SGGS pp 1157-1160, Bhairau Kabir Ji, Shabads 1-12.
ਭੈਰਉ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Bẖairo baṇī bẖagṯā kī. Kabīr jī▫o gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.
Compositions of (bhagtaa) the devotees/saints in Raga Bhairau, (ghar-u 1) to be sung to the first beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਇਹੁ ਧਨੁ ਮੇਰੇ ਹਰਿ ਕੋ ਨਾਉ ॥ ਗਾਂਠਿ ਨ ਬਾਧਉ ਬੇਚਿ ਨ ਖਾਉ ॥੧॥ ਰਹਾਉ ॥
Ih ḏẖan mere har ko nā▫o. Gāʼnṯẖ na bāḏẖa▫o becẖ na kẖā▫o. ||1|| rahā▫o.
(Ihu = this) my (dhan-u) wealth is awareness of (naau) Naam or virtues and commands of (har-i) the Almighty. I neither (baadhau) tie it in (gaantth-i) into a bundle and hide it like a miser hiding money nor (beych-i = sell, and (khaau = eat) – idiomatically – waste it, i.e. I make use of awareness of, and preach, Naam for leading life but do not give to people who are disinterested. 1.
(Rahaau) dwell on this and contemplate.
ਨਾਉ ਮੇਰੇ ਖੇਤੀ ਨਾਉ ਮੇਰੇ ਬਾਰੀ ॥ ਭਗਤਿ ਕਰਉ ਜਨੁ ਸਰਨਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੧॥
Nā▫o mere kẖeṯī nā▫o mere bārī. Bẖagaṯ kara▫o jan saran ṯumĥārī. ||1||
Naam (meyrey) for me is my (kheyti) agricultural field – source of income – as well as my (baari) house – place to live and rest.
I (karau = do, bhagat-i = devotion) am a practicing devotee and (jan-u) humble servant in (tumaari) Your (saran-i = sanctuary) care and obedience, o Almighty. 1.
ਨਾਉ ਮੇਰੇ ਮਾਇਆ ਨਾਉ ਮੇਰੇ ਪੂੰਜੀ ॥ ਤੁਮਹਿ ਛੋਡਿ ਜਾਨਉ ਨਹੀ ਦੂਜੀ ॥੨॥
Nā▫o mere mā▫i▫ā nā▫o mere pūnjī. Ŧumėh cẖẖod jān▫o nahī ḏūjī. ||2||
Naam (meyrey) for me is (maaiaa) the money for sustenance and (poonji = capital) wealth. I shall never (chhodd-i) forsake (tumah-i) You, my Master as I (nahi) do not (jaanau) know (dooji = second) any other support. 2.
ਨਾਉ ਮੇਰੇ ਬੰਧਿਪ ਨਾਉ ਮੇਰੇ ਭਾਈ ॥ ਨਾਉ ਮੇਰੇ ਸੰਗਿ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੩॥
Nā▫o mere banḏẖip nā▫o mere bẖā▫ī. Nā▫o mere sang anṯ ho▫e sakẖā▫ī. ||3||
(Naau) Naam for me are (badhip) relatives and (bhaaee) brothers – to rely on for support. Having (naau) Naam (sang-i) with me (hoey) is having (sakhaaee) help (ant-i) at the end – when account of deeds is taken. 3.
ਮਾਇਆ ਮਹਿ ਜਿਸੁ ਰਖੈ ਉਦਾਸੁ ॥ ਕਹਿ ਕਬੀਰ ਹਉ ਤਾ ਕੋ ਦਾਸੁ ॥੪॥੧॥
Mā▫i▫ā mėh jis rakẖai uḏās. Kahi Kabīr ha▫o ṯā ko ḏās. ||4||1||
One (jis-u) whom the Almighty (rakhai) keeps (udaas-u) unattached while being (mah-i) in (maaiaa) the world-play; (hau) I am (daas-u) servant, i.e. respect and follow the example, (ko) of (ta) that person, says Kabir. 4. 1.
——————————————————-
ਨਾਂਗੇ ਆਵਨੁ ਨਾਂਗੇ ਜਾਨਾ ॥ ਕੋਇ ਨ ਰਹਿਹੈ ਰਾਜਾ ਰਾਨਾ ॥੧॥
Nāʼnge āvan nāʼnge jānā. Ko▫e na rahihai rājā rānā. ||1||
A person (aavan–u = coming) is born (naangey) naked and (jaana = going) departs naked, i.e. brings nothing with the body and takes nothing on death; (koey na) no one (rahihai) remains (raaja) a king or (raana) a noble here forever and after death. 1.
Page 1158
ਰਾਮੁ ਰਾਜਾ ਨਉ ਨਿਧਿ ਮੇਰੈ ॥ ਸੰਪੈ ਹੇਤੁ ਕਲਤੁ ਧਨੁ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥
Rām rājā na▫o niḏẖ merai. Sampai heṯ kalaṯ ḏẖan ṯerai. ||1|| rahā▫o.
O those who laugh at my poverty, (meyrey) I have with me (nau nidh-i = nine treasures) the treasure of awareness of (naau) Naam of (raam-u) the all-pervasive (raaja) Sovereign Almighty – which lasts here and accompanies to the hereafter. But you have (heyt-u) love for (dhan-u) the wealth of (sampai) belongings and (kalat-u) wife, i.e. you rely on perishable wealth and relatives. 1.
(Rahaau) dwell on this and contemplate.
ਆਵਤ ਸੰਗ ਨ ਜਾਤ ਸੰਗਾਤੀ ॥ ਕਹਾ ਭਇਓ ਦਰਿ ਬਾਂਧੇ ਹਾਥੀ ॥੨॥
Āvaṯ sang na jāṯ sangāṯī. Kahā bẖa▫i▫o ḏar bāʼnḏẖe hāthī. ||2||
Wealth/relatives neither (aavat) come (sang) with the soul on birth nor (jaat) go (sangaati) with the soul on departure; (kaha bhaio = how does it matter) so what if one has (haathi) elephants (baandhey) tethered (dar-i = in the place) in the yard, i.e. have the wealth now. 2.
Example.
