਉਦਕੁ ਜਿਹ ਜਨ ਪੀਆ ਤਿਹਿ ਬਹੁਰਿ ਨ ਭਈ ਪਿਆਸ ॥੨॥
Jẖūṯẖā jag dahkai gẖanā ḏin ḏu▫e barṯan kī ās. Rām uḏak jih jan pī▫ā ṯihi bahur na bẖa▫ī pi▫ās. ||2||
(Jhoottha = false/impermanent) the mortal (jag-u) person (ddahkai) cheats (ghanaa) a lot of people with (aas) the hope (ki) of (bartan) using that money for (duey = two) a couple of (din) days – but may die any time.
But (tih-i) that person (jih) who (peeaa) drinks (raam = God, udak = water) the Divine elixir – is satisfied and – does not (bhaee = happen) feel (piaas) thirst/craving (bahur-i) any more, i.e. does run after material gains and does not cheat. 2.
ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਿਹ ਬੂਝਿਆ ਆਸਾ ਤੇ ਭਇਆ ਨਿਰਾਸੁ ॥ ਸਭੁ ਸਚੁ ਨਦਰੀ ਆਇਆ ਜਉ ਆਤਮ ਭਇਆ ਉਦਾਸੁ ॥੩॥
Gur parsāḏ jih būjẖi▫ā āsā ṯe bẖa▫i▫ā nirās. Sabẖ sacẖ naḏrī ā▫i▫ā ja▫o āṯam bẖa▫i▫ā uḏās. ||3||
One (jih) who, (prasaad-i) with guidance of (gur) the guru, (boojhiaa) recognizes the Almighty within, (tey = that) s/he (bhaiaa) becomes (udaas-i) free of (aasa) expectations from the world.
(Jau) when one (bhaiaa) becomes (niraas-u) detached from material interests (aatam = within) in mind, (sach-u) the Eternal (nadri aaiaa) is seen by him/her (sabh-u) everywhere – and invokes IT. 3.
ਰਾਮ ਨਾਮ ਰਸੁ ਚਾਖਿਆ ਹਰਿ ਨਾਮਾ ਹਰ ਤਾਰਿ ॥ ਕਹੁ ਕਬੀਰ ਕੰਚਨੁ ਭਇਆ ਭ੍ਰਮੁ ਗਇਆ ਸਮੁਦ੍ਰੈ ਪਾਰਿ ॥੪॥੩॥
Rām nām ras cẖākẖi▫ā har nāmā har ṯār. Kaho Kabīr kancẖan bẖa▫i▫ā bẖaram ga▫i▫ā samuḏrai pār. ||4||3||
One who (chaakhiaa) tastes (ras-u) the elixir of, i.e. practices, (naam) virtues and commands of (raam) the Almighty, s/he also guides others to live by (naam) Naam takes (har) everyone (taar-i = ferries) across the world-ocean – saves them.
S/he (bhaiaa) becomes (kanchan-u = gold) purified of vices, his/her (bhram-u) delusion (gaiaa) goes (paar-i) on other side (samudrai) of the ocean – far away, i.e. has no doubt about God being the savior, says Kabir. 4. 3.
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ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥ ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥੧॥
Uḏak samunḏ salal kī sākẖi▫ā naḏī ṯarang samāvhige. Sunnėh sunn mili▫ā samaḏrasī pavan rūp ho▫e jāvhige. ||1||
O Almighty, those who emulate Your virtues and obey Your commands they (smaavahgey) merge with You (saakhiaa) like (udak) water/waves of (samund) the sea fall back in (salal) water or like (tarang = waves) flow of (nadi) the stream into the sea.
(Sunn-u) one who is unaffected by the world-play (samdarsi) sees everyone alike and (miliaa) merges (sunnah-i) in the Unshakable Master and (hoey jaavahigey) will become (roop) form of air and merge like air in air. 1.
ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ ॥ ਆਵਨ ਜਾਨਾ ਹੁਕਮੁ ਤਿਸੈ ਕਾ ਹੁਕਮੈ ਬੁਝਿ ਸਮਾਵਹਿਗੇ ॥੧॥ ਰਹਾਉ ॥
Bahur ham kāhe āvhige. Āvan jānā hukam ṯisai kā hukmai bujẖ samāvhige. ||1|| rahā▫o.
