SGGS pp 1105-1106, Maaroo Kabir Ji, Namdev Ji, Jaidev Ji, Ravidas Ji.

 

ਕਬੀਰ ਕਾ ਸਬਦੁ ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Kabīr kā sabaḏ rāg mārū baṇī nāmḏe▫o jī kī      Ik▫oaʼnkār saṯgur parsāḏ.

 

Shabad (ka) of Kabir and (baani) composition of (ji) revered Naamdeo/Naamdev in Raga Maaroo.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The Four Types of Mukti or Liberation

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1. Ordinary mukti (Ordinary moksha)
2. Videh mukti
3. Jivanmukti
4. Param mukti     

1 Ordinary mukti is achieved only after death by some exceptionally God-fearing, Truth-loving, good souls; and this mukti usually comes three to five days after the soul has left the body .Since this mukti is attained without the body, the individual soul enjoys only bliss (anand); and although power and knowledge are there, such a Mukta cannot experience them Such a liberated soul is conscious only of the bliss of Union, and for him Creation no longer exists, thereby bringing to an end the constant round of births and deaths.

 

Nirvikalpa samadhi must not be confused with this ordinary  mukti or moksha state. Should a soul reach the mukti s t a t e ,it does so after the death of the physical body. Such a soul reaches God, but this occurs only after death. Thus there is an important distinction between  ordinary mukti on the one hand  and  Nirvikalpa samadhi on the other, because the latter is experienced while the soul retains the body and thus becomes Videh Mukta.

2. Some God-realized souls known as Videh Muktas retain the body for three or four days after becoming realized. Their consciousness is merged completely in their own Real Self (God), and they are not, there f o re, conscious of their bodies or of Creation. They experience constantly the infinite bliss, power and knowledge of God, their own Self now, but they cannot consciously use them in Creation, nor help others to attain liberation. Nevertheless, their presence on earth, for the few days they remain there, is a centre for the radiation of the infinite power, knowledge and bliss of God; and those who approach  them, serve them and worship them are immensely benefited. Others retain the body for years according to the momentum of their “ prarabdha.” The Videh Mukta is the Brahmi Bhoot,
3. The Jivanmuktain turiya avastha  enjoys All-Bliss, All-Knowledge and All-Power, and his consciousness is of the “I am God” state, and also of the three  spheres—the gross, subtle and mental; but, being without duty, he does not use the bliss, knowledge and power for others.
4. The Param Mukta, who is known as the Perfect Maste or  Sadguru, comes back to normal consciousness after God realization, and is simultaneously conscious of the “I am God” state and the three relative existences and their corresponding spheres . He not only enjoys All-Power, All-Knowledge, All-Bliss, but uses them in all the planes of existence through the universal mind and the universal body.

http://www.shivdhaam.com/news.php?name=2015102522

 

 

ਚਾਰਿ ਮੁਕਤਿ ਚਾਰੈ ਸਿਧਿ ਮਿਲਿ ਕੈ ਦੂਲਹ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਪਰਿਓ ॥ ਮੁਕਤਿ ਭਇਓ ਚਉਹੂੰ ਜੁਗ ਜਾਨਿਓ ਜਸੁ ਕੀਰਤਿ ਮਾਥੈ ਛਤ੍ਰੁ ਧਰਿਓ ॥੧॥

Cẖār mukaṯ cẖārai siḏẖ mil kai ḏūlah parabẖ kī saran pari▫o.  Mukaṯ bẖa▫i▫o cẖa▫uhū▫aʼn jug jāni▫o jas kīraṯ māthai cẖẖaṯar ḏẖari▫o. ||1||

 

There are (chaar-i) four types of (mukat-i) emancipation and (chaarai) all four are (mil-i kai) together (sidh-i) attained by one who (pario) places the self (saran-i = sanctuary) in care and obedience of (prabh) the Almighty (doolah = bride-groom) Master.

One who (bhaio) is (mukat-i) emancipated has been (jaanio) known in (chauhoo-n) all (jug) ages and has (chhatr) the crown of (jas-u keerat-i) glory (dhario) placed (maathai) on the head. 1.