ਲੰਕਾ ਗਢੁ ਸੋਨੇ ਕਾ ਭਇਆ ॥ ਮੂਰਖੁ ਰਾਵਨੁ ਕਿਆ ਲੇ ਗਇਆ ॥੩॥
Lankā gadẖ sone kā bẖa▫i▫ā. Mūrakẖ rāvan ki▫ā le ga▫i▫ā. ||3||
Lanka (bhaiaa) was (gaddh-u) a fortress (ka) of gold; but (kiaa) what did its king (moorakh-u) the foolish Ravana (ley) take (gaiaa = went) with him while departing from the world? 3.
ਕਹਿ ਕਬੀਰ ਕਿਛੁ ਗੁਨੁ ਬੀਚਾਰਿ ॥ ਚਲੇ ਜੁਆਰੀ ਦੁਇ ਹਥ ਝਾਰਿ ॥੪॥੨॥
Kahi Kabīr kicẖẖ gun bīcẖār. Cẖale ju▫ārī ḏu▫e hath jẖār. ||4||2||
(Kah-i) says Kabir: (Beechaar-i) think of acquiring (kichh-u) some (gun-u) virtue, i.e. contemplate Divine virtues and try to practice. Those who flaunt wealth and ignore Divine virtues and commands lose the opportunity for union with the Almighty provided by human birth and (chaley) depart (jhaar-i) dusting off (dui) both, i.e. with empty, (hath) hands like (juaari) a gambler. 4. 2.
————————————————————–
Note: This Shabad shows that the Hindu deities have faults as written in the texts and so have their followers. Those who live in obedience to God are free from faults.
ਮੈਲਾ ਬ੍ਰਹਮਾ ਮੈਲਾ ਇੰਦੁ ॥ ਰਵਿ ਮੈਲਾ ਮੈਲਾ ਹੈ ਚੰਦੁ ॥੧॥
Mailā barahmā mailā inḏ. Rav mailā mailā hai cẖanḏ. ||1||
Brahma is (maila) dirty – he fell for his own daughter, (ind-u) Indra, the king of gods, is dirty – he went for the sage Gautam’s wife Ahilia. (Rav-i) the sun is dirty and so is (chand) the moon – they have blemishes. 1.
ਮੈਲਾ ਮਲਤਾ ਇਹੁ ਸੰਸਾਰੁ ॥ ਇਕੁ ਹਰਿ ਨਿਰਮਲੁ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Mailā malṯā ih sansār. Ik har nirmal jā kā anṯ na pār. ||1|| rahā▫o.
(Ihu) this (sansaar-u) world is (maila, malta) dirty – entices the creatures with temptations and evil; only (ik-u) the One (har-i) Almighty is (nirmal-u = clean) free of flaws, there is no (ant-u) limit or (paar) far end (ja ka) of whom, i.e. God is Infinite. 1.
(Rahaau) dwell on this and contemplate.
ਮੈਲੇ ਬ੍ਰਹਮੰਡਾਇ ਕੈ ਈਸ ॥ ਮੈਲੇ ਨਿਸਿ ਬਾਸੁਰ ਦਿਨ ਤੀਸ ॥੨॥
Maile barahmandā▫i kai īs. Maile nis bāsur ḏin ṯīs. ||2||
(Ees) the whole lot (kai) of (brahmanddaey) universes (mailey = dirty) have faults; (nis-i) night and (baasur) day and (tees) the thirty days of the month have faults. 2.
ਮੈਲਾ ਮੋਤੀ ਮੈਲਾ ਹੀਰੁ ॥ ਮੈਲਾ ਪਉਨੁ ਪਾਵਕੁ ਅਰੁ ਨੀਰੁ ॥੩॥
Mailā moṯī mailā hīr. Mailā pa▫un pāvak ar nīr. ||3||
(Moti) the pearl is (maila) dirty and dirty is (heer-u) the jewel – they are display of wealth. (Paun-u) the air is dirty – it carries dust and disease, (paavak) fire and (neer-u) water (maila) are dirty – they cause destruction. 3.
ਮੈਲੇ ਸਿਵ ਸੰਕਰਾ ਮਹੇਸ ॥ ਮੈਲੇ ਸਿਧ ਸਾਧਿਕ ਅਰੁ ਭੇਖ ॥੪॥
Maile siv sankrā mahes. Maile siḏẖ sāḏẖik ar bẖekẖ. ||4||
(Siv) Shiva, (sankra) Shankar and Mahesh – different names for the same deity – has faults as he ran after the Mohini form of Vishnu, and could not get along with his wife’s father; (sidh) the accomplished saints, (saadhik) the seekers and those wearing various (bheykh) garbs have the fault of ego and pretense. 4.
ਮੈਲੇ ਜੋਗੀ ਜੰਗਮ ਜਟਾ ਸਹੇਤਿ ॥ ਮੈਲੀ ਕਾਇਆ ਹੰਸ ਸਮੇਤਿ ॥੫॥
Maile jogī jangam jatā saheṯ. Mailī kā▫i▫ā hans sameṯ. ||5||
(Jogi) the Yogis, (jangam) the wandering saints and those (saheyt) with (jataa) matted hair have faults – they lead unproductive lives.
(Kaaiaa) the body – which contracts many illnesses -, (sameyt) together with (hans) the soul – which is tempted – (maili = dirty female) have faults. 5.
ਕਹਿ ਕਬੀਰ ਤੇ ਜਨ ਪਰਵਾਨ ॥ ਨਿਰਮਲ ਤੇ ਜੋ ਰਾਮਹਿ ਜਾਨ ॥੬॥੩॥
Kahi Kabīr ṯe jan parvān. Nirmal ṯe jo rāmėh jān. ||6||3||
Says Kabir: (Tey) those (jan) persons are (parvaan) approved by the Almighty who are (niramal) free of ego and other faults; they are (tey) those who (jaan) know (raamah-i) the all-pervasive Master and live in obedience to IT. 6. 3.
—————————————————-
Note: This Shabad uses Muslim concepts.