(Ham) I shall (kaahey = why?) not (aavahigey = come) be born (bahur-i) again.
(Aaavan = coming) birth and (jaana = going) death are by (hukam-u) commands (ka = of, tisai = that) the Creator, (bujh-i) by understanding and obeying (hukmai) Divine commands I shall (samaavah0igey) merge in the Creator – and not be reborn. 1.
(Rahaau) pause and reflect on this.
ਜਬ ਚੂਕੈ ਪੰਚ ਧਾਤੁ ਕੀ ਰਚਨਾ ਐਸੇ ਭਰਮੁ ਚੁਕਾਵਹਿਗੇ ॥ ਦਰਸਨੁ ਛੋਡਿ ਭਏ ਸਮਦਰਸੀ ਏਕੋ ਨਾਮੁ ਧਿਆਵਹਿਗੇ ॥੨॥
Jab cẖūkai pancẖ ḏẖāṯ kī racẖnā aise bẖaram cẖukāvhige. Ḏarsan cẖẖod bẖa▫e samaḏrasī eko nām ḏẖi▫āvhige. ||2||
(Jab) when the allotted life-span of (rachna = creation) my body (ki) of (panch) five (dhaat-u) elements (chookai) ends, – then all doubts end; (aisey) this is how I (chukaavahigey) shall end (bharam-u) wandering – obviate further births by breaking attachments like a dead person.
I will (chhodd-i) give up going with ideas of different (darsan) philosophies, and (bhaey) become one (samdarsi) who looks equally at all, i.e. sees the One God in all and (dhiavahigey) invokes (naam-u) virtues and commands of (eyko) the one Almighty. 2.
ਜਿਤ ਹਮ ਲਾਏ ਤਿਤ ਹੀ ਲਾਗੇ ਤੈਸੇ ਕਰਮ ਕਮਾਵਹਿਗੇ ॥ ਹਰਿ ਜੀ ਕ੍ਰਿਪਾ ਕਰੇ ਜਉ ਅਪਨੀ ਤੌ ਗੁਰ ਕੇ ਸਬਦਿ ਸਮਾਵਹਿਗੇ ॥੩॥
Jiṯ ham lā▫e ṯiṯ hī lāge ṯaise karam kamāvhige. Har jī kirpā kare ja▫o apnī ṯou gur ke sabaḏ samāvhige. ||3||
(Jit) whatever way the Almighty (laaey) engages (ham) me, (tit) that way I shall (laagey) engage and (kamaavahigey) do (taisey) that type of (karam) actions.
(Jau) if (ji) the revered (har-i) Almighty (kripa akrey) is kind, (tao) then I shall (samaavahigey = shall be absorbed) live (sabad-i = with the word) by teachings (key) of (gur) the guru. 3.
ਜੀਵਤ ਮਰਹੁ ਮਰਹੁ ਫੁਨਿ ਜੀਵਹੁ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ॥
Jīvaṯ marahu marahu fun jīvhu punrap janam na ho▫ī.
(Marhu) die (jeevat) while alive, i.e. give up ego; if you so (marhu) die, then you shall (jeevhu) live – not forget God and not keep falling prey to vices in the world-play and will not (hoi = happen) take (janam-u) birth (punrap-i) again.
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ਕਹੁ ਕਬੀਰ ਜੋ ਨਾਮਿ ਸਮਾਨੇ ਸੁੰਨ ਰਹਿਆ ਲਿਵ ਸੋਈ ॥੪॥੪॥
Kaho Kabīr jo nām samāne sunn rahi▫ā liv so▫ī. ||4||4||
(Kahu) says Kabir: One (jo) who (samaaney = is absorbed) keeps in mind and lives (naam-i) by Naam or Divine virtues and commands, (soi) only that person (rahiaa) maintains (sunn = numbed) un-distracted (liv) attention on living by Naam. 4. 4.