 

ਰਾਜਾ ਰਾਮ ਜਪਤ ਕੋ ਕੋ ਨ ਤਰਿਓ ॥ ਗੁਰ ਉਪਦੇਸਿ ਸਾਧ ਕੀ ਸੰਗਤਿ ਭਗਤੁ ਭਗਤੁ ਤਾ ਕੋ ਨਾਮੁ ਪਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Rājā rām japaṯ ko ko na ṯari▫o.  Gur upḏes sāḏẖ kī sangaṯ bẖagaṯ bẖagaṯ ṯā ko nām pari▫o. ||1|| rahā▫o.

 

(Ko ko) who are those, i.e. there are none, who have not (tario = got across the world-ocean) been saved, (japat) by remembrance and obedience to (raaja = king) the Sovereign (raam) all pervasive Almighty.

S/he leads life by (updeys-i) instructions of (gur) the guru, and seeks (sangat-i) company of (saadh) the saints; s/he (naam-u = name, pario = put) is called (bhagat-u bhagat-u) a devotee by all. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥ ਨਿਰਭਉ ਭਏ ਰਾਮ ਬਲ ਗਰਜਿਤ ਜਨਮ ਮਰਨ ਸੰਤਾਪ ਹਿਰਿਓ ॥੨॥

Sankẖ cẖakar mālā ṯilak birājiṯ ḏekẖ parṯāp jam dari▫o.  Nirbẖa▫o bẖa▫e rām bal garjiṯ janam maran sanṯāp hiri▫o. ||2||

 

(Deykh-i) seeing (prataapu) the grandeur of (sankh) the conch, (chakr) the circular weapon, (maala) rosary and (tilak-u) frontal mark (biraajit = sitting) present – showing the presence of Vishnu – metaphor for remembrance of God; (jam-u) the messenger of Divine justice (ddario) is scared to come near him/her.

Such persons (bhaey) become (nirbhau) free of fear (garjit = thunder) showing (bal) the strength of living by commands of (raam) the all-pervasive Master – Jam cannot come near – and they thus (santaap) agony of (janam) births and (maran) deaths (hirio = taken away) is obviated. 2.

 

Note: A few examples of the devotees are:

 

ਅੰਬਰੀਕ ਕਉ ਦੀਓ ਅਭੈ ਪਦੁ ਰਾਜੁ ਭਭੀਖਨ ਅਧਿਕ ਕਰਿਓ ॥ ਨਉ ਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ ਧ੍ਰੂਅ ਅਟਲੁ ਅਜਹੂ ਨ ਟਰਿਓ ॥੩॥

Ambrīk ka▫o ḏī▫o abẖai paḏ rāj bẖabẖīkẖan aḏẖik kari▫o.  Na▫o niḏẖ ṯẖākur ḏa▫ī suḏāmai ḏẖarū▫a atal ajhū na tari▫o. ||3||

 

The Almighty (deeo) gave (pad-u) the state of (abhai) freedom from fear (kau) to the devotee Ambreek; Rama of the Ramayana gave (raaj-u) kingdom to Bhabheekhan/Bhabheekshan and (kario) made him (adhik = more) great – after killing his brother king Ravana of Lanka.

(Thaakur-i) the Almighty Master (daee) gave (nau nidh-i = nine treasures) abundant wealth to the poor devotee (sudaamai) Sudama, and made the devotee Dhru (attal-u = inevitable) unquestioned king – on death of his father; this tradition has (na tario) not been taken away (ajahoo) till now, i.e. continues. 3.

 

ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ ॥ ਨਾਮਾ ਕਹੈ ਭਗਤਿ ਬਸਿ ਕੇਸਵ ਅਜਹੂੰ ਬਲਿ ਕੇ ਦੁਆਰ ਖਰੋ ॥੪॥੧॥

Bẖagaṯ heṯ māri▫o harnākẖas narsingẖ rūp ho▫e ḏeh ḏẖari▫o.  Nāmā kahai bẖagaṯ bas kesav ajahūʼn bal ke ḏu▫ār kẖaro. ||4||1||

 

The Almighty (dhario) took (roop) the form of (narsingh) man-lion and (maario) killed the demon king Harnaakhas/Harnakashyap (heyt-i) for the sake of protecting (bhagat) the devotee – as he tried to to kill his son Prahlad, the devotee of God.