ਮਨੁ ਕਰਿ ਮਕਾ ਕਿਬਲਾ ਕਰਿ ਦੇਹੀ ॥ ਬੋਲਨਹਾਰੁ ਪਰਮ ਗੁਰੁ ਏਹੀ ॥੧॥
Man kar makā kiblā kar ḏehī. Bolanhār param gur ehī. ||1||
(Kar-i) make your (man-u) mind Mecca – the holy place of Islam – and make (deyhi) the soul (kibla) the direction in which to pray, i.e. the Ka’ba. (Eyhi = this) the soul is (param) the supreme (gur) Peer – Muslim expression for the guru, (bolanhaar-u) speaks, i.e. listen to the Divine messages within. 1.
ਕਹੁ ਰੇ ਮੁਲਾਂ ਬਾਂਗ ਨਿਵਾਜ ॥ ਏਕ ਮਸੀਤਿ ਦਸੈ ਦਰਵਾਜ ॥੧॥ ਰਹਾਉ ॥
Kaho re mulāʼn bāʼng nivāj. Ėk masīṯ ḏasai ḏarvāj. ||1|| rahā▫o.
(Rey) O Mulla-n, (kahu = say) give (baang) the call for (nivaaj/Namaaz) for the prayer; there is (eyk) one (maseet-i) mosque with (dasai) ten (darvaaj/Darvaaza) gates/openings, i.e. offer the prayer within. 1.
(Rahaau) dwell on this and contemplate.
ਮਿਸਿਮਿਲਿ ਤਾਮਸੁ ਭਰਮੁ ਕਦੂਰੀ ॥ ਭਾਖਿ ਲੇ ਪੰਚੈ ਹੋਇ ਸਬੂਰੀ ॥੨॥
Misimil ṯāmas bẖaram kaḏūrī. Bẖākẖ le pancẖai ho▫e sabūrī. ||2||
(Mismil-i = slaughter) give up (taamas-u = inertia/ignorance) negative attributes, (bharam-u) doubt about the Almighty and (kadoori = filth) vices from the mind.
(Bhaakh ley) devour/overcome (panchai) the five vices – namely lust, anger, greed, worldly attachments, vanity – and (hoey) be (saboori) patient. 2.
ਹਿੰਦੂ ਤੁਰਕ ਕਾ ਸਾਹਿਬੁ ਏਕ ॥ ਕਹ ਕਰੈ ਮੁਲਾਂ ਕਹ ਕਰੈ ਸੇਖ ॥੩॥
Hinḏū ṯurak kā sāhib ek. Kah karai mulāʼn kah karai sekẖ. ||3||
There is (eyk) the One (sahib-u = master) God of the Hindu and (turk) the Muslim. The Mulla-n or Sheikh – the Muslim functionaries, (kiaa = what, karey = do?) cannot change this – so there should be no conflict on this. 3.
ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਦਿਵਾਨਾ ॥ ਮੁਸਿ ਮੁਸਿ ਮਨੂਆ ਸਹਜਿ ਸਮਾਨਾ ॥੪॥੪॥
Kahi Kabīr ha▫o bẖa▫i▫ā ḏivānā. Mus mus manū▫ā sahj samānā. ||4||4||
For some people (hau) I (bhaiaa) have gone (divaana) mad for saying the above, says Kabir. (Mus-i mus-i) killing such thoughts, my (manooaa) mind (samaana = absorbed) remains in a state (sahj-i) poise – steadfast faith in One God. 4. 4.
————————————————
Note: In the Shabad below Kabir Ji gives examples from nature to show how one, who emulates Divine virtues, becomes like the Almighty.
ਗੰਗਾ ਕੈ ਸੰਗਿ ਸਲਿਤਾ ਬਿਗਰੀ ॥ ਸੋ ਸਲਿਤਾ ਗੰਗਾ ਹੋਇ ਨਿਬਰੀ ॥੧॥
Gangā kai sang saliṯā bigrī. So saliṯā gangā ho▫e nibrī. ||1||
When (salita) a stream (bigri = spoilt) loses itself (kai = of, sang-i = company) with the river Ganga; (so) that (salita) stream (nibri) ends up (hoey) being the Ganga. 1.
ਬਿਗਰਿਓ ਕਬੀਰਾ ਰਾਮ ਦੁਹਾਈ ॥ ਸਾਚੁ ਭਇਓ ਅਨ ਕਤਹਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Bigri▫o kabīrā rām ḏuhā▫ī. Sācẖ bẖa▫i▫o an kaṯėh na jā▫ī. ||1|| rahā▫o.
Kabir has (bigrio = been spoilt) lost himself (duhaai = in the name of) in praising virtues of (raam) the Almighty; he (na jaai) does not go/look (katah-i) anywhere (an) else and (bhaio) has become (saach-u = truth) the embodiment of the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥
Cẖanḏan kai sang ṯarvar bigri▫o. So ṯarvar cẖanḏan ho▫e nibri▫o. ||2||
(Tarvar) a tree (bigrio = spoilt) changes (sang-i) in company (kai) of (chandan) the sandalwood tree; (so) that (tarvar-u) tree (nibrio) ends up (hoey) being, i.e. having the fragrance of, (chandan-u) sandalwood itself. 2.
ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥
Pāras kai sang ṯāʼnbā bigri▫o. So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3||
(Taamba) copper (sang-i) in company of Paaras – that is believed to turn a base metal to gold – (bigrio) changes; that copper ends up (hoey) being (kanchan-u) gold. 3.
ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥
Sanṯan sang kabīrā bigri▫o. So Kabīr rāmai ho▫e nibri▫o. ||4||5||
Kabir (bigrio) changed (sang-i) in company of (santan) the saints/seekers of the Almighty; (so) that Kabir (nibrio) has ended up (hoey) being – the embodiment (raamai = of raam) of the Almighty. 4. 5.
———————————————
ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥ ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥
Māthe ṯilak hath mālā bānāʼn. Logan rām kẖil▫a▫unā jānāʼn. ||1||
Wearing a pious looking (baanaa’n) the garb with (tilak-u) frontal mark on the forehead and (maala) prayer rosary (hath-i) in hand – but not imbibing virtues; people (jaanaa’n = consider) think (raam) God is a (khilauna) toy – to play with through pretensions. 1.