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ਜਉ ਤੁਮ੍ਹ੍ਹ ਮੋ ਕਉ ਦੂਰਿ ਕਰਤ ਹਉ ਤਉ ਤੁਮ ਮੁਕਤਿ ਬਤਾਵਹੁ ॥ ਏਕ ਅਨੇਕ ਹੋਇ ਰਹਿਓ ਸਗਲ ਮਹਿ ਅਬ ਕੈਸੇ ਭਰਮਾਵਹੁ ॥੧॥
Ja▫o ṯumĥ mo ka▫o ḏūr karaṯ ha▫o ṯa▫o ṯum mukaṯ baṯāvhu. Ėk anek ho▫e rahi▫o sagal mėh ab kaise bẖarmāvahu. ||1||
O Almighty, (jau) if You (karat = do) send (mo kau) me (door-i) away from You, (tau) then (tum) You please (bataavhu) tell me what is (mukat-i) emancipation.
You are (eyk) One but (rahio = remain) are also (aneyk) many, and present (mah-i) in (sagal) all; (kaisey) how can You (bharmaavhu) put me in delusion, that You are not somewhere else also. 1.
ਰਾਮ ਮੋ ਕਉ ਤਾਰਿ ਕਹਾਂ ਲੈ ਜਈ ਹੈ ॥ ਸੋਧਉ ਮੁਕਤਿ ਕਹਾ ਦੇਉ ਕੈਸੀ ਕਰਿ ਪ੍ਰਸਾਦੁ ਮੋਹਿ ਪਾਈ ਹੈ ॥੧॥ ਰਹਾਉ ॥
Rām mo ka▫o ṯār kahāʼn lai ja▫ī hai. Soḏẖa▫o mukaṯ kahā ḏe▫o kaisī kar parsāḏ mohi pā▫ī hai. ||1|| rahā▫o.
O (raam) Almighty (kahaa-n) where will You (lai jaee) take (mo kau) me (taar-i) to get across the world-ocean, i.e. why should I forget You and perform rituals etc?
Please (sodhau) give me the understanding; (kahaa) where will you (deyo) give me (mukat-i) emancipation and (kaisi) what type it is? (kar-i prasaad-i) with Your grace I have (paai) attained it, i.e. You have given me by living by Your Naam. 1.
ਤਾਰਨ ਤਰਨੁ ਤਬੈ ਲਗੁ ਕਹੀਐ ਜਬ ਲਗੁ ਤਤੁ ਨ ਜਾਨਿਆ ॥ ਅਬ ਤਉ ਬਿਮਲ ਭਏ ਘਟ ਹੀ ਮਹਿ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥੨॥੫॥
Ŧāran ṯaran ṯabai lag kahī▫ai jab lag ṯaṯ na jāni▫ā. Ab ṯa▫o bimal bẖa▫e gẖat hī mėh kahi Kabīr man māni▫ā. ||2||5||
One (kaheeai) talks of someone (taaran = ferrying) taking across or (taran-u = swimming) getting across the world-ocean by the self (jab lag-u) as long as (tat-u) the essence – that emancipation from vices is living by Naam – is not (jaaniaa = known) understood.
(Ab tau) but now I (bhaey) have become (bimal = clean) free of such thoughts (mah-i) in (ghatt hi) mind itself, as (man-u) the mind (maaniaa) has become obedient to You, says Kabir. 2. 5.
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Note: Life is temporary. One should keep that in mind says Bhagat Kabir Ji in this Shabad.
ਜਿਨਿ ਗੜ ਕੋਟ ਕੀਏ ਕੰਚਨ ਕੇ ਛੋਡਿ ਗਇਆ ਸੋ ਰਾਵਨੁ॥੧॥
Jin gaṛ kot kī▫e kancẖan ke cẖẖod ga▫i▫ā so rāvan. ||1||
Ravana, the king of Lanka – (jin) who (keeay) made (garr, kott) forts of (kanchan) gold – mythologically -, (so) that Raavana (chhodd-i) left them and (gaiaa) departed. 1.
ਕਾਹੇ ਕੀਜਤੁ ਹੈ ਮਨਿ ਭਾਵਨੁ ॥ ਜਬ ਜਮੁ ਆਇ ਕੇਸ ਤੇ ਪਕਰੈ ਤਹ ਹਰਿ ਕੋ ਨਾਮੁ ਛਡਾਵਨ ॥੧॥ ਰਹਾਉ ॥
Kāhe kījaṯ hai man bẖāvan. Jab jam ā▫e kes ṯe pakrai ṯah har ko nām cẖẖadāvan. ||1|| rahā▫o.