(Kahai) says (naama) Naamdev: (Keysav = one with long hair – Vishnu, metaphor for) the Almighty (bas-i) is under control (bahagt-i) of the devotees – IT took the form of a dwarf and cheated the devotee king Bal – to test IT’s devotee but (kharo) stands at (duaar) gate (key) of Bal (ajahoo-n) till now, i.e. always helps the devotees. 4. 1.

 

——————————————————————-

 

ਮਾਰੂ ਕਬੀਰ ਜੀਉ ॥ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ਦਿਵਾਨੇ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ॥ ਪੇਟੁ ਭਰਿਓ ਪਸੂਆ ਜਿਉ ਸੋਇਓ ਮਨੁਖੁ ਜਨਮੁ ਹੈ ਹਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Mārū Kabīr jī▫o.  Ḏīn bisāri▫o re ḏivāne ḏīn bisāri▫o re.  Pet bẖari▫o pasū▫ā ji▫o so▫i▫o manukẖ janam hai hāri▫o. ||1|| rahā▫o.

 

Composition of revered Kabir in Raga Maaroo. (Rey) o (divaaney = mad) unmindful human, you (bisaario = forgotten) do not pay attention to your (deen/dharam) duties.

You (bhario) fill your (peytt) belly and (soio) sleep (jiau) like (pasooaa) an animal; you (haario) are losing the opportunity provided by (manukh-u) human (janam-u) birth – to attain union with the Creator. 1.

(Rahaau) pause and reflect on this.

 

ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕੀਨੀ ਰਚਿਓ ਧੰਧੈ ਝੂਠ ॥ ਸੁਆਨ ਸੂਕਰ ਬਾਇਸ ਜਿਵੈ ਭਟਕਤੁ ਚਾਲਿਓ ਊਠਿ ॥੧॥

Sāḏẖsangaṯ kabhū nahī kīnī racẖi▫o ḏẖanḏẖai jẖūṯẖ.  Su▫ān sūkar bā▫is jivai bẖatkaṯ cẖāli▫o ūṯẖ. ||1||

 

You (kabahoo nahi) never (keeni = pracrtice) join (saadhsangat-i) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – but (rachio) remain engrossed in (jhootth = false) unproductive (dhandhai) pursuits.

You will (ootth-i = get up) leave all this and (chaalio) depart after (bhattkat-u) wandering (jivai) like (suaan) the dogs, (sookar) swine and (baais) crows, i.e. without achieving anything. 1.

 

ਆਪਸ ਕਉ ਦੀਰਘੁ ਕਰਿ ਜਾਨੈ ਅਉਰਨ ਕਉ ਲਗ ਮਾਤ ॥ ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ ॥੨॥

Āpas ka▫o ḏīragẖ kar jānai a▫uran ka▫o lag māṯ.  Mansā bācẖā karmanā mai ḏekẖe ḏojak jāṯ. ||2||

 

In your pride, you (kar-i = make, jaanai = know/believe) consider (aapsa kau) yourself (deeragh-u = big) important and (auran kau) others as (lag maat) appendages.

(Mai) I (deykhey) have seen people with vanity in (mansa = mind) thoughts, (baachaa/bachan = words) speech and (karmana) actions (jaat) going (dojak) to hell, i.e. being put in cycles of births and deaths. 2.

 

ਕਾਮੀ ਕ੍ਰੋਧੀ ਚਾਤੁਰੀ ਬਾਜੀਗਰ ਬੇਕਾਮ ॥ ਨਿੰਦਾ ਕਰਤੇ ਜਨਮੁ ਸਿਰਾਨੋ ਕਬਹੂ ਨ ਸਿਮਰਿਓ ਰਾਮੁ ॥੩॥

Kāmī kroḏẖī cẖāṯurī bājīgar bekām.  Ninḏā karṯe janam sirāno kabhū na simri▫o rām. ||3||

 

You are (kaami) lustful, (krodhi) wrathful, (chaaturi = clever) trickster, (baajigar = stage actor) pretender and (beykaam = jobless) unproductive. 

Your (janam-u) life (siraano) is passing (kartey = doing, ninda = slander) slandering people and (kabahoo na) never (simrio) keep in mind commands of (raam-u) the Almighty – which are the guide for in life. 3.