ਜਉ ਹਉ ਬਉਰਾ ਤਉ ਰਾਮ ਤੋਰਾ ॥ ਲੋਗੁ ਮਰਮੁ ਕਹ ਜਾਨੈ ਮੋਰਾ ॥੧॥ ਰਹਾਉ ॥
Ja▫o ha▫o ba▫urā ṯa▫o rām ṯorā. Log maram kah jānai morā. ||1|| rahā▫o.
(Jau) if (hau) I am (baura) mad, even (tau) then it is because I am (tora) Your servant, i.e. I am called mad for not worshipping deities like other people do, but am Your devotee, o God. (Log-u) people (kah = what?) do not (jaanai) know (maram = mystery) the state of (mora) my mind, i.e. of my devotion to You. 1.
(Rahaau) dwell on this and contemplate.
ਤੋਰਉ ਨ ਪਾਤੀ ਪੂਜਉ ਨ ਦੇਵਾ ॥ ਰਾਮ ਭਗਤਿ ਬਿਨੁ ਨਿਹਫਲ ਸੇਵਾ ॥੨॥
Ŧora▫o na pāṯī pūja▫o na ḏevā. Rām bẖagaṯ bin nihfal sevā. ||2||
I do not (torau) pluck (paati) leaves and flowers to (poojau) worship the idol in the temple; for I am aware that any form of (seyva = service) worship (bin-u) except (bhagat-i) practical devotion to (raam) the Almighty is (nihphal) fruitless – of no use. 2.
ਸਤਿਗੁਰੁ ਪੂਜਉ ਸਦਾ ਸਦਾ ਮਨਾਵਉ ॥ ਐਸੀ ਸੇਵ ਦਰਗਹ ਸੁਖੁ ਪਾਵਉ ॥੩॥
Saṯgur pūja▫o saḏā saḏā manāva▫o. Aisī sev ḏargėh sukẖ pāva▫o. ||3||
I (poojau) worship, i.e. obey, (satigur-u) the true guru and (sadaa sadaa) for ever (manaavau) propitiate, i.e. act such as (satigur-u) the true guru approves; it is by (aisi) such (seyv = service) worship that I may (paavau) obtain (sukh-u) comfort (dargah) in Divine court – by attaining union with the Creator and avoid being in cycles of births and deaths. 3.
ਲੋਗੁ ਕਹੈ ਕਬੀਰੁ ਬਉਰਾਨਾ ॥ ਕਬੀਰ ਕਾ ਮਰਮੁ ਰਾਮ ਪਹਿਚਾਨਾਂ ॥੪॥੬॥
Log kahai Kabīr ba▫urānā. Kabīr kā maram rām pahicẖānāʼn. ||4||6||
(Log-u) people (kahai) say Kabir is (bauraana) mad – for not worshipping in the temple. But (raam) the Almighty (pahichaana = recognizes) knows (maram = mystery) the reality (ka) of Kabir – being IT’s devotee. 4. 6.
———————————————–
ਉਲਟਿ ਜਾਤਿ ਕੁਲ ਦੋਊ ਬਿਸਾਰੀ ॥ ਸੁੰਨ ਸਹਜ ਮਹਿ ਬੁਨਤ ਹਮਾਰੀ ॥੧॥
Ulat jāṯ kul ḏo▫ū bisārī. Sunn sahj mėh bunaṯ hamārī. ||1||
(Ult-i = turn back) going against the common practice, I (bisaari = forgotten) have given up (do-oo) both (jaat-i) caste and (kul) lineage, i.e. I do not consider my profession of a weaver to be low caste or lineage, but also pay no attention to weaving.
(Hamaari) my (bunat) weaving, i.e. practice, is (mah-i) to be (sahaj) steadfast in obedience of (sunn = numb) the unshakable Almighty. 1.
ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥ ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥
Hamrā jẖagrā rahā na ko▫ū. Pandiṯ mulāʼn cẖẖāde ḏo▫ū. ||1|| rahā▫o.
Some people said I am Hindu and others say I am a Muslim; but there is (na ko-oo = not any) no (jhagra) conflict (rahaa) left (hamara) about me; I (chhaaddey) have forsaken – do not follow what – (do-oo) both (pandit) the Hindu Brahmin and (mulaa-n) Muslim priest say. 1.
(Rahaau) dwell on this and contemplate.
Page 1159
ਬੁਨਿ ਬੁਨਿ ਆਪ ਆਪੁ ਪਹਿਰਾਵਉ ॥ ਜਹ ਨਹੀ ਆਪੁ ਤਹਾ ਹੋਇ ਗਾਵਉ ॥੨॥
Bun bun āp āp pahirāva▫o. Jah nahī āp ṯahā ho▫e gāva▫o. ||2||
(Aap -self) I (bun-i bun-i) keep weaving (paharaavau) to enrobe (aap-u) myself, i.e. I remember Divine virtues and commands to apply them to myself. I (gaavau = sing) praise the Almighty (hoey) being (tahaa = there) in the state (jah) where (aap-u = self) ego is (nahi) not, i.e. I fully submit myself to God. 2.
ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥
Pandiṯ mulāʼn jo likẖ ḏī▫ā. Cẖẖād cẖale ham kacẖẖū na lī▫ā. ||3||
(Jo) whatever have the Pundit or Mulaa’n have (likh-i deeaa) written down, i.e. the rituals of the Hindus or Muslims; (ham) I (chaley = walk, chhaadd-i = leaving) have given those up and (leeaa = taken) follow (kachhoo na) nothing of that. 3.
ਰਿਦੈ ਇਖਲਾਸੁ ਨਿਰਖਿ ਲੇ ਮੀਰਾ ॥ ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥
Riḏai ikẖlās nirakẖ le mīrā. Āp kẖoj kẖoj mile kabīrā. ||4||7||
Bring (ikhlaas-u) purity (raidai) in mind – give up other ideas – to (nirakh-i ley) see (meera) the Master within, my friends; Kabir (miley) found God (khoj-i khoj-i) by searching (aap-u) the self. 4. 7.
————————————————————–
ਨਿਰਧਨ ਆਦਰੁ ਕੋਈ ਨ ਦੇਇ ॥ ਲਾਖ ਜਤਨ ਕਰੈ ਓਹੁ ਚਿਤਿ ਨ ਧਰੇਇ ॥੧॥ ਰਹਾਉ ॥
Nirḏẖan āḏar ko▫ī na ḏe▫e. Lākẖ jaṯan karai oh cẖiṯ na ḏẖare▫e. ||1|| rahā▫o.