O human being, (kaahey) why do you forget God’s commands and (keejat-u) do what (bahaavan-u) pleases your (man-i) mind.
(Jab) when (jam-u) the agent of Divine justice (pakrai) catches you (tey) by (keys) the hair, i.e. when you are made to account for your deeds, (tah) there, your having lived by (naam-u) virtues and commands of (har-i) the Almighty alone will (chhadaavan) deliver you. 1.
(Rahaau) pause and reflect on this.
ਕਾਲੁ ਅਕਾਲੁ ਖਸਮ ਕਾ ਕੀਨ੍ਹ੍ਹਾ ਇਹੁ ਪਰਪੰਚੁ ਬਧਾਵਨੁ ॥ ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤੇ ਮੁਕਤੇ ਜਿਨ੍ਹ੍ਹ ਹਿਰਦੈ ਰਾਮ ਰਸਾਇਨੁ ॥੨॥੬॥
Kāl akāl kẖasam kā kīnĥā ih parpancẖ baḏẖāvan. Kahi Kabīr ṯe anṯe mukṯe jinĥ hirḏai rām rasā▫in. ||2||6||
(Kaal-u) death and (akaal-u = antonym of death) birth, as also (badhaavan = bond) attachments to (ih) this (parpanch = expanse of five elements) world-play are (keena = done) created by (khasam) the Master.
(Kah-i) says Kabir: (Antey) at the end, (tey) those persons (muktey) attain emancipation from the world, (jin) in whose (hirdai) mind (rasaain-u = elixir) Naam of (raam) the Almighty abides, i.e. those who live by Divine virtues and commands, they attain emancipation from vices in life and from rebirth on death. 2. 6.
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ਦੇਹੀ ਗਾਵਾ ਜੀਉ ਧਰ ਮਹਤਉ ਬਸਹਿ ਪੰਚ ਕਿਰਸਾਨਾ ॥ ਨੈਨੂ ਨਕਟੂ ਸ੍ਰਵਨੂ ਰਸਪਤਿ ਇੰਦ੍ਰੀ ਕਹਿਆ ਨ ਮਾਨਾ ॥੧॥
Ḏehī gāvā jī▫o ḏẖar mahṯa▫o basėh pancẖ kirsānā. Nainū naktū sarvanū raspaṯ inḏrī kahi▫ā na mānā. ||1||
The human (deyhi) body is like (gaava) a village and (jeeo) the soul is (mahtau) the head of (dhar) the land, the soul commands the body organs; (panch) five (kirsaana) farm-hands (basah-i) live in it.
They are (nainoo/nain) eyes, (nakttoo) nose, (sravnoo) ears, (raspat-i = master of taste) tongue and hands; these (indri) organs do not (maana) obey (kahiaa = told) orders of the Almighty which are told by the conscience. 1.
ਬਾਬਾ ਅਬ ਨ ਬਸਉ ਇਹ ਗਾਉ ॥ ਘਰੀ ਘਰੀ ਕਾ ਲੇਖਾ ਮਾਗੈ ਕਾਇਥੁ ਚੇਤੂ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥
Bābā ab na basa▫o ih gā▫o. Gẖarī gẖarī kā lekẖā māgai kā▫ith cẖeṯū nā▫o. ||1|| rahā▫o.
The soul says: O (baaba) God, I do not want to (basau) live in (ih) this (gaau) village – since the organs do not listen but,
(kaaith-u) the recorder, whose (naau) name is (cheytoo) Chitr Gupt, (maagai) ask (leykha) account of deeds of (ghari ghari) every moment from me, i.e. I am being watched all the time says the soul. 1.
(Rahaau) pause and reflect on this.
ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਬਾਕੀ ਨਿਕਸੀ ਭਾਰੀ ॥ ਪੰਚ ਕ੍ਰਿਸਾਨਵਾ ਭਾਗਿ ਗਏ ਲੈ ਬਾਧਿਓ ਜੀਉ ਦਰਬਾਰੀ ॥੨॥
Ḏẖaram rā▫e jab lekẖā māgai bākī niksī bẖārī. Pancẖ kirsānvā bẖāg ga▫e lai bāḏẖi▫o jī▫o ḏarbārī. ||2||
(Jab) when (dharam raaey) the judge of Divine court (maagai) asks (leykha) for account of deeds – at the end of life – then (bhaari) heavy (baaki) debtor balance (niksi = comes out) shows.