 

ਕਹਿ ਕਬੀਰ ਚੇਤੈ ਨਹੀ ਮੂਰਖੁ ਮੁਗਧੁ ਗਵਾਰੁ ॥ ਰਾਮੁ ਨਾਮੁ ਜਾਨਿਓ ਨਹੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਿ ॥੪॥੧॥

Kahi Kabīr cẖeṯai nahī mūrakẖ mugaḏẖ gavār.  Rām nām jāni▫o nahī kaise uṯras pār. ||4||1||

 

(Kah-i) says Kabir: (Moorakh-u) the foolish, (mugadh-u) silly and (gavaar-u) uninformed person does not bring the Creator’s commands (cheytai) to mind.

S/he does not (jaanio = know) pay attention to (naam-u) virtues and commands of (raam-u) the all-pervasive Almighty; then (kaisey) how can s/he (utras-i = land, paar-i = on far shore) get across/overcome the world-ocean of vices in life – and unite with the Creator. 4. 1.

 

Page 1106

 

ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਜੈਦੇਉ ਜੀਉ ਕੀ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg mārū baṇī jaiḏe▫o jī▫o kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition (ki) of (ji) revered (jaideo) Jaidev in (raag-u) the musical measure Maaroo.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

੧. ਚੰਦਸਤ ਭੇਦਿਆ ਨਾਦਸਤ ਪੂਰਿਆ ਸੂਰਸਤ ਖੋੜਸਾ ਦਤੁ ਕੀਆ। (2) ਅਬਲ ਬਲੁ ਤੋੜਿਆ ਅਚਲ ਚਲੁ ਥਪਿਆ ਅਘੜੁ ਘੜਿਆ ਤਹਾ ਅਪਿਉ ਪੀਆ। (3) ਮਨਆਦਿ ਗੁਣਆਦਿ ਵਖਾਣਿਆ। (4) ਤੇਰੀ ਦੁਬਿਧਾਦ੍ਰਿਸਟਿ ਸੰਮਾਨਿਆ। (5) ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ। (6) ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵਲੀਣੁ ਪਾਇਆ. ਇਸ ਦਾ ਭਾਵ ਹੈ- ੧. ਚੰਦ੍ਰਸ੍ਵਰ ਨਾਲ ਪ੍ਰਾਣਾਂ ਨੂੰ ਓਅੰ ਮੰਤ੍ਰ ਦੇ ਸ਼ਬਦ ਨਾਲ ਭੇਦਿਆ (ਪੂਰਕ ਕੀਤਾ), ਫੇਰ ਪੂਰਿਆ (ਕੁੰਭਕ ਕੀਤਾ), ਸੂਰਯਸ੍ਵਰ ਨਾਲ ਸੋਲਾਂ ਵਾਰ ਓਅੰ ਮੰਤ੍ਰ ਜਪਕੇ ਸ੍ਵਾਸ ਨੂੰ ਦਾਨ ਕੀਤਾ (ਰੇਚਕ ਕੀਤਾ). ੨. ਸ਼ਰੀਰ ਦਾ ਬਲ ਤੋੜਕੇ ਨਿਰਬਲ ਕੀਤਾ, ਚੰਚਲ ਮਨ ਨੂੰ ਅਚਲ ਕਰਕੇ ਥਾਪਿਆ, ਜੋ ਸੁਧਾਰਿਆ ਨਹੀਂ ਜਾਂਦਾ ਸੀ ਚਿੱਤ, ਉਸ ਨੂੰ ਸਵਾਰਕੇ ਅਮ੍ਰਿਤ ਪੀਤਾ. ੩. ਅੰਤਹਕਰਣ ਦੀ ਆਦਿ ਅਤੇ ਗੁਣਾਂ ਦਾ ਮੂਲ ਜੋ ਕਰਤਾਰ ਹੈ, ਉਸ ਦਾ ਗੁਣ ਗਾਇਆ. ੪. ਇਸ ਤੋਂ ਤੇਰੀ ਦੁਬਿਧਾਦ੍ਰਿਸ੍ਟਿ2 ਲੀਨ ਹੋ ਗਈ. ੫. ਆਰਾਧਨ ਯੋਗ੍ਯ ਨੂੰ ਅਰਾਧਿਆ, ਸ਼੍ਰੱਧਾ ਕਰਨ ਯੋਗ੍ਯ ਤੇ ਸ਼੍ਰੱਧਾ ਕੀਤੀ, ਜਲ ਨਾਲ ਜਲ ਦੀ ਸਮਾਨਤਾ ਹੋ ਗਈ. ੬. ਜੈਦੇਵ ਆਖਦਾ ਹੈ ਜਦ ਸਭ ਨੂੰ ਜੈ ਕਰਨ ਵਾਲੇ ਦੇਵ ਦਾ ਨਾਮ ਜਪਿਆ, ਤਦ ਨਿਰਵਾਣ ਬ੍ਰਹਮ ਵਿੱਚ ਲੀਨਤਾ ਹੋਈ.