(Koi na) no one (dey-i) gives (aadar-u) regard to (nirdhan = without wealth) a poor person. The poor person may (karai) make (laakh = one hundred thousand) any amount of (jatan) efforts but (oh-u = those persons) people do not (dharey-i = put, chit-i = in mind) care for him/her. 1.
(Rahaau) dwell on this and contemplate.
ਜਉ ਨਿਰਧਨੁ ਸਰਧਨ ਕੈ ਜਾਇ ॥ ਆਗੇ ਬੈਠਾ ਪੀਠਿ ਫਿਰਾਇ ॥੧॥
Ja▫o nirḏẖan sarḏẖan kai jā▫e. Āge baiṯẖā pīṯẖ firā▫e. ||1||
(Jau) if (nirdhan-u) a poor person (jaaey) goes (kai) to (sardhan) a rich person; the latter (baittha) sitting (aagai = front) there; (phiraaey) turns (peetth-i) the back towards the poor visitor. 1.
ਜਉ ਸਰਧਨੁ ਨਿਰਧਨ ਕੈ ਜਾਇ ॥ ਦੀਆ ਆਦਰੁ ਲੀਆ ਬੁਲਾਇ ॥੨॥
Ja▫o sarḏẖan nirḏẖan kai jā▫e. Ḏī▫ā āḏar lī▫ā bulā▫e. ||2||
(Jau) if (sardhan-u) a rich person (jaaey) goes (kai) to (nirdhan) a poor person; the latter (deeaa) gives respect and (leeaa bulaaey) addresses him/her – with welcome. 2.
ਨਿਰਧਨੁ ਸਰਧਨੁ ਦੋਨਉ ਭਾਈ ॥ ਪ੍ਰਭ ਕੀ ਕਲਾ ਨ ਮੇਟੀ ਜਾਈ ॥੩॥
Nirḏẖan sarḏẖan don▫o bẖā▫ī. Parabẖ kī kalā na metī jā▫ī. ||3||
Poor and rich persons are (donau) both (bhaaee) brothers – sons of the same father-God. (Kalaa) power (ki) of (prabh) the Almighty – to make anyone rich or poor – (na jaaee) cannot (meytti = erased) be violated. 3.
ਕਹਿ ਕਬੀਰ ਨਿਰਧਨੁ ਹੈ ਸੋਈ ॥ ਜਾ ਕੇ ਹਿਰਦੈ ਨਾਮੁ ਨ ਹੋਈ ॥੪॥੮॥
Kahi Kabīr nirḏẖan hai so▫ī. Jā ke hirḏai nām na ho▫ī. ||4||8||
(Kah-i) says Kabir: (Soee) that person (hai) is in fact (nirdhan-u) poor. In (ja kai) whose (hirdai) mind (naam-u) Naam or Divine virtues and commands (na hoee) isnot present – it is with the wealth of awareness and practice of Naam that comfort is attained here and in the hereafter, one bereft of Naam keeps wandering in cycles of births and deaths. 4. 8.
————————————————————–
ਗੁਰ ਸੇਵਾ ਤੇ ਭਗਤਿ ਕਮਾਈ ॥ ਤਬ ਇਹ ਮਾਨਸ ਦੇਹੀ ਪਾਈ ॥ ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ॥ ਸੋ ਦੇਹੀ ਭਜੁ ਹਰਿ ਕੀ ਸੇਵ ॥੧॥
Gur sevā ṯe bẖagaṯ kamā▫ī. Ŧab ih mānas ḏehī pā▫ī. Is ḏehī ka▫o simrahi ḏev. So ḏehī bẖaj har kī sev. ||1||
When (bhagat-i) dedication/obedience to God is (kamaaee) practiced (tey) with (seyva = service) guidance of (gur) the guru; (tab) then (ih) this (maanas) human (deyhi = body) birth is (paaee) obtained.
(Deyv) the gods (simrah-i = remember) long (kau) for (is) this human (deyhi = body) birth; having got (so) that birth, (bhaj-u) praise virtues and practice (seyv = service) obedience (ki) of (har-i) the Almighty. 1.
ਭਜਹੁ ਗਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥
Bẖajahu gobinḏ bẖūl maṯ jāhu. Mānas janam kā ehī lāhu. ||1|| rahā▫o.
(Bhajau) invoke (gubind = master of the world) the Almighty; (mat) do not (bhool-i jaahu) forget that. (Ehi = this) opportunity to recount Divine virtues and commands and obedience to God is (laahu = profit) the benefit (ka) of (maanas) human (janam) birth. 1.
(Rahaau) dwell on this and contemplate.
ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥
Jab lag jarā rog nahī ā▫i▫ā. Jab lag kāl garsī nahī kā▫i▫ā. Jab lag bikal bẖa▫ī nahī bānī. Bẖaj lehi re man sārigpānī. ||2||
(Jab lag-u) as long as (jaraa) old age or (rog-u) illness – by which one cannot practice Divine commands – have not (aiaa) came, i.e. until that state comes; or (jab lag-u) until (kaaiaa) the body is not (grasi) caught/taken (kaal-i) by death.
Or so long as your (baani) speech does not (bhaee) become (bikal = without ability) impossible; (bhaj-i leyh-i) praise and obey (saarigpaani = provider of water to the rain bird) the Sustainor Almighty, (rey) o (man = mind) human being. 2.
ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥
Ab na bẖajas bẖajas kab bẖā▫ī. Āvai anṯ na bẖaji▫ā jā▫ī. Jo kicẖẖ karahi so▫ī ab sār. Fir pathuṯāhu na pāvhu pār. ||3||
O (bhaaee = brother) dear, if you do not (bhajas-i) praise and practice Divine virtues and commands (ab) now, (kab) when will you (bhajas-i) do that? It is (na jaaee) not possible to (bhajiaa) to praise and practice Naam when (ant-u) the end of life (aavai) comes.
(Jo kichh-u) whatever you are (karah-i) to do (saar-u = make do) do (soi) that (ab) now. You will not (paavahu = obtain, paar-u = far shore) get across the world ocean to God and will (phir-i) then (pachhutaavahu) repent – when you are sent for rebirth, but be able to nothing. 3.