The (panch) five (kirsaanva) farm hands shall (bhaag-i gaey) run away, i.e. escape blame, and (jeeo) the soul is (baadhiao) bound (darbaari) by the Divine court. 2.
ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਖੇਤ ਹੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥ ਅਬ ਕੀ ਬਾਰ ਬਖਸਿ ਬੰਦੇ ਕਉ ਬਹੁਰਿ ਨ ਭਉਜਲਿ ਫੇਰਾ ॥੩॥੭॥
Kahai Kabīr sunhu re sanṯahu kẖeṯ hī karahu niberā. Ab kī bār bakẖas banḏe ka▫o bahur na bẖa▫ojal ferā. ||3||7||
(Kahai) says Kabir: (Sunhu) listen o (santahu) saints/seekers, (karahu nibeyra) settle the account (kheyt = on land) in the body, i.e. in life by obeying Divine commands sincerely leaving no shortcoming, and pray:
O Almighty please (bakhas-i) forgive (bandey kau) the servant (ab ki) this (baar) time, i.e. in human birth, so that there is no (pheyra) coming back (bhaujal-i) the world-ocean, i.e. the world (bahur-i) again. 3. 7.
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ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg mārū baṇī Kabīr jī▫o kī Ik▫oaʼnkār saṯgur parsāḏ.
Compositions of (jeeo) revered Kabir in Raag Maaroo. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਅਨਭਉ ਕਿਨੈ ਨ ਦੇਖਿਆ ਬੈਰਾਗੀਅੜੇ ॥ ਬਿਨੁ ਭੈ ਅਨਭਉ ਹੋਇ ਵਣਾਹੰਬੈ ॥੧॥
Anbẖa▫o kinai na ḏekẖi▫ā bairāgī▫aṛe. Bin bẖai anbẖa▫o ho▫e vaṇāhambai. ||1||
The Almighty is (anbhau) inner experience, which (kinai na) no one (deykhiaa) has seen, o (bairaagrreeay = one who yearns) seeker; for, how can there (hoey) be (anbhau) inner experience (bin-u) without being in (bhai = fear) obedience to the Almighty? Yes, (vanaahambai) it is right. 1.
ਸਹੁ ਹਦੂਰਿ ਦੇਖੈ ਤਾਂ ਭਉ ਪਵੈ ਬੈਰਾਗੀਅੜੇ ॥ ਹੁਕਮੈ ਬੂਝੈ ਤ ਨਿਰਭਉ ਹੋਇ ਵਣਾਹੰਬੈ ॥੨॥
Saho haḏūr ḏekẖai ṯāʼn bẖa▫o pavai bairāgī▫aṛe. Hukmai būjẖai ṯa nirbẖa▫o ho▫e vaṇāhambai. ||2||
The Almighty is (sadaa) ever (hadoor-i) present in front of us; if one (deykhai = sees) realizes (taa-n) then (bhau) fear (pavai) is felt, and one obeys, o seeker.
If one (boojhai) understands (hukmai) commands – and obeys them – (ta) then s/he (hoey) becomes (nirbhau) free of fear; (vanaahambai) it is the truth. 2.
ਹਰਿ ਪਾਖੰਡੁ ਨ ਕੀਜਈ ਬੈਰਾਗੀਅੜੇ ॥ ਪਾਖੰਡਿ ਰਤਾ ਸਭੁ ਲੋਕੁ ਵਣਾਹੰਬੈ ॥੩॥
Har pakẖand na kīj▫ī bairāgī▫aṛe. Pakẖand raṯā sabẖ lok vaṇāhambai. ||3||
(Har-i) the Almighty does not (keejaee) practice (paakhandd-u) pretense, o (biaragrreeay) seeker, but (sabh-u) the whole (lok-u) mankind (rataa) is imbued (paakhandd-i) with pretense – false display; yes it is true. 3.