 

Note: In this Shabad Bhagat Jaidev Ji mentions the Yogis’ practices of spiritual advancement. He says what is aimed to be achieved by these elaborate rituals is easily attained by remembrance and practice of Naam or Divine virtues and commands.

 

ਚੰਦ ਸਤ ਭੇਦਿਆ ਨਾਦ ਸਤ ਪੂਰਿਆ ਸੂਰ ਸਤ ਖੋੜਸਾ ਦਤੁ ਕੀਆ ॥ ਅਬਲ ਬਲੁ ਤੋੜਿਆ ਅਚਲ ਚਲੁ ਥਪਿਆ ਅਘੜੁ ਘੜਿਆ ਤਹਾ ਅਪਿਉ ਪੀਆ ॥੧॥

Cẖanḏ saṯ bẖeḏi▫ā nāḏ saṯ pūri▫ā sūr saṯ kẖoṛsā ḏaṯ kī▫ā.  Abal bal ṯoṛi▫ā acẖal cẖal thapi▫ā agẖaṛ gẖaṛi▫ā ṯahā api▫o pī▫ā. ||1||

 

 The Yogi (bheydiaa = pierces) draws breath through (chandsat) the moon channel –the left nostril, also called Irra Naarri; (pooriaa) holds the breath at (naad sat) Sukhman and (dat-u = alms, keeaa = makes/gives out) exhales through (soorsat) the sun channel, the right nostril, also called Pingla (khorrsa)  with count of sixteen.

One should (torriaa) breaks/destroys (bal-u) the power of vices to make them (abal-u) power-less; (thapiaa = install) make (chal-u) the wavering mind (achal = un-moving) steady, and (gharriaa = chiseled) transform (agharr-u = unchangeable) stubborn nature; all this is achieved by (tahaa) one who (peeaa) drinks (apio/amrit) the elixir of Naam – lives by Divine virtues and commands. 1.

 

ਮਨ ਆਦਿ ਗੁਣ ਆਦਿ ਵਖਾਣਿਆ ॥ ਤੇਰੀ ਦੁਬਿਧਾ ਦ੍ਰਿਸਟਿ ਸੰਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

Man āḏ guṇ āḏ vakẖāṇi▫ā.  Ŧerī ḏubiḏẖā ḏarisat sammāni▫ā. ||1|| rahā▫o.

 

When (man) mind, i.e. you (vakhaaniaa = says) praise and emulate (gun) virtues of the Almighty Master (aad-i = beginning) of pristine (gun) virtues; (teyri) your (dristt-i) sight of (dubidha) duality shall become (sammaaniaa = normal) one, i.e. you will sees the One Almighty everywhere in all. 1.

(Rahaau) pause and reflect on this.

 

ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥ ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥

Araḏẖ ka▫o arḏẖi▫ā saraḏẖ ka▫o sarḏẖi▫ā salal ka▫o salal sammān ā▫i▫ā.  Baḏaṯ jaiḏe▫o Jaiḏev ka▫o rammi▫ā barahm nirbāṇ liv līṇ pā▫i▫ā. ||2||1||

 

Then one (ardhiaa/aaraadhiaa) invokes the Almighty who is (ardh-i kau) worthy of invoking, (sardhiaa = devoted) develops faith in the Master who is (saradh kau) worth of having faith ink and merges in IT like (salal-i) water (aaiaa) comes (kau) to (salal) water and (sammaan-i) merges in it.