ਸੋ ਸੇਵਕੁ ਜੋ ਲਾਇਆ ਸੇਵ ॥ ਤਿਨ ਹੀ ਪਾਏ ਨਿਰੰਜਨ ਦੇਵ ॥ ਗੁਰ ਮਿਲਿ ਤਾ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਬਹੁਰਿ ਨ ਆਵੈ ਜੋਨੀ ਬਾਟ ॥੪॥
So sevak jo lā▫i▫ā sev. Ŧin hī pā▫e niranjan ḏev. Gur mil ṯā ke kẖulĥe kapāt. Bahur na āvai jonī bāt. ||4||
But only (so) that person becomes (seyvak-u) servant/devotee (jo) who (laaiaa) is put on (seyv = service) obedience by the Almighty; (tin hi) only that person (paaey) finds (niranjan = unstained) the pristine Master, (deyv) God within.
(Ta kai = of that) his/her (kapaatt) shutters of the door to the mind (khuley) open – to see God within; s/he (na aavai = does not come) is not put on (baatt/vaatt) the path of (joni = womb) being born (bahur-i) again. 4.
ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥ ਕਹਤ ਕਬੀਰੁ ਜੀਤਿ ਕੈ ਹਾਰਿ ॥ ਬਹੁ ਬਿਧਿ ਕਹਿਓ ਪੁਕਾਰਿ
ਪੁਕਾਰਿ ॥੫॥੧॥੯॥
Ihī ṯerā a▫osar ih ṯerī bār. Gẖat bẖīṯar ṯū ḏekẖ bicẖār. Kahaṯ Kabīr jīṯ kai hār. Baho biḏẖ kahi▫o pukār pukār. ||5||1||9||
(Ihi = this alone) this human birth alone is (teyra) your (ausar-u) opportunity and (ih) this is (teyri) your (baar-i = turn) chance; (beechaar-i) reflect (too) thou (bheetar-i) within (ghatt = body/mind) yourself and (deykh-u) see – realize.
It is up to you whether you want (jeet-i) to win (kai) or (haar-i) lose this game of life, (kahat) says Kabir; I have (pukaar-i pukaar-i) called out to you and (kahio) said this in (bahu) many (bidh-i) ways. 5. 1. 9.
—————————————————
ਸਿਵ ਕੀ ਪੁਰੀ ਬਸੈ ਬੁਧਿ ਸਾਰੁ ॥ ਤਹ ਤੁਮ੍ਹ੍ਹ ਮਿਲਿ ਕੈ ਕਰਹੁ ਬਿਚਾਰੁ ॥ ਈਤ ਊਤ ਕੀ ਸੋਝੀ ਪਰੈ ॥ ਕਉਨੁ ਕਰਮ ਮੇਰਾ ਕਰਿ ਕਰਿ ਮਰੈ ॥੧॥
Siv kī purī basai buḏẖ sār. Ŧah ṯumĥ mil kai karahu bicẖār. Īṯ ūṯ kī sojẖī parai. Ka▫un karam merā kar kar marai. ||1||
(Saar-u) sublime (budh-i = intellect) wisdom (basai) abides in, and obtained from, (puri) the town (ki) of (siv) God, i.e. in holy congregation. (Tum) you should (mil-i kai) get together (tah) there to (karahu = make, beechaar-u) recount and reflect on Naam or virtues and commands of the Almighty.
(Sojhi) awareness (ki) of (eet) here and (oot = there) the hereafter is (parai) obtained, i.e. one learns to act such as to be comfortable in life and be accepted by the Almighty for union.
(Kaun = who, meyra = of mine) – idiom – why should I or I am not going to (marai = die) waste time (kar-i kar-i) in performing (karam) rituals? 1.
ਨਿਜ ਪਦ ਊਪਰਿ ਲਾਗੋ ਧਿਆਨੁ ॥ ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥
Nij paḏ ūpar lāgo ḏẖi▫ān. Rājā rām nām morā barahm gi▫ān. ||1|| rahā▫o.
My (dhiaan-u) attention (laago) is fixed (oopar-i) on (nij = own, pad = status/state) my inner-self; finding (raaja = king) the Sovereign (raam) Almighty Master within by reflection on (naam-u) Naam or Divine virtues and commands of is (mora) my (brahm giaan-u) spiritual knowledge, i.e. that is how one realizes the presence of God. 1.
(Rahaau) dwell on this and contemplate.
ਮੂਲ ਦੁਆਰੈ ਬੰਧਿਆ ਬੰਧੁ ॥ ਰਵਿ ਊਪਰਿ ਗਹਿ ਰਾਖਿਆ ਚੰਦੁ ॥ ਪਛਮ ਦੁਆਰੈ ਸੂਰਜੁ ਤਪੈ ॥ ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥
Mūl ḏu▫ārai banḏẖi▫ā banḏẖ. Rav ūpar gėh rākẖi▫ā cẖanḏ. Pacẖẖam ḏu▫ārai sūraj ṯapai. Mer dand sir ūpar basai. ||2||
(Bandh-u = dam) a barrier has (bandhiaa) been built at (mool = root) the central (duaarai) gate – to block entry of other ideas to the mind; (chandu) the moon – epitome of cool-ness – (gah-i = held) has been taken and (raakhiaa) placed (oopar-i) on (rav-i) the sun – heat, i.e. anger and other negative attributes have gone and replaced by serenity.
When (sooraj-u) the sun (tapai) shines on (pachham) the western (duaarai) gate, i.e. ignorance has given place to awareness and the devotee sees (meyr – mountain) the great (ddandd = rod/authority) Divine commands (oopar-i) over (sir) the head, i.e. submits to them. 2.
ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥ ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥ ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥ ਕਹਿ ਕਬੀਰ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੩॥੨॥੧੦॥
Pascẖam ḏu▫āre kī sil oṛ. Ŧih sil ūpar kẖiṛkī a▫or. Kẖiṛkī ūpar ḏasvā ḏu▫ār. Kahi Kabīr ṯā kā anṯ na pār. ||3||2||10||
(Orr = towards) by the side of (pascham) western (duaarey) gate is (sil = stone) a stepping stone. There is (aur) another (khirrki) window (oopar-i) above (tih) that (sil) stone, i.e. an avenue of obtaining awareness of Naam and being able to see within is available – through the guru’s teachings.