ਤ੍ਰਿਸਨਾ ਪਾਸੁ ਨ ਛੋਡਈ ਬੈਰਾਗੀਅੜੇ ॥ ਮਮਤਾ ਜਾਲਿਆ ਪਿੰਡੁ ਵਣਾਹੰਬੈ ॥੪॥
Ŧarisnā pās na cẖẖod▫ī bairāgī▫aṛe. Mamṯā jāli▫ā pind vaṇāhambai. ||4||
(Trisna = thirst) craving does not (chhoddaee) leave (paas-u) company of the humans, o seeker. That is why (pindd-u = body) the human beings (jaaliaa) burn with (mamta) attachment to worldly pleasures/desires, i.e. they are restless; yes it is true. 4.
ਚਿੰਤਾ ਜਾਲਿ ਤਨੁ ਜਾਲਿਆ ਬੈਰਾਗੀਅੜੇ ॥ ਜੇ ਮਨੁ ਮਿਰਤਕੁ ਹੋਇ ਵਣਾਹੰਬੈ ॥੫॥
Cẖinṯā jāl ṯan jāli▫ā bairāgī▫aṛe. Je man mirṯak ho▫e vaṇāhambai. ||5||
(Jaal-i) the web of (chinta) anxieties (jaaliaa) burns (tan-u) the body, o seeker. (Man-u = mind) one can escape it (jey) if one (hoey = is, mirtak-u = dead) gives up attachment to the world-play; (vabnaahambai) yes, it is true. 5.
ਸਤਿਗੁਰ ਬਿਨੁ ਬੈਰਾਗੁ ਨ ਹੋਵਈ ਬੈਰਾਗੀਅੜੇ ॥ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ਵਣਾਹੰਬੈ ॥੬॥
Saṯgur bin bairāg na hova▫ī bairāgī▫aṛe. Je locẖai sabẖ ko▫e vaṇāhambai. ||6||
(Biraag-u) yearning/love for the Almighty does not (hovaee) occur (bin-u) without guidance of (satigur) the true guru, o (bairaagrreeay = one who yearns) seeker; even if one (lochai) desirrs and tries (sabh koey) in every way; yes it is true. 6.
ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਬੈਰਾਗੀਅੜੇ ॥ ਸਹਜੇ ਪਾਵੈ ਸੋਇ ਵਣਾਹੰਬੈ ॥੭॥
Karam hovai saṯgur milai bairāgī▫aṛe. Sėhje pāvai so▫e vaṇāhambai. ||7||
When (karam-u) Divine grace (hovai = happens) bestowed, then (satigur-u) the true guru (milai) is found, o seeker. Then one (paavai) finds (soey = that one) the One Almighty (sahjey) effortlessly; (vanaahambai) yes, it is true – this is how union is achieved. 7.
ਕਹੁ ਕਬੀਰ ਇਕ ਬੇਨਤੀ ਬੈਰਾਗੀਅੜੇ ॥ ਮੋ ਕਉ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰਿ ਵਣਾਹੰਬੈ ॥੮॥੧॥੮॥
Kaho Kabīr ik benṯī bairāgī▫aṛe. Mo ka▫o bẖa▫ojal pār uṯār vaṇāhambai. ||8||1||8||
(Kahu) says Kabir: O (bairaagrreeay) seeker, make (ik = one) this (beynti) supplication to the Almighty; please (utaar-i = land, paar-i = on far shore) take me across/enable me to overcome vices in (bhaujal-u) the world-ocean of vices; this (vanaahambai) is the right way to find God. 8. 1. 8.
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ਰਾਜਨ ਕਉਨੁ ਤੁਮਾਰੈ ਆਵੈ ॥ ਐਸੋ ਭਾਉ ਬਿਦਰ ਕੋ ਦੇਖਿਓ ਓਹੁ ਗਰੀਬੁ ਮੋਹਿ ਭਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Rājan ka▫un ṯumārai āvai. Aiso bẖā▫o biḏar ko ḏekẖi▫o oh garīb mohi bẖāvai. ||1|| rahā▫o.
O (raaja) king – Duryodhana of the Mahabharata -, (kaun-u = who?) how can I (aavai = comes) come (tumaarai = to yours) to your place, says Krishna of the Mahabharata.