(Badat-i) says Jaidev: When one (rammiaa) remembers (jaidev kau) the praise-worthy Almighty with (liv) attention, then one (paaiaa) attains (leen) merger in (nirbaan-u) formless (brahm-u) Creator. 2. 1.

 

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ਕਬੀਰੁ ॥ ਮਾਰੂ ॥ ਰਾਮੁ ਸਿਮਰੁ ਪਛੁਤਾਹਿਗਾ ਮਨ ॥ ਪਾਪੀ ਜੀਅਰਾ ਲੋਭੁ ਕਰਤੁ ਹੈ ਆਜੁ ਕਾਲਿ ਉਠਿ ਜਾਹਿਗਾ ॥੧॥ ਰਹਾਉ ॥

Kabīr. Mārū.  Rām simar pacẖẖuṯāhigā man.  Pāpī jī▫arā lobẖ karaṯ hai āj kāl uṯẖ jāhigā. ||1|| rahā▫o.

 

Composition of Bhagat Kabir in Raag Maaroo. O (man = mind) human being, (simar-u) remember and obey commands of (raam-u) the all-pervasive Almighty – and make a success of human life by finding God -, otherwise you (pachhutaahiga) shall repent – for the lost opportunity.

(Paapi) the transgressor (jeearra) soul (karat-u hai = practices, lobh = greed) accumulates material possessions – not realizing that one (utth-i = get up, jaahiga = shall leave) may depart (aaj-u = today, kaaal-i = tomorrow) any time. 1.

(Rahaau) pause and reflect on this.

 

ਲਾਲਚ ਲਾਗੇ ਜਨਮੁ ਗਵਾਇਆ ਮਾਇਆ ਭਰਮ ਭੁਲਾਹਿਗਾ ॥ ਧਨ ਜੋਬਨ ਕਾ ਗਰਬੁ ਨ ਕੀਜੈ ਕਾਗਦ ਜਿਉ ਗਲਿ ਜਾਹਿਗਾ ॥੧॥

Lālacẖ lāge janam gavā▫i▫ā mā▫i▫ā bẖaram bẖulāhigā.  Ḏẖan joban kā garab na kījai kāgaḏ ji▫o gal jāhigā. ||1||

 

If you (bhulaahiga) go astray (maaiaa) deluded by (maaiaa) the world-play, and (laagey = engaged in, laalach = greed) only accumulate material possessions; you would (gavaaiaa = lose) waste (janam-u) human birth in vain.

Do not (keejai = practice, garab-u = pride) be proud of (dhan) wealth and (joban = youth) physical beauty/strength; remember, you shall (gal-i = dissolve) perish (jio) like (kaagad/kaagaz) paper with water. 1.

 

ਜਉ ਜਮੁ ਆਇ ਕੇਸ ਗਹਿ ਪਟਕੈ ਤਾ ਦਿਨ ਕਿਛੁ ਨ ਬਸਾਹਿਗਾ ॥ ਸਿਮਰਨੁ ਭਜਨੁ ਦਇਆ ਨਹੀ ਕੀਨੀ ਤਉ ਮੁਖਿ ਚੋਟਾ ਖਾਹਿਗਾ ॥੨॥

Ja▫o jam ā▫e kes gėh patkai ṯā ḏin kicẖẖ na basāhigā.  Simran bẖajan ḏa▫i▫ā nahī kīnī ṯa▫o mukẖ cẖotā kẖāhigā. ||2||

 

(Jau) when (jam-u) the agent of Divine justice (aaey) comes, (gah-i) holds by (keys) the hair and (pattkey) dashes to the ground, i.e. brutally treats erring souls sends them for rebirth, (ta) at that (din = day) time you will not be able to (basaahiga = have control) do (kichh-u) anything – so act now.

If you do not (keeni) practice (simran-u) remembrance and practice of commands of the Almighty, (bhajan-u) praising and emulating Divine virtues and (daiaa) compassion to the hapless, (tau) then you shall (khaahiga) shall receive (chotta) hits (mukh-i) on the face, i.e. shall be rejected by the world in life, and for union with the Creator. 2.