(Oopar-i) above (khirrki) the window is (dasva) tenth (duaar-u) gate, i.e. an exalted state of spiritual consciousness is attained from the guru; there is no (ant) limit or (paar) far end of that, i.e. that spiritual consciousness enables seeing the Almighty who is Infinite, (kah-i) says Kabir. 3. 2. 10.
————————————————————
ਸੋ ਮੁਲਾਂ ਜੋ ਮਨ ਸਿਉ ਲਰੈ ॥ ਗੁਰ ਉਪਦੇਸਿ ਕਾਲ ਸਿਉ ਜੁਰੈ ॥ ਕਾਲ ਪੁਰਖ ਕਾ ਮਰਦੈ ਮਾਨੁ ॥ ਤਿਸੁ ਮੁਲਾ ਕਉ ਸਦਾ ਸਲਾਮੁ ॥੧॥
So mulāʼn jo man si▫o larai. Gur upḏes kāl si▫o jurai. Kāl purakẖ kā marḏai mān. Ŧis mulā ka▫o saḏā salām. ||1||
(Mulaa’n = Muslim priest like Hindu Pundit) a learned person is (so = that) one (jo) who (larai/larrai) fights (sio) with (man) the mind – battles with the evil thoughts within; and (sio = with, jurai = connects) remains absorbed in (kaal/Akaal Purakh) God (updeys-i) under guidance of (gur) the guru.
One who (mardai/maldai = rubs in) teaches to accept (maan-u = honor) authority of (Kaal purakh) the Almighty – lead life by Divine commands, I (sadaa) ever (salaam) salute (kau) to (tis-u = that) such a Mulaa-n. 1.
Page 1160
ਹੈ ਹਜੂਰਿ ਕਤ ਦੂਰਿ ਬਤਾਵਹੁ ॥ ਦੁੰਦਰ ਬਾਧਹੁ ਸੁੰਦਰ ਪਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥
Hai hajūr kaṯ ḏūr baṯāvhu. Ḏunḏar bāḏẖhu sunḏar pāvhu. ||1|| rahā▫o.
The Almighty (hai) is (hajoor-i) present with you, but you (bataavhu = tell) say IT is (door-i) far; (kat) where is that?
(Baadhahu = bind) stop (dundar) the noise – other ideas from entering the mind – and (paavhu) find (sundar = handsome) virtuous Master within. 1.
(Rahaau) dwell on this and contemplate.
ਕਾਜੀ ਸੋ ਜੁ ਕਾਇਆ ਬੀਚਾਰੈ ॥ ਕਾਇਆ ਕੀ ਅਗਨਿ ਬ੍ਰਹਮੁ ਪਰਜਾਰੈ ॥ ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਨਾ ॥ ਤਿਸੁ ਕਾਜੀ ਕਉ ਜਰਾ ਨ ਮਰਨਾ ॥੨॥
Kājī so jo kā▫i▫ā bīcẖārai. Kā▫i▫ā kī agan barahm parjārai. Supnai binḏ na ḏe▫ī jẖarnā. Ŧis kājī ka▫o jarā na marnā. ||2||
(Kaaji/kaazi) a Muslim priest-cum-judge is (so) that (ju) who (beechaarai) reflects on what is there in (kaaiaa) body/mind. And (prajaarai) manifests (brahm-u) the Creator (agan-i) in the fire (ki) of (kaaiaa) the body, i.e. drives out vices and finds the Almighty within.
If he does (na deyi) not let (bind-u) semen to (jharna) drop, i.e. does not think of other women, even in (supnai) in a dream, (tis) that Kaazi is not liable to have (kau) to (jaraa = old-age) weakness against evil and (marna = dying) falling prey to vices. 2.
ਸੋ ਸੁਰਤਾਨੁ ਜੁ ਦੁਇ ਸਰ ਤਾਨੈ ॥ ਬਾਹਰਿ ਜਾਤਾ ਭੀਤਰਿ ਆਨੈ ॥ ਗਗਨ ਮੰਡਲ ਮਹਿ ਲਸਕਰੁ ਕਰੈ ॥ ਸੋ ਸੁਰਤਾਨੁ ਛਤ੍ਰੁ ਸਿਰਿ ਧਰੈ ॥੩॥
So surṯān jo ḏu▫e sar ṯānai. Bāhar jāṯā bẖīṯar ānai. Gagan mandal mėh laskar karai. So surṯān cẖẖaṯar sir ḏẖarai. ||3||
(So) that person is (surtaan-u) an arrow-archer (ju) who (taanai) pulls (duey) two (sar) arrows, i.e. a real devotee is one who withdraws from evil and yearns for the Almighty. S/he (aanai) brings (baahar-i = out, jaata = going) the wandering mind (bheetar-i) inside, i.e. makes the mind steady with focus on the Almighty within.
S/he (karai = does, laskar-u = army) fights vices being (mah) in (manddal) the region/state of (gagan) the sky, i.e. exalted spiritual state. (So) such (surtaan-u = arrow archer) a devotee (dharai = puts) wears (chhatr-u) crown (sir-i) on the head, i.e. is honorably accepted in Divine court. 3.
ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥ ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥
Jogī gorakẖ gorakẖ karai. Hinḏū rām nām ucẖrai. Musalmān kā ek kẖuḏā▫e. Kabīr kā su▫āmī rahi▫ā samā▫e. ||4||3||11||
(Jogi) a Yogi (karai) keeps uttering Gorakh – the head of Naath Yogis; and the Hindu (uchrai) utters (naam-u) name of Raama.
There is (eyk-u) one (khudaaey) God of the Musalmaan/Muslim, i.e. a Muslim believes s/he has a different God. But not taking notice of their practices, (ka = of) for Kabir, there is One (suaami = master) God who (rahiaa samaaey) pervades everywhere and in everyone. 4. 3. 11.