I (deykhio) have seen (aiso) such (bhaau = love) devotion (ko) of Bidar – the son of a house-maid with whom I am staying; (ohu) that (gareeb) poor man (bhaavai) pleases (moh-i) me with devotion to God. 1.
(Rahaau) pause and reflect on this.
ਹਸਤੀ ਦੇਖਿ ਭਰਮ ਤੇ ਭੂਲਾ ਸ੍ਰੀ ਭਗਵਾਨੁ ਨ ਜਾਨਿਆ ॥ ਤੁਮਰੋ ਦੂਧੁ ਬਿਦਰ ਕੋ ਪਾਨ੍ਹ੍ਹੋ ਅੰਮ੍ਰਿਤੁ ਕਰਿ ਮੈ ਮਾਨਿਆ ॥੧॥
Hasṯī ḏekẖ bẖaram ṯe bẖūlā sarī bẖagvān na jāni▫ā. Ŧumro ḏūḏẖ biḏar ko pānĥo amriṯ kar mai māni▫ā. ||1||
You have been (bhoola) led astray (tey) by (bharam) delusion (deykh-i) seeing (hasti) the elephants, i.e. thinking that riches in this world is everything; and do not (jaaniaa) acknowledge, i.e. have become oblivious of, (sri) the revered (bhgvaan-u) Almighty.
You are proud of (tumro) your (doodh-u) milk, i.e. good things to drink, but (mai) I (maaniaa) consider (paan0) water (ko) of Bidar (kar-i) as (amrit-u) sweet/likeable. 1.
ਖੀਰ ਸਮਾਨਿ ਸਾਗੁ ਮੈ ਪਾਇਆ ਗੁਨ ਗਾਵਤ ਰੈਨਿ ਬਿਹਾਨੀ ॥ ਕਬੀਰ ਕੋ ਠਾਕੁਰੁ ਅਨਦ ਬਿਨੋਦੀ ਜਾਤਿ ਨ ਕਾਹੂ ਕੀ ਮਾਨੀ ॥੨॥੯॥
Kẖīr samān sāg mai pā▫i▫ā gun gāvaṯ rain bihānī. Kabīr ko ṯẖākur anaḏ binoḏī jāṯ na kāhū kī mānī. ||2||9||
(Mai) I found (saag-u) the spinach – at Bidar’s – (samaan-i) equal to (kheer) the sweet pudding, i.e. good things to eat, of yours and (rain-i) the night (bihaani) passed (gaavat = singing) praising (gun) virtues of the Almighty.
Says Kabir: (Thaakur-u = master) God (ko) of Kabir’s perception is (anad binodi) ever happy and does not (maani) consider (jaat-i) class/status of (kaahoo) anyone. 2. 9.
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ਸਲੋਕ ਕਬੀਰ ॥ ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥ ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥੧॥
Salok Kabīr. Gagan ḏamāmā bāji▫o pari▫o nīsānai gẖā▫o. Kẖeṯ jo māʼndi▫o sūrmā ab jūjẖan ko ḏā▫o. ||1||
(Slok) prologue by Kabir. (Damaama) the drum – indicating start of battle – (baajio = played) has been struck and (ghaau) the wound (pario) has been created (neesaanai) on the target, i.e. my heart has been touched by awareness of God’s Naam or virtues and commands to fight evil, and I am ready – in human birth.
(Ab) now (ju) when (soorma) the warrior (maanddio) has taken (kheyt-u = field) the battlefield to (joojhan) fight (daau) moves of the adversary, armed with the strength of Naam – I shall confront the vices. 1.
ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥
Sūrā so pahicẖānī▫ai jo larai ḏīn ke heṯ. Purjā purjā kat marai kabhū na cẖẖādai kẖeṯ. ||2||2||
We should (pahichaaneeai = recognize) consider (su) that person (soora) a warrior, (jo) who (larai) fights (heyt) for the sake (key) of (deen) righteousness and the oppressed.
He may (katt-i) be cut into (purja purja) pieces and (marai) die, but (kabahoo na) never (chhaaddai) abandons (kheyt-u = field) the battle-field, i.e. one who obeys God, never lets the vices affect his/her conduct. 2. 2.
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