 

ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਕਿਆ ਮੁਖੁ ਲੈ ਕੈ ਜਾਹਿਗਾ ॥ ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਸਾਧਸੰਗਤਿ ਤਰਿ ਜਾਂਹਿਗਾ ॥੩॥੧॥

Ḏẖaram rā▫e jab lekẖā māgai ki▫ā mukẖ lai kai jāhigā.  Kahaṯ Kabīr sunhu re sanṯahu sāḏẖsangaṯ ṯar jāʼnhigā. ||3||1||

 

(Jab) when Dharam Rai – the metaphoric judge in Divine court – (maagai) asks to (leykha) account for your deeds, with (kiaa) what (mukh-u) face (lai key = take, jaahiga = shall go) will you face him, i.e. what good deeds will you show?

(Kahat-u) says Kabir: (Sunhu) listen o (santahu = saints) seekers, join (saadhsangat-i) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – and you (tar-i jaahiga) shall swim/get across the word ocean of vices – and get to God. 3. 1.

 

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ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ                                                                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg mārū baṇī Raviḏās jī▫o kī     Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (ji) revered Ravidas in Raag Maaroo.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਐਸੀ ਲਾਲ ਤੁਝ ਬਿਨੁ ਕਉਨੁ ਕਰੈ ॥ ਗਰੀਬ ਨਿਵਾਜੁ ਗੁਸਈਆ ਮੇਰਾ ਮਾਥੈ ਛਤ੍ਰੁ ਧਰੈ ॥੧॥ ਰਹਾਉ ॥

Aisī lāl ṯujẖ bin ka▫un karai.  Garīb nivāj gus▫ī▫ā merā māthai cẖẖaṯar ḏẖarai. ||1|| rahā▫o.

 

O my (laal) Beloved Almighty, (kaun-u) who (karai) can do (aisi) like this – that You do?

(Meyra) my (gusaieeaa = master of the world) Master, (nivaaj-u) gives honor to (gareeb = poor) the hapless and (dharai) has placed (chhatr-u) the crown on my (maathai = forehead) head, i.e. given so much honor to the devotee. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੀ ਛੋਤਿ ਜਗਤ ਕਉ ਲਾਗੈ ਤਾ ਪਰ ਤੁਹ‍ੀ ਢਰੈ ॥ ਨੀਚਹ ਊਚ ਕਰੈ ਮੇਰਾ ਗੋਬਿੰਦੁ ਕਾਹੂ ਤੇ ਨ ਡਰੈ ॥੧॥

Jā kī cẖẖoṯ jagaṯ ka▫o lāgai ṯā par ṯuhīʼn dẖarai.  Nīcẖah ūcẖ karai merā gobinḏ kāhū ṯe na darai. ||1||

 

Those (ja ki) whose (chhot-i) impurity (laagai) attaches (kau) to (jagat) the world, i.e. by touching whom others feel defiled, (tuhi) You alone (ddharai) are kind (par) to (ta) them.

(Meyra) my (gobind-u = master of the world) Master (karai) makes (ooch = high) exalted, i.e. gives honor to, (neechah) the lowly and is (naahi) not (ddarai) afraid – as to what would others say about it. 1.

 

ਨਾਮਦੇਵ ਕਬੀਰੁ ਤਿਲੋਚਨੁ ਸਧਨਾ ਸੈਨੁ ਤਰੈ ॥ ਕਹਿ ਰਵਿਦਾਸੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਹਰਿ ਜੀਉ ਤੇ ਸਭੈ ਸਰੈ ॥੨॥੧॥

Nāmḏev Kabīr ṯilocẖan saḏẖnā sain ṯarai. Kahi Raviḏās sunhu re sanṯahu har jī▫o ṯe sabẖai sarai. ||2||1||

 

The devotees Naamdev, Kabir, Trilochan, Sadhna and Sain – all considered of low caste – (tarai = swam) got across the world-ocean to God.

(Sunhu) listen, (rey) o (santahu = saints) seekers, (sabhai) everything (sarai) is accomplished with grace (tey) of (jeeo) revered (har-i) Almighty. 2. 1.