———————————————————
Note: To the series of Shabads by Kabir Ji denouncing rituals, the fifth Guru adds:
ਮਹਲਾ ੫ ॥ ਜੋ ਪਾਥਰ ਕਉ ਕਹਤੇ ਦੇਵ ॥ ਤਾ ਕੀ ਬਿਰਥਾ ਹੋਵੈ ਸੇਵ ॥ ਜੋ ਪਾਥਰ ਕੀ ਪਾਂਈ ਪਾਇ ॥ ਤਿਸ ਕੀ ਘਾਲ ਅਜਾਂਈ ਜਾਇ ॥੧॥
Mėhlā 5. Jo pāthar ka▫o kahṯe ḏev. Ŧā kī birthā hovai sev. Jo pāthar kī pāʼn▫ī pā▫e. Ŧis kī gẖāl ajāʼn▫ī jā▫e. ||1||
(Mahla 5) composition of the fifth Guru: (Jo) those who (kahtey) call/consider (paathar kau = to the stone) the stone idol as (deyv) god; (ta ki = of those) their (seyv = service) devotion (hovai) is (birtha = empty) in vain.
Those who (paaey) place themselves (paa’n-ee) at feet (ki) of, i.e. pay obeisance to (paathar = stone) the idols, (tis ki) their (ghaal = effort) actions (jaaey) goe (ajaai-n = to no purpose) in vain. 1.
ਠਾਕੁਰੁ ਹਮਰਾ ਸਦ ਬੋਲੰਤਾ ॥ ਸਰਬ ਜੀਆ ਕਉ ਪ੍ਰਭੁ ਦਾਨੁ ਦੇਤਾ ॥੧॥ ਰਹਾਉ ॥
Ŧẖākur hamrā saḏ bolanṯā. Sarab jī▫ā ka▫o parabẖ ḏān ḏeṯā. ||1|| rahā▫o.
(Hamra) our (tthaakur) Master is real and (sad) ever (bolanta) speaks – gives messages within; IT is (prabh-u) the Almighty who (deyta) gives (daan-u = alms) benedictions to, i.e. provides sustenance, (kau) to (sarab) all (jeeaa) creatures. 1.
(Rahaau) dwell on this and contemplate.
ਅੰਤਰਿ ਦੇਉ ਨ ਜਾਨੈ ਅੰਧੁ ॥ ਭ੍ਰਮ ਕਾ ਮੋਹਿਆ ਪਾਵੈ ਫੰਧੁ ॥ ਨ ਪਾਥਰੁ ਬੋਲੈ ਨਾ ਕਿਛੁ ਦੇਇ ॥ ਫੋਕਟ ਕਰਮ ਨਿਹਫਲ ਹੈ ਸੇਵ ॥੨॥
Anṯar ḏe▫o na jānai anḏẖ. Bẖaram kā mohi▫ā pāvai fanḏẖ. Na pāthar bolai nā kicẖẖ ḏe▫e. Fokat karam nihfal hai sev. ||2||
(Andh-u = blind) one blinded by temptations in the world-play does not (jaanai = knows) realize that (deyo/deyv) God is (antar-i) within; (mohiaa) enticed (ka = of) by (bhram) doubt about God, s/he (paavai) puts on (phandh-u) a trap him/her-self, i.e. gets entangled with vices.
One should realize that (Paathar) the stone-idol neither (bolai) speaks nor (dey-i) can give (kichh-u) anything; its (seyv = service) worship is (phokatt) a useless (karam) act/ritual. 2.
Note: The stone idol is lifeless and it makes no difference to it whether one pays respect to, or disrespects, it. It is like a dead body.
ਜੇ ਮਿਰਤਕ ਕਉ ਚੰਦਨੁ ਚੜਾਵੈ ॥ ਉਸ ਤੇ ਕਹਹੁ ਕਵਨ ਫਲ ਪਾਵੈ ॥ ਜੇ ਮਿਰਤਕ ਕਉ ਬਿਸਟਾ ਮਾਹਿ ਰੁਲਾਈ ॥ ਤਾਂ ਮਿਰਤਕ ਕਾ ਕਿਆ ਘਟਿ ਜਾਈ ॥੩॥
Je mirṯak ka▫o cẖanḏan cẖaṛāvai. Us ṯe kahhu kavan fal pāvai. Je mirṯak ka▫o bistā māhi rulā▫ī. Ŧāʼn mirṯak kā ki▫ā gẖat jā▫ī. ||3||
(Jey) if one (charraavai) coats (mirtak kau) a dead body with (chandan-u) sandalwood paste; then (kahahau) tell me (kavan) what (phal = fruit) benefit can one (paavai) obtain (tey) from (us) that – because it cannot please a dead body.
Or if s/he (rulaaee) throws (mirtak kau) the dead body (maah-i) in (bistta) excrement, i.e. shows disrespect; (taa’n) then (kiaa) what of the dead body (ghatt-i jaaee) gets reduced, i.e. does not feel insulted and get angry because it is life-less. 3.
ਕਹਤ ਕਬੀਰ ਹਉ ਕਹਉ ਪੁਕਾਰਿ ॥ ਸਮਝਿ ਦੇਖੁ ਸਾਕਤ ਗਾਵਾਰ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਘਰ ਗਾਲੇ ॥ ਰਾਮ ਭਗਤ ਹੈ ਸਦਾ ਸੁਖਾਲੇ ॥੪॥੪॥੧੨॥
Kahaṯ Kabīr ha▫o kaha▫o pukār. Samajẖ ḏekẖ sākaṯ gāvār. Ḏūjai bẖā▫e bahuṯ gẖar gāle. Rām bẖagaṯ hai saḏā sukẖāle. ||4||4||12||
(Kahat) says Kabir: (Hau) I (pukaar-i) call out to (kahahau) say; (samajh-i = understand) reflect and (deykh-u) see, o (moorakh, gaavaar) ignorant person.
(Bahutey) many (ghar) homes have been (gaaley) ruined, i.e. numerous persons have suffered, by pursuing (doojai = second) other (bhaaey) ideas – forgetting God and performing rituals; whereas (bhagat = devotees) those who practice obedience to God are (sadaa) ever (sukhaaley) comfortable – here and in the hereafter. 4. 4. 12.
By Michael Dimitri
By Gursehaj Singh
By my blog
By Learner SINgh
By Rawel Singh