 

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ਮਾਰੂ ॥ ਸੁਖ ਸਾਗਰ ਸੁਰਿਤਰੁ ਚਿੰਤਾਮਨਿ ਕਾਮਧੇਨ ਬਸਿ ਜਾ ਕੇ ਰੇ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਧਿ ਨਵ ਨਿਧਿ ਕਰ ਤਲ ਤਾ ਕੈ ॥੧॥

Mārū.  Sukẖ sāgar suriṯar cẖinṯāman kāmḏẖen bas jā ke re.  Cẖār paḏārath asat mahā siḏẖ nav niḏẖ kar ṯal ṯā kai. ||1||

 

 

The Almighty is (saagar-u) the ocean of (sukh = comfort) solace, (ja kai) in whose (bas-i) control is (surtar-u) the tree of the gods which is believed to fulfill wishes, (chintaman-i) the wish fulfilling gem and (kaamdheyn-u) the cow that fulfills wishes.

The (chaar-i) four (padaarath = substances) potentials – of Dharam – dutifulness, Arth – economic well-being, Kaam – fulfillment of desires/aspirations, and Mokh – emancipation; (mahaa) great (asstt) eight (sidh-i) occult/supernatural powers of the Sidhas, and (nav nidh-i = nine treasures) all treasures of the world, are on (tal) palm of, i.e. in the (kar) hand (ta key = of that) of the Master. 1.

 

Message: Instead of wishing for the above, we should live by Divine virtues and commands – to deserve Divine grace, and everything will be achieved.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਨ ਜਪਸਿ ਰਸਨਾ ॥ ਅਵਰ ਸਭ ਛਾਡਿ ਬਚਨ ਰਚਨਾ ॥੧॥ ਰਹਾਉ ॥

Har har har na japas rasnā.  Avar sabẖ cẖẖād bacẖan racẖnā. ||1|| rahā▫o.

 

The mortal does not (japas-i) remember (har-i = sheds evil) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty with (rasna) the tongue – to emulate them.

S/he should (tiaag-i) give up (sabh) everything (avar) else and (rachna) be engrossed in carrying out (bachan = words) commands of the Master. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਨਾ ਖਿਆਨ ਪੁਰਾਨ ਬੇਦ ਬਿਧਿ ਚਉਤੀਸ ਅਛਰ ਮਾਹੀ ॥ ਬਿਆਸ ਬੀਚਾਰਿ ਕਹਿਓ ਪਰਮਾਰਥੁ ਰਾਮ ਨਾਮ ਸਰਿ ਨਾਹੀ ॥੨॥

Nānā kẖi▫ān purān beḏ biḏẖ cẖa▫uṯīs acẖẖar māhī.  Bi▫ās bīcẖār kahi▫o parmārath rām nām sar nāhī. ||2||

 

(Naana) numerous (khiaan) epic stories and (beyd bidh-i) scriptures are written (maahi) in (chautees = thirty four, akhar = letters) letters of the alphabet.

The sage (biaas) Vyaas (bichaar-i) reflected on the Vedas and (kahio) told this (paramaarath-u) sublime thought; that nothing (sar-i) is equal to (naam) virtues of (raam) the all-pervasive Master. 2.

 

ਸਹਜ ਸਮਾਧਿ ਉਪਾਧਿ ਰਹਤ ਹੋਇ ਬਡੇ ਭਾਗਿ ਲਿਵ ਲਾਗੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਜਨਮ ਮਰਨ ਭੈ ਭਾਗੀ ॥੩॥੨॥੧੫॥

Sahj samāḏẖ upāḏẖ rahaṯ ho▫e bade bẖāg liv lāgī.  Kahi Raviḏās uḏās ḏās maṯ janam maran bẖai bẖāgī. ||3||2||15||

 

One who is (vaddai bhaag-i) fortunate to be (rahat) free of (upaadh-i = deception) temptations, remains (sahj-i) in unwavering (samaadh-i) concentration; (phun-i) then the mind (liv laagi) is absorbed in the Almighty.

(Kah-i) says Ravidas: S/he (dhaar-i) keeps (pragaas-u = light) teachings of the guru (ridai) in mind; and (bhai) fear of (janam = birth, maran = death) being reborn again and again is (bhaagi = runs away) obviated. 3. 2. 15.